Wahai orang-orang yang beriman kepada Allah dan mengamalkan syariat-Nya untuk mereka! Janganlah kalian menjadikan musuh-musuh-Ku dan musuh-musuh kalian sebagai teman setia yang kalian loyal kepada mereka dan mencintai mereka, sementara mereka telah kafir terhadap agama yang datang kepada kalian melalui tangan Rasul kalian. Mereka telah mengusir Rasul dari tempat tinggalnya dan mereka pun mengusir kalian dari tempat tinggal kalian di Makkah, tanpa memedulikan kekerabatan maupun ikatan keluarga di antara kalian. Faktornya tidak lain kecuali karena kalian beriman kepada Allah, Tuhan kalian. Janganlah kalian lakukan itu jika kalian keluar untuk tujuan jihad di jalan-Ku dan untuk mencari keridaan-Ku. Kalian secara sembunyi-sembunyi menyebarkan berita tentang kaum muslimin kepada mereka karena cinta kepada mereka, sementara Aku mengetahui apa yang kalian sembunyikan dari hal itu dan apa yang kalian tampakkan, tidak ada sesuatu pun dari hal itu ataupun dari yang lain yang luput dari-Ku. Barang siapa menjadikan orang-orang kafir sebagai teman setia dan saling berkasih sayang dengan mereka maka ia telah melenceng dari tengah jalan, telah tersesat dari yang hak, dan menyimpang dari kebenaran.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, huwag kayong gumawa sa mga kaaway Ko at mga kaaway ninyo bilang mga katangkilik na nakikipagtangkilikan kayo sa kanila at nakikipagmahalan kayo sa kanila samantalang tumanggi na silang sumampalataya sa dumating sa inyo na Relihiyon hatid ng Sugo ninyo [dahil] nagpapalayas sila sa Sugo mula sa tahanan nito at nagpapalayas sa inyo mismo gayundin mula sa mga tahanan ninyo sa Makkah. Hindi sila nagsasaalang-alang sa inyo ng isang pagkakaanak ni isang kaugnayan. Hindi dahil sa anuman maliban na kayo ay sumampalataya kay Allāh na Panginoon ninyo. Huwag ninyong gawin iyon kung kayo ay hahayo alang-alang sa pakikibaka sa landas Ko at alang-alang sa paghahanap ng pagkalugod Ko. Nagtatapat kayo sa kanila ng mga ulat tungkol sa mga Muslim dala ng pagmamahal sa kanila samantalang Ako ay nakaaalam sa anumang ikinukubli ninyo mula roon at anumang inihahayag ninyo: walang nakakukubli sa Akin na anuman mula roon ni mula sa iba pa roon. Ang sinumang gumagawa ng pakikipagtangkilikan at pakikipagmahalan na iyon sa mga tagatangging sumampalataya ay nalihis nga palayo sa kalagitnaan ng daan, naligaw palayo sa katotohanan, at umiwas sa pagkatama.
Commentary
The Surah opens with a prohibitory injunction to Muslims against having close and intimate friendship with disbelievers and those who associate partners with Allah. This injunction was revealed in the context of a particular incident which is mentioned below:
Background of Revelation
The tafsir of Qurtubi, with reference to Qushairi and Tha'labi, records that after the battle of Badr, before the Conquest of Makkah, a Makkan female vocalist whose name was Sarah, first arrived in Madinah. The Messenger of Allah ﷺ asked her whether she had migrated to Madinah. She replied in the negative. Then he asked her whether she had embraced Islam. Again her reply was in the negative. Then he asked her to explain the reason why she arrived in Madinah. She explained, 'You belong to the high society of Makkah and I used to do my living amongst you. The great leaders of Makkah were killed in the battle of Badr, and you have moved here. My living has become impossible. I am down-and-out and hard-pressed. I have come to you for help.' The Holy Prophet ﷺ said to her, 'You are a professional female singer of Makkah and where are the Makkan youngsters who used to shower money on you?' She said that after the battle of Badr all her functions and singing sessions had come to an end. "Since that time", she said, "nobody has invited me." The Holy Prophet ﷺ encouraged Banu ` Abd-ul-Muttalib to assist her. They helped her with money, clothing and other things and sent her off.
This happened at a time when the pagans of Makkah had failed to honour the treaty of Hudaibiyah, and the Holy Prophet ﷺ was making secret preparations to march on Makkah. He had also prayed to Allah that his secret plan must not be prematurely divulged to the people of Makkah. However, from amongst the foremost Muhajirin (Refugees) there was a Companion Sayyidna Hatib Ibn Abi Balta` ah ؓ . He was originally from Yemen, who had settled in Makkah where he had no relatives and had embraced Islam. After migration, he settled in Madinah, but his family was still in Makkah. The pagans of Makkah used to persecute the Muslims tortuously who had remained in Makkah after the Holy Prophet ﷺ ، and his blessed Companions migrated to Madinah. The Refugees who had relatives in Makkah had some degree of protection. But Sayyidna Hatib Ibn Abi Balta'ah ؓ was worried that he had no relatives to protect his family from the persecution. He seized this opportunity to have his family protected from Makkan persecution. So, he thought if he did a favor to the Makkans, they would feel obliged to him, and in return they will take care of his family and protect them.
Sayyidna Hatib Ibn Abi Balta'ah ؓ was sure that Allah would grant victory to the Messenger of Allah ﷺ ، and leaking the secret information would not harm the Holy Prophet ﷺ or Islam. He thought if he were to write a letter and inform the Makkans that the Holy Prophet ﷺ intends to attack them, his children would be safe. He thus committed the mistake of writing a letter to the people of Makkah telling them the intention of the Holy Prophet ﷺ to invade upon Makkah. He dispatched the letter with the singing woman, Sarah, who was on her way to Makkah. [ Qurtubi and Mazhari ].
Allah Ta` ala informed the Holy Prophet ﷺ about it through revelation, and he was also informed that the bearer of the letter, a woman, has reached the place known as Raudah Khakh. According to a narration in the two Sahibs on the authority of Sayyidna Ali ؓ ، the Holy Prophet ﷺ called for him, Abu Marthad and Zubair Ibn ` Awwam ؓ and commanded them to ride their horses and pursue the woman who would be found in Raudah Khakh. He said: "There you will find a pagan woman bearing a letter from Sayyidna Hatib Ibn Abi Balta'ah addressed to the pagans of Makkah. Overtake her and bring back the letter." The Companions, in pursuance of the command, galloped on their horses and went after the woman and found her in the place where the Holy Prophet ﷺ had named. She was seen there riding a camel. They made the camel sit and searched for the letter, but to no avail. They said to themselves that she must have the letter with her because the information of the Holy Prophet ﷺ could never be wrong. She must have hidden it somewhere. They asked her to produce the letter, but she denied any knowledge of it. They then had to adopt a sterner attitude and threatened to remove all her clothes, if she did not surrender the letter. When she saw their determination, she produced it from her loincloth. The letter was brought back to the Messenger of Allah ﷺ . When Sayyidna ` Umar Al-Faruq ؓ heard the story, he exclaimed seeking the Holy Prophet's ﷺ permission to behead the one who betrayed Allah, His Messenger ﷺ and all the Muslims.
The Holy Prophet ﷺ asked Sayyidna Hatib Ibn Abi Balta'ah ؓ : '0 Hatib! What has prompted you to do this?' Sayyidna Hatib Ibn Abi Balta'ah ؓ replied that his faith was not shaken in the least. He explained that he intended to do a favor to the residents of Makkah, so that they might not harm his family. He pleaded that all other muhajirin (Emigrants) had their clans in Makkah, while his family had no one to take care of them.
The Holy Prophet ﷺ said to his Companions: "He has told you the truth." Sayyidna ` Umar Al-Faruq رضی اللہ تعالیٰ عنہ was not convinced on account of his zeal of faith, and repeated his request to kill him. The Holy Prophet ﷺ put forward more compelling arguments. He said:
'He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said, "0 People of Badr, do what you like, for I have forgiven you.'
Having heard this, tears rolled down from Sayyidna ` Umar's ؓ eyes and he said: "Allah and His Messenger ﷺ alone has the knowledge of reality." [ This narration of Bukhari is recorded in the Book of Mghazi: The Battle of Badr, as quoted by Ibn Kathir ]. Some of the versions also have the additional statement of Sayyidna Hatib Ibn Abi Balta` ah ضی اللہ تعالیٰ عنہ : "I never did this to harm Islam or the Muslims because I knew for sure that Allah will grant victory to the Holy Prophet ﷺ irrespective of whether or not the Makkans came to know about the impending attack."
It was with reference to this incident that Allah revealed the opening verses of Surah Al-Mumtahinah forbidding the Muslims vehemently to have friendly relations with the infidels.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ (0 you who believe, do not take My enemies and your enemies for friends, expressing love with them...60:1). The immediate occasion of the revelation of the verse under comment was the incident stated earlier. Such a letter written to the disbelievers amounted to having friendly intimacy with them. This verse uses the expression عَدُوِّی وَ عَدُوَّکُم "My enemy and your enemy" instead of kuffar [ infidels ] presumably to indicate the underlying cause of the injunction, in that hopes of friendship from your enemy and Allah's enemy are illusory. It needs to be avoided. Furthermore, this expression is an indication that an infidel, as long as he is an infidel, can never be a friend of a Muslim as long as he is a Muslim. An infidel is the enemy of Allah, whereas a Muslim loves Allah. How can there be an intimate friendship between the two?
وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا بِاللَّـهِ رَبِّكُمْ (...while they have rejected the Truth that has come to you, expelling the Messenger and your selves [ from Makkah ], merely because you have faith in Allah, your Lord...60:1). The word haqq [ truth ] refers either to the Qur'an or to Islam. This part of the verse refers to their kufr (rejection of Truth) as the real reason of their enmity. Then it points out even to their hostile attitude, proved on the ground, that they drove the Holy Prophet ﷺ and his followers out of their dear homes, not for any worldly grudge, but for one and only one reason, that is, their faith. Thus it becomes clear that believers as long as they are believers, the non-believers cannot be their intimate friends. This also clarifies that the position Hatib ؓ had taken was inappropriate. He was wrong in his thinking that if he did them a favor, they would be obliged to him and take care of his family, because they were enemies of the faith. Unless [ God forbid!] one loses one's faith, the hope of friendly intimacy with the enemies of Allah is illusory and virtually impossible.
إِن كُنتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي (...if you have set out to do jihad (struggle) in My way, and to seek My pleasure...60:1). This statement also points out that if the migration was indeed for the sake of Allah and His good pleasure, it is impossible for an infidel, the enemy of Allah, to take care of Allah's friend.
تُسِرُّونَ إِلَيْهِم بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ (...You express love with them secretly, while I know what you have concealed and what you have revealed ....60:1). This statement makes it clear that anyone who secretly maintains a friendly intimacy with the unbelievers should not think that it will remain secret. Allah is fully aware of what people do secretly and openly, as it happened in the story recounted above. Allah informed the Holy Prophet ﷺ by revelation and had the secret plot thwarted.
O vi koji vjerujete u Allaha i radite po Njegovom vjerozakonu, ne uzimajte Moje neprijatelje i svoje neprijatelje za prisne prijatelje, ljubav im darivajući, a oni poriču Istinu i vjeru koja je došla vama preko vašeg Poslanika, i izgone Poslanika iz njegova doma i vas iz Mekke, ne vodeći brigu o tome što ste im rodbina, nego vas izgone zato što vjerujete u Allaha, vašega Gospodara. Nemojte to činiti ako ste već izišli radi džihada na Putu Mojemu i tražeći zadovoljstvo Moje. Vi im otkrivate muslimanske tajne samo zato što ih volite, a Ja najbolje znam što vi skrivate i što obznanjujete, jer Meni ništa nije skriveno. A ko to od vas bude ljubav nevjernicima iskazivao i s njima prijateljevao, taj je skrenuo sa puta pravog, i umjesto istine, on zabludu prihvata.
O voi che credete in Allāh e che vi attenete a ciò che Egli ha ordinato, non prendete i Miei nemici come protettori, instaurando tra di voi amicizia e affetto; essi hanno rinnegato la religione che vi è giunta tramite il vostro Messaggero, ed esiliarono il Messaggero e voi stessi dalla Mekkah, e non rispettano né il lignaggio né la parentela per nient'altro che il fatto di aver creduto in Allāh, vostro Dio. Non fate questo se siete partiti nella Lotta per la Mia causa con il desiderio di compiacermi; voi confidate loro informazioni riservate dei musulmani, ed io sono più Consapevole di ciò che avete nascosto e di ciò che avete dichiarato, nulla di tutto ciò mi è nascosto, né altro. Chi intrattiene questa alleanza e amicizia con i miscredenti ha perduto la Retta Via, si è sviato dalla Verità e si è allontanato dalla Giustizia.
"Hai orang-orang yang beriman, janganlah kamu mengam-bil musuhKu dan musuhmu menjadi teman-teman setia yang kamu sampaikan kepada mereka (berita-berita Muhammad), karena rasa kasih sayang; padahal sesungguhnya mereka telah ingkar kepada kebenaran yang datang kepadamu, mereka mengusir Rasul dan juga (mengusir) kamu karena kamu beriman kepada Allah, Rabbmu. Jika kamu benar-benar keluar untuk berjihad pada jalanKu dan mencari keridhaanKu (janganlah kamu berbuat demikian). Kamu memberitahukan secara rahasia (berita-berita Muhammad) kepada mereka, karena rasa kasih sayang. Aku lebih mengetahui apa yang kamu sembunyikan dan apa yang kamu nyatakan. Dan barang-siapa di antara kamu yang melakukannya, maka sungguh dia telah tersesat dari jalan yang lurus. Jika mereka menangkap kamu, niscaya mereka bertindak sebagai musuh bagimu dan mengumbar tangan dan lidah mereka kepadamu dengan menyakiti(mu); dan mereka ingin supaya kamu (kembali) kafir. Karib kerabat dan anak-anakmu sekali-kali tiada bermanfaat bagimu pada Hari Kiamat. Dia akan memisahkan antara kamu. Dan Allah Maha Melihat apa yang kamu kerjakan. Sungguh telah ada suri tauladan yang baik bagimu pada diri Ibrahim dan orang-orang yang bersama dengan dia; ketika mereka berkata kepada kaum mereka, 'Sesung-guhnya kami berlepas diri (anti) dari kamu dan dari apa yang kamu sembah selain Allah, kami ingkari (kekafiran)mu dan telah nyata antara kami dan kamu permusuhan dan kebencian buat selama-lamanya sampai kamu beriman kepada Allah saja.' Kecuali perka-taan Ibrahim kepada bapaknya, 'Sungguh aku akan memohonkan ampunan bagi kamu dan aku tiada dapat menolak sesuatu pun dari (siksaan) Allah terhadapMu.' (Ibrahim berkata), 'Ya Rabb kami, hanya kepada Engkaulah kami bertawakal dan hanya kepada Engkaulah kami bertaubat dan hanya kepada Engkaulah kami kembali. Ya Rabb kami, janganlah Engkau jadikan kami (sasaran) fitnah bagi orang-orang kafir. Dan ampunilah kami ya Rabb kami. Sesungguhnya Engkau, Engkaulah Yang Mahaperkasa lagi Maha-bijaksana.' Sesungguhnya pada mereka itu (Ibrahim dan umatnya) ada teladan yang baik bagimu; (yaitu) bagi orang yang mengharap (pahala) Allah dan (keselamatan pada) Hari kemudian. Dan ba-rangsiapa yang berpaling, maka sesungguhnya Allah, Dia-lah Yang Mahakaya lagi Maha Terpuji. Mudah-mudahan Allah menimbul-kan kasih sayang antaramu dengan orang-orang yang kamu musuhi di antara mereka. Dan Allah adalah Mahakuasa. Dan Allah Maha Pengampun lagi Maha Penyayang. Allah tiada melarang kamu untuk berbuat baik dan berlaku adil terhadap orang-orang yang tiada memerangimu karena agama dan tidak (pula) mengusir kamu dari negerimu. Sesungguhnya Allah menyukai orang-orang yang berlaku adil. Sesungguhnya Allah hanya melarang kamu menjadi-kan sebagai kawanmu orang-orang yang memerangi kamu karena agama dan mengusir kamu dari negerimu dan membantu (orang lain) untuk mengusirmu. Dan barangsiapa menjadikan mereka sebagai kawan, maka mereka itulah orang-orang yang zhalim." (Al-Mumtahanah: 1-9).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
Banyak ahli tafsir n menyebutkan bahwa sebab turunnya ayat-ayat mulia dalam surat ini berkenaan dengan kisah Hatib bin Abu Balta'ah, ketika Nabi a tengah siap berperang dalam peristiwa penaklukan Makkah.[118] Hatib mengirim surat untuk kaum musyrikin Makkah memberitahukan keberangkatan Rasulullah a ke Makkah agar dengan surat itu Hatib mendapat bantuan (bagi keluarganya) di tengah mereka, dan bukan karena keraguan dan kemunafikan. Surat itu dikirim lewat seorang wanita. Nabi a diberitahukan (melalui wahyu) perihal Hatib kemudian mengirim utusan untuk menemui wanita itu sebelum sampai ke Makkah dan suratnya diambil. Nabi a pun mencela Hatib, ia pun menyampaikan alasan yang kemudian diterima oleh Nabi a.
Ayat-ayat ini berisi larangan keras untuk bersikap loyal ter-hadap orang-orang kafir dari kalangan musyrik dan lainnya serta memberikan rasa kasih sayang pada mereka. Karena hal itu mena-fikan keimanan dan berseberangan dengan Agama Nabi Ibrahim, kekasih Allah, bertentangan dengan akal yang mengharuskan benar-benar mewaspadai musuh yang sama sekali tidak menyisa-kan usaha sedikit pun dalam memusuhi serta selalu memanfaatkan kesempatan untuk mencelakai musuhnya.
(1) Allah سبحانه وتعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ﴿ "Hai orang-orang yang beriman," maksudnya, lakukanlah tuntutan keimanan kalian de-ngan bersikap loyal terhadap orang yang menunaikan keimanan dan memusuhi orang yang memusuhinya, karena sesungguhnya ia adalah musuh Allah سبحانه وتعالى dan musuh orang-orang yang beriman, ﴾ لَا تَتَّخِذُواْ عَدُوِّي وَعَدُوَّكُمۡ أَوۡلِيَآءَ تُلۡقُونَ إِلَيۡهِم بِٱلۡمَوَدَّةِ ﴿ "janganlah kamu mengambil mu-suhKu dan musuhmu menjadi teman-teman setia yang kamu sampaikan kepada mereka (berita-berita Muhammad), karena rasa kasih sayang," maksudnya, bersegera dalam mencintai mereka dan melakukan sebab-sebabnya karena kecintaan itu jika tulus akan disertai oleh pertolongan dan sikap loyal, dengan demikian seorang hamba akan keluar dari keimanan dan termasuk dalam kalangan orang-orang kafir. Maksudnya, terpisah dari orang-orang yang beriman. Orang Mukmin yang menjadikan orang kafir sebagai penolong juga tidak memiliki harga diri, sebab bagaimana bisa menjadikan musuh se-bagai pemimpinnya yang hanya menghendaki keburukan baginya serta menentang Rabbnya dan para kekasihNya yang menghendaki kebaikan padanya dengan memerintahkan dan mendorong pada kebaikan.
Di antara faktor yang menyebabkan orang Mukmin memusuhi orang-orang kafir adalah karena orang-orang kafir mengingkari kebenaran yang dibawa oleh orang-orang Mukmin. Tidak ada pembangkangan yang lebih berat dari pengingkaran seperti ini. Karena mereka telah kufur dengan pangkal agama kalian, mereka mengira bahwa kalian berada dalam kesesatan, tidak berada di atas petunjuk, padahal sebenarnya merekalah yang kafir terhadap kebenaran yang tidak ada keraguannya. Siapa pun yang menolak kebenaran, maka mustahil baginya memiliki dalil atau hujjah atas kebenaran pandangannya. Bahkan hanya dengan mengetahui ke-benaran saja sudah bisa menunjukkan batilnya pandangan orang yang menolaknya.
Di antara puncak permusuhan mereka adalah ﴾ يُخۡرِجُونَ ٱلرَّسُولَ وَإِيَّاكُمۡ ﴿ "mereka mengusir Rasul dan (mengusir) kamu," wahai orang-orang yang beriman dari kampung halaman kalian dan mengusir kalian dari negeri kalian, padahal kalian tidak bersalah selain hanya ka-rena kalian beriman ﴾ بِٱللَّهِ رَبِّكُمۡ ﴿ "kepada Allah, Rabbmu," Yang harus disembah oleh seluruh makhluk, karena Dia adalah Rabb mereka serta yang memberikan berbagai nikmat, baik yang lahir maupun yang batin. Dia-lah Allah سبحانه وتعالى. Ketika mereka berpaling dari hal ini yang merupakan kewajiban pertama dan utama sedangkan kalian menunaikannya, mereka pun memusuhi kalian dan mengusir ka-lian dari kampung halaman kalian karena keimanan. Lantas agama apa, harga diri yang mana serta akal mana yang masih tersisa bagi seorang hamba yang beriman yang menjadikan orang-orang kafir sebagai penolong, yang seperti itulah sifat mereka di setiap waktu dan tempat. Tidak ada yang menghalangi mereka dari permusuhan itu selain rasa takut atau adanya penghalang yang kuat. ﴾ إِن كُنتُمۡ خَرَجۡتُمۡ جِهَٰدٗا فِي سَبِيلِي وَٱبۡتِغَآءَ مَرۡضَاتِيۚ ﴿ "Jika kamu benar-benar keluar untuk berjihad pada jalanKu dan mencari keridhaanKu (janganlah kamu berbuat demikian)." Maksudnya, jika kalian pergi berniat untuk jihad di jalan Allah سبحانه وتعالى untuk menegakkan kalimat Allah سبحانه وتعالى serta mencari ridhaNya, maka ketahuilah tuntutan hal ini dengan bersikap loyal terhadap para kekasih Allah سبحانه وتعالى dan memusuhi para musuh Allah سبحانه وتعالى, karena inilah jihad di jalan Allah سبحانه وتعالى yang paling agung dan di antara salah satu amalan yang bisa mendekatkan diri kepada Allah سبحانه وتعالى dan mencari keridhaanNya.
﴾ تُسِرُّونَ إِلَيۡهِم بِٱلۡمَوَدَّةِ وَأَنَا۠ أَعۡلَمُ بِمَآ أَخۡفَيۡتُمۡ وَمَآ أَعۡلَنتُمۡۚ ﴿ "Kamu memberitahukan se-cara rahasia (berita-berita Muhammad) kepada mereka, karena rasa kasih sayang. Aku lebih mengetahui apa yang kamu sembunyikan dan apa yang kamu nyatakan." Maksudnya, mengapa kalian menyembunyikan rasa kasih sayang terhadap orang-orang kafir padahal kalian me-ngetahui bahwa Allah سبحانه وتعالى mengetahui apa yang kalian sembunyikan dan apa yang kalian nyatakan. Meskipun hal itu tidak diketahui oleh orang-orang yang beriman tapi tidak samar bagi Allah سبحانه وتعالى. Allah سبحانه وتعالى akan memberi balasan pada hamba-hambaNya berdasarkan amalan yang diperbuat, baik dan buruknya. ﴾ وَمَن يَفۡعَلۡهُ مِنكُمۡ ﴿ "Dan barangsiapa di antara kamu yang melakukannya," yaitu loyal terhadap orang-orang kafir setelah diperingatkan Allah سبحانه وتعالى, ﴾ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ ﴿ "maka sungguh dia telah tersesat dari jalan yang lurus," karena ia me-nempuh jalan yang berseberangan dengan syariat, akal, dan harga diri kemanusiaan.
(2) Kemudian Allah سبحانه وتعالى menjelaskan hebatnya permusuhan orang-orang kafir sebagai dorongan bagi orang-orang Mukmin agar memusuhi mereka. ﴾ إِن يَثۡقَفُوكُمۡ ﴿ "Jika mereka menangkap kamu," maksudnya, bertemu dengan kalian dan berkesempatan untuk mencelakai kalian, ﴾ يَكُونُواْ لَكُمۡ أَعۡدَآءٗ ﴿ "niscaya mereka bertindak sebagai musuh bagimu" secara nyata, ﴾ وَيَبۡسُطُوٓاْ إِلَيۡكُمۡ أَيۡدِيَهُمۡ وَأَلۡسِنَتَهُم بِٱلسُّوٓءِ ﴿ "dan meng-umbar tangan dan lidah mereka kepadamu dengan menyakiti (mu)," de-ngan cara membunuh, memukul, dan lain sebagainya, serta dengan kata-kata yang menyakiti seperti celaan dan lainnya. ﴾ وَوَدُّواْ لَوۡ تَكۡفُرُونَ ﴿ "Dan mereka ingin supaya kamu (kembali) kafir." Inilah puncak yang mereka inginkan darimu.
(3) Jika kalian beralasan bahwa kalian bersikap loyal terha-dap orang-orang kafir karena kekerabatan dan bisnis, maka ingat-lah bahwa harta dan anak-anak kalian sama sekali tidak berguna bagi kalian di hadapan Allah سبحانه وتعالى. ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "Dan Allah Maha Melihat apa yang kamu kerjakan." Karena itu Allah سبحانه وتعالى memperingat-kan kalian dengan keras agar tidak bersikap loyal terhadap orang-orang kafir, karena sikap seperti ini akan membahayakan kalian.
(4) ﴾ قَدۡ كَانَتۡ لَكُمۡ أُسۡوَةٌ حَسَنَةٞ ﴿"Sungguh telah ada suri tauladan yang baik bagimu," maksudnya, panutan yang baik dan figur yang berguna bagi kalian wahai sekalian orang-orang Mukmin, ﴾ فِيٓ إِبۡرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ ﴿ "pada Ibrahim dan orang-orang yang bersama dengan dia," dari kalang-an orang-orang yang beriman, karena kalian diperintahkan untuk mengikuti agama Ibrahim عليه السلام yang lurus,﴾ إِذۡ قَالُواْ لِقَوۡمِهِمۡ إِنَّا بُرَءَٰٓؤُاْ مِنكُمۡ وَمِمَّا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ ﴿ "ketika mereka berkata kepada kaum mereka, 'Sesungguh-nya kami berlepas diri (anti) dari kamu dan dari apa yang kamu sembah selain Allah'," maksudnya, pada saat Nabi Ibrahim عليه السلام dan orang-orang yang beriman bersama beliau berlepas diri dari kaum mereka yang musyrik dan berlepas diri dari apa pun yang mereka sembah selain Allah سبحانه وتعالى, kemudian mereka benar-benar menegaskan sikap permusuhan mereka terhadap orang-orang kafir seraya berkata, ﴾ كَفَرۡنَا بِكُمۡ وَبَدَا بَيۡنَنَا وَبَيۡنَكُمُ ٱلۡعَدَٰوَةُ وَٱلۡبَغۡضَآءُ ﴿ "Kami ingkari (kekafiran)mu dan telah nyata antara kami dan kamu permusuhan dan kebencian," maksudnya sikap benci di hati dan lenyapnya kasih sayang serta permusuhan dengan raga. Permusuhan dan kebencian tersebut tidak terbatas waktu, tapi berlaku ﴾ أَبَدًا ﴿ "buat selama-lamanya," selama kalian tetap berada dalam kekafiran, ﴾ حَتَّىٰ تُؤۡمِنُواْ بِٱللَّهِ وَحۡدَهُۥٓ ﴿ "sampai kamu beriman kepada Allah saja." Maksudnya, jika kalian beriman pada Allah سبحانه وتعالى yang Esa, sikap permusuhan dan kebencian hilang dan berubah menjadi kasih sayang dan saling tolong-menolong. Kalian wahai orang-orang yang beriman, memiliki teladan baik pada diri Nabi Ibrahim dan orang-orang yang beriman bersama beliau yang menu-naikan keimanan dan tauhid serta menunaikan konsekuensi-kon-sekuensi iman dan tauhid dan dalam segala hal yang dengannya mereka beribadah kepada Allah سبحانه وتعالى semata. ﴾ إِلَّا ﴿ "Kecuali," dalam satu hal, yaitu ﴾ قَوۡلَ إِبۡرَٰهِيمَ لِأَبِيهِ ﴿ "perkataan Ibrahim kepada bapaknya," Azar, si musyrik lagi kafir dan penentang, ketika diajak untuk beriman dan bertauhid namun enggan, Ibrahim berkata padanya, ﴾ لَأَسۡتَغۡفِرَنَّ لَكَ ﴿ "Sungguh aku akan memohonkan ampunan bagi kamu," namun ﴾ وَمَآ أَمۡلِكُ لَكَ مِنَ ٱللَّهِ مِن شَيۡءٖۖ ﴿ "aku tiada dapat menolak sesuatu pun dari (siksaan) Allah terhadapmu." Akan tetapi aku berdoa pada Rabbku agar dengan doaku aku tidak menjadi orang yang sengsara. Dan Anda semua wahai orang-orang yang beriman, jangan mengikuti Ibrahim dalam hal ini yang berdoa untuk orang musyrik. Kalian tidak boleh mendoakan orang-orang musyrik dengan berkata, "Kami mengikuti agama Nabi Ibrahim dalam mendoakan orang-orang musyrik, karena Allah سبحانه وتعالى menyebutkan udzur Ibrahim dalam FirmanNya,
﴾ وَمَا كَانَ ٱسۡتِغۡفَارُ إِبۡرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوۡعِدَةٖ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوّٞ لِّلَّهِ تَبَرَّأَ مِنۡهُۚ إِنَّ إِبۡرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٞ 114 ﴿
"Dan permintaan ampun dari Ibrahim (kepada Allah) untuk bapak-nya, tidak lain hanyalah karena suatu janji yang telah diikrarkannya kepada bapaknya itu. Maka tatkala jelas bagi Ibrahim bahwa bapaknya itu adalah musuh Allah, maka Ibrahim berlepas diri darinya. Sesungguh-nya Ibrahim adalah seorang yang sangat lembut hatinya lagi penyantun." (At-Taubah: 114).
Kalian juga memiliki teladan baik pada diri Nabi Ibrahim dan orang-orang yang beriman bersamanya ketika mereka berdoa pada Allah سبحانه وتعالى, bertawakal dan kembali padaNya, mereka juga mengakui kelemahan dan kurang menunaikan kewajiban dengan sempurna, mereka berkata, ﴾ رَّبَّنَا عَلَيۡكَ تَوَكَّلۡنَا ﴿ "Hanya kepada Engkaulah kami bertawakal," maksudnya, kami bergantung padaMu untuk mendapatkan apa pun yang berguna bagi kami dan menjauhi apa pun yang membahayakan kami, kami percaya padaMu wahai Rabb dalam hal itu, ﴾ وَإِلَيۡكَ أَنَبۡنَا ﴿ "dan hanya kepada Engkau-lah kami ber-taubat," maksudnya, kami kembali pada ketaatan dan ridhaMu wahai Rabb Kami dan segala sesuatu yang bisa mendekatkan kami padaMu. Kami menunaikan semua hal itu. Kami berusaha dengan sungguh-sungguh untuk menunaikan segala kebaikan. Kami mengetahui bahwa kepadaMu-lah kami kembali. Untuk itu kami mempersiapkan diri untuk mendatangiMu dan kami melakukan apa pun yang mendekatkan diri kami padaMu.
(5) ﴾ رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةٗ لِّلَّذِينَ كَفَرُواْ ﴿ "Ya Rabb kami, janganlah Engkau jadikan kami (sasaran) fitnah bagi orang-orang kafir." Maksudnya, janganlah Engkau membuat mereka menguasai kami karena dosa-dosa kami sehingga mereka akan memfitnah kami dan mengha-langi kami dari keimanan sehingga mereka sendiri juga terfitnah, karena jika mereka melihat diri mereka mendapatkan kemenangan, mereka akan mengira bahwa mereka berada di atas kebenaran dan kami berada di atas kebatilan sehingga mereka semakin kufur dan membangkang. ﴾ وَٱغۡفِرۡ لَنَا ﴿ "Dan ampunilah kami," dosa-dosa dan ke-salahan-kesalahan yang kami lakukan serta perintah-perintah yang tidak kami tunaikan secara sempurna. ﴾ رَبَّنَآۖ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ﴿ "Ya Rabb kami, sesungguhnya Engkau, Engkau-lah Yang Mahaperkasa." Maha Memaksa segala sesuatu ﴾ ٱلۡحَكِيمُ ﴿ "lagi Mahabijaksana." Yang meletakkan segala sesuatu di tempatnya. Dengan keperkasaan dan kebijaksanaanMu, tolonglah kami dari musuh-musuh kami, ampunilah dosa-dosa kami dan perbaikilah kekurangan-kekurangan kami.
(6) Selanjutnya Allah سبحانه وتعالى mengulang kembali dorongan agar orang-orang yang beriman mengikuti teladan Nabi Ibrahim عليه السلام dan orang-orang yang bersama beliau seraya berfirman, ﴾ لَقَدۡ كَانَ لَكُمۡ فِيهِمۡ أُسۡوَةٌ حَسَنَةٞ ﴿ "Sungguh pada mereka itu (Ibrahim dan umatnya) ada teladan yang baik bagimu." Teladan ini tidak mudah bagi setiap orang namun akan terasa mudah bagi orang ﴾ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأٓخِرَۚ ﴿ "yang meng-harap (pahala) Allah dan (keselamatan pada) Hari kemudian." Karena sesungguhnya iman dan mengharapkan pahala bisa memudahkan semua yang sulit bagi hamba, memperkecil semua yang banyak dan mengharuskannya untuk meneladani hamba-hamba Allah سبحانه وتعالى yang shalih dan para nabi serta rasul. Karena ia menilai dirinya amat memerlukan hal itu. ﴾ وَمَن يَتَوَلَّ ﴿ "Dan barangsiapa yang berpaling" dari ketaatan terhadap Allah dan meneladani para rasulNya, itu hanya akan membahayakan dirinya sendiri, sama sekali tidak akan membahayakan Allah سبحانه وتعالى; ﴾ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِيُّ ﴿ "sesungguhnya Allah, Dia-lah Yang Mahakaya," bagiNya kekayaan yang sempurna dan mutlak dari berbagai segi, tidak memerlukan satu pun dari makhlukNya sama sekali, ﴾ ٱلۡحَمِيدُ ﴿ "lagi Maha Terpuji," dalam DzatNya, nama-namaNya, sifat-sifatNya dan perbuatanNya. Sesungguhnya Allah سبحانه وتعالى terpuji di atas semua itu.
(7) Kemudian Allah سبحانه وتعالى mengabarkan bahwa permusuhan yang diperintahkan oleh Allah سبحانه وتعالى kepada orang-orang yang ber-iman terhadap orang-orang musyrik serta diperintahkan agar dilakukan ini adalah selama mereka berada di dalam kesyirikan dan kekufuran. Jika mereka beriman, hukum pun berubah sesuai penyebabnya; maksudnya, rasa cinta dengan didasari keimanan kembali. Karena itu, janganlah kalian wahai orang-orang yang ber-iman berputus asa untuk menyeru mereka kembali pada keimanan, ﴾ عَسَى ٱللَّهُ أَن يَجۡعَلَ بَيۡنَكُمۡ وَبَيۡنَ ٱلَّذِينَ عَادَيۡتُم مِّنۡهُم مَّوَدَّةٗۚ ﴿ "mudah-mudahan Allah menimbul-kan kasih sayang antaramu dengan orang-orang yang kamu musuhi di antara mereka," yang disebabkan oleh kembalinya mereka pada ke-imanan. ﴾ وَٱللَّهُ قَدِيرٞۚ ﴿ "dan Allah Mahakuasa" atas segala sesuatu, yang di antaranya adalah memberikan petunjuk pada hati dan merubah-rubahnya dari satu kondisi ke kondisi lain. ﴾ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang." Tidak ada dosa yang karena besarnya membuatNya tidak memberi ampunan dan tidak ada aib yang karena beratnya membuatNya tidak menutupinya.
﴾ قُلۡ يَٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ 53 ﴿
"Katakanlah, 'Hai hamba-hambaKu yang melampaui batas terha-dap diri mereka sendiri, janganlah kamu berputus asa dari rahmat Allah. Sesungguhnya Allah mengampuni dosa-dosa semuanya. Sesungguhnya Dia-lah Yang Maha Pengampun lagi Maha Penyayang'." (Az-Zumar: 53).
Dalam ayat ini terdapat kabar gembira islamnya sebagian orang-orang musyrik yang pada saat itu memusuhi orang-orang Mukmin. Hal itu terjadi. Segala puji dan karunia hanya bagi Allah سبحانه وتعالى semata.
(8) Ketika turun ayat-ayat mulia ini yang mendorong orang-orang Mukmin untuk memusuhi orang-orang kafir; terjadilah ber-bagai peperangan di antara orang Mukmin dan orang kafir dan orang-orang Mukmin melakukannya dengan sempurna. Mereka merasa berdosa karena telah menyambung kekerabatan dengan keluarganya yang musyrik, mereka mengira bahwa itu termasuk dalam larangan Allah سبحانه وتعالى. Allah سبحانه وتعالى kemudian memberitahukan bahwa hal itu tidak termasuk dalam larangan seraya berfirman,﴾ لَّا يَنۡهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَٰتِلُوكُمۡ فِي ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡهِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ ﴿ "Allah tiada melarang kamu untuk berbuat baik dan berlaku adil terhadap orang-orang yang tiada memerangimu karena agama dan tidak (pula) mengusir kamu dari negerimu. Sesungguhnya Allah menyukai orang-orang yang berlaku adil." Maksudnya, Allah سبحانه وتعالى tidak melarang kalian untuk berbuat baik, menyambung tali kekerabatan, memberi balasan baik dan berbuat adil terhadap orang-orang musyrik dari kalangan ke-rabat dan yang lainnya jika mereka tidak memerangi kalian karena agama dan tidak mengusir kalian dari kampung halaman dan negeri kalian. Kalian tidak berdosa jika menyambung tali kekera-batan dengan mereka, sebab menyambung tali kekerabatan dengan orang-orang musyrik dalam kondisi seperti ini tidak terlarang se-bagaimana Firman Allah سبحانه وتعالى tentang orang tua kafir yang memiliki anak Muslim,
﴾ وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَاۖ وَصَاحِبۡهُمَا فِي ٱلدُّنۡيَا مَعۡرُوفٗاۖ ﴿
"Dan jika keduanya memaksamu untuk mempersekutukan sesuatu dengan Aku yang tidak ada pengetahuanmu tentang itu, maka janganlah kamu mengikuti keduanya, dan pergaulilah keduanya di dunia dengan baik." (Luqman: 15).
(9) Allah سبحانه وتعالى berfirman, ﴾ إِنَّمَا يَنۡهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ قَٰتَلُوكُمۡ فِي ٱلدِّينِ ﴿ "Sesungguh-nya Allah hanya melarang kamu menjadikan sebagai kawanmu orang-orang yang memerangi kamu karena Agama," maksudnya, demi agama kalian, memusuhi agama kalian dan orang yang menegakkannya, ﴾ وَأَخۡرَجُوكُم مِّن دِيَٰرِكُمۡ وَظَٰهَرُواْ ﴿ "dan mengusir kamu dari negerimu dan mem-bantu," yakni membantu orang lain, ﴾ عَلَىٰٓ إِخۡرَاجِكُمۡ ﴿ "untuk mengusirmu." Allah سبحانه وتعالى melarang kalian menjadikan mereka sebagai pemimpin kalian dengan memberikan bantuan dan sikap kasih sayang, baik dengan perkataan maupun perbuatan. Adapun perbuatan baik kalian terhadap orang-orang kafir di luar koridor sikap loyalitas tidaklah terlarang, namun termasuk dalam keumuman perintah berbuat baik terhadap kerabat dan orang lain bahkan terhadap selain manusia. ﴾ وَمَن يَتَوَلَّهُمۡ ﴿ "Dan barangsiapa menjadikan mereka sebagai kawan," dari kalangan kalian, ﴾ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿ "maka mereka itulah orang-orang yang zhalim." Kezhaliman itu berdasarkan sikap menja-dikan mereka sebagai kawan. Jika hal itu dilakukan secara penuh, maka perbuatan itu adalah suatu kekufuran yang mengeluarkan pelakunya dari Islam. Dan di bawah tingkatan ini ada juga ting-katan yang besar dan yang lebih kecil dari itu.
When the Prophet Muhammad decided to proceed against Makkah, he made his plans very quietly so that the Makkans should have no advance warning. At that time a Badri Companion, Hatib ibn ‘Ali Balta‘a, secretly wrote to the Makkans about the plan in a letter and sent it covertly in the name of some Makkans, so that the Makkans would be grateful to him and in return they would refrain from inflicting harm upon his family members who were staying in Makkah. But this betrayal became known through Revelation and the messenger was caught on the way. Every such action is against the demand of Faith.
Này hỡi những người tin tưởng Allah và luôn chấp hành theo giáo luật của Ngài! Các ngươi đừng kết bạn với những ai là kẻ thù của Allah và là kẻ thù của các ngươi, đừng thể hiện tình cảm với họ và bảo hộ cho họ. Bởi thật, họ đã phủ nhận điều chân lý đã đến với các ngươi do Thiên Sứ của Ngài truyền tải về tôn giáo và họ đã trục xuất Thiên Sứ và cả các ngươi ra khỏi Makkah, quê hương của các ngươi. Họ đã không nghĩ đến tình máu mủ, không thương xót các ngươi hoặc bất cứ điều gì chỉ bởi vì các ngươi tin tưởng Allah là Thượng Đế duy nhất của các ngươi. Nếu các ngươi thực sự đi chiến đấu vì con đường chính đạo của TA (Allah) để tìm sự hài lòng nơi TA thì các ngươi chớ kết tình hữu nghị với họ bằng cách âm thầm thể hiện tình cảm với họ qua việc truyền thông tin mật của người Muslim cho họ. Quả thật, TA biết hết những điều các ngươi giấu kín và những điều các ngươi công khai. Và người nào trong các ngươi làm thế thì quả thật đó là điều sai lệch với chân lý và lạc khỏi con đường ngay chính.
¡Ustedes que tienen fe en Al-lah y actúan conforme a lo que Él ha legislado! No tomen por confidentes a Mis enemigos y a sus enemigos, entablando amistad con ellos y dándoles muestras de afecto, cuando ellos no han creído en la religión que les ha llegado por medio de su Mensajero y expulsaron al Mensajero de su hogar en La Meca, así como los expulsaron a ustedes de sus hogares en La Meca. No es debido a lazos de parentesco ni de sangre, solo se debe a que ustedes han tenido fe en Al-lah que es su Señor. Por lo tanto, si realmente han salido para luchar en Mi camino y en busca de Mi complacencia, no hagan amistad con ellos ni les envíen en secreto información sobre los musulmanes, por su amor hacia ellos. Sé bien lo que ocultan al respecto y lo que manifiestan, nada de eso está oculto para mí. Quien tome por confidente a los incrédulos y tenga amor por ellos, ciertamente, se ha apartado del camino recto, desviándose de la verdad y de lo que es correcto.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Reason behind revealing Surat Al-Mumtahanah
The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah. Hatib was among the Early Emigrants and participated in the battle of Badr. Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of `Uthman. When the Messenger of Allah ﷺ decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said,
«اللْهُمَّ عَمِّ عَلَيْهِمْ خَبَرَنَا»
(O Allah! Keep our news concealed from them.) Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger's intent to attack them. He wanted them to be indebted to him so that they would grant safety to his family in Makkah. Allah the Exalted conveyed this matter to His Messenger , because He accepted the Prophet's invocation to Him to conceal the news of the attack. The Prophet sent someone after the woman and retrieved the letter. This story is collected in the Two Sahihs. Imam Ahmad recorded that Hasan bin Muhammad bin `Ali said that `Abdullah bin Abu Rafi` -- or Ubaydullah bin Abu Rafi` -- said that he heard `Ali say, "Allah's Messenger ﷺ sent me, Zubayr and Al-Miqdad saying,
«انْطَلِقُوا حَتْى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا»
(Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter. Take that letter from her.) So we proceeded on our way, with our horses galloping, until we reached the Rawdah. There we found the lady and said to her, `Take out the letter.' She said, `I am not carrying a letter.' We said, `Take out the letter, or else we will take off your clothes.' So she took it out of her braid, and we brought the letter to Allah's Messenger ﷺ. The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah's Messenger ﷺ intended to do. Allah's Messenger ﷺ said,
«يَا حَاطِبُ، مَا هَذَا؟»
(O Hatib! What is this) Hatib replied, `O Allah's Messenger! Do not make a hasty decision about me. I was a person not belonging to Quraysh, but I was an ally to them. All the Emigrants who were with you have kinsmen (in Makkah) who can protect their families. So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them. I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.' Allah's Messenger ﷺ said to his Companions,
«إِنَّهُ صَدَقَكُم»
(Regarding him, he has told you the truth.) `Umar said, `O Allah's Messenger! Allow me to chop off the head of this hypocrite!' The Prophet said,
«إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ:اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»
(He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said, "O the people of Badr, do what you like, for I have forgiven you.")" The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah. Al-Bukhari added in his narration in the chapter on the Prophet's battles, "Then Allah revealed the Surah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ
(O you who believe! Take not my enemies and your enemies as protecting friends...) " Al-Bukhari said in another part of his Sahih, `Amr (one of the narrators of the Hadith) said, "This Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ
(O you who believe! Take not my enemies and your enemies as protecting friends'...) was revealed about Hatib, but I do not know if the Ayah was mentioned in the Hadith (or was added as an explanation by one of the narrators)." Al-Bukhari also said that `Ali bin Al-Madini said that Sufyan bin `Uyaynah was asked, "Is this why this Ayah,
لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ
(O you who believe! Take not my enemies and your enemies as protecting friends.) was revealed" Sufyan said, "This is the narration that I collected from `Amr, I did not leave a letter out of it. I do not know if anyone else memorized the same words for it."
The Command to have Enmity towards the Disbelievers and to abandon supporting Them
Allah's statement,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُواْ بِمَا جَآءَكُمْ مِّنَ الْحَقِّ
(O you who believe! Take not My enemies and your enemies as protecting friends showing affection towards them, while they have disbelieved in what has come to you of the truth,) refers to the idolators and the disbelievers who are combatants against Allah, His Messenger and the believers. It is they whom Allah has decided should be our enemies and should be fought. Allah has forbidden the believers to take them as friends, supporters or companions. Allah the Exalted said in another Ayah ,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ
(O you who believe! Take not the Jews and the Christians as protecting friends, they are but protecting friends of each other. And if any among you takes them (as such), then surely, he is one of them.) (5:51) This Ayah contains a stern warning and a sure threat. Allah the Exalted said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُواً وَلَعِباً مِّنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَآءَ وَاتَّقُواْ اللَّهَ إِن كُنتُم مُّؤْمِنِينَ
(O you who believe! Take not as protecting friends those who take your religion as a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and have Taqwa of Allah if you indeed are true believers.) (5:57)
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً
(O you who believe! Take not for protecting friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves) (4:144) and,
لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً وَيُحَذِّرْكُمُ اللَّهُ نَفْسَهُ
(Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His punishment).) (3:28) This is why Allah's Messenger ﷺ accepted Hatib's excuse when he said that he only wanted to have a favor on the Quraysh, because of the property and family members he left behind in Makkah. Allah's statement,
يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ
(and have driven out the Messenger and yourselves ( from your homeland)) follows His encouragement to fight against them and to avoid being their supporters. This is because they expelled the Messenger and his Companions on account of their hatred for Tawhid and worshipping Allah alone in sincerity. This is why Allah the Exalted said,
أَن تُؤْمِنُواْ بِاللَّهِ رَبِّكُمْ
(because you believe in Allah, your Lord!) meaning, `your only fault is that you believed in Allah, Lord of all that exists.' Allah the Exalted said in other Ayat,
وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ
(And they had no fault except that they believed in Allah, Almighty, Al-Hamid!) (85:8) and,
الَّذِينَ أُخْرِجُواْ مِن دِيَـرِهِم بِغَيْرِ حَقٍّ إِلاَّ أَن يَقُولُواْ رَبُّنَا اللَّهُ
(Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah.") (22:40) Allah said,
إِن كُنتُمْ خَرَجْتُمْ جِهَاداً فِى سَبِيلِى وَابْتِغَآءَ مَرْضَاتِى
(If you have come forth to strive in My cause and to seek My good pleasure.) Allah says, `if you are as described here, then do not take the disbelievers as supporters. If you migrated in Jihad for My cause and for seeking My pleasure, then do not take My enemies and your enemies as protecting friends, after they expelled you from your homes and property in rage against you and rejection of your religion.' Allah's statement,
تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ
(You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal.) Allah asks, `do you do this while I know the secrets of the hearts, the intentions and all apparent things,'
وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِإِن يَثْقَفُوكُمْ يَكُونُواْ لَكُمْ أَعْدَآءً وَيَبْسُطُواْ إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ
(And whosoever of you does that, then indeed he has gone astray from the straight path. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil,) meaning, `if they gain the upper hand over you, they would use every type of harm in their disposal to hurt you in words and action,'
وَوَدُّواْ لَوْ تَكْفُرُونَ
(and they desire that you should disbelieve.) meaning, `they are eager that you do not earn any good. Therefore, their enmity to you is outward and inward, so how can you become supporters of this type of people' This also encourages the enmity. Allah's statement,
لَن تَنفَعَكُمْ أَرْحَـمُكُمْ وَلاَ أَوْلَـدُكُمْ يَوْمَ الْقِيَـمَةِ يَفْصِلُ بَيْنَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(Neither your relatives nor your children will benefit you on the Day of Resurrection. He will judge between you. And Allah is the All-Seer of what you do.) means, `your family relations will not benefit you with Allah if Allah decided to cause harm your way. Your relations will not benefit you if you please them with what angers Allah.' Those who agree with their family being disbelievers in order to please them will have earned loss and failure and their deeds will be rendered invalid. Their relation will not benefit them with Allah, even if their relation was with a Prophet. Imam Ahmad recorded that Anas said that a man said, "O Allah's Messenger! Where is my father" He said,
«فِي النَّار»
(In the Fire.) When the man went away, the Prophet called him back and said:
«إِنَّ أَبِي وَأَبَاكَ فِي النَّار»
(Verily, my father and your father are in the Fire.) Muslim and Abu Dawud also collected this Hadith.
1- Ey iman edenler! Benim de düşmanım, sizin de düşmanınız olan kimselere sevgi besleyip de onları dost edinmeyin. Zira onlar size gelmiş olan hakkı inkar etmişler ve Rabbiniz olan Allah’a iman ettiniz diye Peygamberi de sizi de (Mekke’den) çıkarmışlardır. Eğer siz yolumda cihâd etmek ve rızamı kazanmak için (yurdunuzdan) çıkmış iseniz (onları asla dost edinmeyin)! Ben sizin gizlediğinizi de açığa vurduğunuzu da pek iyi bildiğim halde siz onlara karşı gizlice sevgi (mi) besliyorsunuz? Sizden kim böyle bir şey yaparsa şüphesiz o, doğru yoldan sapmış olur.
2- Şayet onlar sizi ellerine geçirecek olurlarsa size düşman kesilirler. Elleriyle de dilleriyle de size kötülük ederler ve kâfir olmanızı arzu ederler.
3- Akrabanızın da evlâdınızın da size hiçbir faydası olmayacaktır. Kıyamet gününde Allah, aranızı ayıracaktır. Allah, yaptıklarınızı çok iyi görendir.
4- İbrahim’de ve onunla beraber olanlarda sizin için gerçekten güzel bir örnek vardır. Hani onlar kavimlerine şöyle demişlerdi:“Şüphesiz biz, sizden de Allah’ın dışında ibadet ettiğiniz şeylerden de uzağız. Sizi (ve yaptıklarınızı) reddediyoruz. Bizimle sizin aranızda sonsuza kadar düşmanlık ve kin baş göstermiştir. Ta ki sizler yalnızca Allah’a iman edinceye kadar.” İbrahim’in babasına söylediği: “Senin için elbette mağfiret dileyeceğim. Ancak Allah’a karşı sana hiçbir fayda sağlayamam” sözü (bu güzel örnekten) müstesnâdır. (Yine onlar şöyle demişlerdi:)“Rabbimiz! Yalnız sana tevekkül ettik, yalnız sana yöneldik ve dönüş de yalnız sanadır.”
5- “Rabbimiz! Bizi kafirler için imtihan konusu kılma ve bizi bağışla, ey Rabbimiz! Çünkü Azîz ve Hakîm olan yalnız Sensin.”
6- Andolsun onlarda sizin için, yani Allah’ı ve âhiret gününü umanlar için güzel bir örnek vardır. Kim yüz çevirirse (bilsin ki) Allah'ın hiçbir şeye/kimseye ihtiyacı yoktur ve O, her türlü hamde layık olandır.
7- Olur ki Allah, sizinle düşman olduğunuz o (müşrikler) arasında bir sevgi meydana getirir. Allah'ın (buna ve her şeye) gücü yeter. Allah Ğafûrdur, Rahîmdir.
8- Allah size din hususunda sizinle savaşmamış ve sizi yurtlarınızdan çıkarmamış olan (kafirlere) iyilik yapmanızı ve onlara adaletli davranmanızı yasaklamaz. Çünkü Allah adaletli davrananları sever.
9- Allah size ancak sizinle din hususunda savaşmış, sizi yurtlarınızdan çıkarmış ve çıkarılmanıza yardım etmiş kimseleri dost edinmenizi yasaklar. Kim böylelerini dost edinirse işte onlar, zâlimlerin ta kendileridir.
(Medine’de inmiştir. 13 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Müfessirlerin -Allah’ın rahmeti üzerlerine olsun- pek çoğunun bildirdiklerine göre bu âyet-i kerimelerin nüzul sebebi, Hâtıb b. Ebî Beltea’nın başından geçen olaydır. Şöyle ki Peygamber sallallahu aleyhi ve sellem Mekke’nin fethi için hazırlandığında Hâtıb, Mekkeli müşriklere Rasûlullah sallallahu aleyhi ve sellem’in üzerlerine yürümek üzere olduğunu haber veren bir mektup yazdı. Bunu münafık olduğundan veya dinde şüphesi bulunduğundan dolayı değil de onlara kendisine minnet duyacakları bir iyilikte bulunmak maksadı ile yazmıştı. Bu mektubunu da bir kadınla göndermişti. Peygamber sallallahu aleyhi ve sellem’e Hâtıb’ın durumu haber verilince onun gönderdiği kimseler, bu kadın Mekke’ye varmadan yetişmişler ve mektubu ondan almışlardı. Peygamber, Hâtıb’a neden böyle yaptığını sorunca o bir mazeret beyan etmiş ve Peygamber sallallahu aleyhi ve sellem de bu özrünü kabul etmişti.
Bu âyet-i kerimelerde müşrik olan ve olmayan diğer kâfirleri dost edinmek ve sevgi duyarak onlara haber ulaştırmak, çok ağır ve kesin ifadelerle yasaklanmakta, ayrıca bunun imana aykırı, İbrahim el-Halil’in -salât ve selâm olsun ona- dinine muhalif olduğu ve düşmandan alabildiğine sakınmayı gerektiren akılla da bağdaşmadığı haber verilmektedir. Çünkü düşman, düşmanlık etmek için elinden gelen hiçbir şeyi esirgemez ve düşmanına zarar vermek için her fırsatı değerlendirir. İşte Yüce Allah şöyle buyurmaktadır:
1. “Ey iman edenler!” İmanın gereklerini yerine getirenleri dost edinmek, imana düşman olanları da düşman bellemek sureti ile imanınızın gereğini yerine getirin. Çünkü imana düşman olan Allah’a da düşmandır, mü’minlere de düşmandır.
"Benim de düşmanım” yani Allah’ın düşmanı “sizin de düşmanınız olan kimselere sevgi besleyip de onları dost edinmeyin.” onları sevmek ve onları sevmenin yollarını izlemek sureti ile bu şekilde davranmayın.
Çünkü sevgi oldu mu arkasından yardımlaşma ve dost edinme de gelir. Bunun sonucunda da kul, imandan çıkar ve müminlerden ayrılıp kâfirlere katılmış olur. Kâfirleri dost edinen kimse, aynı zamanda onurunu da kaybetmiş olur. Zira o, kendisi için kötülükten başka bir şey istemeyen en büyük düşmanlarına nasıl dostluk besler? Nasıl Rabbine ve gerçek dostuna muhalefet eder? O Rab ki onun hakkında hayır diler, ona hayır emreder ve onu hayır işlemeye teşvik eder.
Mü’min kimseyi kâfirlere düşmanlık beslemesini gerektiren sebepler arasında şu da vardır: Onlar, mü’minlere gelen hakkı inkâr etmişlerdir ki bundan daha büyük bir muhalefet ve isyan da olamaz. Onlar dininizin temelini inkâr etmişler, sizlerin sapık ve hidâyet üzere olmayan kimseler olduğunuzu iddia etmişlerdir. Halbuki kendileri, hakkında en ufak bir şüphe ve tereddüt bulunmayan hakkı inkâr etmişlerdir. Hakkı redden kimsenin bu sözünün doğruluğuna delil olacak herhangi bir kanıt ya da belgesinin bulunmasına ise imkân yoktur. Aksine sadece hakkı bilmek dahi hakkı reddedenin sözünün batıl ve tutarsız olduğuna delildir.
Onların size ileri derecedeki düşmanlıklarının bir neticesi olarak “Rabbiniz olan Allah’a iman ettiniz diye Peygamberi de sizi de” ey mü’minler, yurdunuzdan “çıkarmışlardı” ve vatanlarınızdan uzaklaştırmışlardı.
Oysa sizin “Rabbiniz olan Allah’a iman etmek” dışında hiçbir günahınız yoktu. Halbuki bütün insanların O’na kulluk etmeleri gerekir. Zira görüp gözeten, besleyen, onlara gizli ve açık nimetleri ihsan eden O’dur. İşte onlar, farzların ve görevlerin başı olan bu emirden yüz çevirirken, sizler bunu yerine getirdiğiniz için size düşmanlık ettiler ve bundan dolayı sizi yurtlarınızdan çıkardılar.
Artık her zaman ve her mekânda nitelikleri bu olan kâfirler ile dostluk eden herhangi bir kulda akıl ve insaf kalabilir mi? Din namına onda herhangi bir şey bulunur mu? O kâfirler ki korkuları yahut da güçlü bir engel olmasa bir mü’mine zarar vermekten asla geri durmazlar.
"Eğer siz yolumda cihâd etmek ve rızamı kazanmak için (yurdunuzdan) çıkmış iseniz” yani eğer sizin çıkışınız ve bundan gözettiğiniz maksat, Allah’ın adını yüceltmek ve O’nun rızasını elde etmek için Allah yolunda cihad etmek ise bunun gereği olarak şunu bilin ki; Allah’ın dostlarını dost edinmek, düşmanlarını düşman bilmek, O’nun yolunda cihadın en büyüğüdür. Allah’a yakınlaşmak isteyenlerin kendisi ile O’na yakınlaştıkları ve bununla rızasını umdukları en büyük iştir.
"Ben sizin gizlediğinizi de açığa vurduğunuzu da pek iyi bildiğim halde siz onlara karşı gizlice sevgi (mi) besliyorsunuz?” Allah'ın gizlediğiniz ve açıkladığınız her şeyi bildiğini pek iyi bildiğiniz halde nasıl olur da kâfirlere içten içe sevgi besler ve bunu içinizde saklarsınız? Bu, mü’minlere saklı kalsa da Allah’a asla gizli kalmaz. O, kullarının hayır ve şer türünden ne gizlediklerini bilir ve onların da karşılığını verir.
"Sizden kim böyle bir şey yaparsa” yani Allah bu işten sizi sakındırdıktan sonra kim kâfirleri dost edinirse “şüphesiz o, doğru yoldan sapmış olur.” Çünkü böylelikle o; şeriate, akla, insan onuruna ve insanlığa muhalif bir yol izlemiştir.
2. Daha sonra Yüce Allah, mü’minlerde onlara karşı düşmanlık duygularını harekete geçirmek maksadı ile onların mü’minlere karşı duydukları ileri derecedeki düşmanlıklarını açıklamaktadır:“Şayet onlar sizi ellerine geçirecek olurlarsa” yani sizi yakalar ve size eziyet verecek bir fırsat bulurlarsa “size” açıktan açığa “düşman kesilirler. Elleriyle de” öldürmek, dövmek vb. gibi “dilleriyle” sövmek ve buna benzer sizi rahatsız edecek sözlerle “size kötülük ederler ve kâfir olmanızı arzu ederler.” Çünkü sizden istedikleri esas şey budur.
3. Eğer sizler:“Biz akrabalık ve mal için kâfirlerle dostluk ediyoruz”, deyip de bu tutumun haklılığını delillendirmeye kalkışacak olursanız bilin ki “Akrabanızın da evlâdınızın da” Allah’a karşı “size hiçbir faydası olmayacaktır. Kıyamet gününde Allah, aranızı ayıracaktır. Allah, yaptıklarınızı çok iyi görendir.” Bundan dolayı O, sizin için zararlı olan “kâfirleri dost edinme”yi size yasaklamıştır.
4. Ey mü’minler topluluğu! “İbrahim’de ve onunla beraber olanlarda” ona iman edenlerde “sizin için gerçekten” uyulmaya layık ve size fayda sağlayacak “güzel bir örnek vardır.” Çünkü sizlere İbrahim’in hanif olan dinine tabi olma emri verilmiştir.
"Hani onlar kavimlerine şöyle demişlerdi:“Şüphesiz biz, sizden de Allah’ın dışında ibadet ettiğiniz şeylerden de uzağız... demişlerdi.” Yani İbrahim ve beraberindeki mü’minler, müşrik kavimlerinden ve Allah’tan başka tapındıklarından uzak olduklarını bildirmişler, sonra da bu düşmanlıklarını gâyet açık bir şekilde ifadelendirerek:“Sizi (ve yaptıklarınızı) reddediyoruz”demişlerdi.“Bizimle sizin aranızda sonsuza kadar düşmanlık ve kin baş göstermiştir.” Kalplerde kin açıkça ortaya çıkmış, oradaki sevgi sona ermiştir, bedenen de düşmanlık ortaya çıkmıştır. Bu düşmanlık ve kinin herhangi bir vakti ya da sınırı da yoktur. Aksine sizler küfrünüzü sürdürmeye devam ettiğiniz sürece bu ebediyen devam edecek, “sizler yalnızca Allah’a iman edinceye kadar” da sürecektir. Ne zaman ki tek olarak Allah’a iman ederseniz, işte o vakit size olan kin ve düşmanlığımız ortadan kalkar, sevgi ve dostluğa dönüşür.
İşte ey iman edenler! İbrahim’de ve İbrahim ile birlikte bulunanlarda, iman ve tevhidin gereklerini yerine getirmelerinde, sadece Allah’a ibadet etmeleri ile ilgili bütün hususlarda uyulmaya değer güzel bir örnek vardır. Bundan bir husus müstesnadır. O da şudur:“İbrahim’in” kendisini iman ve tevhide davet ettiği vakit, bunu kabul etmeyen, inatlaşan, şirk koşan, kâfir babası Âzer’e:“söylediği: “Senin için elbette mağfiret dileyeceğim.” Bununla birlikte ben “Allah’a karşı sana hiçbir fayda sağlayamam” Ama ben Rabbime dua edeceğim, olur ki Rabbime dua etmekten dolayı mahrum kalmam. “sözü (bu güzel örnekten) müstesnâdır.”
İşte sizler, İbrahim’in müşrik birisi için yaptığı bu duada ona uyamazsınız. Müşriklere dua edip de: Biz bu konuda İbrahim’in dinine uyuyoruz, diyemezsiniz. Çünkü Yüce Allah bu hususta İbrahim aleyhisselam’ın mazeretini söz konusu ederek şöyle buyurmuştur:“İbrahim’in babasına mağfiret dilemesi ancak ona verdiği bir sözden dolayı idi. Ama onun Allah’ın düşmanı olduğu açıkça kendisine belli olunca ondan uzaklaştı.”(et-Tevbe, 9/114)
Yine İbrahim’de onunla birlikte bulunanlarda Allah’a dua edip O’na tevekkül etmeleri, O’na yönelmeleri, acziyetlerini ve kusurlarını itiraf etmeleri hususunda da sizin için güzel bir örnek vardır. Onlar şöyle demişlerdi:“Rabbimiz, yalnız sana tevekkül ettik.” Bizim için faydalı olacak hususları elde etmek, zararlı şeyleri önlemek hususunda sadece sana güvenip dayandık. Rabbimiz, bu hususta yalnız sana güvendik.
"Yalnız sana yöneldik ve dönüş de yalnız sanadır.” Sana itaate, senin razı olacağın şeylere ve sana yakınlaştıracak olan her şeye yöneldik. Biz bunun için çalışıyoruz. Hayır işler yapmak için gayret ediyoruz. Dönüşün yalnız sana olacağını biliyoruz. Bu yüzden senin huzuruna gelmeye hazırlanıyor ve bizi sana yakınlaştıracak ameller işliyoruz.
5. “Rabbimiz, bizi kafirler için imtihan konusu kılma!”Günahlarımız sebebiyle onları bize musallat etme! O zaman bizi dinimizden döndürmeye çalışırlar ve ellerinden geldiğince bizi iman ile ilgili hususlardan alıkoymaya çalışırlar. Aynı şekilde kendileri de dinden iyice uzaklaşırlar. Çünkü onlar kendilerinin galip olduklarını görünce hak üzere olduklarını, bizim de batıl üzere olduğumuzu zannederler, böylece küfür ve azgınlıklarını daha da artırırlar.
"ve bizi bağışla, ey Rabbimiz!” İşlediğimiz büyük, küçük günahlarımızı, emrolunduğumuz hususlardaki kusurlarımızı bağışla!“Çünkü” her şeye boyun eğdirici “Azîz” her şeyi yerli yerince koyan “Hakîm olan yalnız Sensin.” O halde izzetin ve hikmetin hakkı için düşmanlarımıza karşı bize zafer ver, günahlarımızı bağışla ve kusurlarımızı ıslah eyle!
6. Daha sonra Yüce Allah, onlara uymayı tekrar teşvik ederek şöyle buyurmaktadır:“Andolsun onlarda sizin için, Allah’ı ve âhiret gününü umanlar için güzel bir örnek vardır.” Ancak onlara uymak ve onları örnek almak herkes için kolay değildir. Bu, ancak Allah’a ve âhiret gününe kavuşacağına iman edenler için kolaydır. Çünkü iman, ecir ve mükâfat alacağını ummak, kula her türlü zorluğu kolaylaştırır, çok gibi görünen şeyleri az gösterir, Allah’ın salih kullarına ve peygamberlerine daha çok uymasını sağlar. Çünkü o, böyle bir şeye kendisinin son derece muhtaç olduğunu görür.
"Kim” Allah’a itaat etmekten ve Allah’ın peygamberlerine uymaktan “yüz çevirirse” kendisinden başka kimseye zarar veremez. Allah’a da hiçbir zararı olmaz. Çünkü “Allah'ın hiçbir şeye/kimseye ihtiyacı yoktur.” O, bütün yönleri ile tam ve mutlak zengindir, hiçbir yönden hiçbir varlığa muhtaç değildir. “O, her türlü hamde layık olandır.” Yani zatında, isimlerinde, sıfatlarında ve fiillerinde övgüye layıktır. O, bütün bunlardan dolayı kendisine hamdedilendir.
7. Yüce Allah, mü’minlere, müşriklere karşı düşmanlık beslemelerini, şirk ve küfürlerini sürdürdükçe bu düşmanlıklarını da sürdürmelerini emrettikten sonra şunu da bildirmektedir: Hüküm, ona sebep olan hususa (illete) bağlı olduğundan dolayı, eğer onlar imana girecek olurlarsa o zaman onlara karşı iman sevgisinin beslenmesi söz konusu olur. O halde ey mü’minler, onların imana döneceklerinden yana ümit kesmeyin! “Olur ki Allah, sizinle düşman olduğunuz o (müşrikler) arasında bir sevgi meydana getirir.” Ki bunun sebebi de onların imana dönüşleri olacaktır.
"Allah'ın” her şeye “gücü yeter.” Kalplere hidâyet vererek onları bir halden bir hale evirip çevirmesi de buna dahildir. “Allah Ğafûrdur, Rahîmdir.” Bağışlamayacağı büyük günah, örtmeyeceği kusur yoktur. “De ki: Ey nefisleri aleyhine haddi aşan kullarım! Allah’ın rahmetinden ümit kesmeyin. Çünkü Allah bütün günahları bağışlar. Muhakkak O, çok bağışlayıcıdır, pek merhametlidir.”(ez-Zümer, 39/53)
Bu âyet-i kerime ile o sıralarda mü’minlere düşman olan birtakım müşriklerin müslüman olacaklarına dair bir işaret ve müjde bulunmaktadır. Nitekim bu gerçekleşmiştir. Allah’a hamdolsun.
8. Kâfirlere düşmanlık beslemeyi teşvik eden âyet-i kerimeler nâzil olduğunda mü’minler üzerinde gereken etkiyi yaptı, onlar bunu tam anlamı ile yerine getirdiler. Hatta müşrik birtakım akrabaları ile olan bağlarını gözetmenin dahi günah olabileceğinden çekindiler ve bunun bu yasağın kapsamına girdiğini sandılar. Yüce Allah da bu ayetle kendilerine bu tutumların Allah’ın haram kıldığı şeylerin çerçevesine girmediğini haber vermiştir. Buna göre Yüce Allah, akrabalarınızdan olsun başkalarından olsun din hususunda size karşı savaşmamış, sizi ülkelerinizden çıkarmamış durumda olan müşrik kimselere iyilikte bulunup akrabalık bağlarını gözetmenizi, onlara iyilik yapmanızı, iyiliklerine karşılık verip adaletli davranmanızı yasaklamaz.
Böylelerinin akrabalık bağını gözetmenizden dolayı sizin için günah söz konusu değildir. Bu durumda olanların bağlarını gözetmekte herhangi bir sakınca ve herhangi bir sorumluluk yoktur.
Nitekim Yüce Allah, kâfir olan anne ve babanın müslüman olan çocuklarına hitaben şöyle buyurmaktadır:“Eğer onlar bilmediğin şeyi Bana ortak koşman için seni zorlarlarsa onlara itaat etme! Bununla beraber dünyalık hususlarda onlarla iyi geçin.”(Lokman, 31/15)
9. “Allah size ancak sizinle din hususunda savaşmış” Allah’ın dinine ve O’nun gereklerini yerine getirenlere karşı düşmanlıklarından dolayı dininize karşı savaşmış; “sizi yurtlarınızdan çıkarmış ve çıkarılmanıza” dair başkalarına “yardım etmiş kimseleri dost edinmenizi yasaklar.”
Böylelerine söz ve fiillerinizle yardımcı olup sevgi beslemenizi Allah size yasaklamıştır. Müşrikleri dost edinmek anlamına gelmeyecek şekildeki iyi davranışları ve iyilikte bulunmanızı ise Allah yasaklamamıştır. Aksine bu, akrabalardan olsun, akraba olmayanlardan olsun insanlara ve insanların dışındaki varlıklara iyilikte bulunma emrinin genel kapsamına girmektedir.
"Kim böylelerini dost edinirse işte onlar zalimlerin ta kendileridir.” Bu zulüm ise onları dost edinme oranında söz konusu olur. Eğer tam anlamı ile dost edinme söz konusu ise bu, İslâm’ın çerçevesinin dışına çıkartan küfür olur. Bunun dışında da kimisi oldukça ağır bir günah, kimisi ise daha aşağı olmak üzere pek çok mertebe vardır.
O those who have faith in Allah and act upon what He has legislated for them! Do not take My enemies and your enemies as intimate friends who you befriend and love, when they have disbelieved in the religion that has come to you at the hands of your Messenger. They also drove the Messenger out of his home in Makkah, and drove you out of your homes in Makkah too. They do not consider the bonds of kinship nor blood in your regard; not due to anything except that you have brought faith in Allah who is your Lord. So if you have truly gone out to strive in My path and to seek My pleasure, do not befriend them while also secretly sending the information about the Muslims, out of your love for them. I know better of what you conceal in that regard, and what you disclose; nothing is hidden from me in any case. And whoever intimately befriends and loves the disbelievers has verily strayed from the middle path, deviated from the truth and avoided that which is right.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, ne prenez pas mes ennemis et les vôtres pour alliés et ne leur vouez pas de l’affection alors qu’ils mécroient en la religion que votre Messager vous a apportée, expulsent le Messager de sa demeure et vous expulsent également de vos demeures de la Mecque, n’accordant aucune considération aux liens de parenté, pour la seule raison que vous croyez en Allah votre Seigneur. N’agissez pas ainsi, si vous êtes sortis afin de lutter pour ma cause et de remporter Mon agrément. Ne leur divulguez pas les renseignements relatifs aux musulmans par amour pour eux, alors que Je sais ce que vous manifestez de votre attitude et ce que vous dissimulez. Rien de tout cela ou de toute autre chose ne M’échappe. Quiconque s’allie aux mécréants et leur voue de l’affection dévie de la voie modérée, s’égare de la vérité et passe à côté de ce qui est juste.
Ey Allah'a iman edip, kendilerine gönderdiği din ile amel edenler! Benim düşmanım ve sizin de düşmanınız olanlara sevgi göstererek, gizli muhabbet besleyerek onları dost edinmeyin. Onlar, Peygamberiniz aracılığı ile dinden size gelen şeyleri inkâr etmişler, Peygamberi yurdundan çıkarmışlardır. Rabbiniz Allah'a iman ettiniz diye Peygamberi de sizi de yurdunuzdan çıkarıyorlar. Aynı şekilde sizleri de yurdunuz Mekke'den çıkarıyorlar. Size karşı ne bir akrabalık ve ne de bir yakınlık gözetiyorlar. Eğer sizler, benim yolumda cihat etmek ve benim rızamı kazanmak için çıkmış iseniz onlara karşı bir dostluk olarak Müslümanların haberlerini gizlice yollamayın. Ben, sizin bu hususta saklı tuttuğunuzu da, açığa vurduğunuzu da en iyi bilenim. Sizden kim kâfirlerle dostluk yapar ve onlara karşı bir sevgi beslerse; o, doğru yoldan ve haktan sapmış ve doğru olandan uzaklaşmış olur.
Ako bi vas se oni domogli, ispoljili bi neprijateljstvo koje osjećaju spram vas, napadali bi vas i vrijeđali, s nadom da postanete nevjernici u Allaha i Poslanika, kao i oni.
Si tuvieran la oportunidad, revelarían la enemistad que albergan en sus corazones hacia ustedes y extenderían sus manos para hacerles daño y lastimarlos, a la vez que los insultarían y maltratarían con sus lenguas. Además, ellos querrían que ustedes no creyeran en Al-lah y en Su Mensajero para que fueran como ellos.
During the state of war, when the position is that Islam and non-Islam have become polarised on separate fronts, it is the responsibility of the people of Islam to sever their relations with the non-Islamic front, even if their relatives and dear ones are part of it. Being a believer in Truth and at the same time having close relations with the enemies with whom one is at war is totally wrong.
Kung magwawagi sila sa inyo, maglalantad sila ng kinikimkim nila sa mga puso nila na pagkamuhi, mag-aabot sila ng mga kamay nila sa inyo sa pamamagitan ng pananakit at paghahagupit, magpapawala sila ng mga dila nila sa pamamagitan ng pang-iinsulto at panlalait, magmimithi sila na kung sana tumanggi kayong sumampalataya kay Allāh at sa Sugo Niya upang kayo ay maging tulad nila.
Eğer onlar size üstün gelirlerse, içlerinde size karşı gizledikleri düşmanlıklarını ortaya koyarlar. Eziyet ve vurma ile ellerini size uzatırlar ve dilleri ile size söverler. Onlar sizin de tıpkı kendileri gibi Allah'ı ve resulünü inkâr edip kâfir olmanızı arzu ederler.
If they get their chance, they will disclose the enmity they harbour in their hearts towards you and will stretch their hands out to you to harm and beat you, while swearing and abusing you with their tongues. They will also desire that you disbelieve in Allah and His Messenger so that you become just like them.
Se vi afferrassero, mostrerebbero l'inimicizia che tenevano nascosta nei loro cuori, e allungherebbero le loro mani su di voi per aggredirvi e vi insulterebbero con le loro lingue, e desidererebbero che rinnegaste Allāh e il Suo Messaggero così da essere simili a loro.
إِن يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ (Should they have access to you, they will become your enemies, and will stretch their hands and tongues towards you with evil;...60:2). The verse indicates how bitter are the feelings of disbelievers towards Muslims. They would use all means, their hands and their tongues, and would spare no effort to harm the Muslims. Therefore, it is impossible that when they find an opportunity in their favor and overpower Muslims, they will ever exercise tolerance towards them.
وَوَدُّوا لَوْ تَكْفُرُونَ (...and they desire that you should reject the (true) faith...60:2). The greatest desire of the non-believers' hearts is to see the Muslims revert to disbelief. Thus when the Muslims stretch their hand of friendship towards them, it will be at the cost of their belief. They will never be happy with the Muslims unless they give up their faith.
Nếu họ, những kẻ đã được các ngươi âm thầm thể hiện tình hữu nghị với họ, giành được chiến thắng thì họ sẽ giăng tay của họ ra để giết và tiêu diệt các ngươi, họ sẽ dùng chiếc lưỡi của họ để xỉ nhục và chửi rủa các ngươi, và họ chỉ luôn mong rằng các ngươi sẽ phủ nhận đức tin giống như họ.
Jika mereka menang atas kalian, mereka menampakkan permusuhan yang selama ini mereka sembunyikan di hati mereka, menjulurkan tangan-tangan mereka kepada kalian untuk menyakiti dan memukul kalian, mengeluarkan dari mulut-mulut mereka celaan dan cibiran, dan mereka berangan-angan seandainya kalian kafir kepada Allah dan Rasul-Nya, sehingga kalian menjadi seperti mereka.
S’ils vous dominaient, ils vous manifesteraient l’hostilité qu’ils dissimulent dans leurs cœurs, s’en prendraient à vous physiquement, vous insulteraient à profusion et souhaiteraient que vous mécroyiez comme eux en Allah et en Son Messager.
Kekerabatan kalian tidak berguna bagi kalian dan anak-anak kalian pun tidak berguna bagi kalian jika kalian loyal kepada orang-orang kafir demi keuntungan mereka. Pada hari Kiamat nanti, Allah akan memisahkan antara kalian, lalu Dia memasukkan penghuni surga dari kalian ke dalam surga dan penduduk neraka ke dalam neraka. Sebagian dari kalian tidak bisa memberi manfaat bagi sebagian yang lain. Dan Allah Maha Melihat apa yang kalian kerjakan, tidak ada sedikit pun dari amal perbuatan kalian yang luput dari-Nya, dan Dia akan membalas kalian atas perbuatan tersebut.
Ni vos proches ni votre progéniture ne vous seront d’aucune utilité si vous vous alliez aux mécréants car le Jour de la Résurrection, Allah vous séparera et fera entrer ceux d’entre vous qui le méritent au Paradis et ceux parmi vous qui le méritent en Enfer. Vous ne vous serez donc d’aucune utilité. Allah voit le mieux ce que vous faites. Riens de vos agissements ne Lui échappe et Il vous rétribuera selon leur nature.
Ni rodbina vaša ni djeca vaša neće vam biti od koristi, ako budete s nevjernicima prijateljevali, na Kijametskom danu On će vas razdvojiti, pa će džennetlije ući u Džennet, a džehennemlije u Vatru. Tada jedni drugima nećete koristiti. Allah dobro vidi ono što radite, ništa Mu skriveno nije od vaših postupaka, i On će svakom dati ono šta zaslužuje.
Chắc chắn con cái và bà con ruột thịt của các ngươi sẽ không giúp ích gì cho các ngươi khi các ngươi kết thân với những kẻ vô đức tin vì họ. Vào Ngày Phục Sinh, Allah sẽ tách biệt các ngươi, cư dân của Thiên Đàng sẽ vào Thiên Đàng và cư dân của Hoả Ngục sẽ vào Hỏa Ngục, không ai giúp ích được cho ai cả. Allah luôn thấy hết những gì các ngươi làm, không có bất cứ điều gì từ lời nói và hành động của các ngươi có thể che giấu được Ngài, theo đó Ngài sẽ thưởng phạt các ngươi.
Your ties of kinship will never benefit you, nor your offspring, if you intimately befriend the disbelievers due to them. On the Day of Judgement, Allah will separate between you and enter the people of Paradise into Paradise and the people of the hellfire into the hellfire, so you will be of no use to one another. And Allah is watchful of your actions; none of them are hidden from Him (may He be glorified) and He will soon requite you for them.
Eğer yakınlarınız ve çocuklarınız için kâfirleri dost edinirseniz; kıyamet günü, ne yakınlığınız ve ne de çocuklarınız size fayda verir. Allah; sizin aranızı ayırır, Cennet ehli olanlar Cennet'e, ateş ehli olanlar ise ateşe girer. Birbirinize hiçbir fayda sağlayamazsınız. Yüce Allah, yaptıklarınızı hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Ona karşılık olarak sizi mükâfatlandıracaktır.
Né i vostri rapporti di parentela né i vostri figli vi saranno utili se vi alleate con i miscredenti per tali motivi; nel Giorno della Resurrezione, Allāh vi dividerà: farà entrare la gente del Paradiso nel Paradiso, e la gente del Fuoco nel Fuoco, e non potrete aiutarvi a vicenda. E Allāh è Vigile su ciò che fate, nessuna vostra azione Gli è nascosta, gloria Sua, e vi retribuirà per esse.
Sus lazos de parentesco no los beneficiarán, tampoco sus hijos, si toman como aliados a los incrédulos. En el Día del Juicio, Al-lah los separará e ingresará a la gente del Paraíso en el Paraíso y a la gente del fuego del infierno en el fuego del infierno, por lo que no se podrán ayudar unos a otros. Al-lah vigila sus acciones, ninguna de ellas está oculta para Él y Él pronto los retribuirá por ellas.
لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ ۚ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ ۚ وَاللَّـهُ بِمَا تَعْمَلُونَ بَصِيرٌ (Neither your womb-relations nor your children will avail you on the Day of Judgment. He will decide between you, and Allah is watchful of what you do...60:3). The verse refutes the plea of Sayyidna Hatib ؓ . He did what he did for the love of his children, but they will be of no help on the Day of Resurrection. All relations on that day will come to an end. Parents will flee from their children, and children from their parents, and no secret will ever remain hidden from Allah.
Hindi magpapakinabang sa inyo ang pagkakamag-anak ninyo ni ang mga anak ninyo kapag nakipagtangkilikan kayo sa mga tagatangging sumampalataya alang-alang sa kanila. Sa Araw ng Pagbangon ay maghahati-hati si Allāh sa pagitan ninyo para pumasok sa Hardin ang mga maninirahan sa Hardin kabilang sa inyo at sa Apoy ang mga maninirahan sa Apoy kaya hindi magpapakinabang ang iba sa inyo sa iba pa. Si Allāh sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa Kanya – kaluwalhatian sa Kanya – na anuman mula sa mga gawain ninyo, at gaganti sa inyo sa mga ito.
Rõ ràng trong các ngươi - hỡi những người có đức tin - đã có một tấm gương tốt đẹp cho các ngươi noi theo, đó là tấm gương của Nabi Ibrahim và những người theo Y về những điều họ đã nói với người dân vô đức tin của họ: Quả thật, chúng tôi vô can với các người và với những gì mà các người thờ phượng khác ngoài Allah từ những thần linh của các người, chúng tôi phủ nhận các người và phủ nhận những gì các người đã làm một cách vô đức tin, giữa chúng tôi với các người sẽ luôn tồn tại sự thù hằn cho tới khi nào các người quay lại tin tưởng nơi một mình Allah duy nhất. Còn việc Ibrahim cầu xin Allah tha thứ tội lỗi cho cha của Y không phải là tấm gương cho các ngươi bởi việc làm đó của Y là trước khi Y nhận ra rằng cha của mình là kẻ thù của Allah, nhưng sau khi được rõ rằng cha của Y thực sự là kẻ thù của Allah thì Y đã không dính líu tới cha của Y nữa. Vì người có đức tin không thể cầu xin (Allah) tha thứ cho người thờ đa thần, và (nếu có cầu xin) lời cầu xin đó cũng không giúp hắn thoát khỏi hình phạt từ Allah, và Y đã cậu nguyện thưa: Lạy Thượng Đế của bầy tôi, bầy tôi xin phó thác cho Ngài và bầy tôi xin quay về sám hối với Ngài và bầy tôi sẽ trở về gặp Ngài vào Ngày Phục Sinh.
Ô croyants, vous avez en Abraham et en les croyants qui l’accompagnaient un bel exemple à suivre, lorsqu’ils dirent aux leurs restés mécréants: Nous nous désavouons de vous et des idoles que vous adorez en dehors d’Allah. Nous mécroyons en votre religion, vous déclarons notre hostilité et vous haïssons jusqu’à ce que vous croyiez en Allah Seul et ne Lui associiez rien. Vous croyants, auriez dû vous désavouer des vôtres restés mécréants comme eux. Il est fait exception de cet exemple, des paroles suivantes que dit Abraham à son père: Je demanderai certainement à Allah de te pardonner. Ne le suivez pas en cela, car ces paroles furent prononcées par Abraham avant qu’il ne désespère de la conversion de son père. En effet, il n’appartient pas à un croyant de demander le pardon d’Allah en faveur d’un mécréant, car tu ne saurais pas du tout repousser de toi le châtiment d’Allah. Ô notre Seigneur, nous nous en remettons à toi dans toutes nos affaires. C’est vers Toi que Nous revenons repentants et c’est vers Toi qu’aura lieu le retour le Jour de la Résurrection.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ ۔ ۔ ۔ حَتَّىٰ تُؤْمِنُوا بِاللَّـهِ وَحْدَهُ (Indeed, there is an excellent example for you in Ibrahim and those with him, when they said to their people, "We disown you and what you worship instead of Allah. We disbelieve in you. Enmity and hatred has arisen between us and you forever, unless you believe in Allah alone",....60:4). This verse supports and emphasizes the abstaining from maintaining close friendly relations with non-believers. This rule of law is illustrated by the excellent example of Holy Prophet Ibrahim (علیہ السلام) whose entire family worshipped idols, but he not only washed his hands of them and disowned them, but also announced, and erected a wall of, enmity and hatred with them forever, unless and until they give up idol-worship and have belief in Allah alone.
Allaying a Doubt
The current verse emphasizes that Muslims should follow the excellent model of Holy Prophet Ibrahim (علیہ السلام) and, it is established in Surah Taubah and in other places in the Qur'an that, he prayed for the forgiveness of his father who was an idol-worshipper. This could create doubt that, in pursuance of the command of Allah to follow the example of Prophet Ibrahim (علیہ السلام) is permitted to pray for the forgiveness of one's parents or other relatives who are idol-worshippers. But the later part of Verse [ 4] makes an exception to the command of following Ibrahim (علیہ السلام) .
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ (...but [ his example is ] not [ to be followed ] in what Ibrahim said to his father, "I will pray to my Lord for your forgiveness... 60:4). This implies that it is imperative to follow the model of Holy Prophet Ibrahim (علیہ السلام) in all respects, except in the case of prayer for his father's forgiveness. It is not permitted to emulate his sunnah in this respect. His reason for praying for his father's forgiveness has been explained in Surah Taubah. He prayed for his father's forgiveness before the prohibitory injunction was ordained, or probably when he felt that faith has entered into his father's heart, but when it became plain to him that he was Allah's enemy he washed his hands of him and disowned him, thus فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ (...and when it became clear to him that he was an enemy of Allah, he renounced him....9:114)
Some of the scholars analyze the phrase اِلَّا قَولَ اِبرٰھِیمَ (but not in what Ibrahim said ...) grammatically as istithna' munqati`, that is, exceptive sentence in which the exception is severed from, or wholly different in kind from, the general term. In terms of this grammatical analysis, praying for his father's forgiveness is not contrary to Abrahamic model. Holy Prophet Ibrahim (علیہ السلام) was under the impression that his father had become a Muslim, so he prayed for the forgiveness of his Muslim father. Later when he learnt the truth, he gave up praying for him and renounced him. If anyone believes, even today, that a particular unbeliever has most probably embraced Islam, there is no harm in praying for his pardon. [ Qurtubi ]. Allah knows best!
Talaga ngang nagkaroon para sa inyo, O mga mananampalataya, ng isang huwarang maganda sa kay Abraham – sumakanya ang pagbati ng kapayapaan – at sa mga mananampalataya na naging kasama sa kanya nang nagsabi sila sa mga kababayan nilang mga tagatangging sumampalataya: "Tunay na kami ay mga walang-kaugnayan sa inyo at sa anumang sinasamba ninyo bukod pa kay Allāh kabilang sa mga anito. Tumanggi kami sa anumang taglay ninyo na relihiyon. Lumitaw na sa pagitan namin at ninyo ang poot at ang pagkasuklam hanggang sa sumampalataya kayo kay Allāh lamang at hindi kayo magtambal sa Kanya ng isa man sapagkat naging kailangan sa inyo na magpawalang-kaugnayan sa mga kababayan ninyong mga tagatangging sumampalataya tulad nila," maliban sa sabi ni Abraham – sumakanya ang pagbati ng kapayapaan – sa ama niya: "Talagang hihiling nga ako ng kapatawaran para sa iyo mula kay Allāh," ngunit huwag kayong tumulad sa kanya hinggil doon dahil iyon ay bago ng pagkawala ng pag-asa ni Abraham sa ama niya sapagkat hindi ukol sa isang mananampalataya na humiling ng kapatawaran para sa isang tagapagtambal, "at hindi ako makapagtutulak palayo sa iyo ng anuman mula sa pagdurusang dulot ni Allāh. Panginoon namin, sa Iyo kami sumandal sa mga nauukol sa amin sa kabuuan ng mga ito, sa Iyo kami bumalik bilang mga nagbabalik-loob, at sa Iyo ang babalikan sa Araw ng Pagbangon.
Avete, o credenti, un buon esempio in Ibrāhīm e nei credenti che erano assieme a lui, quando dissero al loro popolo miscredente: "In verità, noi ci dissociamo da voi e dagli idoli che adorate all'infuori di Allāh. Rinneghiamo il vostro culto e sono ora manifesti l'odio e l'inimicizia tra di noi, finché non crederete in Allāh solo e non Gli assocerete nessuno". È dunque doveroso che vi dissociate dal vostro popolo miscredente come fecero loro, tranne ciò che Ibrāhīm, pace a lui, disse a suo padre: "Chiederò per te il perdono di Allāh", non prendete ciò ad esempio, poiché questo accadde prima che Ibrāhīm si rassegnasse di suo padre. Non è permesso ai credenti chiedere perdono per un idolatra, e tu non sei in grado di proteggerti dalla punizione di Allāh. Dio nostro, ci affidiamo a Te in tutte le nostre questioni; siamo tornati a Te pentiti, e a Te è il ritorno nel Giorno della Resurrezione.
-Ey Müminler!- Şüphesiz, sizin için İbrahim -aleyhisselam-'da ve onunla beraber olan Müminlerde güzel bir örnek vardır. Hani onlar kâfir olan toplumlarına şöyle demişlerdi: "Biz, şüphesiz sizden ve sizin Allah’tan başka ibadet ettiğiniz putlarınızdan uzağız. Sizin üzerine olduğunuz inancı kabul etmiyoruz. Sizinle bizim aramızda Yüce Allah’a tek olarak iman edinceye ve Allah'a herhangi bir kimseyi ortak koşmayı bırakıncaya kadar sürecek olan bir düşmanlık ve nefret belirmiştir." Sizin üzerinize düşen de onlar gibi kâfir olan toplumunuzdan uzak durmanızdır. Bu; İbrahim’in babasına söylediği şu söz hariçtir (İbrahim şöyle dedi): "Senin için Allah'tan bağışlanma dileyeceğim. Allah'ın rahmetinden ümit kesmeyin." Bu, İbrahim'in babası hakkında ümidi kesmesinden önce idi. Çünkü Mümin bir kimse, müşrik bir kimse için af dileyemez. İbrahim şöyle dedi: "Benim, Allah’tan sana gelecek azabı savmaya gücüm yetmez. Rabbimiz! Biz, bütün işlerimizde sana dayandık ve tövbe ederek sana yöneldik ve kıyamet günü dönüş de sanadır!"
The Good Example of Ibrahim and His Followers, when They disowned Their Disbelieving People
Allah the Exalted says to His faithful servants, whom He commanded to disown the disbelievers, to be enemies with them, and to distant themselves and separate from them:
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ وَالَّذِينَ مَعَهُ
(Indeed there has been an excellent example for you in Ibrahim and those with him,) meaning, his followers who believed in him,
إِذْ قَالُواْ لِقَوْمِهِمْ إِنَّا بُرَءآؤاْ مِّنْكُمْ
(when they said to their people: "Verily we are free from you...") meaning, `we disown you,'
وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ
(and whatever you worship besides Allah: we rejected you,) meaning, `we disbelieve in your religion and way,'
وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَآءُ أَبَداً
(and there has started between us and you, hostility and hatred forever) meaning, `Animosity and enmity have appeared between us and you from now and as long as you remain on your disbelief; we will always disown you and hate you,'
حَتَّى تُؤْمِنُواْ بِاللَّهِ وَحْدَهُ
(until you believe in Allah alone,) meaning, `unless, and until, you worship Allah alone without partners and disbelieve in the idols and rivals that you worship besides Him.' Allah's statement,
إِلاَّ قَوْلَ إِبْرَهِيمَ لاًّبِيهِ لاّسْتَغْفِرَنَّ لَكَ
(except the saying of Ibrahim to his father: "Verily, I will ask forgiveness (from Allah) for you...") means, `you have a good example in Ibrahim and his people; as for Ibrahim's prayers for Allah his father, it was a promise that he made for his father.' When Ibrahim became sure that his father was an enemy of Allah, he declared himself innocent of him. Some of the believers used to invoke Allah for their parents who died as disbelievers, begging Him to forgive them. They did so claiming that Ibrahim used to invoke Allah to forgive his father. Allah the Exalted said in reply,
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـبُ الْجَحِيمِ - وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(It is not for the Prophet and those who believe to ask Allah's forgiveness for the idolators, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). And Ibrahim's request for his father's forgiveness was only because of a promise he made to him .But when it became clear to him that he was an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah and was forbearing.) (9:113-114) Allah said here,
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُواْ لِقَوْمِهِمْ إِنَّا بُرَءآؤاْ مِّنْكُمْ
(Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: "Verily, we are free from you...") until,
إِلاَّ قَوْلَ إِبْرَهِيمَ لاًّبِيهِ لاّسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَىْءٍ
(... except the saying of Ibrahim to his father: "Verily, I will ask forgiveness for you, but I have no power to do anything for you before Allah.") meaning, `You cannot follow Ibrahim's example as proof in the case mentioned here, as being allowed to ask Allah to forgive those who died on Shirk.' This is the saying of Ibn `Abbas, Mujahid, Qatadah, Muqatil bin Hayyan, Ad-Dahhak and several others. Allah the Exalted said that Ibrahim and his companions, who parted with their people and disowned their way, said afterwards, while invoking Allah in humility and submission,
رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
(Our Lord! In You we put our trust, and to You we turn in repentance, and to You is the final Return.) meaning, `we trust in You for all matters, we surrender all of our affairs to You, and to You is the final Return in the Hereafter,'
رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُواْ
(Our Lord! Make us not a trial for the disbelievers,) Mujahid said, "It means, `Do not punish us by their hands, nor with a punishment from You.' Or they will say, `Had these people been following the truth, the torment would not have struck them'." Ad-Dahhak said something similar. Qatadah said, "Do not give the disbelievers victory over us, thus subjecting us to trials by their hands. Surely, if You do so, they would then think that they were given victory over us because they are on the truth." This is the meaning that Ibn Jarir preferred. `Ali bin Abi Talhah reported from Ibn `Abbas: "Do not give them dominance over us, lest we suffer trials by their hands." Allah's statement,
وَاغْفِرْ لَنَا رَبَّنَآ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
(and forgive us, Our Lord! Verily, You, only You, are the Almighty, the All-Wise.) means, `cover our mistakes from being exposed to other than You, and forgive us for what (sin) is between us and You.'
إِنَّكَ أَنتَ العَزِيزُ
(Verily, You, only You, are the Almighty,) `and those who seek refuge in Your majesty are never dealt with unjustly,'
الْحَكِيمُ
(the All-Wise.) `in Your statements, actions, legislation and decrees.' Allah the Exalted said,
لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاٌّخِرَ
(Certainly, there has been in them an excellent example for you to follow -- for those who look forward to (the meeting with) Allah and the Last Day.) asserting what He has said before with the exemption mentioned, i.e., the good example that Allah mentioned before,
لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاٌّخِرَ
(for those who look forward to Allah and the Last Day.) thus encouraging the believers who believe in Allah and the Return to Him. Allah said,
وَمَن يَتَوَلَّ
(And whosoever turns away) meaning, from what Allah has ordained,
فَإِنَّ اللَّهَ هُوَ الْغَنِىُّ الْحَمِيدُ
(verily, Allah is Al-Ghani, Al-Hamid.) Allah said in another Ayah,
إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
(If you disbelieve, you and all on the earth together, then verily! Allah is Ghani, Hamid.) (14:8) `Ali bin Talhah reported from Ibn `Abbas,
لَغَنِىٌّ
"(Ghani) is the One Who is perfectly rich." That is Allah. This is Allah's attribute that He alone is worthy of being described by; surely, He has no equal, none like unto Him. All praise is due to Allah, the One, the Irresistible.
حَمِيدٌ
(Hamid) means, the praiseworthy, in all His statements and actions, there is no (true) God except Him alone.
O believers! You have a beautiful example to follow in Abraham (peace be upon him) and the believers who were with him, when they said to their disbelieving people: “We have nothing to do with you and the idols you worship instead of Allah. We have disbelieved in the religion you are upon; enmity and dislike has become apparent between us and you until you bring faith in Allah alone and do not ascribe anyone as partner to Him.” So it is necessary for you to proclaim innocence from your disbelieving nation just like they did, except for the statement Abraham (peace be upon him) made to his father: “I will definitely seek forgiveness on your behalf from Allah”: do not follow him in that because it was before Abraham lost hope in his father bringing faith. It is therefore not allowed for a believer to seek forgiveness on behalf of an idolater. Neither can you prevent any punishment of Allah coming upon yourself. O our Lord! Upon You we rely in all our affairs, to You we return in repentance, and to you is our return on the Day of Judgement.
Sungguh telah ada bagi kalian -wahai orang-orang yang beriman- suri teladan yang baik pada Ibrahim -'alaihissalām- dan orang-orang beriman yang bersamanya, tatkala mereka berkata kepada kaum mereka yang kafir, “Sesungguhnya kami berlepas diri dari kalian dan dari berhala-berhala yang kalian sembah selain Allah. Kami mengingkari agama yang kalian anut dan telah tampak nyata permusuhan dan kebencian di antara kita, sampai kalian mau beriman kepada Allah semata dan tidak menyekutukan seorang pun dengan-Nya." Oleh sebab itu, kalian harus berlepas diri dari kaum kalian yang kafir seperti amalan mereka, kecuali ucapan Ibrahim -'alaihissalām- kepada ayahnya, “Sungguh aku akan meminta ampunan untukmu kepada Allah, sungguh aku tidak mampu sedikit pun mencegah siksa Allah dari dirimu. Wahai Tuhan kami! Kepada-Mulah kami bersandar di dalam seluruh urusan kami, kepada-Mulah kami kembali dengan bertobat, dan kepada-Mulah tempat kembali pada hari Kiamat", maka istigfar Ibrahim untuk ayahnya ini janganlah kalian mencontohnya darinya karena hal ini terjadi sebelum Ibrahim putus harapan dari keimanan ayahnya karena seorang mukmin tidak boleh memintakan ampunan untuk orang musyrik.
Imali ste, o vjernici, dobar uzor u Ibrahimu, neka je na njega mir, i u onim vjernicima koji su s njim, kad su narodu svome, koji je nevjernički bio, rekli: "Mi s vama nemamo ništa, a ni s božanstvima koje vi, umjesto Allaha, obožavate, mi se odričemo vaše vjere i neprijateljstvo i mržnja između nas stalno će se javljati sve dok ne budete u Allaha, Jedinog, vjerovali i dok mnogoboštvo ne ostavite." I vama je isto tako bila obaveza da se svog naroda koji je nevjernički, odreknete. Samo vam nisu uzor Ibrahimove riječi koje je uputio ocu svome: Ja ću za tebe moliti oprost od Allaha. U tome ga nemojte slijediti, jer se to desilo prije nego je Ibrahim izgubio nadu u pokajanje svoga oca. Zbog toga, vjernik ne treba da traži oprost za mnogobošca. I ja te ne mogu od Allaha i Njegove kazne odbraniti. Gospodaru naš, na Tebe se oslanjamo u svemu, Tebi se obraćamo i kajemo, i kod Tebe je krajnje odredište na Sudnjem danu.
¡Creyentes! Tienen un bello ejemplo a seguir en Abraham u y los creyentes que estaban con él, cuando dijeron a su pueblo incrédulo: “No tenemos nada que ver con ustedes y con los ídolos que adoran en lugar de Al-lah. No hemos creído en la religión que siguen, por lo que la enemistad y la aversión se han hecho evidentes entre las creencias de ustedes y de nosotros, hasta que ustedes tengan fe solamente en Al-lah y dejen de asociarle copartícipes a Él”. Por lo tanto, es necesario que se declaren inocentes de su incredulidad tal como ellos lo hicieron, excepto por la declaración que Abraham u hizo a su padre: “Ciertamente, pediré perdón a Al-lah por ti”: No lo sigan en eso, porque fue antes de que Abraham perdiera la esperanza en que su padre tendría fe. Por consiguiente, no está permitido que un creyente pida perdón por un idólatra. Tampoco pueden evitar el castigo de Al-lah sobre ustedes. ¡Señor nuestro! A Ti confiamos todos nuestros asuntos, a Ti volvemos arrepentidos y ante Ti regresaremos en el Día del Juicio.
Lạy Thượng Đế của bầy tôi, xin Ngài đừng biến bầy tôi thành mục tiêu thử thách cho những kẻ vô đức tin khi Ngài cho quyền những kẻ vô đức tin chế ngự bầy tôi, họ sẽ bảo: “Nếu bọn chúng đang ở trên chân lý sao lại bị trừng phạt như thế”. Lạy Thượng Đế của bầy tôi, xin Ngài hãy tha thứ tội lỗi cho bầy tôi, quả thật, Ngài là Đấng Toàn Năng không có ai (vật gì) có thể vượt qua quyền năng của Ngài, và Ngài là Đấng Sáng Suốt và Khôn Ngoan trong lời nói và hành động.
In the beginning, Abraham conveyed the message of the oneness of God to his family in the manner of a well-wisher. After he had carried out his mission and had come to the end of his arguments, when his hearers persisted in their rejection of the Truth, he completely separated himself from them. But this was a very difficult stage, because his stated intention to distance himself from them amounted to an invitation to the rejecters of Truth to harass the Faithful in every possible way, ultimately degrading them by the use of force to make up for their own defeat in the field of arguments. That is why Abraham subsequently offered up this special prayer, ‘O, Lord! Do not make us the target of the atrocities of the oppressors.’ To absolve oneself of the responsibility for the guidance of relatives does not entail enmity in the usual sense. It is simply the final expression of firm conviction. From this point of view this action becomes imbued with a missionary value. So, sometimes it happens that a person who is not affected by the language of a ‘message’, is successfully won over by the language of ‘faith’.
Panginoon namin, huwag Kang gumawa sa amin bilang pinag-uusig para sa mga tumangging sumampalataya sa pamamagitan ng pagpapangibabaw Mo sa kanila laban sa amin para magsabi sila: "Kung sakaling sila ay nasa katotohanan ay talaga sanang hindi kami pinangibabaw laban sa kanila." Magpatawad Ka sa amin, Panginoon namin, sa mga pagkakasala namin. Tunay na Ikaw ay ang Makapangyarihan na hindi nadadaig, ang Marunong sa paglikha Mo, batas Mo, at pagtatakda Mo."
Dio nostro, non renderci una prova per i miscredenti, così da concedere loro autorità su di noi e, in modo che dicano: "Se fossero stati sulla Retta Via, non avremmo avuto la meglio contro di loro". Perdona, o Dio nostro, i nostri peccati, in verità Tu sei il Potente, Colui che non può essere vinto, Saggio nel Tuo Creato, nella Tua Legge e nel Tuo Decreto.
O our Lord! Do not make us a trial for the disbelievers by giving them power over us, so they can say: “If they were on the truth we would not have been given power over them”, and O our Lord forgive our sins for us, because indeed, You are the Almighty who can never be overpowered; the Wise in your creation, legislation and decree.
Gospodaru naš, nemoj nas izlagati iskušenjima onih koji ne vjeruju, pa da oni zavladau nama, a onda govore: "Da su bili na istini, ne bismo mogli da ih savladamo." Gospodaru naš, oprosti nam grijehe naše, jer Ti si, uistinu Silni kojeg ništa ne može nadvladati i onaj koji mudro stvara, propisuje i određuje.
¡Señor nuestro! No hagas de nosotros una prueba para los incrédulos al darles poder sobre nosotros, para que puedan decir: “Si estuvieran en la verdad, no se nos habría concedido poder sobre ellos”, y perdona nuestros pecados, porque Tú eres el Todopoderoso que nunca puede ser vencido, El Sabio en Su creación, legislación y decreto.
Ô notre Seigneur, ne fais pas de nous un sujet de trouble pour ceux qui mécroient, en nous faisant dominer par eux et en les laissant dire: S’ils suivaient la vérité, nous ne les aurions pas dominés. Pardonne-nous, ô notre Seigneur, car Tu es le Puissant invincible, le Sage dans ce que Tu crées, ce que Tu prescris et ce que Tu détermines.
Ibrahim dan kaumnya berkata, "Wahai Tuhan kami! Janganlah Engkau jadikan kami sasaran fitnah bagi orang-orang yang kafir dengan menjadikan mereka berkuasa atas kami, sehingga mereka berkata, 'Seandainya mereka berada dalam kebenaran, niscaya kami tidak akan menguasai mereka.' Ampunilah dosa-dosa kami, wahai Tuhan kami, sesungguhnya Engkau Mahaperkasa yang tidak bisa dikalahkan dan Mahabijaksana dalam penciptaan-Mu, syariat-Mu, dan takdir-Mu.”
Rabbimiz! Kâfirleri bize musallat ederek bizi küfre sapanlar için bir deneme kılma. (Eğer bize musallat olurlarsa) Onlar (kâfirler) şöyle diyeceklerdir: "Eğer onlar hak üzerinde olsalardı, biz onlara hakim güç kılınmazdık. Rabbimiz! Bizim günahlarımızı bağışla. Şüphesiz sen; hiç kimsenin kendisine galip gelemeyeceği Azîz/mutlak galipsin. Yaratmanda, şeriatinde ve takdir etmende çok hikmet sahibisin."
İşte bu güzel örneği ancak Allah'tan dünya ve ahiretin hayrını isteyenler alır. Her kim de bu güzel örnekten yüz çevirirse; şüphesiz ki Allah, kullarına muhtaç değildir. O'nun, kullarının taatine ihtiyacı yoktur. O her hâlükârda çokça övülendir.
Với tấm gương này chỉ có những ai muốn đạt được điều tốt đẹp từ nơi Allah ở trên đời này và cõi Đời Sau. Và người nào quay lưng với những vị Nabi đại diện cho Ngài thì quả thật Allah vẫn không ảnh hưởng gì, Ngài vẫn là Đấng giàu có không cần đến bất cứ thứ gì từ bề tôi của Ngài, và Ngài vẫn là Đấng đáng được ca ngợi và tán dương bởi những thuộc tính và bản chất Tối Cao và Vĩ Đại của Ngài.
This good example is only followed by those who have hope for good from Allah in the world and afterlife. Those who turn away from this good example, then Allah is in no need of His servants. He does not require their obedience and He is worthy of praise in every state.
Ovaj uzor i primjer slijedi samo onaj ko se nada dobroti od Allaha na ovome i na onome svijetu. Onaj ko ne bude slijedio taj primjer, neka zna da je Allah neovisan o Svojim robovima, Njemu nije potrebna njihova pokornost i On je hvaljen u svakom stanju.
In verità, segue questa buona guida chi desidera il bene in questa vita e nell'Aldilà, da parte di Allāh; e chi è avverso a questa buona guida sappia che, in verità, Allāh non ha bisogno dei Suoi sudditi e che non ha bisogno della loro obbedienza, poiché Egli viene lodato in ogni caso.
Itong huwarang maganda ay tinutularan lamang ng sinumang naging nag-aasam kay Allāh ng kabutihan sa Mundo at Kabilang-buhay. Ang sinumang aayaw sa huwarang magandang ito, tunay na si Allāh ay ang Walang-pangangailangan sa mga lingkod Niya: hindi Siya nangangailangan ng pagtalima nila, at Siya ang Pinapupurihan sa lahat ng kalagayan.
Ce bel exemple est suivi par ceux qui espèrent le bien de la part d’Allah dans le bas monde et dans l’au-delà et quiconque s’en détourne, qu’il sache qu’Allah se passe de Ses serviteurs, n’a nullement besoin de leur obéissance et qu’Il est le Digne de Louange en toute circonstance.
Suri teladan yang baik ini hanyalah berguna bagi orang yang mengharapkan kebaikan dari Allah di dunia dan di akhirat. Barang siapa berpaling dari suri teladan yang baik ini, sesungguhnya Allah tidak butuh kepada hamba-hamba-Nya, tidak butuh kepada ketaatan mereka, dan Dia Maha Terpuji dalam segala hal.
Este buen ejemplo solo lo siguen aquellos que anhelan el bien de Al-lah en este mundo y en el Más Allá. Los que se apartan de este buen ejemplo, sepan entonces que Al-lah no necesita de Sus siervos. Él no necesita su obediencia y es digno de alabanza en todos los estados.
Il se peut qu’Allah suscite de l’affection entre vous, ô croyants, et entre les mécréants en les guidant vers l’Islam et en faisant d’eux vos frères en religion. Allah a assurément le pouvoir de faire basculer leurs cœurs du côté de la foi. Il pardonne à ceux de Ses serviteurs qui se repentent et leur fait miséricorde.
Allah će sigurno uspostaviti ljubav između vas, o vjernici, i onih nevjernika s kojima ste u neprijateljstvu, na način da će njih uputiti ka islamu, pa ćete biti braća po vjeri. Allah je svemoćan i može da njihova srce okrene ka vjerovanju, i Allah je Onaj Koji oprašta grijehe robovima koji se pokaju i milostiv je prema njima.
Es posible que Al-lah ponga afecto entre ustedes, creyentes, y aquellos incrédulos a quienes se oponen al guiarlos al Islam, para que se conviertan en sus hermanos en el Islam. Al-lah tiene poder para encaminar sus corazones a la fe. Al-lah es perdonador con aquellos de Sus siervos que se arrepienten y es misericordioso con ellos.
Semoga Allah menjadikan rasa cinta di antara kalian -wahai orang-orang yang beriman- dan orang-orang kafir yang kalian musuhi, yaitu dengan cara Allah memberi petunjuk kepada mereka untuk masuk Islam, sehingga mereka menjadi saudara-saudara kalian seagama. Allah Mahakuasa, mampu membalik hati mereka menjadi beriman. Sungguh, Allah Maha Pengampun bagi orang yang bertobat dari hamba-hamba-Nya serta Maha Penyayang terhadap mereka.
Perhaps Allah will bring about affection between you, O believers, and those disbelievers whom you oppose by guiding them to Islam and they will become your brothers in religion. Allah has power to turn their hearts to faith. Allah Forgiving towards those of His servants who repent and He is merciful towards them.
-Ey Müminler!- Olur ki Allah, kendileri ile aranızda düşmanlık bulunan kâfirler ile aranıza onları İslam'a hidayet ederek bir sevgi koyar da onlar sizin dinde kardeşleriniz olurlar. Allah her şeye kadirdir, onların kalplerini imana doğru çevirir. Allah, tövbe eden kullarına karşı çok bağışlayıcıdır, çok merhametlidir.
Nella speranza che Allāh crei tra di voi, o credenti, e i miscredenti che odiavate, amicizia, affinché Allāh li guidi all'Islām, così che diventino vostri fratelli nella religione, e Allāh è in grado di portare i loro cuori alla fede, e Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
Commentary
The preceding verses vehemently prohibited Muslims to maintain any friendly intimacy with non-believers, even though they had very near blood relationships with them. The noble Companions used to carry out the commands of Allah and His Messenger in letter and spirit. In this matter, they did not care about their personal desires, or about their near and dear ones. This command was also carried out with the result that in some homes the father was a Muslim and the son was an unbeliever or vice versa. Friendly relations were severed. Obviously, this situation was not easy for their human nature. That is why Allah gives them the assurance that soon the hardship will be over.
According to some ahadith, when a servant of Allah gives up his favorite thing for the sake of Allah, Allah delivers it to him in a lawful manner, and at times he is granted something better than it.
The present verses give an indication that those who are implacable enemies of Muslims because of their disbelief would soon become their friends. In other words, Allah will grant the enemies the ability to embrace the Faith and thus restore the mutual relationships. This prophecy was fulfilled on the occasion of the Conquest of Makkah when, besides the unbelievers who were killed, the rest of the people became Muslims. [ Mazhari ]. The Holy Qur'an describes it thus يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا (...and you see people entering Allah's [ approved ] religion in multitudes..) [ 110:2]
It is recorded in Sahih of Bukhari, on the authority of Sayyidah Asma' bint Abu Bakr ؓ ، that her mother arrived in Madinah from Makkah in the state of disbelief. According to a narration in Musnad of Ahmad, this incident occurred when peace treaty of Hudaibiyah with the Makkan Quraish had been concluded and was in force. Her mother's name was Qutailah. She brought gifts for her daughter Sayyidah Asma' ؓ but she refused to accept them. She did not even allow her to enter her house unless she sought the permission of the Holy Prophet ﷺ . Sayyidah Asma' ؓ asked the Holy Prophet ﷺ how to treat her mother who came to her while still disbeliever. The Holy Prophet ﷺ advised her to treat her kindly, politely and courteously. On that occasion, the following verse was revealed لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ. (Allah does not forbid you from doing good and justice to those who did not fight you because of faith ....60:8)
Có thể, Allah sẽ gắn kết các ngươi - hỡi những người có đức tin - và những người mà các ngươi đã xem họ như kẻ thù khi Ngài khiến những người đó tiếp nhận Islam, lúc đó các ngươi là anh em đồng đạo của nhau rồi. Quả thật, Allah là Đấng Toàn Năng trên mọi nhứ và là Đấng hằng tha thứ tội lỗi cho bề tôi của Ngài bởi vì Ngài luôn khoan dung cho họ.
Marahil si Allāh ay maglagay sa pagitan ninyo, O mga mananampalataya, at ng mga inaway ninyo kabilang sa mga tagatangging sumampalataya ng isang pag-ibig sa pamamagitan ng pagpatnubay sa kanila ni Allāh sa Islām kaya sila ay magiging mga kapatid para sa inyo sa Relihiyon. Si Allāh ay May-kakayahan: nakakaya Niya na baguhin ang mga puso nila patungo sa pananampalataya. Si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Allah ne vous défend pas d’être bienfaisants et équitables, en leur remettant ce qui leur revient de droit, envers ceux qui ne vous ont pas combattus pour votre Islam et ne vous ont pas expulsés de vos demeures comme `Asmâ, la fille de `Abû Bakr Aş-Şiddîq, a agi avec sa mère mécréante lorsqu’elle se rendit auprès d’elle, après avoir consulté le Prophète à ce propos. Le Prophète lui ordonna alors d’entretenir le lien de parenté qui la lie à elle. Allah aime ceux qui sont équitables avec eux-mêmes, avec leurs familles et avec les personnes qui sont sous leur responsabilité.
Allah does not prohibit you from those who have not fought you on account of your Islam, and who have not expelled you from your homes, that you be good and fair to them by giving them any right they have against you. An example of this is how Asma bint Abu Bakr Al-Siddiq behaved with her disbelieving mother when she came to visit her after she had taken permission from the Prophet (peace be upon him) for this and he instructed her to join family ties. Allah loves those who are just to themselves, their families and what they are in charge of.
Allah vam ne zabranjuje da činite dobro i da budete pravedni, ispunjavajući vaše obaveze prema onima koji nisu ratovali protiv vas zbog vjere islama i koji vas iz domova vaših nisu izgnali. Allah, zaista, voli one koji su pravični prema sebi, svojim porodicama i preuzetim obavezama.
Yüce Allah, Müslüman olmanız sebebi ile sizinle savaşmayan ve sizi yurdunuzdan çıkarmayan kimselere iyilik etmenizi, onlara sizin üzerinizdeki haklarını vererek adaletli davranmanızı yasaklamaz. Şüphesiz Yüce Allah; kendi nefislerine, ailelerine ve üzerlerine idareci oldukları kimselere karşı adil olanları sever.
Allah tidak melarang kalian dari orang-orang yang tidak memerangi kalian karena keislaman kalian dan tidak mengusir kalian dari rumah-rumah kalian untuk berbuat baik kepada mereka dan adil di antara mereka dengan cara memberikan kepada mereka apa yang menjadi hak mereka atas kalian. Sesungguhnya Allah mencintai orang-orang yang adil, yang berbuat adil terhadap diri mereka sendiri, keluarga mereka, dan orang-orang yang berada di bawah tanggung jawab mereka.
Al-lah no les prohíbe tratar bien y con justicia a aquellos que no los han combatido a causa de su Islam, y que no los han expulsado de sus hogares, reconociendo los derechos que tengan frente a ustedes. Ejemplo de ello es cómo Asma bint Abu Bakr Al-Siddiq se comportó con su madre no musulmana cuando fue a visitarla, después de haber pedido el permiso del Profeta r para hacerlo, y él le ordenó que honrara los lazos familiares. Al‑lah ama a los que actúan con justicia consigo mismos, con sus familias y con aquellos de lo cuales son responsables.
Allāh non vi vieta di trattare bene coloro che non vi hanno combattuto a causa del vostro Islam, e non vi hanno espulso dalle vostre case, non vi vieta di essere giusti con loro, dando loro ciò che hanno diritto su di voi. E siate leale con loro dando loro ciò che hanno diritto di Allāh su di voi, e Allāh ama i giusti che sono giusti in sé stessi e con le loro famiglie e con gli altri.
Hindi sumasaway sa inyo si Allāh, sa mga hindi nakipaglaban sa inyo dahilan sa pagyakap ninyo sa Islām at hindi nagpalisan sa inyo mula sa mga tahanan ninyo, na gumawa kayo ng maganda sa kanila at magmakatarungan kayo sa kanila sa pamamagitan ng pagbibigay ninyo sa kanila ng ukol sa kanila na tungkulin sa inyo. Tunay na si Allāh ay umiibig sa mga makatarungan na nagmamakatarungan sa mga sarili nila, mga mag-anak nila, at tinangkilik nila.
Allah không cấm các ngươi - những người có đức tin - cư xử tử tế và công bằng với những người đã không chiến đấu với các ngươi vì tôn giáo Islam của các ngươi và không đuổi các ngươi ra khỏi nhà của các ngươi. Các ngươi hãy trao cho họ quyền lợi mà họ đáng được hưởng, bởi lẽ Allah rất yêu thích người công bằng dù với chính bản thân, với gia đình hay với những ai dưới quyền.
Some reports indicate that Sayyidah Asma’ s ؓ mother Qutailah was divorced by Sayyidna Abu Bakr ؓ in the Days of Ignorance. Sayyidah Asma’ s sister, Sayyidah ` A'ishah ؓ was born of the second wife of Abu Bakr ؓ ، namely, Umm Raman, who had embraced Islam. [ Ibn Kathir and Mazhari ].
The verse directs that justice and good behavior should be maintained with those unbelievers who did not fight the Muslims. As for justice, it is obligatory to maintain with every non-Muslim, whether he is a citizen of an Islamic State, or the Muslims have peace agreement with him, or a citizen of an un-Islamic State, even though he is at war with Muslims. Rather, Islam enjoins upon Muslims to do justice even to animals. We are not allowed to lay a burden on them more than they can bear. We need to take care of their fodder and comfort. The focus of the verse, therefore, is upon the direction that they should be treated, not only with justice, but also in good and courteous manner.
Ruling
This verse proves that optional charities may be spent on non-Muslim citizens of an Islamic State and on non-Muslims with whom the Muslims have a peace pact. It is, however, forbidden to spend on non-believers who are at war with Muslims.
Quả thật, Allah chỉ cấm các ngươi giao ban với những ai vì vấn đề tôn giáo mà giao chiến với các ngươi và trục xuất các ngươi khỏi nhà cửa của các ngươi, hoặc chỉ cấm các ngươi giao hữu với những kẻ đã tiếp tay trục xuất các ngươi. Và ai kết thân với họ và ủng hộ họ chống lại những người có đức tin thì những người đó là những kẻ đã bất công với chính bản thân họ vì đã tự đẩy bản thân nghịch lại mệnh lệnh của Allah.
إِنَّمَا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ (Allah forbids you only from having friendship with those who fought you on account of faith, and expelled you from your homes, and helped (others) in expelling you....60:9) This verse speaks of those unbelievers who fought the Muslims in the matter of religion, drove them from their homes or supported their expulsion. These are hostile disbelievers and the Divine injunction in connection with them is abstain from having friendly or cordial intimacy with them. This verse does not forbid just and friendly or cordial intimacy with them. It merely forbids friendly intimacy and relations. Prohibition of having such friendly intimacy is not restricted only to those enemies who actively wage war against Muslims, but it is extended to ahludh- dhimmah [ non-Muslim citizens of an Islamic State ] and to اَھلُ الصُّلح ahlus-sulh [ non-Muslims with whom there is a peace pact ]. Intimate and heart-felt friendship is not allowed with them too. On the basis of this juristic principle, Mazhari has ruled that justice, equity and fairness are necessary even with the hostile disbelievers who are at war with Muslims. Prohibition applies only in the case of cordial and friendly intimacy, not in the case of courteous attitude and kindness. This shows that it is permissible to be police and courteous to those hostile enemies who are at war with Muslims. However, treating them with tenderness and courtesy should not cause danger, threat, or loss to Muslims. Wherever courtesy or tenderness might pose such a danger, it is not permitted to be tender or courteous towards them. Of course, justice and equity in all cases and under all circumstances are necessary and imperative. Allah, the Pure and Exalted, knows best!]
Sumasaway lamang sa inyo si Allāh sa mga nakipaglaban sa inyo dahilan sa pananampalataya ninyo, nagpalisan sa inyo mula sa mga tahanan ninyo, at tumulong sa pagpapalayas sa inyo: sumasaway Siya sa inyo na makipagtangkilikan kayo sa kanila. Ang sinumang nakikipagtangkilikan sa kanila kabilang sa inyo, ang mga iyon ay ang mga tagalabag sa katarungan sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan dahilan sa pagsalungat sa utos ni Allāh.
Allah only prohibits you from those who fought you on account of your faith, expelled you from your homes and aided in your expulsion. He prohibits you from aligning yourselves with them. Those of you who align themselves with them, they are the ones who wrong themselves by bringing them to the point of destruction on account of their going against Allah’s instruction.
Allah; ancak iman etmeniz sebebi ile sizinle savaşan, sizi yurtlarınızdan çıkaran ve çıkarılmanıza yardım edenlerle dost olmanızı yasaklar. Sizden kim onları dost edinirse, işte Allah'ın emrine karşı gelmeleri sebebi ile kendi nefislerini helaka sürükleyerek kendilerine zulmetmiş olanlar onlardır.
Sesungguhnya Allah hanyalah melarang kalian dari orang-orang yang memerangi kalian karena keimanan kalian, mengusir kalian dari rumah-rumah kalian, dan membantu untuk mengusir kalian; Allah melarang kalian untuk menjadikan mereka sebagai teman setia. Barang siapa di antara kalian menjadikan mereka teman setia maka mereka adalah orang-orang yang menganiaya diri mereka sendiri dengan menjerumuskan diri sendiri pada sumber-sumber kebinasaan karena membangkang kepada perintah Allah.
As far as justice and fair play are concerned, they will be given to everybody–whether friend or foe. But having friendships with those who are at war with one is not proper.
Al-lah solo les prohíbe aliarse con aquellos que los combatieron por su fe, los expulsaron de sus hogares o contribuyeron en su expulsión. Quienes los tomen como aliados son injustos consigo mismos, ya que los conduce a la destrucción por ir en contra de lo que Al-lah ordena.
ali vam Allah zabranjuje da budete prisni i da prijateljujete s onima koji su ratovali protiv vas zbog vjerovanja i koji su vas iz domova vaših izgnali i koji su pomogli da budete prognani. Oni koji su s njima prisni baš su nepravedni prema sebi, jer koračaju ka propasti zbog suprotstavljanja Allahovoj naredbi.
In verità, Allāh vi proibisce di intrattenere rapporti con quelli che vi combattono a causa della vostra fede e che vi hanno esiliati dalle vostre case, o che hanno collaborato ad esiliarvi; Egli vi proibisce di intrattenere rapporti con loro. E quelli che mantengono i rapporti con loro fanno ingiustizia a loro stessi, conducendosi alla rovina, poiché hanno disobbedito all'ordine di Allāh.
Allah vous défend seulement de prendre pour alliés ceux qui vous combattent pour votre foi, vous expulsent de vos demeures et aident à vous en expulser. Ceux parmi vous qui les prennent pour alliés sont les injustes qui s’exposent à la perdition pour avoir désobéi à l’ordre d’Allah.
¡Ustedes que tienen fe en Al-lah y que actúan conforme a lo que Él les ha ordenado!, cuando mujeres creyentes lleguen ante ustedes como emigrantes de la tierra de la incredulidad a la tierra del Islam, póngalas a prueba con respecto a la sinceridad de su fe. Al-lah sabe bien acerca de su fe, nada de lo que hay en sus corazones está oculto de Él. Si tras la prueba se aseguran de que son creyentes y que su sinceridad es evidente ante ustedes, no las regresen a sus maridos incrédulos. No es lícito que las mujeres creyentes contraigan matrimonio con los incrédulos. Devuelvan a sus maridos la dote que ellos pagaron. No pecan, creyentes, si se casan con ellas después de que su período de espera haya terminado y si les pagan su dote. El hombre cuya esposa desea apartarse del Islam no debe retenerla, porque su matrimonio queda disuelto por su incredulidad. Tienen derecho a pedir a los incrédulos la dote que ustedes pagaron por sus esposas que renegaron, así como ellos tienen derecho a pedirles la dote de sus esposas que aceptaron el Islam. Lo que se ha mencionado acerca de la devolución de la dote es el juicio de Al-lah. Él juzga entre ustedes como Él quiere. Al-lah conoce los estados y las acciones de Sus siervos. Nada de eso se oculta de Él. Él es Sabio en lo que ordena para Sus siervos.
Here, allusion is made to certain Islamic rules relating to family affairs applicable in the light of the circumstances prevailing after the execution of the Hudaybiyyah Peace Treaty.
O voi che credete in Allāh e che vi attenete alla Sua Legge, se giungono da voi delle credenti emigrate dalla terra dei miscredenti alla terra dell'Islām, mettetele alla prova per verificare la sincerità della loro fede, e Allāh è più Consapevole della loro fede, nulla di ciò che celano nei loro cuori Gli è nascosto. Se vi accertate che sono delle credenti, dopo averle messe alla prova, e la loro sincerità di fede viene dimostrata, non restituitele ai loro mariti miscredenti. Non è permesso alle credenti sposare i miscredenti, e non è permesso ai miscredenti sposare le credenti, e restituite ai loro mariti ciò che hanno speso per la loro dote, e non vi è peccato, o credenti, nello sposarle, al termine del periodo dovuto, se corrispondete loro la dote; e chi ha una moglie miscredente, o che ha ripudiato l'Islām, non la trattenga, poiché il rapporto di matrimonio si è interrotto con la sua miscredenza; e chiedete ai miscredenti ciò che avete speso per la dote delle vostre mogli che si sono convertite, e loro chiedano ciò che hanno speso per le loro mogli che si sono convertite all'Islām. L'atto di restituire le doti, da ambo le parti, che è stato menzionato è legge di Allāh, gloria Sua, che decreta per voi ciò che vuole. Allāh è Consapevole delle questioni dei Suoi sudditi e delle loro azioni: nulla di tutto ciò Gli è nascosto, ed Egli è Saggio riguardo ciò che decreta per i Suoi sudditi.
Commentary
Cause of Revelation
Peace Treaty of Hudaibiyah and an Analysis of some of its Clauses
These verses are related to the event of the treaty of Hudaibiyah which was discussed at legnth in Surah Al-Fath. After protracted negotiation, a treaty was concluded between the Quraish of Makkah and the Messenger of Allah ﷺ for ten years. Some of the terms of the treaty were accepted only under pressure and the Muslims apparently felt subdued and thus were greatly disturbed. Therefore, the noble Companions expressed extreme grief and indignation but the Messenger of Allah ﷺ was working under Divine direction, in that the temporary feeling of defeat is actually a prelude to 'a clear victory', so he conceded to the fragile terms and conditions of the treaty, and eventually the blessed Companions also accepted.
One of the terms of the treaty was that if any person goes away to Madinah from Makkah, the Holy Prophet ﷺ will send him back to Makkah, but if any person goes away to Makkah from Madinah, he will not be returned. The wordings of this clause are general, apparently covering both men and women. In other words, if a Muslim man or woman goes to the Holy Prophet ﷺ from Makkah, he shall send him or her back.
The treaty had hardly been concluded while the Holy Prophet ﷺ was still in Hudaibiyah, several incidents occurred that were trying for the Muslims. One such incident was that of Sayyidna Abu Jandal ؓ who was imprisoned and held captive by the pagan Quraish in Makkah. Somehow he managed to escape and appeared before the Holy Prophet ﷺ in the Muslim camp with his feet in fetters. When the blessed Companions saw him, they were totally puzzled. They felt that he should be returned in terms of the treaty but, on the other hand, they thought it would be improper for them to hand their oppressed brother back to the oppressive enemies. But the Holy Prophet ﷺ had already concluded the treaty and the protection and firmness of the principles of Shari` ah could not be sacrificed on account of an individual. The Holy Prophet ﷺ was, at the same time, foresighted and farsighted. He could foresee the victory of the oppressed Muslims and their salvage very soon. The Holy Prophet ﷺ for sure must have felt natural grief about returning Sayyidna Abu Jandal ؓ ، but as he was bound by the terms of the treaty, he explained to him the situation and sent him off.
A similar incident was that of Sayyidah Sa'idah bint al-Harith al-Aslamiyyah ؓ ، a Muslim lady. She was married to Saifi Ibn Ansab who was a non-believer. Some reports give his name as Musafir al-Makhzumi. Up to this point, marriage relationship between Muslims and non-Muslims was not forbidden. This Muslim lady escaped from Makkah and went to the Holy Prophet ﷺ . The husband followed her and demanded that the Holy Prophet ﷺ should restore his wife to him because he [ the Holy Prophet ﷺ ] has accepted this condition and the seal of the treaty is still fresh. On that occasion, the above verses were revealed, which declare that marriage tie between Muslims and idol-worshippers is forbidden. Consequently, if a Muslim lady, whether her Islam was known from beforehand, as in the case of Sayyidah Sa` idah bint al-Harith ؓ ، or her Islam is verified at the time of migration, emigrates and joins the Holy Prophet ﷺ ، she will not be returned to her non-Muslim husband, because she is forbidden to him. [ Qurtubi cited this incident in his commentary on the authority of Sayyidna Ibn ` Abbas ؓ ].
Hence, these verses clarify that the assumption that the general sense of the wordings of the treaty cover both genders, males as well as females, is incorrect. This condition is acceptable in the case of men, and not in the case of women. The best that can be done in their case is as follows: If a lady becomes Muslim and emigrates to the Muslim land, her mahr [ dower ] should be returned to her non-Muslim husband which he had spent on her. On the basis of these verses, the Holy Prophet ﷺ clarified the meaning of the clause. Hence, he did not restore the aforementioned Sa'idah ؓ to her non-Muslim husband.
According to some reports, Umm Kulthum, the daughter of the notorious ` Utbah Ibn Abi Mu` ait, emigrated from Makkah and came to the Holy Prophet ﷺ . The disbelievers- invoked the treaty and demanded her return. Some reports also indicate that she was married to ` Amr Ibn al-` As [ who had not become a Muslim until then ]. Her two brothers along with her escaped from Makkah and reached the Holy Prophet ﷺ . Her husband ` Amr Ibn al-'As ؓ came to Madinah to take her back. In compliance with the terms of the treaty, the two brothers, ` Umarah and Walid, were sent back, but the Holy Prophet ﷺ did not send Sayyidah Umm Kulthum ؓ and said that the clause applied to men, not to women. At this, the verses were revealed and confirmed the Holy Prophet's ﷺ interpretation.
Besides, several other reports relate similar incidents of other women who reached the Holy Prophet after embracing Islam. Obviously, there is no contradiction in these narratives. Possibly all these incidents have taken place.
Exemption of Women from the Terms of the Treaty is not a Breach of Treaty. It is a clarification by Mutual Agreement of Parties Concerned.
Qurtubi's above narration indicates that the wordings of the relevant clause were, though general, did not, according to the Holy Prophet ﷺ ، cover women. Therefore, he clarified this position in Hudaibiyah, and these verses were revealed to confirm it. According to other versions, it seems that the Holy Prophet ﷺ went along with the general import of the clause, which covered women as well as men. These verses abrogated the general meaning of it, and the Holy Prophet ﷺ made it clear to the Quraish of Makkah, then and there, that the women are exempted from the clause. Consequently, he did not send them back. This shows that this exception was neither a breach of the treaty, which was highly unlikely from the Holy Prophet ﷺ ، nor was it the case of ending the treaty. It was, in fact, a case of clarifying the true import of the clause. It does not matter whether this was the Holy Prophet's ﷺ understanding from the outset or whether he restricted the generality of the clause to men, to the exclusion of women, after the revelation of the verse. At any rate, even after the clarification, both parties confirmed the peace treaty and acted upon it for a period of time. As a result of the peace pact, roads were safe and secure. The Messenger of Allah ﷺ wrote letters to the kings and emperors of the world. Abu Sufyan's trading caravan freely went into the Syrian territory where Heraclius invited him to his royal court and investigated about the Messenger of Allah ﷺ .
In short, even after the clarification both parties took the treaty as a valid document and acted upon it for a period of time. Therefore, it is not true to construe the clarification of the clause as a breach or termination of the treaty. Allah knows best!
Let us now study the meaning of the verses:
Testing the Believing Emigrant Women
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّـهُ أَعْلَمُ بِإِيمَانِهِنَّ (0 you who believe, when the believing women come to you as emigrants, put them to a test, Allah knows best about their faith...60:10). The verse purports to say that women are exempted from the relevant clause of the treaty because of their being Muslims. Since it was possible that a woman had fled from Makkah, not because of her faith, but on account of displeasure with her husband or being in love with some person in Madinah or for some other mundane motive. Such women are not exempted from the terms of the treaty, but it is incumbent to send her back. Therefore the Muslims were ordered by this verse that they should put such a woman to a test to discover whether she was sincere and honest in her faith. Allah further states: اللَّـهُ أَعْلَمُ بِإِيمَانِهِنَّ (Allah knows best about their faith... 60:10) It indicates that real faith belongs to human heart which none besides Allah knows. It is possible to estimate a man's faith by his verbal confession and circumstantial evidence. Muslims are legally obliged to do just this much.
Sayyidna Ibn ` Abbas ؓ has explained the method of their testing as follows: An oath used to be taken from an emigrant woman to assert that she had not come because of hatred for her husband, or for the love of any man in Madinah, or for any mundane reason, but purely and solely for the sake of Allah and for the love and pleasure of His Messenger ﷺ . When she swore an oath to this effect, the Messenger of Allah ﷺ would permit her to reside in Madinah and would return to her disbelieving husband the dower [ mahr ] etc., that he might have spent on the believing emigrant wife. [ Qurtubi ]
Sayyidah Siddiqah ؓ reports, as recorded in Tirmidhi [ and he grades it as 'hasan sahih'], that the method of testing them was the pledge of allegiance as in the forthcoming verse: إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ (... when the believing women come to you, seeking bai'ah [ a pledge of allegiance ] with you ....60:12). In other words, the methodology of testing the faith of the emigrant women was the pledge the women swore on the blessed hands of the Messenger of Allah ﷺ as set out in this verse. It is not inconceivable that they had first to take an oath as mentioned in the narration of Sayyidna Ibn ` Abbas ؓ and then they had to accomplish it by giving an oath of loyalty as mentioned in the verse 12. And Allah knows best!
فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ (...So, if you find them faithful, do not send them back to the disbelievers. . .60:10). In other words, when you have tested the emigrant women according to the above method and ascertained to your satisfaction that they were sincere and honest in their faith, then it is not permissible to send them back to the unbelievers.
لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ (...Neither these [ women ] are lawful for them, nor are those [ disbelievers)] lawful for these [ women ]. _60:10). That is to say, neither the believing women are permitted to remain in marriage with the unbelieving men nor are the unbelieving men permitted to marry them again.
Ruling
The verse states that any woman who was married to an unbeliever, but later she embraced Islam while her husband did not, the marriage tie between a believing woman and her disbelieving husband was ipso facto dissolved. This is the reason why women were exempted from the relevant clause of the treaty, as she was no longer permitted to her disbelieving husband.
وَآتُوهُم مَّا أَنفَقُوا (...And give them [ the disbelievers ] that [ dower ] which they had paid [ to these women ]....60:10) In other words, the emigrant believing woman's unbelieving husband should be refunded the dower etc. that he spent on her at the time of marriage. The relevant clause of treaty merely exempted women from being returned to their disbelieving husbands, because the relationship is not permitted, but the wealth or money the latter had spent on the former should be paid back. The verse does not address the emigrant women to refund what their former husbands have spent on them. It addresses the Muslim Community as a whole to return the wealth or money, because it was possible, rather most likely that the wealth that was given to her might have finished or might have been depleted and they might be left with nothing to return. Hence, the Muslim Community as a whole was entrusted with the responsibility of paying back on her behalf to fulfill the terms of the treaty. If this responsibility could be carried out by the State from its public treasury [ bait-ul-mal ], it would be so much the better, or it should have been paid by contributions of the Muslims. [ Qurtubi ]
وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ (...And there is no sin for you if you marry them, when you give them their dowers....60:10) The previous verse made it clear that the marriage tie between the emigrant believing woman and her disbelieving husband dissolves, and thus she is forbidden to him. The current verse clarifies that it is possible for a Muslim man to marry this emigrant lady, although her former husband is still alive and did not divorce her, but in terms of the sacred law of Shari’ ah, the marriage with him stands dissolved. Marriage, therefore, with another Muslim is permitted.
It is clear from the above verse that if an unbeliever's wife becomes Muslim, the marriage tie is automatically broken. The question now is when will it be possible for her to marry another Muslim man. According to Imam Abu Hanifah (رح) the basic principle is as follows: When the wife becomes a convert to the Islamic faith and her husband remains an infidel, the Muslim ruler should call upon the husband to embrace the faith also. If he accepts, the woman continues to be his wife; but if he refuses, the Muslim ruler must separate them. Thus separation is completed between them. She may then marry any Muslim man of her choice. But obviously, a Muslim ruler can approach the husband only in an Islamic country. It is not possible to approach him, if he is in a non-Muslim country, to make any such requisition and decide on separation in case of refusal. In such an instance, the way out is for the woman to migrate to the Islamic State or join the Muslim army base, in which case the separation will be accomplished. This situation, in the legal parlance of the jurists, is referred to اِختِلَافُ الدَّارین as ikhtilaf-ud-darain or difference of states. It means that if there is a difference of states between an unbelieving husband and a believing wife, the former being in un-Islamic State and the latter in the Islamic state, the separation is accomplished, and the wife is free to marry someone else. [ Hidayah and others ]
The verse, while permitting the Muslims to marry such women, has added: إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ "when you give them their dowers". This in fact is not a condition of marriage, because the jurists unanimously agree that the validity of marriage is not conditional upon payment of dower [ mahr ], though its payment is compulsory on or after marriage. It has been mentioned here as a condition presumably because one mahr has already been returned to the unbelieving husband, and the Muslim who wished to marry her might think that there was no need for him to pay another mahr, since her mahr has already been paid. Hence, the verse clarifies that the previous mahr was in lieu of the previous marriage. When the next marriage would take place, another mahr would be compulsory.
وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ (...And do not hold on to the ties of marriage with the disbelieving women....60:10) The word ` isam is the plural of ` ismah, which originally means 'protection/bond' and it refers to the marriage bond that is protected. The word kawafir is the plural of kafirah and it refers to a 'pagan woman'. It cannot refer to an unbelieving woman who is a kitabiyyah [ a follower of a previously revealed scripture, like a Jew or a Christian ], because it is permitted to marry her by the express text of the Qur'an. The purport of the verse is to explain that the marriage between the Muslims and the pagans that was allowed so far is now repealed. It is forbidden for a Muslim now to marry a pagan woman. Such marriages that had been contracted previously have also been cancelled. It is not lawful for any Muslim man to carry on marriage ties with women who are polytheists. When this verse was revealed, the blessed Companions gave up their wives who were polytheists. Sayyidna ` Umar ؓ had two pagan wives who were with him until the migration, but when the migration took place, they remained in Makkah. When this verse was revealed, Sayyidna ` Umar ؓ divorced them. [ Transmitted by al-Baghawi from Zuhri, as quoted by Mazhari ]. The word talaq (divorce) used in this narration means to 'sever relationship'. Talaq in its technical sense was not needed here, because by virtue of this verse the marriage tie or bond has already been broken.
وَاسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا (..., and ask that which you had paid, and they should ask to pay that which they had paid ....60:10). It was stated previously that when a woman converts to Islam and emigrates to Madinah, she is not sent back to Makkah, but becomes part of the Muslim Community, and the marriage tie between an emigrant believing woman and her disbelieving husband becomes dissolved in this way. However, it is necessary to give back the mahr (dower) of the disbelieving husband that he paid to her. Similarly, if [ God forbid!] a Muslim woman becomes an apostate and absconds to Makkah, or if she was an infidel from beforehand and flees from her Muslim husband, the pagans of Makkah will not send her back, but they would be legally responsible to return the mahr that the Muslim husband had paid to her. Therefore, the amounts thus obligated should be determined by mutual understanding of the accounts. The Muslims acted upon this law willingly, because they sincerely believed that adherence to the command of the Qur'an is binding. Thus they paid back the mahr to all unbelieving husbands who had paid it to their women. The pagans of Makkah, however, did not believe in the Qur'an. Therefore, they did not act upon it, on which occasion the following verse was revealed. [ Mentioned by al-Baghawi on the authority of Zuhri, as quoted by Mazhari ]
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya, kapag dumating sa inyo ang mga babaing mananampalataya bilang mga lumikas mula sa lupain ng kawalang-pananampalataya tungo sa lupain ng Islām ay subukin ninyo sila sa katapatan ng pananampalataya nila. Si Allāh ay higit na maalam sa pananampalataya nila: walang nakakukubli sa Kanya na anuman mula sa kinikimkim ng mga puso nila. Kaya kung nalaman ninyo na sila ay mga babaing mananampalataya matapos ng pagsubok sa pamamagitan ng lumilitaw sa inyo na katapatan nila, huwag kayong magsauli sa kanila sa mga asawa nilang mga tagatangging sumampalataya. Hindi ipinahihintulot sa mga babaing mananampalataya na mag-asawa ng mga tagatangging sumampalataya at hindi ipinahihintulot para sa mga tagatangging sumampalataya na mag-asawa ng mga babaing mananampalataya. Magbigay kayo sa mga maybahay ng mga ito ng ipinagkaloob ng mga ito na mga bigay-kaya sa kanila. Walang kasalanan sa inyo, O mga mananampalataya, na mag-asawa kayo sa kanila matapos ng pagwawakas ng `iddah nila kapag nagbigay kayo sa kanila ng mga bigay-kaya sa kanila. Ang sinumang ang maybahay niya ay isang babaing tagatangging sumampalataya o tumalikod sa Islām ay huwag siyang magpanatili sa babae dahil sa pagkaputol ng kasal nilang dalawa dahil sa kawalang-pananampalataya ng babae. Hingin ninyo sa mga tagatangging sumampalataya ang ipinagkaloob ninyo na mga bigay-kaya sa mga maybahay ninyong tumalikod sa Islām at hingin naman ng mga ito ang ipinagkaloob ng mga ito na mga bigay-kaya sa mga maybahay ng mga ito na yumakap sa Islām. Ang nabanggit na iyon na pagbawi sa mga bigay-kaya mula sa panig ninyo at mula sa panig ng mga ito ay ang kahatulan ni Allāh; humahatol Siya sa pagitan ninyo – kaluwalhatian sa Kanya – ayon sa anumang niloloob Niya. Si Allāh ay Maalam sa mga kalagayan ng mga lingkod Niya at mga gawain nila: walang nakakukubli sa Kanya mula sa mga ito na anuman, Marunong sa anumang isinasabatas Niya para sa mga lingkod Niya.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya! Jika datang kepada kalian wanita-wanita beriman yang berhijrah dari negeri kafir menuju negeri Islam maka ujilah kejujuran iman mereka. Allah lebih mengetahui keimanan mereka, tidak ada sesuatu pun yang luput dari-Nya terkait apa yang tersembunyi di hati mereka. Jika kalian mengetahui mereka benar-benar wanita-wanita yang beriman setelah kalian uji dengan apa yang tampak bagi kalian terkait kejujuran mereka maka janganlah kalian kembalikan mereka kepada suami-suami mereka yang kafir. Tidak halal bagi wanita-wanita yang beriman untuk menikah dengan orang-orang kafir dan tidak halal bagi orang-orang kafir untuk menikahi wanita-wanita yang beriman, lalu berikanlah kepada suami-suami mereka apa yang telah mereka keluarkan untuk mahar mereka. Kalian -wahai orang-orang yang beriman- tidak berdosa untuk menikahi mereka setelah selesai masa idah mereka jika kalian memberikan mahar mereka. Istri siapa saja yang menjadi kafir atau murtad dari Islam maka janganlah ia menahannya karena nikah keduanya sudah terputus dengan kekufurannya. Mintalah kepada orang-orang kafir apa yang telah kalian berikan untuk mahar istri-istri kalian yang murtad dan hendaklah mereka meminta apa yang telah mereka keluarkan untuk mahar istri-istri mereka yang masuk Islam. Yang disebutkan itu -yaitu mengembalikan mahar dari pihak kalian dan dari pihak mereka- adalah hukum Allah. Allah menetapkan hukum di antara kalian dengan apa yang dikehendaki-Nya. Allah Mahatahu dengan kondisi hamba-hamba-Nya dan amal perbuatan mereka, tidak ada sesuatu pun dari hal itu yang luput dari-Nya, lagi Mahabijaksana atas apa yang disyariatkan-Nya untuk hamba-hamba-Nya.
Này hỡi những người tin tưởng Allah và luôn chấp hành theo giáo luật của Ngài! Khi nào có những người phụ nữ có đức tin chạy đến tị nạn với các ngươi từ nơi của những người vô đức tin thì các ngươi hãy kiểm tra các nữ để xác thực đức tin của các nữ rằng các nữ thực sự tin tưởng hay không, và Allah mới là Đấng biết rõ sự thật đức tin của các nữ, nhưng nếu các ngươi đã xác định các nữ thực sự là những người có đức tin dựa theo những gì các ngươi nhìn thấy qua biểu hiện của các nữ thì các ngươi chớ đừng trả các nữ về với những người chồng không có đức tin của các nữ, bởi những phụ nữ tin tưởng không được phép kết hôn với những người vô đức tin và những người vô đức tin cũng không được phép kết hôn với những người phụ nữ có đức tin, và các ngươi hãy trao trả cho những người chồng của những phụ nữ tin tưởng này những gì mà chúng đã chi ra cho họ từ tiền cưới hỏi (Mahar), và các ngươi sẽ không bị bắt tội nếu các ngươi kết hôn với họ miễn là sau khi hết thời gian 'Iddah và các ngươi trao cho các nữ tiền cưới (Mahar) đàng hoàng. Và đừng cố tình níu kéo cuộc sống hôn nhân khi những người vợ không có đức tin, bởi cuộc hôn nhân của các ngươi đã bị hủy bởi sự vô đức tin của các bà vợ; các ngươi có quyền đòi lại tiền cưới mà các ngươi đã chi ra cho các nữ sau khi bỏ đạo, và hãy để những kẻ vô đức tin đòi lại tiền cưới mà họ đã chi ra cho những người vợ của họ đã quy thuận Islam. Đó là điều luật của Allah đã quy định cho các ngươi trong việc giải quyết vấn đề được nói, do đó, các ngươi đừng làm trái lệnh của Ngài. Và Allah luôn am tường mọi sự việc, không có điều gì có thể giấu kín được Ngài và Ngài là Đấng Sáng Suốt và Khôn Ngoan trong lời nói và hành động.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il a prescrit, lorsque les croyantes migrent vers vous, venant d’une terre de mécréance pour prendre refuge dans une terre d’Islam, éprouvez la sincérité de leur foi même si Allah sait le mieux quel est le degré de leur foi et que rien de ce que renferment leurs cœurs ne Lui est inconnu. Après vous être assurés qu’elles sont croyantes, ne les rendez pas à leurs époux mécréants, car il n’est pas permis aux croyantes d’épouser des mécréants ni aux mécréants d’épouser des croyantes. Mais rendez à leurs époux les douaires qu’ils ont dépensés et il ne vous est pas reproché, ô croyants, de les épouser après l’écoulement de leurs délais de viduité après leur avoir remis leur douaire. Quiconque a une épouse mécréante ou qui renie l’Islam après s’y être convertie, ne doit pas la retenir, car leur lien conjugal s’est rompu du fait de sa mécréance et réclamez aux mécréants les douaires que vous avez dépensés au profit de vos épouses apostates et qu’ils réclament les douaires qu’ils ont dépensés au profit de leurs épouses qui se sont converties à l’Islam. Ceci est le jugement d’Allah qu’Il émet selon Sa volonté, car Il connaît le mieux les situations de Ses serviteurs et leurs agissements. Rien de leur situation ne Lui échappe, et Il est Sage dans ce qu’Il leur prescrit.
10- Ey iman edenler! Mü’min kadınlar hicret ederek size geldiklerinde onları (iman hususunda) imtihan edin. Onların imanlarını en iyi Allah bilir. Eğer onların mü’min olduğunu anlarsanız onları kâfir (kocalarına) geri vermeyin. Ne bu (mümin) kadınlar o (müşrik) erkeklere helâldir, ne de o erkekler bu kadınlara helâldir. O (müşrik kocalara) da harcadıkları (mehirlerini) verin. Kendilerine mehirlerini verdiğiniz takdirde bu kadınları nikâhlamanız konusunda size bir vebal yoktur. Kâfir kadınları da nikâhınız altında tutmayın. Siz (mehir olarak onlara) harcadığınızı (müşriklerden) isteyin, o (müşrikler) de kendi harcadıkları (mehri) istesinler. İşte bu, Allah’ın hükmüdür. Aranızda O hükmeder. Allah Alimdir, Hakîmdir.
11- Eğer hanımlarınızdan (dinden dönüp) kâfirlere kaçan olursa ve siz de (onlarla yaptığınız savaşta) galip gelirseniz hanımları gitmiş olanlara harcadıkları (mehir kadarını ganimetten) verin. İman etmiş olduğunuz Allah’tan korkup sakının.
10. Hudeybiye sulhü esnasında Peygamber sallallahu aleyhi ve sellem müşriklerle birlikte şu şart üzerinde anlaşmıştı:“Müşriklerden biri Müslüman olup da müslümanlara sığınacak olursa müşriklere geri verilecekti.”
Bu ifade, kapsamlı ve mutlak bir lafızdır. Bunun kapsamına kadınlar da erkekler de girer. Erkeklere gelince bu konuda Yüce Allah, onları kâfirlere geri vermeyi Rasûlüne yasaklamadı. Bu hem şarta bağlılık, hem de sulhü devam ettirmek içindi ki bu, o zaman için maslahatların en büyüğü idi.
Kadınlara gelince onları kafirlere geri vermenin pek çok zarar doğurması söz konusu olduğundan dolayı Allah, mü’minlere, mü’min kadınlar hicret ederek kendilerine geldiklerinde eğer onların imanlarının samimiyeti konusunda şüphe ederlerse oldukça ağır yeminler verdirmek ve başka yollarla samimiyetlerinin doğruluklarını ortaya çıkartacak şekilde onları sınayıp imtihan etmelerini emretti. Çünkü bu şekilde gelen bir kadının imanı samimi olmayabilirdi. Evlenmek için yahut o ülkeyi sevdiği için yahut da başka bir dünyevi maksatla bunu yapabilirdi. Eğer böyle bir dünyevi maksatla geldikleri ortaya çıkarsa, herhangi bir fesat söz konusu olmaksızın şartlara bağlı kalmak üzere onların geri verilmesi gerekirdi. Şâyet hicret eden kadınları imtihan ettikten sonra, samimi birer mü’min olduklarını görürlerse yahut imtihan etmeksizin de böyle olduklarını bilirlerse artık onları kâfirlere geri veremezler. Çünkü “Ne bu (mümin) kadınlar o (müşrik) erkeklere helâldir, ne de o erkekler bu kadınlara helâldir.” İşte bunların geri verilmesi pek büyük bir fesattır. Şârî bunu göz önünde bulundurduğu gibi anlaşma şartını yerine getirmek üzere eski kocaları olan kâfir erkeklere bu kadınlara vermiş oldukları mehir ve buna bağlı olarak diğer harcamaları -hanımlarının ellerinden gitmeleri karşılığında- onlara geri vermeyi de emretmiştir. İşte o vakit, müslüman erkeklerin de bu kadınları -şirk diyarında eski kocaları bulunsa dahi- nikâhlamalarında bir vebal yoktur. Ancak hak ettikleri mehir ve nafakalarını vermeleri şarttır.
Müslüman bir kadın kâfir bir erkeğe helâl olmadığı gibi, aynı şekilde kâfir bir kadın da -Kitap ehli değilse-müslüman erkeğe küfrü üzere kaldığı sürece helâl değildir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Kâfir kadınları da nikâhınız altında tutmayın.” Kâfir zevcelerin nikâh altında tutulmaları yasaklandığına göre böyle bir kadın ile evlenmenin yasaklanması öncelikle söz konusudur. Ey iman edenler! Hanımlarınız dinden çıkıp kâfirlere gidecek olurlarsa “Siz (mehir olarak onlara) harcadığınızı (müşriklerden) isteyin.” Kâfirler hanımlarından müslüman olanlara yaptıkları nafaka ve harcamaları müslümanlardan isteyebildiklerine göre Müslümanlar da kendi eşlerinin kâfirlere gitmeleri dolayısı ile ellerinden gidenlerin karşılığını almaya hak kazanırlar.
Bu buyrukta şuna da delil vardır: Erkeğin hanımının elinden çıkmasının maddi bir karşılığı ve tazminatı söz konusudur. Herhangi bir kimse, bir erkeğin bir kadın ile olan nikâhını süt emzirmek veya buna benzer başka bir yolla bozacak olursa, o takdirde tazminat olarak erkeğin ödediği mehri ödemesi gerekir.
"İşte bu, Allah’ın hükmüdür” Allah’ın sözünü ettiği bu hüküm, Allah’ın size açıkladığı ve beyan ettiği hükmüdür. “Allah Alimdir, Hakîmdir.” Yüce Allah, sizin iyiliğinize olan şer’î hükümleri bilir ve onu hikmet ve rahmetinin bir gereği olarak hükmeder.
11. “Eğer hanımlarınızdan kâfirlere” dinden dönüp onlara gitmek suretiyle “kaçan olursa ve siz de (onlarla yaptığınız savaşta) galip gelirseniz hanımları gitmiş olanlara harcadıkları (mehir kadarını ganimetten) verin.” Az önce geçtiği gibi eğer kâfirler müslümanlara giden hanımları dolayısı ile kaybettiklerinin karşılığını müslümanlardan isteyip alıyor iseler, müslümanlar da içlerinden hanımı kâfirlere giden kimselere yaptıkları harcamaların bedelini ganimetten vermeleri gerekir.
"İman etmiş olduğunuz Allah’tan korkup sakının.” Yani Allah’a iman etmeniz sürekli olarak takvâya bağlı kalmanızı ve ondan ayrılmamanızı gerektirir.
O vi koji vjerujete u Allaha i radite po Njegovim propisima, kad vam vjernice kao muhadžirke (iseljenice) dođu iz nevjerničkog u muslimansko mjesto, ispitajte iskrenost njihovog vjerovanja; Allah najbolje zna kakvo je vjerovanje njihovo, jer Njemu nije skriveno šta se u srcima njihovim nalazi, pa ako se, nakon ispita, uvjerite da su vjernice, po onome što vam od iskrenosti ispolje, onda ih ne vraćajte njihovim muževima nevjernicima; vjernice nevjernicima nisu dopuštene, niti su nevjernici vjernicama dopušteni; a njihovim muževima dajte ono što su potrošili od vjenčanih darova. Nije vam grijeh, o vjernici, da se tim ženama ženite, kada im priček istekne i kad im vjenčane darove njihove date. Onaj čija je supruga nevjernica ili se nakon islama odmetnula, neka je ne zadržava, jer je brak prekinut zbog njena nevjerstva.Tražite od nevjernika ono što ste potrošili od vjenčanih darova koje ste dali vašim suprugama koje su se odmetnule, a neka i oni traže ono što su potrošili od vjenčanih darova za žene koje su prihvatile islam. Obostrano vraćanje vjenčanih darova je Allahov sud, On sudi među vama, a Allah je Onaj Koji sva stanja svojih robova zna i ništa mu nije skriveno i On je mudar kada je riječ o propisima koje je odredio Svojim robovima.
"Hai orang-orang yang beriman, apabila datang berhijrah kepadamu perempuan-perempuan yang beriman, maka hendaklah kamu uji (keimanan) mereka. Allah lebih mengetahui tentang ke-imanan mereka; maka jika kamu telah mengetahui bahwa mereka (benar-benar) beriman, maka janganlah kamu kembalikan mereka kepada (suami-suami mereka) orang-orang kafir. Mereka tiada halal bagi orang-orang kafir itu dan orang-orang kafir itu tiada halal bagi mereka. Dan berikanlah kepada (suami-suami) mereka mahar yang telah mereka bayar. Dan tiada dosa atasmu menga-wini mereka apabila kamu bayar kepada mereka maharnya. Dan janganlah kamu tetap berpegang pada tali (perkawinan) dengan perempuan-perempuan kafir; dan hendaklah kamu minta mahar yang telah kamu bayar; dan hendaklah mereka meminta mahar yang telah mereka bayar. Demikianlah hukum Allah yang ditetap-kanNya di antara kamu. Dan Allah Maha Mengetahui lagi Maha-bijaksana. Dan jika seseorang dari istri-istrimu lari kepada orang kafir, lalu kamu mengalahkan mereka maka bayarkanlah kepada orang-orang yang lari istrinya itu mahar sebanyak yang telah mereka bayar. Dan bertakwalah kepada Allah Yang kepadaNya kamu beriman." (Al-Mumtahanah: 10-11).
(10) Pada saat terjadi perjanjian Hudaibiyah, Nabi a meng-adakan perjanjian dengan kaum musyrik; (yang di antara isi ke-sepakatannya adalah) bahwa siapa pun yang datang bergabung dengan kaum Muslimin dalam keadaan masuk Islam harus dikem-balikan dalam barisan orang-orang musyrik. Kata-kata ini bersifat umum dan mutlak yang mencakup kalangan perempuan dan lelaki. Berkaitan dengan kalangan lelaki, Allah سبحانه وتعالى tidak melarang RasulNya untuk mengembalikannya ke barisan orang-orang kafir sebagai pemenuhan atas syarat perjanjian serta penyempurna per-janjian yang termasuk perjanjian terbesar itu.
Sedangkan berkaitan dengan golongan wanita, karena jika dikembalikan lagi ke barisan orang-orang kafir dapat membawa petaka besar, Allah سبحانه وتعالى memerintahkan orang-orang Mukmin jika ﴾ إِذَا جَآءَكُمُ ٱلۡمُؤۡمِنَٰتُ مُهَٰجِرَٰتٖ ﴿ "datang berhijrah kepadamu perempuan-perem-puan yang beriman," sedangkan mereka meragukan kebenaran iman wanita-wanita yang berhijrah ini, boleh diuji supaya diketahui ke-benaran iman dan sikap mereka, sebab bisa jadi keimanan mereka tidak benar namun hanya sekedar menginginkan suami, tempat tinggal, atau tujuan-tujuan duniawi lain. Jika wanita-wanita yang datang berhijrah bersifat dan bertujuan seperti ini, harus dikem-balikan lagi ke barisan orang-orang kafir untuk menepati syarat perjanjian tanpa harus menimbulkan dampak yang berbahaya. Tapi ketika diuji dan diketahui kebenaran iman mereka atau dapat diketahui kebenaran iman sebagian dari mereka tanpa ujian terlebih dahulu, maka tidak boleh dikembalikan dalam barisan orang-orang kafir, ﴾ لَا هُنَّ حِلّٞ لَّهُمۡ وَلَا هُمۡ يَحِلُّونَ لَهُنَّۖ ﴿ "mereka tiada halal bagi orang-orang kafir itu dan orang-orang kafir itu tiada halal bagi mereka." Karena mengem-balikan wanita-wanita beriman ke dalam barisan orang-orang kafir berdampak bahaya berdasarkan pandangan syariat, di samping untuk memenuhi persyaratan perjanjian dengan cara mengganti-kan belanja dan mahar atau yang lain untuk kemudian diserahkan pada orang-orang kafir sebagai ganti dari wanita-wanita beriman yang berhijrah. Pada saat itu, tidak berdosa bagi orang-orang Mukmin untuk menikahi mereka meski mereka memiliki suami di negeri kafir, dengan catatan, wanita yang dinikahi harus diberi nafkah serta mahar. Karena wanita Muslimah tidak halal bagi orang kafir, maka wanita kafir juga tidak halal bagi orang Muslim untuk dinikahi selama wanita tersebut berada dalam kekafiran, bukan ahli kitab. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلَا تُمۡسِكُواْ بِعِصَمِ ٱلۡكَوَافِرِ ﴿ "Dan janganlah kamu tetap berpegang pada tali (perkawinan) dengan perempuan-perempuan kafir," karena Allah سبحانه وتعالى melarang untuk ber-pegang pada tali perkawinan dengan wanita-wanita kafir, maka memulai untuk menikahinya lebih terlarang. ﴾ وَسۡـَٔلُواْ مَآ أَنفَقۡتُمۡ ﴿ "Dan hendaklah kamu minta mahar yang telah kamu bayar," hai orang-orang yang beriman, ketika istri-istri kalian murtad dan kembali lagi kepada kekafiran. Karena orang-orang kafir berhak mendapatkan kompensasi dari orang-orang Muslim karena ada wanita yang masuk Islam, kaum Muslimin juga berhak mendapatkan kompen-sasi dari orang-orang kafir jika ada wanita dari kalangan Muslimah yang murtad.
Dalam ayat ini terdapat dalil yang menunjukkan bahwa pa-sangan suami-istri yang berlepas diri dari ikatan pernikahan harus dibayar. Maka jika ada hal-hal yang membatalkan pernikahan seperti karena penyusuan dan lainnya, maka pihak suami harus menanggung maharnya. Allah سبحانه وتعالى berfirman, ﴾ ذَٰلِكُمۡ حُكۡمُ ٱللَّهِ ﴿ "Demikian-lah hukum Allah," maksudnya, hukum yang disebutkan oleh Allah سبحانه وتعالى pada kalian itu adalah hukum Allah سبحانه وتعالى, Allah سبحانه وتعالى menjelaskannya untuk kalian. ﴾ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ﴿ "Dan Allah Maha Mengetahui lagi Maha-bijaksana." Allah سبحانه وتعالى mengetahui hukum yang bermanfaat bagi kalian kemudian disyariatkanNya sesuai hikmah dan kasih sayangNya.
(11) Firman Allah سبحانه وتعالى, ﴾ وَإِن فَاتَكُمۡ شَيۡءٞ مِّنۡ أَزۡوَٰجِكُمۡ إِلَى ٱلۡكُفَّارِ ﴿ "Dan jika seseorang dari istri-istrimu lari kepada orang kafir," karena murtad, ﴾ فَعَاقَبۡتُمۡ فَـَٔاتُواْ ٱلَّذِينَ ذَهَبَتۡ أَزۡوَٰجُهُم مِّثۡلَ مَآ أَنفَقُواْۚ ﴿ "lalu kamu mengalahkan mereka maka bayarkanlah kepada orang-orang yang lari istrinya itu mahar seba-nyak yang telah mereka bayar." Ini sebagaimana yang disebutkan sebe-lumnya, karena orang-orang kafir berhak mendapatkan kompensasi atas istri-istri mereka yang bergabung dalam barisan orang-orang Muslim. Sebaliknya, orang-orang Muslim yang kehilangan istri-istrinya karena bergabung dalam barisan orang-orang kafir juga berhak mendapatkan kompensasi dari orang-orang kafir sebagai ganti dari sejumlah uang yang pernah diberikan.﴾ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ أَنتُم بِهِۦ مُؤۡمِنُونَ ﴿ "Dan bertakwalah kepada Allah Yang kepadaNya kamu beriman." Yakni, keimanan kalian terhadap Allah سبحانه وتعالى mengharuskan kalian untuk selalu bertakwa selamanya.
O you who have faith in Allah, and who act on what He has ordained for you, when believing women come to you as emigrants from the land of disbelief to the land of Islam, then test them with respect to the sincerity of their faith. Allah knows best about their faith - nothing of what their hearts contain is hidden from Him. If you are sure of their being believers after such a test that makes their sincerity apparent to you, then do not send them back to their disbelieving husbands. It is not lawful for believing women to be married to disbelievers and it is not lawful for disbelievers to marry believing women. Give their husbands the dowry that they paid. There is no sin on you, O believers, if you marry them after their waiting period is over if you give them their dowry. The person whose wife is a disbeliever or who turned away from Islam, then he should not retain her, because their marriage has terminated by her disbelief. Ask the disbelievers for the dowry you paid to your renegade wives and let them ask for the dowry of their wives who accepted Islam. That - which has been mentioned about your and their returning the dowry - is Allah’s judgment. He (may He be glorified) passes judgment amongst you as He wills. Allah knows the states and actions of His servants. Nothing of that is hidden from Him. He is Wise in what He ordains for His servants.
Ey Allah’a iman edenler ve Allah’ın dini (şeriati) ile amel edenler! Mümin kadınlar, küfür diyarından hicret edip de İslam diyarına gelirlerse, onları imanlarının doğruluğunda imtihan edin. Allah, onların imanlarını en iyi bilendir. Onların kalplerinin barındırdığı şey gizli kalmaz. İmtihandan sonra onların imanlarında sadık kimseler olduklarına dair alametlerin ortaya çıkmasından sonra onların Mümin kadınlar olduğunu anlarsanız bu durumda onları kâfir olan eşlerine iade etmeyin. Mümine kadınların kâfir erkeklerle evlenmesi helal değildir. Aynı şekilde kâfir olan erkeklerin de iman eden kadınlarla evlenmesi helal değildir. İman eden kadınların kâfir kocalarına verdikleri mehirlerini (geri) verin. -Ey Müminler!- İddetlerini bitirdikten sonra mehirlerini vererek o kadınlarla evlenmeniz de bir günah yoktur. Kimin hanımı kâfir ise yahut dininden dönmüş ise küfür sebebi ile nikâh bağı koptuğu için artık o kadını yanında tutmasın. Mehir olarak onlara sarf ettiğinizi geri isteyin. Dininden dönen kadınlarınızın mehirlerini o kâfirlerden isteyin. Mümin olan kadınlar da verdiklerini istesinler. Mehirler ile alakalı olarak sizin tarafınızdan ve onların tarafından mehirlerin geri verilmesine dair burada zikredilen hüküm Allah -Subhanehu ve Teâlâ-’nın hükmüdür. O sizin aranızda dilediği gibi hüküm verir. Allah kullarının hallerini ve yaptıklarını en iyi bilendir. Onların yaptıklarından hiçbir şey O’na gizli kalmaz. O, kulları için koymuş olduğu hükümlerde çok hikmet sahibidir.
S’il arrivait que certaines de vos épouses fuient vers les mécréants après avoir apostasié, que vous ayez réclamés leurs douaires aux mécréants, que ceux-ci ne vous les remettent pas et que vous leur preniez un butin à l’occasion d’une bataille, donnez de ce butin aux époux en proportion des douaires qu’ils ont dépensés en faveur de leurs épouses apostates, et craignez Allah auquel vous croyez, en vous conformant à Ses commandements et en renonçant à Ses interdits
Eşleriniz için sarf ettiklerinizden bir şey eğer onların dinden çıkmaları sebebiyle kâfirlere gider, siz de onlara galip gelirseniz; ganimetten, eşleri dinden çıkarak giden erkeklere mehir olarak sarf ettikleri kadarını verin. Emirlerini yerine getirip yasaklarından sakınarak iman ettiğiniz Allah'a karşı gelmekten de sakının.
Jika ditakdirkan sebagian dari istri-istri kalian lari kepada orang-orang kafir dalam keadaan murtad dan kalian meminta mahar mereka kepada orang-orang kafir, tapi mereka tidak mau memberikannya, lalu kalian berhasil mendapatkan harta rampasan perang dari orang-orang kafir, maka berikanlah suami-suami yang istri-istri mereka lari dalam keadaan murtad tersebut harta senilai dengan mahar yang telah mereka berikan. Bertakwalah kalian kepada Allah yang kepada-Nya kalian beriman dengan mengerjakan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya.
A ako neka od žena vaših koja se odmetnula, nevjernicima umakne, pa vi nakon toga zatražite od nevjernika da vam vrate vjenčane darove i oni vam ih ne vrate, onda vi poslije ako u borbi plijen zarobite, onima
čije su žene kao odmetnice umakle vjenčane darove koje su im dali namirite. I bojte se Allaha, u Koga vjerujete na način da radite po Njegovim naredbama i klonite se Njegovih zabrana.
وَإِن فَاتَكُمْ شَيْءٌ مِّنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا ۚ وَاتَّقُوا اللَّـهَ الَّذِي أَنتُم بِهِ مُؤْمِنُونَ
And if some of your [ non-Muslim ] wives have slipped from you, [ and their present non-Muslim husbands do not pay to you the dower as aforesaid,] and you have your turn [ of paying dower to the previous non-Muslim husbands of your present wives ], then [ instead of paying dower to them,] give those whose wives have slipped the like amount of what they had paid [ to them ]. And fear Allah, the One in whom you believe. (60:11)
The verb ` aqabtum is derived from mu ` aqabah. It means 'to retaliate'. This meaning is possible here [ as reported by Qatadah, Mujahid and Qurtubi ]. In this case, it implies that if some of the wives of the Muslims desert to disbelievers, it was legally binding on them in terms of the treaty to pay back the dowers given to them by the Muslim husbands, just as the Muslims gave them back the dowers given by the pagan husbands to the emigrant Muslim women. But since the pagans failed to reciprocate, and did not pay the dower money, the believing husbands are entitled to retaliate by withholding an amount equal to what was due on the disbelieving husbands who married the deserting wives of the Muslims, and did not pay it. How this withheld amount will be spent is mentioned in the following sentence: فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا (... then [ instead of paying dower to them,] give those whose wives have slipped the like amount of what they had paid.) This means that the amounts withheld as aforesaid shall be given to the Muslims whose wives had gone to the pagans, and they did not pay back their dowers to their Muslim husbands.
Another sense of the verb ` aqabtum, aqqabtum and a'qabtum in its variant form is 'to acquire spoils of war'. The verb ` aqabtum is read in these variant forms (qira’ at) by various master readers of the Qur'an. Authorities like Qatadah and Mujahid have said that all these three forms of the verb mean to 'acquire spoils of war'. In this case the verse means: if the Muslim husbands' wives fled to the unbelievers and, in terms of the treaty, they did not return the dowers to the Muslim husbands, they would be compensated from the booty acquired in war.1
(1) A third interpretation of the word is that it is derived from 'aqibah' which means 'turn', and the infinitive mu'aqabah means 'to take turn in riding a horse etc.' In this case the verb aqabtum in the verse would mean: 'you have your turn', and the sense would be that when it is your turn to pay the dowers to the unbelievers, you should, instead of paying it to them, pay it to those Muslims whose wives have deserted them and joined the unbelievers who did not return to their husbands the dower they had paid to deserting wives and were entitled, by virtue of the treaty, to take it back from the unbelievers. This interpretation is adopted by 'Alusi in R4-ul-Ma’ ani, and by Maulana Ashraf Thanawi (رح) . The translation in the text is based on it. (Mulammad Taqi Usmani)
Did some of the Muslim Women become Apostates and flee to Makkah?
Some of the authorities believe that the situation mentioned in this verse arose only in one incident. The wife of Sayyidna ` Iyad Ibn Ghanam Quraishi, Umm-ul-Hakam bint Abi Sufyan, abandoned the Islamic Faith and fled to Makkah. However, later on she reverted to Islam.
Sayyidna Ibn ` Abbas ؓ reports that about six women altogether abandoned Islam and deserted to the unbelievers, one of whom is the woman whose name has been given in the previous paragraph. The other five of them were infidels from outset and remained in Makkah at the time of migration. When this verse was revealed dissolving the marriage between Muslims and pagans, they stubbornly clung to their disbelief and were not willing to embrace the Faith. As a result, these women were also counted among those whose dowers should be paid to their Muslim husbands by the pagans of Makkah. But they did not pay, so the Messenger of Allah ﷺ compensated for the loss of their dowers from the spoils of war.
This indicates that there is only one incident where a woman actually became an apostate and fled to Makkah from Madinah. The rest of the five women were unbelievers from beginning. As reported earlier, even the woman who abandoned Islam and fled to Makkah later on reverted to Islam. [ Qurtubi ]. Baghawi cites, on the authority of Sayyidna Ibn ` Abbas ؓ ، that all five women who are counted as apostates reverted to Islam later on. [ Mazhari ].
If it happens that some of your women leave you for the disbelievers as renegades and you demand your dowry from the disbelievers but they do not give it to you, and thereafter you acquire booty from the disbelievers, then give those husbands whose wives left as renegades the equivalent of the dowry they paid. Be mindful of Allah, in Whom you have faith, by fulfilling His instructions and avoiding His prohibitions.
Si algunas de sus mujeres se van con los incrédulos, renegando de su fe, tras lo cual sus maridos reclaman su dote a los incrédulos, pero éstos no la dan, entonces, cuando consigan algún botín de los incrédulos, denle a esos esposos cuyas esposas renegaron y se fueron el equivalente a la dote que pagaron. Por temor a Al-lah, en Quien tienen fe, obedezcan Sus órdenes y eviten Sus prohibiciones.
E se alcune delle vostre mogli si convertono al culto dei miscredenti, e avete chiesto le loro doti ai miscredenti, ma essi si sono rifiutati di restituirle, mentre avete ottenuto un bottino dai miscredenti, date ai mariti le cui mogli si sono convertite ciò che hanno speso, e temete Allāh, se siete credenti, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Và nếu một số người vợ của các ngươi bỏ đạo để đến với những kẻ vô đức tin và những kẻ vô đức tin không trao trả cho các ngươi tiền cưới mà các ngươi đã chi trả cho các nữ trước đây, rồi sau đó, các ngươi giành được thắng lợi từ những kẻ vô đức tin này, các ngươi đã đánh bại họ, lúc đó các ngươi hãy đưa cho những người Muslim đã bị những người vợ rời xa để đến với những kẻ vô đức tin được nói trên từ nguồn chiến lợi phẩm giống như những gì mà họ đã trao cho vợ của họ trước đó. Các ngươi hãy kính sợ Allah, Đấng mà các ngươi đã tin tưởng nơi Ngài.
Kung ipinagpalagay ang paglisan ng ilan sa mga maybahay ninyo bilang mga tumalikod sa Islām patungo sa mga tagatangging sumampalataya at hiniling ninyo ang [ibinigay na] mga bigay-kaya mula sa mga tagatangging sumampalataya at hindi naman nila ibinigay ang mga ito saka nakasamsam kayo mula sa mga tagatangging sumampalataya, bigyan ninyo mga asawang lumisan ang mga maybahay nila bilang mga tumalikod sa Islām, ng tulad ng ipinagkaloob nila na mga bigay-kaya. Mangilag kayong magkasala kay Allāh, na kayo ay sa Kanya mga mananampalataya, sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
Wahai Nabi! Jika datang kepadamu wanita-wanita yang beriman untuk membaiatmu -sebagaimana yang terjadi pada penaklukan Kota Makkah- untuk tidak menyekutukan sesuatu dengan Allah, hanya menyembah Allah semata, tidak mencuri, tidak berzina, tidak membunuh anak-anak mereka karena mengikuti adat jahiliah, tidak menasabkan anak-anak hasil zina kepada suami-suami mereka, dan tidak mendurhakaimu dalam perkara yang baik seperti larangan untuk meratap, menjambak rambut, dan merobek baju tatkala terkena musibah maka baiatlah mereka dan mohonkan ampunan untuk mereka kepada Allah atas dosa-dosa mereka setelah baiat mereka kepadamu. Sesungguhnya Allah Maha Pengampun atas orang yang bertobat dari hamba-hamba-Nya dan Maha Penyayang terhadap mereka.
O prophet, when believing women come to pledge allegiance to you - as occurred at the time of the conquest of Makkah - that they will not associate anything as partner to Allah, but they will worship Him alone, nor steal, nor commit adultery, nor kill their children in accordance with the custom of the people of ignorance, nor attribute to their husbands their children from adultery, no go against you in any righteous thing such as His prohibition from wailing, shaving off hair and tearing garments: - then accept their pledge of allegiance, and seek forgiveness for them from Allah for their sins after they pledge allegiance to you. Allah Forgiving to those servants of His who repent to him and He is merciful to them.
Này hỡi Nabi! Khi nào có những người phụ nữ có đức tin đến với Ngươi và tuyên bố trước Ngươi - giống như sau khi Makkah được giải phóng - rằng họ sẽ không làm điều Shirk với Allah bất cứ một điều gì, họ sẽ không trộm cắp, không phạm tội Zina (ngoại tình và thông dâm), không giết con cái của mình, không gán cho chồng của họ những đứa con mà chúng không phải là con của chồng họ, và họ sẽ không làm trái lệnh của Ngươi về điều thiện tốt mà Ngươi ra lệnh giống như không khóc gào thét, tự tát má, xé quần áo, thì Ngươi hãy chấp nhận lời giao ước đó của họ. Ngươi hãy cầu xin Allah tha thứ tội lỗi cho họ, quả thật Allah là Đấng hằng tha thứ tội lỗi cho những người bề tôi biết quay đầu sám hối, và Ngài là Đấng luôn khoan dung với họ.
O Propeta, kapag dumating sa iyo ang mga kababaihang mananampalataya, na nangangako ng katapatan sa iyo – tulad ng nangyari sa pagsakop sa Makkah – na hindi sila magtatambal kay Allāh ng anuman bagkus sasamba sila sa Kanya lamang, hindi sila magnanakaw, hindi sila mangangalunya, hindi sila papatay ng mga anak nila bilang pagsunod sa kaugalian ng mga kampon ng Kamangmangan, hindi sila mag-uugnay sa mga asawa nila ng mga anak nila mula sa pangangalunya, at hindi sila susuway sa iyo sa isang nakabubuti kabilang sa tulad ng pagsaway laban sa pananaghoy, pag-aahit ng buhok, at pagpunit ng damit [sa sandali ng dalamhati] ay tumanggap ka ng pangako ng katapatan nila at humiling ka para sa kanila ng tawad mula kay Allāh para sa mga pagkakasala nila matapos ng pagpapahayag ng katapatan nila sa iyo. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
-Ey Peygamber!- Mümin kadınlar, -Mekke’nin fethinde olduğu gibi- Allah’a hiçbir şeyi şirk koşmamak, bilakis sadece O’na kulluk etmek, hırsızlık etmemek, zina etmemek, cahiliye adeti olarak çocuklarını öldürmemek, yalan uydurarak eşlerine zinadan çocuklar isnat etmemek ve ağıt yakıp saç baş yolarak ağlamaktan yasaklaman gibi iyi ve doğru işlerde sana isyan etmemek üzere sana beyat etmek için geldiklerinde onların beyatını kabul et. Sana beyat etmelerinden sonra onların günahlarının bağışlanması için Allah’tan af dile. Şüphesiz Allah, tövbe eden kullarının günahlarını çokça örtüp bağışlayandır. Onlara karşı çok merhametlidir.
Ô Prophète, lorsque les femmes croyantes viennent te prêter allégeance, comme cela eut lieu à l’occasion de la Prise de la Mecque, te faisant le serment de ne rien associer à Allah et de L’adorer Seul, de ne pas voler, de ne pas forniquer, de ne pas tuer leurs enfants comme cela était de coutume à l’époque préislamique, de ne pas affilier leurs enfants adultérins à leurs époux légitimes, de ne pas te désobéir dans ce qui est convenable, comme de leur défendre de se lamenter, de se raser et de se déchirer les vêtements en signes de chagrin, reçois donc leur allégeance et implore le pardon d’Allah pour leurs péchés après cela. Allah pardonne à Ses serviteurs qui se repentent et leur fait miséricorde.
12- Ey Peygamber! Mü’min kadınlar sana gelip Allah’a hiçbir şeyi ortak koşmamaları, hırsızlık yapmamaları, zina etmemeleri, çocuklarını öldürmemeleri, elleri ve ayakları arasından bir iftira uydurmamaları ve meşru hiçbir hususta sana isyan etmemeleri üzere sana biat ettikleri vakit biatlerini kabul et ve onlar için Allah’tan mağfiret dile! Şüphesiz Allah, Ğafûrdur, Rahîmdir.
12. Bu âyet-i kerimede sözü geçen şartlar “kadınlar biati” diye adlandırılır. Mü’min kadınlar, bu şartlar ile hem erkeklere, hem de kadınlara her zaman için farz olan bu ortak görevleri yerine getirmek üzere biatleşiyorlardı. Erkeklere gelince onların durumları ve mertebeleri, onlar için muayyen olarak yapılması gereken vazifeler açısından farklılıklar arz etmektedir.
Peygamber sallallahu aleyhi ve sellem Allah’ın kendisine vermiş olduğu bu emri yerine getirir, kadınlar ona biat etmek üzere gelip bu şartlara bağlı kalacaklarını bildirdiklerinde o da onlarla biatleşir, böylelikle gönüllerini hoş eder, onlardan hasıl olacak kusurlar dolayısı ile Allah’tan onlar için mağfiret diler ve onların da mü’minler arasına katılmasını sağlardı.
"Allah’a hiçbir şeyi ortak koşmamaları” aksine yalnızca Allah’a ibadet etmeleri; “hırsızlık yapmamaları” fahişe ve gizli dost edinen kadınlarda çokça görüldüğü üzere “zina etmemeleri”;
Cahiliye döneminin cahil kadınlarının yaptığı şekilde kız çocuklarını diri diri gömmek sureti ile “çocuklarını öldürmemeleri”;“Elleri ve ayakları arasından bir iftira uydurmamaları”Buradki iftira, başkasına iftira etmektir. Yani ister kocaları ile ilgili olsun, ister başkaları ile ilgili olsun hiçbir durumda ifira etmemelidirler.“Ve meşru hiçbir hususta sana isyan etmemeleri üzere”kendilerine verdiğin bütün emirlerde sana isyan etmemek üzere.. demektir. Çünkü Allah Rasulü ancak meşru olanı emreder. Ölüler için ağıt yakıp yakalarını yırtmayacaklarına, yüzlerini tırmalamayacaklarına, cahiliye bedduaları etmeyeceklerine dair koyacağın yasaklarda sana itaat etmeleri de bu kapsama dahildir.“...sana biat ettikleri vakit” sözü geçen bütün bu hususlara bağlı kalmayı taahhüt ettikleri takdirde “biatlerini kabul et ve onlar için” kusurları dolayısı ile ve gönüllerini hoş etmek için “Allah’tan mağfiret dile. Şüphesiz Allah Ğafûrdur.” isyankârları çok mağfiret edip onları bağışlayandır, tevbe eden günahkârlara çokça iyilikte bulunandır.
"Rahîmdir.” O’nun rahmeti her şeyi kuşatmıştır. İyilikleri bütün mahlukatı kapsamıştır.
¡Profeta!, cuando las mujeres creyentes se presenten ante ti para jurar lealtad (como ocurrió en el momento de la conquista de La Meca) de que no asociarán ningún copartícipe a Al-lah, sino que lo adorarán solo a Él, no robarán, no cometerán adulterio, no matarán a sus hijos conforme a la costumbre de la gente de la ignorancia, no atribuirán a sus maridos hijos que provengan del adulterio, ni se opondrán a nada que sea correcto, como Su prohibición de sollozar, afeitarse el cabello y rasgarse las vestiduras: acepta su promesa de lealtad y pide perdón a Al-lah por sus pecados después de que hayan jurado lealtad. Al-lah es perdonador con aquellos de Sus siervos que se arrepienten ante Él, y es misericordioso con ellos.
"Hai Nabi, apabila datang kepadamu perempuan-perempuan yang beriman untuk mengadakan janji setia, bahwa mereka tidak akan mempersekutukan sesuatu pun dengan Allah; tidak akan mencuri, tidak akan berzina, tidak akan membunuh anak-anaknya, tidak akan berbuat dusta yang mereka ada-adakan antara tangan dan kaki mereka dan tidak akan mendurhakaimu dalam urusan yang baik, maka terimalah janji setia mereka dan mohonkanlah ampunan kepada Allah untuk mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang." (Al-Mumtahanah: 12).
(12) Syarat-syarat yang disebutkan dalam ayat ini disebut sebagai mubaya'at an-nisa' (bai'at kaum wanita) yang pernah me-reka buat agar kewajiban-kewajiban bersama antara kaum lelaki maupun perempuan ditunaikan di berbagai waktu. Adapun kaum lelaki, kewajiban-kewajiban mereka berbeda-beda sesuai kondisi, dan derajat, serta kewajiban yang harus mereka tunaikan.
Nabi a menunaikan apa yang diperintahkan Allah سبحانه وتعالى. Jika ada kaum wanita datang berbai'at dan komit terhadap syarat-syaratnya, Rasulullah a membai'at mereka, menghibur hati mereka dan me-mintakan ampunan pada Allah سبحانه وتعالى untuk mereka dari segala ke-kurangan yang pernah mereka lakukan. Kemudian Rasulullah a memasukkan mereka ke dalam golongan kaum Mukminin, dengan syarat ﴾ عَلَىٰٓ أَن لَّا يُشۡرِكۡنَ بِٱللَّهِ شَيۡـٔٗا ﴿ "bahwa mereka tidak akan mempersekutukan sesuatu pun dengan Allah," dan wajib mengesakan Allah سبحانه وتعالى semata dalam beribadah, ﴾ وَلَا يَقۡتُلۡنَ أَوۡلَٰدَهُنَّ ﴿ "dan tidak akan membunuh anak-anaknya," seperti yang pernah dilakukan pada kaum wanita di masa jahiliyah oleh orang-orang bodoh, ﴾ وَلَا يَزۡنِينَ ﴿ "dan tidak berzina," se-bagaimana yang dulunya banyak tersebar dan dilakukan oleh para pelacur, ﴾ وَلَا يَأۡتِينَ بِبُهۡتَٰنٖ يَفۡتَرِينَهُۥ بَيۡنَ أَيۡدِيهِنَّ وَأَرۡجُلِهِنَّ ﴿ "tidak akan berbuat dusta yang mereka ada-adakan antara tangan dan kaki mereka."
اَلْبُهْتَانُ adalah berkata dusta atas nama orang lain, maksudnya tidak berbuat dusta yang diada-adakan, baik yang berhubungan dengan suami-suami mereka atau yang berkaitan dengan orang lain, ﴾ وَلَا يَعۡصِينَكَ فِي مَعۡرُوفٖ ﴿ "dan tidak akan mendurhakaimu dalam urusan yang baik," maksudnya, tidak mendurhakaimu dalam kebaikan yang kau perintahkan pada mereka, karena perintahmu adalah kebaikan, dan termasuk di antaranya mereka harus menaatimu dalam larangan untuk meratapi mayit, merobek saku baju, memu-kul-mukul muka serta mengucapkan doa-doa jahiliyah. ﴾ فَبَايِعۡهُنَّ ﴿ "Maka terimalah janji setia mereka," jika mereka komit terhadap semua hal yang telah disebutkan, ﴾ وَٱسۡتَغۡفِرۡ لَهُنَّ ٱللَّهَۚ ﴿ "dan mohonkanlah ampunan kepada Allah untuk mereka," dari kekurangan-kekurangan mereka dan juga sebagai pelipur lara bagi mereka. ﴾ إِنَّ ٱللَّهَ غَفُورٞ ﴿ "Sesungguh-nya Allah Maha Pengampun," Yang banyak ampunanNya untuk orang-orang yang durhaka dan berbuat baik kepada para pendosa yang mau bertaubat. ﴾ رَّحِيمٞ ﴿ "Lagi Maha Penyayang," yang kasih sayangNya meliputi segala sesuatu dan kebaikanNya meliputi seluruh makhluk.
O vjerovjesniče, kada ti dođu žene vjernice da ti polože prisegu, kao što se desilo za vrijeme oslobođenja Mekke: da neće Allahu nikoga ravnim smatrati, da će samo Njega jedinog obožavati i da neće krasti, i da neće bludničiti, i da neće djecu svoju ubijati kao što je to bio predislamski običaj, i da neće muževima tuđu djecu podmetati i da neće ni u čemu što je dobro poslušnost odricati, kao npr. što je zabrana naricanja, brijanja kose, cijepanja odjeće - ti prisegu njihovu prihvati i moli Allaha da im oprosti nakon što ti prisegu daju. Allah, zaista, mnogo prašta onome ko se kaje i On je milostiv prema robovima.
Bai'ah of Women
ا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا (0 Prophet, when the believing women come to you, seeking bai'ah [ a pledge of allegiance ] with you that they will not ascribe anything as a partner to Allah, ....60:12). This verse requires the Holy Prophet k to take a pledge from the Muslim women not only to adhere to Islamic articles of faith, but also to all the Islamic precepts. Previously, in verse [ 10] Allah had directed that when the emigrant women come to the believers, they should be tested and examined. The pledge of allegiance in the present verse is a complement to this test of the faith. But the words of the verse are general, and not confined to new Muslim emigrants. In fact, it covers all Muslim women. Accordingly, when the pledge was actually taken, it was not restricted to the emigrant new Muslim women, but the earlier Muslim women joined it as well, as is recorded in Sahih of Bukhari, on the authority of Sayyidah Umm ` Atiyyah ؓ . It is also recorded by Baghawi from Sayyidah Umaimah bint Ruqaiqah ؓ who adds that in the company of a few other women she gave bai'ah (pledge) to the Messenger of Allah ﷺ . The Holy Prophet ﷺ added the following over-rider فِیمَا استَطَعتُنَّ وَاَطَقتُنَّ (In as much as you have the ability and strength to carry them out.) Sayyidah Umaimah ؓ says: "This shows that the Holy Prophet ﷺ had more mercy and compassion for us than ourselves, as we wanted to pledge without any restriction or condition, but by utterance of this sentence he reduced the burden and tension of the terms of the loyalty, so that we may not be held guilty for any violation under compelled circumstances." [ Mazhari ].
Sayyidah ` A'ishah ؓ says, as recorded in Bukhari, that the loyalty of women was their verbal pledge of allegiance, not by touching the hand of the Messenger of Allah ﷺ ، as was the custom in the case of men's loyalty.
The Holy Prophet's ﷺ blessed hand never touched the hand of any non-mahram. [ Mazhari ] Reports indicate that the bai'ah (pledge of allegiance) of women took place not only on this occasion after Hudaibiyah, but several times later as well. Such a pledge was taken on the day of the Conquest of Makkah. At first, the Holy Prophet ﷺ took pledge of loyalty from men, then he took it from women at mount Safa. Sayyidna ` Umar Ibn Khattab ؓ used to relay the words of loyalty, on behalf of the Holy Prophet ﷺ ، to the women gathering at the foot of the mountain, who participated in this pledge. Abu Sufyan's wife, Hind, also participated in this pledge. At first, she felt embarrassed and wanted to hide herself. But the pledge contained some injunctions of Shari’ ah, and she was forced to speak and asked several questions. Mazhari sets out a detailed account of this incident.
Men's bai'ah was Concise and Women's bai'ah Elaborate
Generally, the bai'ah taken from men was about Faith and Islam. Their pledge did not contain the details of injunctions of Shari'ah, unlike the pledge of women, which contained the details that are forthcoming. The difference between the two pledge is that men's pledging for faith and obedience secures an undertaking to practice the entire system of Shari` ah and religion, and therefore there was no need for details. Women, on the other hand, are generally less intelligent than men. Therefore, details were thought to be necessary. This is the bai'ah that started with women, but later on was not confined to them. As time went on, the same detailed bai'ah was taken from men as well. Prophetic Traditions confirm this [ as transmitted by Sayyidna ` Ubadah Ibn Samit ؓ ] [ Qurtubi ]. Furthermore, the injunctions mentioned in the bai'ah of women in this verse are those regarding which they are normally lax. That is another reason why the following details had to be setry out. There are six injunctions mentioned in the verse; يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّـهِ شَيْئًا seeking bai'ah (pledge of allegiance) with you that they will not ascribe anything as a partner to Allah,....60:12) The first is that they will not ascribe any partner to Allah. Affirmation of faith and avoidance of shirk are vows common to men as well as women. The second pledge is that they shall not commit theft. Many women are wont to stealing from their husband's possessions. Therefore, this vow has been taken. The third vow is that they shall avoid committing adultery. If the women are firm in this, it shall make men's salvation from this sin easier. The fourth vow is that they shall not kill their children. In the Days of Ignorance, it was a common practice to bury infant girls alive and destroy their lives. This clause of the vow is a bar to it. The fifth vow is that they shall not bring calumny against anyone. While referring to this injunction, following words are added: بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ (...that they falsely attribute between their hands and their feet" ) This phrase has been added in order to indicate that on the Day of Resurrection man's hands and feet will bear witness against his actions. The verse thus warns that he is committing such sins in the presence of four witnesses who will bear witness against him.
The word buhtan [ calumny ] is used in its general sense and it is totally forbidden, whether against the husband or any other person or even against a non-believer. Buhtan is even more severe interpreted that sin if it is clause of against the husband. Commentators have buhtan may take place in the following ways: [ 1] a woman may claim that a child born to her from another man is her husband's; [ 2] a woman may take custody of another child and claim that it is her husband's; and [ 3] God forbid! a woman may commit adultery and conceive, and when the child is born, she may impute it to her husband. In short, it is prohibited to give a false ascription of paternity in anyway whatsoever.
The sixth vow is a general rule: وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ (...and will not disobey you in what is recognized [ in Shari` ah ]....60:12) This vow means that they shall obey Allah's Messenger ﷺ and will not disobey him. But the obedience is qualified by the words, "in what is recognized in Shari` ah" that is, the right and good things, although we know for that Allah's Messenger ﷺ will only command people to do right and good. This is because the Muslims in general are made to understand clearly that obedience to any creation in disobedience to Allah is absolutely forbidden, so much so that even obedience to the Holy Prophet ﷺ has been qualified by this condition.
Another reason for adding this phrase may be that since this pledge of obedience was taken from women, the Shaitan could whisper evil thoughts into their minds and create deviant ways for them to go awry. The restriction blocked the way. Allah, the Pure and Exalted, knows best!
Alliamdulillah
The Commentary on
Surah Al-Mumtahinah
Ends here
In this verse those terms have been mentioned on which a pledge is taken from a woman and after which she is taken into the fold of Islam. Among these conditions, two conditions are of basic importance, i.e. refraining from ascribing partners to God and obedience to the Prophet. The remaining stated and un-stated requirements are automatically included in these two conditions.
O Profeta, se le donne credenti vengono da te per fare voto di fede, come accaduto nella conquista della Mekkah, che non associno nulla ad Allāh, ma che adorino Lui solo, e che non rubino, non commettano adulterio e non uccidano i loro figli come era abitudine della gente dell'ignoranza, e che non attribuiscano ai loro mariti figli nati dall'adulterio, e che non disobbediscano ai tuoi ordini, come la proibizione di piangere i morti, tagliarsi i capelli e strapparsi gli abiti. Accetta il loro voto di fede e chiedi ad Allāh perdono per i loro peccati, dopo averti fatto voto. In verità, Allāh è Perdonatore nei confronti di chi si pente, tra i Suoi sudditi, Misericordioso con loro.
Ey Allah'a iman edip, Allah'ın kendilerine gönderdiği din ile amel edenler! Ahirete iman etmeyen ve Allah'ın kendilerine gazap ettiği bir kavmi dost edinmeyin. Zira onlar, ahireti inkâr etmeleri sebebi ile kabirlerdekilerin yeniden dirilmesinden ümit kestikleri gibi ahiretten ümit kesmişlerdir.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya untuk mereka! Janganlah kalian menjadikan kaum yang dimurkai Allah sebagai teman setia kalian, mereka tidak percaya kepada akhirat, bahkan mereka berputus asa dari akhirat sebagaimana keputusasaan mereka dari kembalinya orang-orang yang meninggal kepada mereka dikarenakan kekufuran mereka terhadap kebangkitan.
Này hỡi những người có đức tin nơi Allah và tuân theo mệnh lệnh của Ngài! Các ngươi đừng kết thân với những kẻ mà Allah đã giận dữ với họ, quả thật họ đã tuyệt vọng với những phần thưởng của Allah ở Đời Sau giống như những kẻ vô đức tin trong cõi mộ đã tuyệt vọng về lòng khoan dung của Allah ở cõi Đời Sau khi mà họ đã nhìn thấy sự thật và biết chính xác rằng họ sẽ không được gì cả; hoặc giống như những kẻ vô đức tin đã tuyệt vọng về việc họ được phục sinh từ cõi chết trở lại khi mà lúc trước họ đã không tin điều này.
13- Ey iman edenler! Allah’ın kendilerine gazap ettiği bir toplumu dost edinmeyin. Nitekim onlar, kabirdeki kâfirlerin (hayırdan yana) ümit kestikleri gibi âhiretten ümit kesmişlerdir.
13. Yani ey iman edenler! Sizler gerçekten Rabbinize iman eden, O’nun rızasına uyan ve O’nu gazaplandıran şeylerden uzak duran kimseler iseniz “Allah’ın kendilerine gazap ettiği bir toplumu dost edinmeyin.” Onlara gazap etmesi ise küfürlerinden dolayıdır. Bu da küfrün bütün türlerini kapsamına alır.
"Nitekim onlar, kabirdeki kâfirlerin (hayırdan yana) ümit kestikleri gibi âhiretten ümit kesmişlerdir.” Yani kabirdekiler, âhiret yurduna gidip işin hakikatini gördüklerinde, kesin olarak kendilerinin âhirette hayır namına hiçbir pay sahibi olmadıklarını anlayıp bundan yana ümit kestikleri gibi Allah’ın gazabına uğramış olan kimseler de âhiretin her türlü hayrından mahrumdurlar. Onların âhirette hiçbir payları yoktur. İşte böylelerini, dost edinmekten sakının, kötülükleri ve şirkleri hususunda onlara uymayın. O takdirde tıpkı onların mahrum kalışı gibi; siz de âhiret hayrından mahrum kalırsınız.
Anlamın “Nitekim onlar kâfirlerin kabirdekilerden ümit kestikleri gibi âhiretten ümit kesmişlerdir” şeklinde olma ihtimali de vardır. Yani kâfirler âhireti inkâr etmiş ve onu reddetmişlerdir. O nedenle onların Allah’ı gazaplandıran ve azabını gerektiren şeyleri yapmaya kalkışmaları garip karşılanmaz. Zira onlar tıpkı dünyada iken ölümden sonra dirilişi inkâr eden kâfirlerin kabirde bulunanların dirilip Allah’ın huzuruna toplanmalarından ümit kestikleri gibi âhiretten yana ümit kesen kimselerdirler.
Mümtehine Sûresi’nin tefsiri burada sona ermektedir. Doğruyu en iyi bilen Allah’tır.
***
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, ne prenez pas pour alliés des gens contre qui Allah est en colère et qui doutent de l’au-delà. Ce sont plutôt des gens qui en désespèrent tout comme ils désespèrent, à cause de leur mécréance en la Ressuscitation, que leurs morts retournent à la vie auprès d'eux.
O vi koji vjerujete u Allaha i radite prema Njegovom zakonu, ne uzimajte za prijatelje ljude na koje se Allah rasrdio i koji nisu uvjereni u postojanje onoga svijeta. Oni ne polažu nikakvu nadu u njega, kao što ne polažu nadu ni u povratak svojim umrlih, jer ne vjeruju u proživljenje.
Dado que la sura comienza con una advertencia contra las alianzas con los enemigos de Al-lah, termina con una advertencia similar para reiterar lo que se dijo con anterioridad. Dice: ¡Ustedes que tienen fe en Al-lah y que actúan conforme a lo que Él les ha ordenado!, no tomen por aliados a aquellos con quienes Al-lah se ha enojado. Ellos no creen en el Más Allá. En lugar de eso, han perdido la esperanza en ello, así como no esperan que sus muertos vuelvan a la vida, porque niegan la resurrección.
عَسَى اللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً وَاللَّهُ قَدِيرٌ وَاللَّهُ غَفُورٌ رَّحِيمٌ - لاَّ يَنْهَـكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَـتِلُوكُمْ فِى الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِّن دِيَـرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُواْ إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
Perhaps Allah will make a Friendship between You and Those, whom You hold as Enemies
Allah said to His faithful servants, after ordering them to be enemies with the disbelievers,
عَسَى اللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً
(Perhaps Allah will make friendship between you and those, whom you hold as enemies.) meaning affection after animosity, tenderness after coldness and coming together after parting from each other,
وَاللَّهُ قَدِيرٌ
(And Allah has power (over all things),) Allah is able to gather opposites and bring together hearts, after feeling hostility and hardness. In this case, the hearts will come together in agreement, just as Allah said when He mentioned His favor on the Ansar,
وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَى شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُمْ مِّنْهَا
(And remember Allah's favor on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brethren and were on the brink of a pit of Fire, and He saved you from it.) (3:103) Also the Prophet said to them,
«أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟»
(Did I not find you misguided, and Allah guided you through me; and divided, and Allah united your hearts through me) Allah the Exalted said,
وَإِن يُرِيدُواْ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِى أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ - وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِى الاٌّرْضِ جَمِيعاً مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ
(He it is Who has supported you with His help and with the believers. And He has united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is Almighty, All-Wise.) (8:62,63) And in the Hadith:
«أَحْبِبْ حَبِيبَكَ هَوْنًا مَا، فَعَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْمًا مَا، وَأَبْغِضْ بَغِيضَكَ هَوْنًا مَا، فَعَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْمًا مَا»
(Love your loved one moderately, because one day, he might become your enemy. Hate your hated one moderately, because one day, he might become your loved one.) Allah's statement,
وَاللَّهُ غَفُورٌ رَّحِيمٌ
(And Allah is Oft-Forgiving, Most Merciful.) means, Allah forgives the disbelief of the disbelievers if they repent from it, returned to their Lord and surrendered to Him in Islam. Surely, He is the Oft-Forgiving, the Most-Merciful to those who repent to Him from their sins, no matter what type of the sin it is.
The Permissibility of being Kind to Disbelievers who do not fight against the Religion And Allah's s
لاَّ يَنْهَـكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَـتِلُوكُمْ فِى الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِّن دِيَـرِكُمْ
(Allah does not forbid you with those who fought not against you on account of religion nor drove you out of your homes,) means, those who did not have a role in your expulsion. Therefore, Allah does not forbid you from being kind to the disbelievers who do not fight you because of the religion, such as women and weak disbelievers,
أَن تَبَرُّوهُمْ
(to deal kindly) to be gentle with them,
وَتُقْسِطُواْ إِلَيْهِمْ
(and justly with those) to be fair with them
إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Verily, Allah loves those who deal with equity.) Imam Ahmad recorded that Asma' bint Abu Bakr said, "My mother, who was an idolatress at the time, came to me during the Treaty of Peace, the Prophet conducted with the Quraysh. I came to the Prophet and said, `O Allah's Messenger! My mother came visiting, desiring something from me, should I treat her with good relations' The Prophet said,
«نَعَمْ صِلِي أُمَّك»
(Yes. Keep good relation with your mother.)" The Two Sahihs recorded this Hadith. Imam Ahmad recorded that `Abdullah bin Zubayr said, "Qutaylah came visiting her daughter, Asma' bint Abi Bakr, with some gifts, such as Dibab, cheese and clarified (cooking) butter, and she was an idolatress at that time. Asma' refused to accept her mother's gifts and did not let her enter her house. `A'ishah asked the Prophet about his verdict and Allah sent down the Ayah,
لاَّ يَنْهَـكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَـتِلُوكُمْ فِى الدِّينِ
(Allah does not forbid you with those who fought not against you on account of religion) until the end of the Ayah. Allah's Messenger ﷺ ordered Asma' to accept her mother's gifts and to let her enter her house." Allah's statement,
إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Allah loves those who deal with equity.) was duly explained in the Tafsir of Surat Al-Hujurat. We also mentioned the authentic Hadith,
«الْمُقْسِطُونَ عَلى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الْعَرْشِ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهَالِيهِمْ وَمَا وَلُوا»
(The just, who are fair in their decisions, families and those under their authority, will be on podiums made of light, to the right of the Throne.)
The Prohibition of being Kind towards Combatant Disbelievers
Allah's statement,
إِنَّمَا يَنْهَـكُمُ اللَّهُ عَنِ الَّذِينَ قَـتَلُوكُمْ فِى الدِّينِ وَأَخْرَجُوكُم مِّن دِيَـرِكُمْ وَظَـهَرُواْ عَلَى إِخْرَجِكُمْ أَن تَوَلَّوْهُمْ
(It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out that Allah forbids you to befriend them.) (60:9) means, `Allah forbids you from being kind and befriending with the disbelievers who are openly hostile to you, those who fought against you, expelled you and helped to expel you. Allah the Exalted forbids you from being their friends and orders you to be their enemy.' Then Allah stresses His threat against being friends with them, by saying,
وَمَن يَتَوَلَّهُمْ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ
(And whosoever will befriend them, then such are the wrongdoers.) As He said;
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(O you who believe! Take not the Jews and the Christians as protecting friends, they are but protecting friends of each other. And if any among you takes them (as protecting friends), then surely, he is one of them. Verily, Allah guides not those people who are the wrongdoers) (5:51)
After Al-Hudaybiyyah, Emigrant Muslim Women may not be returned to the Disbelievers
In Surat Al-Fath, we related the story of the treaty at Al-Hudaybiyyah that was conducted between the Messenger of Allah ﷺ and the disbelievers of Quraysh. In that treaty, there were these words, "Everyman (in another narration, every person) who reverts from our side to your side, should be returned to us, even if he is a follower of your religion." This was said by `Urwah, Ad-Dahhak, `Abdur-Rahman bin Zayd, Az-Zuhri, Muqatil bin Hayyan and As-Suddi. So according to this narration, this Ayah specifies and explains the Sunnah. And this is the best case of understanding. Yet according to another view of some of the Salaf, it abrogates it. Allah the Exalted and Most High ordered His faithful servants to test the faith of women who emigrate to them. When they are sure that they are faithful, they should not send them back to the disbelievers, for the disbelievers are not allowed for them and they are not allowed for the disbelievers. In the biography of `Abdullah bin Abi Ahmad bin Jahsh in Al-Musnad Al-Kabir, we also mentioned that `Abdullah bin Abi Ahmad said, "Umm Kulthum bint `Uqbah bin Abi Mu`ayt emigrated and her brothers, `Umarah and Al-Walid, went after her. They came to Allah's Messenger ﷺ and talked to him about Umm Kulthum and asked that she be returned to them. Allah abolished the part of the treaty between the Prophet and the idolators about the women particularly. So He forbade returning Muslim women to the idolators and revealed the Ayah about testing them." Al-`Awfi reported from Ibn `Abbas, about Allah's saying:
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ مُهَـجِرَتٍ فَامْتَحِنُوهُنَّ
(O you who believe! When believing women come to you as emigrants, examine them;) "Their examination was asking them to testify to La ilaha illallah, and that Muhammad ﷺ is Allah's servant and His Messenger." Mujahid explained the Ayah,
فَامْتَحِنُوهُنَّ
(examine them) by saying, "Ask them why they migrated. If they came because they were angry with their husbands, or for any other reason, and you realized that they did not embrace the faith, then send them back to their husbands." Allah's statement,
فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَـتٍ فَلاَ تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ
(then if you ascertain that they are true believers, send them not back to the disbelievers.) This Ayah indicates that faith can be recognized and affirmed.
The Believing Woman is prohibited from marrying an Idolator and the Believing Man is prohibited from marrying the Idolatress
Allah's statement,
لاَ هُنَّ حِلٌّ لَّهُمْ وَلاَ هُمْ يَحِلُّونَ لَهُنَّ
(They are not lawful for the disbelievers nor are the disbelievers lawful for them.) This Ayah forbids Muslim women for idolators, which was a lawful marriage in the beginning of Islam. Abu Al-`As bin Ar-Rabi` was married to Zaynab, the Prophet's daughter. She was a Muslim, while Abu Al-`As was still an idolator like his people. When he was captured during the battle of Badr, his wife, Zaynab, sent his ransom, a necklace that belonged to the Prophet's first wife Khadijah. The Prophet became very emotional when he saw the necklace and said to the Companions,
«إِنْ رَأَيْتُمْ أَنْ تُطْلِقُوا لَهَا أَسِيرَهَا فَافْعَلُوا»
(If you decide to set free the prisoner who belongs to her, then do so.) They did, and Allah's Messenger ﷺ set him free. His ransom was that he send his wife to Allah's Messenger ﷺ. Abu Al-`As fulfilled his promise and sent Zaynab to Allah's Messenger ﷺ along with Zayd bin Harithah. Zaynab remained in Al-Madinah after the battle of Badr, which took place in the second year of Hijrah, until her husband Abu Al-`As bin Ar-Rahi` embraced Islam in the eighth year after the Hijrah. She returned to their marriage without renewing the dowery. Allah's statement,
وَءَاتُوهُم مَّآ أَنفَقُواْ
(But give them that which they have spent. ) meaning, the husbands of the emigrant women who came from the idolators, return the dowery that they gave to their wives. This was said by Ibn `Abbas, Mujahid, Qatadah, Az-Zuhri and several others. Allah's statement,
وَلاَ جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ
(And there will be no sin on you to marry them if you have paid their due to them.) means, when you wish to marry them, then give them their dowery. That is, marry them under the condition that their `Iddah (waiting period) is finished and they have a legal guardian for their marriage etc. Allah said,
وَلاَ تُمْسِكُواْ بِعِصَمِ الْكَوَافِرِ
(Likewise do not keep disbelieving women,) thus forbidding His faithful servants from marrying idolator women or remaining married to them. In the Sahih, it is recorded that Al-Miswar and Marwan bin Al-Hakam said that after the Messenger of Allah ﷺ conducted the treaty with the Quraysh idolators at Al-Hudaybiyyah, some Muslim women emigrated to him and Allah the Exalted sent down this Ayah about them,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ مُهَـجِرَتٍ
(O you who believe! When believing women come to you as emigrants) until,
وَلاَ تُمْسِكُواْ بِعِصَمِ الْكَوَافِرِ
(Likewise do not keep disbelieving women,) Then `Umar bin Al-Khattab divorced two of his wives, who were idolatresses, and one of them got married to Mu`awiyah bin Abi Sufyan, while the other got married to Safwan bin Umayyah. Ibn Thawr narrated that Ma`mar said that Az-Zuhri said, "This Ayah was revealed to Allah's Messenger ﷺ while he was in the area of Al-Hudaybiyyah, after making peace. He agreed that whoever comes from the Quraysh to his side, will be returned to Makkah. When some women came, this Ayah was revealed. Allah commanded that the dowery that was paid to these women be returned to their husbands. Allah also ordered that if some Muslim women revert to the side of the idolators, the idolators should return their dowery to their Muslim husbands. Allah said,
وَلاَ تُمْسِكُواْ بِعِصَمِ الْكَوَافِرِ
(Likewise do not keep disbelieving women)." Allah's statement,
وَاسْـَلُواْ مَآ أَنفَقْتُمْ وَلْيَسْـَلُواْ مَآ أَنفَقُواْ
(and ask for that which you have spent and let them ask for that which they have spent.) means, ask them for what you have paid to your wives who reverted to the side of the idolators, and they are entitled to get back the dowery that they gave their wives who emigrated to the Muslims. Allah's statement,
ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ
(That is the judgement of Allah, He judges between you.) means, this judgement about the treaty and excluding women from its clauses, is a decision that Allah made for His creatures,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knowing, All-Wise.) meaning, He knows what benefits His servants and is the Most Wise about that. Allah the Exalted said,
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَجِكُمْ إِلَى الْكُفَّـرِ فَعَـقَبْتُمْ فَآتُواْ الَّذِينَ ذَهَبَتْ أَزْوَجُهُمْ مِّثْلَ مَآ أَنفَقُواْ
(And if any of your wives have gone from you to the disbelievers -- then you succeeded (gained victory) over them; then pay those whose wives have gone, the equivalent of what they had spent.) Mujahid and Qatadah explained this Ayah, by saying, "This is about the disbelievers who did not have a treaty of peace. If a woman flees to the disbelievers and they do not give back what that her husband spent on her, then if a women comes to them (the Muslims) they are not to return to her husband anything until they pay the Muslim whose wife went to them the equivalent of what he spent. " Ibn Jarir recorded that Az-Zuhri said, "The believers abided by Allah's decree and paid what they owed the idolators to compensate for the dowery the idolators gave to the women (who emigrated). However, the idolators refused to accept Allah's judgement for what they owed the Muslims. Allah said to the faithful believers,
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَجِكُمْ إِلَى الْكُفَّـرِ فَعَـقَبْتُمْ فَآتُواْ الَّذِينَ ذَهَبَتْ أَزْوَجُهُمْ مِّثْلَ مَآ أَنفَقُواْ وَاتَّقُواْ اللَّهَ الَّذِى أَنتُمْ بِهِ مُؤْمِنُونَ
(And if any of your wives have gone from you to the disbelievers -- then you succeeded (gained victory) over them; then pay those whose wives have gone, the equivalent of what they had spent. And have Taqwa of Allah, the One in Whom your are believers.) Therefore, if a Muslim woman reverts to the idolators, the believers should give back the dowery her Muslim husband paid her, from whatever money is left with them from the dowery of women who migrated to the Muslims. They were supposed to return this wealth to the idolator husbands of these emigrant women. If they still have anything they owed the idolators, then they should return it to them."
وَإِن فَاتَكُمْ شَىْءٌ مِّنْ أَزْوَجِكُمْ إِلَى الْكُفَّـرِ فَعَـقَبْتُمْ فَآتُواْ الَّذِينَ ذَهَبَتْ أَزْوَجُهُمْ مِّثْلَ مَآ أَنفَقُواْ وَاتَّقُواْ اللَّهَ الَّذِى أَنتُمْ بِهِ مُؤْمِنُونَ
(And if any of your wives have gone from you to the disbelievers -- then you succeeded (gained victory) over them; then pay those whose wives have gone, the equivalent of what they had spent. And have Taqwa of Allah, the One in Whom your are believers.) Therefore, if a Muslim woman reverts to the idolators, the believers should give back the dowery her Muslim husband paid her, from whatever money is left with them from the dowery of women who migrated to the Muslims. They were supposed to return this wealth to the idolator husbands of these emigrant women. If they still have anything they owed the idolators, then they should return it to them."
The Matters the Women pledged to
Al-Bukhari recorded that `A'ishah the wife of the Prophet said, "Allah's Messenger ﷺ used to examine women who migrated to his side according to this Ayah,
يأَيُّهَا النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَـتُ يُبَايِعْنَكَ
(O Prophet! When believing women come to you pledging to you...) until,
إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Verily, Allah is Oft-Forgiving, Most Merciful.)" `Urwah said, "`A'ishah said, `When any believing woman agreed to these conditions, Allah's Messenger ﷺ would say to her,
«قَدْ بَايَعْتُك»
(I have accepted your pledge.) but, by Allah, he never touched the hand of any women at all while taking the pledge from them. He only took their pledge of allegiance by saying,
«قَدْ بَايَعْتُكِ عَلى ذَلِك»
(I have accepted your pledge.)" This is the wording of Al-Bukhari. Imam Ahmad recorded that Umaymah bint Ruqayqah said, "I came to Allah's Messenger ﷺ with some women to give him our pledge and he took the pledge from us that is mentioned in the Qur'an, that we associate none with Allah, etc; as in the Ayah. Then he said,
«فِيمَا اسْتَطَعْتُنَّ وَأَطَقْتُن»
(As much as you can bear to implement.) We said, `Surely, Allah and His Messenger are more merciful with us than we are with ourselves.' We then said, `O Allah's Messenger, should you not shake hands with us' He said,
«إِنِّي لَا أُصَافِحُ النِّسَاءَ، إِنَّمَا قَوْلِي لِامْرَأَةٍ وَاحِدَةٍ كَقَوْلِي لِمِائَةِ امْرَأَة»
(I do not shake hands with women, for my statement to one woman is as sufficient as my statement to a hundred women.)" This Hadith has an authentic chain of narration; At-Tirmidhi, An-Nasa'i and Ibn Majah collected it. Al-Bukhari also recorded that Umm `Atiyah said, "The Messenger of Allah ﷺ took our pledge and recited to us the Ayah,
أَن لاَّ يُشْرِكْنَ بِاللَّهِ شَيْئاً
(...that they will not associate anything with Allah,) and forbade us to wail for the dead. Thereupon, a lady withdrew her hand saying, `But such and such lady shared with me in lamenting (over one of my relatives), so I must reward hers.' The Prophet did not object to that, so she went there and returned to the Prophet and he accepted her pledge of allegiance." Muslim also collected this Hadith. Imam Ahmad recorded that `Ubadah bin As-Samit said, "While we were with the Prophet , he said,
«تُبَايِعُونِي عَلى أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا أَوْلَادَكُمْ»
(Pledge to me in that you will not associate any with Allah, nor steal, nor commit Zina, nor kill your children.) Then he recited the Ayah that begins;
إِذَا جَآءَكَ الْمُؤْمِنَـتُ
(when the believing women come to you. ..) and took the pledge of allegiance from the women. He then added,
«فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللهُ عَلَيْهِ فَهُوَ إِلَى اللهِ، إِنْ شَاءَ غَفَرَ لَهُ، وَإِنْ شَاءَ عَذَّبَه»
(Those among you who fulfill this pledge, will receive their reward from Allah. Those who deviate from any of it and receive the legal punishment (in this life), the punishment will be expiation for that sin. Whoever deviates from any of it and Allah screens him, then it is up to Allah to punish or forgive if He wills.) The Two Sahihs recorded this Hadith. Allah's statement,
يأَيُّهَا النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَـتُ يُبَايِعْنَكَ
(O Prophet! When the believing women come to you pledging to you) means, `if any woman comes to you to give you the pledge and she accepts these conditions, then accept the pledge from her,'
عَلَى أَن لاَّ يُشْرِكْنَ بِاللَّهِ شَيْئاً وَلاَ يَسْرِقْنَ
(that they will not associate anything with Allah, that they will not steal,) meaning, the property of other people. In the case where a husband is not fulfilling his duty of spending on his wife, then she is allowed to use a part of his wealth, what is reasonable, to spend on herself. This is the case regardless of whether the husband knows about his wife's actions or not, because of the Hadith in which Hind bint `Utbah said, "O Allah's Messenger! Abu Sufyan is a miser! He does not give me sufficient money for the living expense of our family and myself. Am I allowed to secretly take from his money without his knowledge" Allah's Messenger ﷺ said to her,
«خُذِي مِنْ مَالِهِ بِالْمَعْرُوفِ، مَا يَكْفِيكِ وَيَكْفِي بَنِيك»
(You may take from what is reasonable and appropriate for you and your children) This Hadith was recorded in the two Sahihs. Allah's statement,
وَلاَ يَزْنِينَ
(they will not commit Zina,) is similar to His other statement,
وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَآءَ سَبِيلاً
(And come not near to Az-Zina. Verily, it is a Fahishah (immoral act) and an evil way.) (17:32) A Hadith collected from Samurah mentions that for the adulterers and fornicators there is a painful torment in the fire of Hell. Imam Ahmad recorded that `A'ishah said, "Fatimah bint `Utbah came to give her pledge to Allah's Messenger ﷺ, who took the pledge from her,
أَن لاَّ يُشْرِكْنَ بِاللَّهِ شَيْئاً وَلاَ يَسْرِقْنَ وَلاَ يَزْنِينَ
(that they will not associate anything with Allah, they will not steal, that they will not commit Zina (fornication and adultery),) Fatimah bashfully placed her hand on her head in shyness. The Prophet liked what she did. `A'ishah said, `O woman! Accept the pledge, because by Allah, we all gave the pledge to the same.' She said, `Yes then,' and she gave her pledge to the same things mentioned in the Ayah."' Allah's statement,
وَلاَ يَقْتُلْنَ أَوْلْـدَهُنَّ
(that they will not kill their children,) includes killing children after they are born. The people of Jahiliyyah used to kill their children because they feared poverty. The Ayah includes killing the fetus, just as some ignorant women do for various evil reasons. Allah's statement,
وَلاَ يَأْتِينَ بِبُهُتَـنٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ
(and that they will not utter slander, fabricating from between their hands and their feet,) Ibn `Abbas said, "It means that they not to attribute to their husbands other than their legitimate children." Muqatil said similarly. Allah's statement,
وَلاَ يَعْصِينَكَ فِى مَعْرُوفٍ
(and that they will not disobey you in Ma`ruf (good),) means, `that they will obey you when you order them to do good and forbid them from evil.' Al-Bukhari recorded that Ibn `Abbas said about Allah's statement,
وَلاَ يَعْصِينَكَ فِى مَعْرُوفٍ
(and that they will not disobey you in any Ma`ruf (good), ) "This was one of the conditions which Allah imposed on the women." Maymun bin Mihran said, "Allah did not order obedience to His Prophet for other than Ma`ruf, and Ma`ruf is itself obedience." Ibn Zayd said, "Allah commanded that His Messenger, the best of His creation, be obeyed in that which is Ma`ruf." Ibn Jarir recorded that Umm `Atiyah Al-Ansariyah said, "Among the conditions included in our pledge to Allah's Messenger ﷺ to good was not to wail. A woman said, `So-and-so family brought comfort to me (by wailing over my dead relative), so I will first pay them back.' So she went and paid them back in the same (wailed for their dead), and then came and gave her pledge. Only she and Umm Sulaym bint Milhan, the mother of Anas bin Malik, did so." Al-Bukhari collected this Hadith from the way of Hafsah bint Sirin from Umm `Atiyah Nusaybah Al-Ansariyah, may Allah be pleased with her. Ibn Abi Hatim recorded that Asid bin Abi Asid Al-Barrad said that one of the women who gave the pledge to Allah's Messenger ﷺ said, "Among the conditions included in the pledge that the Messenger took from us, is that we do not disobey any act of Ma`ruf (good) that he ordains. We should neither scratch our faces, pull our hair (in grief), tear our clothes nor wail."
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَوَلَّوْاْ قوْماً غَضِبَ اللَّهُ عَلَيْهِمْ
(O you who believe! Take not as friends the people who incurred the wrath of Allah.) referring to the Jews, Christians and the rest of the disbelievers whom Allah became angry with and cursed. Those who deserved being rejected and banished by Him. (Allah says here), `how can you become their allies, friends and companions, after Allah decided that they earn the despair of receiving any good or delights in the Hereafter' Allah's statement,
كَمَا يَئِسَ الْكُفَّـرُ مِنْ أَصْحَـبِ الْقُبُورِ
(just as the disbelievers have despaired of those (buried) in graves.) This has two possible meanings. First, the disbelievers despair of ever again meeting their relatives buried in graves, because they do not believe in Resurrection or being brought back to life. Therefore, they have no hope that they will meet them again, according to their creed. Secondly, just as the disbelievers who are buried in graves have lost hope in receiving any kind of goodness (i.e., after seeing the punishment and knowing that Resurrection is true). Al-A`mash reported from Abu Ad-Duha from Masruq that Ibn Mas`ud said,
كَمَا يَئِسَ الْكُفَّـرُ مِنْ أَصْحَـبِ الْقُبُورِ
(just as the disbelievers have despaired of those (buried) in graves.) "Just as the disbeliever despairs when he dies and realizes and knows his (evil) recompense." This is the saying of Mujahid, `Ikrimah, Muqatil, Ibn Zayd, Al-Kalbi and Mansur; Ibn Jarir preferred this explanation. This is the end of the Tafsir of Surat Al-Mumtahanah, all praise and thanks be to Allah.
"Hai orang-orang yang beriman, janganlah kamu jadikan penolongmu kaum yang dimurkai Allah, sungguh mereka telah putus asa terhadap negeri akhirat sebagaimana orang-orang kafir yang telah berada dalam kubur berputus asa." (Al-Mumtahanah: 13).
(13) Maksudnya, hai orang-orang yang beriman, jika kalian benar-benar beriman kepada Rabb kalian, meniti ridhaNya dan menjauhi murkaNya, ﴾ لَا تَتَوَلَّوۡاْ قَوۡمًا غَضِبَ ٱللَّهُ عَلَيۡهِمۡ ﴿ "janganlah kamu jadi-kan penolongmu kaum yang dimurkai Allah," yang dimurkai karena kekufuran mereka. Ini mencakup seluruh golongan orang-orang kafir. ﴾ قَدۡ يَئِسُواْ مِنَ ٱلۡأٓخِرَةِ ﴿ "Sungguh mereka telah putus asa terhadap negeri akhirat," maksudnya, mereka terhalang dari kebaikan akhirat, me-reka tidak mendapatkan bagian apa pun dari akhirat. Waspadalah agar jangan menjadikan mereka sebagai penolongmu, supaya kalian tidak memiliki keburukan dan kesyirikan seperti halnya mereka, sehingga kalian akan terhalang dari kebaikan akhirat seperti halnya mereka. Firman Allah سبحانه وتعالى, ﴾ كَمَا يَئِسَ ٱلۡكُفَّارُ مِنۡ أَصۡحَٰبِ ٱلۡقُبُورِ ﴿ "Sebagaimana orang-orang kafir yang telah berada dalam kubur berputus asa" ketika mereka menuju negeri akhirat, menyaksikan kebenaran akhirat dan benar-benar mengetahui secara yakin bahwa mereka tidak mendapatkan bagian apa pun di akhirat.
Kemungkinan makna orang-orang kafir berputus asa dari akhirat adalah karena mereka mengingkari dan mengkufurinya. Karena itu, tidaklah mengherankan jika orang-orang kafir pada saat itu menuju kemurkaan Allah سبحانه وتعالى dan siksaNya. Mereka berputus asa dari akhirat sebagaimana orang-orang kafir yang mengingkari Hari Kebangkitan ketika berada di dunia merasa putus asa dari kembalinya penghuni kubur menuju Allah سبحانه وتعالى.
Selesai tafsir Surat al-Mumtahanah. Wallahu a'lam.
O voi che credete in Allāh e che vi attenete alla Sua Legge, non alleatevi con un popolo che è incorso nell'ira di Allāh e che non crede nell'Aldilà, al contrario, essi sono convinti che non avverrà mai, così come non sono convinti che i loro morti torneranno in vita, poiché non credono nella Resurrezione.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, huwag kayong tumangkilik sa mga tao na nagalit si Allāh sa kanila, na hindi nakatitiyak sa Kabilang-buhay; bagkus sila ay mga nawawalan ng pag-asa sa Kabilang-buhay tulad ng kawalan ng pag-asa nila sa pagbabalik ng mga patay nila sa kanila dahil sa kawalang-pananampalataya nila sa pagbubuhay na muli.
The People of the Book who accept the revealed scriptures, but who are backsliders, and those who are not believers are on the same level as far as the Hereafter is concerned. Those who deny the truth do not expect any human being to be resurrected from his grave. The same is true of those People of the Book who, after embracing Faith have become forgetful of their religious duties and suffer from insensitivity. In spite of their verbal acceptance of the Hereafter, their practical life assumes the same pattern as that of those who deny the truth.
Since the Sūrah commenced with a warning against becoming allies with Allah’s enemies, it ends with a warning against the same to reiterate what was said previously. Allah said: O you who have faith in Allah, and who act on what He has ordained for you, do not take as allies a people with whom Allah is angry. They do not have conviction in the afterlife. Instead they despair of it just like their despair of the return of their dead to them, because they reject resurrection.
