"Apabila orang-orang munafik datang kepadamu, mereka berkata, 'Kami bersaksi bahwa sesungguhnya kamu benar-benar Rasul Allah.' Dan Allah mengetahui bahwa sesungguhnya kamu benar-benar RasulNya; dan Allah mengetahui bahwa sesungguh-nya orang-orang munafik itu benar-benar orang pendusta. Mereka itu menjadikan sumpah mereka sebagai perisai, lalu mereka meng-halangi (manusia) dari jalan Allah. Sesungguhnya amat buruklah apa yang telah mereka kerjakan. Yang demikian itu adalah karena sesungguhnya mereka telah beriman, kemudian menjadi kafir (lagi) lalu hati mereka dikunci mati; karena itu mereka tidak dapat mengerti. Dan apabila kamu melihat mereka, tubuh-tubuh mereka menjadikan kamu kagum. Dan jika mereka berkata, kamu mende-ngarkan perkataan mereka. Mereka seakan-akan kayu yang ter-sandar. Mereka mengira bahwa tiap-tiap teriakan yang keras di-tujukan kepada mereka. Mereka itulah musuh (yang sebenarnya), maka waspadalah terhadap mereka, semoga Allah membinasakan mereka. Bagaimanakah mereka sampai dipalingkan (dari kebenar-an)? Dan apabila dikatakan kepada mereka, 'Marilah (beriman), agar Rasulullah memintakan ampunan bagimu,' mereka membuang muka mereka dan kamu lihat mereka berpaling sedang mereka menyombongkan diri. Sama saja bagi mereka, kamu mintakan ampunan atau tidak kamu mintakan ampunan bagi mereka, Allah sekali-kali tidak akan mengampuni mereka. Sesungguhnya Allah tidak memberi petunjuk kepada orang-orang yang fasik." (Al-Munafiqun: 1-6).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Ketika Nabi a tiba di Madinah, Islam menyebar dan menguat, sekelompok orang dari kalangan suku Aus dan Khazraj menampakkan keimanan dan menyembunyikan kekufuran agar wibawa mereka tetap ada, darah mereka terjaga dan harta mereka aman. Allah سبحانه وتعالى menyebutkan sifat-sifat mereka yang dapat diketahui agar semua hamba mewaspadai dan mengetahui mereka secara pasti seraya berfirman, ﴾ إِذَا جَآءَكَ ٱلۡمُنَٰفِقُونَ قَالُواْ ﴿ "Apabila orang-orang mu-nafik datang kepadamu, mereka berkata," seraya mendustakan ﴾ نَشۡهَدُ إِنَّكَ لَرَسُولُ ٱللَّهِۗ ﴿ "Kami bersaksi bahwa sesungguhnya kamu benar-benar Rasul Allah." Kesaksian orang-orang munafik ini adalah sebagai kedus-taan dan kemunafikan padahal mereka tidak perlu bersaksi untuk menegaskan RasulNya karena sesungguhnya Allah سبحانه وتعالى ﴾ يَعۡلَمُ إِنَّكَ لَرَسُولُهُۥ وَٱللَّهُ يَشۡهَدُ إِنَّ ٱلۡمُنَٰفِقِينَ لَكَٰذِبُونَ ﴿ "mengetahui bahwa sesungguhnya kamu benar-benar RasulNya; dan Allah mengetahui bahwa sesungguhnya orang-orang munafik itu benar-benar orang pendusta," dalam perkataan dan pengakuan mereka, serta perkataan yang mereka ucapkan itu bukan yang sebenarnya.
(2) ﴾ ٱتَّخَذُوٓاْ أَيۡمَٰنَهُمۡ جُنَّةٗ ﴿ "Mereka itu menjadikan sumpah mereka sebagai perisai," yakni, sebagai tameng yang mereka jadikan sebagai penghalang agar tidak disebut sebagai munafik, mereka mengha-langi diri mereka dari jalan Allah سبحانه وتعالى dan menghalangi orang lain yang statusnya tidak jelas. ﴾ إِنَّهُمۡ سَآءَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "Sesungguhnya amat buruklah apa yang telah mereka kerjakan." Karena menampakkan ke-imanan, menyembunyikan kekufuran dan mereka bersumpah atas hal itu serta menyatakan kedustaan mereka.
(3) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu," yang dihiasi oleh kemuna-fikan, ﴾ أَنَّهُم ﴿ "adalah karena sesungguhnya mereka," tidak tetap dalam keimanan, namun ﴾ ءَامَنُواْ ثُمَّ كَفَرُواْ فَطُبِعَ عَلَىٰ قُلُوبِهِمۡ ﴿ "telah beriman, kemudian menjadi kafir (lagi) lalu hati mereka dikunci mati," di mana hatinya tidak bisa dimasuki kebaikan selamanya. ﴾ فَهُمۡ لَا يَفۡقَهُونَ ﴿ "Karena itu mereka tidak dapat mengerti." Tidak mengerti apa yang bisa membawa manfaat bagi mereka dan tidak memahami apa yang bisa menda-tangkan maslahat bagi mereka.
(4) ﴾ وَإِذَا رَأَيۡتَهُمۡ تُعۡجِبُكَ أَجۡسَامُهُمۡۖ ﴿ "Dan apabila kamu melihat mereka, tubuh-tubuh mereka menjadikan kamu kagum," karena kekar dan kuat-nya, ﴾ وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡۖ ﴿ "dan jika mereka berkata, kamu mendengarkan perkataan mereka," maksudnya, karena kepandaian mereka dalam berbicara, engkau merasa enak mendengar perkataan mereka. Per-kataan dan penampilan tubuh mereka membuat kalian kagum. Tapi di balik itu tidak ada akhlak baik dan petunjuk baik sama sekali, karena itu Allah سبحانه وتعالى berfirman, ﴾ كَأَنَّهُمۡ خُشُبٞ مُّسَنَّدَةٞۖ ﴿ "Mereka seakan-akan kayu yang tersandar," yang tidak ada manfaatnya dan hanya menim-bulkan mudarat. ﴾ يَحۡسَبُونَ كُلَّ صَيۡحَةٍ عَلَيۡهِمۡۚ ﴿ "Mereka mengira bahwa tiap-tiap teriakan yang keras ditujukan kepada mereka." Hal itu disebabkan ka-rena sifat pengecut, takut, lemah dan ragunya hati mereka, mereka khawatir rahasia mereka terbongkar. Mereka itu adalah ﴾ ٱلۡعَدُوُّ ﴿ "musuh" yang sebenarnya, karena musuh yang nampak dan bisa dibedakan itu lebih ringan daripada musuh yang tidak dapat di-rasakan keberadaannya. Musuh semacam ini adalah penipu dan pembuat makar. Ia mengira sebagai penolong padahal ia adalah musuh yang nyata. ﴾ فَٱحۡذَرۡهُمۡۚ قَٰتَلَهُمُ ٱللَّهُۖ أَنَّىٰ يُؤۡفَكُونَ ﴿ "Maka waspadalah terhadap mereka, semoga Allah membinasakan mereka. Bagaimanakah mereka sampai dipalingkan (dari kebenaran)." Maksudnya bagaimanakah me-reka bisa dipalingkan dari agama Islam setelah bukti-bukti nyata kokoh, setelah tanda-tandanya tegas terhadap kekafiran yang hanya membuahkan kerugian dan kesengsaraan bagi mereka.
(5) ﴾ وَإِذَا قِيلَ ﴿ "Dan apabila dikatakan kepada mereka," kepada orang-orang munafik, ﴾ تَعَالَوۡاْ يَسۡتَغۡفِرۡ لَكُمۡ رَسُولُ ٱللَّهِ ﴿ "Marilah (beriman), agar Rasulullah memintakan ampunan bagimu," dari apa pun yang mereka lakukan agar kondisi mereka membaik dan amal mereka dapat di-terima, mereka benar-benar enggan untuk itu dan ﴾ لَوَّوۡاْ رُءُوسَهُمۡ ﴿ "mem-buang muka mereka," karena enggan meminta doa dari Rasulullah a. ﴾ وَرَأَيۡتَهُمۡ يَصُدُّونَ ﴿ "Dan kamu lihat mereka berpaling" dari kebenaran, karena kebencian mereka terhadap kebenaran itu, ﴾ وَهُم مُّسۡتَكۡبِرُونَ ﴿ "sedang mereka menyombongkan diri" untuk mengikutinya disertai dengki dan membangkang. Inilah kondisi mereka ketika diajak untuk meminta didoakan oleh Rasulullah a.
(6) Inilah di antara kelembutan dan anugerah kehormatan Allah سبحانه وتعالى terhadap RasulNya, karena orang-orang munafik tidak mendatangi Rasulullah a untuk dimintakan ampunan, karena ﴾ سَوَآءٌ عَلَيۡهِمۡ ﴿ "sama saja bagi mereka," apakah engkau memintakan ampunan untuk mereka atau tidak ﴾ لَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ﴿ "Allah sekali-kali tidak akan mengampuni mereka." Hal itu disebabkan karena mereka adalah kaum fasik, keluar dari jalur ketaatan, lebih memilih ke-kufuran daripada keimanan. Karena itu permintaan ampunan Rasulullah a, andai Rasulullah a memintakan ampunan untuk mereka, tidak berguna sama sekali. Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةٗ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ﴿
"Kamu memohonkan ampun bagi mereka atau tidak kamu mohon-kan ampun bagi mereka (adalah sama saja). Kendatipun kamu memohon-kan ampun bagi mereka tujuh puluh kali, namun Allah sekali-kali tidak akan memberi ampun bagi mereka." (At-Taubah: 80).
﴾ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ ﴿ "Sesungguhnya Allah tidak memberi petunjuk kepada orang-orang yang fasik."
Kapag dumalo sa pagtitipon mo, O Sugo, ang mga mapagpaimbabaw na nagpapalitaw ng pag-anib sa Islām at nagkukubli ng kawalang-pananampalataya ay nagsasabi sila: "Sumasaksi kami na tunay na ikaw ay talagang Sugo ni Allāh, sa totoo." Si Allāh ay nakaaalam na tunay na ikaw ay talagang Sugo Niya, sa totoo. Si Allāh ay sumasaksi na ang mga mapagpaimbabaw ay talagang mga sinungaling sa inaangkin nila na sila ay sumasaksi mula sa kaibuturan ng mga puso nila na ikaw ay Sugo Niya.
Quando gli ipocriti sono presenti nelle tue assemblee – o Messaggero – coloro che mostrano l'Islām e nascondono la miscredenza, dicono: "In verità, testimoniamo che sei veramente il Messaggero di Allāh, e Allāh sa che sei davvero il Suo Messaggero", e Allāh testimonia che gli ipocriti sono bugiardi nel testimoniare con tutto il loro cuore che sei il Suo Messaggero.
It is a sign of hypocrisy in an individual if he indulges in tall talk and resorts to swearing oaths to reassure others of the truth of his words. A sincere man is subdued out of fear of God. He speaks more from his heart than from his tongue. A hypocrite is eager for men to hear his voice, while a sincere man is eager for God to hear his voice.
When the hypocrites, who outwardly profess Islam and inwardly conceal disbelief, come to your gathering, O Messenger, they say: ‘We testify that you are truly the messenger of Allah.’ Allah testifies that the hypocrites are lying in their claim that they testify from the depth of their hearts that you are His messenger.
Mensajero, cuando los hipócritas, quienes por fuera profesan el Islam, pero en su interior ocultan la incredulidad, se presentan a tu encuentro dicen: “Atestiguamos que en verdad eres el mensajero de Al-lah”. Al-lah atestigua que los hipócritas mienten al afirmar que atestiguan desde el fondo de sus corazones que tú eres Su mensajero.
O Poslaniče, kada tvom sijelu prisustvuju licemjeri, koji ispoljavaju islam, a u sebi skrivaju nevjerstvo, oni govore: "Mi tvrdimo da si ti pravi poslanik od Allaha." A Allah zna da si ti zacijelo poslanik, i Allah svjedoči da su oni lašci i da u njihovim srcima nije ono što tvrde.
Ô Messager, lorsque sont présents dans ton assemblée des hypocrites, ces gens qui laissent paraître l’Islam mais qui sont intérieurement mécréants, et disent «Nous attestons que tu es véritablement le Messager d’Allah», sache qu’Allah sait que tu es véritablement Son Messager, et qu’Il atteste que les hypocrites sont assurément des menteurs lorsqu’ils prétendent attester du fond de leurs cœurs que tu es Son Messager.
1- Münâfıklar sana geldikleri vakit:“Şahitlik ederiz ki sen kesinlikle Allah’ın Rasûlüsün.” derler. Allah da biliyor ki sen kesinlikle O’nun Rasûlüsün. Fakat Allah şahitlik eder ki o münâfıklar kesinlikle yalancıdırlar.
2- Onlar yeminlerini kalkan edindiler de Allah’ın yolundan alıkoydular. Gerçekten onların yaptıkları ne kötüdür!
3- Bunun sebebi, onların iman edip sonra da kâfir olmalarıdır. Bu yüzden de kalplerine mühür vurulmuştur. Artık onlar anlamazlar.
4- Onları gördüğün zaman kalıpları hoşuna gider. Konuşurlarsa sözlerini dinlersin. Halbuki onlar, duvara yaslanmış odun gibidirler. Her gürültüyü kendi aleyhlerine sanırlar. Asıl düşmanlar onlardır. O halde onlara karşı önlemini al. Allah kahretsin onları! Nasıl da döndürülüyorlar?
5- Onlara:“Gelin de Allah Rasûlü sizin için mağfiret dilesin” denildiğinde başlarını çevirirler ve sen, onların büyüklenerek yüz çevirdiklerini görürsün.
6- Zaten onlar için mağfiret dilesen de dilemesen de onlar için birdir. Allah onları asla bağışlamaz. Çünkü Allah fâsık toplumu hidâyete erdirmez.
(Medine’de inmiştir. 11 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Ne zaman ki Peygamber sallallahu aleyhi ve sellem Medine’ye gelip yerleşti ve orada müslümanlar çoğalıp İslâm güç kazanmaya başladı, Medine’nin yerlisi olan Evs ve Hazrec’e mensup bazı kimseler, küfrü içlerinde gizledikleri halde iman etmiş gibi gözüktüler. Bununla mevkileri korunsun, canları ve malları da kurtulsun istiyorlardı.
Bunun üzerine Yüce Allah, kendileri vasıtasıyla tanınabilecekleri bazı sıfatlarını söz konusu etti ki kulları onlardan sakınabilsin ve onlardan yana uyanık bulunsunlar.
"Münâfıklar sana geldikleri vakit” yalan söyleyrek “Şahitlik ederiz ki sen kesinlikle Allah’ın rasûlüsün, derler.” Münâfıkların bu şahitlikleri, yalan yere ve münâfıklık/ikiyüzlülük etmek sureti ile yapılmıştı. Kaldı ki Allah Rasûlünün desteklenmesi için onların şahitliklerine ihtiyaç da yoktur. Çünkü “Allah da biliyor ki sen kesinlikle O’nun Rasûlüsün. Fakat Allah şahitlik eder ki o münâfıklar” sözlerinde ve iddialarında “kesinlikle yalancıdırlar.” Onlar, bu sözü gerçekten öyle inandıkları için söylemiyorlar.
2. “Onlar yeminlerini kalkan edindiler” Böylelikle münâfık olarak nitelenmeyecek şekilde kendilerini korumaya ve gizlemeye çalıştılar.
"Allah’ın yolundan alıkoydular.” Hem bizzat kendileri saptılar hem de onların gerçek durumlarını bilmeyen başkalarını Allah’ın yolundan alıkoydular.
"Gerçekten onların yaptıkları ne kötüdür!” Çünkü onlar imanı açığa vururken küfürlerini gizlemiş, mü’min olduklarına dair yemin ederek doğru oldukları izlenimini uyandırmaya çalışmışlardır.
3. “Bunun sebebi” yani kendilerine münâfıklıklarını süsleyen şey “onların iman edip sonra” iman üzerinde sebat etmeyerek “kâfir olmalarıdır. Bunun yüzden de kalplerine” ebediyen hayır girmemek üzere “mühür vurulmuşturç Artık onlar” kendilerine fayda sağlayacak şeyleri “anlamazlar” kendi maslahatlarını belleyemezler.
4. “Onları gördüğün zaman” görünüşlerinin güzelliği ve göz alıcılığı dolayısı ile “kalıpları hoşuna gider. Konuşurlarsa” güzel konuştuklarından dolayı onları dinlemekten hoşlanır ve “sözlerini dinlersin.”
Dış görünüşleri de sözleri de beğenilecek durumdadır. Fakat bunun ötesinde üstün bir ahlâkları, doğru yol üzere yürümek namına hiçbir faziletleri yoktur. Bundan dolayı şöyle buyrulmaktadır:
"Halbuki onlar duvara yaslanmış odun gibidirler” hiçbir faydası bulunmayan, katıksız zarardan başka bir şey ifade etmeyen kimselerdir.
"Her gürültüyü kendi aleyhlerine sanırlar.” Bu ise korkaklıklarından ve kalplerindeki zayıflık ve şüpheden dolayıdır. Çünkü içlerindeki gerçek niyetlerin fark edilmesinden korkarlar.
İşte “asıl düşmanlar onlardır.” Gerçek düşmanlar bunlardır. Çünkü açık ve meydanda olan düşmanın durumu, fark edilemeyen, gizlice hile ve tuzak kuran, apaçık düşman olduğu halde dost olduğunu iddia eden düşmandan daha kolaydır.
"O halde onlara karşı önlemini al. Allah kahretsin onları! Nasıl da döndürülüyorlar?” Açık delilleri ortaya konulduktan ve belirgin özellikleri netlik kazandıktan sonra nasıl olur da İslâm dininden, kendilerine hüsran ve bedbahtlıklarını artırmaktan başka fayda sağlamayan küfre nasıl dönüyorlar?
5. “Onlara” bu münâfıklara: “Gelin de Allah Rasûlü sizin için” yaptıklarınızdan ötürü hallerinizin düzelmesi ve amellerinizin kabul edilmesi için “mağfiret dilesin, denildiğinde” bunu şiddetle ve alabildiğine reddedip Rasûlün dua etmesini istemeyi kabul etmeyerek “başlarını çevirirler ve sen onların” azgınlık ve inatları sebebi ile hakka uymak istemeyip “büyüklenerek” nefret içinde haktan “yüz çevirdiklerini görürsün.”
İşte Allah Rasûlünden kendilerine dua etmesini istemeye çağrıldıkları vakit onların hali budur.
6. Münafıkların Peygamber’e gelip de ondan kendilerine mağfiret dilemesini istememeleri Allah’ın, Rasûlüne bir lütuf ve ihsanıdır. Çünkü onlar, Allah’a itaatin sınırlarının dışına çıkmış fâsık bir topluluktur. Küfrü imana tercih etmişlerdir. Bundan dolayı eğer onlar için mağfiret dileyecek olsa bile Rasûlün mağfiret isteğinin kendilerine hiçbir faydası olmaz. Nitekim Yüce Allah, başka bir yerde de şöyle buyurmaktadır:“Onlar için ister mağfiret dile, ister dileme! Onlar için yetmiş defa mağfiret dilesen de yine Allah onları bağışlamayacaktır.”(et-Tevbe, 9/80)“Çünkü Allah fâsık toplumu hidâyete erdirmez.”
Jika orang-orang munafik yang menampakkan keislaman dan menyembunyikan kekufuran menghadiri majelismu -wahai Rasul- mereka berkata, “Kami bersaksi bahwa engkau adalah benar-benar utusan Allah.” Allah Mahatahu bahwa engkau adalah benar-benar utusan-Nya dan Allah juga bersaksi bahwasanya orang-orang munafik itu benar-benar berdusta dalam klaim mereka bahwa mereka bersaksi dari hati mereka yang terdalam bahwa engkau adalah Rasul-Nya.
-Ey Resul!- Müslümanlıklarını izhar edip küfürlerini içlerinde gizleyen kimseler olan münafıklar, senin meclisinde hazır bulunduklarında şöyle dediler: "Senin kesinlikle Allah’ın resulü olduğuna şahitlik ederiz." Allah, senin kendi resulü olduğunu elbette bilir. Allah; münafıkların, senin gerçekten Allah'ın resulü olduğuna yürekten şahitlik ettiklerine dair iddialarında yalancı olduklarına da şahitlik eder.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Case of the Hypocrites and their Behavior
Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet . In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said,
إِذَا جَآءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ
(When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, `when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said,
وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ
(Allah knows that you are indeed His Messenger,) then said,
وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَـفِقِينَ لَكَـذِبُونَ
(And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement,
اتَّخَذْواْ أَيْمَـنَهُمْ جُنَّةً فَصَدُّواْ عَن سَبِيلِ اللَّهِ
(They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next,
فَصَدُّواْ عَن سَبِيلِ اللَّهِ إِنَّهُمْ سَآءَ مَا كَانُواْ يَعْمَلُونَ
(Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said,
ذَلِكَ بِأَنَّهُمْ ءَامَنُواّ ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَفْقَهُونَ
(That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said,
وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَـمُهُمْ وَإِن يَقُولُواْ تَسْمَعْ لِقَوْلِهِمْ
(And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement,
يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ
(They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them,
أَشِحَّةً عَلَيْكُمْ فَإِذَا جَآءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدورُ أَعْيُنُهُمْ كَالَّذِى يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أوْلَـئِكَ لَمْ يُؤْمِنُواْ فَأَحْبَطَ اللَّهُ أَعْمَـلَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً
(Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.) (33:19) They are shapes that do not have much substance, and this is why Allah said,
هُمُ الْعَدُوُّ فَاحْذَرْهُمْ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ
(They are the enemies, so beware of them. May Allah curse them! How are they denying the right path) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
«إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ وفِي رِوَايَةٍ سُخُبٌ بِالنَّهَار»
(Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)
Khi đám người Munafiq, những kẻ thể hiện Islam ở bên ngoài và che giấu sự vô đức tin bên trong đến gặp Ngươi - hỡi Thiên Sứ - nói "Chúng tôi xin xác nhận Người thật sự là Thiên Sứ của Allah" trong khi Allah biết rõ đích thực Ngươi là Thiên Sứ của Ngài, và Allah xác nhận những gì mà những kẻ Munafiq đã nói trong lời tuyên bố của chúng là một sự giả dối, chiếc lưỡi của chúng thề thốt xác nhận đức tin nhưng lòng chúng hoàn toàn phủ nhận nó.
Commentary
Background of Revelation
The incident, in which this Surah was revealed, took place in the campaign against Banul-Mustaliq which happened, according to Muhammad Ibn Ishaq in Sha’ ban 6AH and according to Qatadah and ‘Urwah, in Sha’ ban 5AH. [ Mazhari ] According to Muhammad Ibn Ishaq and most historians, the details of the incident is as follows: The Messenger of Allah received the news that the leader of Banul-Mustaliq, name, Harith Ibn Dirar, is preparing for a campaign against him Harith Ibn Dirar was the father of Sayyidna Juwairiah ؓ who later on embraced Islam and became one of the Holy wives of the Holy Prophet ﷺ . Harith Ibn Dirar ؓ himself later on embraced Islam.
Nevertheless, when the Messenger of Allah ﷺ received the news about the campaign against him, he gathered a group of Muslims and went out to face them. Many hypocrites joined the Muslims to fight the jihad in the hope that they will receive a share in the spoils of war, because they, despite having disbelief in their hearts, were sure that Divine help will be on the Prophet’ s side, and he will attain victory.
When the Messenger of Allah ﷺ reached Banul-Mustaliq’ s settlement, he faced Harith Ibn Dirar’ s army near a well that was known as Muraisi’. Therefore, the campaign is also known as the battle of Muraisi’. The combatants arrayed themselves and shot arrows at each other. Many of Banul-Mustaliq’ s men were killed and others fled; and some men and women were captured as prisoners of war. Some of their belongings fell into Muslim hands as spoils of war. Allah granted victory to the Holy Prophet ﷺ and the jihad came to an end.
Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism
Whilst the Muslim army was still at the well of Muraisi’, an unpleasant scene broke out between a Muhajir (emigrant) and an Ansari (helper). They quarreled over the same water where the battle was fought. The Emigrant called their fellow-Emigrants for help, and the Helpers called the fellow-Helpers for help. Some individuals came forward to help their respective sides, and the dispute might have led to a fight between the Emigrants and the Helpers. When the Holy Prophet ﷺ came to know about this, he immediately went to the scene of dispute, and expressed his indignation, saying مَا بَالُ دَعوَی الجَاھِلِیَّۃِ “ What is this slogan of paganism [ that you call for defence on the basis of regional, racial and national bias ]?” دَعُوھَا فَاِنَّھَا مُنتِنَۃٌ “ Give up the slogan. It stinks.” He said that every Muslim should help another Muslim brother, whether oppressor or oppressed. Helping the oppressed is quite obvious, but helping the oppressor implies to stop him from oppression. In all matters it is necessary to find out who is the oppressed and help him and who is the oppressor and stop him from oppressing, even though he may be his own brother or father. The racial, lineal, regional or national pride and prejudice is a filthy slogan, and it gives out nothing but bad odour.
The speech of the Messenger of Allah ﷺ brought the quarrel to an end, and the dispute was thus quelled. The two people involved in this dispute were Jahjah, the Emigrant, and Sinan Ibn Wabrah al-Juhani, the Helper. In this matter, the former was more on the wrong, and the latter was wounded. Sayyidna ‘Ubadah Ibn Samit ؓ explained to Sinan Jahjah ؓ . The oppressor and the oppressed thus became brothers.
The hypocrites had joined the Muslims for greed of receiving a share from the spoils. Their leader was ‘Abdullah Ibn Ubayy. Like other hypocrites, he called himself a Muslim for mundane benefits, but concealed enmity in his heart against the Messenger of Allah ﷺ and the Muslims. When he came to know about the clash between the Muhajirs (Emigrants) and Ansar (the Helpers), he found this an ideal opportunity to cause friction among the Muslims. So he addressed an assembly in which there were hypocrites and a Muslim Zaid Ibn Arqam ؓ where he strongly provoked the Helpers with his fiery speech against the Emigrants, saying: “ You have brought all this on yourselves. You have let them settle in your land and share your wealth and property. They are fed on your breads until they became strong and now they rival you. If you do not realize the consequences of your helping them, they will make your life miserable. Therefore, in future you should abandon them and stop helping them with your property, and they would themselves disperse to other areas. By Allah, when we go back to Madinah the most honourable of the inhabitants of Madinah shall drive out the meanest of them from there.“ He termed his own group and the Ansar as ‘the honourable ones’, and [ God forbid!] the Holy Prophet ﷺ along with the muhajirin as ‘the meanest ones’. When Sayyidna Zaid Ibn Arqam ؓ heard his speech, he retorted instantly: “ By Allah, you are mean, low and despicable. The Messenger of Allah is successful by God-given honour, and by the love of the Muslims.
Since ‘Abdullah Ibn Ubayy wanted to keep his hypocrisy under a veil, he concealed his intention under the cover of the vague expression of ‘the most honoured and meanest’. When Sayyidna Zaid Ibn Arqam ؓ made a sharp retort, he realized that his disbelief would be uncovered, he apologized to Sayyidna Zaid Ibn Arqam ؓ that he was merely joking and did not mean to do anything against the Messenger of Allah ﷺ .
Sayyidna Zaid Ibn Arqam ؓ left the assembly and went to the Messenger of Allah ﷺ and reported to him the whole story about ‘Abdullah Ibn Ubayy. This news was very disturbing and trying for the Holy Prophet ﷺ . The colour of his blessed countenance changed. Sayyidna Zaid Ibn Arqam ؓ was a young Companion at the time. The Holy Prophet ﷺ asked him: “ Boy! Are you not perhaps lying?” Sayyidna Zaid Ibn Arqam ؓ made the same reply. After that, the news of Ibn Ubayy’ s fiery speech spread throughout the Muslim army. No one spoke anything but about this speech. On the other hand, the Helpers reproached Sayyidna Zaid Ibn Arqam ؓ . They said that he has accused the venerable leader of the nation (that is, Ibn Ubayy) and severed kinship ties with him. Sayyidna Zaid Ibn Arqam ؓ swore by Allah and said that in the entire tribe of Khazraj, Ibn Ubayy was the dearest person to him, but when he uttered the unpleasant words against the Messenger of Allah ﷺ ، he could not hold himself. “ Even if that were my father,” he went on, “ I would have certainly reported his speech to the Messenger of Allah ﷺ .”
When Sayyidna ‘Umar ؓ heard the story, he said: “ O Allah’ s Messenger! Permit me to behead this hypocrite.” According to another narration, Sayyidna ‘Umar ؓ said: “ Permit ‘Abbad Ibn Bishr to cut off his head and present it to you.” The Messenger of Allah ﷺ said that if he were to permit them to do that, the news will spread among people that Muhammad ﷺ kills his own Comrades. As a result, he did not allow Ibn Ubayy to be killed. When this news about Sayyidna ‘Umar ؓ reached ‘Abdullah Ibn Ubayy’ s son who also bore the same name as his father’ s, ‘Abdullah, but he was a sincere Muslim, he immediately went up to the Messenger of Allah ﷺ and said: “ If you wish my father to be killed because of his speech, then allow me to kill him and bring his head to you before you arise from your assembly. The entire tribe of Khazraj is a witness to the fact that no one is more serving and obedient to my parents than myself. But I will not tolerate any of their mischief against Allah and His Messenger ﷺ . If you allow anyone else to kill my father and he kills him, then, I am afraid, when I see my father’ s killer walking freely, my tribal jealously may overcome me and I may be tempted to kill him, and that might be the cause of my punishment.” The Messenger of Allah ﷺ said: “ I do not have the intention of killing him, nor have I instructed anyone else to kill him.”
After this incident, the Messenger of Allah ﷺ announced, at an unusual time against his normal habit, that he would immediately set out on his journey back to Madinah. So he mounted his she-camel Quswa’ and started his journey at an unusual time. When the general body of the blessed Companions had set out on the journey, the Holy Prophet ﷺ called ‘Abdullah Ibn Ubayy and asked him: “ Did you say this?” He took oath and denied everything that was imputed to him, and claimed that the boy, Zaid Ibn Arqam, was liar. ‘Abdullah Ibn Ubayy was the respectable chief of his people. All the people felt that may be Zaid Ibn Arqam ؓ was under some misconception, and Ibn Ubayy did not say it as was conveyed.
In any case, the Messenger of Allah ﷺ accepted Ibn Ubayy’ s oath and explanation. The reproach of the people against Zaid Ibn Arqam ؓ was further aggravated. This embarrassed him and he hid himself from the people. Then the Messenger of Allah ﷺ travelled with the entire Muslim army the whole day and night and the next morning, until the bright sun was out. Then he, together with the army, halted in a place. They were all exhausted on account of the long and strenuous journey. As soon as they touched the ground, they fell into deep sleep.
The narrator reports that the purpose of this unusually immediate and long journey was to close the chapter of the story of Ibn Ubayy, which had by and by spread among the entire Muslim community, and they talked about it all the time.
After that, the Messenger of Allah ﷺ started the journey, in the course of which Sayyidna ‘Ubadah Ibn Samit ؓ suggested to Ibn Ubayy to approach the Holy Prophet ﷺ and admit his guilt before him who would pray Allah for his pardon and he would attain salvation. When he heard this suggestion, he turned his head away. No Qur’ anic verses pertaining to Ibn Ubayy were revealed until then, but when he turned himself away in haughty arrogance, Sayyidna ‘Ubadah Ibn Samit ؓ said: “ Certainly, the Qur’ an will reveal verses pertaining to your turning down the advice.”
While the Holy Prophet ﷺ was on his journey, Sayyidna Zaid Ibn Arqam ؓ came near him again and again, and he was firm that since this hypocrite has called him a liar and embarrassed him in front of the entire nation. Allah would surely reveal verses to clear him and give the lie to the hypocrite. Suddenly Sayyidna Zaid Ibn Arqam ؓ noticed that the Holy Prophet ﷺ entered into the state that he experienced when he received revelation. He stared breathing heavily, his forehead dripped with perspiration and his mount, the she-camel, began to feel the weight of the revelation. Sayyidna Zaid Ibn Arqam ؓ sensed that some revelation was coming down regarding that matter. When that state of revelation was over, and, because his own mount was closer to the mount of the Holy Prophet ﷺ ، he held the ear of Zaid ؓ and said یا غُلَامُ صَدَّقَ اللہُ حَدِیثَکَ وَ نَزَلَت سُورَۃُ المُنافِقِینَ فِی اِبنِ اُبیٍّ مِن اَوَّلِھَا اِلٰی آخِرِھَا “ O Boy, Allah has confirmed the veracity of your statement, and the entire Surah Al-Munafiqun – from the beginning to the end – has been revealed in connection with Ibn Ubayy’ s incident.”
This shows that Surah Al-Munafiqun was revealed in the course of the journey. According to Baghawi’ s narration, however, the Holy Prophet ﷺ had reached Madinah and Sayyidna Zaid Ibn Arqam ؓ was hiding himself in the house for fear of reprisal, when this Surah was revealed. And Allah knows best!
According to another narration, when the Messenger of Allah ﷺ approached Madinah at the valley of Aqiq, ‘Abdullah, the son of the hypocrite ‘Abdullah Ibn Ubayy, who was faithful believe, went forward and searched through the throng of mounts and, finding his father’ s mount, made it sit. He placed his foot on its knees and said to his father: “ By Allah! You cannot enter Madinah unless the Messenger of Allah ﷺ permits you, and unless you clarify who are the most honourable inhabitants of Madinah that expel the meanest ones. Tell me who is the most hounourable one, the Messenger of Allah or you?” Passer-by were reproaching ‘Abdullah as to how unkindly he was treating his father. By then the mount of Allah’ s Messenger ﷺ came near. He inquired what was happening. People said that ‘Abdullah has barred his father’ s entry into Madinah unless Allah’ s Messenger ﷺ permits him. The Holy Prophet ﷺ saw that the hypocritical Ibn Ubbay declared to his son that he himself was the meanest of the citizens of Madinah, even meaner than children and women, and the Holy Prophet ﷺ the most honourable of them. At this, the Messenger of Allah ﷺ said to the son: Leave his way; let him enter.” The son then let him enter.
Only this much is the story of the revelation of Surah Al-Munafiqun. At the beginning of the story, a concise reference was made to the campaign of Banul-Mustaliq where it was shown that the real person responsible for the campaign was Harith Ibn Dirar who at that time was not a Muslim but embraced Islam later. He was the father of Sayyidah Juwairiyah ؓ who too was not a Muslim but embraced Islam later, and became one of the noble wives of the Holy Prophet ﷺ .
Musnad Ahmad, Abu Dawud and others record that when Banul-Mustaliq were defeated, spoils of war, together with prisoners of war, fell into Muslim hands. According to Islamic Law, all prisoners and spoils of war were distributed among the Mujahidin. Among the prisoners of war was Juwairiyah ؓ the daughter of Harith Ibn Dirar. She fell to the lot of Sayyidna Thabit Ibn Qais Ibn Shammas. He entered into the contract of kitabah to set her free in lieu of a specified sum of money.1
(1) For fuller explanation of the contract of kitabah, see volume 6, pp.426-427 of this book under the commentary of Surah 24:33. (Muhammad Taqi Usmani)
According to Sayyidah Juwairiyah’ s ؓ contract of kitabah, the sum specified was very large and she could not pay off the large sum of money to purchase her freedom. She came to the Holy Prophet ﷺ and said: “ I have embraced Islam and I bear witness that there is only One Allah and He has no partners, and that you are Allah’ s Messenger.” Then she went on to narrate her story: “ I fell to the lot of Thabit Ibn Qais Ibn Shammas, but we entered into the contract of kitabah and the sum specified in the contract is so large that I cannot manage. Please do help me.” The Holy Prophet ﷺ acceded to her request. In addition, he expressed his intention to emancipate her and marry her. For Sayyidah Juwairiyah ؓ ، this was a great boon. How could she refuse to accept this offer? She accepted the offer whole-heartedly and thus became one of the noble wives of the Holy Prophet ﷺ . The mother of the Faithful, Sayyidah Juwairiyah ؓ says that three days before the Holy Prophet ﷺ came for the campaign of Banul-Mustaliq ‘I saw in my dream that the moon arose in Yathrib and it came and fell in my lap. I did not narrate this dream to anyone at that time. Now I have seen its interpretation with my own eyes.’
She was the daughter of the leader of her nation. When she became one of the wives of the Holy Prophet ﷺ ، it exerted a great influence on the entire tribe. One advantage that accrued to all women captured with her was that all of them were emancipated. They were relatives of the Mother of the Faithful. The Muslims set free all slave-girls related to her when they came to know of her joining the rank of the Mother of Faithful. About one hundred of them were emancipated with her. Her father saw a miracle of the Holy Prophet ﷺ and embraced Islam.
The above story imparts guiding principles on important issues
The circumstances, under which Surah Al-Munafiqun was revealed, indeed help us understand the basic interpretation of the Surah. Additionally, they bring out some important guiding principles related to moral or ethical, political and social issues. That is why the full story has been fully recounted here. The guiding principles derived from this story are given below:
The foundation Stone of Islamic Polity: Establishment of Islamic Brotherhood which aims at Ending Colour, Racial and Linguistic Discriminations, and Indigenous-Alien Prejudices.
The episode of the dispute that broke out between an Emigrant and a Helper, and each side calling their fellow-Emigrants and their fellow-Helpers respectively for help was the icon of paganism which the Holy Prophet ﷺ destroyed. He established the principle that all believers are brothers, regardless of their race, colour, language, or nationality. The bond of brotherhood the Holy Prophet ﷺ established between the Refugees and the Helpers had made them like real brothers. It is, however the ancient Shaitanic network to get people involved in mutual co-operation and help on this basis alone. This necessarily results in blocking out the Islamic concept of mutual co-operation based on race and nationalism taken place. In this way, the Shaitan causes friction among Muslims. In this instance also a similar situation would have developed if the Holy Prophet ﷺ did not arrive on the scene in time and quell the dispute and said to them that it was the stinking slogan of paganism and that they should give it up. He re-established them on the Qur’ anic principle of mutual co-operation وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (And help each other in righteousness and piety, and do not help each other in sin and aggression…5:2). In other words, the standard for Muslims to help others or to receive help from others is good will, justice, fair play and equity. They should co-operate mutually on this basis, even though the others may belong to another race, ethnic group, or to another region. They should not unite in one conjoint to co-operate in sin and injustice, even though he may be father or brother. This is the just and rational foundation which Islam has laid, and the Messenger of Allah ﷺ himself took care of this every step of the way and commanded everyone to follow the principle. In his Farewell Address, he said that all customs of paganism are trampled under his feet. The idols of discrimination of Arab-non-Arab, white-black and indigenous-aliens have been broken. Islamic principle of mutual help and co-operation is Truth and Justice. All should apply it.
Another lesson that stems from this story is that the enemies of Islam since time immemorial use nationalism and regionalism to cause friction, and break up the Muslim Community. Whenever the opportunity arises, they split them up.
Alas, the Muslims have long forgotten this lesson, and the enemies have once more set up the same Shaitanic network to break up Islamic unity. The Muslims all over the world have put the religion and the religious principles into oblivion. As a result, they have become victims of civil wars. Their united front to fight disbelief has been smashed. The Muslim world is divided not only into Arabs and non-Arabs, but further divided into Egyptian, Syrian, Hijazi and Yemeni. In the Indo-Pak subcontinent, the Punjabis, Bengalis, Sindhis, Hindis, Pathans and Balochis are victims of mutual differences. To Allah we direct our complaint! The enemies of Islam are toying with our differences. As a result, they are overcoming us in all fields, and we are defeated everywhere. We have developed a slavish mentality and are forced to take refuge in them. Even today we can see with our open eyes Divine help and assistance coming to us, provided we adopt the Qur’ anic principles and the guidance of Allah’ s Messenger ﷺ ; provided we adhere to a strong Islamic brotherhood instead of showing a slavish devotion to the lifestyle of others; and provided we break down the idols of colour, race, language and region.
The Noble Companions’ Unparalleled Adherence to Islamic Principles and their Lofty Station
This incident further shows that though the Shaitan made some people raise the slogan of paganism temporarily, the ‘Iman was so engrossed in their hearts that the slightest admonition was sufficient to jolt them into repenting. They had such a high degree of love and reverence for Allah and His Messenger ﷺ that no relationship and sense of nationality could act as a barrier against it. An eloquent testimony of that is contained in the statement of Zaid Ibn Arqam ؓ . He himself was a member of the tribe of Khazraj and Ibn Ubayy was the leader of that tribe, and the former loved and venerated the latter most dearly, but he could not tolerate the provocative words uttered against the Refugee Muslims and Allah’ s Messenger ﷺ and complained to him about the hypocrites. The tribal-worshippers of the present age would never have dared to take the complaint of their leaders to the Holy Prophet ﷺ .
The attitude of Ibn Ubayy’ s son ‘Abdullah in this incident makes it crystal clear that his real love and veneration was dedicated to Allah and His Messenger ﷺ . When he heard him utter words against them, he went to Allah’ s Messenger ﷺ and sought his consent to cut off his father’ s head. When the Holy Prophet ﷺ did not permit him, he made his father’ s mount sit, when he approached Madinah, blocked his way and forced him to admit that the Messenger of Allah ﷺ is ‘the most honourable’ and that he himself is ‘the meanest one’. He did not open the way for his father before the Holy Prophet’ s ﷺ permission.
Besides, the idols of nation-worship and land-worship were broken to pieces in the battles of Badr, Uhud and Ahzab, which proved that all Muslims are brothers, no matter which nationality, country, colour or language group they belong to. Anyone who does not believe in Allah and his Messenger ﷺ is an enemy, even though he may be his own real brother or father.
ھزار خویش کہ بیگا انہ از خدا باشد فدایٔے یک تنِ بیگانہ کآشنا باشد
Thousand of relatives who are alien to Allah
May be sacrificed to an alien who is faithful to Allah.
Taking care of General Welfare of Muslims: Protecting them from misunderstanding
Another point illustrated by this incident is that an act which is permissible in itself should be avoided if it may create a misunderstanding in the mind of a Muslim, or may provide an opportunity for the enemies to spread misunderstanding among them. Thus, despite the fact that Ibn Ubayy’ s hypocrisy was exposed openly, the Messenger of Allah ﷺ did not permit Sayyidna ‘Umer ﷺ to behead him when he sought his permission, because the enemies could create misunderstanding in the public minds that Muhammad ﷺ killed his own Comrades. But it should be noted that, as other traditions prove, such acts may be abandoned only when they are not from the basis objectives of Shariah, they cannot be abandoned for such an apprehension. Instead, attempts must be made to remove the danger and do the work dictated by the objectives of Shari’ ah.
Mereka menjadikan sumpah-sumpah yang mereka ikrarkan untuk menguatkan pengakuan iman mereka sebagai perisai dan penjaga bagi mereka dari pembunuhan dan penawanan. Mereka juga mengalihkan manusia dari keimanan dengan cara menghembuskan keraguan dan kabar bohong. Sungguh sangat buruk apa yang mereka kerjakan berupa kemunafikan dan sumpah-sumpah dusta.
Gumawa sila sa mga panunumpa nila na sumusumpa sila sa pag-angkin nila ng pananampalataya bilang panakip at pananggalang para sa kanila laban sa pagkapatay at pagkabihag. Nagpabaling sila sa mga tao palayo sa pananampalataya sa pamamagitan ng inihahasik nila na pagpapaduda at bulung-bulungan. Tunay na sila ay kay pangit ang dating ginagawa na pagpapaimbabaw at pananampalatayang sinungaling.
Han hecho de sus juramentos, bajo los cuales declararon tener fe, un medio para intentar apartar a las personas de la fe por medio de las dudas y los rumores que siembran. Perversos son su hipocresía y los falsos juramentos que perpetran.
When a man embraces the faith, he makes a sincere vow. Thereafter, different practical occasions arise in life when he is required to act according to his vow. Now, one who, on such occasions, hears the voice of his heart and fulfils the requirements of his vow, has in effect revived and confirmed his vow of faith. On the contrary, one who hears his inner voice, ignores it and acts in breach of his vow, will gradually become less and less conscious of his vow and will eventually become completely insensitive about his vow of faith. This, in fact, is the meaning of ‘their hearts are sealed up’.
Svojim zakletvama da su vjernici čuvaju se od smrti i zarobljavanja, a ljude odvraćaju od vjerovanja, unoseći im razne sumnje. Ružno li je licemjerstvo i lažno zaklinjanje kojim se koriste.
Những kẻ Munafiq cố tình dùng lời thề để làm bình phong che mắt những người có đức tin để khỏi bị giết và tù đầy, chúng tự ngăn cản bản thân chúng và ngăn cản mọi người đến với con đường ngay chính của Allah, quả thật, chúng là những tên xấu xa và tồi tệ trong những hành động mà chúng đã làm với việc ngụy tạo trong đạo đức và dối trá trong đức tin.
Affermarono nei loro giuramenti di essere credenti, ma questa è una copertura poiché temono di essere uccisi e di essere presi prigionieri, e hanno sviato la gente dalla fede con i sospetti, discordia, e litigio che diffondono. È infausta la loro ipocrisia e la loro falsa fede.
Ils font de leurs serments d’avoir la foi, des boucliers qui les préservent de la mort et de la captivité et détournent les gens de la foi en diffusant des ambigüités parmi eux. Que leur hypocrisie et leurs serments mensongers sont mauvais !
They have made the oaths that they swear on their claim of faith a cover and protection for them from being killed or imprisoned. They turned people away from faith by the doubts and rumours that they spread. Evil is the hypocrisy and false oaths that they perpetrate.
Ettikleri yeminlerini, kendilerini öldürülmekten ve esir edilmekten korunmak için bir örtü ve kalkan edinmişler, şüphe düşürerek ve ürküterek insanları imandan uzaklaştırmışlardır. Şüphesiz onların nifak ve yalan yemin ile yaptıkları amelleri çok çirkindir.
Bu; onların iki yüzlülük ederek iman etmeleri, imanın onların kalplerine ulaşmaması ve sonra da Allah'ı inkârlarını kalplerinde gizlemeleri sebebiyledir. Küfürleri sebebi ile Allah, onların kalplerini mühürlemiştir. İman onların kalplerine girmez. Bu mühür sebebi ile onlar, kendilerinin iyiliğine ve hidayetine olan şeyleri anlamazlar.
Hal itu karena mereka beriman dengan cara kemunafikan dan keimanan tidak sampai ke hati mereka, kemudian mereka kafir kepada Allah secara diam-diam. Oleh sebab itu, Allah menutup hati mereka karena kekufuran mereka, sehingga iman tidak bisa menembus ke dalam hati mereka. Lalu mereka -dengan tertutupnya hati mereka- tidak dapat memahami apa yang baik dan benar bagi mereka.
Sở dĩ như thế là vì chúng đã biểu hiện đức tin ở vẻ bề ngoài còn trong lòng chúng là sự phủ nhận và phản nghịch. Vì vậy, Allah đã niêm kín trái tim của chúng bởi sự vô đức tin của chúng khiến chúng chẳng hiểu điều gì có thể cải thiện được chúng.
That is because they hypocritically professed faith, but faith did not reach their hearts, and then they secretly rejected Allah, so He put a seal on their hearts on account of their disbelief so that faith cannot enter it. Due to this seal they do not understand that in which lies their rectitude and righteousness.
Iyon ay dahilan sa sila ay sumampalataya nang paimbabaw at hindi nakarating ang pananampalataya sa mga puso nila, pagkatapos tumangging sumampalataya kay Allāh nang palihim, kaya nagpasak sa mga puso nila dahilan sa kawalang-pananampalataya nila, kaya walang pumapasok sa mga ito na pananampalataya, kaya sila dahilan sa pagpasak na iyon ay hindi nakapag-uunawa sa anumang naroon ang kaayusan nila at ang kagabayan nila.
Esto se debe a que profesaban la fe con hipocresía, pero la fe no llegó a sus corazones y luego rechazaron a Al-lah en secreto, por lo que Él puso un sello en sus corazones debido a su incredulidad, para que la fe no pudiera entrar en ellos. Es por esa razón que no entendieron aquello en lo que se encuentra la rectitud y la justicia.
Razlog tome jeste što su bili licemjerni vjernici, a iman nije ušao u njihova srca, a zatim su u tajnosti postali nevjernici, pa je Allah zbog tog nevjerovanja njihova srca zapečatio i u njih vjerovanje neće ući. Zbog te zapečaćenosti oni ne shvataju i ne razumiju ono što im donosi napredak i uputu.
Ils agissent de la sorte car ils ont accepté l’Islam par hypocrisie, tandis que la foi n’avait pas pénétré leurs cœurs, puis ils mécrurent secrètement en Allah et Allah scella alors leurs cœurs en raison de leur mécréance, les rendant définitivement réfractaires à la foi. Ce sont eux les responsables du scellement de leurs cœurs, car ils ne comprennent pas ce qui est dans leur intérêt.
Ciò perché hanno creduto in modo ipocrita e la fede non ha raggiunto i loro cuori, dopodiché hanno rinnegato Allāh nel loro animo, e Allāh ha sigillato i loro cuori a causa della loro miscredenza, così che la fede non possa penetrarvi. Essi, a causa di tale sigillo, non comprendono ciò che può essere loro utile e che può illuminarli.
-Ey münafıklara bakan kimse!- Onları gördüğün zaman şekillerinin güzelliğinden ve üzerinde bulundukları nimetlerden dolayı cüsseleri hoşuna gider. Eğer konuşurlarsa, sözlerinin içerdiği belagatten dolayı onları dinlersin. -Ey Resul!- Onlar senin meclisinde sanki duvara dayanmış kütükler gibidir. Korkaklıklarından dolayı her sesin kendilerini hedef aldığını sanırlar. Onlar, gerçekten düşmandırlar. -Ey Peygamber!- Onların sana tuzak kurmalarından sakın. Allah onlara lanet etsin. Delillerin açık ve anlaşılırlığına rağmen nasıl da imandan uzaklaşıyorlar!
Và khi ngươi - hỡi người nhìn - thấy những kẻ Munafiq thì ngay lập tức bị họ thu hút bởi dáng vẻ lịch thiệp và đàng hoàng của họ, và khi họ nói chuyện khiến ngươi im lặng lắng nghe lời nói của họ bởi ngôn từ văn chương và mạch lạc nhưng thật ra trong tim họ lại trống rỗng với đức tin, trí tuệ và kiến thức của họ giống như những khúc gỗ được dùng làm rào chắn chứ không có hồn, họ luôn lo nghĩ và thấp thỏm cho mỗi một tiếng thét hướng về họ bởi họ sợ bị phát hiện sự thật được giấu kín trong lòng họ. Ngươi hãy cảnh giác họ, Allah sẽ nguyền rủa họ và trục xuất họ khỏi lòng thương xót và bao dung của Ngài. Tại sao họ lại quay mặt với chân lý để đến với sự ngụy tạo và lầm lạc như thế?
Cuando los ves, su aspecto y forma te impresionan por la apariencia y el lujo que poseen. Si hablan, prestas atención a lo que dicen debido a su elocuencia. Parecen maderas apuntaladas en tu reunión, Mensajero. No entienden ni escuchan nada. Creen que todo grito va dirigido a ellos a causa de su cobardía. Ciertamente son el enemigo, así que ten cuidado, Mensajero, que no vayan a revelar un secreto tuyo o maquinen algo contra ti. ¡Que Al-lah los maldiga! ¡Cómo pueden haberse desviado de la fe a pesar de la claridad de su evidencia y de su indiscutible prueba!
Kad ih pogledaš, njihov te izgled i forma zadivljuju, jer se nalaze u ugodnom životu i uživanjima; a kad progovore, ti slušaš riječi njihove koje su jasne – međutim, oni su tokom sijela sa tobom kao šuplji naslonjeni balvani, jer ništa ne shvataju i ništa ih ne zanima, i misle da je svaki povik protiv njih zbog njihovog kukavičluka. Oni su pravi neprijatelji, pa ih se pričuvaj, o Poslaniče, da tvoju tajnu ne prošire i da ti spletkama ne naude! Allah ih prokleo, kuda se odmeću od vjerovanja, iako je ono jasno i utemeljeno na dokazima.
When you see them, their appearance and form impresses you, because of the youthfulness and luxury they possess. If they speak, you listen to their speech because of its eloquence. As if they are propped-up timber in your gathering, O Messenger. They do not understand or pay heed to anything. They think that every sound is targeting them because of their cowardice. They are truly the enemy, so be careful, O Messenger, that they do not divulge a secret of yours or make a plot against you. May Allah curse them! How are they deluded from faith despite the clarity of its evidence and its glaring proof!
Toi qui les vois, leurs apparences et leurs corps te plaisent, lorsque tu te fies à leur fraîcheur et au confort dans lequel ils vivent, et lorsqu’ils parlent, tu écoutes leurs paroles, en raison de leur éloquence. Dans ton assemblée, ô Messager, ils sont tels des bûches appuyées sur le mur, ne comprenant ni n’assimilant rien du tout. Leur lâcheté est telle, qu’ils sont alertés par le moindre bruit. C’est eux l’ennemi, prends donc garde, ô Messager, qu’ils ne divulguent l’un de tes secrets ou qu’ils ourdissent contre toi un stratagème. Qu’Allah les maudisse, comment peuvent-ils s’être détournés de la foi malgré la clarté et l’évidence des preuves qui l’appuient?
Jika engkau melihat mereka -wahai orang yang melihat- niscaya kondisi dan bentuk tubuh mereka menjadikan kamu kagum dikarenakan kondisi mereka enak dipandang dan sejahtera. Jika mereka berbicara, niscaya kamu mendengarkan pembicaraan mereka karena mengandung keindahan bahasa. Seakan-akan mereka di dalam majelismu -wahai Rasul- seperti kayu yang tersandar, tidak mengerti apa-apa dan tidak paham. Mereka mengira setiap suara ditujukan kepada mereka dikarenakan rasa takut yang ada pada diri mereka. Mereka itulah musuh yang sesungguhnya maka berhati-hatilah terhadap mereka -wahai Rasul- yang akan menyebarkan rahasiamu dan merencanakan tipu daya terhadapmu, semoga Allah melaknat mereka. Bagaimana mereka terpalingkan dari iman padahal dalil-dalilnya jelas dan bukti-buktinya sangat terang?!
Kapag nakakita ka sa kanila, O tagatingin, ay magpapahanga sa iyo ang mga anyo nila at ang mga hugis nila dahil sa taglay nila na kasibulan at kaginhawahan. Kung magsasalita sila ay makikinig ka sa pananalita nila dahil sa taglay nito na retorika. Para bang sila sa pagtitipon mo, O Sugo, ay mga kahoy na isinandal; wala silang naiintindihang anuman at wala silang natatalos. Nagpapalagay sila na bawat tinig ay pumupuntirya sa kanila dahil sa taglay nila na karuwagan. Sila ay ang mga kalaban, sa totoo, kaya mag-ingat ka sa kanila, O Sugo, na magpalaganap sila sa iyo ng isang liham o magpakana sila sa iyo ng isang pakana. Sumpain sila ni Allāh! Papaanong napabaling sila palayo sa pananampalataya sa kabila ng kaliwanagan ng mga patunay nito at kahayagan ng mga patotoo nito?
Se vedessi – o spettatore – il loro aspetto e il loro corpo, ti piacerebbe, poiché sono di bella presenza e benestanti, e, quando parlano, ascolteresti le loro parole, poiché sono degli abili oratori. Nelle tue assemblee, o Messaggero, li vedi poggiati come tronchi di albero, non comprendono nulla; non percepiscono, pensano che ogni parola sia rivolta loro, poiché sono vigliacchi; essi sono i veri nemici, stai in guardia da loro, o Messaggero, poiché potrebbero rivelare qualche tuo segreto o tramare contro di te. Allāh li maledica, come possono essere sviati dalla fede nonostante la sua chiarezza e la sua evidenza?!
Hypocrites are not interested to ask the prophet to ask Allah to forgive Them
Allah the Exalted states about the hypocrites, may Allah curse them,
وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْاْ رُءُوسَهُمْ
(And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads,) meaning, they turn away, ignoring this call in arrogance, belitt- ling what they are invited to. This is why Allah the Exalted said,
وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ
(and you would see them turning away their faces in pride.) Allah punished them for this behavior, saying,
سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ اللَّهُ لَهُمْ إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الْفَـسِقِينَ
(It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.) As Allah said in Surat Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it. Several of the Salaf mentioned that this entire passage was revealed in the case of `Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him. In his book, As-Sirah, Muhammad bin Ishaq said, "After the battle of Uhud ended, the Prophet returned to Al-Madinah. `Abdullah bin Ubay bin Salul -- as Ibn Shihab narrated to me -- would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet would sit on the Minbar, just before he delivered the Jumu`ah Khutbah to the people. `Abdullah bin Ubay would say, `O people! This is the Messenger of Allah ﷺ with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.' He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him, `Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.' `Abdullah went out of the Masjid crossing people's lines and saying, `By Allah, it is as if I said something awful when I wanted to support him.' Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said, `I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.' They said to him, `Woe to you! Go back so that Allah's Messenger asks Allah to forgive you.' He said, `By Allah, I do not wish that he ask Allah to forgive me."' Qatadah and As-Suddi said, "This Ayah was revealed about `Abdullah bin Ubay. A young relative of his went to Allah's Messenger and conveyed to him an awful statement that `Abdullah said. The Messenger ﷺ called `Abdullah, who swore by Allah that he did not say anything. The Ansar went to that boy and admonished him. However, Allah sent down what you hear about `Abdullah's case and Allah's enemy was told, `Go to Allah's Messenger,' but he turned his head away, saying that he will not do it." Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, `Abdullah bin Abi Bakr and `Asim bin `Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq. They said that while the Messenger of Allah ﷺ was in that area, Jahjah bin Sa`id Al-Ghifari, a hired hand for `Umar, and Sinan bin Wabr fought over the water source. Sinan called out, "O Ansar", while Al-Jahjah called, "O Muhajirin!" Zayd bin Arqam and several Ansar men were sitting with `Abdullah bin Ubay bin Salul at that time. When `Abdullah heard what happened, he said, "They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, `Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it." He then addressed his people who were sitting with him, saying to them, "What have you done to yourselves You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours." Zayd bin Arqam heard these words and conveyed them to Allah's Messenger . Zayd was a young boy then. `Umar bin Al-Khattab was with the Messenger ﷺ and he said, "O Allah's Messenger! Order `Abbad bin Bishr to cut off his head at his neck." The Prophet replied,
«فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ، لَا، وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيل»
(What if people started saying that Muhammad kills his companions, O `Umar No. However, order the people to start the journey (back to Al-Madinah).) When `Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet , he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. `Abdullah bin Ubay was a chief of his people and they said, "O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly." Allah's Messenger started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his prophethood. Usayd said, "By Allah! You are about to begin the journey at an unusual time." The Prophet said,
«أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيَ؟ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الْأَعَزُّ مِنْهَا الْأَذَل»
(Did not the statement of your friend, Ibn Ubay reach you He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.) Usayd said, "Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one." Usayd said, "Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship." The Messenger of Allah ﷺ traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surat Al-Munafiqin was revealed. Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin `Abdullah said, "We were in a battle with Allah's Messenger and a man from the Emigrants kicked an Ansari man. The Ansari man called out, `O Ansar!' and the Emigrant called out, `O Emigrants!' Allah's Messenger heard that and said,
«مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ؟ دَعُوهَا فَإِنَّهَا مُنْتِنَة»
(What is this call of Jahiliyyah Abandon it because it is offensive.) `Abdullah bin Ubay heard that and said, `Have they (the Emigrants) done so By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.' The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah ﷺ came to Al-Madinah, but later on the Emigrants imcreased in number. When this statement reached the Prophet , `Umar got up and said, `O Allah's Messenger! Let me chop off the head of this hypocrite!' The Prophet said:
«دَعْهُ، لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَه»
(Leave him, lest the people say that Muhammad kills his companions.)" Imam Ahmad, Al-Bukhari and Muslim collected this Hadith. `Ikrimah and Ibn Zayd and others said that when the Prophet and his Companions went back to Al-Madinah,`Abdullah, the son of `Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. `Abdullah, son of `Abdullah, said to his father, "Stay where you are," and his father asked what the matter was His son said, "By Allah! You will enter through here until the Messenger of Allah ﷺ allows you to do so, for he is the honorable one and you are the disgraced." When the Messenger of Allah ﷺ came by, and he used to be in the last lines, `Abdullah bin Ubay complained to him about his son and his son said, "By Allah, O Allah's Messenger! He will not enter it until you say so." The Messenger gave his permission to `Abdullah bin Ubay and his son said, "Enter, now that the Messenger of Allah ﷺ gave you his permission." In his Musnad, Abu Bakr `Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that `Abdullah, the son of `Abdullah bin Ubay bin Salul, said to his father, "You will never enter Al-Madinah unless and until you say, `Allah's Messenger is the honorable one and I am the disgraced." When the Prophet came, `Abdullah, son of `Abdullah bin Ubay bin Salul said to him, "O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father."
Lorsque l’on dit à ces hypocrites: Venez vous excusez auprès du Messager d’Allah pour votre comportement et il demandera alors à Allah de pardonner vos péchés, ils dandinent leurs têtes par raillerie et par moquerie et tu les vois se détourner de ce qu’on leur ordonne tout en se montrant arrogant face à la vérité et refusant de s’y soumettre.
Kada se ovim licemjerima kaže: "Dođite Allahovom Poslaniku i izvinite se za ono što ste činili, pa će on za vas od Allaha tražiti oprost", oni klimaju svojim glavama, rugajući se i ismijavajući. Tada ih vidiš kako se okreću od onoga što im je naređeno i kako oholo odbijaju istinu i predanost njoj.
Cuando se les dice a estos hipócritas: “Vengan ante el Mensajero de Al-lah y arrepiéntanse de lo que han hecho, que él pedirá el perdón de Al-lah por sus pecados”, vuelven sus cabezas burlándose y mofándose, y los ves apartarse de lo que se les ha ordenado, hacer debido a su arrogancia para aceptar la verdad y someterse a ella.
Kapag sinabi sa mga mapagpaimbabaw na ito: "Halikayo sa Sugo ni Allāh bilang mga humihingi ng paumanhin sa namutawi sa inyo, hihiling siya mula Allāh para sa inyo ng kapatawaran para sa mga pagkakasala ninyo," ay nagkikiling sila ng mga ulo nila bilang pangungutya at bilang panunuya, at nakakikita ka sa kanila na umaayaw sa ipinag-uutos sa kanila habang sila ay mga nagmamalaki palayo sa pagtanggap sa katotohanan at pagpapasakop dito.
Let us now study some specific sentences of the Surah:
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّـهِ (And when it is said to them, “ Come on, and Allah’ s Messenger will pray for your forgiveness”…63:5). When this Surah exposed the false oaths of ‘Abdullah Ibn Ubayy, the leader of the hypocrites, people went up to him to advise him to approach the Holy Prophet ﷺ and admit his guilt. They said that he has still time to request the Holy Prophet ﷺ to pray to Allah to forgive him. To this, the responded by turning his head around and saying arrogantly. “ I believed when you asked me to believe; I paid Zakah when you asked to; and now the only thing left is for you to ask me to prostrate to Muhammad ﷺ . The above verses were revealed on this occasion, which make plain that he has no faith, and therefore asking forgiveness for him cannot benefit him in any way.
Ibn Ubayy, after this incident, returned to Madinah, lived for a few days, and died soon thereafter. [ Mazhari ]
Se viene detto a questi ipocriti: "Venite dal Messaggero di Allāh per scusarvi di ciò che avete fatto; chiederà ad Allāh il perdono dei vostri peccati", essi deviano lo sguardo con derisione e scherno, e puoi vedere che sono avversi a ciò che è stato loro ordinato e che si pongono al di sopra della verità e rifiutano di sottomettervisi.
Và khi những kẻ Munafiq này được bảo: Các người hãy đến gặp Thiên Sứ của Allah mà thành khẩn ăn năn sám hối về những gì mà các người đã làm từ lời nói và hành đồng, Thiên Sứ của Allah sẽ cầu xin Allah tha thứ tội lỗi cho các người. Họ liền quay mặt bỏ đi một cách ngạo mạn và bất cần đến Ngươi.
O münafıklara; "Yaptıklarınızdan özür dileyerek Allah'ın resulüne gelin de sizin günahlarınız için Allah'tan mağfiret dilesin." denildiği zaman onlar alay ederek başlarını çevirirler. Sen onların emrolundukları hakkı kabul edip, ona boyun eğmekten büyüklük taslayarak yüz çevirdiklerini görürsün.
When these hypocrites are told: Come to the Messenger of Allah and apologize for what you’ve done, he will seek from Allah forgiveness for your sins, they turn their heads in mockery and jest, and you see them turning away from what they are instructed to do, whilst they are too proud to accept the truth and submit to it.
Jika dikatakan kepada orang-orang munafik itu, “Marilah menghadap kepada Rasulullah untuk meminta maaf atas apa yang telah kalian perbuat agar beliau memohonkan ampunan kepada Allah bagi kalian atas dosa-dosa kalian”, mereka malah memalingkan kepala mereka sebagai penghinaan dan cemoohan. Bahkan, kalian melihat mereka berpaling dari apa yang diperintahkan kepada mereka sambil menyombongkan diri dengan tidak menerima kebenaran dan tunduk kepadanya.
It is the same whether you, O Messenger, seek forgiveness for their sins or you do not seek forgiveness for them. Allah will never forgive their sins. Allah does not guide those who go against His obedience and who persist in disobeying Him.
A hypocrite protects his interests by his compromising and self-interested approach. He does not involve himself in considerations of right or wrong. However, he maintains good relations with everybody, and when he speaks, he dwells upon the interests of his hearers. Therefore, everybody finds something agreeable in his conversation. But these apparently ‘fresh green trees’ consist in reality of ‘dry sticks.’ In the hypocrite’s eyes, worldly interest is much more important than any religious interest. Such people, in spite of being vociferous claimants of Faith, are totally deprived of God’s guidance.
O Allahov Poslaniče, njima Allah neće oprostiti, svejedno da li ti tražio oprost za njih ili ne. Allah neće uputiti ljude koji su napustili pokornost njemu i koji ustrajavaju u svojim grijesima.
-Ey Peygamber!- Senin onların günahları için af dileyip dilememen arasında bir fark yoktur. Çünkü Allah, onları asla bağışlamayacaktır. Allah Teâlâ, taatinden çıkan ve günahlarında ısrar eden bir kavmi muvaffak kılmaz.
Sama saja engkau -wahai Rasul- memohonkan ampunan untuk dosa-dosa mereka atau kamu tidak memohonkan ampunan, Allah tidak akan mengampuni dosa-dosa mereka. Sesungguhnya Allah tidak memberikan taufik kepada kaum yang keluar dari ketaatan-Nya dan terus menerus melakukan kemaksiatan terhadap Allah.
Ô Messager, il leur est égal que tu demandes ou non à Allah de pardonner leurs péchés. Allah ne facilite pas la guidée à ceux qui s’affranchissent de Son obéissance et s’entêtent à Lui désobéir.
Da igual si tú, Mensajero, pides perdón por sus pecados o si no lo haces. Al-lah nunca perdonará sus pecados. Al-lah no guía a los que se oponen a Su obediencia y persisten en desobedecerlo.
È lo stesso che tu chieda perdono per i loro peccati o che non lo faccia; in verità, Allāh non sostiene le persone che si allontanano dall'obbedienza Lui dovuta e che si ostinano a disobbedirGli.
Nagkakapantay ang paghiling mo, O Sugo, ng kapatawaran para sa mga pagkakasala nila at ang kawalan ng paghiling mo ng kapatawaran para sa kanila; hindi magpapatawad si Allāh sa kanila sa mga pagkakasala nila. Tunay na si Allāh ay hindi nagtutuon sa mga taong lumalabas sa pagtalima sa Kanya, na mga nagpupumilit sa pagsuway sa Kanya.
Cho dù Ngươi - hỡi Thiên Sứ - có cầu xin tha thứ cho chúng hay không thì cũng như nhau bởi Allah sẽ không bao giờ tha thứ cho chúng. Chúng đã ngoan cố trong sự vô đức tin của chúng, chúng dám ngụy tạo đức tin ngay cả đối với Allah. Quả thật, Allah sẽ không chấp nhận đức tin của những kẻ phủ nhận Ngài, những kẻ đã nằm ngoài sự tuân phục Ngài.
Oni govore: "Nemojte davati imetak onima koji su sa Poslanikom, bilo da se radi o siromasima ili beduinima okolo Medine, kako bi se od njega udaljili i napustili ga." Allahu pripadaju riznice nebesa i Zemlje i On daje opskrbu kome hoće od Svojih robova, ali licemjeri ne znaju da su riznice opskrbe u Njegovim rukama.
Những kẻ Munafiq là những người đã nói: Các người đừng chi tiêu tài sản cho những người nghèo bên cạnh Thiên Sứ của Allah, những người Ả-rập ở xung quanh Madinah cho đến khi họ bỏ đi hết. Nhưng chúng lại không biết rằng các kho lương thực trong các tầng trời và trái đất đều thuộc về Allah, Ngài sẽ ban phát cho ai Ngài muốn và Ngài sẽ không cho ai Ngài muốn. Những kẻ ngụy tạo đức tin thực sự không hiểu biết chút nào.
Ce sont eux qui disent: Ne dépensez pas en faveur des pauvres et des bédouins qui se rendent auprès du Messager et qui résident aux alentours de Médine, afin qu’ils se dispersent et le quittent. C’est à Allah Seul qu’appartiennent les réserves des Cieux et de la Terre. Il en donne à qui Il veut parmi Ses serviteurs mais les hypocrites ne savent pas que les réserves de la subsistance sont dans la main d’Allah.
Sila ay ang mga nagsasabi: "Huwag kayong gumugol ng mga yaman ninyo sa mga nasa piling ng Sugo ni Allāh na mga maralita at mga Arabeng disyerto sa paligid ng Madīnah hanggang sa magkawatak-watak sila palayo sa kanya." Sa kay Allāh lamang ang mga ingatang-yaman ng mga langit at ang mga ingatang-yaman ng lupa; nagtutustos Siya ng mga ito sa sinumang niloloob Niya kabilang sa mga lingkod Niya, subalit ang mga mapagpaimbabaw ay hindi nakaaalam na ang mga ingatang-yaman ng panustos ay nasa kamay Niya – kaluwalhatian sa Kanya.
Ellos son los que dicen: “No gasten su riqueza en aquellos pobres que están con el Mensajero de Al-lah ni en los beduinos que rodean a Medina, para que se separen de él”. Los tesoros de los cielos y la Tierra pertenecen solamente a Al-lah. Al-lah se los concede a quien Él quiere de entre Sus siervos. Pero los hipócritas no comprenden que los tesoros del sustento están en Su mano, glorificado sea.
هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّـهِ حَتَّىٰ يَنفَضُّوا (They are the ones who say, “ Do not spend on those who are with Allah’ s Messenger, so that they disperse…63:7). This verse points out to the foolish statement that Ibn Ubayy had made at the time of the dispute between Jahjah, the Emigrant, and Sinan, the Helper. Allah Ta’ ala has responded to it that these foolish people have presumed that the Emigrants need their donations and they are their sustainers, while all treasures of heavens and the earth belong to Allah. If He will, He can provide to them everything without any contribution from their side. Since the statement made by Ibn Ubayy was an evidence of his foolishness, the Holy Qur’ an states لَا یَفقَھونَ “…but the hypocrites do not understand [ 7].”
Sono loro quelli che dicono: "Non elargite il vostro denaro ai poveri e ai beduini nei dintorni della Medinah finché non la abbandonino", e Allāh solo detiene i Tesori dei Cieli e i Tesori della Terra, che concede ai Suoi sudditi che vuole, ma gli ipocriti non sanno che i tesori del sostentamento sono nelle Sue mani, gloria Sua.
"Merekalah orang-orang yang mengatakan (kepada orang-orang Anshar), 'Janganlah kamu memberikan infak kepada orang-orang (Muhajirin) yang ada di sisi Rasulullah supaya mereka bubar (meninggalkan Rasulullah).' Padahal kepunyaan Allah-lah perbendaharaan langit dan bumi, tetapi orang-orang munafik itu tidak memahami. Mereka berkata, 'Sesungguhnya jika kita telah kembali ke Madinah, benar-benar orang yang kuat akan mengusir orang-orang yang lemah darinya.' Padahal kekuatan itu hanya-lah milik Allah, milik RasulNya, dan milik orang-orang muk'min, tetapi orang-orang munafik itu tiada mengetahui." (Al-Munafiqun: 7-8).
(7) Ini adalah di antara kerasnya permusuhan mereka ter-hadap Nabi a dan kaum Muslimin, ketika mereka melihat persa-tuan para sahabat dan segeranya mereka melakukan apa pun yang membuat Rasulullah a ridha. Mereka berkata dengan dugaan keliru, ﴾ لَا تُنفِقُواْ عَلَىٰ مَنۡ عِندَ رَسُولِ ٱللَّهِ حَتَّىٰ يَنفَضُّواْۗ ﴿ "Janganlah kamu memberi-kan infak kepada orang-orang (Muhajirin) yang ada di sisi Rasulullah supaya mereka bubar (meninggalkan Rasulullah)," karena mereka me-ngira, andai bukan karena harta orang-orang munafik dan dana yang mereka berikan, tentu mereka tidak bersatu padu dalam me-nolong Agama Allah سبحانه وتعالى. Inilah hal paling aneh dari orang-orang munafik. Mereka membuat dugaan seperti itu padahal mereka adalah orang yang paling getol dalam mencela Agama Islam dan menyakiti kaum Muslimin. Dugaan seperti ini hanya diucapkan oleh orang yang tidak mengerti hal sebenarnya. Karena itulah Allah سبحانه وتعالى berfirman seraya membantah pernyataan mereka, ﴾ وَلِلَّهِ خَزَآئِنُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Padahal kepunyaan Allah-lah perbendaharaan langit dan bumi." Allah سبحانه وتعالى memberi rizki kepada siapa saja yang dikehendaki, me-nahan rizki dari siapa saja yang dikehendaki, memudahkan sebab-sebab rizki untuk siapa saja yang dikehendaki dan mempersulit sebab-sebab rizki untuk siapa saja yang dikehendaki. ﴾ وَلَٰكِنَّ ٱلۡمُنَٰفِقِينَ لَا يَفۡقَهُونَ ﴿ "Tetapi orang-orang munafik itu tidak memahami." Karena itu-lah mereka mengucapkan perkataan seperti itu yang pengertiannya adalah perbendaharaan rizki berada di tangan mereka dan ada di bawah kehendak mereka.
(8) ﴾ يَقُولُونَ لَئِن رَّجَعۡنَآ إِلَى ٱلۡمَدِينَةِ لَيُخۡرِجَنَّ ٱلۡأَعَزُّ مِنۡهَا ٱلۡأَذَلَّۚ ﴿ "Mereka berkata, ''Sesungguhnya jika kita telah kembali ke Madinah, benar-benar orang yang kuat akan mengusir orang-orang yang lemah darinya'.'" Ini terjadi pada saat Perang al-Muraisi, ketika beberapa orang dari kalangan Muhajirin dan Anshar terlibat adu mulut yang mengusik perasaan. Saat itu kemunafikan mereka nampak dan jelaslah apa yang tersem-bunyi di hati mereka. Pemimpin kaum munafik, Abdullah bin Ubai bin Salul, berkata, "Perumpamaan kami dengan mereka –maksud-nya kaum Muhajirin– tidak lain adalah seperti orang yang berkata, 'Gemukkanlah anjingmu, niscaya ia akan memakanmu.'" Dan dia juga berkata, "Sesungguhnya jika kita telah kembali ke Madinah, benar-benar orang yang kuat akan mengusir orang-orang yang lemah darinya," karena mengira bahwa dia dan teman-temannya dari kalangan munafik adalah orang-orang kuat dan Rasulullah a serta orang-orang yang bersamanya adalah kalangan lemah, padahal sebenar-nya perkataan si munafik itu terbalik. Karena itu Allah سبحانه وتعالى berfir-man, ﴾ وَلِلَّهِ ٱلۡعِزَّةُ وَلِرَسُولِهِۦ وَلِلۡمُؤۡمِنِينَ ﴿ "Padahal kekuatan itu hanyalah milik Allah, milik RasulNya, dan milik orang-orang Mukmin." Merekalah yang kuat sedangkan orang-orang munafik serta teman-teman mereka adalah orang-orang lemah. ﴾ وَلَٰكِنَّ ٱلۡمُنَٰفِقِينَ لَا يَعۡلَمُونَ ﴿ "Tetapi orang-orang munafik itu tiada mengetahui" hal itu. Karena itu mereka mengira bahwa mereka adalah orang-orang kuat dengan kebatilan yang ada pada diri mereka.
They are the ones who say: “Do not spend your wealth on those poor people who are with the Messenger of Allah and the bedouins around Madina so that they disperse away from him.”The treasures of the heavens and the earth belong to Allah alone. He grants them to whichever servants of His He wishes. But the hypocrites do not know that the treasures of provision are in His hand, may He be glorified.
Onlar şöyle derler: "Bedevilerden ve fakirlerden Allah’ın resulünün yanında bulunan kimselere infakta bulunmayın ki dağılıp gitsinler." Oysa göklerin ve yerin hazineleri sadece Allah’ındır. O; kullarından dilediğine bunu rızık olarak verir. Fakat münafıklar, rızkın hazinelerinin Allah -Subhanehu ve Teâlâ-'nın elinde olduğunu bilmezler.
Merekalah orang-orang yang mengatakan, “Janganlah kalian menafkahkan harta kalian kepada orang-orang fakir yang ada di sisi Rasulullah -ṣallallāhu 'alaihi wa sallam- dan orang-orang Badui di sekitar Madinah agar mereka meninggalkannya.” Padahal, hanya milik Allah semata perbendaharaan langit dan bumi, Dia memberikannya kepada orang yang dikehendaki-Nya dari hamba-hamba-Nya, akan tetapi orang-orang munafik tidak mengerti bahwa perbendaharaan rezeki hanya berada di tangan Allah -Subḥānahu-.
7- “Rasûlullah’ın yanındakilere hiçbirşey vermeyin ki dağılıp gitsinler” diyenler onlardır. Halbuki göklerin ve yerin hazineleri yalnız Allah’ındır. Fakat münâfıklar anlamazlar.
8- Derler ki:“Eğer Medine’ye dönersek en aziz olan, en zelil olanı mutlaka oradan çıkartacaktır.” Halbuki izzet yalnız Allah’ındır, Rasûlünündür ve müminlerindir. Fakat münâfıklar bilmezler.
7. Peygamber sallallahu aleyhi ve sellem’e ve müslümanlara aşırı düşmanlıklarından ötürü ashab-ı kiramın bir araya gelmiş ve birbirleri ile kaynaşmış olduklarını, Rasûlullah sallallahu aleyhi ve sellem’i hoşnut etmek için birbirleri ile yarıştıklarını görünce kendi bozuk kanâatleri uyarınca şöyle dediler:“Rasûlullah’ın yanındakilere hiçbirşey vermeyin ki dağılıp gitsinler.” Çünkü kendi kanaatlerine göre eğer münâfıkların malları ve onlara yönelik harcamaları olmasaydı, Allah’ın dinine yardımcı olmak için bir araya gelemezlerdi. Ama insanlar arasında dinin yardımsız kalmasını ve müslümanların eziyet görmesini en çok arzu eden bu münâfıkların, ancak gerçekleri bilmeyen kimseler tarafından kabul edilebilecek şekildeki bu basit iddiaları çok hayret edilecek hususlardan birisidir.
Bundan dolayı Yüce Allah, onların bu sözlerini reddetmek üzere şöyle buyurmaktadır:“Halbuki göklerin ve yerin hazineleri yalnız Allah’ındır.” O, rızkı dilediğine verir, dilediğine vermez. Dilediği kimselere sebepleri kolaylaştırır, dilediği kimselere de zorlaştırır.
"Fakat münâfıklar anlamazlar.” Bundan dolayı rızık hazinelerinin kendi ellerinde ve iradeleri altında bulunduğu anlamına gelecek bu tür sözleri söyleyebilmişlerdir.
8. “Derler ki: “Eğer Medine’ye dönersek en aziz olan, en zelil olanı mutlaka oradan çıkartacaktır.” Bu sözleri Mureysi’ gazvesi sırasında söylemişlerdi. O sırada bazı Ensar ve Muhacirler arasında üzücü birtakım söz alışverişinde bulunulmuştu. O vakit münâfıkların münâfıklığı aşikar olmuş ve kalplerinde gizledikleri de açığa çıkmıştı. Başları olan Abdullah b. Ubey b. Selûl şöyle demişti:“Bizlerle bunların -Muhacirleri kastediyor- misali tıpkı: “Besle köpeğini yesin seni/Besle kargayı oysun gözünü” misalinde dile getirilen gerçeği anlatmaktadır.”
Sonra da şunu söyledi:“Eğer Medine’ye dönersek en aziz olan, en zelil olanı mutlaka oradan çıkartacaktır.” Kendi kanaatine göre o ve diğer münâfık kardeşleri en aziz olanlar, Allah Rasûlü ve ona uyanlar ise en zelil olanlardı. Halbuki durum bu münâfıkın söylediğinin tam aksine idi.
Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Halbuki izzet yalnız Allah’ındır, Rasûlünündür ve müminlerindir.” Asıl aziz olanlar bunlardır, münâfıklar ile diğer kâfir kardeşleri ise zelil ve hakir olanlardır.
"Fakat münâfıklar” bunu “bilmezler.” Bundan dolayı üzerinde bulundukları batıla aldanarak kendilerinin aziz olduğu iddiasında bulunabilmişlerdir.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Tokoh mereka, yaitu Abdullah bin Ubay, berkata, “Jika kami telah kembali ke Madinah, pastilah orang-orang yang kuat -yaitu aku dan kaumku- mengusir orang-orang yang lemah -yaitu Muhammad dan para sahabatnya- dari Madinah.” Padahal, kekuatan itu hanya milik Allah, Rasul-Nya, dan kaum mukminin, bukan milik Abdullah bin Ubay dan kawan-kawannya, akan tetapi orang-orang munafik tidak mengetahui bahwa kekuatan itu hanya milik Allah, Rasul-Nya, dan kaum mukminin.
Poglavar licemjera Abdullah b. Ubejj je govorio: "Ako se vratimo u Medinu, jači će, a to sam ja i moj narod, istjerati one slabije, a to su Muhammed i njegovi ashabi." Snaga je samo kod Allaha, Njegova Poslanika i vjernika, a nije kod Abdullaha b. Ubejja i njegovih drugova, ali to licmjeri ne znaju.
يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ (They say, “ If we return to Madinah, the more honourable ones will drive out the meaner ones from there.”…63:8). This too is the statement of Ibn Ubayy, the hypocrite. Although the words used by him were ambiguous, the intention was clear. He termed himself and the natives of Madinah as ‘honourable’ and the Holy Prophet ﷺ and the Emigrant Companions as (God forbid! ) the ‘meanest’. He thus provoked the Helpers of Madinah against the Emigrants that the former should drive out the latter from their city. In answer to this, Allah recoiled his boastful statement against himself by pointing out that if those who are really ‘honourable’ drive out those who are really the ‘meanest’ it will go against themselves, because all honour belongs to Him, His Messenger and the believers. The hypocrites, however, are unaware of this because of their ignorance. The concluding phrase of this verse is لَا يَعْلَمُونَ ‘…but the hypocrites do not know. [ 8]’ This may be contrasted with the concluding phrase of verse لَا یَفقَھونَ ‘ but they do not understand’. The reason for the distinction between ‘do not understand’ and ‘do not know’ is as follows: If a person thinks that he is the provider of others, this is completely irrational. This is the sign of his foolishness. Honour and dishonour, on the other hand, can fall to anyone’ s lot. Therefore, if he errs in his judgment, this is ignorance of facts or true state of affairs. Thus we have here لَا يَعْلَمُونَ ‘…but the hypocrites do not know. [ 8]
Le chef des hypocrites, ‘AbduLlâh ibn `Ubayy, dit: Lorsque nous retournerons à Médine, le plus puissant – c’est-à-dire moi et les miens – fera certainement sortir le plus humble – c’est-à-dire Muħammad et ses Compagnons. Or c’est à Allah Seul, au Messager et aux croyants que la puissance appartient et non à ‘AbduLlâh ibn `Ubayy et à ses compagnons. Seulement, les hypocrites ne savent pas cela.
Nagsasabi ang ulo nilang si `Abdullāh bin Ubayy: "Talagang kung manunumbalik kami sa Madīnah ay talaga ngang magpapalisan ang pinakamakapangyarihan – ako at ang mga tao ko – mula roon sa pinakaaba – sina Muḥammad at ang mga Kasamahan Niya." Sa kay Allāh lamang ang kapangyarihan, sa Sugo Niya, at sa mga mananampalataya, at hindi kay `Abdullāh bin Ubayy at sa mga kasamahan nito, subalit ang mga mapagpaimbabaw ay hindi nakaaalam na ang kapangyarihan ay sa kay Allāh, sa Sugo Niya, at sa mga mananampalataya.
Münafıkların başı Abdullah b. Ubey şöyle demektedir: Eğer Medine'ye dönersek üstün/izzetli olan ben ve kavmim, izzetli olmayan Muhammed ve ashabını oradan çıkaracaktır. Hâlbuki asıl izzet ancak Allah'ın, Allah'ın Peygamberinin ve Müminlerindir. Abdullah b. Ubey'in ve ashabının değildir. Fakat münafıklar; izzetin ancak Allah'ın, Allah'ın Peygamberinin ve Müminlerin olduğunu bilmezler.
Su líder, Abd Al-lah ibn Ubaiy, dice: Si regresamos a Medina, los poderosos (es decir, mi gente y yo) expulsaremos a los débiles (que son Mujámmad y sus compañeros). Solamente a Al-lah Le pertenece todo el poder, a Su Mensajero y a los creyentes, y no a Abd Al-lah ibn Ubaiy y a sus seguidores. Pero los hipócritas no comprenden que el poder pertenece a Al-lah, a Su Mensajero y a los creyentes.
In old Madinah, there were two groups of Muslims—one, the Migrants (al-Muhajrun) and the other, the Helpers (al-Ansar)—the local hosts at Madinah. The Migrants had come to Madinah on being displaced from their native place, Makkah. Their best apparent supports were the local Muslims of Madinah, the Helpers. In the eyes of world-loving people, the Migrants seemed, therefore, to be people without honour in comparison with the Helpers who were respectable people. This was felt so keenly that on one occasion, ‘Abdullah ibn Ubayy clearly stated, ‘What is the status of these Migrants? If we expel them from our place, they will not find refuge anywhere in the world.’ Such words are uttered by those who are unaware of the reality that, whatever is there in this world, belongs to God. He gives to whomever He wishes and takes away from whomever He wishes.
Tên đầu đảng của họ, 'Abdullah bin Ubai tuyên bố: “Nếu chúng ta trở về Madinah, thì những người quyền thế - ám chỉ hắn và bè lũ của hắn - sẽ đánh đuổi những kẻ hèn hạ như Muhammad và bằng hữu của Y”. Quả thật, quyền thế thuộc về một mình Allah duy nhất, thuộc về Thiên Sứ của Ngài và tín đồ có đức tin chứ không thuộc về tên 'Abdullah bin Ubai và bè lũ của hắn, nhưng những kẻ ngụy tạo đức tin không biết điều đó.
Their leader, Abdullah bin Ubayy, says: If we return to Madina, the mighty - which is me and my people - will drive out the weak - which is Muhammad and his companions. To Allah alone belongs all might and to His Messenger and to the believers, and not to Abdullah bin Ubayy and his followers. But the hypocrites do not know that might belongs to Allah and to His Messenger and to the believers.
Il loro capo, Abdullāh Ibn Ubey, dice: "Quando torneremo in Medinah, i più onorevoli tra noi, ovvero io e il mio popolo, cacceremo i più umili, ovvero Muħammed e i suoi compagni", ma l'onore spetta solo ad Allāh, al Suo Messaggero e ai credenti, e non ad Abdullāh Ibn Ubey e ai suoi compagni; ma gli ipocriti non sanno che l'onore spetta ad Allāh, al Suo Messaggero e ai credenti.
After Allah showed the keenness of the hypocrites on holding back from spending in order to prevent others from Allah’s path, He warns the believers against doing the same and instructs them to spend in His path by saying: O you who have faith in Allah, and who act on what He has ordained for you, do not let your wealth nor your children distract you from the prayer or any of the other obligations of Islam. Those whose wealth and children distract them from the prayer and the other obligations that Allah has imposed on them, they are the true losers who will lose themselves and their families on the day of judgment.
Ey Allah'a iman edip, kendilerine gönderdiği din ile amel edenler! Sakın mallarınız ve evlatlarınız sizi, namaz ve namaz dışındaki İslam'ın farzlarını yerine getirmekten alıkoymasın. Bir kimseyi, malları ve evlatları,
namaz ve namaz dışında Allah'ın farz kıldığı hususları yapmaktan alıkoyarsa; işte kıyamet günü kendilerini ve ailelerini gerçekten ziyana uğratanlar onlardır.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya kepada mereka! Janganlah harta dan anak-anak kalian melalaikan kalian dari mengerjakan salat dan kewajiban Islam lainnya. Barang siapa yang dilalaikan oleh harta dan anak-anaknya dari apa yang diwajibkan oleh Allah berupa salat dan selainnya maka mereka adalah orang-orang yang benar-benar merugi, yang merugikan diri mereka sendiri dan keluarga mereka pada hari Kiamat.
9- Ey iman edenler! Mallarınız da çocuklarınız da sizi Allah’ı anmaktan alıkoymasın. Kim bunu yaparsa işte onlar, hüsrana uğrayanların ta kendileridir.
10- Herhangi birinize ölüm gelip de:“Rabbim! Beni(m ölümü) yakın bir zamana kadar ertelesen de çokça sadaka versem ve salihlerden olsam” diyeceği an gelmeden önce size verdiğimiz rızıklardan infâk edin.
11- Zira Allah, eceli geldiğinde hiçbir kimse(nin ölmünü) asla ertelemez. Allah yaptıklarınızdan haberdardır.
9. Yüce Allah, mü’min kullarına kendisini çokça anmalarını emretmektedir. Çünkü gerçek kâr, kurtuluş ve pek çok hayırlar bununla elde edilir. Onlara mal ve evlâtlarının, kendisini anmaktan alıkoymasına fırsat vermelerini da yasaklamaktadır. Çünkü mal ve evlât sevgisi, çoğu nefislerin mayasında vardır. Birçokları bunlara olan sevgiyi Allah’a olan sevginin önüne geçirirler. Bu ise pek büyük bir zarardır. Bundan dolayı Yüce Allah şöyle buyurur:
"Kim bunu yaparsa” yani malı ve evladı Allah’ı hatırlamasını engelleyecek şekilde onu oyalarsa “işte onlar” ebedi mutluluğu ve sonu gelmez nimetleri kaybettiklerinden “hüsrana uğrayanların ta kendileridir.” Çünkü bunlar fani olanı kalıcı olana tercih etmişlerdir.
Yüce Allah şöyle buyurmaktadır:“Mallarınız da evlâtlarınız da ancak bir imtihandır. Büyük mükafat ise Allah nezdindedir.”(et-Teğâbun, 64/15)
10. Yüce Allah’ın:“Size verdiğimiz rızıktan infâk edin” buyruğunun kapsamına, zekât, keffâretler, hanımların, kölelerin ve benzerlerinin nafakaları gibi farz olan infâk da, bütün hayırlı alanlarda malı cömertçe harcamak şeklindeki müstehap nafakalar da girmektedir.
Yüce Allah’ın:“Size verdiğimiz rızıklardan” buyurması, kullarını kendileri için zor ve ağır gelecek şekilde infakta bulunmakla mükellef tutmadığını göstermektedir. O, kendilerine vermiş olduğu ve elde etme sebeplerini de onlara kolaylaştırdığı rızıkların hepsini değil sadece bir bölümünü infâk etmelerini emretmiştir.
O bakımdan muhtaç kardeşlerini gözetmek sureti ile O’nun, kendilerine verdiklerinin şükrünü yerine getirsinler ve böylelikle ölümden önce bu işi yapmaya çalışsınlar. Çünkü ölüm geldikten sonra kulun zerre ağırlığı kadar dahi olsa bir hayır yapabilme imkânı kalmaz. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"Herhangi birinize ölüm gelip de” imkân ollduğu vakitlerde işlediği kusurlara pişman olup imkânsız olan geri dönüşü isteyerek: “Rabbim! Beni(m ölümü) yakın bir zamana kadar ertelesen de” yaptığım kusurları telafi etsem; azaptan kurtuluşuma vesile olacak ve pek çok mükâfata hak kazandıracak şekilde malımdan “çokça sadaka versem” emrolunduğum bütün hususları yerine getirmek ve yasaklardan sakınmak sureti ile de “salihlerden olsam.” Bunun kapsamına da hac ve diğer (ertelenen) ameller girmektedir.
11. Ama böyle bir dilek ve temenninin vakti geçmiş, böyle bir şeyin telâfi edilmesine imkân kalmamış olacaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Zira Allah” kesin olarak kararlaştırılmış olan “eceli geldiğinde hiçbir kimse(nin ölmünü) asla ertelemez. Allah” hayır ve şer bütün “yaptıklarınızdan haberdardır.” Sahip olduğunuzu bildiği niyet ve amellerinize göre de size karşılıklarını verecektir.
Münafikûn Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun.
***
The Importance of not being too concerned with the Matters of the Worldly Life, and being Charitable
Allah the Exalted orders His faithful servants to remember Him frequently and to refrain from being distracted from His remembrance by indulging in their properties and children excessively. Allah informs them that those who engage in this life, its delights and attributes and were busied from the obedience and remembrance of Allah, for which they were created, will be among the losers. They will lose themselves and their families on the Day of Resurrection. Allah encourages the believers to spend in His cause,
وَأَنفِقُواْ مِن مَّا رَزَقْنَـكُمْ مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ الْمَوْتُ فَيَقُولُ رَبِّ لَوْلا أَخَّرْتَنِى إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّـلِحِينَ
(And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous.) Surely, every person who fell into shortcomings will regret it by the time of his death and will ask for respite, even a short period, so that he does better and attains what he missed. No, rather what occurred, has occurred and what is coming, shall indeed come. Each will be held accountable for his mistakes. As for the disbelievers, they will be as Allah said about them,
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ
(And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:"Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave.") (14:44), and,
حَتَّى إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ - لَعَلِّى أَعْمَلُ صَـلِحاً فِيمَا تَرَكْتُ كَلاَّ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
(Until, when death comes to one of them, he says: "My Lord! send me back. So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.) (23:99-100) Then Allah said;
وَلَن يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَآءَ أَجَلُهَآ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do.) meaning, when the time of death comes, no one will be granted respite. Surely, HSe is the Most Knowledgeable and t an what they did before. Allah said,
وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
(And Allah is All-Aware of what you do.) This is the end of the Tafsir of Surat Al-Munafiqun. All praise and thanks are due to Allah, and all success and immunity from error come from Him.
Commentary
Linkage between Sections [ 1] and [ 2]
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّـهِ
O those who believe, your riches and your children must not divert you from the remembrance of Allah. (63:9)
The preceding section dealt with the hypocrites, their false oaths and their conspiracies. In sum, their nefarious activities were based on their excessive love for the worldly gains. They outwardly claimed to be Muslims, and might share the spoils of war with them. One of the consequences of this mentality was their design to stop spending on the Emigrant Companions. Now, this second section addresses the sincere and faithful believers, and warns them against being intoxicated with the love of this world, as the hypocrites foolishly did. There are two major objects in this world that divert a person from the remembrance of Allah: [ 1] wealth; [ 2] children. Therefore, these two things have been named in particular. Otherwise, it refers to all the means of enjoyments in the world. The import of the verse is that love of wealth and children to some extend is not bad. Being engaged with them to a certain degree is not only permissible but also obligatory. But there is a dividing line between permissible and impermissible love that must always be borne in mind. This criterion is that this love must not deviate one from Allah’ s remembrance. The word dhikr (remembrance) in this context has been variously interpreted by different commentators. Some say it refers to the five daily prayers, while others say it refers to Zakah or Hajj. Some refer it to the Qur’ an. Hasan Basri (رح) expresses the view that the word dhikr here refers to all forms of obedience and worship. This is the most comprehensive interpretation. [ Qurtubi ]
In short, we are permitted to be involved in the material wealth up to the degree that it does not divert us from Allah’ s obedience. If one becomes engrossed in the material wealth or become absorbed in the forbidden or abominable things, which divert him from our duties and obligations towards Allah, the sentence أُولَـٰئِكَ هُمُ الْخَاسِرُونَ “…they are the losers” will apply, because he has sold the great and eternal reward of the Hereafter for the petty and perishable enjoyment of this world. What loss could be greater than this!
O vi koji vjerujete u Allaha i radite po Njegovom zakonu, nemojte dopustiti da vas imeci vaši i djeca vaša odvrate od namaza i drugih islamskih dužnosti. Onaj koga imetak i djeca odvrate od obaveze namaza i drugih obaveza, očiti je gubitnik na Sudnjem danu, i u pogledu sebe i u pogledu svoje porodice.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, que vos biens et votre progéniture ne vous distraient pas d’accomplir la prière ou de vous acquitter des autres obligations de l’Islam. Quiconque est distrait par ses biens et sa progéniture de la prière ou des autres obligations qui lui ont été imposées par Allah, sera du nombre des véritables perdants, ceux qui se précipitent eux-mêmes dans la perdition et perdront tout lien avec leurs familles le Jour de la Résurrection.
Después de que Al-lah puso en evidencia la sagacidad de los hipócritas al querer impedir que otros gastaran por la causa de Al‑lah, Él les advierte a los creyentes que no hagan lo mismo y les ordena que gasten por Su causa diciendo: “¡Ustedes que tienen fe en Al-lah y que actúan conforme a lo que Él les ha ordenado! No permitan que su riqueza ni sus hijos los distraigan de la oración ni de las otras obligaciones del Islam. Aquellos cuyas riquezas e hijos los distraen de la oración y de las otras obligaciones que Al-lah les impuso, son los verdaderos perdedores, ya que se perderán a sí mismos y a sus familias en el día del juicio”.
Này hỡi những người tin tưởng Allah và luôn chấp hành theo giáo luật của Ngài! Các ngươi chớ để tài sản, con cái của các ngươi làm cho các ngươi quên mất bổn phận lễ nguyện Salah và những điều bắt buộc khác trong Islam. Ai để cho con cái và tài sản làm cho họ xao lãng bổn phận mà Allah đã bắt buộc thì chắc chắn đó là đám người thua thiệt cho chính bản thân họ và gia đình của họ trong Ngày Tận Thế.
O voi che credete in Allāh e che vi attenete alla Sua Legge, che i vostri beni e i vostri figli non vi distraggano dalla preghiera o altri obblighi dell'Islām. Chi si fa distrarre per la propria ricchezza e per i propri figli dalla Preghiera e altro che Allāh ha loro ordinato, costoro saranno i veri sconfitti, e avranno perso sé stessi e le loro famiglie, nel Giorno della Resurrezione.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, huwag umabala sa inyo ang mga yaman ninyo ni ang mga anak ninyo palayo sa pagdarasal o iba pa rito kabilang sa mga tungkulin sa Islām. Ang sinumang inabala ng mga yaman niya at mga anak niya palayo isinatungkulin ni Allāh sa kanya na pagdarasal at iba pa rito, ang mga iyon ay ang mga lugi, sa totoo, na nagpalugi sa mga sarili nila at mga mag-anak nila sa Araw ng Pagbangon.
"Hai orang-orang yang beriman, janganlah harta-hartamu dan anak-anakmu melalaikan kamu dari mengingat Allah. Barang-siapa yang berbuat demikian maka mereka itulah orang-orang yang rugi. Dan infakkanlah sebagian dari apa yang telah Kami berikan kepadamu sebelum datang kematian kepada salah seorang di antara kamu; lalu ia berkata, 'Ya Rabbku, mengapa Engkau tidak menangguhkan (kematian)ku sampai waktu yang dekat, yang menyebabkan aku dapat bersedekah dan aku termasuk orang-orang yang shalih.' Dan Allah sekali-kali tidak akan menangguhkan (kematian) seseorang apabila datang waktu kematiannya. Dan Allah Maha mengetahui apa yang kamu kerjakan." (Al-Munafi-qun: 9-11).
(9) Selanjutnya Allah memerintahkan hamba-hambaNya yang beriman agar banyak-banyak mengingatNya karena di dalam dzikir itu terdapat keberuntungan, laba dan kebaikan yang banyak. Allah سبحانه وتعالى juga melarang hamba-hambaNya yang beriman agar tidak dipersibuk oleh harta dan anak sehingga lalai untuk mengingat Allah سبحانه وتعالى, karena kebanyakan jiwa manusia itu terbentuk untuk mencintai harta dan anak sehingga lebih dikedepankan daripada mengingat Allah سبحانه وتعالى yang akan menimbulkan kerugian besar. Ka-rena itu Allah سبحانه وتعالى berfirman, ﴾ وَمَن يَفۡعَلۡ ذَٰلِكَ ﴿ "Barangsiapa yang berbuat demikian," yakni, dilalaikan oleh harta dan anaknya dari mengingat Allah سبحانه وتعالى ﴾ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ﴿ "maka mereka itulah orang-orang yang rugi." Untuk kebahagiaan abadi dan nikmat yang kekal, karena mereka lebih mengedepankan kefanaan daripada keabadian. Allah سبحانه وتعالى ber-firman,
﴾ وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ 28 ﴿
"Dan ketahuilah, bahwa hartamu dan anak-anakmu itu hanya se-bagai cobaan dan sesungguhnya di sisi Allah-lah pahala yang besar." (Al-Anfal: 28).
(10) Firman Allah تعالى, ﴾ وَأَنفِقُواْ مِن مَّا رَزَقۡنَٰكُم ﴿ "Dan belanjakanlah sebagian dari apa yang telah Kami berikan kepadamu." Nafkah ini men-cakup nafkah wajib seperti zakat, kaffarat, nafkah untuk istri, budak dan lainnya, serta nafkah sunnah seperti nafkah untuk berbagai kemaslahatan. Allah سبحانه وتعالى berfirman, ﴾ مِن مَّا رَزَقۡنَٰكُم ﴿ "Sebagian dari apa yang telah Kami berikan kepadamu," agar hal itu memberitahukan bahwa Allah سبحانه وتعالى tidak membebankan nafkah yang memberatkan hamba-hambaNya. Untuk itu, mereka hendaknya mensyukuri karunia yang didapatkan dengan berbagi kepada saudara-saudaranya yang me-merlukan uluran tangan. Segeralah lakukan hal itu sebelum maut datang menjemput, karena ketika kematian datang, manusia tidak mungkin sedikit pun bisa melakukan kebaikan. Karena itu Allah سبحانه وتعالى berfirman, ﴾ مِن قَبۡلِ أَن يَأۡتِيَ أَحَدَكُمُ ٱلۡمَوۡتُ فَيَقُولَ ﴿ "Sebelum datang kematian kepada salah seorang di antara kamu; lalu ia berkata," seraya menyesali perbuatan yang seharusnya bisa dilakukan di saat-saat masih bisa dilakukan dan hal itu mustahil, ﴾ رَبِّ لَوۡلَآ أَخَّرۡتَنِيٓ إِلَىٰٓ أَجَلٖ قَرِيبٖ ﴿ "Ya Rabbku, mengapa Engkau tidak menangguhkan (kematian)ku sampai waktu yang dekat," agar aku bisa melakukan apa yang tidak sempat aku kerja-kan, ﴾ فَأَصَّدَّقَ ﴿ "yang menyebabkan aku dapat bersedekah," dari hartaku yang bisa menyelamatkanku dari azab dan menyebabkan aku ber-hak mendapatkan pahala yang besar, ﴾ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ ﴿ "dan aku ter-masuk orang-orang yang shalih," dengan mengerjakan perintah-pe-rintah dan menjauhi seluruh larangan, termasuk melakukan haji dan lainnya.
(11) Ini adalah permintaan dan harapan hampa yang wak-tunya telah berlalu dan tidak mungkin bisa dilakukan. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلَن يُؤَخِّرَ ٱللَّهُ نَفۡسًا إِذَا جَآءَ أَجَلُهَاۚ ﴿ "Dan Allah sekali-kali tidak akan menangguhkan (kematian) seseorang apabila datang waktu kema-tiannya" yang telah dipastikan, ﴾ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ ﴿ "Dan Allah Maha Mengetahui apa yang kamu kerjakan," yang baik dan yang buruk. Allah سبحانه وتعالى akan membalas kalian berdasarkan pengetahuanNya tentang niat dan amal kalian.
Selesai tafsir Surat al-Munafiqun. Segala puji hanya bagi Allah سبحانه وتعالى semata.
Các ngươi hãy chi dùng tài sản mà Allah ban cấp cho các ngươi vào con đường thiện tốt trước khi mỗi người các ngươi đối mặt với cái chết. Bằng không, mỗi người các ngươi sẽ nói trong sự nuối tiếc muộn màng: “Lạy Thượng Đế của bầy tôi, hãy trì hoãn cái chết cho bầy tôi, hãy cho bầy tôi thêm ít thời gian nữa, để bầy tôi có cơ hội chi dùng tài sản của bầy tôi cho con đường từ thiện mà Ngài hài lòng, và bầy tôi sẽ là những người ngoan đạo và kính sợ Ngài”.
Gumugol kayo mula sa itinustos sa inyo ni Allāh mula sa mga yaman bago pa pumunta sa isa sa inyo ang kamatayan para magsabi: "Panginoon ko, bakit kaya hindi Ka nag-aantala sa akin hanggang sa isang yugtong madali para magkawanggawa ako mula sa yaman ko sa landas Mo at ako ay maging kabilang sa mga lingkod Mong mga maayos, na umayos ang mga gawain nila."
Nafkahkanlah sebagian harta yang direzekikan oleh Allah kepada kalian sebelum datang kematian kepada salah seorang di antara kalian, lalu ia berkata kepada Tuhannya, “Wahai Tuhanku! Kenapa Engkau tidak menunda kematianku sebentar saja, sehingga aku bisa menyedekahkan hartaku di jalan Allah dan aku menjadi bagian dari hamba-hamba Allah yang saleh, yang amal perbuatan mereka baik?"
وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ (And spend out of what We have given to you before death comes to one of you…63:10) ‘Coming of death’ in this verse refers to ‘witnessing the signs of death’. The verse exhorts the believers to make the best of their opportunities to spend in the way of Allah, in the state of good health and strength, before the signs of death appear, and thus they should have their degrees of rank elevated in the Hereafter. Once death overtakes them the opportunity to spend will be lost, and the wealth will be of no use. Earlier on it was learned that the word dhikr (remembrance of Allah) refers to all forms of obedience and following the dictates of Shari’ ah, which include spending wealth as due. Despite that, spending wealth as due. Despite that, spending wealth on this occasion has been mentioned separately. There may be two reasons for it: Firstly, one of the major objects that divert man from acting upon the sacred laws of shari’ ah is wealth. Therefore, spending wealth, in the form of Zakah, ‘Ushr, Hajj and so on, is specifically mentioned. Secondly, when a person sees the signs of death, it is not in his power to perform his missed prayers, or his missed Hajj, Ramadhan fasts. However, the wealth is in front of him, and he is sure that soon it will slip out of his hand. So he may spend the wealth to compensate his shortfalls in worship and so attain salvation from such shortcomings. Furthermore, charity [ sadaqah ] is efficacious in averting calamities and punishment.
Sahih of Bukahri and Muslim record on the authority of Sayyidna Abu Hurairah ؓ that a person asked the Messenger of Allah ﷺ : “ Which sadaqah attracts most reward?” The Messenger of Allah replied: “ To spend in Allah’ s way when a person is in a state of good health, and yet he fears, in view of future needs, that if he spends the wealth he may become poor.” Then he continued: “ Do not delay spending in Allah’ s way until such time when your death reaches your throat, and at that moment you instruct (your heirs), ‘Give this much to so-and-so and give this much for such and such work.”’
فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ (…and he says, “ My Lord, would you not respite me to a near term, and I will pay sadaqah (alms) and will become one of the righteous…63:10). Sayyidna Ibn ‘Abbas ؓ says, in the interpretation of this verse, that if Zakah was due on a person and he failed to pay it, and Hajj was obligatory and he failed to perform it, he will express this desire when death approaches him. He will want a little more time so that he can give sadaqah and أَكُن مِّنَ الصَّالِحِينَ ‘become one of the righteous’ [ 10] In other words, he will also desire that he is given a little more time so that he may act righteously by fulfilling his obligations that he has missed out and repent and ask pardon for the forbidden and abominable acts he might have indulged in. but Allah makes it clear in the next verse that once his time has come, He (Allah) will not give any more time to anyone. This desire at that stage is futile.
Al-Hamdullah
The commentary on
Surah Al-Munafiqun
Ends here
Herhangi birinize ölüm gelip de Rabbine şöyle demeden önce sizi rızıklandırdığımız mallardan infak edin: "Rabbim! Beni az bir süreye kadar geciktirsen de malımdan Allah yolunda sadaka verip de Yüce Allah'ın, amelleri düzgün olan salih kullarından olsaydım.''
Ed elargite parte del sostentamento che Allāh vi ha concesso, prima che la morte raggiunga uno di voi e questi dica al suo Dio: "Dio mio, potresti concedermi una breve tregua, così da elargire parte dei miei beni per la causa di Allāh e così da essere uno dei buoni sudditi di Allāh, coloro che hanno migliorato le loro azioni?"
Spend from the wealth that Allah has provided to you before death comes to one of you and he says to his Lord: Lord, if only You would reprieve me for a short while, I would give charity from my wealth in Allah’s path and I would be one of Allah’s righteous servants whose actions are righteous.
Gasten de la riqueza que Al-lah les ha provisto antes de que la muerte les sobrevenga y entonces le digan a su Señor: “Señor, si tan solo me concedieras un poco más de tiempo, daría caridad de mi riqueza por la causa de Al-lah y sería uno de los siervos justos de Al-lah”.
Dépensez des biens dont Allah vous a pourvus avant que l’un de vous ne soit rattrapé par la mort et qu’il ne dise à son Seigneur: Ô Seigneur, si seulement tu reportais ma mort d’une courte durée afin que je fasse l’aumône pour la cause d’Allah et que je sois l’un des serviteurs vertueux d’Allah qui accomplissent de bonnes œuvres.
Udjeljujte dio imetka kojim vas je Allah opskrbio, prije nego što vam smrt dođe, pa kažete svome Gospodaru: "Gospodaru, kada bi nas vratio samo malo, pa da dijelimo svoj imetak na Allahovom putu i da budemo među dobrim robovima koji čine lijepa djela."
Or Allah ne reporte jamais le terme d’une âme lorsque sa vie s’achève. Allah sait le mieux ce que vous faites. Rien de vos agissements ne Lui échappe et Il vous rétribuera selon leur nature bonne ou mauvaise.
Hindi mag-aantala si Allāh – kaluwalhatian sa Kanya – sa isang kaluluwa kapag dumating ang taning nito at nagwakas ang buhay nito. Si Allāh ay Mapagbatid sa anumang ginagawa ninyo: walang nakakukubli sa Kanya na anuman mula sa mga gawain ninyo, at gaganti sa inyo sa mga ito. Kung mabuti ay mabuti [ang ganti] at kung masama ay masama [ang ganti].
The biggest problem for a man is the inevitability of the Hereafter. But the consideration of riches and children make a man unmindful of it. Man should know that riches and children are not the final goal but the blessings which are given to him so that he may utilise them for God’s work. He should therefore use them to improve his life in the Hereafter. But man, in his stupidity, takes them to be his goal. When such people come face to face with their eventual final fate, they will experience only frustration and regret.
Allah không bao giờ trì hoãn một khoảnh khắc nào cho linh hồn một khi đã mãn hạn tức đã hết tuổi đời của nó trên thế gian. Và Allah là Đấng luôn am tường hết mọi điều tốt xấu mà các ngươi làm, và Ngài sẽ thưởng phạt công minh cho những việc làm đó của các ngươi. Ai làm tốt được tốt và ai làm xấu gặp xấu.
Allāh, gloria Sua, non rinvia un'anima quando giunge la sua ora e la sua fine, e Allāh è ben Informato di ciò che fate, nessuna vostra azione Gli è nascosta e vi ricompenserà per questo: se buona con il bene, se malvagia con il male.
Namun, Allah -Subhānahu wa Ta'āla- sekali-kali tidak menunda kematian seseorang bila telah tiba masanya dan habis umurnya. Allah Maha Mengetahui apa yang kalian lakukan, tidak ada sesuatu pun dari perbuatan kalian yang luput dari-Nya, dan Dia akan membalas kalian atas perbuatan tersebut; jika baik maka dibalas dengan kebaikan, namun jika buruk maka akan dibalas dengan keburukan.
Allah(may He be glorified), will never reprieve a soul when its time comes and its life has ended. Allah is aware of what you do. Nothing of that is hidden from Him and He will recompense you for the same, if good then with good, and if evil then with bad.
Kada čovjeku dođe rok smrti, Allah mu život neće produžiti. On zna šta radite, ništa Mu nije skriveno i On će vas adekvatno tretirati za vaša djela: ako budu dobra, biće i vama dobro, a ako budu loša, čeka vas loš kraj.
Allah -Subhanehu ve Teâlâ-, eceli gelen ve ömrü sona eren kimsenin ecelini (ölümünü) ertelemez. Allah, yaptıklarınızdan hakkıyla haberdardır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Bunlara göre size karşılığınızı verecektir. Eğer hayır ise (karşılığı) hayır, şer ise şer (ceza) olarak verilir.
Al-lah no concederá más tiempo a ningún alma cuando llegue su momento y su vida haya terminado. Al-lah es consciente de lo que hacen. Nada está oculto para Él y Él los retribuirá conforme a sus obras, si son buenas con el bien, y si son malas con el mal.
