1- Sana “enfâl”i soruyorlar. De ki: “Enfâl, Allah’ın ve Râsulü’nündür. O halde Allah’tan korkup sakının ve aranızı düzeltin. Eğer mü’min iseniz Allah’a ve Râsulü’ne itaat edin.”
2- Mü’minler ancak o kimselerdir ki, Allah anıldığı zaman kalpleri titrer, O’nun âyetleri kendilerine okunduğu zaman imanlarını artırır ve ancak Rab’lerine tevekkül ederler.
3- Onlar, namazı dosdoğru kılar ve kendilerine rızık olarak verdiklerimizden infak ederler.
4- İşte onlar gerçek mü’minlerin ta kendileridir. Onlar için Rab’leri katında dereceler, mağfiret ve bitmez tükenmez bir rızık vardır.
(Medine’de inmiştir, 75 âyettir)
1. Enfâl, Yüce Allah’ın bu ümmete kâfirlerin mallarından fazladan (nafile) olarak verdiği ganimetlerdir. Bu sûrede yer alan bu âyet-i kerimeler, müslümanların müşriklerden ilk olarak büyük miktarda ganimet aldıkları Bedir gazvesi hakkında inmiştir. Bu ganimetler dolayısı ile kimi müslümanlar arasında bazı anlaşmazlıklar baş göstermişti. Bunun üzerine bu ganimetler hakkında Allah Rasûlüne soru sordular. Yüce Allah da bu buyrukları indirdi:“Sana enfâl’i” ne şekilde ve kimlere paylaştırılacağını “soruyarlar.” Sen de onlara “de ki: Enfâl Allah’ın ve Rasûlünündür.” Bu ganimetleri istedikleri gibi paylaştırırlar. Sizin Allah’ın ve Rasûlünün hükmüne itiraz etmeniz söz konusu olamaz. Aksine size Allah ve Rasûlü hüküm verdiği takdirde hükümlerine razı olmak ve bu konuda onların emirlerine teslimiyetle bağlanmak düşer. Bu mana Yüce Allah’ın:“O halde Allah’tan korkup sakının”buyruğunun kapsamına girmektedir ki, bu da emirlerine riâyet etmek ve yasaklarından kaçınmak sureti ile olur.“Ve aranızı düzeltin.” Yani aranızdaki kin, güzel ilişkilerin koparılması ve birbirinize sırt dönmek gibi olumsuz ilişkileri karşılıklı sevgi, muhabbet ve birbirinizi görüp gözetmek sureti ile düzeltin. Bu yolla sözbirliği gerçekleşir ve ilişkilerinizi koparmaktan ötürü ortaya çıkmış düşmanlık, anlaşmazlık ve çekişmeler de ortadan kalkar. “Arayı düzeltme”nin kapsamına mü’minlere karşı güzel ahlaklı davranmak, onların kötü davranışta bulunanlarını affedip bağışlamak da girer. Çünkü böylelikle kalplerde yer alan kin ve birbirine sırt çevirme gibi duyguların önemli bir bölümü ortadan kalkar.
İşte bütün bu emirleri kapsayan da Yüce Allah’ın:“Eğer mü’min iseniz Allah’a ve Rasûlüne itaat edin” buyruğudur. Çünkü iman Allah’a ve Rasûlüne itaate davet eder. Nitekim Allah’a ve Rasûlüne itaat etmeyen birisi de mü’min değildir. Allah’a ve Rasûlüne itaati eksik olan kimsenin bu eksikliğinin sebebi de imanındaki eksikliktir.
İman; övülmeyi, hakkında güzellikle söz edilmeyi ve tam anlamı ile kurtuluşu sağlayan kâmil iman ve kamil olmayan iman olmak üzere iki kısım olduğundan dolayı Yüce Allah, kâmil imanı söz konusu ederek şöyle buyurmaktadır:
2. “Mü’minler” bu kelimenin (ٱلۡمُؤۡمِنُونَ ) başındaki “elif-lâm” harf-i tarifi istiğrak içindir; yani bu müminler imanın gerektirdiği bütün şer’i hükümleri kapsayan bir imana sahiptirler. “...ancak o kimselerdir ki Allah anıldığı zaman kalpleri titrer”ürperir. Bu, onların Yüce Allah’tan saygı içinde kormalarını ve O’nun haram kıldığı şeylerden de kaçınmalarını gerektirir. Çünkü Yüce Allah’tan korkmanın en büyük alameti, bu korkunun kişiyi günahlardan alıkoymasıdır.“O’nun âyetleri kendilerine okunduğu zaman imanlarını artırır.”Bu da şöyle olur: Bu buyrukları can kulağı ile dinler ve üzerinde iyice düşünmek için kalplerini uyanık tutarlar. İşte bu da imanlarını artırır. Çünkü iyice düşünmek, kalbin amelleri arasında yer alır. Diğer taraftan böyle bir dinlemenin, unutmuş olduklarını hatırlamalarını, bilmedikleri şeyleri anlamlarını sağlaması ya da kalplerinde hayra karşı bir istek, Rablerinin lütuf ve ihsanına gerçek bir özlem uyandırması yahut da Allah’ın cezalarından korkmalarını ve masiyetlerden çekinmelerini sağlaması kaçınılmazdır. İşte bütün bunlar da imanı artıran hususlardandır.“Ve ancak” hiçbir ortağı bulunmayan “Rab’lerine tevekkül ederler.” Yani menfaatlerini gerçekleştirmek, dinî ve dünyevî zararları önlemek hususunda Rab’lerine yürekten güvenip dayanırlar. Yüce Allah’ın, bu arzularını gerçekleştireceğine inanırlar. Tevekkül, amellere sevkeden bir güçtür. Ameller de tevekkül olmaksızın meydana gelmeyeceği gibi kemale de erişemez.
3. “Onlar” farz olsun, nafile olsun “namazı” hem zahirî amelleriyle hem namazın ruhunu ve özünü oluşturan kalp huzuru gibi batıni amelleri ile “dosdoğru kılar ve kendilerine rızık olarak verdiklerimizden infak ederler.” Zekât, keffaretler, zevcelerin, yakın akrabanın ve kölelerin nafakalarının temini gibi farz olan infakları da bütün hayır yollarında tasaddukta bulunmak gibi müstehab olan infakları da yerine getirirler.
4. “İşte onlar” bu niteliklere sahip olanlar “gerçek mü’minlerin ta kendileridir.” Çünkü bunlar batınî ameller ile zahirî amelleri, ilim ve ameli, Allah’ın hakları ile kulların haklarını bir arada ifa ederek İslâm’ı ve imanı da bir arada gerçekleştirmiş kimselerdir. Yüce Allah kalbî amelleri daha önce zikretmiştir. Çünkü onlar, azaların amellerinin temelini teşkil ederler ve onlardan daha faziletlidirler.
Bu buyruklarda imanın artıp eksildiğine delil vardır. İman itaatlerin işlenmesi ile arttığı gibi onların aksinin yapılması ile de eksilir. Diğer taraftan kulun, her zaman için imanını gözden geçirmesi ve onu artırması gerekir. Bunu öncelikle sağlayan şey ise Yüce Allah’ın Kitabı üzerinde dikkatle düşünmek ve anlamlarını tefekkür etmektir.
Daha sonra Yüce Allah gerçek mü’minlerin mükâfatını söz konusu ederek şöyle buyurmaktadır:“Onlar için Rab’leri katında dereceler” yani amellerinin üstünlüğüne uygun olan yüksek dereceler, günahları için de “mağfiret ve bitmez tükenmez bir rızık vardır.” Bu ise Yüce Allah’ın lütuf ve ihsan yurdu olan cennette hazırlamış olduğu, hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından bile geçmeyen nimetlerdir. Bu da iman bakımından onların derecesine ulaşamayan kimselerin, cennete girmekle birlikte Allah’ın mükemmel lütuf ve ihsanından onlaırn nail oldukları mükâfaatlara nail olamayacağına delildir.
Yüce Allah bu büyük ve mübarek gazveye dair açıklamalarda bulunmadan önce mü’minlerin yerine getirmekle yükümlü oldukları birtakım nitelikleri söz konusu etmektedir. Çünkü bunları gerçekleştiren kimsenin hali istikamet bulur ve amelleri de -ki bunların en büyüklerinden birisi Allah yolunda cihaddır- salih olur.
O Poslaniče, ashabi te pitaju o tome kako i ko dijeli ratne plijenove? Reci: "Ratni plijenovi pripadaju Allahu i Njegovom Poslaniku, i Allah i Njegov Poslanik sude kako će se dijeliti, a vi se morate tome predati i pokoriti. Bojte se Allaha, o vjernici, i primijenite ono što je Allah naredio i klonite se onoga što je zabranio, popravite vaše međusobne odnose ljubavlju, spajanjem, lijepim ophođenjem, opraštanjem, i budite pokorni Allahu i Njegovom Poslaniku ako ste pravi vjernici, jer vjerovanje iziskuje pokornost i udaljenost od griješenja." Ovo pitanje je postavljeno nakon bitke na Bedru.
I tuoi compagni, o Messaggero, ti interrogano sul bottino: "Come deve essere diviso? Chi dovrebbe ottenerlo?" Di', o Messaggero di Allāh, in risposta alla loro domanda: "Il bottino spetta ad Allāh e al Suo Messaggero, e le decisioni riguardo la sua distribuzione spettano ad Allāh e al Suo Messaggero. Non dovete fare altro che obbedire e sottomettervi. Temete Allāh, o credenti, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e risolvete l'inimicizia e la discordia tra di voi tramite il dono e la convivialità, la buona educazione ed il perdono. Attenetevi all'obbedienza ad Allāh e all'obbedienza al Suo Messaggero, se siete realmente credenti, poiché la fede conduce all'obbedienza e alla lontananza dalla disobbedienza. Tale domanda venne posta dopo i fatti di Badrبدر.
Your Companions ask you O Messenger about the gains of war and how to distribute it, and who it should be for. Say to them: 'The gains of war are for Allah and His Messenger to distribute, and it is only incumbent on you to accept and comply in the matter, so be mindful of Allah, following what He instructed and staying away from what He had prohibited, correct disagreements between yourselves and mend bad relations, and develop good terms with each other through treating each other in a good way and forgiving each other. Follow Allah and His Messenger if you are true believers, for surely faith leads to doing good and staying away from disobedience.' This matter came up after the Battle of Badr.
Nagtatanong sa iyo ang mga Kasamahan mo, O Sugo, tungkol sa mga samsam sa digmaan kung papaano kang nagbabahagi ng mga ito at kung magiging sa kanino ang bahagi? Sabihin mo, O Sugo, bilang sumasagot sa tanong nila: "Ang mga samsam sa digmaan ay ukol kay Allāh at sa Sugo Niya. Ang patakaran sa mga ito ay sa kay Allāh at sa Sugo Niya kaugnay sa pamamalakad at pamamahagi, kaya walang kailangan sa inyo kundi ang pagpapaakay at ang pagpapasakop." Kaya mangilag kayong magkasala kay Allāh, O mga mananampalataya, sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Magsaayos kayo ng nasa pagitan ninyo na pagpuputulan ng ugnayan at pagtatalikuran sa pamamagitan ng pagmamahalan, pag-uugnayan, kagandahan ng kaasalan, at pagpapaumanhin. Manatili kayo sa pagtalima kay Allāh at sa Sugo Niya kung kayo ay totohanang mga mananampalataya dahil ang pananampalataya ay nagbubuyo sa pagtalima at paglayo sa pagsuway. Nangyari ang tanong na ito matapos ng labanan sa Badr.
Các bằng hữu của Ngươi hỏi Ngươi - hỡi Thiên Sứ - về chiến lợi phẩm; họ sẽ phân chia như thế nào? Và ai là người xứng đáng nhận được nó ? Hãy bảo họ - hỡi Thiên Sứ - trong sự từ tốn đáp lại họ:"Chiến lợi phẩm đó là của Allah và Thiên Sứ của Ngài, thế nên hãy dùng giáo luật của Allah và Thiên sứ của Ngài để phân phát chia, bởi thế sẽ không có sự lựa chọn nào khác cho các người ngoài việc chỉ biết vâng lời và phục tùng thôi. Bởi thế, hãy kính sợ Allah - hỡi những người có đức tin - và phục tùng mệnh lệnh của Ngài, kiềm hảm bản thân trước những điều mà Ngài nghiêm cấm và hãy giải quyết theo một cách thỏa đáng giữa các ngươi với nhau trong sự kết nối, thắt chặt lại với nhau bằng một mối quan hệ thân thiện và luôn tỏ ra thái độ ôn hòa lẫn sự nhân từ. Do đó, hãy là người phục tùng Allah và Thiên Sứ của Ngài nếu các ngươi là người có đức tin thật sự; Vì quả thật, Đức tin sẽ đưa ngươi thành người luôn tuân thủ và kéo ngươi tránh xa điều tội lỗi". Câu hỏi được hỏi sau khi chiến thắng trận đánh Badr.
Ey Resul! Ashabın: "Ganimetlerin taksim edilmesi nasıl olur ve taksim edilen ganimetler kimlere verilir? diye sana soruyorlar. Ey Resul! Onların sorularına cevap olarak şöyle de: Ganimetler, Allah'a ve resulüne aittir. Ganimetlerin tasarruf ve dağıtımındaki hüküm Allah'a ve resulüne aittir. Sizin üzerinize düşen sadece boyun eğip teslim olarak Yüce Allah'tan korkmanızdır. Ey Müminler! Allah'ın emirlerine uyarak, yasaklarından kaçınarak Yüce Allah'tan korkun. Aranızdaki ayrılık ve düşmanlığı, sevgiyle, birbirinizle bağlarınızı devam ettirerek, güzel ahlak ve affedici olarak ıslah ediniz. Eğer gerçekten Müminseniz; Allah'ın ve resulünün itaatine bağlı kalınız. Çünkü iman, itaat etmeyi ihya edip harekete geçirir, isyan etmekten ve günah işlemekten alıkoyar. Bu soru sorma hadisesi Bedir savaşının ardında gerçekleşmiştir.
Which was revealed in Al-Madinah
There are seventy-five Ayat in this Surah. The word count of this Surah is one thousand, six hundred and thirty-one words and its letters number five thousand, two hundred and ninety-four.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah the Most Gracious, the Most Merciful
Meaning of Anfal
Al-Bukhari recorded that Ibn `Abbas said, "Al-Anfal are the spoils of war." Al-Bukhari also recorded that Sa`id bin Jubayr said, "I said to Ibn `Abbas, `Surat Al-Anfal' He said, `It was revealed concerning (the battle of) Badr."' `Ali bin Abi Talhah reported, as Al-Bukhari recorded from Ibn `Abbas without a chain of narration, that Ibn `Abbas said, "Al-Anfal are the spoils of war; they were for the Messenger of Allah ﷺ, and none had a share in them." Similar was said by Mujahid, `Ikrimah, `Ata', Ad-Dahhak, Qatadah, `Ata' Al-Khurasani, Muqatil bin Hayyan, `Abdur-Rahman bin Zayd bin Aslam and several others. It was also said that the Nafl (singular for Anfal) refers to the portion of the spoils of war that the commander gives to some of the fighters after dividing the bulk of the spoils. It was also said that Anfal refers to the Khumus; one-fifth of the captured goods after four-fifths are divided between the fighters. It was also said that the Anfal refers to the Fay', the possessions taken from the disbelievers without fighting, and the animals, servants or whatever other possessions escape from the disbelievers to Muslims.
Ibn Jarir recorded that `Ali bin Salih bin Hay said: "It has reached me that,
يَسْأَلُونَكَ عَنِ الأَنفَالِ
(They ask you about Al-Anfal) is about the divisions. This refer to what the Imam gives to some squads in addition to what is divided among the rest of the soldiers."
The Reason behind revealing Ayah 8:1
Imam Ahmad recorded that Sa`d bin Malik said, "I said, `O Allah's Messenger, Allah has brought comfort to me today over the idolators, so grant me this sword.' He said,
«إِنَّ هَذَا السَّيْفَ لَا لَكَ وَلَا لِي، ضَعْه»
(This sword is neither yours nor mine; put it down.) So I put it down, but said to myself, `The Prophet might give this sword to another man who did not fight as fiercely as I did.' I heard a man calling me from behind and I said, `Has Allah revealed something in my case' The Prophet said,
«كُنْتَ سَأَلْتَنِي السَّيْفَ وَلَيْسَ هُوَ لِي، وَإِنَّهُ قَدْ وُهِبَ لِي، فَهُو لَك»
(You asked me to give you the sword, but it is not for me to decide about. However, it has been granted to me (by Allah), and I give it to you.) So Allah sent down this Ayah,
يَسْأَلُونَكَ عَنِ الأَنفَالِ قُلِ الأَنفَالُ لِلَّهِ وَالرَّسُولِ
(They ask you about Al-Anfal. Say: "Al-Anfal are for Allah and the Messenger").
Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith, At-Tirmidhi said, "Hasan Sahih".
Another Reason behind revealing the Ayah 8:1
Imam Ahmad recorded that Abu Umamah said, "I asked `Ubadah about Al-Anfal and he said, `It was revealed about us, those who participated in (the battle of) Badr, when we disputed about An-Nafl and our dispute was not appealing. So Allah took Al-Anfal from us and gave it to the Messenger of Allah ﷺ. The Messenger ﷺ divided it equally among Muslims."'
Imam Ahmad recorded that Abu Umamah said that `Ubadah bin As-Samit said, "We went with the Messenger of Allah ﷺ to the battle of Badr. When the two armies met, Allah defeated the enemy and some of us pursued them inflicting utter defeat and casualties. Another group of us came to the battlefield collecting the spoils of war. Another group surrounded the Messenger of Allah ﷺ, so that the enemy could not attack him suddenly. When it was night and the various army groups went back to our camp, some of those who collected the spoils said, `We collected it, so none else will have a share in it.' Those who went in pursuit of the enemy said, `No, you have no more right to it than us. We kept the enemy away from the war spoils and defeated them.' Those who surrounded the Messenger of Allah ﷺ to protect him said, `You have no more right to it than us, we surrounded the Messenger of Allah ﷺ for fear that the enemy might conduct a surprise attack against him, so we were busy.' The Ayah,
يَسْأَلُونَكَ عَنِ الأَنفَالِ قُلِ الأَنفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُواْ اللَّهَ وَأَصْلِحُواْ ذَاتَ بِيْنِكُمْ
(They ask you about Al-Anfal (the spoils of war). Say: "Al-Anfal are for Allah and the Messenger." So fear Allah and settle all matters of difference among you.) was revealed and the Messenger of Allah ﷺ divided the Anfal equally between Muslims."'
«وَكَانَ رَسُولُ اللهِ صلى الله عليه وسلّم إِذَا أَغَارَ فِي أَرْضِ الْعَدُوِّ نَفَلَ الرُّبُعَ، فَإِذَا أَقْبَلَ وَكُلّ النَّاسِ رَاجِعًا نَفَلَ الثُّلُث»
(And Allah's Messenger would give a fourth for Anfal when there was a surprise attack in the land of the enemy, and when there was a confrontation then a third to the people who returned).
The Prophet used to dislike the Anfal and encouraged strong fighters to give some of their share to weak Muslim fighters. At-Tirmidhi and Ibn Majah collected a similar narration for this Hadith, and At-Tirmidhi said, "Hasan".
Allah said,
فَاتَّقُواْ اللَّهَ وَأَصْلِحُواْ ذَاتَ بِيْنِكُمْ
(So have Taqwa of Allah and settle all matters of difference among you,)
The Ayah commands, have Taqwa of Allah in all your affairs, settle matters of differences between you, do not wrong each other, do not dispute, and do not differ. Certainly, the guidance and knowledge that Allah has granted you is better than what you are disputing about such as Al-Anfal,
وَأَطِيعُواْ اللَّهَ وَرَسُولَهُ
(and obey Allah and His Messenger,) in the division that the Messenger makes according to Allah's order. The Prophet only divided according to what Allah ordained, which is perfectly just and fair. Ibn `Abbas commented on this Ayah, "This is a command from Allah and His Messenger to the believers, that they should have Taqwa of Allah and settle all matters of differences between them." A similar statement was reported from Mujahid. As-Suddi also commented on Allah's statement,
فَاتَّقُواْ اللَّهَ وَأَصْلِحُواْ ذَاتَ بِيْنِكُمْ
(So have Taqwa of Allah and settle all matters of difference among you), meaning "Do not curse each other."
Ô Messager, tes Compagnons te demandent comment tu répartis le butin et au profit de qui reviennent ses parts? Ô Messager, réponds-leur: Le butin appartient à Allah et à Son Messager et c’est à eux qu’il revient de décider comment en disposer et comment le partager. Vous n’êtes donc tenus que d’obéir et de vous soumettre. Craignez donc Allah, ô croyants, en vous conformant à Ses commandements et en délaissant Ses interdits. Rétablissez les liens qui se sont rompus entre vous en faisant preuve de bonne entente, d’amitié, d’un bon comportement et en pardonnant. Obéissez à Allah et à Son Messager si vous êtes véritablement croyants, puisque la foi exhorte à obéir et à ne pas désobéir. Cette question sur la répartition du butin fut posée par les Compagnons suite à la Bataille de Badr.
Commentary
This verse is related to an event which came to pass in the battle of Badr. If this event is kept in sight before going to the detailed explanation of the verse, it will make it easy to understand.
What happened is that Muslims, when they won in the battle of Badr - the first confrontation of Kufr and Islam - they had some war spoils on their hands. Its distribution led to a state of affairs among the noble Companions which did not befit the high standard of sincerity and unity around which the whole life of these blessed souls was moulded. Therefore, it was within the very first verse, that the standing policy on this subject was settled for ever - so that, there remains nothing in the hearts of this group of people blessed with sanctity, except truth, sincerity, unity and sacrifice.
Details of this event have been reported in the Musnad of Ahmad, Tirmidhi, Mustadrak of Hakim and elsewhere in the words of Sayyidna ` Ubadah ؓ who was a participant in the battle of Badr. According to the report, someone asked Sayyidna ` Ubadah ibn Samit about the meaning of the word: al-anfal in the verse cited above. He said, 'This verse has,, of course, been revealed about us, .that is, about participants in the battle of Badr. This was in the background of some difference of opinion which arose among us as to the distribution of war spoils and which affected our moral conduct adversely. Then, through this verse, Allah Ta` ala took away the spoils from our hands and entrusted them with the Holy Prophet ﷺ who distributed them equally over all those who had participated in the Jihad of Badr.
The situation at the battle of Badr was that all of us marched out with the Holy Prophet ﷺ . It was after a tough fight between the two groups that Allah Ta` ala had the enemy defeated. At this
point, our forces were split in three sub-groups. Some pursued the enemy so that they would not come back. Some went on to collect spoils left by the disbelievers, while some others formed a cordon around the Holy Prophet ﷺ and kept guarding him against any surprise attack by the enemy in ambush somewhere. When fighting was over, the night came and everyone returned to home base, those who had collected spoils said: We have collected this booty, therefore, no one but us has a share in it. And those who had pursued the enemy said: You do not deserve it more than us because we were the ones who forced the enemy to retreat and run and which gave you the opportunity to collect spoils in peace . And those who remained standing around the Holy Prophet ﷺ to protect him said: If
we wanted to, we too could have joined you in collecting the spoils with you, but we devoted ourself to the task of seeing that the Holy Prophet ﷺ remains protected, so, we too are deserving of it.
This conversation among the Companions ؓ ultimately reached the Holy Prophet ﷺ whereupon this verse cited above was revealed. It made it very clear that the spoils belonged to Allah. There was none to own it or stake a claim over it, except the one to whom the Holy Prophet ﷺ would give it. As for the Holy Prophet ﷺ he distributed the spoils equally over all participants of the Jihad as ordained Divinely. (Ibn Kathir) Everyone was pleased with this decree of Allah and His Messenger - and naturally ashamed of the unbecoming state of affairs which arose between them because of their mutual approach to remain ahead of the others.
Also in the Musnad of Ahmad, reported there is another event which spells out the background in which this verse was revealed. It has been narrated by Sayyidna Sa'd ibn Abi Waggas ؓ . He says: ` My brother, ` Umayr fell a martyr in the battle of Badr. Out of the disbelievers who were arrayed against him, I killed Said ibn al-` As. I took his sword and presented myself before the Holy Prophet ﷺ I wished that this sword be given to me. But, the Holy Prophet ﷺ ordered me to deposit it with the spoils. I was duty-bound to obey his order, but my heart ached with the thought that my brother laid down his life in this Jihad and I killed the enemy confronting him and took possession of his sword, yet that too was taken away from me. However, despite this thought, I stepped forward to carry out the Commander's command and deposit the sword with the spoils. But, I had hardly gone far enough when this verse of Surah Al-Anfal was revealed to the Holy Prophet ﷺ who called me back and let me have this sword.' According to some other narrations, it is also reported that Sayyidna Sa'd ؓ had himself requested the Holy Prophet ﷺ that the particular sword be given to him, but he had said: ` This is not my property which I could give to someone, nor is this owned by you. Deposit it with the rest of the spoils. This matter will be decided in accordance with what Allah decrees.' (Ibn Kathir, Mazhari)
It is not unlikely that both these events may have come to pass and the verse may have been revealed in answer to both.
A detailed explanation of the verse:
Here, the word: انفال (al-anfal) is the plural of نفل nafl which means grace and reward. Nafl Salah, Sawm and Sadaqah are called Nafl because they are not compulsory or obligatory on anyone. Those who do these do so out of their free will. In the terminology of Qur'an and Sunnah, the words nafl and anfal are also used for spoils or booty obtained from the disbelievers at the time of Jihad. But, the Qur'an has used three words to carry this sense, that is, انفال : anfal, ghanimah and fai'. The word: anfal appears right here in the present verse. As for the word: غنیمہ ghanimah, its details will appear in verse 41 of this very Surah. Then, details relating to the word: is فییء fai' find mention in Surah Al-Hashr: وَمَا أَفَاءَ اللَّـهُ ; (and what Allah made His Messenger get - 59:6). The meanings of these three words differ with slight variation. Since the difference between them is slight, there are occasions when one word is used for the other to mean spoils in the absolute sense. Ghanimah generally carries the sense of booty obtained from the adversary through fighting in Jihad. Fai': is booty obtained from the disbelievers without active fighting and killing, whether they abandon it or agree to give it up voluntarily. Then, nafl and anfal are also used to refer to the reward which the Supreme Commander of Jihad may bestow upon a particular Mujahid in return for his exemplary performance. This meaning has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ as in Tafsir Ibn Jarir. (Ibn Kathir) Then, there are occasions when spoils as such are also identified through the terms of nafl and anfal. In this verse, most commentators have gone by this very general meaning. The same general meaning has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ in the Sahih of Al-Bukhari. The truth of the matter is that this word is used to carry both meanings, the general and the particular. Therefore, no difference exists here. And the best explanation in this connection has been given by Imam Abu ` Ubayd in his Kitab al-Amwal. He says: Lexically, nafl means grace, reward or gift - and it is a very special blessing of Allah Ta` ala bestowed upon the Muslim Ummah, the most fortunate recipients of His mercy - in that the properties obtained from disbelievers through fighting in Jihad were made lawful for Muslims. Otherwise, the practice did not exist among past communities. In fact, the law which governed spoils was that such property was not lawful for anyone. All spoils were collected and deposited at one place, then, a fire or lightening would come from the heavens and burn it up. This was supposed to be a sign indicating that the God-oriented fighting was acceptable in His sight. If spoils so collected and deposited were not burnt up by the lightening from the heaven, it was supposed to be a sign that the effort was not acceptable. Therefore, the later spoils were considered rejected and ill-omened because of which it was not used by anyone.
Based on a narration from Sayyidna Jabir ؓ عنہ appearing in Al Bukhari and Muslim, the Holy Prophet ﷺ has been reported to have said: I have been blessed with five things which were not given to any prophet or his community before me. One of the five is: اُحِلَّت لی الغنایم ولم تحل لاحد قبلی that is, 'made lawful for me are the spoils, though they were not lawful for anyone before me.'
The injunction of 'anfal' given in the cited verse is: "The spoils are for Allah and the Messenger." What it means is that its real ownership is that of Allah while the right of their disposal rests with the Messenger of Allah who distributes these in accordance with the command of Allah at his discretion.
Therefore, a group of leading authorities in Tafsir, with Sayyidna ` Abdullah ibn ` Abbas ؓ Mujahid, ` Ikrimah, Suddiyy and some others among them, have said that this injunction was operative during the early period of Islam when the law of the distribution of spoils which is going to appear in the fifth section of this very verse was yet to be revealed - because there spoils as a whole have been left at the discretion of the Holy Prophet ﷺ who was to dispose them off as he wished.
The detailed injunctions which appear later enjoin that one-fifth of the entire spoils should be deposited in the Bayt al-Mal (Treasury of the Muslim State) to cover the needs of common Muslims, and the remaining four-fifth should be distributed among Jihad participants under a particular law the details of which appear in authentic Ahadith. This detailed statement abrogated the first verse of Surah Al-Anfal - and some respected elders have stated that there is no case of abrogation at this place. Instead, the difference here is that of brevity and detail. The first verse of Surah Al-Anfal is brief with its details appearing in verse 41. However, Fai' property the injunctions about which have been taken up in Surah Al-Hashr (59) has been placed totally at the disposal of the Holy Prophet ﷺ who may act as he wishes at his discretion. Therefore, when describing the injunctions at that place, it has also been said: وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (that is, and what the Messenger gives you take it, and what he stops you from leave it - 59:7).
These details tell us that 'spoils' refers to properties which are obtained through Jihad confrontation, and Fai' properties are what is obtained without fighting and killing in Jihad. As for the word: al-Anfal, it is used for both, whether the sense be general or particular, and it is also used for the reward which is bestowed by the Commander-in-Chief of Jihad on a Ghazi (living Muslim warrior of a victorious Jihad force).
In this connection, there are four forms of giving awards to Ghazies in Jihad which date back to the blessed times of the Holy Prophet ﷺ :
1. That it is proclaimed that whoever kills an adversary will become the owner of properties obtained from the soldier killed by him. This property will just not be deposited with the rest of the spoils.
2. That a group is taken out from the larger army and is sent on Jihad to a particularly targeted area with the orders that the spoils obtained from that area will belong to the particular group sent there - subject to the obligation that one-fifth of the property thus obtained will be deposited in Bayt al-Mal (Treasury of the Muslim State) to be used to cover the needs of common Muslims.
3. That a particular Ghazi is given something out of the one-fifth of spoils deposited in the Bayt al-Mal in return for his distinct achievement by the Amir of Jihad under his discretion.
4. That a certain portion from the entire spoils is set aside to be given as reward to the serving cadre of the Jihad force, such as those who attend to the horses of Mujahidin and help them with their chores. (Ibn Kathir)
The substance of the verse is: Addressing the Holy Prophet ﷺ ، Allah Ta` ala has said: People ask you about the spoils. You tell them that the spoils are for Allah and the Messenger, that is, no one holds a claim on them, or is their owner. Whatever the Messenger of Allah decides under the command of Allah Ta` ala shall be the operative law.
Unity among People is Based on Taqwa
In the last sentence of the verse, it was said: فَاتَّقُوا اللَّـهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّـهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ (So, fear Allah, and set your relations right, and obey Allah and His Messenger, if you are believers). This is addressed to the Companions of the Holy Prophet ﷺ . The reference is to what happened at the battle of Badr when the noble Companions ؓ had differed among themselves about the distribution of spoils and which posed the danger that their mutual relations may become strained. Through this verse, Allah Ta` ala has Himself settled the matter of the distribution of spoils. Now, they are to retrain- their hearts for the better and set their relations right. The core of the method proposed is Taqwa, the fear of Allah, the sense of being responsible before Him.
Experience bears out that under the active influence of a heart filled with the fear of Allah and 'Akhirah, major disputes get resolved in no time and deep-rooted hatreds evaporate in thin air.
Therefore, after proposing the method of Taqwa in this verse, it was said: أَصْلِحُوا ذَاتَ بَيْنِكُمْ , of that is, 'set your relations right' through Taqwa.
After that, it was further explained by saying: إِن كُنتُم مُّؤْمِنِينَ (and obey Allah and His Messenger, if you are believers) that is, the obedience to Allah and the Messenger should be total and perfect, if you are believers. In other words, 'Iman (faith) demands I to ah (obedience) and Itaah (obedience) is the outcome of Taqwa (the fear of Allah). When people become the practitioners of these virtues, their mutual disputes shall stand resolved automatically and hearts shall be filled with love rather than hostility.
"Mereka menanyakan kepadamu tentang (pembagian) harta rampasan perang. Katakanlah, 'Harta rampasan perang itu kepunyaan Allah dan Rasul, sebab itu bertakwalah kepada Allah dan perbaikilah hubungan di antara sesamamu, dan taatlah kepada Allah dan RasulNya jika kamu adalah orang-orang yang beriman.' Sesungguhnya orang-orang yang beriman itu adalah mereka yang apabila disebut nama Allah, gemetarlah hati mereka, dan apabila dibacakan kepada mereka ayat-ayatNya, bertambahlah iman mereka (karenanya) dan kepada Rabb-lah me-reka bertawakal, (yaitu) orang-orang yang mendirikan shalat dan yang menafkahkan sebagian dari rizki yang Kami berikan kepada mereka. Itulah orang-orang yang beriman dengan sebenar-benarnya. Mereka akan memperoleh beberapa derajat ketinggian di sisi Rabb mereka dan ampunan serta rizki (nikmat) yang mulia." (Al-Anfal: 1-4).
Madaniyah
(1) Anfal adalah harta rampasan perang yang Allah berikan kepada kaum Muslimin yang berasal dari harta orang-orang kafir. Ayat-ayat dalam surat ini turun terkait dengan kisah perang Badar, tentang ghanimah (harta rampasan perang) besar pertama kali yang didapatkan kaum Muslimin dari kaum musyrikin, maka di kalangan sebagian kaum Muslimin terjadi sengketa tentangnya, lalu mereka bertanya kepada Rasulullah ﷺ tentangnya, maka Allah menurun-kan ayat, ﴾ يَسۡـَٔلُونَكَ عَنِ ٱلۡأَنفَالِۖ ﴿ "mereka menanyakan kepadamu tentang (pem-bagian) harta rampasan perang," bagaimana ia dibagi dan kepada siapa ia dibagi? ﴾ قُلِ ﴿ "Katakanlah", kepada mereka bahwa anfal itu adalah hak Allah dan RasulNya. Keduanya memberikannya kepada yang dikehendaki, maka kamu tidak berhak menentang ketetapan hukum Allah dan RasulNya. Sebaliknya jika Allah dan RasulNya telah menetapkan hukum, kamu wajib menerima dan menyerahkan perkara kepada keduanya. Dan hal itu masuk ke dalam FirmanNya, ﴾ فَٱتَّقُواْ ٱللَّهَ ﴿ "Sebab itu bertakwalah kepada Allah", dengan menjalankan perintah-perintahNya dan menjauhi larangan-laranganNya. ﴾ وَأَصۡلِحُواْ ذَاتَ بَيۡنِكُمۡۖ ﴿ "Dan perbaikilah hubungan di antara sesamamu," yakni perbaikilah kebencian, permusuhan, dan persengketaan di antara-mu dengan kasih sayang, hubungan baik, dan saling cinta. Dengan itu kalian bisa bersepakat, dan kebencian, permusuhan, serta per-sengketaan di antara kalian bisa sirna.
Termasuk dalam perbaikan di antara sesama adalah memba-guskan akhlak kepada mereka dan memaafkan mereka yang berbuat salah, karena dengan itu permusuhan dan kebencian yang ada di dalam hati bisa disingkirkan. Perkara yang menggabungkan semua itu adalah Firman Allah, ﴾ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Dan taatlah ke-pada Allah dan RasulNya jika kamu adalah orang-orang yang beriman." Karena iman mengajak kepada ketaatan kepada Allah dan Rasul-Nya, sebagaimana orang yang tidak menaati Allah dan RasulNya adalah bukan orang Mukmin, dan barangsiapa yang ketaatannya kepada Allah dan RasulNya berkurang, maka itu karena imannya yang kurang.
(2) Karena iman ada dua bagian, yaitu iman yang sempurna yang menghasilkan pujian dan keberuntungan yang sempurna; dan iman yang selain itu, maka di sini Allah menyebutkan yang pertama yaitu iman yang sempurna, Dia berfirman, ﴾ إِنَّمَا ٱلۡمُؤۡمِنُونَ ﴿ "Sesung-guhnya orang-orang yang beriman itu." Alif dan lam menunjukkan cakupan terhadap cabang-cabang iman, ﴾ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ ﴿ "ada-lah mereka yang apabila disebut nama Allah, gemetarlah hati mereka." Yakni takut kepada Allah sehingga ia menahan dirinya dari yang haram, karena bukti ketakutan kepada Allah yang paling besar ada-lah mengendalikan pemiliknya dari dosa-dosa. ﴾ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا ﴿ "Dan apabila dibacakan kepada mereka ayat-ayatNya, bertambahlah iman mereka (karenanya)." Hal itu karena mereka menyimaknya de-ngan baik dan menghadirkan hati untuk merenungkannya. Dengan itu iman mereka bertambah, karena merenungkan termasuk per-buatan hati, dan juga karena mereka akan menemukan makna yang baru yang sebelumnya belum mereka ketahui dan mengingat apa yang telah mereka lupakan, atau memunculkan keinginan dalam hati mereka kepada kebaikan dan kerinduan kepada kemuliaan Allah, atau memunculkan rasa takut berbuat dosa dan azab Allah, yang semua itu akan menambah keimanan. ﴾ وَعَلَىٰ رَبِّهِمۡ ﴿ "Dan kepada Rabb-lah", semata tanpa sekutu bagiNya, ﴾ يَتَوَكَّلُونَ ﴿ "mereka bertawa-kal." Yakni mereka menyandarkan hati mereka kepada Allah dalam mendatangkan kemaslahatan dan menolak kemudaratan, baik da-lam urusan agama maupun duniawi. Mereka percaya bahwa Allah تعالى akan melakukan itu, dan tawakal adalah pendorong kepada seluruh amal, di mana amal itu tidak ada dan tidak sempurna tan-panya.
(3) ﴾ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ ﴿ "(Yaitu) orang-orang yang mendirikan shalat", yang fardhu dan yang sunnah, dengan amal-amalnya yang lahir dan yang batin, seperti hadirnya hati yang merupakan inti dan ruh shalat, ﴾ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ﴿ "dan yang menafkahkan sebagian dari rizki yang Kami berikan kepada mereka," yakni nafkah-nafkah wajib seperti zakat, kafarat, nafkah kepada istri, kerabat dan hamba sahaya, dan nafkah sunnah seperti sedekah pada jalan-jalan kebaikan.
(4) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah", yang memiliki sifat-sifat di atas adalah ﴾ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ ﴿ "orang-orang yang beriman dengan sebenar-benar-nya," karena mereka menggabungkan antara Islam dengan iman, antara amal lahir dengan amal batin, antara ilmu dengan amal, dan antara hak Allah dengan hak hamba-hambaNya.
Allah تعالى mendahulukan amalan hati karena ia adalah dasar bagi amalan anggota tubuh sekaligus ia lebih utama darinya. Dan di dalam ayat ini terkandung dalil bahwa iman itu bertambah dan berkurang, ia bertambah dengan ketaatan dan berkurang dengan sebaliknya. Bahwa seorang hamba harus menjaga dan memupuk imannya, dan bahwa perkara pertama yang menghasilkan itu ada-lah mentadaburi dan merenungkan makna Kitabullah. Kemudian Allah menyebutkan pahala orang-orang yang beriman dengan se-benar-benarnya, Dia berfirman, ﴾ لَّهُمۡ دَرَجَٰتٌ عِندَ رَبِّهِمۡ ﴿ "Mereka akan mem-peroleh beberapa derajat ketinggian di sisi Rabb mereka," yakni derajat yang tinggi sesuai dengan ketinggian amal mereka, ﴾ وَمَغۡفِرَةٞ ﴿ "dan ampunan" bagi dosa-dosa mereka ﴾ وَرِزۡقٞ كَرِيمٞ ﴿ "serta rizki (nikmat) yang mulia," yaitu apa yang Allah sediakan untuk mereka di Surga dari apa yang belum pernah terlihat oleh mata, belum pernah ter-dengar oleh telinga dan belum pernah terlintas di benak manusia. Ini menunjukkan bahwa barangsiapa yang tidak sampai pada derajat mereka dalam keimanan, maka walaupun dia masuk surga, namun dia tidak mendapatkan kemuliaan dari Allah yang sempurna seperti yang mereka dapatkan.
Allah تعالى mengemukakan di depan perang besar yang penuh berkah ini sifat-sifat yang selayaknya bagi orang-orang Mukmin untuk melakukannya, karena barangsiapa yang melakukannya ma-ka keadaannya akan lurus dan amalnya akan baik, di mana yang paling besar adalah berjihad di jalanNya.
Mensajero, tus Compañeros te preguntan sobre los botines de guerra y cómo se distribuyen, y para quién deberían ser. Diles: “Los botines de guerra son para que Al-lah y Su Mensajero los distribuyan, y a ustedes solo les corresponde aceptar y cumplir con ello, por tanto teman a Al-lah, siguiendo lo que Él instruyó y alejándose de lo que Él ha prohibido, resuelvan los desacuerdos entre ustedes y reparen las relaciones dañadas, y mantengan buenas relaciones entre sí a través del buen trato y del perdón mutuo.
Sigan a Al-lah y a Su Mensajero si son verdaderos creyentes, porque sin duda la fe lleva a hacer el bien y a alejarse de la desobediencia”. Este tema surgió después de la batalla de Báder.
Sahabat-sahabatmu bertanya kepadamu -wahai Rasul- tentang bagaimana cara pembagian ganimah (harta rampasan perang) dan siapa yang berhak menerima pembagiannya? Katakanlah -wahai Rasul- untuk menjawab pertanyaan mereka, “Harta rampasan perang itu adalah milik Allah dan Rasul-Nya. Wewenang untuk mengelola dan membaginya ada di tangan Allah dan Rasul-Nya. Kalian tidak mempunyai wewenang apa pun selain tunduk dan patuh. Oleh sebab itu, bertakwalah kalian -wahai orang-orang yang beriman- kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan perbaikilah hubungan yang rusak di antara kalian akibat sikap saling memutuskan hubungan dan saling bertolak belakang dengan membangun rasa saling menyayangi, menjalin hubungan (komunikasi), menunjukkan akhlak yang baik, dan saling memaafkan. Tetaplah taat kepada Allah dan taat kepada Rasul-Nya jika kalian benar-benar beriman karena iman selalu mendorong seseorang untuk taat dan menjauhi maksiat.” Pertanyaan ini muncul sesudah perang Badar.
Les véritables croyants sont ceux qui, lorsque leur sont récités les versets d’Allah, méditent sur leur sens et voient leur foi augmenter. Ils ne s’en remettent qu’à leur Seigneur quand ils désirent obtenir quelques avantages et éloigner les préjudices.
Ang mga mananampalataya sa totoo lamang ay ang mga kapag nabanggit si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nangangamba ang mga puso nila, kaya naaakay ang mga puso nila at ang mga katawan nila sa pagtalima, at kapag binigkas sa kanila ang mga talata ni Allāh ay nagmumuni-muni sila sa mga ito, saka nadaragdagan sila ng pananampalataya [bilang karagdagan] sa dating pananampalataya nila. Sa Panginoon nila lamang sila sumasandal sa pagtamo ng mga nagsasaayos sa kanila at sa pagtulak sa mga natitiwali sa kanila.
Commentary
Particular Attributes of the Believer
Described in the verses cited above are particular attributes which should be the hallmark of every believer. The hint given here is that every believer should keep checking on his or her physical and spiritual condition and assess if these attributes are present in his or her person. If they are, this calls for being grateful to Allah that He blessed His servant with the attributes of true believers. And should it be that none of these attributes is present there, or is weak or feeble despite being present, then, one must either start being concerned about acquiring them or making them stronger than what they are.
The First Attribute: The Fear of Allah
The first attribute described here is: الَّذِينَ إِذَا ذُكِرَ اللَّـهُ وَجِلَتْ قُلُوبُهُمْ (those whose hearts are filled with fear when { the name of} Allah is mentioned -2). It means that their hearts are soaked in and brimming with the realization of Allah's greatness and their love for Him. This state of the heart demands that there be an attending aura of awe and fear around it. This has been mentioned in another verse of the Qur'an as a state which deserves glad tidings for all people of love: وَبَشِّرِ الْمُخْبِتِين الَّذِينَ إِذَا ذُكِرَ اللَّـهُ وَجِلَتْ قُلُوبُهُمْ (that is, give glad tidings to those humble and soft people whose hearts are filled with fear when (the name of) Allah is mentioned - Al-Hajj, 22:34). In both these verses, identified there is a very special pre-requisite of the mention, thought and remembrance of Allah (Dhikr) which is awe and fear. Then, in yet another verse, also enumerated there is a particular property of Dhikrullah, that is: أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ (Listen! Hearts find peace through the remembrance of Allah - Al-Ra` d, 13:28).
This tells us that the fear and awe mentioned in this verse are not contrary to the peace and tranquility of the heart. For instance, the fear of a beast or enemy disturbs one's peace of heart. But, the fear which is generated in the heart as a result of the Dhikr of Allah is totally different from that. Therefore, the word used here is not the exact counterpart of 'fear.' It has been called: وجل (wajal) which does not mean fear (khawf) in the absolute sense. Instead, it is the awe, a respectful feeling of fear which emerges in the heart because of the majesty of the most exalted. Some commentators have said that, at this place, the mention and remembrance of Allah means that a person was intending to commit some sin, but when he happened to think of Allah, it made him scared of His punishment as a result of which he turned away from that sin - under this situation, such a fear would mean nothing but the fear of punishment. (A1-Bahr Al-Muhit)
The Second Attribute: Increase in in
The second attribute of the believer has been identified by saying: 'and when His verses are recited before him, they increase them in faith.' What is the meaning of increase in faith? A meaning upon which all scholars, commentators and Hadith experts agree is that 'Iman or faith does increase in strength, quality and light. It is also confirmed by experiment and observation that good deeds give strength and stability to the state of one's faith. The heart is so laid open to the acceptance of truth that good deeds become one's natural habit; if he leaves them, he feels the pinch; and he develops in himself a natural distaste for sin to the limit that he does not go even near them. This is the great station of 'Iman, of faith which has been identified in Hadith by the term: The sweetness of 'Iman:
و اذا حلت الحلاوۃ قلبا نشطت فی العبادۃ الاعضاء
When the sweetness of 'Iman settles down in someone's heart
All parts of his body start relishing its taste in acts of worship!
In short, the verse puts the second attribute of a perfect believer as: 'When the "Ayat of Allah Ta` ala are recited' - his faith should become more pronounced in polish and progress, as well as in the desire to do good deeds. This also helps us realize that the way Muslims at large recite and listen to the Qur'an - paying no heed to the due etiquette and reverence of the Qur'an nor having any idea of the greatness of Allah Ta` ala - produces a recitation which is not what is desired, and certainly not what could be expected to generate the best of results, even if that too may not be devoid of thawab (reward).
The Third Attribute : Trust in Allah
The third attribute of a believer identified here is that he or she should place their trust in Allah. The Arabic word: Tawakkul means trust. The sense is that the believer should have total trust in Allah, One and Pure, free of all conceivable associations and ascriptions, not simply theoretically, but in deeds too, and in all states and conditions of one's life as well. In a sound Hadith, the Holy Prophet ﷺ has said: This does not mean that one should abandon material causes and means when it comes to taking care of one's legitimate needs. The point is that one should not consider material means and instruments as sufficient for real success, instead of which, one should do his best, subject to his ability and courage, to assemble and utilize necessary material means. It is only after that one should entrust his matter with Allah Ta` ala believing that He is the One who has created all means and He is certainly the One who makes means to bear fruits. What would come to be has to be what He wills. In another Hadith, he said: اجملوا فی الطلب و توکلوا علیہ . It means: Make a moderate effort to procure what you need through material means, and then place your trust in Him. In other words, do not let your heart and mind get bogged down with nothing but material ways and means.
In verità, i veri credenti sono coloro i cui cuori, quando viene menzionato Allāh, gloria Sua, l'Altissimo, si colmano di timore, e i cui cuori e corpi sono stati condotti alla Sua obbedienza; e che, quando vengono recitati loro i versetti di Allāh, riflettono attentamente e la loro fede aumenta, e si affidano solamente al loro Dio nell'implorare il bene e nell'allontanare da loro il male.
Istinski vjernici su oni koji, kada se Allah Uzvišeni spomene - njihova se srca strahom ispune i zajedno s tijelima se pokore, a kada im se uče Allahovi ajeti - promišljaju o njima pa im se iman poveća, i oni se samo na svog Gospodara oslanjaju u pribavljanju onoga što im koristi i odagnavanju onoga što im šteti.
The true believers are those who, when Allah is mentioned, feel awe of Him in their hearts, which make them do good actions. When the verses of Allah are read to them they reflect on them and it increases their faith, and they rely on Allah alone to bring them what is in their interests and to protect them from what is bad for them.
Qualities of the Faithful and Truthful Believers
`Ali bin Abi Talhah reported that Ibn `Abbas said about the Ayah,
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
(The believers are only those who, when Allah is mentioned, feel a fear in their hearts)
"None of Allah's remembrance enters the hearts of the hypocrites upon performing what He has ordained. They neither believe in any of Allah's Ayat nor trust (in Allah) nor pray if they are alone nor pay the Zakah due on their wealth. Allah stated that they are not believers. He then described the believers by saying,
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
(The believers are only those who, when Allah is mentioned, feel a fear in their hearts) and they perform what He has ordained,
وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً
(and when His Ayat are recited unto them, they increase their faith) and conviction,
وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
(and they put their trust in their Lord), having hope in none except Him. " Mujahid commented on,
وَجِلَتْ قُلُوبُهُمْ
(their hearts Wajilat), "Their hearts become afraid and fearful." Similar was said by As-Suddi and several others. The quality of a true believer is that when Allah is mentioned, he feels a fear in his heart, and thus implements His orders and abstains from His prohibitions. Allah said in a similar Ayah,
وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللَّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ
(And those who, when they have committed Fahishah (immoral sin) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; -- and none can forgive sins but Allah -- and do not persist in what (wrong) they have done, while they know) 3:135, and,
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى - فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى
(But as for him who feared standing before his Lord, and restrained himself from vain desires. Verily, Paradise will be his abode.) 79:40-41
Sufyan Ath-Thawri narrated that As-Suddi commented,
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
(The believers are only those who, when Allah is mentioned, feel a fear in their hearts)
"A man might be thinking of committing injustice or a sin. But he abstains when he is told, `Have Taqwa of Allah', and his heart becomes fearful."'
Faith increases when the Qur'an is recited
Allah's statement,
وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً
(And when His Ayat are recited unto them, they increase their faith;) is similar to His statement,
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ
(And whenever there comes down a Surah, some of them (hypocrites) say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice) 9:124.
Al-Bukhari and other scholars relied on this Ayah (8:2) and those similar, as evidence that faith increases and varies in strength from heart to heart. This is also the view of the majority of the scholars of Islam, prompting some scholars, such as Ash-Shafi`i, Ahmad bin Hanbal and Abu `Ubayd to declare that this is the consensus of the Ummah, as we mentioned in the beginning of the explanation of Sahih Al-Bukhari. All the thanks and praises are due to Allah.
The Reality of Tawakkul
Allah said,
وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
(And they put their trust in their Lord.)
Therefore, the believers hope in none except Allah, direct their dedication to Him alone, seek refuge with Him alone, invoke Him alone for their various needs and supplicate to Him alone. They know that whatever He wills, occurs and that whatever He does not will never occurs, that He alone is the One Who has the decision in His kingdom, without partners; none can avert the decision of Allah and He is swift in reckoning. Hence the statement of Sa`id bin Jubayr, "Tawakkul of Allah is the essence of faith.
Deeds of Faithful Believers
Allah said next,
الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(Who perform the Salah and spend out of what We have provided them.)
Allah describes the actions of the believers after He mentioned their faith. The acts mentioned here include all types of righteous acts, such as establishing prayer, which is Allah's right. Qatadah said, "Establishing the prayer requires preserving its times, making ablution for it, bowing down and prostrating." Muqatil bin Hayyan said, "Establishing the prayer means to preserve its times, perform perfect purity for it, perform perfect bowings and prostrations, recite the Qur'an during it, sitting for Tashahhud and reciting the Salah (invoking Allah's blessings) for the benefit of the Prophet."
Spending from what Allah has granted includes giving the Zakah and the rest of the what is due from the servant, either what is obligatory or recommended. All of the servants are Allah's dependents, and the most beloved among them to Him are the most beneficial to His creation.
The Reality of Faith
Allah's statement,
أُوْلـئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً
(It is they who are the believers in truth.) means, those who have these qualities are the believers with true faith.
The Fruits of Perfect Faith
Allah said,
لَّهُمْ دَرَجَـتٌ عِندَ رَبِّهِمْ
(For them are grades of dignity with their Lord) meaning, they have different grades, ranks and status in Paradise,
هُمْ دَرَجَـتٌ عِندَ اللَّهِ واللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
(They are in varying grades with Allah, and Allah is All-Seer of what they do.)3:163
Next, Allah said,
وَمَغْفِرَةٌ
(and forgiveness), therefore, Allah will forgive them their sins and reward them for their good deeds. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said,
«إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَاهُمْ مَنْ أَسْفَلَ مِنْهُمْ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقٍ مِنْ آفَاقِ السَّمَاء»
(The residents of `Illiyyin (in Paradise) are seen from those below them, just as you see the distant planet in the horizon of the sky.)
They said, "O Allah's Messenger! They are the grades of the Prophets that none except them would attain." The Prophet said,
«بَلَى وَالَّذِي نَفْسِي بِيَدِهِ، لِرِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين»
(Rather, by He in Whose Hand is my soul! They are for men who have faith in Allah and believed in the Messengers.)
In a Hadith recorded by Imam Ahmad and the collectors of Sunan, Abu `Atiyyah said that Ibn Abu Sa`id said that the Messenger of Allah ﷺ said,
«إِنَّ أَهْلَ الْجَنَّةِ لَيَتَرَاءَونَ أَهْلَ الدَّرَجَاتِ الْعُلَى كَمَا تَرَاءَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاءِ وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ مِنْهُمْ وَأَنْعَمَا»
(Residents of Paradise see the residents of the highest grades just as you see the distant planet in the horizon of the sky. Verily, Abu Bakr and `Umar are among them (in the highest grades), and how excellent they are.)
Quả thật, những ai có đức tin thật sự khi họ được nhắc đến Allah Tối Cao thì họ sẽ kinh hoàng khiếp vía làm cho con tim họ rúng động. Bởi thế, sự rúng động con tim họ làm cho họ bất đầu tuân thủ và còn nếu như họ nghe được ai đó xướng đọc lên những lời mặc khải của Allah thì sẽ làm cho họ thêm vững chắc đức tin này tiếp nối đức tin khác và rồi họ chọn sự phó thác hết vào Thượng Đế của họ Đấng Duy Nhất đem lại cho họ những điều phúc lành và tránh được mọi tai ương.
Sesungguhnya orang-orang mukmin sejati ialah orang-orang yang apabila nama Allah -Subḥānahu wa Ta'ālā- disebut maka hati mereka merasa takut, kemudian hati dan tubuh mereka tergerak untuk taat kepada-Nya, dan apabila ayat-ayat Allah dibaca maka mereka merenungkannya sehingga iman mereka terus bertambah dan bertambah, serta kepada Tuhan mereka saja mereka bersandar dalam meraih kebaikan dan menghindari keburukan.
Los verdaderos creyentes son aquellos que, cuando el nombre de Al-lah es mencionado, sienten temor de Él en sus corazones, lo que los lleva a realizar buenas acciones. Cuando les son recitadas las aleyas de Al-lah, reflexionan sobre ellas y aumentan su fe, y confían solo en Al-lah, porque los orienta a aquello que les trae beneficios y los protege de lo que es malo para ellos.
Gerçek Müminler, ancak Allah -Subhanehu ve Teâlâ- anıldığı zaman kalpleri korkan, kalpleri ve bedenleri itaat etmeye yönelenlerdir. Kendilerine Yüce Allah'ın ayetleri okunduğunda onları iyice düşünürler ve bu onların imanlarını kat kat artırır. Yararlı olan şeyleri elde etme ve zararlı olan şeyleri de def etmede yalnızca Rablerine itimat edip güvenirler.
Oni koji ustrajno obavljaju namaz na potpun način, u njegovim određenim vremenima, i koji udjeljuju dobrovoljnu i obaveznu sadaku iz imetka kojim ih Mi opskrbljujemo.
Họ là những ai luôn có sự chuẩn bị chu đáo để thực hiện dâng lễ nguyện Salah một cách chỉnh chu hoàn hảo trong một thời gian được ấn định mà còn chi tiêu cho nhu cầu cần thiết một cách phù hợp với thiên lộc mà Allah đã ban cho.
Ellos son los que establecen la oración con regularidad, como debe ser establecida y en sus tiempos establecidos, y quienes gastan, de lo que Al-lah ha provisto, en lo que es obligatorio y en lo que es recomendado.
Those who regularly establish the prayer, as it should be established, and in its set times, and who spend from what Allah has provided-on what is obligatory as well as what is recommended.
Onlar, namazlarını vaktinde dosdoğru eksiksiz bütün vasıflarıyla kılan ve kendilerine rızık olarak verdiğimizden farz ve nafile olarak sadakalar verenlerdir.
Itulah orang-orang yang selalu menunaikan salat secara sempurna dan tepat pada waktunya, serta menginfakkan sebagian rezeki yang Kami berikan kepada mereka, baik yang bersifat wajib maupun sunah.
Coloro che perseverano nella Preghiera con devozione ed elargiscono parte del sostentamento che abbiamo loro donato,
The Fourth Attribute: Establishment of Salah
The fourth attribute of the believers has been described as: ' (They are) those who establish Sarah.' At this point, it is worth keeping in mind that the text is not talking about making, saying, offering or performing Salah, instead, what has been mentioned here is Iqamah of Salah. Literally, Iqamah means 'to make something stand straight.' The sense of Iqamah (translated as 'establish' in absence of a precise equivalent) is that one should carry out the obligation of Salah with the fullest consideration for its etiquette and relevant conditions, exactly as explained and demonstrated by the Holy Prophet ﷺ through his word and deed. If there is any shortcoming in observing the etiquette, and conditions, you may call it the saying or making of Salah, but you cannot call it the Iqamah or establishment of Salah. As for the benefits, effects and blessings of Salah mentioned in the Holy Qur` an: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ (of course, Salah stops from immodesty and sinfulness - A1-'Ankabat, 29:45) those too depend on nothing but the proper establishment (Iqamah) of Salah as due. When the etiquette of Salah has not been observed as due, the Salah would though be counted as permissible as far as Fatwa or juristic ruling is concerned, but the blessings of Salah will be reduced to the measure of shortcoming in observing it - and in some situations one may be totally deprived of these blessings.
The Fifth Attribute: Spending in the Way of Allah
The fifth attribute of a believer, as stated in the verse, is that they spend in the way of Allah out of what Allah has provided them with. This 'spending in the way of Allah' is general. It is inclusive of all charitable spendings (Sadaqat and Khairat), endowments (Waqf) and gifts and grants to relatives. Also included under this category are Islamic legal obligations such as Zakah and the Sadaqatul-Fitr, and voluntary charities, donations and contributions (Nai Sadaqat and Tabarru` at) as well as any financial assistance amiably provided to guests, friends and respected elders.
[Sila] ang mga nagpapamalagi sa pagsasagawa ng pagdarasal ayon sa lubos na katangian nito sa mga oras nito, at mula sa ipinagkaloob Namin sa kanila ay nagpapaluwal sila ng mga guguling kinakailangan at itinuturing na kaibig-ibig.
Ils sont assidus dans leurs prières, qu’ils accomplissent de manière complète et à l’heure, et prélèvent de ce dont Nous les avons pourvus les dépenses obligatoires et recommandées.
Orang-orang semacam itulah yang disebut orang-orang mukmin sejati karena mereka dapat memadukan antara perilaku iman (yang batin) dan ajaran Islam yang lahiriah. Balasan bagi mereka ialah tempat yang tinggi di sisi Tuhan mereka, pengampunan atas dosa-dosa mereka, dan rezeki yang mulia. Itulah kenikmatan yang Allah siapkan untuk mereka.
Ceux qui possèdent ces caractéristiques sont les véritables croyants puisqu’ils combinent les qualités apparentes de la foi et de l’Islam. Ils auront pour rétribution des degrés élevés auprès de leur Seigneur, un pardon de leurs péchés et les délices que leur réserve Allah.
Những ai có được đức tính như thế chính là những người có đức tin thật sự; vì họ hội tụ đủ những phẩm chất đức tin và họ chính là những tín đồ Islam chính tông. Thế nên, họ xứng đáng nhận được những địa vị cao quý của Thượng Đế của họ lẫn với sự Tha Thứ cho tội lỗi kèm theo thiên lộc dồi dào, đó là được Allah chu cấp những hồng ân giành cho họ.
This chapter was revealed after the battle of Badr (2 A.H.). In this battle the Muslims were victorious and thereafter considerable spoils of war fell to their lot. After the battle a dispute arose over the distribution of the booty. All such quarrels go against the God-fearing spirit. The fear of God develops the psychology of responsibility in man. The attention of a believer is focussed on his duties and not on his rights. Instead of looking at himself, he should look towards God. His heart softens in obedience to God and His prophet. He becomes a praying and worshipping subject of God. He derives satisfaction from giving to people and not from snatching things away from them. These qualities create in man the attitude of realism and readiness to admit the truth. The inevitable result of realism and admission of truth is that all mutual quarrels vanish and if at all quarrels emerge incidentally, a warning given once is enough to set matters right.
İman ve İslam'ın açık özelliklerini bir arada topladıkları için işte bu sıfatlarla vasıflananlar gerçek Müminlerin ta kendisidir. Mükâfatları Rableri katında yüksek dereceler, günahlarının bağışlanması, değerli rızık ve Yüce Allah'ın onlar için hazırlamış olduğu nimetlerdir.
After describing these five virtues of the model believer, it was said: أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا Those are the believers in reality) - that is, they are the same, outwardly and inwardly, they say what is there in their heart, otherwise, there are those who say: اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله (I testify that there is no god worthy of worship but Allah and I testify that Muhammad is the Messenger of Allah) which is only verbal as far as it goes. Their hearts do not throb with belief in the Oneness of Allah, nor do they have the passion for obedience to His prophet. What they do contradicts what they say. There is a hint in the verse which points out that every truth has its reality and unless you get to that reality, you cannot arrive at the truth.
Someone asked the famous Hasan al-Basri (رح) : '0 Abu Said, are you a believer?' He said: 'Brother, there are two kinds of 'Iman (faith). If you are asking whether or not I am a believer in Allah Ta` ala and His angels, Books and Messengers, and in Paradise and Hell, and in the accounting and retribution of the Last Day, then, my answer is: Of course, I am a believer. And if you are asking whether or not I am the perfect believer mentioned in the verses of Surah Al-Anfal, then, I just do not know whether or not I am one of those. The verses of Surah Al-Anfal referred to here are the same verses the discussion of which is before you right now.
After having described the attributes and marks of true believers in the verses cited above, it was said: لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (For them there are high ranks with their Lord, and forgiveness, and dignified provision).
Promised here are three things: (1) high ranks, (2) forgiveness and (3) dignified provision.
According to Tafsir Al-Bahr Al-Muhit, the attributes of true Muslims mentioned in the previous verses are of three kinds: (1) Those which relate to one's heart, the inward human dimension, such as, belief in Allah, fear of Allah and trust in Allah. (2) Those which relate to physical deeds, such as, Salah etc., and (3) Those which relate to one's wealth, such as, spending in the way of Allah.
Counter-poised against these three kinds, three rewards have been mentioned. High ranks have been set against inward and spiritual attributes; forgiveness has been placed against deeds which are related to outward human physique, like Salah and Sawm. Salah, as in Hadith, becomes the Kaffarah (expiation) of sins. Finally, 'dignified provision' has been set against spending in the way of Allah, that is, one would get what is much better and much more than what one has spent in the mortal life.
Takvi su istinski vjernici, jer su spojili unutrašnje vjerovanje sa vanjskom pokornošću, i kao nagradu će dobiti uzvišena mjesta kod svog Gospodara, oprost za grijehe i plemenitu nagradu. To je uživanje koje im je Allah pripremio,
Such people are true believers, combining the qualities of inner faith and outer surrender. Their reward is in having a high rank with their Lord, forgiveness for their disobedience, and a generous provision, which is the bliss that Allah has prepared for them.
coloro che possiedono tali caratteristiche sono i veri credenti, poiché hanno unito la fede interiore e l'Islām esteriore. La loro ricompensa prevede alto rango presso il loro Dio e il perdono dei loro peccati e buon sostentamento, e la beatitudine che Allāh ha preparato per loro.
Tales personas son los verdaderos creyentes, quienes combinan las cualidades de la fe interna con la sumisión externa. Su recompensa será un rango elevado ante su Señor, perdón por sus faltas y un sustento generoso, que es la dicha que Al-lah ha preparado para ellos.
Ang mga nailalarawang iyon sa mga katangiang iyon ay ang mga mananampalataya nang totohanan dahil sa pagkakatipon sa kanila ng mga nakalitaw na katangian ng Pananampalataya at Islām. Ang ganti sa kanila ay mga kalagayang mataas sa ganang Panginoon nila, isang kapatawaran sa mga pagkakasala nila, at isang panustos na masagana. Ito ang inihanda ni Allāh para sa kanila na kaginhawahan.
"Sebagaimana Rabbmu menyuruhmu pergi dari rumahmu de-ngan kebenaran, padahal sesungguhnya sebagian dari orang-orang yang beriman itu tidak menyukainya. Mereka membantahmu ten-tang kebenaran sesudah nyata (bahwa mereka pasti menang), se-olah-olah mereka dihalau kepada kematian, sedang mereka melihat (sebab-sebab kematian itu). Dan (ingatlah), ketika Allah menjanji-kan kepadamu bahwa salah satu dari dua golongan (yang kamu hadapi) adalah untukmu, sedang kamu menginginkan bahwa yang tidak mempunyai kekuatan senjatalah yang untukmu, dan Allah menghendaki untuk membenarkan yang benar dengan ayat-ayatNya dan memusnahkan orang-orang kafir, agar Allah menetapkan yang hak (Islam) dan membatalkan yang batil (syirik) walaupun orang-orang yang berdosa (musyrik) itu tidak menyukainya." (Al-Anfal: 5-8).
(5-6) Sebagaimana iman mereka adalah iman yang hakiki dan balasan mereka adalah kebenaran yang Allah janjikan kepada mereka, maka begitulah Allah memerintahkan RasulNya ﷺ keluar dari rumahnya untuk berperang dengan orang-orang musyrik di Badar dengan kebenaran yang dicintai dan diputuskan serta ditak-dirkan oleh Allah تعالى meskipun orang-orang Mukmin tidak pernah menyangka akan terjadi perang antara mereka dengan orang-orang musyrik, maka ketika mereka mengetahui bahwa hal itu benar ter-jadi, muncullah sebagian orang-orang Mukmin yang membantah Nabi ﷺ dalam hal itu dan tidak menyukai bertemu musuh, seolah-olah mereka itu digiring kepada kematian sedangkan mereka me-lihatnya. Padahal sebenarnya hal ini tidak sepatutnya mereka laku-kan, lebih-lebih setelah jelas bahwa keluarnya mereka adalah dengan kebenaran dan itu termasuk yang diperintahkan dan diridhai oleh Allah, keadaan seperti itu tidak membuka peluang untuk berban-tah-bantahan, karena tempat dan faidah berbantah-bantahan adalah pada saat perkara kebenaran itu samar. Adapun jika ia telah jelas dan nyata, maka yang ada hanya patuh dan tunduk. Namun keba-nyakan orang-orang Mukmin saat itu tidak terpengaruh sedikit pun oleh bantahan-bantahan ini, mereka juga tidak membenci bertemu musuh, demikian juga dengan orang-orang yang ditegur oleh Allah, mereka tetap patuh kepada jihad dengan sempurna dan Allah me-neguhkan mereka serta memudahkan sebab-sebab yang menenang-kan hati mereka sebagaimana sebagian darinya akan dijelaskan nanti.
(7) Keluarnya kaum Muslimin pada mulanya adalah untuk mencegat kafilah dagang besar Quraisy yang dipimpin oleh Abu Sufyan bin Harb yang sedang berangkat ke Syam. Manakala kaum Muslimin mendengar kepulangan kafilah tersebut dari Syam, Nabi ﷺ mengajak para sahabat, maka berangkatlah tiga ratus ditambah belasan orang dengan dilengkapi tujuh puluh unta yang mereka tunggangi secara bergiliran sekaligus untuk mengangkut perleng-kapan mereka. Orang-orang Quraisy mendengar persiapan kaum Muslimin tersebut, maka mereka pun keluar demi melindungi ka-filah mereka dengan kekuatan pasukan, senjata, dan kuda dalam jumlah yang besar. Jumlah mereka mendekati seribu prajurit. Allah menjanjikan kepada orang-orang Mukmin satu dari dua perkara: menguasai kafilah dagang atau memenangi peperangan. Kaum Muslimin menyukai yang pertama karena minimnya persiapan mereka dan tentu tanpa peperangan yang berarti. Akan tetapi Allah تعالى menginginkan dan mencintai perkara yang lebih tinggi daripada apa yang mereka inginkan. Allah ingin kaum Muslimin memenang-kan peperangan yang dihadiri oleh para pembesar dan tokoh Quraisy. Allah ingin menetapkan yang haq dengan kalimat-kalimatNya dan memenangkan pengikutnya. ﴾ وَيَقۡطَعَ دَابِرَ ٱلۡكَٰفِرِينَ ﴿ "Dan memusnahkan orang-orang kafir." Yakni mengikis pengikut kebatilan dan menun-jukkan pertolonganNya untuk kebenaran kepada hamba-hambaNya yang sebelumnya tidak mereka duga.
(8) ﴾ لِيُحِقَّ ٱلۡحَقَّ ﴿ "Agar Allah menetapkan yang haq (Islam)", dengan bukti-bukti dan argumen-argumen yang kuat yang menunjukkan kebenarannya dan keabsahannya, ﴾ وَيُبۡطِلَ ٱلۡبَٰطِلَ ﴿ "dan membatalkan yang batil (syirik)", dengan bukti-bukti dan argumen-argumen kuat atas kebatilannya. ﴾ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ ﴿ "Walaupun orang-orang yang ber-dosa (musyrik) itu tidak menyukainya." Allah tidak mempedulikan mereka.
Kao što je Allah učinio da samo On preko Svog Poslanika upravlja podjelom ratnog plijena, nakon što ste se vi razišli oko podjele i počeli se sporiti, tako je On objavio tebi, o Poslaniče, da izađeš iz Medine u susret višebošcima, iako to nije bilo po volji nekim vjernicima.
De la même façon qu’Allah ne vous a pas chargés de partager le butin entre vous après que vous vous soyez querellés à ce sujet et qu’il en ait fait une prérogative incombant à Allah et à Son Messager, ton Seigneur t’ordonna ô Messager, par le biais de la Révélation de sortir de Médine afin d’aller à la rencontre des polythéistes, malgré la répulsion qu’exprimait un groupe de croyants qui ne voulaient pas sortir.
Giống như việc Allah Tối Cao đã tịch thu lại phần chiến lợi phẩm sau khi diễn ra cuộc nội chiến và xung đột giữ các ngươi về việc phân chia, rồi Ngài qui định quyền quyết định thuộc về Ngài và Thiên Sứ của Ngài - cầu xin Allah ban sự bình an cho Người -, rồi Ngài hạ lệnh cho Ngươi - hỡi Thiên Sứ - ra khỏi thị trấn để đối mặt với bọn đa thần qua lời mặc khải của Ngài được ban xuống cho Ngươi, tuy nhiên điều đó khiến một số tín đồ có đức tin không ưa thích đi đối mặt với bọn đa thần.
Following the Messenger is Better for the Believers
Allah said,
كَمَآ أَخْرَجَكَ رَبُّكَ
(As your Lord caused you to go out...) After Allah described the believers as fearing their Lord, resolving matters of dispute between themselves and obeying Allah and His Messenger , He then said here, "since you disputed about dividing war spoils and differed with each other about them, Allah took them away from you. He and His Messenger then divided them in truth and justice, thus ensuring continued benefit for all of you. Similarly, you disliked meeting the armed enemy in battle, who marched in support of their religion and to protect their caravan. You disliked fighting, so Allah decided that battle should occur and made you meet your enemy, without planning to do so on your part.' This incident carried guidance, light, victory and triumph. Allah said;
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ
(Jihad is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you, and that you like a thing which is bad for you. Allah knows but you do not know.) 2:216
As-Suddi commented,
وَإِنَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ لَكَـِّرِهُونَ
(And verily, a party among the believers disliked) to meet the armed idolators. "
يُجَـدِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ
(Disputing with you concerning the truth after it was made manifest,)
Some have commented, "(Allah says:) they ask and argue with you about Al-Anfal just as they argued with you when you went out for the battle of Badr, saying, `You marched with us to confiscate the caravan. You did not inform us that there will be fighting and that we should prepare for it."'
وَيُرِيدُ اللَّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَـتِهِ
(but Allah willed to justify the truth by His Words)
Allah says, `He willed for you to meet the armed enemy rather than the caravan so that He makes you prevail above them and gain victory over them, making His religion apparent and Islam victorious and dominant above all religions. He has perfect knowledge of the consequences of all things, you are surrounded by His wise planning, although people only like what appears favorable to them,'
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ
(Jihad (fighting in Allah's cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you) 2:216.
Muhammad bin Ishaq reported that `Abdullah bin `Abbas said, "When the Messenger of Allah ﷺ heard that Abu Sufyan had left the Sham area (headed towards Makkah with Quraysh's caravan), he encouraged the Muslims to march forth to intercept them, saying,
«هَذِهِ عِيرُ قُرَيْشٍ فِيهَا أَمْوَالُهُمْ، فَاخْرُجُوا إِلَيْهَا لَعَلَّ اللهَ أَن يُّنَفِّلَكُمُوهَا»
(This is the caravan of Quraysh carrying their property, so march forth to intercept it, Allah might make it as war spoils for you.)
The people started mobilizing Muslims, although some of them did not mobilize, thinking that the Prophet would not have to fight. Abu Sufyan was cautiously gathering information on the latest news spying on travelers he met, out of fear for the caravan, especially upon entering the area of Hijaz (Western Arabia). Some travelers told him that Muhammad ﷺ had mobilized his companions for his caravan. He was anxious and hired Damdam bin `Amr Al-Ghifari to go to Makkah and mobilize the Quraysh to protect their caravan, informing them that Muhammad ﷺ had mobilized his Companions to intercept the caravan. Damdam bin `Amr went in a hurry to Makkah. Meanwhile, the Messenger of Allah ﷺ marched with his companions until he reached a valley called Dhafiran. When he left the valley, he camped and was informed that the Quraysh had marched to protect their caravan. The Messenger of Allah ﷺ consulted the people for advice and conveyed the news about Quraysh to them. Abu Bakr stood up and said something good, and so did `Umar. Al-Miqdad bin `Amr stood up and said, `O Allah's Messenger! March to what Allah has commanded you, for we are with you. By Allah! We will not say to you what the Children of Israel said to Musa,
فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَـهُنَا قَـعِدُونَ
("So go you and your Lord and fight you two, we are sitting right here") 5:24. Rather, go you and Your Lord and fight, we will be fighting along with you both. By He Who has sent you with Truth! If you decide to take us to Birk-ul-Ghimad, we will fight along with you until you reach it.' The Messenger of Allah ﷺ said good words to Al-Miqdad and invoked Allah for his benefit. The Messenger of Allah ﷺ again said,
«أَشِيرُوا عَلَيَّ أَيُّهَا النَّاس»
(Give me your opinion, O people! wanting to hear from the Ansar. This is because the majority of the people with him then were the Ansar. When the Ansar gave the Prophet their pledge of obedience at Al-`Aqabah, they proclaimed, `O Allah's Messenger! We are not bound by this pledge unless, and until, you arrive in our land. When you have arrived in our area, you are under our protection, and we shall protect you in the same manner we protect our children and wives.' The Messenger of Allah ﷺ feared that the Ansar might think that they are not obliged to support him except from his enemies who attack Al-Madinah, not to march with him to an enemy in other areas. When the Prophet said this, Sa`d bin Mu`adh asked him, `O Allah's Messenger! Is it us whom you meant' The Prophet answered in the positive. Sa`d said, `We have faith and believed in you, testified that what you brought is the truth, and gave you our pledges and promises of allegiance and obedience. Therefore, march, O Allah's Messenger, for what Allah has commanded you. Verily, by He Who has sent you in Truth, if you decided to cross this sea (the Red Sea), we will follow you in it, and none among us would stay behind. We do not dislike that we meet our enemy tomorrow. Verily, we are patient in war, fierce in battle. May Allah make you witness what makes your eyes pleased with us. Therefore, march with us with the blessing of Allah.' The Messenger of Allah ﷺ was pleased with what Sa`d said and was encouraged by it. He proclaimed,
«سِيرُوا عَلَى بَرَكَةِ اللهِ وَأَبْشِرُوا فَإِنَّ اللهَ قَدْ وَعَدَنِي إِحْدَى الطَّائِفَتَيْنِ وَاللهِ لَكَأَنِّي الْآنَ أَنْظُرُ إِلَى مَصَارِعِ الْقَوم»
(March with the blessing of Allah and receive the good news. For Allah has indeed promised me one of the two camps (confiscating the caravan or defeating the Quraysh army). By Allah! It is as if I am now looking at the demise of the people (the Quraysh).)"
Al-`Awfi reported similar from Ibn `Abbas. As-Suddi, Qatadah, `Abdur-Rahman bin Zayd bin Aslam; and several others among the Salaf and later generations mentioned similarly, We have just summarized the story as Muhammad bin Ishaq briefed it.
Gaya nang si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nag-alis mula sa inyo ng bahagi ng mga nasamsam sa digmaan matapos ng pagkakaiba-iba ninyo sa paghahati ng mga ito, paghihidwaan ninyo sa mga ito, at pagtatalaga sa mga ito sa Kanya at sa Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan – gayon din naman, nag-utos Siya sa iyo, O Sugo, ng paglabas mula sa Madīnah para makipagharap sa mga tagapagtambal sa pamamagitan ng isang pagkakasi na pinababa Niya sa iyo sa kabila ng pagkasuklam doon ng isang pangkatin kabilang sa mga mananampalataya.
Così come, in verità, Allāh, gloria Sua, l'Altissimo, vi ha esonerato dalla distribuzione del bottino, dopo la vostra discordia riguardo la sua distribuzione, e dopo aver disputato per essa, affidandola a Se Stesso e al Suo Messaggero, pace e benedizione di Allāh su di lui, così il Tuo Dio ti ha ordinato, o Messaggero, di uscire da Medinah per incontrare gli idolatri, in seguito alla rivelazione che ti ha ispirato, nonostante l'opposizione di una parte dei credenti a tale riguardo.
Sebagaimana Allah -Subḥānahu wa Ta'ālā- mencabut wewenang pembagian harta rampasan perang dari kalian setelah kalian berselisih paham dan berseteru tentang hal itu, dan menyerahkannya kepada diri-Nya dan Rasul-Nya -ṣallallāhu 'alaihi wa sallam-, Tuhanmu juga memerintahkan kepadamu -wahai Rasul- untuk keluar dari Kota Madinah guna menghadapi orang-orang musyrik melalui wahyu yang Dia turunkan kepadamu, walaupun sebagian orang mukmin tidak setuju dengan hal itu.
Commentary
It has already been stated at the beginning of the Su-rah that most of the subjects taken up in Surah Al-Anfal relate to the retribution and punishment which visited the disbelievers and polytheists, and to the favour shown and reward given to Muslims. Also, described there as a corollary are injunctions which provide for both parties necessary lessons and advices. Out of what had transpired between them, the first and the most important event was that of the battle of Badr in which the polytheists were defeated, suffering heavy losses in men and materials, despite the support of military hardware, numbers and strength at their disposal - and Muslims were blessed with a great victory despite their overall lack of men and materials. Beginning from the verse cited above, there appears in this Surah a detailed description of the battle of Badr.
The Battle of Badr: A Detailed Description
The first verse mentions that some Muslims did not like to take the risk of initiating and advancing for Jihad on the occasion of' Badr. But, when Allah Ta` ala commanded the Holy Prophet ﷺ to initiate the Jihad through His special decree, those who had disliked the idea came along with him. The phraseology of the Qur'an employed to state this situation is worth consideration from many angles.
First of all, the verse begins with: كَمَا أَخْرَجَكَ (It is like when your Lord made you leave ...). Here the word: كَمَا (kama) is a word used for comparison. Now, the point is what is being compared here, and with what? Commentators have given various interpretations possible here. Abu Hayyan has reported fifteen such statements. Out of these, three are more likely as probable:
1. The simile aims to state that the way the Companions had encountered some mutual difference at the time of the distribution of spoils obtained from the battle of Badr, then, they all obeyed the command of the Holy Prophet ﷺ under Divine decree, and its blessings and good results became manifest before them - similarly, at the beginning of this Jihad, there was an expression of dislike from some people, then, it was under Divine decree that everyone obeyed and the beneficial outcome and superb rewards it brought in its wake were witnessed by everyone openly. This interpretation is credited to Farra' and al-Mubarrad (Al-Bahr Al-Muhit). Maulana Ashraf Thanavi (رح) has preferred the same view in Tafsir Bayan al-Qur'an.
2. The second probable interpretation is that a promise of 'high ranks, forgiveness and dignified provision' in the Hereafter was made for true believers in previous verses (4). In these verses, the fact of this promise being certain was described in a manner which pointed out that - though the promise due to be fulfilled in the Hereafter is not yet openly visible for eyes to see, but the promise of Divine help and victory does stand fulfilled in the case of the battle of Badr all too manifestly. So, take your lesson from here and be certain that the way this promise has been fulfilled right here in this mortal world, so it shall be with the promise of the Hereafter - that too shall come to be definitely fulfilled. (Tafsir al-Qurtubi with reference to Al-Nahhas)
3. The third probability is what Abu Hayyan states after having reported fifteen interpretative positions taken by commentators. He says: I was not comfortable with any of these positions. One night, pondering over this verse, I went to sleep. Then, I saw in a dream that I am going somewhere and there is a person with me. I am discussing this verse with him and I am telling him that I have never faced a difficulty similar to what I have faced in the case of the words of this verse. It seems that there is an elision of some word here. Then, all of a sudden, right there within the dream sequence, it transpired into my heart that the elision here is that of the word: نَصَرَکَ , (nasaraka : He helped you). This I liked and so did the other person I was talking to in the dream. When I woke up, I thought about it. My difficulty was all gone since, in this situation, the word: كَمَا 'kama' has not been used for comparison, instead, it has been used for the statement of cause. Thus, the verse comes to mean that the cause of the very special help and support given to the Holy Prophet ﷺ by Almighty Allah on the occasion of the battle of Badr was that he did what he did in this Jihad, not by some wish or discretion of his own, but by remaining obedient to the Divine Command exclusively. It was under His Command that he left his home and what happened thereafter should have happened precisely as it did - and it always does - that Divine support accompanies such a person.
Nevertheless, in this sentence of the verse, all these three meanings are probable and sound. Next, let us consider why the Holy Qur'an has elected not to mention that the Holy Prophet ﷺ came out for this Jihad on his own. Instead of that, the text states: 'your Lord made you leave.' Embedded here is a hint towards the perfect servitude and obedience of the Holy Prophet ﷺ . It signifies that his act is, in reality, the act of God which issues forth from the parts of his body - as it appears in an Hadith al-Qudsi wherein the Holy Prophet ﷺ is reported to have said: When a servant of Allah is blessed with nearness to Allah through obedience and servitude, Allah says about him (or her): 'I become his eye. What he sees, he sees through Me. I become his ears. What he hears, he hears through Me. I become his hands and feet. Whomsoever he grips, he overpowers through Me and towards whomsoever he walks, he walks through Me.' The essential outcome is that a very special help and support from the most exalted Allah accompanies him all along. It means that the acts which obviously seem to issue forth from his eyes and ears or hands and feet are, in reality, the workings of the power of Allah.
To sum up, it is by the use of the word: أَخْرَجَكَ (akhajaka: made you leave), a clear indication has been given that the act of the Holy Prophet ﷺ in coming out for Jihad was really the act of God which made him leave, though manifested through his deed.
Also worth noticing here is that the text chooses to say: أَخْرَجَكَ رَبَّکَ (your Lord made you leave) which mentions Allah Almighty with His attribute of being the Rabb, the Nurturer and Sustainer of all. This points out to the fact that the act of making him leave for this Jihad was undertaken as required by the majesty of the Supreme Nurturer and Sustainer and in the interest of teaching and training His prophet and the Muslim community through him. The reason is that, through this arrangement, the oppressed and subdued Muslims were to be made victorious and the arrogant and unjust disbelievers were to be subjected to their first taste of punishment.
The next phrase: مِن بَیتِکَ means 'from your home.' The sense of the sentence is: 'Your Lord made you leave your home.' According to the majority of commentators, this 'home' means the home in Madinah, or the fair city of Madinah itself where he came to live after Hijrah - for the event of Badr took place during the second year of Hijrah. Then, by adding the expression: بِالحَق (bil-haqq) translated as: 'for the sake of truth,' it has been made very clear that the entire action has been initiated to see that truth prevails and the false stands frustrated. Thus, also established here is that this action has not been triggered because of hunger of land or anger of monarch, as customary with other states.
At the conclusion of the verse, it was said: وَإِنَّ فَرِيقًا مِّنَ الْمُؤْمِنِينَ لَكَارِهُونَ (while a group from the believers were averse to it). The sense is that a group from among the Muslims took the idea of this Jihad to be burdensome and unpleasant. How and why the noble Companions came across this unpleasant situation is something which needs to be understood. In fact, not only to understand the present statement but to fully understand verses which will soon follow, it is appropriate to first find out the initial circumstances and causes of the battle of Badr. So, let us first go to what happened at the battle of Badr.
According to the report of the event as narrated by Ibn 'Uqbah and Ibn ` Amir, the Holy Prophet ﷺ heard the news in Madinah that Abu Sufyan was on his way to Makkah al-Mu` azzamah with a trading caravan carrying merchandise from Syria and that all Quraysh tribes of Makkah were partners in this business venture. According to the statement of Ibn 'Uqbah, there was no Quraysh man or woman in Makkah who did not hold a share in this venture. If someone had even one mithqal (approximately 4.50gr.) of gold, he or she had still taken a share in it. As for the total invested capital of this trade caravan, it was fifty thousand dinars - as reported by Ibn 'Uqbah. Dinar is a gold coin which weighs approximately 4.50 grams. According to current (1970) market rates for gold, it is equal to Rupees fifty two and the value of the total capital of the caravan comes to Rupees twenty six lakhs Let us bear in mind that these rupees are not what we know them to be now. Instead, they are twenty six lakhsl which belong to a period 1400 years behind us - which, it goes without saying, had value and strength of its own, much higher than twenty six crones2 of our time. It is interesting to note that seventy strong youngmen and their chiefs accompanied this trade caravan to manage the security and business concerns of the enterprise. This tells us that this trade caravan was, in real terms, a trading corporation of the Quraysh of Makkah.
1. $ 48, 148
2. $ 4, 81, 481
On the authority of narrations from Sayyidna Ibn ` Abbas ؓ and others, Al-Baghawi reports that there were forty Quraysh chiefs among the mounted force accompanying the caravan, with ` Amr ibn al-` As and Mukhramah ibn Nawfal being noteworthy among them. Then, it is also established that the strongest base of power the Quraysh had was no other but this very trading activity and the financial support of the capital which backed it. In fact, this was their seemingly innocent weapon with which they had harassed and compelled the Holy Prophet ﷺ to leave Makkah. In this background, when the Holy Prophet ﷺ came to know about the return of this trading caravan after their visit to Syria, it occurred to him that this was the time to confront the caravan and break the main source of strength the Quraysh had. He consulted his Companions ؓ . But, these were the days of Ramadan. They had made no battle plans in advance. So, some of them supported the idea readily and courageously, but some others were a little hesitant. Under this situation, he too did not make participation in this Jihad compulsory for all. Instead, he ordered that those who have a ride should go with him. At that time, there were many people who stayed behind unable to go on Jihad. As for those who wanted to go, their rides were in the adjoining villages. They sought permission to go and bring their rides before they could go with him. But, there was not much time to wait. Therefore, the order given was that only those who have their rides with them and do wish to go on Jihad should get ready to go. There was no time left to summon rides from outside. Therefore, only a few participants who were ready to go could be assembled together. As for those who did not intend to go from the very outset, that too was caused by the absence of a general call for Jihad. The Holy Prophet ﷺ had not made participation in this Jihad obligatory on everyone. Then, people thought that they were to handle a trade caravan, not an army which could need a matching force of fighters. Therefore, a fairly large number of the Companions did not take part in this Jihad.
After reaching Bi'r Suqya, the Holy Prophet ﷺ ordered Qays ibn Sa` sa` ah ؓ to count the number of mujahidin with him. He counted and told him that they were three hundred and thirteen. Hearing that, he was delighted. He said, 'This is the number of the companions of Talut.1 Therefore, this is a good omen, that of victory.' The noble Companions ؓ had a total of seventy camels with them. There was one camel for every three of them. They would ride turn by turn. This applied to the Holy Prophet ﷺ as well. Besides him, there were two other riding partners in the one camel allotted to them. They were Sayyidna Abu Lubabah ؓ عنہ and Sayyidna Ali ؓ . When came his turn to walk, they would submit: 'You ride. We shall do the walking for you.' The reply he gave was - as it would be from the one created to be mercy for all creation: 'Neither are you stronger than me, nor am I need-free of the reward of the Hereafter that I let you have the chance of earning a little thawab for myself.' Therefore, when it was his turn to walk, the Holy Prophet too used to walk.
1. An Israeli King (Saul). See for details v.1, p. 627, 628
On the other hand, someone reached as far as ` Ain al-Zarqa', a well-known place in Syria and passed on information to Abu Sufyan, the leader of the trade caravan, that the Holy Prophet ﷺ is waiting for the caravan and will definitely come after them. Abu Sufyan made necessary precautionary arrangements to meet the threat. When this caravan entered Hijaz, he picked up an intelligent and efficient agent known as Damdam (ضمضم) ibn ` Umar, gave him 20 mithqal of gold (about 90 grams) as his wages, and made him agree to rush to Makkah on a speedy camel, and tell them about the danger the caravan apprehended from the companions of the Prophet of Islam.
To proclaim the danger, Damdam ibn ` Umar followed the particular custom of that time, cut off the ears and the nose of his she-camel, tore off his shirt from the front and the back and placed the camel-litter or seat upside down on the back of the camel. These signs served as danger bells during those days. When he entered Makkah in that style, the entire city was electrified. Everyone from the Quraysh was ready to put up a defence. Those who could go out to fight went out personally and those who were unable to do so for some reason, they arranged for someone to go and fight in their behalf. Thus, it was within three days that they had an armed force with necessary support ready to march.
When they noticed someone hesitating from participating in this battle, they suspected them, taking them to be pro-Muslim. Therefore, they particularly forced such people to come out and fight. There were others who professed Islam openly but were unable to migrate due to their personal compulsions. Having no choice, they had just stayed out in Makkah. These people too - as well as anyone from the family of Banu Hashim about whom it was suspected that he had his sympathies with Muslims - they were all cornered and goaded to come out for this fight. Right there among these helpless people, there was Sayyidna ` Abbas ؓ the uncle of the Holy Prophet ﷺ and the two sons of Abu Talib namely Talib and ` Aqil also.
Thus, this Makkan army which had one thousand armed men, two hundred horses, six hundred coats of mail, female war-song chanters and their drums marched out to Badr. On every stage of their journey, ten camels were slaughtered to feed them.
On the other side, it was on Saturday, the 12th of Ramadan that the Holy Prophet ﷺ moved out of Madinah with preparations good enough to confront a trade caravan. After covering several stages, when he reached close to Badr, he sent an advance reconnaissance party of two men to gather information about the caravan of Abu Sufyan. (Mazhari)
The informers came back with the report that Abu Sufyan's caravan being aware of the coming of the Holy Prophet ﷺ in hot pursuit after them had passed by keeping close to the sea shore, and that an army of one thousand men was coming from Makkah to give cover to the caravan and fight the Muslims off. (Ibn Kathir)
As obvious, this information changed all plans as projected. Given the gravity of the situation, the Holy Prophet ﷺ went into consultation with his Companions ؓ to determine whether or not they have to fight against this advancing army. Sayyidna Abu Ayyub al-Ansari ؓ and some other Companions submitted that they do not have the necessary force to fight against them, nor have they come out there for that purpose. Thereupon, Sayyidna Abu Bakr رضی اللہ تعالیٰ عنہ rose and pledged his obedience to whatever the Messenger of Allah decided. Then, rose Sayyidna ` Umar ؓ pledging his obedience to him and his readiness for Jihad in the same spirit. Finally, it was Sayyidna Miqdad ؓ who stood up and said:
Ya Rasul Allah! Go by the command of Allah you have been given and enforce it. We are with you. By Allah, we shall never say to you what was said to Sayyidna Musa (علیہ السلام) by the Bani Isra'il: اذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ (Go, you and your Lord, and fight. As for us, we are sitting right here - 5:24). By the Being that has sent you with the true faith, if you were to take us as far as Bark al-Ghamad in Ethiopia, we shall follow you to fight there.'
The Holy Prophet ﷺ was very pleased. He made prayers for them. But, an expression of support was yet to come from the Ansar which seemed to point out to the probability that the pledge of help and support given to the Holy Prophet ﷺ by the Ansar of Madinah was limited to and valid within the city of Madinah, and that they were not bound to extend their support for areas outside Madinah. Therefore, he addressed the gathering once again asking them to advise him whether or not he should take the initiative in this Jihad. This address was beamed at the Ansar. Sayyidna Sa'd ibn Mu` adh al-Ansari ؓ got the point and asked him: 'Ya Rasul Allah! Are you asking us?' He said: 'Yes.' Sayyidna Sa'd ibn Mu'dh then submitted:
'Ya Rasul Allah! We have believed in you and we have testified that everything you say is all true, and we have given solemn pledges to you that we shall obey you under all condi-tions. Therefore, enforce whatever command you have been given by Allah Ta` ala. By the Being that has sent you with the true faith, if you take us into the sea, we shall go with you into the sea and no one from among us shall lag behind you. It is all right for us if you were to take us as soon as tomorrow and throw us against the enemy. We strongly hope that Allah Ta` ala will have you witness conditions generated by our deeds, conditions which would become the delight of your eyes. Take us wherever you wish in the name of Allah.'
The Holy Prophet ﷺ was pleased with the response and ordered the group of Mujahidin to march forward with the name of Allah. And to them he gave the good news that Allah Ta` ala has promised him that they shall overcome one of the two groups. The two groups mentioned here mean: One, the trade caravan of Abu Sufyan; and the other, this army coming from Makkah. Then, he said: 'By Allah, it is as if I am seeing the killing fields of disbelievers with my own eyes.' (This whole event has been taken from Tafsir Ibn Kathir and Mazhari)
Explanation of Verses in the Light of the Details of the Event
After having heard the details of the event, let us go back to the verses cited above. That it has been said in the first verse (5): وَإِنَّ فَرِيقًا مِّنَ الْمُؤْمِنِينَ لَكَارِهُونَ (while a group from the believers was averse to this Jihad) is actually a hint towards the state of mind which some noble Companions were in while being consulted on the advisability of waging Jihad and to which they seemed to be averse or not courageous enough to undertake it.
Allah -Subhanehu ve Teâlâ- ganimetlerin dağıtılmasında anlaşmazlığa düştükten sonra ganimetlerin bölüştürülmesini sizden almıştır. Bu hususu kendisine ve resulü -sallallahu aleyhi ve sellem-'e ait kıldı. Ey Resul! Müminlerden bir grup hoşnut olmamasına rağmen Rabbin sana indirmiş olduğu vahiy ile Medine'den müşriklerle karşılaşmak için çıkmanı emretmişti.
Just as Allah took away the decision about the division of the gains of war from the Companions after their disagreement about how to distribute it, and made the decision for Himself and His Messenger (peace be upon him), He also instructed the Messenger (peace be upon him), through inspiration, to go out from Medina to meet the idol worshippers, although a group of the believers disliked this.
5- Nitekim Rabbin seni hak uğrunda evinden çıkardığında da mü’minlerden bir kesim gerçekten isteksizdiler.
6- Hak apaçık meydana çıktıktan sonra onun hakkında sanki göz göre göre ölüme sürükleniyorlarmış gibi seninle tartışıyorlardı.
7- Hani Allah size o iki gruptan birinin sizin olacağını vaat ediyordu. Siz, gücü ve silahı olmayanın sizin olmasını arzu ediyordunuz. Allah da sözleri ile hakkı üstün kılmayı ve kâfirlerin ardını kesmeyi istiyordu.
8- Tâ ki O, hakkı üstün kılsın ve batılı yok etsin, velev ki günahkârlar hoşlanmasa bile.
5-6. Böylelerinin imanı hakiki iman olduğuve mükâfatları da Allah’ın kendilerine vaat etmiş olduğu üzere hak olduğu gibi Allah'ın, Rasûlü’nü Bedir’de müşriklerle karşılaşmak üzere evinden çıkarması da haktır ki Allah bunu istemiş ve bunun böyle olacağını kaza ve kaderi ile tespit etmiştir. Mü’minlerin ise bu çıkışta kendileri ile düşmanları arasında bir savaş olacağı hatırlarına gelmemişti. Savaşın gerçekleşeceğini açıkça anladıklarında ise bir kesim, bu hususta Peygamber sallallahu aleyhi ve sellem ile tartışmaya koyulmuş, düşmanları ile savaşmayı hoş karşılamamışlardı. Kendilerine adeta “göz göre göre ölüme sürükleniyorlarmış gibi” hissetmişlerdi. Halbuki onların hak uğrunda çıktıkları ve bunun, Allah’ın emredip hoşnut olduğu şeylerden olduğunu açıkça gördükten sonra böyle bir tutum takınmamaları gerekirdi. Çünkü böyle bir durumda tartışmaya yer yoktur. Zira tartışma ancak hakkın nerede olduğu hususunda şüpheye düşüldüğü ve işin içinden çıkılamadığı hallerde söz konusu olur ve o zaman fayda sağlar. Hak açıkça ortaya çıkacak olursa geriye sadece ona bağlanmak ve itaat etmek kalır.
Bununla birlikte mü’minlerin önemli bir çoğunluğu, en ufak bir tartışmaya bile girişmemişler, düşman ile karşılaşmayı hoş görmemek gibi bir tutum sergilememişlerdi. Aynı şekilde Allah’ın kendilerini bu şekilde azarladığı kimseler de cihad emrine son derece itaat ettiler. Allah da onlara sebat verdi ve kalplerine huzur ve sükûnet veren sebepleri -ki bazıları ileride söz konusu edilmektedir- onlara ihsan etti.
7. Müslümanların çıkışlarının asıl sebebi, Kureyş’e ait olup Şam tarafından gelen ve Ebu Süfyan b. Harb’in başkanlığındaki büyükçe bir kervanın yolunu kesmekti. Müslümanlar bu kervanın Şam’dan dönmekte olduğu haberini alınca Peygamber sallallahu aleyhi ve sellem onları, kervanın karşısına çıkmak üzere toplanmaya çağırdı. Onunla birlikte 310 küsür kişi çıktı. Beraberlerinde sıra ile bindikleri ve üzerlerinde eşyalarını taşıdıkları yetmiş deve bulunuyordu.
Kureyşliler de müslümanların bu durumlarını haber alınca kervanlarını korumak üzere yola çıktılar. Sayıları çoktu, beraberlerindeki silah, at ve asker de fazla idi. Savaşçılarının sayısı da bin kişi dolaylarında idi. Yüce Allah mü’minlere ya kervanı ele geçirecekleri ya da düşmanları ile çarpışacakları vaadinde bulunmuştu. Onlar ise müslümanların ellerindeki imkânların azlığı ve kervanın silahsız bulunması sebebi ile kervan ile karşılaşmayı arzu etmişlerdi. Ancak Yüce Allah, onlar hakkında arzularından daha üstün bir durum ile karşı karşıya kalmalarını dilemişti. Zira onların, müşriklerin ileri gelenlerini ve azılılarının da yer aldığı ordu ile karşılaşmalarını ve onlara karşı zafer elde etmelerini murad etmişti. Böylece “Allah sözleri ile hakkı üstün kılmayı” ve hak ehlini zafere kavuşturmayı “ve kâfirlerin ardını kesmeyi istiyordu.” Yani batıl ehlini kökten imha etmek ve mü’min kullarına da hatırlarına gelmeyecek şekilde hakkın zaferini göstermek istiyordu.
8. “Tâ ki” doğruluğuna ve gerçekliğine dair belge ve tanıkları ortaya çıkarmak sureti ile “hakkı üstün kılsın, batılı” da batıl oluşuna dair delil ve belgeleri ortaya koymak sureti ile “yok etsin, velev ki günahkârlar hoşlanmasa bile.” Çünkü Allah onlara hiçbir şekilde aldırış etmez.
Así como Al-lah privó a los Compañeros de la decisión sobre la división de los botines de guerra después de su desacuerdo sobre cómo distribuirla, y tomó la decisión por Sí mismo y Su Mensajero r, también ordenó al Mensajero (paz sea con él), a través de la inspiración, a salir de Medina para enfrentar a los idólatras, aunque a un grupo de creyentes les disgustó.
Este grupo de creyentes discutió con el Mensajero sobre enfrentar a los idólatras, después de habérseles evidenciado que tenía que suceder; es como si fueran conducidos a la muerte mientras la miran con los ojos abiertos. Su reacción se debió a su fuerte aversión por combatir, porque no estaban preparados ni dispuestos para ello.
Ey Resul! Müşriklerle savaşın ayan beyan olacağı anlaşıldıktan sonra Müminlerden bu taife seninle tartışıyordu. Sanki ölüme bakarak sürüklendiklerini gözlerinin önüne getirdiler. Bu da savaştan şiddetli derecede hoşlanmadıklarını göstermekteydi. Çünkü savaşmak için herhangi bir hazırlık yapmamış ve donanıma sahip değillerdi.
Sekelompok orang mukmin itu mencoba membantah perintahmu -wahai Rasul- terkait perang melawan orang-orang musyrik setelah mereka tahu bahwa perang itu benar-benar terjadi. Mereka merasa seolah-olah mereka sedang digiring menuju kematian sedangkan mata mereka melihatnya secara nyata. Hal itu disebabkan keengganan mereka yang amat berat untuk pergi ke medan perang karena mereka tidak membawa bekal untuk perang dan tidak menyiapkan perlengkapannya.
Ô Messager, ce groupe de croyants négocient avec toi afin de ne pas combattre les polythéistes dès qu’ils ont compris que ce combat aura bien lieu. C’est comme si on les conduisait à la mort et qu’ils la voyaient de leurs propres yeux, tellement la répulsion qu’ils avaient de sortir combattre était intense. Ils ne s’étaient pas préparés au combat et n’avaient pas fait les préparatifs nécessaires.
Nhóm người có đức tin đó tranh cãi với Ngươi - hỡi Thiên Sứ - lý do giao chiến với bọn đa thần sau khi Ngươi đã trình bày quá rõ ràng cho họ. Bởi vì, họ liên tưởng rằng như Người đang đưa họ đi vào chỗ chết mà họ đã nhìn thấy tận mắt. Bởi vì, sự căng thẳng của hận thù diễn ra ngoài trận chiến thật ác liệt mà họ thật sự chưa có sự chuẩn bị kỹ càng và họ cũng không thấy lời hứa của Ngài là sự an toàn với họ.
Nakikipagtalo sa iyo, O Sugo, ang pangkating ito kabilang sa mga mananampalataya hinggil sa pakikipaglaban sa mga tagapagtambal matapos na lumiwanag sa kanila na ito ay magaganap. Para bang inaakay sila tungo sa kamatayan habang sila ay nakatingin doon nang mata sa mata. Iyon ay dahil sa tindi ng pagkasuklam nila sa paglabas para makipaglaban dahil sila ay hindi gumawa para rito ng paghahanda rito at hindi naglaan para rito ng kasangkapan nito.
O Poslaniče, ova skupina vjernika se sa tobom raspravlja o borbi protiv višebožaca nakon što je postalo jasno da će do borbe doći, kao da ih neko u smrt vodi a oni to gledaju; to rade zašto što im je veoma mrsko da ulaze u boj, i zato što se nisu pripremili za boj.
Then, the same event has been alluded to in the second verse (6): يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ (they were disputing with you about the truth after it became clear, as if they were being driven to a death being seen by them).
Though the noble Companions had not disobeyed any command given to them - in fact, what they had done was a certain expression of their weakness and lack of courage as part of their response when consulted. But, even such expression of personal opinion coming from the Companions of the Messengers of Allah when juxtaposed with the high station they were blessed with was unwelcome in the sight of Allah Ta` ala. Therefore, it was set forth in words which spell out displeasure.
This group of the believers argued with the Messenger about fighting the idolaters, after it had been made clear to them that it had to happen, as if they were being driven to death, looking at it with open eyes. Their reaction was due to their strong dislike of going out to fight, because they were not prepared or ready for it.
Questa fazione dei credenti, o Profeta, discute con te riguardo il combattimento con gli idolatri, dopo che fu loro chiaro che ciò sarebbe accaduto, come se venissero condotti alla morte davanti ai loro occhi; questo a causa del loro grande rifiuto di partecipare alla lotta, poiché non si preparano ad essa né spiritualmente né materialmente.
Allah reminds the believers who were arguing about when Allah promised them success over one of the groups of the idolaters: either the caravan with its sizeable wealth, so that they could take its bounty, or a group of fighters whom they would encounter and achieve victory over them; but they had wanted it to be the caravan, as this would be easy to take without having to fight. Yet Allah willed for the truth to be established through commanding them to fight, to kill the leaders of the idolaters, and to capture many of them so that the strength of Islam would become clear.
E ricordate, o voi credenti che disputate, quando Allāh, in verità, vi promise la vittoria contro gli idolatri in due modi: Appropriandovi dei loro beni, o combattendoli e vincendoli. Voi desiderate appropriarvi dei loro beni, poiché sono facili da ottenere e possono essere ottenuti senza combattere; mentre Allāh vuole che si realizzi la giustizia, ordinandovi il combattimento, così da uccidere i più autorevoli degli idolatri e prendere prigionieri molti di loro, affinché venga evidenziata la forza dell'Islām,
Ingatlah -wahai orang-orang mukmin yang membantah perintah Rasulullah- tatkala Allah menjanjikan kepada kalian bahwa Dia akan memberi kalian kemenangan terhadap salah satu dari dua golongan orang-orang musyrik, yaitu antara kafilah dagang berikut barang dagangan yang mereka bawa sehingga kalian dapat mengambilnya sebagai ganimah, atau pasukan perang yang dapat kalian lawan dan kalian kalahkan berkat pertolongan Allah. Kalian menginginkan kafilah dagang karena mudah ditaklukkan, bahkan tanpa pertempuran, tetapi Allah berkehendak untuk mengukuhkan kebenaran dengan cara memerintahkan kalian berperang melawan para pembesar orang-orang musyrik dan menjadikan banyak dari mereka sebagai tawanan perang, sehingga kekuatan Islam tampak gemilang.
Ô vous les croyants qui tentez de négocier avec le Prophète, rappelez-vous lorsqu’Allah vous promit la victoire contre l’un des deux groupes de polythéistes: soit la caravane, dont vous convoitiez les richesses qu’elle transportait et que vous espériez vous les partager comme butin, soit le combat par les armes duquel vous sortiriez victorieux. Vous désiriez plutôt vous emparer de la caravane en raison de la facilité qu’offrait cette victoire, que vous pouviez remporter sans coup férir. Mais Allah désire faire triompher la vérité et vous ordonne de combattre afin que des puissants de Quraych soient tués et que soit capturé un grand nombre d’entre eux, et que la force de l’Islam se manifeste clairement.
Và hãy nên nhớ kỹ - hỡi những tín đồ có đức tin đang tranh luận - nếu như Allah đã hứa với các ngươi thì chắc chắn sẽ chiến thắng một trong hai đoàn quân của bọn đa thần. Một là đoàn quân áp tải ngân lương mà các người sẽ chiếm được chiến lợi phầm hoặc hai là đoàn quân có một đội quân hùng hậu mà ngươi sẽ chiến thắng họ. TA am hiểu các ngươi sẽ mong muốn đối đầu với đoàn quân áp tải ngân lương vì chúng không có trang bị vũ khí để tránh được cảnh chém giết. Thế nhưng không, Allah muốn chứng minh lời hứa của Ngài là sự thật nên Ngài ra lệnh các ngươi chiến đấu với đoàn quân hùng mạnh để tiêu diệt tận gốc bọn đa thần và bắt giữ bọn chúng thật nhiều cho đến khi Islam thật sự xưng hùng xưng bá.
O vjernici, vi koji se raspravljate, sjetite se kada vam je Allah obećao da ćete pobijediti jednu od dvije višebožačke skupine, ili ćete osvojiti karavanu sa svim njenim imetkom i uzeti ga kao plijen, ili ćete ući u boj sa drugom skupinom (koja je spremna za boj) pa izvojevati pobjedu, i vi ste voljeli da osvojite karavanu jer to je bilo lahko i nije iziskivalo borbu, a Allah je htio da uzdigne istinu time što vam je naredio da uđete u boj (sa drugom skupinom, spremnom za boj), da biste pobili glavešine višebožaca i zarobili mnoge od njih, kako bi do izražaja došla snaga islama.
Ey münakaşa eden Müminler! Hani Yüce Allah, müşriklerin iki taifesinden birisi üzerinde sizlerin zafer kazanacağını vadetmişti. O iki taifeden ya ticaret mallarını taşıyan kafileyi ve mallarını ganimet olarak alacaksınız ya da savaşmak için gelen birlikle karşılaşacak, onlarla savaşıp, galip geleceksiniz. Sizler ticaret kervanını istemektesiniz. Çünkü savaş yapmadan üstünlük kurup, ele geçirmenin kolay olacağını düşünüyorsunuz. Yüce Allah ise, hakkı sizin kuvvetinizle müşriklerin kahramanlarını öldürmeniz ve onların bir çoğunu da esir almanız için savaşla ortaya koymak istiyor. Böylece İslam'ın kuvveti apaçık ortaya çıksın.
Al-lah les recuerda a estos creyentes que discutían cuando Él les prometió el triunfo sobre uno de los grupos de idólatras: La caravana con su abundante riqueza, para que pudieran tomar sus bienes, o un ejército al que se enfrentarían y sobre el cual lograrían la victoria. Ellos deseaban que fuera la caravana, ya que sería fácil de tomar sin necesidad de luchar, pero Al-lah quiso hacer prevalecer Su palabra y erradicar a los que se negaban a creer.
Banggitin ninyo, O mga mananampalatayang nakikipagtalo, noong nangangako sa inyo si Allāh na magiging para sa inyo ang magwagi sa isa sa dalawang pangkatin ng mga tagapagtambal. Ito ay alin sa dalawa: ang karaban at ang dinadala nito na mga yaman kaya makakukuha kayo nito bilang samsam sa digmaan, o ang pagpunta sa labanan kaya makikipaglaban kayo sa kanila at magwawagi kayo sa kanila. Naiibigan ninyo mismo na manaig kayo sa karaban dahil sa kadalian ng pagsamsam dito at kagaanan nito nang walang pakikipaglaban. Nagnanais si Allāh na magtotoo sa katotohanan sa pamamagitan ng pag-uutos sa inyo ng pakikipaglaban upang mapatay ninyo ang mga magiting ng mga tagapagtambal at makabihag kayo ng marami sa kanila upang lumitaw ang lakas ng Islām.
In Sha‘ban, (2 A.H.) the eighth month of the Islamic calendar, it came to be known that a commercial caravan of the Quraysh, carrying goods worth about fifty thousand guineas, was returning from Syria to Makkah. It was on a route which passed close by Madinah. It was feared that the Muslims might attack this caravan of their enemies. So, the chief of the caravan, Abu Sufyan ibn Harb, sent word to the people of Makkah that they should rush to him with aid, otherwise the Muslims would capture the caravan. This news created a lot of fervour in Makkah. So, a troop of 950 horsemen (600 of them fully armoured) set out from Makkah for Madinah. The Prophet was also receiving all the news. Now the Muslims of Madinah were in between two groups—one was the caravan returning from Syria, and the other was the army advancing from Makkah to Madinah. One section of the Muslims had the idea that they should advance towards the caravan. Since this caravan had only 40 guards, it could be overcome and its goods captured. But God’s plan was different. In fact, God wanted to crush the strength of those who deny the truth rather than permit the Muslims to make some material gain. God, therefore, created special conditions and caused all the chiefs of the opponents to set out from Makkah and reach Badr, a place 20 miles from Madinah, so that they should finally perish forever after clashing with the Muslims. When the Prophet informed the Muslims of God’s plan, they all agreed and proceeded towards Badr. Their strength was only 313 and they were ill-equipped. But God gave them special aid, and they routed the army of the Quraysh. Seventy of their chiefs were killed and seventy were taken prisoner. The battlefield of Badr became the scene of Islam’s victory over the deniers of the Truth. Whenever it happens that there is material benefit on the one hand and religious benefit on the other, this division itself proves that God’s will and pleasure centre upon religious benefit and not upon material benefit.The target of Islamic effort is never the attainment of economic advantages. The purpose of Islamic struggle is always to break the strength of falsehood, either by ideological superiority or, through material power as dictated by the circumstances.
[Ito ay] upang magtotoo si Allāh sa katotohanan sa pamamagitan ng pagpapanaig sa Islām at mga alagad nito sa pamamagitan ng ipinalilitaw Niya na mga pansaksi sa katapatan nito, at upang magpabula Siya – kaluwalhatian sa Kanya – sa kabulaanan sa pamamagitan ng ipinalilitaw Niya na mga patotoo sa kabulaanan nito, kahit pa man masuklam doon ang mga tagapagtambal sapagkat si Allāh ay magpapalitaw niyon.
affinché Allāh realizzi la giustizia, portando alla luce l'Islām ed i suoi seguaci; e ciò avviene per mezzo delle evidenti prove che Allāh mostra, gloria Sua, e affinché vanifichi, gloria Sua, la falsità, tramite i Suoi Segni, anche se ciò è contrario al volere degli idolatri: Allāh lo realizzerà.
This occurred so that Allah may establish the truth by making Islam and its people victorious, and for Him to make clear the error of falsehood, even if the idolaters disliked this.
Ceci, afin qu’Allah fasse triompher la vérité et accorde la victoire à l’Islam et à ses adeptes. Cette victoire prouvera la véracité de cette religion, invalidera le faux et prouvera sa fausseté. Même si les polythéistes détestent cela, Allah le mettra bel et bien en évidence.
Commentary
The verses cited above describe the event of Badr and point out to blessings which descended upon Muslims in the form of Divine help and support during the Battle.
In the first (7) and the second (8) verses, it has bees% stated that at the time the Holy Prophet ﷺ and the noble Companions ؓ got the information that a virtual army of the Quraysh has already left Makkah to give a security cover to their trade caravan, Muslims found that they now have two groups to deal with. One of the two was the trade caravan which has been called: عِیر (` ir) in relevant narrations. The other one was this very armed group which had dashed out from Makkah and which has been called: نفیر (nafir). According to the statement given in the verse, that was the time when Allah Ta` ala had made a promise to His Messenger ﷺ - and to all Muslims through him - to the effect that they will totally overcome one of the two groups so much so that they would be able to deal with it as they wished.
Now, it is obvious that overcoming a trade caravan was easy and danger-free while dealing with an armed force was fraught with all sorts of difficulties and dangers. Therefore, after hearing this seemingly ambiguous promise, it occurred to many Companions, that it would be convenient if the Divine promise, made to Muslims that they would overcome one of the two groups, were to be about the group which was simply an unarmed trading caravan. But, the Holy Prophet ﷺ and many of his leading Companions intended otherwise as Divinely guided and settled for overcoming an armed force as the better choice.
In this verse, Muslims seeking to overcome an unarmed group have been warned that they, on their part, preferred to overcome an unarmed trading caravan in view of their tilt towards personal convenience and a danger-free option. But, Allah Ta` ala intended it to be otherwise so that the real objective of Islam stands achieved, that is, truth gets to be established as the ultimate truth and the very root of disbelievers is cut off. It is obvious that this objective could be achieved only when the confrontation is against an armed force and Muslims overwhelm and overpower them.
Para que prevalezca la verdad por medio de la victoria del Islam y su gente, y para que Él evidencie la falsedad, aunque a los idólatras les disguste.
Yüce Allah hakkı, İslam ve ehlini üstün kılarak gerçekleştirir. Bu da hakikati ve doğruluğu delilleri ile ortaya çıkararak olur. Aynı zamanda Allah -Subhanehu ve Teâlâ- müşrikler hoşlanmasalar da delilleri ortaya koyarak batılı apaçık bir şekilde ortaya koyar.
Da bi Allah učvrstio istinu uzdižući islam i muslimane, što je učinio ispoljavanjem i uzdizanjem dokaza istinitosti te istine, i da bi uništio zabludu, što je učinio ispoljavanjem i uzdizanjem dokaza njene neispravnosti, makar to bilo mrsko višebošcima Allah je to obejanio i ispoljio.
Nhằm để Allah chứng minh rằng sự thật là Islam lẫn các tín đồ thật sự là xưng hùng xưng bá đó là một sự thật, song Đấng Hiển Vinh muốn làm hiện rõ lên bằng chứng giả dối cho dù bọn đa thần chẳng hề thích tí nào. Thế nhưng Allah muốn điều đó hiện lên một cách rõ ràng.
Allah hendak mengukuhkan kebenaran dengan memberikan kemenangan kepada agama Islam dan para pemeluknya, yaitu dengan cara memperlihatkan bukti-bukti yang menunjukkan kebenarannya, dan Allah -Subḥānahu- hendak melenyapkan kebatilan dengan cara memperlihatkan bukti-bukti yang menunjukkan kebatilannya, walaupun orang-orang musyrik tidak menyukai hal itu, namun Allah tetap memperlihatkannya.
"(Ingatlah), ketika kamu memohon pertolongan kepada Rabb-mu, lalu diperkenankanNya bagimu, 'Sesungguhnya Aku akan men-datangkan bala bantuan kepadamu dengan seribu malaikat yang datang berturut-turut.' Dan Allah tidak menjadikannya (mengirim bala bantuan itu), melainkan sebagai kabar gembira dan agar hati-mu menjadi tenteram karenanya. Dan kemenangan itu hanyalah dari sisi Allah. Sesungguhnya Allah Mahaperkasa lagi Mahabijak-sana. (Ingatlah), ketika Allah menjadikan kamu mengantuk sebagai suatu penenteraman dariNya, dan Allah menurunkan kepadamu hujan dari langit untuk menyucikan kamu dengan hujan itu dan menghilangkan dari kamu gangguan-gangguan setan dan untuk menguatkan hatimu dan memperteguh dengannya telapak kaki(mu). (Ingatlah), ketika Rabbmu mewahyukan kepada para malaikat, 'Sesungguhnya Aku bersama kamu, maka teguhkanlah (pendirian) orang-orang yang telah beriman.' Kelak akan Aku jatuhkan rasa ketakutan ke dalam hati orang-orang kafir, maka penggallah kepala mereka dan pancunglah tiap-tiap ujung jari mereka, (Ketentuan) yang demikian itu adalah karena sesungguhnya mereka menentang Allah dan RasulNya, dan barangsiapa menentang Allah dan Ra-sulNya, maka sesungguhnya Allah amat keras siksaanNya. Itulah (hukum dunia yang ditimpakan atasmu), maka rasakanlah hukum-an itu. Sesungguhnya bagi orang-orang yang kafir itu ada (lagi) azab neraka." (Al-Anfal: 9-14).
(9) Yakni ingatlah nikmat Allah kepadamu ketika kamu hampir bertemu dengan musuhmu, kamu memohon pertolongan dan kemenangan kepada Rabbmu, ﴾ فَٱسۡتَجَابَ لَكُمۡ ﴿ "lalu diperkenan-kanNya bagimu." Allah menolongmu dengan beberapa perkara, di antaranya adalah bahwa Allah menghadirkan bala bantuan kepa-damu, ﴾ بِأَلۡفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُرۡدِفِينَ ﴿ "dengan seribu malaikat yang datang ber-turut-turut." Yakni sebagian datang dengan disusul oleh yang lain.
(10) ﴾ وَمَا جَعَلَهُ ٱللَّهُ ﴿ "Dan Allah tidak menjadikannya", yakni pengi-riman malaikat tersebut ﴾ إِلَّا بُشۡرَىٰ ﴿ "melainkan sebagai kabar gembira", agar jiwa mereka gembira dengan itu. ﴾ وَلِتَطۡمَئِنَّ بِهِۦ قُلُوبُكُمۡۚ ﴿ "Dan agar hatimu menjadi tenteram karenanya." Namun pada hakikatnya keme-nangan itu di Tangan Allah, bukan dengan banyaknya tentara dan senjata. ﴾ إِنَّ ٱللَّهَ عَزِيزٌ ﴿ "Sesungguhnya Allah Mahaperkasa", tidak ada yang mengalahkanNya. Dia-lah yang Mahaperkasa yang menga-lahkan siapa pun, walaupun orang itu dilengkapi oleh kekuatan jumlah dan senjata yang demikian besarnya. ﴾ حَكِيمٌ ﴿ "Lagi Maha-bijaksana." Di mana Dia menentukan perkara dengan sebab-sebabnya dan meletakkan segala urusan pada tempatnya.
(11) Di antara pertolongan Allah kepadamu dan jawaban-Nya terhadap doamu adalah bahwa Dia mengirimkan rasa kantuk kepadamu. ﴾ يُغَشِّيكُمُ ﴿ "Allah menjadikan kamu mengantuk." Yakni de-ngan kantuk itu Allah melenyapkan rasa takut dan cemas yang ada di dalam hatimu. Dan ia sebagai ﴾ أَمَنَةٗ ﴿ "penenteraman", bagimu dan tanda ketenangan dan kemenangan. Di antara pertolonganNya kepadamu juga adalah bahwa Dia menurunkan hujan kepadamu dari langit untuk menyucikanmu dari hadas dan najis, dan untuk menyucikanmu dari godaan dan bisikan setan. ﴾ وَلِيَرۡبِطَ عَلَىٰ قُلُوبِكُمۡ ﴿ "Dan untuk menguatkan hatimu." Yakni meneguhkannya, karena keteguhan hati adalah dasar bagi keteguhan badan. ﴾ وَيُثَبِّتَ بِهِ ٱلۡأَقۡدَامَ ﴿ "Dan memperteguh dengannya telapak kaki(mu)", karena bumi se-belum hujan rata dan datar, dan setelah hujan ia menjadi kempal dan dapat meneguhkan telapak kaki.
(12) Termasuk pertolongan Allah juga adalah bahwa Dia mewahyukan kepada para malaikat, ﴾ أَنِّي مَعَكُمۡ ﴿ "Sesungguhnya Aku bersama kamu", dengan bantuan, pertolongan, dan kemenangan. ﴾ فَثَبِّتُواْ ٱلَّذِينَ ءَامَنُواْۚ ﴿ "Maka teguhkanlah (pendirian) orang-orang yang telah beriman." Yakni tanamkanlah di dalam hati mereka keberanian melawan musuh serta doronglah mereka kepada jihad dan keuta-maannya. ﴾ سَأُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ ﴿ "Kelak akan Aku jatuhkan rasa ketakutan ke dalam hati orang-orang kafir," yang merupakan tentara terbesarmu dalam menghadapi mereka, karena jika Allah meneguh-kan orang-orang yang beriman dan menyusupkan rasa takut di hati orang-orang kafir, maka orang-orang kafir tidak akan mampu teguh di hadapan kaum Muslimin, dan Allah menyerahkan pundak-pun-dak mereka kepada orang-orang Mukmin. ﴾ فَٱضۡرِبُواْ فَوۡقَ ٱلۡأَعۡنَاقِ ﴿ "Maka penggallah kepala mereka." Yakni leher mereka. ﴾ وَٱضۡرِبُواْ مِنۡهُمۡ كُلَّ بَنَانٖ ﴿ "Dan pancunglah tiap-tiap ujung jari mereka." Yakni pergelangan. Ucapan ini bisa jadi untuk para malaikat yang mana Allah mewah-yukan kepada mereka agar meneguhkan hati orang-orang beriman. Ini menunjukkan bahwa para malaikat turut berpartisipasi secara langsung dalam perang Badar. Bisa pula ucapan ini tertuju kepada orang-orang yang beriman di mana Allah menyemangati mereka dan mengajarkan kepada mereka bagaimana mereka membunuh orang-orang kafir dan bahwa mereka tidak perlu mengasihani orang-orang kafir.
(13) Hal itu karena orang-orang kafir itu menentang Allah dan RasulNya, yakni memerangi dan memusuhi secara terang-te-rangan. ﴾ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan barangsiapa me-nentang Allah dan RasulNya, maka sesungguhnya Allah amat keras sik-saanNya." Di antara siksaNya terhadap orang-orang kafir adalah kemenangan yang diberikanNya kepada orang-orang yang beriman atas mereka dan pembunuhan terhadap mereka.
(14) ﴾ ذَٰلِكُمۡ ﴿ "Itulah (hukum dunia yang ditimpakan atasmu), yakni siksa yang disebutkan di atas, ﴾ فَذُوقُوهُ ﴿ "maka rasakanlah hu-kuman itu," wahai orang-orang yang menentang Allah dan RasulNya, sebagai hukuman yang disegerakan. ﴾ وَأَنَّ لِلۡكَٰفِرِينَ عَذَابَ ٱلنَّارِ ﴿ "Sesung-guhnya bagi orang-orang yang kafir itu ada (lagi) azab Neraka."
Kisah ini mengandung tanda-tanda kekuasaan Allah yang agung yang menunjukkan bahwa apa yang dibawa oleh Muhammad ﷺ sebagai Rasul Allah adalah benar.
Di antaranya adalah, bahwa Allah menjanjikan sesuatu kepada kaum Mukminin dan merealisasikan janji tersebut.
Di antaranya adalah, Firman Allah تعالى,
﴾ قَدۡ كَانَ لَكُمۡ ءَايَةٞ فِي فِئَتَيۡنِ ٱلۡتَقَتَاۖ فِئَةٞ تُقَٰتِلُ فِي سَبِيلِ ٱللَّهِ وَأُخۡرَىٰ كَافِرَةٞ يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡيَ ٱلۡعَيۡنِۚ ﴿
"Sesungguhnya telah ada tanda bagi kamu pada dua golongan yang telah bertemu (bertempur). Segolongan berperang di jalan Allah dan (se-golongan) yang lain kafir yang dengan mata kepala melihat (seakan-akan) orang-orang Muslimin dua kali jumlah mereka." (Ali Imran: 13).
Di antaranya adalah, jawaban Allah terhadap doa orang-orang Mukmin ketika mereka memohon pertolongan kepadaNya dengan sebab-sebab yang dijelaskanNya.
Kisah ini juga menunjukkan bahwa Allah sangat perhatian terhadap kondisi hamba-hambaNya yang beriman dan Dia menda-tangkan sebab-sebab (kemenangan) yang dengannya iman mereka menjadi teguh dan hal yang tidak diinginkan serta godaan setan pun lenyap.
Di antaranya juga adalah, bahwa di antara kasih sayang Allah terhadap hambaNya adalah bahwa Allah memudahkannya untuk menaatiNya dan memudahkannya dengan sebab-sebab dari dalam dan dari luar. 9
I sjetite se dana bitke na Bedru, kada ste od Allaha tražili pomoć protiv vašeg neprijatelja, pa vam se Allah odazvao i poslao vam hiljadu meleka jedne za drugim.
Ingatlah pada hari perang Badar tatkala kalian meminta pertolongan kepada Allah agar kalian dapat mengalahkan musuh kalian, kemudian Allah mengabulkan permintaan kalian -wahai kaum mukminin- dengan mengirimkan bala bantuan yang berkekuatan seribu malaikat yang datang berbondong-bondong.
Muslims invoke Allah for Help, Allah sends the Angels to help Them
Al-Bukhari wrote in the book of battles (in his Sahih) under "Chapter; Allah's statement,
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ
((Remember) when you sought help of your Lord and He answered you) until,
فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
(then verily, Allah is severe in punishment)" that Ibn Mas`ud said, "I was a witness to something that Al-Miqdad bin Al-Aswad did, that I would like more than almost anything else to have been the one who did it. Al-Miqdad came to the Prophet while he was invoking Allah against the idolators and proclaimed, `We will not say as the people of Musa said, "So go you and your Lord and fight you two."
Rather, we will fight to your right, to your left, before you and behind you.' I saw the Prophet's face beaming with pleasure because of what Al-Miqdad said to him." Al-Bukhari next narrated from Ibn `Abbas that on the day of Badr, the Prophet said,
«اللَّهُمَّ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ لَمْ تُعْبَد»
(O Allah! I invoke You for Your covenant and promise (victory). O Allah! If You decide so (cause our defeat), You will not be worshipped.)
Abu Bakr held the Prophet's hand and said, "Enough." The Prophet went out proclaiming,
«سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُر»
(Their multitude will be put to flight, and they will show their backs.)
An-Nasa'i also collected this Hadith. Allah's statement,
بِأَلْفٍ مِّنَ الْمَلَـئِكَةِ مُرْدِفِينَ
(with a thousand of the angels Murdifin) means, they follow each other in succession, according to Harun bin Hubayrah who narrated this from Ibn `Abbas about,
مُرْدِفِينَ
(Murdifin), meaning each behind the other in succession. `Ali bin Abi Talhah Al-Walibi reported that Ibn `Abbas said, "Allah supported His Prophet and the believers with a thousand angels, five hundred under the leadership of Jibril on one side and five hundred under the leadership of Mika'il on another side." Imams Abu Ja`far bin Jarir At-Tabari and Muslim recorded that Ibn `Abbas said that `Umar said, "While a Muslim man was pursuing an idolator (during the battle of Badr), he heard the sound of a whip above him and a rider saying, `Come, O Hayzum!' Then he looked at the idolator, who fell to the ground. When he investigated, he found that the idolator's nose had wound and his face torn apart, just as if he received a strike from a whip on it, and the entire face had turned green. The Ansari man came to the Messenger of Allah ﷺ and told him what had happened and the Messenger ﷺ replied,
«صَدَقْتَ، ذَلِكَ مِنْ مَدَدِ السَّمَاءِ الثَّالِثَة»
(You have said the truth, that was from the reinforcements from the third heaven.)
The Muslims killed seventy (pagans) in that battle and captured another seventy.
Al-Bukhari also wrote a chapter in his Sahih about the participation of the angels in Badr. He collected a Hadith from Rifa`h bin Rafi `Az-Zuraqi, who participated in Badr, Jibril came to the Prophet and asked him, "How honored are those who participated in Badr among you" The Prophet said,
«مِنْ أَفْضَلِ الْمُسْلِمِين»
(Among the best Muslims.) Jibril said, "This is the case with the angels who participated in Badr." Al-Bukhari recorded this Hadith. At-Tabarani also collected it in Al-Mu`jam Al-Kabir, but from Rafi` bin Khadij, which is an apparent mistake. The correct narration is from Rifa`h, as Al-Bukhari recorded it. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said to `Umar, when `Umar suggested that the Prophet have Hatib bin Abi Balta`ah executed,
«إِنَّهُ قَدْ شَهِدَ بَدْرًا وَمَا يُدْرِيكَ لَعَلَّ اللهَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»
(He Hatib participated in Badr. How do you know that Allah has not looked at the people of Badr and proclaimed, `Do whatever you want, for I have forgiven you.')
Allah said next,
وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى
(Allah made it only as glad tidings. ..)
Allah made sending down the angels and informing you of this fact as glad tidings,
وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ
(and that your hearts be at rest therewith.)
Surely, Allah is able to give you (O Muslims) victory over your enemies, and victory only comes from Him, without need to send the angels,
وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ
(And there is no victory except from Allah.)
Allah said in another Ayah,
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَآءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ - سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ - وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ
(So, when you meet (in fight in Allah's cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives). Thereafter (is the time) either for generosity (free them without ransom), or ransom (according to what benefits Islam), until war lays down its burden. Thus, but if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them.) 47:4-6
and,
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ وَتِلْكَ الاٌّيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ ءَامَنُواْ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَ - وَلِيُمَحِّصَ اللَّهُ الَّذِينَ ءَامَنُواْ وَيَمْحَقَ الْكَـفِرِينَ
(And so are the days (good and not so good), that We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers. And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers.) 3:140-141
These are points of wisdom for which Allah has legislated performing Jihad, by the hands of the believers against the disbelievers. Allah used to destroy the previous nations that denied the Prophets, using various disasters that encompassed these rebellious nations. For instance, Allah destroyed the people of Nuh with the flood, `Ad with the wind, Thamud with the scream, the people of Lut with an earthquake and the people of Shu`ayb by the Day of the Shadow. After Allah sent Musa and destroyed his enemy Fir`awn and his soldiers by drowning, He sent down the Tawrah to him in which He legislated fighting against the disbelievers, and this legislation remained in the successive Laws. Allah said,
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment. ) 28:43
It is more humiliating for the disbeliever and more comforting to the hearts of the faithful that the believers kill the disbelievers by their own hands. Allah said to the believers of this Ummah,
قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ
(Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people.)9:14
This is why killing the disbelievers of Quraysh by the hand of their enemies, whom they used to despise, was more humiliating to the disbelievers and comforting to the hearts of the party of faith. Abu Jahl, for instance, was killed in battle and this was more humiliating for him than dying in his bed, or from lightening, wind, or similar afflictions. Also, Abu Lahab died from a terrible disease that caused him to stink and none of his relatives could bear approaching him. They had to wash him with water by sprinkling it from a distance, then threw stones over his corpse, until it was buried under them! Allah said next,
أَنَّ اللَّهَ عَزِيزٌ
(Verily, Allah is All-Mighty,), the might is His, His Messengers and the believers, both in this life and the Hereafter. Allah said in another Ayah,
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(We will indeed make victorious Our Messengers and those who believe, in this world's life and on the Day when the witnesses will stand forth (Day of Resurrection). )40:51
Allah said next,
حَكِيمٌ
(All-Wise.), in that He legislated fighting the disbeliever, even though He is able to destroy them and bring their demise by His will and power, all praise and honor is due to Him.
In substance, what Muslims are being chastised for is their choice of an option which was laced with timidity, desire to relax, and was a thing of temporal benefit. Contrary to that, the intention made by Allah Ta` ala was based on high determination, great objectives and benefits which were perfect and eternal. Then, in the second verse (8), it was further clarified by saying that there was nothing outside the power and control of Allah Ta` ala. If He had so willed, Muslims would have triumphed over the trading caravan, but He deemed it compatible with the station and majesty of the Messenger of Allah, and his noble Companions ؓ that the confrontation should be against the armed force which should result in their conquest, so that it becomes all too clear that truth is, after all, the truth and that falsehood is, after all, nothing but falsehood.
Noteworthy at this point is the question that Allah Ta` ala is All-Knowing, All-Aware and certainly cognizant of the beginning and the end of everything. What then was the expedient consideration behind this ambiguous promise - that Muslims will overcome anyone of the two groups? It seems possible that He could have pinpointed one group precisely and said that such and such group will be overtaken.
The reason for this ambiguity - and Allah knows best - seems to be that this was designed to be a test of the noble Companions ؓ to determine whether they opt for the easy, or the difficult. Then, this was part of their moral training as well - through which they were taught a lesson in high determination, in the struggle for great objectives and in how not to be scared of impending dangers.
Described in the third (9) and fourth (10) verses is what happened after Muslims stood combat ready against their armed opponents. When the Holy Prophet ﷺ saw that he has only three hundred and thirteen Companions ؓ by his side - and that too being mostly unarmed - and arrayed against them there was an armed force composed of one thousand strong men, then, he raised his hands of prayer before Allah Jalla thana'uh seeking his help and support. As he prayed, the noble Companions, may Allah be pleased with them all, said: آمِین 'Amin' (Amen : So be it). Sayyidna ` Abdullah ibn ` Abbas ؓ has reported the words of this du` a (prayer) made by the Holy Prophet ﷺ as given below in its translation:
"0 Allah! let the promise You have made to me comes true now. 0 Allah, if this modest group of Muslims were to perish, then, on Your earth, there shall remain no one to worship You. (Because, the earth is full of kufr and shirk and left here are these few Muslims who worship Allah as due)."
The Holy Prophet ﷺ kept busy with his du'a, beseeching earnestly and plaintively so much so that the sheet wrap around his shoulders slided down. Sayyidna Abu Bakr ؓ stepped forward and put the sheet back on his blessed body and said to him: 'Ya Rasul Allah, please worry no more. Allah Ta` ala will surely respond to your prayer and fulfill His promise.'
This is the event referred to in the opening statement: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ (when you were calling your Lord for help) of verse 9. It means that 'worth remembering is the time when you were calling your Lord and appealing for His help and support.' This appeal for help was though from the Holy Prophet ﷺ in fact but, since all Companions ؓ by his side were saying 'Amin' (So be it), therefore, the statement was attributed to the whole group.
Immediately after, there appears the statement which describes how this prayer has been answered. The words are: فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْدِفِين (so he responded to you [ saying ]: 'I am going to support you with one thousand of the angels, one following the other' - 9)
The unmatched power with which Allah Ta` ala has blessed angels can be gauged from the event which transpired at the time the part of earth on which the people of Sayyidna Lut (علیہ السلام) lived was overturned upside down. This was done by Angel Jibra'il (علیہ السلام) with just one flick of his feather. So, there was no need to send such a large number of angels to participate in the combat - even one would have been more than enough. But, Allah Ta` ala knows the nature of His servants as they also get impressed with numbers. Therefore, the promise of sending angels was kept synchronized with the numbers of the adversary in the combat, so that their hearts are put at rest fully and comprehensively.
E ricordate il Giorno di Badr, quando chiedeste rinforzi ad Allāh contro il vostro nemico, e Allāh vi esaudì, o credenti, inviandovi in aiuto mille angeli, l'uno dopo l'altro.
9- Hani siz Rabbinizden yardım istiyordunuz da O da duanıza:“Ben size birbiri ardınca gelen bin melek ile yardım edeceğim” diye karşılık vermişti.
10- Allah, bunu ancak bir müjde olsun ve onunla kalpleriniz yatışsın diye yapmıştı. Yoksa zafer, ancak Allah katındandır. Şüphe yok ki Allah Azizdir, Hakîmdir.
11- Hani O, kendi katından bir güven olmak üzere sizi hafif bir uykuya büründürüyordu. Sizi kendisiyle tertemiz yapmak, sizden şeytanın pisliğini gidermek, kalplerinizi pekiştirmek ve onunla ayaklarınıza sebat vermek için de üstünüze gökten bir su indiriyordu.
12- Hani Rabbin meleklere şöyle vahyediyordu:“Şüphesiz ben sizinle beraberim, iman edenlere sebat verin. Ben kâfirlerin kalplerine korku salacağım. Artık vurun onların boyunlarının üstüne, vurun onların her parmağına!”
13- Bunun sebebi, onların Allah’a ve Rasûlüne karşı gelmeleridir. Kim Allah’a ve Rasûlüne karşı gelirse hiç şüphe yok ki Allah, cezası çok şiddetli olandır.
14- İşte bu (şimdiki azabınız), tadın onu! Kâfirler için bir de ateş azabı var.
9. Yani Allah’ın üzerinizdeki şu nimetini hatırlayın: Düşmanınız ile karşılaşmanızın yakınlaştığı sırada Rabbinizden yardım dilemiş, size yardımcı olmasını ve sizi zafere kavuşturmasını istemiştiniz. O da duanızı kabul etmiş ve size birkaç yoldan yardım etmişti ki bunların biri, Yüce Allah’ın size “birbiri ardınca gelen bin melek ile” destek olmasıdır.
10. Yüce “Allah, bunu” yani meleklerin indirilişini “ancak bir müjde olsun” böylelikle de sevinesiniz “ve onunla kalpleriniz yatışsın diye yapmıştı.” Zira zafer, esasen Allah’ın elindedir. Yoksa sayı çokluğu ve teçhizat fazlalığı ile zafer gerçekleşmez. “Şüphe yok ki Allah Azizdir.” Hiçbir güç O’nu yenik düşüremez. Aksine sayıca istedikleri kadar çok, araç ve gereçleri de istedikleri kadar fazla olan nice kimseleri yardımsız bırakarak yenik düşüren O’dur. “Hakîmdir.” O, işler için bir takım sebepler takdir etmiş ve her bir şeyi yerli yerine koymuştur.
11. Allah’ın size yardımının ve dualarınızı kabulünün tecellilerinden birisi de size “bir güven”, yardımına, huzur ve sükûnetine de bir alâmet “olmak üzere sizi hafif bir uykuya büründürüyordu.” Yani böylelikle kalplerinizin korku ve telaşını gidermiş oluyordu. Diğer taraftan Yüce Allah, yardımının bir parçası olarak üzerinize gökten su indirmişti. Bu, sizi maddi ve manevi pislikten temizlemek, şeytanın vesveselerinden ve dürtülerinden arındırmak, “kalplerinizi pekiştirmek” yani kalplerinize sebat vermek içindi. Kalbin pekişip sebat etmesi, bedenin sebat göstermesinin esasıdır. “Ve onunla ayaklarınıza sebat vermek için” Çünkü bulundukları yer, sert değil, yumuşaktı. Üzerine yağmur yağınca sertleşti ve böylelikle ayaklar sağlam basar oldu.
12. Yüce Allah’ın size yaptığı yardımlardan birisi de şuydu:“Rabbin meleklere şöyle vahyediyordu: Şüphesiz Ben” yardım, destek ve ihsan edeceğim zaferle “sizinle beraberim. İman edenlere sebat verin”yani onların kalplerine düşmanlarına karşı cesaretli olmayı ilham edin, cihada teşvik edip onun fazileti hususundaki şevklerini artırın.“Ben kâfirlerin kalplerine korku salacağım.”İşte bu, sizin onlara karşı sahip olduğunuz en büyük güç ve ordudur. Çünkü Yüce Allah, mü’minlere sebat verip kâfirlerin kalplerine korku saldığı zaman kâfirler, mü’minlerin önünde bir varlık gösteremezler. Aksine Allah mü’minlere kâfirleri hezimete uğratma imkânını da vermiş olur.“Artık vurun onların boyunlarının üstüne, vurun onların her parmağına!” Bu, ya Yüce Allah’ın, kendilerine iman edenlere sebat vermelerini vahyettiği meleklere yönelik bir hitabıdır ki o zaman bu, meleklerin Bedir günü fiilen savaşa katılmış olduklarına delil olur. Ya da Yüce Allah’ın mü’minlerin kahramanlık duygularını artırmak üzere müşrikleri nasıl öldüreceklerine ve onlara merhamet göstermemeleri gerektiğine dair bir hitabıdır.
13. “Bunun sebebi, onların Allah’a ve Rasûlüne karşı gelmeleridir.”Onlara karşı savaş açmaları ve onlara düşmanlık etmeleridir.“Kim Allah’a ve Rasûlüne karşı gelirse hiç şüphe yok ki Allah, cezası çok şiddetli olandır.” Dostlarını, düşmanlarına musallat kılıp onları öldürmelerini sağlaması da O’nun bu cezasının bir parçasıdır.
14. “İşte bu” sözü geçen azap dünyadaki azabınızdır. Şimdi, ey Allah’a ve Rasûlü’ne karşı gelenler! Dünyevî bir azap olarak “tadın onu! Kâfirler için bir de ateş azabı vardır.”
Bu (Bedir) kıssasında Yüce Allah’ın, Allah’ın hak peygamberi Muhammed sallallahu aleyhi ve sellem’in getirdiklerinin doğru olduğunu gösteren pek büyük deliller vardır:
1. Yüce Allah onlara vermiş olduğu sözü gerçekleştirmiştir.
2. Bir diğeri Yüce Allah’ın şu buyruğunda dile getirilmektedir:“Muhakkak karşılaşan iki toplulukta sizin için bir ibret vardır. Bir topluluk Allah yolunda savaşıyordu. Diğeri ise kâfirdi. Onlar öbürlerini gözleri ile kendilerinin iki katı görüyorlardı...”(Âli İmran, 3/13) XXXayetin tamamı konabilir????mana yarım kalıyorxXhocay sor
3. Yüce Allah mü’minlerin kendisinden yardım istemeleri üzerine onların dualarını kabul etmiş ve sözünü ettiği yollarla onlara yardım etmiştir. Bu da Yüce Allah'ın, mü’min kullarına ne kadar inâyet ettiğine, imanlarına sebat verecek ve ayaklarını sabit kılacak sebepleri hazırlamaya ne kadar önem verdiğine bir delildir. Bu yolla onların hoşlanmadıkları şeyler ve şeytani vesveseler de ortadan kalkmıştı.
4- Yüce Allah’ın, kuluna kendisine itaati kolaylaştırması, onu iç ve dış sebepler ile bunu kolaylıkla gerçekleştirilebilecek hale getirmesi Allah’ın kuluna olan lütuflarından birisidir.
Remember the day of Badr, when the Muslims asked for help from Allah for victory over their enemies, and Allah responded to them, reinforcing and helping them with a thousand angels, following one after another.
Và các ngươi hãy nhớ lại vào ngày ở trận đánh Badr khi các ngươi đã cầu xin Allah cứu giúp các ngươi trong lúc đương đầu với kẻ thù. Thế nên, Allah đã đáp lại lời cầu cứu đó bởi vì các ngươi là tôi tớ của TA - hỡi những người có đức tin -: "TA đã cử đến với các ngươi một ngàn Thiên Thần, họ giăng thành đoàn này nối tiếp đoàn kia."
Ey Müminler! Bedir gününde Yüce Allah'tan düşmanınıza karşı yardım istediğiniz zamanı hatırlayın. Allah da size yardım edeceğine dair duanıza icabet etmişti. Bir de size peş peşe bin melekle yardım edeceğini bildirmişti.
Rappelez-vous le jour de la Bataille de Badr lorsque vous avez imploré le secours d’Allah contre votre ennemi.
Il vous exauça en disant: Ô croyants, je vous aiderai en vous envoyant un renfort de mille anges se relayant les uns à la suite des autres.
Recuerden el día de Báder, cuando los musulmanes pidieron socorro a Al-lah para lograr la victoria sobre sus enemigos y, en respuesta, Al-lah los auxilió con mil ángeles, que descendían uno tras otro.
Banggitin ninyo ang Araw ng Badr nang humingi kayo ng saklolo mula kay Allāh sa pagwawagi laban sa kalaban ninyo, kaya tumugon si Allāh sa inyo na Siya ay mag-aayuda sa inyo, O mga mananampalataya, at tutulong sa inyo sa pamamagitan ng isang libo mula sa mga anghel na mga nagkakasunuran, na sumusunod ang isa't isa."
Và Allah chi diện các vị Thiên Thần đó là để cho các ngươi vững tâm có thêm động lực - hỡi những người có đức tin - bởi vì, Ngài luôn yểm hộ các ngươi chiến thắng trước kẻ thù, làm thế để cho các ngươi có sự an tâm vào chiến thắng, chứ không phải chiến thắng bằng một đội quân hùng hậu hay sự chuẩn bị kỹ càng của một đội quân. Bởi vì, chiến thắng là do Allah định đoạt. Quả thật, Allah Toàn Năng mà không một ai chế ngự được và Ngài Sáng Suốt trước mọi vạn vật.
Ey Müminler! Yüce Allah'ın sizleri meleklerle desteklemesi, ancak düşmanınıza karşı sizin yardımcınız olduğunun bir müjdesidir. Aynı zamanda size yardım edildiğine dair emin olmanız ve kalplerinizin yatışıp rahatlaması içindir. Hâlbuki zafer, sayının çok olmasıyla ve donanımın fazla bulunmasıyla değil; sadece ve sadece Allah -Subhanehu ve Teâlâ-'nın katındandır. Şüphesiz Yüce Allah, mülkünde Aziz'dir, hiçbir kimse O'na galip gelemez. Kader ve koyduğu hükümlerde hikmet sahibidir.
Al-lah les envió este auxilio como una albricia para ellos: que Él los apoyaba contra sus enemigos, asegurando a sus corazones que obtendrían la victoria. La victoria no depende de un gran número de combatientes, ni de grandes cantidades de armas y preparativos, sino que proviene de Al-lah. Al-lah es Poderoso, nadie tiene poder sobre Él, y es Sabio en Su ley y en Su decreto.
The fourth verse (10) restates this aspect explicitly by saying: وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ. It means: 'Allah has done it only to give you glad tidings and so that your hearts might be at rest thereby.'
The number of angels sent to support Muslims in the battle of Badr has been given as one thousand at this place, while in Surah 'Al-` Imran (3:124) the number mentioned is three thousand and five thousand. The reason for this lies in three different promises made under different circumstances. The first promise was that of one thousand angels, the reason for which was the prayer of the Holy Prophet ﷺ and the supporting plaint of common Muslims with him. The second promise of three thousand angels which appears first in Surah 'Al-` Imran was made at a time when Muslims heard about the additional forces coming to join the Quraysh army. It has been reported in Ruh al-Ma'ani as based on a narration of Al-Sha'bi from Ibn Abi Shaybah, Ibn al-Mundhir and others that on the day of the battle of Badr when Muslims heard that Kurz ibn Jabir Muharibi was coming with additional armed support for the disbelievers, they were disturbed and agitated. Thereupon, the verse of 'Al-` Imran: أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ : "Shall it not suffice you that your Lord should help you with three thousand of the angels sent down (for you)?" - 3:124) was revealed and referred to wherein is the promise of sending a force of three thousand angels from the heavens in order to support believers.
As for the third promise of five thousand, it was made subject to the condition that should the enemy launch a sudden offensive, a supporting force of five thousand angels will be sent down. That promise appears in the verse which follows verse 124 of Surah 'Al-` Imran (3) cited immediately above. Given here are the words in which it has been mentioned:
بَلَىٰ ۚ إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ ﴿125﴾
"Why not? If you stay patient and fear Allah and they come upon you even in this heat of theirs, your Lord will reinforce you with five thousand of the angels having distinct marks" (3:125).
Some Commentators have said that this promise had three conditions: (1) Fortitude, (2) Taqwa or fear of Allah and (3) Sudden and all-out attack by the opposing forces. Out of these, the first two conditions were already fulfilled by the noble Companions ؓ for no departure from these was witnessed in this battlefield from the beginning to the end.
But, what did not take place was the third condition of a sudden attack. Therefore, things did not reach the point where the army of five thousand angels was to be inducted.
So, this matter remained revolving between one and three thousand which also lends to the probability that the figure of three thousand may mean the one thousand sent earlier to which an additional force of two thousand was added and made to be three thousand - and it is also probable that these three thousand were in addition to the first one thousand.
At this stage, it is also interesting to note that the promise of sending three groups of angels in these three verses (8:9; 3:124; 3:125) mentions a quality particular to each group. In the present verse, verse 9 of Surah Al-Anfal, where the promise is for one thousand, the word used to describe the quality of these angels is مُرْدِفِينَ (murdifin: translated here as 'one following the other' ). Perhaps, the indication already given within the text is that there are others too coming behind these angels. Then, in the first verse of Surah 'Al-` Imran (3:124) quoted above, the quality of the angels has been given as: مُنزَلِينَ (munzalin : translated as 'sent down [ for you ] ' ). The sense is that these angels will be made to descend from the heavens. In this, there is a hint towards the special arrangement made in this connection - that the angels already present on the earth will not be employed for this mission, instead of which, it will be by special appointment and dispatch that these angels will be sent down from the heavens to fulfill the assignment they have been sent to carry out. After that, we have the second verse (3:125) of Surah 'Al-` Imran where the figure of five thousand has been mentioned. There, the quality of the angels has been stated to be: مُسَوِّمِينَ (musawwimin: translated as 'having distinct marks' ) that is, they shall be appearing in a particular dress and distinctive signs and marks. This is corroborated by Hadith narrations which report that the headgear of angels that descended during the battle of Badr was white and that of the angels who were sent down to help believers in the battle of Hunayn was red.
Finally, towards the end of the verse (10), it was said: وَمَا النَّصْرُ إِلَّا مِنْ عِندِ اللَّـهِ ۚ إِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ (And the help is from none but Allah. Surely, Allah is Mighty, Wise). Here, Muslims have been warned that all help, whatever and from wherever it may be, open or secret, is from Allah Ta` ala alone and issues forth through His power and control only. The help and support of angels is also subject to nothing but His command. Therefore, all believers must look up to none but the most pristine Being of Allah who is One and with Whom there is no partner or associate - because, He is the possessor of Power and Wisdom at its greatest.
Allah vam je pomogao slanjem meleka kao radosnu vijest vama, o vjernici, vijest o tome da će vas pomoći protiv vašeg neprijatelja, i kako bi u vaša srca ulio smiraj i uvjerenje u pobjedu. Pobjeda ne dolazi zbog mnoštva ljudstva i opreme, već dolazi od Allaha Uzvišenog. Allah je Silni, i niko Ga ne može nadvladati, Mudri u Svom propisivanju i određivanju.
Tidaklah Allah menjadikan pengiriman bala bantuan berupa malaikat itu melainkan sebagai kabar gembira bagi kalian -wahai orang-orang mukmin- bahwa Allah akan menolong kalian untuk mengalahkan musuh kalian, dan supaya hati kalian merasa tenang serta yakin akan menang. Kemenangan bukan ditentukan oleh banyaknya jumlah pasukan dan peralatan perang, namun kemenangan itu dari Allah -Subḥānahu-. Sesungguhnya Allah Mahaperkasa di dalam kerajaan-Nya, tidak ada yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menetapkan syariat dan ketentuan-Nya.
Allah ne fit de ce renfort d’anges qu’une annonce réjouissante pour vous, ô croyants, afin que vous ayez le dessus sur votre ennemi. Ce renfort visait aussi à apaiser vos cœurs persuadés de triompher. En effet, la victoire n’est jamais due au nombre et à l’équipement mais au secours d’Allah. Allah est certes Tout Puissant dans Son Royaume, personne ne Lui tient tête. Il est Sage dans ce qu’Il prescrit et dans ce qu’Il prédestine.
Allah made the reinforcement of the Muslims with angels a form of good news for them: that He was helping them against their enemies, reassuring their hearts that they would have victory over them. Victory does not come because of having great numbers of fighters, or having large amounts of weapons and preparations; rather, it comes only from Allah, Glory be to Him. Allah is Mighty in His power, no one has power over Him, and He is Wise in His law and His decree.
Hindi gumawa si Allāh ng pag-ayuda sa mga anghel malibang bilang pagbabalita ng nakalulugod sa inyo, O mga mananampalataya, dahil Siya ay magpapawagi sa inyo laban sa kaaway ninyo at upang tumahan ang mga puso ninyo habang mga nakatitiyak sa pagwawagi. Ang pagwawagi ay hindi sa pamamagitan ng dami ng bilang at ng pagkakaroon ng mga kasangkapan. Ang pagwawagi ay mula sa ganang kay Allāh lamang – kaluwalhatian sa Kanya. Tunay na si Allāh ay Makapangyarihan sa paghahari Niya: hindi Siya napananaigan ng isa man, Marunong sa batas Niya at pagtatakda Niya.
E Allāh inviò gli angeli come buon annuncio per voi, o credenti, mostrando che, in verità, Egli vi sostiene nella vittoria contro il vostro nemico, affinché i vostri cuori si rasserenino con la certezza della vittoria. La vittoria non si ottiene con i grandi numeri e con molti armamenti; piuttosto, in verità, la vittoria proviene da Allāh, gloria Sua. In verità, Allāh è il Potente nel Suo Regno, nessuno può vincerLo, Saggio nella Sua Legge e nei Suoi Decreti.
Hãy nhớ lại - hỡi những người có đức tin - khi Allah làm cho các ngươi say nồng trong giấc ngủ dưới sự bảo vệ an toàn của Ngài trước sự sợ hãi trước kẻ thù của các ngươi, Ngài ban xuống cho các ngươi một cơn mưa dùng để tẩy sạch sự ô uế cho các ngươi bị lây nhiễm bởi lũ Shaytan và Ngài củng cố tấm lòng của các ngươi thêm vững trãi trước tôn giáo của các ngươi và cũng chứng minh bàn chân các ngươi đứng vững vàng trên vùng đất cát mà không còn có sự lay động trên bước chân.
Rammentate, o credenti, quando Allāh vi indusse al sonno per tranquillizzarvi in seguito al timore del vostro nemico, e fece scendere su di voi la pioggia per purificarvi dagli eventi ed eliminare da voi i mormorii di Satana, per rinsaldare i vostri cuori e i vostri corpi durante il combattimento, e per rinsaldare i vostri piedi, rafforzando la terra sabbiosa, in modo che non cedessero.
Ingatlah -wahai orang-orang mukmin- ketika Allah membuat kalian mengantuk untuk menenteramkan hati kalian yang tengah dilanda ketakutan kepada musuh kalian, dan menurunkan air hujan dari langit untuk menyucikan kalian dari hadas, menghindarkan kalian dari gangguan setan, meneguhkan hati kalian, menguatkan tubuh kalian saat berhadapan dengan musuh, serta untuk memperkukuh pijakan kaki kalian dengan mengeraskan tanah pasir agar kaki kalian tidak terbenam ke dalam tanah.
O vjernici, sjetite se kada je Allah učinio da vas obuzme san, kao spokojstvo nakon straha kojeg ste osjetili od neprijatelja, i kada je na vas spustio kišu sa neba da bi očistio vaša tijela od nečistoće i umove od šejtanovih došaptavanja, i da bi vaša srca učvrstio kako bi i vaša tijela bila postojana u boju, i kako bi učvrstio vaše stope čineći pjeskovito zemljište čvrstim da vam stopala u pijesak ne bi propala.
The battle of Badr took place under very critical conditions. Only 313 Muslims were pitted against about one thousand well-armed enemies. The Muslims were scantily armed. The enemies had already reached the venue of battle (Badr) and had captured a vantage point and the spring of water. Seeing this, the Muslims were beset by doubts that perhaps they would not be supported by God in the mission for which they had been sacrificing their lives. Had truth been on their side, God would not have helped the enemies on this critical occasion and all the favourable opportunities would have slipped from their grasp and passed on to their enemies. But at that time, Almighty God caused heavy rains to fall in the area of Badr. Muslims made ponds and stored the water. The enemy had deprived Muslims of the water of the land; God then arranged for them to have water from the sky. God furthermore blessed them with an extraordinary favour—that of sleep. Sleep is very necessary for a man to be refreshed, but the conditions in the battlefield are so terrible that it is impossible to have sound sleep. In spite of this, Almighty God blessed them with His special succour; on the eve of the battle, He made it possible for them to have sound sleep. In the night they slept free of all mental pressure and got up in the morning fully refreshed. Out of conditions which were causing Muslims to have misgivings, God created such possibilities that they developed new faith and a sense of self-reliance.
Slumber overcomes Muslims
Allah reminds the believers of the slumber that He sent down on them as security from the fear they suffered from, because of the multitude of their enemy and the sparseness of their forces. They were given the same favor during the battle of Uhud, which Allah described,
ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ
(Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves. ) 3:154
Abu Talhah said, "I was among those who were overcome by slumber during (the battle of) Uhud. The sword fell from my hand several times, and I kept picking it up again, several times. I also saw the Companions' heads nodding while in the rear guard." Al-Hafiz Abu Ya`la narrated that `Ali said, "Only Al-Miqdad had a horse during Badr, and at some point, I found that all of us fell asleep, except the Messenger of Allah ﷺ. He was praying under a tree and crying until dawn." `Abdullah bin Mas`ud said, "Slumber during battle is security from Allah, but during prayer, it is from Shaytan." Qatadah said, "Slumber affects the head, while sleep affects the heart."
Slumber overcame the believers on the day of Uhud, and this incident is very well-known. As for this Ayah (8:11), it is describing the battle of Badr, indicating that slumber also overcame the believers during Badr. Therefore, it appears that this will occur for the believers, whenever they are in distress, so that their hearts feel safe and sure of Allah's aid, rewards, favor and mercy from Allah with them. Allah said in another Ayah,
فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) 94:5-6
In the Sahih, it is recorded that on the day of Badr, while he was in the bunker with Abu Bakr, the Messenger ﷺ and Abu Bakr were invoking Allah. Suddenly, slumber overcame the Messenger and he woke up smiling and declared,
«أَبْشِرْ يَا أَبَابَكْرٍ هَذَا جِبْرِيلُ عَلَى ثَنَايَاهُ النَّقْع»
("Good news, O Abu Bakr! This is Jibril with dust on his shoulders."
He left the shade while reciting Allah's statement,
سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ
(Their multitude will be put to flight, and they will show their backs.) 54:45
Rain falls on the Eve of Badr
Allah said next,
وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَآءِ مَآءً
(and He caused rain to descend on you from the sky.)
`Ali bin Abi Talhah reported that Ibn `Abbas said, "When the Prophet arrived at Badr, he made camp. At the time, there was a sandy piece of land between the idolators and the water (the wells at Badr). Muslims felt weak and the Shaytan cast frustration into their hearts. He whispered to them, `You claim that you are Allah's supporters and that His Messenger is among you! However, the idolators have taken over the water resource from you, while you pray needing purity.' Allah sent down heavy rain, allowing the Muslims to drink and use it for purity. Allah also removed Shaytan's whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy. Allah supported His Prophet and the believers with a thousand angels on one side, five hundred under the command of Jibril and another five hundred under the command of Mika'il on another side."
An even a better narration is that collected by Imam Muhammad bin Ishaq bin Yasar, author of Al-Maghazi, may Allah have mercy upon him. Ibn Ishaq narrated that, Yazid bin Ruwman narrated to him that, `Urwah bin Az-Zubayr said, "Allah sent rain down from the sky on a sandy valley. That rain made the area where the Messenger of Allah ﷺ and his Companions camped firmer so that it did not hinder their movement. Meanwhile, the part that the Quraysh were camping on became difficult to move in." Mujahid said, "Allah sent down the rain on the believers before slumber overtook them, and the rain settled the dust, made the ground firmer, made them feel at ease and their feet firmer." Allah said next,
لِّيُطَهِّرَكُمْ بِهِ
(to clean you thereby) using it after answering the call of nature or needing to wash oneself, and this involves cleansing what is on the out side,
وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَـنِ
(and to remove from you the Rijz of Shaytan,) such as his whispers and evil thoughts, this involves sinner purification, whereas Allah's statement about the residents of Paradise,
عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ
(Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver) 76:21 involves outer appearance,
وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً
(and their Lord will give them a pure drink.) 76:21 that purifies the anger, envy and hatred that they might have felt. This is the inner purity. Next, Allah said,
وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ
(and to strengthen your hearts, ) with patience and to encourage you to fight the enemies, and this is inner courage,
وَيُثَبِّتَ بِهِ الاٌّقْدَامَ
(and make your feet firm thereby). this involves outer courage. Allah know best.
Allah commands the Angels to fight and support the Believers
Allah said next,
إِذْ يُوحِى رَبُّكَ إِلَى الْمَلَـئِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُواْ الَّذِينَ ءَامَنُواْ
((Remember) when your Lord revealed to the angels, "Verily, I am with you, so keep firm those who have believed.")
This is a hidden favor that Allah has made known to the believers, so that they thank Him and are grateful to Him for it. Allah, glorified, exalted, blessed and praised be He, has revealed to the angels -- whom He sent to support His Prophet, religion and believing group -- to make the believers firmer. Allah's statement,
سَأُلْقِى فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ
(I will cast terror into the hearts of those who have disbelieved.) means, `you -- angels -- support the believers, strengthen their (battle) front against their enemies, thus, implementing My command to you. I will cast fear, disgrace and humiliation over those who defied My command and denied My Messenger, f
فَاضْرِبُواْ فَوْقَ الأَعْنَـقِ وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَانٍ
(so strike them over the necks, and smite over all their fingers and toes.) strike them on their foreheads to tear them apart and over the necks to cut them off, and cut off their limbs, hands and feet. It was said that,
فَوْقَ الأَعْنَـقِ
(over the necks) refers to striking the forehead, or the neck, according to Ad-Dahhak and `Atiyyah Al-`Awfi. In support of the latter, Allah commanded the believers,
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ
(So, when you meet (in fight Jihad in Allah's cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives).) 47:4
Ar-Rabi` bin Anas said, "In the aftermath of Badr, the people used to recognize whomever the angels killed from those whom they killed, by the wounds over their necks, fingers and toes, because those parts had a mark as if they were branded by fire." Allah said,
وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَانٍ
(and smite over all their fingers and toes.)
Ibn Jarir commented that this Ayah commands, "O believers! Strike every limb and finger on the hands and feet of your (disbelieving) enemies." Al-`Awfi reported, that Ibn `Abbas said about the battle of Badr that Abu Jahl said, "Do not kill them (the Muslims), but capture them so that you make known to them what they did, their ridiculing your religion and shunning Al-Lat and Al-`Uzza (two idols)." Allah than sent down to the angels,
أَنِّي مَعَكُمْ فَثَبِّتُواْ الَّذِينَ ءَامَنُواْ سَأُلْقِى فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ فَاضْرِبُواْ فَوْقَ الأَعْنَـقِ وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَانٍ
(Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes.)
In that battle, Abu Jahl (may Allah curse him) was killed along with sixty-nine men. `Uqbah bin Abu Mua`it was captured and then killed, thus bring the death toll of the pagans to seventy,
ذَلِكَ بِأَنَّهُمْ شَآقُّواْ اللَّهَ وَرَسُولَهُ
(This is because they defied and disobeyed Allah and His Messenger.) joining the camp that defied Allah and His Messenger not including themselves in the camp of Allah's Law and faith in Him. Allah said,
وَمَن يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
(And whoever defies and disobeys Allah and His Messenger, then verily, Allah is severe in punishment.) for He will crush whoever defies and disobeys Him. Nothing ever escapes Allah's grasp nor can anything ever stand against His anger. Blessed and exalted He is, there is no true deity or Lord except Him.
ذَلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَـفِرِينَ عَذَابَ النَّارِ
(This is (the torment), so taste it; and surely, for the disbelievers is the torment of the Fire.)
This Ayah addresses the disbeliever, saying, taste this torment and punishment in this life and know that the torment of the Fire in the Hereafter is for the disbelievers.
Ey Müminler! Düşmanlarınızdan korku hasıl olduğunda Allah size kendisinden bir emniyet olmak üzere hafif bir uyku vermişti. Kendisiyle sizi temizlemek, şeytanın pisliğini ve vesveselerini sizden gidermek, bedenlerinizi düşmanla karşılaşma esnasında sabitleştirmek için kalplerinize sebat vermek ve ayaklarınızı da kumlu yerde batmaması ve üstünde sabit kalması için size gökten bir de yağmur indiriyordu.
And remember O believers when Allah made you fall asleep on that occasion, giving you a feeling of safety and peace from the fear you had of your enemy. He sent down rain from the sky on you, to purify you, and to remove the evil suggestions of Satan from you and to make your hearts strong, so you would be patient when you met the enemy in battle. It also made your feet firm, by making the sandy ground hard so that your feet would not sink and slip on it.
Ô croyants, rappelez-vous lorsqu’Allah fit en sorte que vous vous assoupissiez afin que vous vous sentiez en sécurité et ne ressentiez plus la peur que vous inspirait votre ennemi. Il fit descendre sur vous une pluie du Ciel afin de vous purifier de vos souillures, de vous défaire des insufflations de Satan, de raffermir vos cœurs et vos corps lorsque vous avez rencontré l’ennemi. Il a également raffermi vos pas en durcissant le sol sablonneux pour que vos pieds ne s’y enfoncent pas.
Y recuerden, creyentes, cuando en esa ocasión Al-lah los envolvió en un sueño ligero, dándoles un sentimiento de seguridad y paz en lugar del temor que tuvieron de su enemigo. Él envió lluvia del cielo sobre ustedes, para purificarlos, para apartar de ustedes los susurros perversos del demonio, y para fortalecer sus corazones, de modo que tuvieran paciencia cuando se encontraran con el enemigo en batalla. También afirmó sus pasos, al endurecer el suelo arenoso para que sus pies no se hundieran ni se cayeran.
Banggitin ninyo, O mga mananampalataya, noong nagpupukol si Allāh ng pagkaantok sa inyo bilang katiwasayan mula sa nangyari sa inyo na pangamba sa kaaway ninyo, at nagbababa Siya sa inyo ng ulan mula sa langit upang magdalisay Siya sa inyo mula sa mga karumihan at mag-alis Siya sa inyo ng mga sulsol ng demonyo, upang magpatatag Siya sa pamamagitan nito sa mga puso ninyo dahil sa pagpapakatatag ng mga katawan ninyo sa sandali ng pakikipagkita [sa kaaway], at upang magpatatag Siya sa pamamagitan nito sa mga paa sa pamamagitan ng pagsisiksik sa lupang mabuhangin upang hindi lumubog dito ang mga paa.
Commentary
Being enumerated from the very beginning are blessings of Allah Ta` ala which descended upon His obedient servants. The events of the battle of Badr are parts of the same chain. Out of the many blessings bestowed by Allah Ta` ala during the battle of Badr, the very first blessing is the bringing out of Muslims for this Jihad, which finds mention in: كَمَا أَخْرَجَكَ رَبُّكَ (When your Lord made you leave your home - 5). The second blessing is the promise of providing the support of angels which has been made وَإِذْ يَعِدُكُمُ اللَّـهُ (And when Allah was promising you - 7). The third blessing is the answer to the prayer made and the fulfill-ment of the promise of support given, which has been mentioned in: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ (When you were calling your Lord for help - 9). The fourth blessing finds its description in the first of the set of four verses cited immediately above (11). Mentioned here are two blessings for the believers: (1) The removal of anxiety and fatigue through a mass descension of drowsiness; and (2) the provision of water for them through rains which also made the battlefield smooth for them and muddy for the enemy.
According to the details of what happened there, when this first ever confrontation between kufr (disbelief, infidelity) and Islam turned into a certain battle, the army of the disbelievers of Makkah had already reached and set up camp at a place which was located on high grounds with water close to them. When the Holy Prophet ﷺ and the Companions ؓ arrived at that place, the lower part of valley fell to their lot. The Holy Qur'an has portrayed the layout of this battlefield in verse 42 of this very Surah by saying: إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَىٰ (When you were on the nearest cliff, and they were on the farthest one - 8:42) a detailed description of which shall appear later.
The spot reaching where the Holy Prophet ﷺ had first camped was considered strategically inappropriate by Sayyidna Hubab ibn al-Mundhir ؓ who knew this territory well. Keeping this in view, he respectfully inquired: 'Ya Rasulallah! Does this place you have selected happen to be in compliance to a command from Allah Ta` ala in which we have no say, or it has been taken to as simply based on opinion and expedience?' He said: No, this is not something Divinely ordained. This can be changed or relocated.' After that, Sayyidna Hubab ibn al-Mundhir ؓ submitted: 'If so, it is better to move forward from this spot, reach a water source close to the armed force of Makkan chiefs and take it over. We are sure to have an abundant supply of water there.' The Holy Prophet ﷺ accepted his proposal, marched ahead, took over the spot with water, had a water tank built there and saw to it that an ample supply of water has been stored in it.
After he had taken care of this strategic need, Sayyidna Sa'd ibn Mu` adh ؓ said: "Ya Rasulallah! We would like to put up a shaded structure for you at a secure place where you could stay and where your riding animals could be nearby you. The plan behind this arrangement is that we shall wage our Jihad against the enemy and if Allah were to bless us with victory, then, our plan is well-served for this is what we like for you. But, God forbid, should things turn out otherwise, then, you would be in a position to ride your camel and go back to join the rest of your Companions left behind in Madinah - because, I am strongly inclined to believe that they are no less than us in terms of sacrifice for the cause and love for you. In fact, if they had any idea of the eventuality that you will have to fight against this armed force, then, none of them would have chosen to stay behind. I am sure when you are back in Madinah, they will continue to be your companions in the mission.' On this gallant and noble offer, the Holy Prophet ﷺ prayed for them. So, a ragtag awning of some modest sort was set up for him in which there was no one but he himself and Sayyidna Abu Bakr ؓ . Sayyidna Mu` adh ؓ sword in hand, stood on the door, guarding.
This was the first night of confrontation. A bunch of three hundred and thirteen mostly unarmed souls stood against a thousand strong armed forces, being three times more in numbers. They had already occupied the better spot of the battlefield. The lower part of the valley which was sandy and difficult to move around had fallen to the lot of Muslims. Everyone was concerned. Anxiety was natural also started instigating some people: Here you are, claiming to be on the path of truth and at a time so crucial you are busy making Tahajjud prayers rather than go and take some rest. But, cast a look at the ground reality - you will see your enemy casting his heavy shadows on you being far superior to you from all angles. Under these conditions, Allah Ta` ala cast a unique kind of drowsiness on Muslims which made every Muslim, whether or not he intended to sleep, go to sleep compulsively.
Hafiz al-Hadith, Abu Ya` la reports that Sayyidna Ali al-Murtada ؓ said: On that night of the battle of Badr, there remained no one from among us who did not go to sleep. Only the Holy Prophet ﷺ remained awake throughout the night and kept busy with the Salah of Tahajjud right through dawn.
Quoting the Sahih, Ibn Kathir reports that, on that night, when the Holy Prophet ﷺ was busy with the Salah of Tahajjud in his ` Arish, the twig-roofed hutment set up for him, he too was somewhat affected by drowsiness. But, immediately coming out of it with a smile, he said: "0 Abu Bakr, here comes good news for you. This is Jibra'il (علیہ السلام) standing near the cliff' and saying this, he walked out of the hutment reciting the verse which follows: سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ ﴿45﴾ (Soon the gathered group of the enemy will be defeated and they will turn [ their ] backs - 54:45). According to some narrations, when he came out, he pointed towards various spots and said: 'This is the spot where Abu Jahl will be killed, and this is for so and so, and this is for so and so.' Then, events turned out to be precisely as he had indicated. (Tafsir Mazhari)
And as it happened during the battle of Badr where Allah Ta'ala cast a particular kind of drowsiness on all Companions ؓ of the Prophet ﷺ in order to remove their fatigue and tension, so it did during the battle of 'Uhud.
Sufyan al-Thawri (رح) reports ‘Abdullah ibn Masud ؓ that sleep during the state of war is a sign of peace and tranquility from Allah Ta` ala - and sleep during the state of Salah is from the Satan. (Ibn Kathir)
The second blessing Muslims received that night was that rains came and totally overturned all battle plans. The spot occupied by the Quraysh army was hit by heavy rains which made it muddy and difficult to walk through. Then, the spot where the Holy Prophet ﷺ and his Companions ؓ were camped was sandy and difficult to walk through at the very outset. When rains came, this spot received the lighter part of it which helped firm up the sandy surface making the ground nice and easy to walk on.
The first of the four verses appearing above (11) mentions these very two blessings - sleep and rain - which, by upturning the blueprint of the battlefield, washed off the Satanic scruples which were bothering some weak combatants, scruples like: 'Here we are, on the side of truth, yet appear to be all subdued and overshadowed while there stands our enemy who is, despite being on the side of falsehood, basking in the sunshine of power, majesty and confidence!'
So, Muslims are being told in this verse to remember the time when Allah was covering them up with drowsiness to make tranquility from Him descend upon them, and He was sending down rains upon them so that He purifies them with that water - and removes from them the impurity of Satanic instigations and scruples, and strengthens their hearts, and makes their feet firm.
Mentioned in the second verse (12) is the fifth blessing which was beamed at Muslims in this battlefield of Badr. That came through the command addressed to the angels sent by Allah Ta` ala to help Muslims, in which He said: 'I am with you. So, you make believers firm. I am going to cast terror into the hearts of disbelievers. So, strike over their necks, and smite them [ so as to even reach ] every finger-joint of theirs.'
Here, the angels have been charged with two duties: (1) That they should encourage, exhort and empower Muslims with steadfastness which can be done either by appearing on the battlefield, increase their group strength and participate with them in fighting, or also by using their unobserved ability to dispose matters تَصَرُّف (tasarruf) they would make the hearts of Muslims firm and empower them to operate more effectively. (2) The second duty entrusted with them was that the angels should themselves engage in fighting and attack disbelievers. From this verse (at least for the purpose on hand), it is apparent that the angels did both. They acted upon the hearts of Muslims, increased their courage and strength, and took part in the actual fighting as well. This is also confirmed by some Hadith narrations which have been reported in details in Tafsir Al-Durr Al-Manthur and Mazhari and where eye witnesses to the participation of angels in actual fighting have been documented on the authority of the noble Sahabah.
In the third verse (13), it was said that the reason for whatever happened during this confrontation between kufr and Islam was that those disbelievers were hostile to Allah and His Messenger and whoever becomes hostile to Allah and His Messenger, then, for him the punishment of Allah is customarily severe. This tells us that, on the one hand, Muslims were the blessed ones in the battle of Badr for victory became theirs. On the other hand, by sending punishment on disbelievers through Muslims, they were chastised a little for their evil doings - while, the much heavier punishment awaits them in the Hereafter - both of which have been described in the fourth verse (14) by saying: ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ ﴿14﴾ (That is what you have to taste, and for the disbelievers there is the punishment of the Fire).
In other words, what is being said here is: This is a little punishment from Us. So, taste it and better realize that, after this, the punishment of the fire of Jahannam is due to come for disbelievers, a punishment which is severe, lasting and unimaginable.
O Poslaniče, sjeti se kada tvoj Gospodar nadahnu meleke koje je, kao pomoć, poslao vjernicima na Bedru: "Ja sam sa vama, o meleki, Svojom pomoći, pa ojačajte odlučnost vjernika za borbu protiv njihovog neprijatelja! Ja ću u srca nevjernika ubaciti žestoki strah, pa udarajte, o vjernici, vratove nevjernika kako bi umrli, i udarajte njihove zglobove kako se ne bi više mogli boriti protiv vas."
Khi Thượng Đế của Ngươi đã mặc khải - hỡi Sứ Giả (Muhammad) - đến cho các vị Thiên Thần mà Allah sai họ yểm hộ cho những người có đức tin trong trận đánh Badr: "TA luôn ở cùng với các ngươi - hỡi các Thiên Thần - bằng sự chiến thắng vẻ vang, bởi đó là một động lực mạnh mẻ cho những người có đức tin trong trận chiến đối mặt trước kẻ thù của họ, rồi TA cũng sẽ gieo vào lòng của những kẻ không có đức tin một nỗi kinh hoàng; bởi thế hãy đánh - hỡi những người có đức tin - vào cổ của những kẻ không có đức tin cho chúng chết và cũng đánh vào các khớp ở tứ chi và các lóng tay để cho chúng không còn khả năng đi chiến đấu."
Tatkala Tuhanmu -wahai Nabi- mewahyukan kepada para malaikat yang Allah kirimkan sebagai bala bantuan bagi orang-orang mukmin dalam perang Badar, “Sesungguhnya Aku bersama kalian -wahai para malaikat- dengan pertolongan dan dukungan. Sebab itu, kuatkanlah tekad orang-orang mukmin untuk berperang melawan musuh mereka. Aku akan memasukkan rasa takut yang dahsyat ke dalam hati orang-orang kafir maka tebaslah -wahai kaum mukminin- leher orang-orang kafir itu agar mereka tewas dan babatlah persendian dan pergelangan mereka agar mereka tidak sanggup melawan kalian.”
Ey Peygamber! Bedir'de Müminlerin yardımına göndermiş olduğu meleklere Rabbin şöyle vahyetmişti: "Ey melekler! Şüphesiz ki yardım ve desteğim ile sizinle birlikteyim. Müminlerin azimlerini ve kararlılıklarını düşmanlarıyla savaşmalarını kuvvetlendirin. Ben küfredenlerin kalplerine şiddetli korku salacağım. Ey Müminler! Kâfirlerin ölmesi için onların boyunlarını vurun, onların mafsallarına ve parmak uçlarına sizinle savaşamayacak hale gelmeleri için vurun.
See note to 2:191.
[Banggitin] noong nagkasi ang Panginoon mo, O Propeta, sa mga anghel na inayudahan Niya sa pamamagitan nila ang mga mananampalataya sa Badr, [na nagsasabi]: "Tunay na Ako ay kasama sa inyo, O mga anghel, sa pamamagitan ng pag-aadya at pagsuporta kaya magpalakas kayo ng mga determinasyon ng mga mananampalataya sa pakikipaglaban sa kaaway nila. Magpupukol Ako sa mga puso ng mga tumangging sumampalataya ng matinding pangamba. Kaya humagupit kayo, O mga mananampalataya, sa mga leeg ng mga tagatangging sumampalataya upang mamatay sila at humagupit kayo sa mga kasukasuan nila at mga paa't kamay nila upang mabaldado sila sa pakikipaglaban sa inyo."
Remember O Prophet when Allah inspired the angels, who He reinforced the believers with in the Battle of Badr, telling the angels: I am with you. aiding you with help and support, so strengthen the determination of the believers in fighting their enemy. I will cast great fear into the hearts of those who disbelieve. Strike then the necks of the disbelievers to kill them and hit their joints and limbs to hinder them from fighting.
Recuerda, Profeta, cuando Al-lah inspiró a los ángeles, a los que Él envió para fortalecer a los creyentes en la batalla de Báder, diciéndoles: “Mi ayuda y socorro están con ustedes, por lo tanto, fortalezcan a los creyentes en su determinación para luchar contra su enemigo. Infundiré gran temor en los corazones de los incrédulos. Golpeen entonces sobre sus cuellos y extremidades para impedirles luchar.
Lorsque ton Seigneur, ô Prophète, révéla ce qui suit aux anges qu’Il envoya en renfort aux croyants à Badr: Ô anges, Je suis avec vous, Je vous secourrai et vous soutiendrai. Renforcez donc la détermination des croyants à combattre leur ennemi. Je susciterai également une terreur terrible dans les cœurs de ceux qui mécroient. Ô croyants, frappez donc de vos sabres le cou des mécréants pour les tuer et frappez leurs articulations ainsi que leurs membres afin qu’ils ne puissent plus vous combattre.
Il tuo Dio, o Profeta, ispira agli angeli che Allāh inviò in soccorso ai credenti in Badrبدر: "In verità, sono con voi, o angeli, con la vittoria ed il sostegno; incoraggiate i credenti a combattere il loro nemico. Insinuerò nei cuori dei miscredenti il grande terrore; colpite, o voi credenti, i colli dei miscredenti in modo che muoiano, e colpite i loro arti affinché smettano di combattervi".
What happened to the disbelievers, when they were killed and their limbs were struck, was because they went against Allah and His Messenger. They did not follow what they were instructed to do, and did not stop doing what they were told not to do. Those who oppose Allah and His Messenger, Allah is firm with the punishment for them in this world, with death and capture, and in the Afterlife, with the fire of Hell.
To što se desilo nevjernicima, to što su ubijani ili osakaćeni, posljedica je njihovog suprotstavljanja Allahu i Njegovom Poslaniku. Nisu se pokorili Allahovim naredbama, niti su poštovali Njegove zabrane, a ko se suprotstavi Allahu i Njegovom Poslaniku u tome - Allah će ga žestoko kazniti, bilo na dunjaluku, kroz ubistvo i zarobljavanje (u ratu), ili na Ahiretu u Džehennemu.
Lo que les ocurrió a los incrédulos fue porque combatieron a Al‑lah y a Su Mensajero. No siguieron lo que se les ordenó hacer, y no dejaron de hacer lo que se les prohibió. A quienes combaten a Al-lah y a Su Mensajero, Al-lah los castigará con severidad en este mundo y en el Más Allá, con el fuego del Infierno.
Cette tuerie et ces mutilations que subissent les mécréants ne sont dus qu’à l’opposition qu’ils ont manifestée à Allah et à Son Messager. Ils ne se sont pas conformés à Leurs commandements ni n’ont délaissé Leurs interdits. Quiconque s’oppose à Allah et à Son Messager en ne leur obéissant pas, trouvera Allah terrible en châtiment dans ce bas monde. La mort et la captivité seront leur devenir, et dans l’au-delà ils seront châtiés par le Feu.
Những kẻ bất tuân chúng đáng bị giết chết và bị đánh vào các khớp tứ chi bởi vì chúng luôn chống đối với Allah và Thiên Sứ của Ngài. Bởi vì, chúng là những kẻ luôn kháng cự mệnh lệnh của Ngài, chúng chẳng cam chịu với những gì mà Ngài nghiêm cấm, chúng còn tỏ ra thái độ chống đối với Allah và Thiên Sứ của Ngài. Quả thật, Allah sẽ trừng trị chúng thật khủng khiếp ở trần giàn này bằng cách tiêu diệt chúng lẫn gia quyến của chúng và vào Ngày Phán Xét, chúng sẽ ở trong Hỏa Ngục.
Apa yang terjadi pada orang-orang kafir itu yaitu terbunuh atau terluka pergelangannya disebabkan mereka menentang Allah dan Rasul-Nya. Mereka tidak mau menjalankan perintah-Nya dan menjauhi larangan-Nya. Barang siapa yang menentang Allah dan Rasul-Nya dalam hal itu sesungguhnya hukuman Allah sangat berat baginya di dunia, yaitu terbunuh atau tertawan, dan di akhirat, yaitu api neraka.
Le uccisioni e i colpi agli arti che afflissero i miscredenti furono a causa della loro disobbedienza ad Allāh e al Suo Messaggero: Essi non applicarono ciò che venne loro ordinato e non cessarono di compiere ciò che venne loro ordinato di cessare. Colui che è avverso ad Allāh ed al Suo Messaggero, rispetto a ciò, sappia che, in verità, Allāh è severo nel punire, in questa vita, con l'uccisione e la prigionia, e nell'Aldilà con il Fuoco.
Ang nagaganap na iyon sa mga tagatangging sumampalataya na pagkapatay at pagkataga ng mga paa't kamay ay dahil sila ay sumalungat kay Allāh at sa Sugo Niya sapagkat hindi sila sumunod sa ipinag-utos sa kanila at hindi sila huminto sa isinaway sa kanila. Ang sinumang sumasalungat kay Allāh at sa Sugo Niya kaugnay roon, tunay na si Allāh ay matindi ang parusa sa kanya sa Mundo sa pamamagitan ng pagpatay at pagbihag at sa Kabilang-buhay sa pamamagitan ng Apoy.
Kâfirler ile savaşılması, onların parmak uçlarının vurulması, Allah ve resulüne muhalefet edip, yapılmasını emrettiği şeylere uymamak ve yasak ettiklerinden de sakınmamak sebebiyledir. Kim bu hususlarda Allah'a ve resulüne muhalefet ederse, kuşkusuz Allah o kimseyi dünyada ölümle ve esaretle, ahirette de cehennemin şiddetli azabıyla cezalandırır.
At the time of confrontation what is required of the people of Truth is steadfastness. They should not be disheartened under any circumstances. The gift readily given by God in return for this steadfastness is the striking of terror into the hearts of the enemies of Truth, and nothing can save from defeat any such group as is terror-stricken by its opponents.
Questa è la punizione che vi è stata menzionata, o voi avversi ad Allāh e al Suo Messaggero; assaggiate la punizione che vi abbiamo anticipato in questa vita terrena; nell'Aldilà vi attende la punizione del Fuoco, se morirete da miscredenti e ostinati.
That is the punishment for you, O you who oppose Allah and His Messenger, so taste it, for it has been hastened to you in the life of this world. In the Afterlife, you will have the punishment of the fire of Hell if you die stubbornly denying the truth.
Đây là sự trừng phạt mà TA đã cảnh cáo các ngươi - hỡi những tên chống đối Allah và Thiên Sứ của Ngài - các người hãy nếm mùi vị của sự trừng phạt của cuộc sống trần gian này và rồi vào Ngày Sau, các ngươi sẽ bị hành hạ trong Hỏa Ngục bao chùm lấy các ngươi, bởi vì các ngươi là những kẽ chống đối và ương ngạnh.
To vam je kazna, o vi koji se suprotstavljate Allahu i Njegovom Poslaniku, pa je iskusite već na dunjaluku, dok vas na Ahiretu čeka Vatra, ako umrete kao nevjernici i inadžije.
Ese es el castigo para quienes combaten a Al-lah y a su Mensajero, así que súfranlo, porque para ustedes ha sido apresurado en la vida de este mundo. En el Más Allá, recibirán el castigo del fuego del Infierno si mueren negando la verdad con obstinación.
Ang pagdurusang nabanggit na iyon ay ukol sa inyo, O mga tagasalungat kay Allāh at sa Sugo Niya, kaya lasapin ninyo iyon nang madalian para sa inyo sa buhay na pangmundo. Sa Kabilang-buhay naman ay ukol sa inyo ang pagdurusa sa Apoy kung namatay kayo sa kawalang-pananampalataya ninyo at pagmamatigas ninyo.
Ô opposants à Allah et à Son Messager, goûtez au châtiment qui vous a d’ores et déjà été annoncé dans ce bas monde et vous subirez le châtiment du Feu dans l’au-delà si vous mourrez fidèles à votre mécréance et ne renoncez pas à votre entêtement.
Azab yang telah disebutkan itu diperuntukkan bagi kalian -wahai orang-orang yang menentang Allah dan Rasul-Nya-. Oleh karena itu, rasakanlah azab itu sebagai azab yang disegerakan bagi kalian di dunia dan di akhirat kelak kalian akan mendapatkan siksa neraka apabila kalian mati dalam kekafiran dan pembangkangan kalian.
Ey Allah'a ve resulüne muhalefet edenler! Zikredilen o azap sizindir. Dünya hayatında bir an önce gelen bu azabı tadın. Küfür ve inadınız üzere ölürseniz ahirette sizin için bir de cehennem azabı vardır.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, ako se suočite sa višebošcima na bojnom polju, nemojte bježati od njih, već se postojano suočite sa njima i budite strpljivi, Allah će vas pomoći.
Hỡi những ai đã tin tưởng vào Allah và làm theo Thiên Sứ của Ngài! Nếu như các ngươi đang đối mặt với những tên đa thần trong lúc hai bên giao tranh thì chớ sợ bại trước chúng rồi quây lưng bỏ chạy, mà hãy chứng minh cho chúng thấy được trên gương mặt của các ngươi trong sự hiên ngang khí thế khi đối diện với chúng. Bởi vì, Allah luôn bên các ngươi làm hậu thuẫn và yểm hộ các ngươi.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kapag humarap kayo sa mga tagapagtambal sa labanan nang malapitan ay huwag kayong patatalo sa kanila at huwag kayong magbaling sa kanila ng mga likod ninyo habang mga tumatakas, subalit magpakatatag kayo sa mga mukha nila at magtiis kayo sa pakikipagharap sa kanila sapagkat si Allāh ay kasama sa inyo sa pamamagitan ng pag-aadya Niya at pagsuporta Niya.
O voi che credete in Allāh e seguite il Suo Messaggero, se incontrate gli idolatri in battaglia e vi si avvicinano, non fuggite, voltando loro le spalle, ma restate saldi nell'affrontarli e sopportate lo scontro. Allāh è con voi con la Sua vittoria e il Suo sostegno.
Fleeing from Battle is prohibited, and its Punishment
Allah said, while warning against fleeing from the battlefield and threatening those who do it with the Fire,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً
(O you who believe! When you meet those who disbelieve, in a battlefield,) when you get near the enemy and march towards them,
فَلاَ تُوَلُّوهُمُ الأَدْبَارَ
(never turn your backs to them.) do not run away from battle and leave your fellow Muslims behind,
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاَّ مُتَحَرِّفاً لِّقِتَالٍ
(And whoever turns his back to them on such a day -- unless it be a stratagem of war...)
The Ayah says, whoever flees from the enemy by way of planning to pretend that he is afraid of the enemy, so that they follow him and he takes the chance and returns to kill the enemy, then there is no sin on him. This is the explanation of Sa`id bin Jubayr and As-Suddi. Ad-Dahhak also commented, "Whoever went ahead of his fellow Muslims to investigate the strength of the enemy and make use of it,
أَوْ مُتَحَيِّزاً إِلَى فِئَةٍ
(or to retreat to a troop (of his own)), meaning he leaves from here to another troop of Muslims to assist them or be assisted by them. So that is allowed for him, or even during the battle if he flees from his brigade to the commander. Or going to the grand Imam, would also fall under this permission."
`Umar bin Al-Khattab, may Allah be pleased with him, said about Abu `Ubayd when he was fighting on the bridge in the land of the Persians, because of the many Zoroastrian soldiers, "If he retreated to me then I would be as a troop for him."
This is how it was reported by Muhammad bin Sirin from `Umar. In the report of Abu `Uthman An-Nahdi from `Umar, he said: When Abu `Ubayd was fighting, `Umar said, "O people! We are your troop." Mujahid said that `Umar said, "We are the troop of every Muslim." Abdul-Malik bin `Umayr reported from `Umar, "O people! Don't be confused over this Ayah, it was only about the day of Badr, and we are a troop for every Muslim." Ibn Abi Hatim recorded that Nafi` questioned Ibn `Umar, "We are people who are not stationary when fighting our enemy, and we may not know where our troop is, be it that of our Imam or our army."
So he replied, "The troop is Allah's Messenger ﷺ." I said but Allah said,
إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاًالنَّارِ
(when you meet those who disbelieve in the battlefield) to the end of the Ayah . So he said; "This Ayah was about Badr, not before it nor after it."
Ad-Dahhak commented that Allah's statement,
أَوْ مُتَحَيِّزاً إِلَى فِئَةٍ
(or to retreat to a troop), refers to "Those who retreat to the Messenger of Allah ﷺ and his Companions (when the Messenger was alive), and those who retreat in the present time to his commander or companions." However, if one flees for any other reason than those mentioned here, then it is prohibited and considered a major sin. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,
«اِجْتَنِبُوا السَّبْعَ الْمُوبِقَات»
("Shun the seven great destructive sins.")
The people inquired, "O Allah's Messenger! What are they" He said,
«الشِّرْكُ بِاللهِ وَالسِّحْرُ وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ وَأَكْلُ الرِّبَا وَأَكْلُ مَالِ الْيَتِيمِ وَالتَّوَلِّي يَوْمَ الزَّحْفِ وَقَذْفُ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَات»
((They are:) Joining others in worship with Allah, magic taking life which Allah has forbidden, except for a just cause (according to Islamic law), consuming Riba, consuming an orphan's wealth, fleeing the battlefield at the time of fighting, and false accusation to chaste women, who never even think of anything touching chastity and are good believers.)
This is why Allah said here,
فَقَدْ بَآءَ
(he indeed has drawn upon himself...), and returned with,
بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ
(wrath from Allah. And his abode...), destination, and dwelling place on the Day of Return,
جَهَنَّمُ وَبِئْسَ الْمَصِيرُ
(is Hell, and worst indeed is that destination!)
Ey Allah'a iman edip, resulüne tabi olanlar! Savaş esnasında müşriklerle yakın mesafede karşılaştığınız zaman, onlara arkanızı dönüp , korkarak kaçmayınız. Onlara karşı sabit durunuz ve onlarla savaşmada sabırlı davranın. Yüce Allah, yardım ve desteği ile sizlerle beraberdir.
15- Ey iman edenler! Toplu bir halde kâfirlerle karşılaştığınız zaman onlara arkanızı dönüp kaçmayın.
16- Böyle bir günde kim, savaşmak için yer değiştirmek veya başka bir bölüğe katılmak gayesi ile olmaksızın onlara arkasını dönüp kaçarsa o, kesinlikle Allah’ın gazabına uğramış olur ve onun yeri cehennemdir. O, ne kötü bir dönüş yeridir!
15. Yüce Allah, mü’min kullarına iman kahramanlığını göstermelerini, emrini tam ve sağlamca yerine getirmelerini, kalplere ve bedenlere güç kazandıran sebepleri yerine getirmek için çalışmayı emretmekte ve iki ordunun karşılaşması halinde de savaştan kaçmalarını yasaklayarak şöyle buyurmaktadır:“Ey iman edenler! Toplu bir halde kâfirlerle karşılaştığınız zaman” savaş için saflar dizilmiş, askerler birbirinin üzerine yürüyüp birbirlerine yaklaşmış halde onlarla karşı karşıya geldiğinizde “onlara arkanızı dönüp kaçmayın.” Aksine onlarla savaşta sebat, onlarla vuruşurken sabır ve metanet gösterin. Çünkü bu, Allah’ın dinine bir yardımdır. Mü’minlerin kalplerine güç, kâfirlerin kalplerine de korku verir.
16. Bu ayet, mazeretsiz olarak savaştan kaçmanın, en büyük günahlardan biri olduğunun delilidir. Nitekim bu hususta sahih hadisler varid olduğu gibi[13] böyle bir davranışa karşı yapılan bu ağır tehdit de bunu açıkça ortaya koymaktadır. Âyet-i kerimeden anlaşılan şudur: Savaşmak kastı ile yerini değiştiren kimse, bulunduğu yerden savaşma imkânı açısından daha elverişli ve düşmana daha çok zarar verebilecek başka bir yere geçen kimsedir. Bu maksatla davranan kimsenin bu tutumunda bir sakınca yoktur. Çünkü böyle bir kimse, kaçmak kastı ile arkasını dönmüş değildir. Bu kimsenin, arkasını dönmesinin sebebi düşmanına karşı üstünlük sağlamak ya da düşmanı gafil bir yerden avlayabilmek yahut bu yolla düşmanını kandırmaktır. Yahut bunun dışında savaşçıların gözettikleri herhangi bir maksat dolayısı ile bu işi yapmaktır. Kâfirlerle savaşmak için kendisine yardımcı olacak ve kendisini koruyacak başka bir birliğe katılmak da caizdir. Eğer bu sözü geçen birlik, askeri karargahta bulunuyorsa mesele gâyet açıktır. Şâyet bu birlik, savaşın cereyan ettiği yerden bir başka yerde bulunuyor ise -mesela Müslümanların, kâfirler karşısında bozguna uğrayıp müslüman beldelerinden herhangi birisine sığınması yahut da müslümanların bir başka askeri birliğine katılması durumunda olduğu gibi- bu konuda ashab-ı kiramdan böyle bir tutumun da caiz olduğunu gösteren rivâyetler gelmiştir. Ancak bu türden bir geri çekilmeyi müslümanların geri çekilmelerinin daha güzel sonuç vereceğini ve daha az zayiat vereceklerini kuvvetle zannetmeleri şartı ile kayıtlı kabul etmek gerekir. Eğer kâfirlere karşı savaşmak üzere sebat göstermeleri halinde kâfirleri yeneceklerini düşünüyorlarsa, o zaman böyle bir geri çekilmeye ruhsat verileceğini kabul etmek uzak bir ihtimaldir. Çünkü böyle bir durumda yasak kılınan şekli ile kaçış düşünülemez. Bu âyet-i kerimedeki hüküm, mutlaktır. Sûrenin sonlarına doğru bu hükmün, belirli bir sayı ile kayıtlandığını belirten buyruk gelecektir.
¡Ustedes que creen en Al-lah y que siguen a Su Mensajero!, si se enfrentan con los idólatras en batalla, no les den la espalda para huir; sean pacientes y firmes cuando los enfrenten, porque la ayuda y el apoyo de Al-lah están con ustedes.
O you who believe in Allah and who follow His Messenger, if you meet the idolaters approaching them in battle, then do not turn your backs to them and run away; but be patient when facing them, and firm when you meet, because Allah is with you with His help and support.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Apabila kalian berhadapan dengan orang-orang musyrik di medan perang dalam jarak dekat, janganlah kalian kalah dari mereka dan membelakangi mereka untuk melarikan diri. Tetapi, teruslah menghadap ke arah mereka dan bersabarlah dalam menghadapi mereka karena Allah bersama kalian dengan pertolongan dan dukungan-Nya.
Commentary
Out of the verses appearing above, the first two (15-16) tell us about a military law of Islam. The word: زحف (zahf) translated here literally as 'marching to battle' denotes the confrontation and intermingling between the two armies. The sense is that once a war is on, turning back and deserting the battlefield is not permissible for Muslims.
The second verse (16) refers to an exception to this rule, and to a severe punishment for illegal deserters.
Ô vous qui croyez en Allah et suivez Son Messager, lorsque vous affrontez les polythéistes en combat rapproché, ne les fuyez pas en leur tournant le dos, mais restez plutôt fermes face à eux et endurez patiemment cet affrontement car Allah vous secourt et vous soutient.
"Hai orang-orang yang beriman, apabila kamu bertemu dengan orang-orang yang kafir yang sedang menyerangmu, maka jangan-lah kamu membelakangi mereka (mundur). Barangsiapa yang mem-belakangi mereka (mundur) di waktu itu, kecuali berbelok untuk (siasat) perang atau hendak menggabungkan diri dengan pasukan yang lain, maka sesungguhnya orang itu kembali dengan membawa kemurkaan dari Allah, dan tempatnya ialah Neraka Jahanam. Dan amat buruklah tempat kembalinya." (Al-Anfal: 15-16).
(15) Allah memerintahkan hamba-hambaNya yang beriman dengan keberanian iman, keteguhan dalam menjalankan perintah-Nya, dan usaha untuk mendatangkan sebab-sebab yang menguat-kan hati dan badan. Dan Dia melarang mereka kabur pada saat dua pasukan telah bertemu. Dia berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ زَحۡفٗا ﴿ "Hai orang-orang yang beriman, apabila kamu bertemu dengan orang-orang yang kafir yang sedang menyerangmu," yakni di barisan perang, pada saat pasukan saling serang dan sebagian mendekat kepada sebagian yang lain, ﴾ فَلَا تُوَلُّوهُمُ ٱلۡأَدۡبَارَ ﴿ "maka janganlah kamu membelakangi mereka (mundur)." Akan tetapi teguhkanlah dirimu untuk memerangi mereka dan sabarlah dalam menghadapi mereka, karena hal itu berarti menolong agama Allah, menguatkan hati orang-orang Mukminin, dan menakut-nakuti orang-orang kafir.
(16) ﴾ وَمَن يُوَلِّهِمۡ يَوۡمَئِذٖ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفٗا لِّقِتَالٍ أَوۡ مُتَحَيِّزًا إِلَىٰ فِئَةٖ فَقَدۡ بَآءَ بِغَضَبٖ مِّنَ ٱللَّهِ وَمَأۡوَىٰهُ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ ﴿ "Barangsiapa yang membelakangi mereka (mun-dur) di waktu itu, kecuali berbelok untuk (siasat) perang atau hendak menggabungkan diri dengan pasukan lain, maka sesungguhnya orang itu kembali membawa kemurkaan dari Allah, dan tempatnya ialah neraka Jahanam. Dan amat buruklah tempat kembalinya."
Ini menunjukkan bahwa berlari dari medan perang tanpa alasan adalah termasuk dosa besar, sebagaimana hal itu dinyatakan oleh hadits-hadits shahih,[75] dan sebagaimana dinyatakan secara tegas dalam ayat ini akan ancaman yang keras atas perbuatan itu. Mahfum ayat ini menunjukkan bahwa orang yang berbelok untuk siasat dalam perang –yaitu dia berpindah dari satu arah ke arah lainnya agar lebih leluasa untuk berperang dan lebih kuat dalam menghadapi musuh–, tidaklah mengapa, karena dia tidak mundur untuk berlari. Dia hanyalah mundur untuk strategi agar dapat me-ngalahkan musuh, atau menyerang dari arah yang merupakan titik lengah atau lemah mereka, atau sebagai siasat-siasat perang lain-nya. Dan bahwa orang yang bergabung dengan pasukan lain yang membuatnya kuat dan membantunya dalam memerangi orang-orang kafir juga dibolehkan, jika kelompok lain tersebut berada di markas pasukan maka perkaranya jelas. Jika pasukan itu tidak di tempat perang seperti mundurnya kaum Muslimin dari hadapan orang-orang kafir dan mereka mundur masuk ke sebuah kota kaum Muslimin atau kepada pasukan kaum Muslimin yang lain, maka terdapat atsar sahabat yang menunjukkan bahwa hal itu diboleh-kan. Mungkin ini dibatasi dengan apabila kaum Muslimin mengira bahwa mundur dari medan perang lebih baik akibatnya dan lebih menjamin keberadaan mereka. Adapun jika mereka menduga bah-wa kemenangan mereka atas kaum kafir adalah dengan keteguhan di depan mereka, maka sulit dikatakan bahwa ia termasuk keadaan yang dibolehkan, karena dalam keadaan tersebut sulit dibayangkan adanya berlari dari medan perang yang dilarang. Ayat ini bersifat mutlak, dan di akhir surat akan disebutkan pembatasannya dengan jumlah pasukan. 9
Kim savaş taktiği olarak savaş esnasında arkasını dönüp kaçıyormuş gibi gösterip, tuzağa düşürmek için hile yaparsa veya Müslümanların başka bir birliğine katılmak veya onlardan yardım istemek dışında savaştan firar ederse, Allah'ın gazabını hak etmiş olur. Ahiretteki kalacağı yer cehennemdir. Orası, varılacak ve dönülecek ne kötü yerdir.
E chi volta le spalle fuggendo da loro, e non fa ciò dimostrando che sia un suo piano e che vorrebbe tornare a combatterli, e non fa parte di una fazione di musulmani presente a cui corre a chiedere aiuto, incorrerà nell'ira di Allāh e l'avrà meritata, e la sua dimora nell'Aldilà sarà l'Inferno: Che infausto destino il suo!
Và những ai quay lưng về phía địch bỏ chạy trong lúc hỗn chiến chứ không phải âm mưu là dụ địch vào trận rồi đánh úp hoặc ý định rút về đoàn quân của mình để được sự giúp đỡ. Quả thật, việc làm đó sẽ chuốc lấy cơn thịnh nộ của Allah và rồi nơi ẩn náu của y vào Ngày Sau chắc chắn là Hỏa Ngục. Thật là tệ hại con đường mà chúng phải đi và thật là tệ hại cho việc chúng đã quay lưng
A ko im leđa okrene i pobjegne, a time ne želi taktičko povlačenje da bi ih napao, ili time ne želi da se priključi prisutnoj skupini muslimana koja će mu biti pomoć, takav je na sebe izazvao Allahovu srdžbu, i gorjet će u Džehennemu, a grozno li je on boravište.
Barang siapa yang membelakangi mereka untuk melarikan diri bukan untuk berbalik menyerang mereka dengan memperlihatkan gerakan seolah-olah melarikan diri untuk menipu mereka, padahal sesungguhnya ia hendak kembali lagi untuk menyerang mereka, atau tidak bergabung dengan kelompok Islam lain yang ada di sana untuk meminta pertolongan mereka, maka ia telah kembali dengan murka Allah dan ia berhak menerimanya. Adapun tempatnya di akhirat ialah neraka Jahanam. Seburuk-buruk akhir perjalanan adalah akhir perjalanannya dan seburuk-buruk tempat kembali adalah tempat kembalinya.
When the clash between believers and those who deny the truth reaches the battlefield, it is a moment of reckoning for both the parties. If at that critical moment a believing individual or group, turns tail and flees from the battlefield, it amounts to committing the worst kind of crime. Such people consider it more important to save themselves rather than to defend the Truth. They do this when what is at stake is the life of that Truth which they have admitted as the greatest Truth and which they have embraced in all good faith. On such critical occasions, even a minor defection can cause a major debacle. One person’s or one group’s flight from the battlefield lowers the morale of the whole army. One person’s running away can finally turn into a mass stampede. However, the exception to this is when a soldier or an army unit retreats for some strategic purpose, perhaps to leave one front and join another. Retreat is undoubtedly an unpardonable crime, but when carried out on strategic grounds, it is legitimate. The aforesaid commandment originally relates to battle. However, other similar cases may also come within its purview. For example, a missionary may call people to engage in the peaceful and constructive propagation of Islam, but after some time, when he sees that his call is not very popular, he may lose patience and, abandoning the constructive approach, may rush towards that type of Islam through which fame and status among the general public can very soon become a reality. Running away from the battlefield occurs consciously and with intention. But ‘running away’ from the struggle going on outside the battlefield often takes place at the unconscious level. Man happens to be result-loving by nature. He likes to be admired for his work. He wants his work to be accepted and recognised. Such a temperament gradually removes him from the tasks from which an immediate result does not seem to follow. Barely conscious of the factors working within him, he is attracted towards such things as apparently give him the hope of immediate honour and success. Every deviation of this type is an example of what has been described in the above-mentioned verse as ‘running away from the battlefield.’
And whoever turns their back running away- unless they are withdrawing as a strategy with the intention of turning back to fight, or doing it to join a group of Muslims in order to help them-then certainly, he will earn the anger of Allah, and his place in the Hereafter will be Hell; what a miserable destination and final destiny!
Ang sinumang magbabaling sa kanila ng likod niya habang tumatakas mula sa kanila – malibang lumilihis para sa pakikipagliban sa kanila sa pamamagitan ng pagpapakita sa kanila ng pagtakas bilang pakana mula sa kanya gayong siya ay nagnanais ng pagbalik sa kanila, o malibang sumasama sa isang pangkat ng mga Muslim na nakadalo na magpapasaklolo siya rito – ay bumalik nga kalakip ng galit mula kay Allāh at naging karapat-dapat dito. Ang pananatilihan niya sa Kabilang-buhay ay Impiyerno. Kay saklap ang kahahantungan bilang kahahantungan niya at kay saklap ang kauuwian bilang kauuwian niya!
The exception covers two states: (1) لَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (unless maneuvering for battle,) (2) أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (or turning to join a company) that is, when a war is on, turning one's back is permissible only under two conditions. Firstly, this turning back from the battlefield should simply be strategic, just to hoodwink the enemy and certainly not to bolt away from the battlefield in reality. In short, the purpose in sight should be to launch a blitzkrieg or a lightning attack on the enemy by making them complacent about what may look like a real retreat. This is the meaning of the statement: إِلَّا مُتَحَرِّفًا لِّقِتَالٍ (unless maneuvering for battle) because the word: تَحَرُّف (taharruf) is used to refer to turning away towards a certain side obliquely. (Ruh al-Ma` ani)
The second state of exception in which it is permissible to turn one's back from the battlefield is that one realizes the weakness of one's combating force and moves back to gather additional support from Mujahidin and come back into the battle with added strength. This is what the sentence: أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (or turning to join a company) means because the word: تَحَیُّز (tahayyuz) literally means to join up and فِئَةٍ (fi'ah) signifies a group, company or force. Thus, the sense is that should one back out from the battlefield with the intention of joining up with one's group, assembling the needed fighting support and returning to attack again, then, this is permissible.
After having mentioned this exception, the text describes the punishment of those who deserted the battlefield or turned their backs illegally without being under conditions which have been granted exception. The words are: فَقَدْ بَاءَ بِغَضَبٍ مِّنَ اللَّـهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ that is, the deserter and dodger of a Jihad battle only 'turns back with wrath from Allah, and his abode is Jahannam ' (Hell) and it is an evil place to return.'
From these two verses (15-16) comes the governing rule that, no matter how large in numbers, and superior in strength and power, the adversary may be, it is Haram (forbidden, unlawful) for Muslims to turn their backs from fighting them - with the exception of two conditions: (1) That this turning back is not for deserting the battlefield, instead, is a feinted move or strategic ploy, (2) and that it is with the intention to return with auxiliary forces and resume attacking afresh.
When these verses were revealed during the battle of Badr, this was the operating order of the time, that is, take on the enemy, irrespective of its numbers, strength and power, and irrespective of your own numbers and strength as compared to it, then do not turn back from the combat and run for life. This is how it was in Badr. Only three hundred and thirteen Mujahidin were facing one thousand, three times their number. It was later on that injunctions relaxing restrictions were revealed in verses 65 and 66 of Surah Al-Anfal, now under study. In verse 65, twenty Muslims have been commanded to wage Jihad against two hundred disbelievers, and one hundred Muslims against one thousand of them. Then, in verse 66, the following law of additional relaxation was revealed:
الْآنَ خَفَّفَ اللَّـهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ
Now Allah Ta` ala has granted relief to you in view of your weakness whereby one hundred steadfast Muslims shall be able to overcome two hundred disbelievers.'
The indication given here is that Muslims are, after all, expected to overcome an adversary twice their number, therefore, it is not permissible for them to turn their backs. However, if the numerical strength of the adversary turns out to be more than twice their number, then, under such a condition, it is permissible to disengage and leave the battlefield.
Sayyidna ` Abdullah ibn ` Abbas ؓ said: 'A person who fled against three did not 'flee' but one who fled against two is a deserter, that is, is answerable for a major sin.' (Ruh al-Ma` ni). Now, this is the injunction which holds good right through the Last Day. According to the consensus of the majority of the Muslim Ummah, and in the view of the Four Imams, the exact Islamic Legal position in this case is: Until such time the number of the adversary does not go beyond twice, it is Harm to desert the battlefield, and is a major sin.
In the Sahihayn (Al-Bukhari and Muslim), it has been reported from Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ identified seven things as fatal for a person. He counted fleeing from the battlefield also as one of these. And the Holy Qur'an rated the early retreat of the noble Companions ﷺ during the battle of Hunayn as a Satanic slip which confirms that it is a great sin. The actual statement of the Qur'an is: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ ( Satan has but made them slip -3:155)
Tirmidhi and Abu Dawud have reported the incident of Sayyidna ` Abdullah ibn ` Umar ؓ عنہما that once he left the battlefield, took refuge in Madinah and presented himself before the Holy Prophet ﷺ where he confessed to his misconduct and expressed his utter dismay and confusion on having become a sinning deserter of the battlefield. The Holy Prophet ﷺ far from being displeased with him, rather comforted him by saying: بَل اَنتم العکارون وانا فٔتکم (No, you are not of those who flee from battles, instead of that, you are here to seek support after which you are to go back into the battle and attack once again, and I am, for you, the support). Here, the Holy Prophet ﷺ has made it very clear that the act of those who fled into Madinah for refuge is included under the exception which permits leaving the battlefield in order to assemble and bring back additional support. It was actually on the basis of the specially high degree of fear, awe and recognition of the greatness of Allah Ta` ala which was part of his persona that Sayyidna ` Abdullah ibn ` Umar ؓ was disturbed even at this maneuvered retreat as well and went to the act of presenting himself before the Holy Prophet ﷺ as if he had committed some crime.
In the third verse (17), after recounting the rest of the event which transpired at the battle of Badr, Muslims have been instructed that they should not take the defeat of many by some and of the strong by the weak in the miraculous victory of the battle of Badr to be the outcome of their own effort and deed. In fact, they should be looking towards the most sacred Being of Allah whose help and support totally rewrote all plans in this Battle.
The details of this event mentioned in the verse have been reported by Ibn Jarir, Al-Tabari, Al-Baihaqi and others as based on narrations from Sayyidna ` Abdullah ibn ` Abbas ؓ and others.
On the day of the confrontation at Badr, says the report, when the armed force of one thousand men of Makkah entered into the valley from behind the cliff, it did not hide its contempt for Muslims being low in numbers and weak in combat fitness. And on top of it, it came waxing proud over its numbers and strength, betraying great arrogance. At that time, the Holy Prophet ﷺ raised his hands of prayer saying: 'Ya Allah! Here come Your beliers, the Quraysh of Makkah, all proud and arrogant. The promise of victory You have made to me, let that promise be fulfilled soon.' (Ruh a1-Bayan) Thereupon, angel Jibra'il (علیہ السلام) came and said: 'You take a handful of dust and throw it towards the army of the enemy.' He did what he was asked to do. And according to a report of Ibn Abi Hatim based on a narration of Ibn Zayd, the Holy Prophet ﷺ picked up a handful of dust and pebbles thrice; the first he threw towards the right of the army, the second towards the left, and the third towards the center. The outcome was that these one to three handfuls of dust and pebbles were Divinely spread out miraculously all over them, so much so that not one man from the force was left without having received part of this dust and these pebbles over his eyes and face. Naturally, this caused a rampage in the army. Muslims pursued them. The angels were with them, fighting and killing. (Mazhari, Ruh)
Finally, some fighting men from the opposing side were killed, some were taken prisoners, the rest ran away and the battle was won by the Muslims.
Quiconque leur tourne le dos et les fuit méritera et récoltera la colère d’Allah, à moins que cette fuite soit un repli tactique qui a pour but de les surprendre en les réattaquant ou pour rallier un autre groupe de croyants. La demeure de celui qui fuit, sera l’Enfer dans l’au-delà. Et que ce qu’il récoltera est exécrable !
Pero quien dé la espalda y huya, a menos que se retire como estrategia con la intención de volver a combate, o lo haga para prestar ayuda a un grupo de musulmanes, ciertamente incurrirá en la ira de Al-lah, y su lugar en el Más Allá será el Infierno. ¡Qué pésimo destino final!
Porque ustedes, creyentes, no mataron a los idólatras en el día de Báder con su poder y fuerza, sino que recibieron el apoyo de Al‑lah. Y tú, Profeta, no arrojaste arena a los idólatras, sino que fue Al-lah Quien hizo que aquella los alcanzara. Al-lah probó a los creyentes a través de la victoria sobre sus enemigos, a pesar de su pequeño número de combatientes y armas, para que fueran agradecidos con Él. Ciertamente, Al-lah escucha sus oraciones y lo que dicen, y conoce lo que hacen y lo que es mejor para ustedes.
Tidaklah kalian -wahai orang-orang mukmin- membunuh orang-orang musyrik dalam perang Badar dengan daya dan kekuatan kalian, tetapi Allahlah yang membantu kalian untuk itu. Tidaklah pula kamu -wahai Nabi- melempar orang-orang musyrik itu ketika kamu melempar mereka, tetapi Allahlah yang melempar mereka ketika Dia membuat lemparanmu sampai kepada mereka. Allah hendak menguji orang-orang mukmin dengan kemenangan mereka atas musuh mereka kendati jumlah pasukan dan peralatan perang mereka sangat sedikit agar mereka bersyukur kepada-Nya. Sesungguhnya Allah Maha Mendengar doa dan ucapan kalian lagi Maha Mengetahui apa yang kalian perbuat dan apa yang terbaik untuk kalian.
This great victory was achieved by Muslims in the background which was initially full of dismay and hopelessness. So, when they returned from the battlefield, they started talking about it. The Companions ؓ got busy relating their deeds on the battlefield. Revealed thereupon was this verse: فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ اللَّـهَ قَتَلَهُمْ (So, you did not kill them, but Allah killed them -17) through which they were instructed not to wax proud over their effort and deed, for that which happened there was not simply the outcome of their personal effort and deed. In fact, it was purely and simply the fruit of the help and support given by Allah Ta` ala - and the enemies killed at their hands were not really killed by them, rather, they were killed by Allah Ta` ala.
Similarly, addressing the Holy Prophet ﷺ , it was said: وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّـهَ رَمَىٰ (And you did not throw when you threw, but Allah did throw). It means that the specific outcome of the act of throwing, whereby it would reach the eyes of every fighting man in the enemy force and frighten them all, was not the direct effect of 'his' throwing. It was, in fact, the perfect power of Allah Ta’ ala which generated the format of this situation. To quote Rumi for a chic poetic explanation:
ما رمیت اذ رمیت گفت حق کا رما برکارھا دارد سبق
'And you did not throw when you did,' said Allah,
'Our Act precedes all other acts.'
Certainly valuable for Muslims - more valuable than their victory in Jihad - was this instruction which disengaged their minds from means and tied it up with the master-provider of all means, and through it, saved them from falling into the trap of pride and arrogance which generally intoxicates victorious nations. After that it was said that victory and defeat are subservient to the command of Allah and that His support is with those who are obedient: وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا (so that He may bless the believers with a good favour). It means that Allah blessed the believers with this great victory in order to give them the best of return for their obedience and struggle. The literal meaning of the word: بَلَاءً (bala' ) is test or trial. As for the test taken by Allah Ta` ala, it sometimes comes when someone is put to distress or hardship - and there are occasions when this is done by giving someone comfort and wealth. Here, the name of hasan حَسَن (good) bala' (trial) has been given to a test which is taken by giving comfort, wealth, support and victory to find out if people who are so blessed take it to be a favour from Allah and are grateful for it, or take it to be the outcome of their personal excellence, become proud and arrogant and undo what they did - because, there is no room for pride from anyone before Allah Ta` ala.
For you did not O believers, kill the idolaters on the day of Badr because of your power and might, but rather Allah supported you in that. And you O Prophet did not throw sand at the idolaters, rather it was Allah, Who made what you throw reach them. Allah tested the believers by blessing them with victory over their enemies, despite their small numbers of fighters and weapons, so that they might be thankful to Him. Indeed Allah listens to your prayers and what you say, and He knows what you do, and what is best for you.
Ey Müminler! Siz Bedir gününde müşrikleri, kendi gücünüzle ve kuvvetinizle öldürmediniz. Fakat Allah size yardım etti. Ey Peygamber! Sen müşriklere attığın zaman sen atmadın, fakat senin okunu onlara ulaştırması ile Yüce Allah attı. Allah, Müminlerin sayı bakımından az ve silahlarının eksik olmasına rağmen vermiş olduğu bu nimetle imtihan etti ki şükredesiniz. Şüphesiz Allah, dualarınızı ve söylediklerinizi duyandır, yaptıklarınızı ve sizin için uygun olanları hakkıyla bilendir.
Kay hindi kayo pumatay, O mga mananampalataya, sa Araw ng Badr sa mga tagapagtambal sa pamamagitan ng kapangyarihan ninyo at lakas ninyo, subalit si Allāh ay tumulong sa inyo roon. Hindi ka bumato, O Propeta, sa mga tagapagtambal nang bumato ka sa kanila, subalit si Allāh ay ang bumato sa kanila nang nagparating ka sa kanila ng pagbato mo sa kanila at upang sumulit Siya sa mga mananampalataya sa pamamagitan ng ibiniyaya Niya sa kanila na pagpapangibabaw sa kanila laban sa kaaway nila, sa kabila ng taglay nila na kakauntian ng bilang at kasangkapan, upang magpasalamat sila sa Kanya. Tunay na si Allāh ay Madinigin sa panalangin ninyo at mga sinasabi ninyo, Maalam sa mga ginagawa ninyo at anumang naroon ang kapakanan ninyo.
Không phải các ngươi - hỡi những người có đức tin - đã giết chết kẻ thù vào ngày ở trận chiến Badr khi đối mặt với bọn đa thần bằng chiến lượt và sức mạnh của các ngươi, chính Allah đã giúp các ngươi chiến thắng. Song việc Ngươi - hỡi Thiên Sứ - đã ném nắm cát vào bọn đa thần mà chính Allah đã ném vào chúng khi Ngươi ném chúng. Nhằm mục đích Ngài chứng minh cho những người có đức tin thấy được ân sửng của Ngài trước kẻ thù của họ chứ không phải là do số lượng quân ít hay nhiều mà là do số lần tạ ơn Ngài. Quả thật, Ngài là Đấng Hằng Nghe những lời cầu nguyện và van xin của các ngươi, Ngài là Đấng Am Tường về mọi việc của các ngươi và là Đấng cho các ngươi những điều tốt đẹp.
O vjernici, niste vi ubili višebošce u bici na Bedru zahvaljujući svojoj snazi i moći, već vam je Allah u tome pomogao. O Poslaniče, nisi ti gađao - kada si gađao mušrike - već ih je Allah gađao time što je učinio da ih pogode tvoje strijele. Allah je htio da iskuša vjernike dajući im pobjedu nad neprijateljem uprkos njihovoj malobrojnosti i slaboj opremljenosti, da bi Mu bili zahvalni, a Allah čuje vaše molitve i sve što govorite, i zna ono što radite i šta je dobro za vas.
17- Onları siz öldürmediniz; fakat Allah öldürdü. Attığın zaman da sen atmadın, ancak Allah attı. Bunu, mü’minleri kendi katından güzel bir imtihan ile denemek için yaptı. Şüphe yok ki Allah hakkıyla işitendir, her şeyi çok iyi bilendir.
18- İşte böyledir. Şüphesiz Allah kâfirlerin tuzağını zayıflatandır.
19- Eğer siz hüküm istiyorsanız, işte size hüküm geldi. Eğer vazgeçerseniz bu, sizin için daha hayırlıdır. Yok, tekrar dönerseniz biz de döneriz. (O zaman) topluluğunuz, çok da olsa size hiçbir fayda sağlamaz. Çünkü Allah mü’minlerle beraberdir.
17. Müşriklerin Bedir günü bozguna uğraması ve müslümanların da onlardan pek çok kimseyi öldürmesi hakkında Yüce Allah şöyle buyurmaktadır:“Onları siz” kendi güç ve imkânlarınızla “öldürmediniz. Fakat Allah” bu hususta daha önce sözü geçen şekilde size yardım etmek sureti ile “öldürdü.”
“Attığın zaman da sen atmadın, ancak Allah attı.” Peygamber sallallahu aleyhi ve sellem savaş esnasında kendisine yapılmış gölgeliğe girmiş, Yüce Allah’a dua etmeye, kendisine yardım ihsan etmesi için yalvarıp yakarmaya koyulmuştu.[14] Sonra gölgeliğinden çıktı ve bir avuç toprak alarak onu müşriklerin yüzlerine doğru fırlattı. Yüce Allah da bu attığı toprağı müşriklerin yüzlerine kadar ulaştırdı. Bu topraktan yüzüne, ağzına, gözüne bir şeyler isabet etmedik hiç kimse kalmadı.[15] Bunun üzerine onların maneviyatları zayıfladı ve dirençleri kırıldı, aralarında dağınıklık ve zayıflık baş gösterdi, bunun sonucunda da bozguna uğradılar.
İşte Yüce Allah peygamberine bunu hatırlatarak şunu demektedir:Sen o toprağı attığında kendi gücünle onu müşriklerin gözlerine ulaştırmadın. Onu onlara güç ve kudretimizle ulaştıran bizleriz.“Bunu, mü’minleri kendi katından güzel bir imtihan ile denemek için yaptı.”Yani Yüce Allah, fiilen savaşa katılmasalar bile mü’minlerin intikamını kâfirlerden almaya ve mü’minlere zafer vermeye kadirdir. Ancak Yüce Allah, mü’minleri sınamayı, cihad ile onları en yüce derecelere ve en yüksek makamlara ulaştırmayı, kendilerine oldukça güzel bir mükâfaat ve pek büyük bir sevap ihsan etmeyi murad etmiştir.“Şüphe yok ki Allah hakkıyla işitendir.” O, kulun gizli söylediğini de açıkça ilan ettiğini de işitir. “Her şeyi çok iyi bilendir.” Kalbindeki iyi niyetleri de kötü niyetleri de bilir. Bu yüzden ilim ve hikmetine uygun ve kullarının da maslahatına olan şeyleri takdir eder. Herkese niyet ve ameline göre karşılık verir.
18. “İşte böyledir.” Bu yardım, Allah tarafından sizin için gelmiştir. “Şüphesiz Allah kâfirlerin tuzağını zayıflatandır.” Müslümanlara ve İslâm’a karşı yaptıkları her türlü hile ve düzeni zayıflatan ve bu düzenlerini kendi başlarına geçirendir.
19. Ey müşrikler! “Eğer siz hüküm istiyorsanız” yani Yüce Allah’tan azabını haddi aşan zalimlere göndermesini istemekteyseniz “işte size hüküm geldi” Allah, sizin için caydırıcı bir ceza ve takvâ sahipleri için de ibret olmak üzere cezasını sizin başınıza indirdi. “Eğer” haklıyı haksızdan ayıracak hükmü istemekten “vazgeçerseniz bu, sizin için daha hayırlıdır.” Çünkü belki size mühlet verir ve sizden çabucak intikam almaz (siz de buna aldanırsınız). “Yok, tekrar” hüküm istemeye ve Allah'ın mümin ordusuyla savaşa “dönerseniz biz de” sizin aleyhinize onlara yardıma “döneriz.”
“(O zaman) topluluğunuz” yani kendilerine güvenerek savaştığınız yardımcılarınız “çok da olsa size hiçbir fayda sağlamaz. Çünkü Allah mü’minlerle beraberdir.” Allah da kiminle beraber olursa zafere erenler de onlar olur. İsterse sayıları az, güçleri sınırlı olsun.
Yüce Allah’ın haber verdiği ve kendisiyle mü’minleri desteklediği bu “beraber olma”, onların imanın gereği olan amelleri ifa etmeleri oranındadır. Eğer bazı hallerde düşman mü’minlere karşı muzaffer olursa bunun tek sebebi mü’minlerin kusurlarıdır, imanın gereğini ve imanın öngördüğü görevleri yerine getirmeyişlerindendir. Yoksa eğer mü’minler, Allah’ın emirlerini her bakımdan yerine getirecek olurlarsa hiçbir zaman sancakları yenilgi yüzü görmez ve düşmanları onlara karşı ebediyyen zafer kazanamaz.
Allah's Signs displayed during Badr, And throwing Sand in the Eyes of the Disbelievers
Allah states that He creates the actions that the servants perform and that whatever good actions they take, it is He Who should be praised for them, for He directed and helped them perform these actions. Allah said,
فَلَمْ تَقْتُلُوهُمْ وَلَـكِنَّ اللَّهَ قَتَلَهُمْ
(You killed them not, but Allah killed them.) meaning, it is not because of your power and strength that you killed the pagans, who were many while you were few. Rather, it is He Who gave you victory over them, just as He said in another Ayah,
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ
(And Allah has already made you victorious at Badr, when you were a weak little force.) 3:123, and,
لَقَدْ نَصَرَكُمُ اللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئاً وَضَاقَتْ عَلَيْكُمُ الأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
(Truly, Allah has given you victory on many battlefields, and on the day of Hunayn when you rejoiced at your great number, but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight.) 9:25
Allah, the Exalted and Ever High, states that victory does not depend on numbers or collecting weapons and shields. Rather, victory is from Him, Exalted He is.
كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ
(How often has a small group overcome a mighty host by Allah's leave" And Allah is with the patient.) 2:249
Allah then mentioned the handful of sand that His Prophet threw at the disbelievers during the day of Badr, when he went out of his bunker. While in the bunker, the Prophet invoked Allah humbly and expressing his neediness before Allah. He then threw a handful of sand at the disbelievers and said,
«شَاهَتِ الْوُجُوه»
(Humiliated be their faces.) He then commanded his Companions to start fighting with sincerity and they did. Allah made this handful of sand enter the eyes of the idolators, each one of them were struck by some of it and it distracted them making each of them busy. Allah said,
وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللَّهَ رَمَى
(And you threw not when you did throw, but Allah threw.)
Therefore, it is Allah Who made the sand reach their eyes and busied them with it, not you (O Muhammad) .
Muhammad bin Ishaq said that Muhammad bin Ja`far bin Az-Zubayr narrated to him that `Urwah bin Az-Zubayr said about Allah's statement,
وَلِيُبْلِىَ الْمُؤْمِنِينَ مِنْهُ بَلاَءً حَسَنًا
(that He might test the believers by a fair trial from Him. ) "So that the believers know Allah's favor for them by giving them victory over their enemy, even though their enemy was numerous, while they were few. They should thus know His right and express gratitude for His favor on them." Similar was said by Ibn Jarir. It is stated in a Hadith,
«وَكُلَّ بَلَاءٍ حَسَنٍ أَبْلَانَا»
(Every trail (from Allah) is a favor for us.)
Allah said next,
إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
(Verily, Allah is All-Hearer, All-Knower.)
Allah hears the supplication and knows those who deserve help and triumph. Allah said,
ذلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَـفِرِينَ
(This (is the fact) and surely Allah weakens the deceitful plots of the disbelievers.) This is more good news, aside from the victory that the believers gained. Allah informed them that He will weaken the plots of the disbelievers in the future, degrade them and make everything they have perish and be destroyed, all praise and thanks are due to Allah.
Non foste voi ad uccidere, o credenti, gli idolatri nel giorno di Badrبدر con il vostro potere e la vostra forza; piuttosto, fu Allāh ad aiutarvi. E non scagliasti, o Profeta, quando scagliasti contro gli idolatri, ma fu Lui a far giungere loro il tuo lancio, al fine di mettere alla prova i credenti per Sua grazia nei loro confronti, quando, nonostante fossero pochi e avessero pochi armamenti, li indusse a sconfiggere i loro nemici, affinché Gli fossero grati: In verità, Allāh ascolta le vostre invocazioni e le vostre parole, Egli è Sapiente riguardo le vostre azioni, incluse le cose che vi sono utili.
"Maka (yang sebenarnya) bukan kamu yang membunuh me-reka, akan tetapi Allah-lah yang membunuh mereka, dan bukan kamu yang melempar ketika kamu melempar, tetapi Allah-lah yang melempar. (Allah berbuat demikian untuk membinasakan mereka) dan untuk memberi kemenangan kepada orang-orang Mukmin, de-ngan kemenangan yang baik. Sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui. Itulah (karunia Allah yang dilimpahkan kepadamu), dan sesungguhnya Allah melemahkan tipu daya orang-orang yang kafir. Jika kamu (orang-orang musyrikin) mencari ke-putusan, maka telah datang keputusan kepadamu, dan jika kamu berhenti, maka itulah yang lebih baik bagimu, dan jika kamu kem-bali, niscaya Kami kembali (pula), dan angkatan perangmu sekali-kali tidak akan dapat menolak dari kamu sesuatu bahaya pun, biarpun dia banyak, dan sesungguhnya Allah beserta orang-orang yang beriman." (Al-Anfal: 17-19).
(17) Allah تعالى berfirman ketika orang-orang musyrik kalah di perang Badar dan kaum Muslimin berhasil membunuh mereka, ﴾ فَلَمۡ تَقۡتُلُوهُمۡ ﴿ "maka (yang sebenarnya) bukan kamu yang membunuh me-reka", dengan kemampuan dan kekuatanmu. ﴾ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمۡۚ ﴿ "Akan tetapi Allah-lah yang membunuh mereka." Di mana Dia membantu melakukan itu dengan apa yang telah disebutkan. ﴾ وَمَا رَمَيۡتَ إِذۡ رَمَيۡتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ ﴿ "Dan bukan kamu yang melempar ketika kamu melempar, tetapi Allah-lah yang melempar." Hal itu karena Nabi ﷺ pada saat ter-jadi perang, beliau masuk ke kemah beliau. Beliau berdoa kepada Allah dan memohon pertolonganNya,[76] kemudian Nabi keluar dari-nya lalu mengambil segenggam tanah dan menaburkannya ke wajah orang-orang kafir, dan Allah menyampaikan tanah itu ke semua wajah mereka. Tidak seorang pun dari mereka kecuali tanah ter-sebut mengenai wajah, mulut dan kedua matanya.[77] Dalam kondisi tersebut kekuatan mereka luruh, semangat mereka melemah, dan nampaklah kegagalan dan kelemahan mereka, sehingga mereka pun kalah.
Allah تعالى berfirman kepada NabiNya, "Ketika kamu melempar tanah dan ia sampai pada mata mereka, itu bukan dengan kekuatan-mu, akan tetapi ia sampai kepada mereka dengan kekuatan dan kemampuan Kami." ﴾ وَلِيُبۡلِيَ ٱلۡمُؤۡمِنِينَ مِنۡهُ بَلَآءً حَسَنًاۚ ﴿ "(Allah berbuat demikian untuk membinasakan mereka) dan untuk memberi kemenangan kepada orang-orang Mukmin." Yakni Allah تعالى Mahamampu memberi keme-nangan kepada orang-orang Mukmin atas orang-orang kafir tanpa harus ada perang, akan tetapi Allah hendak menguji orang-orang Mukmin dan menyampaikan mereka dengan jihad ke derajat ter-tinggi dan maqam termulia serta memberi mereka pahala yang baik lagi besar. ﴾ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ ﴿ "Sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui." Allah تعالى mendengar apa yang dirahasiakan dan ditampakkan oleh hamba. Dia mengetahui niat baik dan niat buruk yang disembunyikannya. Dia menakdirkan untuk hamba-hamba ketentuan-ketentuan yang sesuai dengan ilmuNya, hikmah-Nya dan kemaslahatan hambaNya, dan Dia membalas setiap hamba sesuai dengan niat dan amalnya.
(18) ﴾ ذَٰلِكُمۡ ﴿ "Itulah (karunia Allah yang dilimpahkan kepada-mu)." Yakni kemenangan dari Allah kepadamu. ﴾ وَأَنَّ ٱللَّهَ مُوهِنُ كَيۡدِ ٱلۡكَٰفِرِينَ ﴿ "Dan sesungguhnya Allah melemahkan tipu daya orang-orang yang kafir." Yakni mematahkan segala makar dan tipu daya yang dilancarkan oleh musuh kepada Islam dan kaum Muslimin, dan menjadikan makar mereka menimpa diri mereka sendiri.
(19) ﴾ إِن تَسۡتَفۡتِحُواْ ﴿ "Jika kamu (orang-orang musyrikin) mencari keputusan." Yakni kamu menuntut Allah menurunkan siksa dan azabNya kepada orang-orang yang zhalim lagi melampaui batas, ﴾ فَقَدۡ جَآءَكُمُ ٱلۡفَتۡحُۖ ﴿ "maka telah datang keputusan kepadamu." Ketika Dia menimpakan kepadamu azabNya sebagai hukuman bagimu dan pelajaran bagi orang-orang yang bertakwa. ﴾ وَإِن تَنتَهُواْ ﴿ "Dan jika kamu berhenti", menuntut datangnya keputusan, ﴾ فَهُوَ خَيۡرٞ لَّكُمۡۖ ﴿ "maka itulah yang lebih baik bagimu" karena mungkin Dia memberimu tempo dan tidak menyegerakan azabNya, ﴾ وَإِن تَعُودُواْ ﴿ "dan jika kamu kembali", menuntut keputusan dan memerangi tentara Allah yaitu orang-orang Mukmin, ﴾ نَعُدۡ ﴿ "niscaya Kami kembali (pula)", memenangkan tentara Kami atasmu. ﴾ وَلَن تُغۡنِيَ عَنكُمۡ فِئَتُكُمۡ شَيۡـٔٗا ﴿ "Dan angkatan perangmu sekali-kali tidak akan dapat menolak dari kamu sesuatu bahaya pun." Yakni penolongmu dan pembantumu yang berperang dengan sengaja melawan mereka. ﴾ وَأَنَّ ٱللَّهَ مَعَ ٱلۡمُؤۡمِنِينَ ﴿ "Dan sesungguhnya Allah beserta orang-orang yang beriman." Barangsiapa yang Allah bersamanya, niscaya dia akan menang meskipun dia lemah dan kekuatannya minim.
Ma'iyah (kebersamaan) Allah ini yang dengannya Dia mem-bantu orang-orang yang beriman adalah sesuai dengan amal-amal iman yang mereka kerjakan, jika terkadang musuh menang atas orang-orang Mukmin, maka hal itu tidak lain kecuali karena kela-laian mereka dan karena mereka tidak melakukan kewajiban iman dan tuntutanNya. Seandainya mereka melakukan perintah Allah dari berbagai segi, niscaya tidak ada panji mereka yang terkalahkan dan tidak ada musuh yang mengungguli mereka untuk selama-lamanya.
Ô croyants, ce n’est pas votre force et votre puissance qui a fait que vous ayez tué vos ennemis lors de la Bataille de Badr mais c’est grâce à Allah que vous avez réussi à les tuer. Ô Prophète, ce n’est pas toi qui as atteint les polythéistes lorsque tu as lancé sur eux une poignée de terre, mais c’est Allah qui a fait que cette poignée de terre atteigne sa cible.( ) En donnant la victoire aux croyants sur leur ennemi malgré leur faible nombre et le peu d’équipement qu’ils avaient, Allah les éprouva afin de connaitre ceux qui Lui sont reconnaissants. Allah écoute vos invocations et vos paroles. Il connaît vos œuvres et sait ce qui est dans votre intérêt.
La destrucción de los idólatras, lo que arrojaste para que fueran derrotados, así como la victoria que Al-lah por Su bondad les concedió sobre su enemigo, provino todo de Al-lah. Al-lah desbarata los planes de aquellos que se niegan a creer y que conspiran contra el Islam.
Ciò che è stato menzionato riguardo combattere gli idolatri e scagliare contro di loro, finché non vennero sconfitti e non fuggirono, è una grazia per i credenti, in modo che sconfiggessero il loro nemico; essa proviene da Allāh, e Allāh vanifica le trame dei miscredenti, coloro che tramano contro l'Islām.
Hal-hal tersebut di atas, yaitu terbunuhnya orang-orang musyrik, dan tepatnya lemparanmu ke arah mereka hingga mereka mengalami kekalahan dan lari tunggang langgang, serta anugerah yang Allah berikan kepada orang-orang mukmin berupa kemenangan atas musuh mereka adalah berasal dari Allah. Allahlah yang melemahkan tipu daya orang-orang kafir terhadap Islam.
Ce revers infligé aux polythéistes et la poignée de terre lancée dans leur direction qui a participé à leur défaite et à leur fuite, ainsi que le bienfait accordé aux croyants en les faisant triompher de leurs ennemis, tout cela provient d’Allah et Allah rend inefficace le stratagème que les mécréants ourdissent contre l’Islam.
The killing of the idolaters, your throwing, so that they were defeated, as well as Allah’s kindness to the believers giving them victory over their enemy, was all from Allah. Allah makes weak the plans of those who disbelieve and who plot against Islam.
Sve prethodno spomenuto: ubijanje višebošaca u boju, pogađanje višebožaca strijalama sve dok nisu poraženi i dok se nisu dali u bijeg, i uzdizanje vjernika nad njihovim neprijateljima - to je od Allaha, On slabi spletke nevjernika koji spletkare protiv islama.
Müşriklerin öldürülmesi, hezimete uğrayıncaya kadar ok yağmuruna tutulmaları ve dönüp kaçmaları, Müminlerin düşmanlarına karşı üstün gelmeleri için onlara Yüce Allah tarafından verilmiş bir nimettir. Yüce Allah, muhakkak kâfirlerin İslam'a karşı hazırlamış oldukları tuzaklarını zayıflatır.
Ang nabanggit na iyon na pagpatay sa mga tagapagtambal, pagbato sa kanila hanggang sa natalo sila at tumalikod sila na mga tumatakas, at pagbiyaya sa mga mananampalataya sa pamamagitan ng pagpapangibabaw sa kanila laban sa kalaban nila ay mula kay Allāh. Si Allāh ay nagpapahina sa pakana ng mga tagatangging sumampalataya na nagpapakana nito laban sa Islām.
Thế như! Đây chỉ là việc nhắc nhở lại chiến thắng trước bọn đa thần. Sự ném cát vào chúng làm cho chúng thất bại rồi đâm đầu bỏ chạy. Đó là một Ân Sủng mà Ngài dành cho những người có đức tin đang đối diện trước kẻ thù của họ; mọi thứ là do Allah. Bởi vậy, Allah đã làm tàn lụi âm mưu của những kẻ không có đức tin mà chúng toan tính hảm hại tôn giáo Islam.
In contrast to this, yet another benefit which came out of this victory has been described in the fourth verse as: ذَٰلِكُمْ وَأَنَّ اللَّـهَ مُوهِنُ كَيْدِ الْكَافِرِينَ ﴿18﴾ (Apart from that, Allah is the One who frustrates the device of the disbelievers - 18). In other words, it can be said that Muslims were blessed with this victory for yet another reason, that is, the plans of the disbelievers should be rendered ineffective through it, something which would make them understand that Divine support is not with them - and no plan can succeed without it.
The fifth verse (19) carries an address to the defeated disbelievers from the tribe of Quraysh and refers to an event which came to pass when the Quraysh army was about to depart Makkah on their mission to confront Muslims.
According to the report of that event, when the army of Qurayshi disbelievers was ready to march against Muslims, the commander of the army, Abu Jahl and other chiefs had made earnest prayers holding the covering drapes of the Baytullah in their hands before leaving Makkah. Strange as it would seem, they did not specifically pray for their own victory. Rather, the prayer they made was in general terms and its words were:
"0 Allah, let victory come to the superior-most out of the two armies, and to the better-guided out of the two groups, and to the nobler out of the two parties, and to the religion and faith which is more sublime out of the two." (Mazhari)
Kung humihiling kayo, O mga tagapagtambal, na magpaganap si Allāh ng parusa Niya at pinsala Niya sa mga tagalabag sa katarungan na mga nangangaway ay nagpaganap nga si Allāh sa inyo ng hiniling ninyo sapagkat nagbaba Siya sa inyo ng naging isang parusang panghalimbawa para sa inyo at isang pangaral sa mga tagapangilag magkasala. Kung magpipigil kayo sa paghiling niyon, iyon ay mabuti para sa inyo sapagkat marahil nagpalugit Siya sa inyo at hindi nagmadali sa paghihiganti Niya sa inyo. Kung manunumbalik kayo sa paghiling niyon at sa pakikipaglaban sa mga mananampalataya ay manunumbalik Siya sa pagpapaganap ng pagdurusa sa inyo at sa pag-aadya sa mga mananampalataya. Hindi magdudulot sa inyo ang pangkat ninyo ni ang mga tagaadya ninyo kahit pa man marami ang bilang at ang kasangkapan sa kabila ng kakauntian ng mga mananampalataya. Tunay na si Allāh ay kasama ng mga mananampalataya sa pamamagitan ng pag-aadya at pagsuporta. Ang sinumang si Allāh ay kasama sa kanya, walang mananaig sa kanya.
Debido a que ustedes, idólatras, pidieron que el castigo y la fuerza de Al-lah cayeran sobre aquellos que transgreden los límites, Al‑lah hizo que lo que pidieron les afligiera a ustedes. Si desistieran de pedir esto, sería mejor para ustedes, ya que Él les daría tiempo, y no lo que merecen de inmediato. Pero si nuevamente piden el juicio y luchan contra los creyentes, Al-lah volverá a afligirlos con castigo y ayudará a los creyentes. Su gente y sus aliados no les servirían de nada, incluso si fueran numerosos y estuvieran bien preparados y los creyentes fueran pocos en número. Al-lah está con los creyentes, los ayuda y respalda, y a quien Al-lah ayude, nadie podrá vencerlo.
O višebošci, ako ste tražili da Allah kazni nepravednike i nasilnike - eto kaznio je vas i dao vam ono što ste tražili, u čemu je kazna i upozorenje za vas a pouka za bogobojazne. Ako se suzdržite od traženja toga biće bolje po vas, i možda Allah odloži vaše uništenje i dadne vam vremena (da se pokajete). Ako ponovo budete tražili da Allah kazni nepravednike i nasilnike i budete se borili protiv vjernika, i Mi ćemo vas ponovo kazniti i dati pobjedu vjernicima, a vaša skupina i vaši pomagači vam ništa neće pomoći, makar vas bilo mnogo i makar bili dobro opremljeni, a vjernika bilo malo. Allah je sa vjernicima, daje im pomoć i pobjedu, a onaj uz koga je Allah - takav će pobijediti i niko ga ne može savladati.
Jika kalian -wahai orang-orang musyrik- meminta agar Allah menimpakan azab dan hukuman-Nya kepada orang-orang zalim yang melampaui batas maka Allah benar-benar telah menimpakan apa yang kalian minta itu kepada diri kalian. Dia menurunkan kepada kalian sesuatu yang menjadi hukuman bagi kalian dan menjadi pelajaran yang bisa dipetik oleh orang-orang yang bertakwa. Sebaliknya, jika kalian menahan diri untuk tidak meminta hal itu, tentu akan lebih baik bagi kalian karena boleh jadi Allah akan memberikan tenggang waktu kepada kalian dan tidak segera menjatuhkan hukuman-Nya kepada kalian. Namun, jika kalian kembali meminta hal itu dan kembali menyerang orang-orang mukmin maka Kami pun akan kembali menimpakan azab kepada kalian dan menolong orang-orang mukmin. Kalian tidak akan mendapatkan manfaat apa pun dari jumlah personel dan pendukung kalian, walaupun jumlah pasukan dan peralatan perang kalian lebih banyak daripada orang-orang mukmin; karena Allah bersama orang-orang mukmin dengan pertolongan dan dukungan-Nya dan siapa saja yang ditolong dan didukung oleh Allah pasti tidak ada yang dapat mengalahkannya.
Se chiedete, o idolatri, che Allāh infligga la Sua punizione agli ingiusti e trasgressori, Allāh vi inflisse ciò che avete chiesto, e ciò fu per voi di esempio ed un ammonimento per i devoti. Se cessate di presentare queste richieste, sarà cosa migliore per voi; Egli potrebbe concedervi una proroga e non affrettare la Sua vendetta contro di voi. Se perseverate nelle vostre richieste e nel combattere i credenti, torneremo ad infliggervi punizioni e a sostenere i credenti. Il vostro grande numero non vi sarà di beneficio, né lo saranno i vostri sostenitori, anche se sono molti e possiedono grandi armamenti, nonostante i credenti siano pochi. In verità, Allāh è con i credenti, sia nella vittoria che nel sostegno; e colui che è sostenuto da Allāh, non può essere vinto da nessuno.
Ô polythéistes, vous qui demandiez qu’Allah abatte son châtiment et Sa colère sur les transgresseurs injustes, Allah a certes accédé à votre demande en vous infligeant une punition qui sera une leçon pour les pieux. Si vous cessez de formuler cette demande, cela est meilleur pour vous car il se peut qu’Il vous accorde un délai et ne hâte pas Sa vengeance contre vous. Si malgré tout vous la formulez de nouveau et reprenez le combat contre les croyants, Nous vous ferons de nouveau subir ce châtiment et Nous secourrons les croyants. Ni votre effectif ni vos alliés même nombreux et bien équipés, ne vous seront d’une quelconque utilité contre un faible nombre de croyants car Allah est avec eux, les secourt et les soutient. Or celui avec qui Allah est ne peut être vaincu.
It has been handed down in traditions that, when the battle of Badr was in full swing the words uttered by the Prophet, in prayer, were: ‘O, my Lord! If this class of people is killed, You will never be worshipped on earth.’ Helping believers is a responsibility borne by Almighty God. By His devices He renders ineffective whatever conspiracies their enemies hatch. He causes them to be overwhelmed so that the faithful may dominate. But when does this happen? This happens when the believers merge their will with that of God, in such a way that God’s will and their will become one and the same. When a subject of God aligns himself with God in such a way, whatever belongs to God becomes his, because he would have already given to God whatever was his. Before leaving for Badr, the chiefs of Makkah went to the House of God and, catching hold of the curtain of the Ka‘bah, prayed like this: ‘O, God help the better of the two armies; the more respectable of the two groups; and the better of the two tribes.’ At the battle of Badr, the chiefs of Makkah were totally defeated and the Faithful were completely victorious. So, by the very standard set by the chiefs themselves, it was proved that, before God it was not they who were superior and more honourable but the followers of Islam. In spite of this, they did not accept Islam. For those who conduct themselves in this way, there shall be grave punishment both in the Hereafter and in this world. ‘Bless with victory the side which is superior and the more honourable of the two.’ This was ostensibly a prayer, but in fact was an expression of boastful self-confidence. The rationale behind this was that they were the Trustees of the Ka‘bah; they were the progeny of Abraham and Ishmael. When they had such superior factors on their side, victory was bound to be theirs. But, before God, real value is attached to personal deeds and not to external connections. However great an external connection may be, it will be of no avail to anybody on Judgement Day.
It is interesting that these dimwitted people were under the impression that they were the ones higher and superior and better-guided as compared to Muslims, therefore, they surmised that the prayer they were making was in their own favour. They actually wanted that Allah would, through their prayer, give His verdict as to who was true and who was false. Thus, when they win, their victory would become the Divine verdict on their being on the side of truth.
But, they did not know that the prayer they were making was really a curse for their own selves, and that it was a supplication for the good of Muslims. After the end of the battle came, the Qur'an told them: إِن تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ (If you pray for victory, "victory" has come upon you) that is, 'if you are looking for a Divine verdict, that is before you - truth has triumphed and falsehood has been defeated. Then: وَإِن تَنتَهُوا فَهُوَ خَيْرٌ لَّكُمْ (if you give up it is better for you) that is, 'now is the time when, if you abandon your disbelief and hostility, it will turn out to be better for you.' And, if you still decide to revert back to your wickedness and the threat of armed aggression, then, Allah too will revert back and support Muslims: وَإِن تَعُودُوا نَعُدْ (And if you repeat, We shall repeat). In that case, the consequence would be: وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ (And your people shall not suffice you at all, even though they are many in number) that is, 'your numerical superiority and group strength shall be of no avail against the help and, support given by Allah.' As for the help and support of Allah: ti; (Allah is with the believers) that is, 'how can any group or power work for you when Allah Ta` ala, the very possessor of absolute power, is with the Muslims?'
If you ask O idolaters, for the punishment and might of Allah to fall upon the wrongdoers who overstep the limits, then Allah has already made what you asked afflict you, sending down on you what was a lesson for you and for the mindful. If you stop asking for this it would be better for you, so that He might give you time, not giving you what you deserve immediately. But if you return to asking for a judgement and fighting the believers, Allah would also return by afflicting you with punishment and helping the believers. Your people and helpers would not be of any good to you, even if they are many and well prepared and the believers were few in number. Allah is with the believers, helping and supporting them, and whomever Allah assists, then no one will be able to defeat them.
The Response to the Disbelievers Who ask for a Judgement
Allah says to the disbeliever,
إِن تَسْتَفْتِحُواْ
(If you ask for a judgement), you invoked Allah for victory, judgement and a decision between you and your believing nemesis, and you got what you asked for. Muhammad bin Ishaq and several others reported from Az-Zuhri from `Abdullah bin Tha`labah bin Su`ayr who said that Abu Jahl said on the day of Badr, "O Allah! Whichever of the two camps (pagans and Muslims) severed the relation of the womb and brought us what is not familiar, then destroy him this day." This Ayah was later on revealed,
إِن تَسْتَفْتِحُواْ فَقَدْ جَآءَكُمُ الْفَتْحُ
(If you ask for a judgement, then now has the judgement come unto you,) until the end of the Ayah. Imam Ahmad recorded that `Abdullah bin Tha`labah said, "Abu Jahl asked for (Allah's judgment) when he said upon facing the Muslims, `O Allah! Those among us who severed the relations of the womb and brought forth what we do not recognize, then destroy him this day."' This was also recorded by An-Nasa'i in the Book of Tafsir (of his Sunan) and Al-Hakim in his Mustadrak, and he said, "It is Sahih according to the criteria of the Two Shaykhs, and they did not record it. ". Similar statements were reported from Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, Yazid bin Ruwman and several others. As-Suddi commented, "Before the idolators left Makkah for Badr, they clung to the curtains covering the Ka`bah and supplicated to Allah for victory, `O Allah! Give victory to the exalted among the two armies, the most honored among the two groups, and the most righteous among the two tribes.' Allah revealed the Ayah, F
إِن تَسْتَفْتِحُواْ فَقَدْ جَآءَكُمُ الْفَتْحُ
(If you ask for a judgement, then now has the judgement come unto you.) Allah says here, `I accepted your supplication and Muhammad gained the victory."'
`Abdur-Rahman bin Zayd bin Aslam said; "This is Allah the Most High's answer to their supplication;
وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ
(And (remember) when they said: "O Allah! If this is indeed the truth from you..)" 8:32
Allah said next,
وَإِن تَنتَهُواْ
(and if you cease...) from your disbelief and rejection of Allah and His Messenger ,
فَهُوَ خَيْرٌ لَّكُمْ
(it will be better for you), in this life and the Hereafter. Allah said,
وَإِن تَعُودُواْ نَعُدْ
(and if you return, so shall We return...) This is similar to another Ayah,
وَإِنْ عُدتُّمْ عُدْنَا
(but if you return (to sins), We shall return (to Our punishment).) 17:8 meaning, `if you persist in your disbelief and misguidance, We shall repeat the defeat that you suffered,'
وَلَن تُغْنِىَ عَنكُمْ فِئَتُكُمْ شَيْئاً وَلَوْ كَثُرَتْ
(and your forces will be of no avail to you, however numerous they be...) for even if you gather whatever forces you can, then know that those whom Allah is with cannot be defeated,
وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ
(and verily, Allah is with the believers.) in reference to the Prophet's group, the side of the chosen Messenger .
Này những tên thích giao chiến - từ người đa thần - rằng Allah hạ sắc lệnh trừng phạt đối với những kẻ bất công áp bức thì chắn chắc Allah sẽ cho các ngươi được gây sự. Bởi vì, Ngài ban xuống cho các ngươi những điều tốt lành và bài học cho những người biết kính sợ. Thế nên các ngươi hãy bỏ ý định gây chiến đó đi nó sẽ tốt cho các ngươi may ra Ngài sẽ hủy diệt các ngươi không phải ngay bây giờ mà còn nếu các ngươi muốn lập lại chiến tranh giao chiến với những người có đức tin thì Ngài hứa với các ngươi là sẽ có một hình phạt thích đáng cho các ngươi và phần thắng đó sẽ nằm bên những người có đức tin. Do đó, dù cho có sở hữu đội quân hùng hậu cũng chẳng giúp các ngươi chiến thắng, cho dù đội quân đó có đông đến đâu và đội quân của người có đức tin có ít đi chăng nữa. Quả thật, Allah luôn chỉ ở cùng với những người có đức tin luôn giúp họ chiến thắng và yểm trợ họ và ngược lại còn ai là người mà Allah hảm hại thì không bao giờ thắng được Ngài.
Ey müşrikler! Şayet Yüce Allah'ın azap ve şiddetinin saldırgan zalimlerin üzerine gelmesini istiyorsanız; kesinlikle şunu bilin ki, Yüce Allah talep ettiğinizi başınıza indirmiştir. Bu sizin için ceza ve işkencedir, muttakiler için de ibret ve öğüttür. Eğer bunu talep etmekten vazgeçerseniz, sizin için daha iyi olur. Belki de Yüce Allah size mühlet verip, sizden intikam almayı ertelemiştir. Eğer tekrar bunu talep etmeye ve Müminlerle savaşmaya dönerseniz, biz de tekrar üzerinize azabı indirir ve Müminleri de sizin üzerinize muzaffer kılarız. Müminlerin sayı bakımından az, sizlerin ve size yardım edenlerin sayısı ve silahları çok olsa da bu sizlere asla fayda vermeyecektir. Kuşkusuz Yüce Allah, yardım ve desteği ile Müminlerle beraberdir. Şüphesiz Yüce Allah kiminle beraber olursa onu mağlup edecek kimse yoktur.
"Hai orang-orang yang beriman, taatlah kepada Allah dan RasulNya, dan janganlah kamu berpaling dariNya, sedang kamu mendengar (perintah-perintahNya). Dan janganlah kamu menjadi orang-orang (munafik) yang berkata, 'Kami mendengarkan,' pada-hal mereka tidak mendengarkan." (Al-Anfal: 20-21).
(20) Ketika Allah تعالى memberitahukan bahwa Dia bersama orang-orang Mukmin, maka Dia memerintahkan mereka agar me-laksanakan konsekuensi iman yang dengannya mereka mendapat-kan ma'iyahNya. Dia berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ ﴿ "Hai orang-orang yang beriman, taatlah kepada Allah dan RasulNya," dengan menjalankan perintah keduanya dan menjauhi larangan keduanya. ﴾ وَلَا تَوَلَّوۡاْ عَنۡهُ ﴿ "Dan janganlah kamu berpaling dariNya," yakni dari perka-ra ini yang merupakan ketaatan kepada Allah dan ketaatan kepada RasulNya, ﴾ وَأَنتُمۡ تَسۡمَعُونَ ﴿ "sedang kamu mendengar (perintah-perintah-Nya)." Yakni, Kitab Allah yang dibacakan kepadamu, perintah-perin-tah, wasiat-wasiat, dan nasihat-nasihatNya. Berpalingnya dirimu dalam kondisi tersebut merupakan perbuatan terburuk.
(21) ﴾ وَلَا تَكُونُواْ كَٱلَّذِينَ قَالُواْ سَمِعۡنَا وَهُمۡ لَا يَسۡمَعُونَ ﴿ "Dan janganlah kamu menjadi orang-orang (munafik) yang berkata, 'Kami mendengarkan,' padahal mereka tidak mendengarkan." Yakni, jangan merasa cukup dengan klaim kosong yang tanpa hakikat, karena hal tersebut tidak diridhai oleh Allah dan RasulNya. Iman bukanlah dengan angan-angan dan impian, akan tetapi ia adalah apa yang menancap dalam hati dan dibenarkan oleh perbuatan.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, tumalima kayo kay Allāh at tumalima kayo sa Sugo Niya sa pamamagitan ng pagsunod sa ipinag-uutos Niya at pag-iwas sa sinasaway Niya, at huwag kayong umayaw roon sa pamamagitan ng pagsalungat sa ipinag-uutos Niya at paggawa ng sinasaway Niya habang kayo ay nakaririnig sa mga tanda ni Allāh na binibigkas sa inyo.
O voi che credete in Allāh e seguite il Suo Messaggero, obbedite ad Allāh ed obbedite al Suo Messaggero seguendo Suoi ordini e rispettando i Suoi divieti, e non Gli siate avversi disobbedendo ai Suoi ordini e compiendo ciò che Egli ha vietato, e ascoltate i versetti di Allāh che vi vengono recitati
O you who believe in Allah and follow His Messenger, obey Allah and His Messenger, following what He instructs and staying away from what He has prohibited, not turning away from Him or going against His laws, and doing what He has forbidden especially whilst you are listening to the verses of Allah being recited to you.
20- Ey iman edenler! Allah’a ve Rasûlüne itaat edin. Dinleyip durduğunuz halde ondan yüz çevirmeyin.
21- Dinlemedikleri halde “Dinledik” diyenler gibi de olmayın!
20. Yüce Allah, kendisinin mü’minlerle birlikte olduğunu haber verdikten sonra O’nun beraberliğine mazhar olmak için imanın gereklerini yerine getirmelerini emrederek şöyle buyurmaktadır:“Ey iman edenler, Allah’a ve Rasûlüne” emirlerini yerine getirmek ve yasaklarından kaçınmak sureti ile “itaat edin.”
Allah’ın Kitabından, emirlerinden, tavsiyelerinden, öğütlerinden sizlere okunanları “dinleyip durduğunuz halde ondan” yani Allah’a ve Rasûlüne itaat emrinden “yüz çevirmeyin.” Çünkü böyle bir durumda sizin yüz çevirmeniz, çok çirkin bir haldir.
21. “Dinlemedikleri halde ‘Dinledik’ diyenler gibi de olmayın!” Yani aslı olmayan, boş bir iddia ile yetinmeyin. Çünkü bu, Allah’ın da Rasûlünün de razı olmadığı bir haldir. Çünkü iman, boş temenniler ve hoş isteklerde bulunmaktan ibaret değildir. Aksine iman, kalbe yerleşen ve ameller ile doğrulanan şeydir.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, pokoravajte se Allahu i pokoravajte se Poslaniku, čineći naređeno i kloneći se zabranjenog, i nemojte se suprotstavljati Njegovoj naredbi i činiti zabranjeno, a čujete Allahove ajete kako vam se uče.
Ey Allah'a iman edenler ve resulüne tabi olanlar! Emirlerine uyarak ve yasaklarından kaçınarak Allah'a ve resulüne itaat ediniz. Yüce Allah'ın ayetleri sizlere okunup duruyorken emirlerine muhalefet ederek ve yasaklarını işleyerek asla O'ndan yüz çevirmeyin.
Commentary
The event of the battle of Badr which has been described in a somewhat detailed manner in the previous verses contains many lessons in hard advice and wisdom both for those who adhere to Islam and those who stick to disbelief. These appear intermittently during the course of relevant narrations and serve as warning signals.
For example, in the previous verses, after having recounted the defeat and disgrace of the disbelievers of Makkah, it was said: ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّـهَ وَرَسُولَہ (That is because they were hostile to Allah and His Messenger - 13). It means that the disbelievers of Makkah were defeated despite their numerical and logistic strength and the real reason behind it was that they had elected to act hostile to Allah and His Messenger. In this, there lies a chastening lesson for people who bypass the most perfect power of the Creator and Master of the heavens and the earth - the power that is visible and the power that is invisible - and who opt for placing their reliance on material strengths only, or just choose to cheat their own selves by hoping and praying that the help and support of Allah will be by their side despite all their acts of disobedience to Him.
In the present verse, the other side of this very problem has been taken up by addressing Muslims. Stated briefly, the truth of the matter is that Muslims were blessed with this great victory despite their low numbers and ill-equipped fighting force only through the help and support of Allah Almighty - and this Divine help and support is the outcome of their obedience to Allah. This obedience is what Muslims have been obligated with and to this they have to adhere firmly: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَرَسُولَهُ ( O those who believe, obey Allah and His Messenger). In the sentence which follows, the same subject has been further emphasized by saying: وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ (and do not turn away from him while you are listening). The sense is that once you have listened to the Qur'an, the true word of Allah, do not go about doing things against the norms of genuine obedience.
Listening denotes listening to what is the truth and it has four degrees in terms of effective response. (1) The hearer with ears simply heard some voice but neither tried to understand it, nor understood it, nor believed in or relied upon it, nor did he act accordingly. (2) He heard it through his ears all right, even understood it, but did neither believe in it nor acted accordingly. (3) He heard, he understood, even believed and trusted, but did not act accordingly. (4) He heard, he understood, he believed, he trusted - and acted accordingly as well.
It is obvious that the real purpose of listening is fully realized only through the fourth degree - which is the station of perfect believers. As for the earlier three degrees, the act of listening described there is imperfect and incomplete which, in a manner of saying, could be set aside as just not listening - as readily pointed to in the verses appearing next. The third degree mentioned above has the ingredients of hearing the truth, understanding it and believing in it, but lacks corresponding deeds. Here, the real purpose of listening is though not realized as it should be, yet belief has its own importance and cannot be rejected as useless. This degree pertains to sinning Muslims. Then there is the second degree where we find only listening and under-standing but no belief and no corresponding deed. This degree is that of the munafiqin (hypocrites) for they do listen to the Qur'an, understand it too, even have a feigned claim to desired belief and deed, but the reality is that they do not believe and do what is right and due. Finally, the first degree is that of polytheists and disbelievers who listened to the message of truth and the 'ayat of the Qur'an with their own ears but were never motivated enough to understand and think about that.
In the verse cited above (20), the address is to Muslims who have been told that they do listen to the message of truth after all, that is, the initial requirement of listening, understanding and believing is present in their attitude as it is, but they have to do more than that. They must act, do what must be done and do it fully and faithfully. They have been asked not to do anything which would take them away from the path of obedience so that the real purpose of listening to the word of truth stands realized fully.
¡Ustedes que creen en Al-lah y siguen a Su Mensajero!, obedezcan a Al-lah y a Su Mensajero, sigan Sus órdenes y aléjense de Sus prohibiciones, no se aparten de Él ni vayan en contra de Sus leyes haciendo lo que Él ha prohibido, sobre todo cuando escuchan las aleyas de Al-lah que les son recitadas.
Hỡi những người tin tưởng vào Allah và vâng lệnh Thiên Sứ của Ngài! Các ngươi hãy phục tùng Allah và làm theo Thiên Sứ của Ngài bằng những mệnh lệnh và ngăn cấm mình tránh những điều mà Ngài đã cấm, chớ nên là những tên ương ngạnh khánh cự lại những mệnh lệnh của Ngài cùng với những gì Ngài nghiêm cấm, và các ngươi hãy luôn lắng nghe những lời mặc khải của Allah mà khi có người nào đó xướng đọc lên cho các ngươi.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Taatlah kalian kepada Allah dan taatlah kalian kepada Rasul-Nya dengan menjalankan perintah-Nya dan menjauhi larangan-Nya dan janganlah kalian berpaling dari-Nya dengan menentang perintah-Nya dan melanggar larangan-Nya, sedangkan kalian mendengar ayat-ayat Allah dibacakan kepada kalian.
The Command to obey Allah and His Messenger
Allah commands His believing servants to obey Him and His Messenger and warns them against defying him and imitating the disbelievers who reject him. Allah said,
وَلاَ تَوَلَّوْاْ عَنْهُ
(and turn not away from him...), neither refrain from obeying him or following his commands nor indulge in what he forbade,
وَأَنتُمْ تَسْمَعُونَ
(while you are hearing.) after you gained knowledge of his Message,
وَلاَ تَكُونُواْ كَالَّذِينَ قَالُواْ سَمِعْنَا وَهُمْ لاَ يَسْمَعُونَ
(And be not like those who say: "We have heard," but they hear not.)
Ibn Ishaq said that this Ayah refers to the hypocrites, who pretend to hear and obey, while in fact they do neither. Allah declares that these are the most wicked creatures among the Children of Adam,
إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ
(Verily, the worst of living creatures with Allah are the deaf) who do not hear the truth,
الْبُكْمُ
(and the dumb) who cannot comprehend it,
الَّذِينَ لاَ يَعْقِلُونَ
(who understand not. ) These indeed are the most wicked creatures, for every creature except them abide by the way that Allah created in them. These people were created to worship Allah, but instead disbelieved. This is why Allah equated them to animals, when He said,
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً
(And the example of those who disbelieve is as that of him who shouts to those that hear nothing but calls and cries.) 2:171, and,
أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They are like cattle, nay even more astray; those! They are the heedless ones.) 7:179
It was also said that the Ayah (8:22) refers to some of the pagans of Quraysh from the tribe of Bani `Abd Ad-Dar, according to Ibn `Abbas, Mujahid and Ibn Jarir. Muhammad bin Ishaq said that this Ayah refers to hypocrites, as we stated. There is no contradiction here, because both disbelievers and hypocrites are devoid of sound comprehension, in addition to having lost the intention to do good. Allah states here that such are those who neither have sound understanding nor good intentions, even if they have some type of reason,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ
(Had Allah known of any good in them, He would indeed have made them listen.)
He would have helped them understand. However, this did not happen because there is no goodness in such people, for Allah knows that,
وَلَوْ أَسْمَعَهُمْ
(even if He had made them listen...) and allowed them to understand,
لَتَوَلَّواْ
(they would but have turned...), intentionally and out of stubbornness, even after they comprehend,
وَهُم مُّعْرِضُونَ
(with aversion.), to the truth.
Ô vous qui croyez en Allah et suivez Son Messager, obéissez à Allah et obéissez à Son Messager en vous conformant à Ses commandements et en délaissant Ses interdits et ne vous détournez pas de lui en désobéissant à Ses ordres et en commettant Ses interdits, alors que vous sont récités les versets d’Allah et que vous les écoutez.
For added emphasis on the same subject, it was said in the second verse (21): وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ ﴿21﴾ (and do not be like those who say, "we have heard" while they do not listen). Meant here are common disbelievers who claim to be listening but make no such claim about believing. Also meant here are the hypocrites who go beyond the elementary listening which they already do. In fact, they also claim to understand what that they listen to and to believe in it as well. But, the truth of the matter is that they both remain deprived of genuine deliberation and correct understanding. Therefore, their listening falls under the category of not listening. So, Muslims have been forbidden from becoming like them.
Và đừng xử sự - hỡi những người có đức tin - như một bọn đạo đức giả hay một lũ người đa thần mà nếu như có ai đó xướng đọc những lời mặc khải của Allah thì họ lại bảo:" Chúng tôi đã từng nghe được lời xướng đọc của Thiên Kinh Qur'an này." Nhưng thật sự họ không hề nghe hay được ai chỉ dạy gì mà chỉ là nhận được từ truyền miệng cho nhau.
Ô croyants, ne soyez pas comme les hypocrites et les polythéistes qui, lorsqu’on leur récite les versets d’Allah, disent: Nos oreilles ont entendu ce qui nous a été récité du Coran. Seulement, ils n’écoutent pas pour méditer et en déduire des enseignements… Dommage, car cela rendrait cette écoute bénéfique pour eux.
Non siate – o credenti – come gli ipocriti e gli idolatri che, quando vengono recitato loro i versetti di Allāh, dicono: "Abbiamo ascoltato con le nostre orecchie ciò che ci viene recitato dal Corano", ma loro non ascoltano attentamente e con accettazione, così da trarre beneficio da ciò che ascoltano.
Huwag kayo, O mga mananampalataya, maging tulad ng mga mapagpaimbabaw at mga tagapagtambal na kapag binigkas sa kanila ang mga tanda ni Allāh ay nagsasabi sila: "Nakarinig kami sa pamamagitan ng mga tainga namin ng binibigkas sa amin mula sa Qur'ān," samantalang sila ay hindi nakaririnig ayon sa pagkarinig ng pagbubulay-bulay at pagpapangaral para makinabang sila sa narinig nila.
And do not be O you believers, like the hypocrites and idolators who when the verses of Allah are recited to them, say that they have heard the Qur’ān that has been recited to them, when they have not listened in a reflective way, learning from it so that they would benefit from what they heard.
Janganlah kalian -wahai orang-orang mukmin- bersikap seperti orang-orang munafik dan orang-orang musyrik yang apabila dibacakan ayat-ayat Allah kepada mereka maka mereka berkata, “Kami mendengar dengan telinga kami ayat-ayat Al-Qur`ān yang dibacakan kepada kami.” Akan tetapi, mereka tidak mendengarnya untuk merenungkan maknanya dan mengambil pelajaran lalu mendapatkan manfaat darinya.
O vjernici, nemojte biti poput licemjera i višebožaca koji, kada im se recituju Allahovi ajeti, kažu: "Čujemo Kur'an našim ušima kako nam se uči.", ali ne promišljaju o njemu i ne vade pouku iz njega, zbog čega se ni ne okoriste tim slušanjem.
Creyentes, no sean como los hipócritas y los idólatras, que cuando se les recitan las aleyas de Al-lah aseguran haber prestado atención al Corán que les fue recitado, cuando en realidad no reflexionan sobre lo que oyeron.
Ey Müminler! Kendilerine Allah'ın ayetleri okunduğunda; Kur'an'dan bize okunanı kulaklarımızla duyduk diyen münafık ve müşrikler gibi olmayınız. Onlar düşünüp öğüt alma kastıyla dinlemedikleri için duyduklarından istifade edemiyorlar.
Tunay na ang pinakamasama sa mga umuusad sa balat ng lupa na nilikha sa ganang kay Allāh ay ang mga binging hindi nakaririnig ng katotohanan ayon sa pagkarinig ng pagtanggap at ang mga piping hindi nakapagsasalita sapagkat sila ang hindi nakatatalos tungkol kay Allāh ng mga ipinag-utos Niya ni mga sinasaway Niya.
The third verse (22) strongly condemns those who do not listen to what is the truth thoughtfully and let it go unaccepted. The Qur'an has declared such people to be worse than animals. The words used are: إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّـهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ ﴿22﴾ (Surely, the worst of all animals in the sight of Allah are the deaf and the dumb who do not understand).
The word: دوابّ (dawabb) is the plural form of: دَآبَّۃ (dābbah). Literally, everything that walks on the earth is called 'dābbah.' But, in usage, only quadruped animals are called 'dābbah.' So, the sense of the verse is that the worst quadrupeds in the sight of Allah are the ones deaf against listening to the truth and dumb when it comes to accepting it. Even someone deaf and dumb could, if he has the least fund of reason in him, make himself understood by simple gestures in a two-way communication. But, these people are not only deaf and dumb, they are short on reason also. It is obvious that for a person, who is deaf, dumb; and devoid of reason too, the lines of communication shall remain blocked and there will be no way they would understand or be made to understand.
In this verse, Allah Ta` ala has made it clear that human beings have been created with the best of destiny. They have been made the superior-most among the created and the universe has been placed at their service. These are great blessings which lie embedded in and dependent on listening to truth and obeying it. Once human beings turn their backs on listening to the truth, understanding and accepting it, all these blessings are sucked away from them and they are relegated to some species worse than animals.
It appears in Tafsir Ruh al-Bay-an that human beings are, in terms of their original creation, superior to all animals, but are lower in rank as compared to angels. But, when human beings strive on the pathway of obedience to Allah, their creator, they rise higher in status than angels too. However, should they turn away from the pathway of obedience to Allah, they are condemned to become the lowest of the low, far too worse than animals.
Quả thật, điều nghiệt ngã nhất luôn đeo bám con người mà Allah đã tạo hóa ra ở trên mặt đất này đó chính là những kẻ bị điếc chúng chẳng chịu lắng nghe chân lý rồi tiếp nhận nó hay những kẻ bị câm không thể nói chuyện được. Bởi thế, chúng là những kẻ không hề biết chút gì về Allah hay mệnh lệnh của Ngài hoặc những gì Ngài nghiêm cấm.
Şüphesiz Allah katında yeryüzünde hareket eden canlıların en şerlisi, hakkı kabul edecek şekilde duymayan sağırlar ve konuşamayan dilsizlerdir. Onlar Allah'ın emirlerini ve yasaklarını idrak edemeyenlerdir.
The worst of creatures on the face of the earth in the sight of Allah are those who are deaf to the truth, not listening to it and accepting it; and dumb, not acknowledging the truth or calling to it, because they do not understand what Allah instructs or forbids.
Najgora vrsta stvorenja kod Allaha su oni koji čuju istinu ali je ne prihvataju, koji znaju istinu ali je ne govore. Oni ne shvataju Allahove naredbe i zabrane.
Sesungguhnya seburuk-buruk makhluk yang ada di muka bumi ini -menurut Allah- ialah orang-orang tuli yang tidak bisa mendengar kebenaran dengan pendengaran yang membuatnya bisa menerimanya dan orang-orang bisu yang tidak mau mengakui kebenaran itu dan tidak mau menyerukannya. Mereka itulah orang-orang yang tidak bisa memahami perintah-perintah Allah dan larangan-larangan-Nya.
In verità, le creature peggiori che percorrono la Terra sono, presso Allāh, i sordi che non ascoltano la verità con accettazioni e i muti che non parlano; costoro sono coloro che non riescono a carpire né gli ordini di Allāh né i Suoi divieti.
Pour Allah, les pires des créatures marchant sur la surface de la Terre sont les sourds qui n’écoutent pas de bonne foi la vérité, et les muets qui ne la disent pas. Ceux-là ne comprennent rien des commandements et interdits prescrit par Allah.
"Sesungguhnya binatang (makhluk) yang seburuk-buruknya pada sisi Allah ialah orang-orang yang tuli dan bisu yang tidak mengerti apa-apa. Kalau kiranya Allah mengetahui kebaikan ada pada mereka, tentulah Allah menjadikan mereka dapat mendengar. Dan jikalau Allah menjadikan mereka dapat mendengar, niscaya mereka pasti berpaling juga, sedang mereka memalingkan diri (dari apa yang mereka dengar itu)." (Al-Anfal: 22-23).
(22) Allah berfirman, ﴾ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ﴿ "Sesungguhnya bina-tang (makhluk) yang seburuk-buruknya pada sisi Allah." Yakni orang-orang yang peringatan dan ayat-ayat Allah tidak berguna bagi me-reka, dan mereka ﴾ ٱلصُّمُّ ﴿ "ialah orang-orang yang tuli", dari mendengar kebenaran, ﴾ ٱلۡبُكۡمُ ﴿ "dan bisu", dari menyuarakan kebenaran, ﴾ ٱلَّذِينَ لَا يَعۡقِلُونَ ﴿ "yang tidak mengerti apa-apa," yang bermanfaat bagi mereka dan terpengaruh oleh apa yang merugikan mereka. Mereka itu lebih buruk di sisi Allah daripada binatang yang buruk, karena Allah telah memberi mereka pendengaran, penglihatan, dan hati agar digunakan dalam ketaatan kepadaNya, tetapi mereka meng-gunakannya untuk bermaksiat kepadaNya. Dengan itu mereka kehilangan banyak kebaikan. Mereka berada di ujung jalan yang membawa mereka untuk menjadi makhluk mulia, tetapi mereka menolak jalan itu dan mereka malah memilih menjadi manusia yang buruk. Pendengaran yang dinafikan oleh Allah dari mereka adalah pendengaran yang berpengaruh kepada hati. Adapun pendengaran yang merupakan hujjah, maka ia telah tegak atas mereka dengan ayat-ayatNya yang mereka dengar.
(23) Allah tidak membuat mereka mendengar dengan pen-dengaran yang berguna, karena Dia tidak mendapati adanya ke-baikan pada mereka yang menjadikan mereka layak mendengar ayat-ayatNya. ﴾ وَلَوۡ عَلِمَ ٱللَّهُ فِيهِمۡ خَيۡرٗا لَّأَسۡمَعَهُمۡۖ وَلَوۡ أَسۡمَعَهُمۡ ﴿ "Kalau kiranya Allah mengetahui kebaikan ada pada mereka, tentulah Allah menjadikan mereka dapat mendengar." Berdasarkan dugaan dan perkiraan ﴾ لَتَوَلَّواْ ﴿ "niscaya mereka pasti berpaling juga", dari ketaatan. ﴾ وَّهُم مُّعۡرِضُونَ ﴿ "Sedang me-reka memalingkan diri (dari apa yang mereka dengar itu)." Tak menoleh sedikit pun kepada kebenaran. Ini menunjukkan bahwa Allah تعالى tidak menghalangi iman dan kebaikan kecuali bagi orang yang tidak ada kebaikan padanya, yang tidak suci di sisiNya dan tidak berman-faat di sisiNya. Segala puji dan hikmah bagiNya dalam hal ini.
Las peores criaturas sobre la faz de la Tierra, a la vista de Al-lah, son aquellas que son sordas a la verdad, no la oyen ni la aceptan, y las mudas, que no reconocen ni atestiguan la verdad, porque no comprenden las órdenes y prohibiciones de Al-lah.
22- Çünkü Allah katında canlıların en kötüsü, akıl etmeyen sağır ve dilsizlerdir.
23- Eğer Allah onlarda bir hayır olduğunu bilseydi elbette onlara işittirirdi. Eğer işittirmiş olsaydı bile onlar yine kesinlikle yüz çevirerek arkalarına dönüp giderlerdi.
22. Yüce Allah şöyle buyurmaktadır:“Çünkü Allah katında canlıların en kötüsü” Allah’ın âyetlerinin ve uyarılarının, olumlu bir sonuç vermediği ve fayda sağlamadığı kimseler, kendilerine faydalı şeyleri “akıl etmeyen” böylelikle kendilerine zarar verecek şeyleri tercih eden, hakkı işitmeyen “sağır ve” hakkı söylemeyen “dilsizlerdir.” Böyleleri, Allah nezdinde canlıların en kötüsüdür. Çünkü Yüce Allah, böylelerine Allah’a itaat uğrunda kullansınlar diye kulaklar, gözler ve kalpler verdiği halde onlar bu güçlerini Allah’a isyan yolunda kullandılar. Böylelikle de pek büyük hayırdan mahrum kaldılar. Aslında yaratılmışların en hayırlıları olabilecek bir konumda iken, böyle bir yolu izlemeyi kabul etmediler. Kendileri adına yaratılmışların en kötüleri olmayı tercih ettiler.
Allah’ın, onların sahip olmadıklarını söyledikleri işitme, kalpte etkili olan manayı işitmektir. Delili kulakla işitmek anlamındaki işitmeye gelince, dinledikleri Allah’ın âyetleri ile onlara karşı Allah’ın delili elbette ki ortaya konmuş olmaktadır.
23. Allah faydalanacakları bir şekilde bu âyetleri onlara işittirmedi; çünkü O, onların kendi âyetlerini işitmelerine elverişli olacak iyi ve hayırlı niteliklere sahip olmadıklarını bilmektedir:“Eğer Allah onlarda bir hayır olduğunu bilseydi elbette işittirirdi. Eğer” faraza “onlara işittirmiş olsaydı bile onlar yine” itaatten “kesinlikle yüz çevirerek arkalarına dönüp giderlerdi.” Hiçbir şekilde hakka dönüp bakmazlardı bile.
İşte bu, Yüce Allah’ın imanı ve hayrı, sadece hiçbir hayır taşımayan ve hayrın semere vereceği bir yapıda bulunmayan kimselerden alıkoyduğunun delilidir. Hamd, yalnız O’nadır ve bu hususta da O’nun sonsuz hikmeti vardır.
Si Allah avait reconnu en ces polythéistes dénégateurs quelque bien, Il leur aurait fait écouter le Coran de manière à ce que leur écoute soit bénéfique pour eux et aurait fait qu’ils comprennent les arguments et les preuves qu’il contient. Seulement, Il ne reconnut aucun bien en eux. Et s’Il leur avait imposé et décrété qu’ils écoutent, leur entêtement les aurait empêchés de croire.
Và nếu như Allah phát hiện ra được bọn đa thần chuyên lừa dối có được một điều tốt đẹp nào thì chắc chắn Ngài sẽ cho họ lắng nghe được những điều hữu ích của Ngài, để cho chúng nhận thức ra được Ngài qua những bằng chứng và chứng cớ. Thế nhưng Ngài am hiểu rõ về họ không có chút tốt đẹp nào cả. Còn nếu như Ngài cho họ nghe được - về sự toan tính và giả tâm của chúng - là chúng bỏ chạy vì đức tin chúng đã bị lu mờ bởi vì chúng có giả tâm chống đối.
In the fourth verse (23), it was said: وَلَوْ عَلِمَ اللَّـهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوا وَّهُم مُّعْرِضُونَ ﴿23﴾ (And had Allah seen in them some good, He would have made them listen. And had He made them listen, they would have turned away paying no heed). In other words, the sense of the verse is: Had Allah seen in them some pliability towards receiving good counsel, He would have blessed them with the ability to listen with faith - and if, in their present state of being with no desire to receive truth, He were to make them listen to what is true, they would have certainly turned away from it paying no heed.
The word: خَیر (khayr: good) at this place means the desire to find out the truth, for it is the quest for truth which opens the doors of deliberation and understanding and it is this very quest which enables one to believe and act. Thus, whoever has no quest for truth is as if he has no good in him. If such people did have some good in them, it is obvious that it would have been within the knowledge of Allah Ta` ala. Now, when they have no good in them as borne by the knowledge of Allah Ta` ala, it tells us that they stand deprived of every possible good in the real sense. Therefore, if they were to be invited to ponder, deliberate and believe in the truth within this state of deprivation, they would have never accepted it - rather, they would have turned away from it and run. This aversion, that is, would not be because of any flaw in the religion they may have noticed which made them reject it. In fact, they just did not pay heed to what was the truth.
Incidentally, the stipulation made above also helps remove the nagging logical doubt which bothers many a learned people. They surmise that this is the first form of analogical deduction where the surrender of the middle premise seems to be yielding the wrong outcome. The answer is that the middle premise has not been repeated here because the sense of the first word لَّأَسْمَعَهُمْ (la asma'ahum: He would have made them listen) is separate from the second: وَلَوْ أَسْمَعَهُمْ (wa lau asma'ahum: and had He made them listen) which carries its own sense apart from the first. Meant in the first is listening to accept and listening to benefit from, while the sense of the second is bland listening with nothing to it.
Kung sakaling nakaalam si Allāh na sa mga tagapagtambal na tagapasinungaling na ito ay may isang kabutihan, talaga sanang nagparinig Siya sa kanila ayon sa pagkarinig na makikinabang sila at makatatalos sila sa ganang Kanya ng mga katwiran at mga patunay, subalit Siya ay nakaalam na walang kabutihan sa kanila. Kung sakaling Siya – kaluwalhatian sa Kanya – ay nagparinig sa kanila – bilang pagpapalagay at pagsasaalang-alang – talaga sanang tumalikod sila sa pananampalataya bilang pagmamatigas habang sila ay mga umaayaw.
Si Al-lah supiera que hay algo bueno en estos idólatras que rechazan la verdad, Él los habría hecho oír para que se beneficiaran de modo que entendieran la prueba y la evidencia; pero Él sabe que no hay nada bueno en ellos, y que, si Él los hiciera oír, seguirían alejándose con obstinación, rechazando lo que oyeran.
Se Allāh avesse saputo che in tali idolatri rinnegatori vi è del bene, li avrebbe indotti ad ascoltare in modo che potessero trarne beneficio, comprendendo le argomentazioni e le prove; ma Egli sa che, in verità, non vi è nulla di buono in loro. Se gli avesse, gloria Sua, indotti ad ascoltare, avrebbero rifiutato la fede per ostinazione ed avversità
Da je u tim višebošcima poricateljima bilo dobra Allah bi to znao i dao bi da se okoriste istinom koju čuju i da shvate Allahove nepobitne dokaze, ali je Allah znao da u njima nema dobra, i da je On dao da shvate - hipotetički rečeno - oni bi se okrenuli od vjerovanja iz inata.
If Allah knew that there was good in these idolaters who reject the truth, He would have made them listen in a way that was beneficial to them, so that they would understand the proof and evidence; but He knows that there is no good in them, and that if He made them hear, they would still turn away stubbornly, rejecting what they heard.
Eğer Allah, yalanlayan bu müşriklerde hayır olduğunu bilseydi elbette onlara faydalanacakları apaçık delil ve burhanları anlamalarını sağlardı. Fakat onlarda hayır olmadığını biliyordu. Şayet Allah -Subhanehu ve Teâlâ- bunu işitmelerini takdir etseydi, onlar inatlarından dolayı yine imandan yüz çevirip dönerlerdi.
Sekiranya Allah mengetahui bahwa di dalam diri orang-orang musyrik yang ingkar itu ada kebaikan niscaya Allah telah memberi mereka pendengaran yang dapat memberikan manfaat bagi mereka dan membuat mereka mampu memahami dalil-dalil dan bukti-bukti yang ada. Akan tetapi, Allah mengetahui bahwasanya di dalam diri mereka sama sekali tidak ada kebaikan dan seandainya Allah -Subḥānahu- memperdengarkan (ayat-ayat-Nya) kepada mereka, niscaya mereka akan menolak beriman kepadanya dan berpaling darinya.
When a Truth is presented before a man, ideally he apprehends it with all the human faculties granted to him by God. He gives his full attention to it, he feels the weight of its veracity and then he utters that correct response which a man’s nature should present in the face of Truth. One who behaves in this way has been receptive to the presented matter in the manner of a true human being. However, there is the type of individual who listens as if he has no ears to hear with. His mind fails to grasp the veracity of what he hears. And so he is unable to give the requisite response in view of the facts. One who behaves in this way has heard the presented matter as if he were an animal. The truth becomes clear only to one who hears it with a receptive mind. By contrast, one whose temperament is flawed by jealousy, haughtiness, self-interest and love of outward show will not regard the issue of Truth as worth considering and will not pay serious attention to it. So, he will certainly fail to discover its veracity. Faith on the face of it, is a statement of trust in God. But in reality it is a human decision. Faith is not merely repetition of words of testimony, but the verbal expression of one’s inner feeling. If a man’s condition is really the same as that declared by his words, he is a real believer in the eyes of God. A believer is the most serious human being and as such can never, by his words, show himself to be something other than what his inner condition actually is. A man whose faith reflects his inner reality, will, as soon as he admits his faith, make God his object of worship and will be a follower of His commands in all aspects of his life. For him oral acceptance of faith will be not just a verbal profession, but an indicator of the direction of his journey. Just the opposite is the condition of one who heard the voice of Truth, but did not let it enter his soul and did not let it become part of his heart-beats, even though he had no answer for its arguments. Outwardly he may have uttered the words, ‘Yes, it is true,’ but, his real life, even after that, remained the same as it had been earlier. This second attitude is hypocritical, and before God such a hypocritical ‘faith’ has no value.
¡Ustedes que tienen fe en Al-lah y siguen a Su Mensajero!, respondan a Al-lah y a Su Mensajero, obedeciendo Sus órdenes y alejándose de Sus prohibiciones, ya que en ello hay vida. Y sepan que Al-lah tiene poder sobre todo, así que Él puede impedirles seguir la verdad después de haberla rechazado. Por lo tanto, deben apresurarse a obedecer sin demora, y recuerden que todos comparecerán ante Al-lah en el Día del Juicio y recibirán lo que merezcan por las acciones que realizaron en este mundo.
O you who have faith in Allah and follow His Messenger, respond to Allah and His Messenger, being dedicated to the instructions and staying away from what is prohibited, since their is life for you in that. And be aware that Allah has power over everything, and He has power over you; so He is able to hinder you from following the truth after you had rejected it. So you should hurry to comply without delay, and be mindful that you will be gathered to Allah alone on the Day of Judgement, and will be rewarded for the actions that you did in this world.
24- Ey iman edenler! Sizi, size hayat verecek şeylere çağırdıkları zaman Allah ve Rasûlü’nün çağrısına uyun. Bilin ki Allah, kişi ile kalbi arasına girer ve siz, muhakkak O’nun huzurunda toplanacaksınız.
25- İçinizden yalnızca zulmedenlere erişmekle kalmayacak bir fitneden de sakının. Bilin ki Allah'ın cezası, çok şiddetlidir.
24. Yüce Allah mü’min kullarına imanlarının gereği olan bir hususu emretmektedir. O da Allah’ın ve Rasûlünün çağrısına uymak, yani emirlerine büsbütün itaat edip bağlanmak, bu konuda eli çabuk tutmak ve buna davet etmektir. Yine onların yasaklarından uzak durup onlardan vazgeçmek ve bu yasağı da başkalarına bildirmek ve uygulamaktır. Yüce Allah’ın:“Sizi size hayat verecek şeylere çağırdıkları zaman” buyruğu, Allah ve Rasûlünün bütün çağrılarının ayrılmaz bir niteliğidir. Ayrıca bu çağrılarının faydasını ve hikmetini de açıklamaktadır. Zira kalbin ve ruhun hayatı, Allah’a ibadet, O’na ve Rasûlüne sürekli olarak itaatten ayrılmamaya bağlıdır.
Daha sonra Yüce Allah, Allah ve Rasûlünün çağrısını kabul etmemekten sakındırarak şöyle buyurmaktadır:“Bilin ki Allah kişi ile kalbi arasına girer.” Bu yüzden Allah’ın emrine gelir gelmez uyun ve onu reddetmekten çokça sakının. Çünkü daha sonra O’nun emrine uymak isteseniz bile önünüze engeller çıkar ve kalpleriniz ayrılığa düşer. Çünkü Yüce Allah kişi ile kalbi arasına girer ve dilediği takdirde kalpleri evirip çevirerek istediği yöne yönlendirir. Bu yüzden de kul:“Ey kalpleri evirip çeviren, kalbime dinin üzere sebat ver, ey kalbleri evirip çeviren, kalbimi itaatine yönlendir!”[16]duasını çokça yapmalıdır.“ve siz, muhakkak O’nun huzurunda toplanacaksınız.” Gerçekleşeceğinde şüphe bulunmayan o günde O’nun huzurunda bir araya geleceksiniz ve O da iyilikte bulunmuş olana iyiliğinin karşılığını, kötülük işlemiş olanlara da isyanlarının cezasını verecektir.
25. “İçinizden yalnızca zulmedenlere erişmekle kalmayacak” aksine zulüm işleyene de başkalarına da isabet edecek “bir fitneden de sakının.”Bu durum, zulmün yaygınlaşıp da değiştirilmemesi halinde söz konusu olur. O zaman zulmün cezası onu işleyeni de başkalarını da kapsar. Böyle bir fitneden ise ancak kötülüğü engellemek, kötülük ve fesat ehline mani olmak, onlara masiyet ve zulüm işleme imkânını elden geldiğince vermemek sureti ile korunulabilinir.“Bilin ki” kendisini gazablandıran işleri yapan ve O’nu razı edecek şeylerden uzak kalan kimseler için “Allah'ın cezası çok şiddetlidir.”
Ey Allah'a iman edenler ve resulüne tabi olanlar! Size hayat verecek şeylere sizi davet ettiği zaman emrettiklerine uyarak ve yasaklarından sakınarak Yüce Allah'a ve resulüne icabet ediniz. Kuşkusuz Allah'ın her şeye kadir olduğuna içtenlikle iman ediniz. Siz hakkı reddettikten sonra, O sizinle hakka uymanız arasına girmeye kadirdir. O'na dönmeye acele etmelisiniz. Kıyamet gününde yalnız Allah'ın huzurunda toplanacağınıza kesin olarak iman ediniz. Zira O, dünyada yapmış olduğunuz amellerinizin karşılığını size verecektir.
Wahai orang-orang yang percaya kepada Allah dan mengikuti Rasul-Nya! Penuhilah seruan Allah dan Rasul-Nya dengan patuh pada apa yang keduanya perintahkan dan menjauhi apa yang keduanya larang, apabila keduanya menyerukan kepada kalian untuk mengikuti kebenaran yang di dalamnya ada kehidupan bagi kalian, serta yakinlah bahwa Allah Mahakuasa atas segala sesuatu. Dia sanggup membuat kalian terhalang dari kepatuhan pada kebenaran setelah kalian menolaknya. Oleh karena itu, bersegeralah menerima kebenaran itu dan yakinlah bahwa kalian akan dikumpulkan di hadapan Allah saja pada hari kiamat kelak, kemudian Dia akan memberikan balasan yang setimpal kepada kalian menurut amal perbuatan yang kalian kerjakan di dunia.
O voi che credete in Allāh e seguite il Suo Messaggero, obbedite ad Allāh e al Suo Messaggero, sottomettendovi ai Suoi ordini e tenendovi lontani da ciò che vi ha ordinato di evitare, quando Egli vi invita alla verità che vi è utile nella vostra vita; e siate certi che, in verità, Allāh è Onnipotente, ed ha il potere di porsi tra di voi e l'accettazione della verità, se volete, dopo il vostro rifiuto. Affrettatevi a Lui e siate certi che, in verità, dinanzi a Lui solo sarete resuscitati, nel Giorno del Giudizio, e vi giudicherà per le azioni che avete compiuto in questa vita.
Ô vous qui croyez en Allah et suivez Son Messager, répondez favorablement à Allah et à Son Messager lorsque celui-ci vous appelle à la vérité, en obéissant à ce qu’Allah et Son Messager ordonnent et en délaissant ce qu’Ils interdisent. Soyez convaincus qu’Allah a le pouvoir sur toute chose. Il a ainsi entre autres le pouvoir de s’interposer entre vous et la vérité que vous refusez, ne vous permettant alors pas de la suivre lorsque vous le voudrez. Empressez-vous donc d’y souscrire et soyez certains que c’est vers Allah Seul que vous serez rassemblés le Jour de la Résurrection et qu’Il vous rétribuera pour les œuvres que vous aurez accomplies dans ce bas monde.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, tumugon kayo kay Allāh at sa Sugo Niya – sa pamamagitan ng pagpapaakay sa ipinag-utos Nilang dalawa at pag-iwas sa sinaway Nilang dalawa – kapag nag-anyaya siya sa inyo para sa may dulot ng buhay ninyo na katotohanan. Tumiyak kayo na si Allāh ay nakakakaya sa bawat bagay sapagkat Siya ay nakakakaya na humarang sa pagitan ninyo at ng pagpapaakay sa katotohanan kapag nagnais kayo nito matapos ng pagtanggi ninyo rito, kaya magdali-dali kayo tungo rito. Tumiyak kayo na kayo ay tungo kay Allāh lamang kakalapin sa Araw ng Pagbangon para gumanti Siya sa inyo sa mga gawa ninyo na ginawa ninyo sa Mundo.
The Command to answer and obey Allah and His Messenger
Al-Bukhari said,
اسْتَجِيبُواْ
"(Answer), obey,
لِمَا يُحْيِيكُمْ
(that which will give you life) that which will make your affairs good." Al-Bukhari went on to narrate that Abu Sa`id bin Al-Mu`alla said, "I was praying when the Prophet passed by and called me, but I did not answer him until I finished the prayer. He said,
«مَا مَنَعَكَ أَنْ تَأْتِيَنِي؟ أَلَمْ يَقُلِ اللَّهُ:
(What prevented you from answering me Has not Allah said:
يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
(O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life)' He then said:
«لَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرآنِ قَبْلَ أَنْ أَخْرُج»
(I will teach you the greatest Suah in the Qur'an before I leave.) When he was about to leave, I mentioned what he said to me. He said,
الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(All the praises and thanks are to Allah, the Lord of all that exists...) 1:1-7.
«هِيَ السَّبْعُ الْمَثَانِي»
(Surely, it is the seven oft-repeated verses.)"' Muhammad bin Ishaq narrated that Muhammad bin Ja`far bin Az-Zubayr said that `Urwah bin Az-Zubayr explained this Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
(O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life,) "Answer when called to war (Jihad) with which Allah gives you might after meekness, and strength after weakness, and shields you from the enemy who oppressed you."
Allah comes in between a Person and His Heart
Allah said,
وَاعْلَمُواْ أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
(and know that Allah comes in between a person and his heart.)
Ibn `Abbas commented, "Allah prevents the believer from disbelief and the disbeliever from faith." Al-Hakim recorded this in his Mustadrak and said, "It is Sahih and they did not record it." . Similar was said by Mujahid, Sa`id, `Ikrimah, Ad-Dahhak, Abu Salih `Atiyyah, Muqatil bin Hayyan and As-Suddi. In another report from Mujahid, he commented;
يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
(...comes in between a person and his heart.) "Leaves him without comprehension," As-Suddi said, "Prevents one self from his own heart, so he will neither believe nor disbelieve except by His leave." There are several Hadiths that conform with the meaning of this Ayah. For instance, Imam Ahmad recorded that Anas bin Malik said, "The Prophet used to often say these words,
«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»
(O You Who changes the hearts, make my heart firm on Your religion.) We said, `O Allah's Messenger! We believed in you and in what you brought us. Are you afraid for us' He said,
«نَعَمْ، إِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ اللهِ تَعَالَى يُقَلِّبُهَا»
(Yes, for the hearts are between two of Allah's Fingers, He changes them (as He wills).)"
This is the same narration recorded by At-Tirmidhi in the Book of Qadar in his Jami' Sunan, and he said, "Hasan." Imam Ahmad recorded that An-Nawwas bin Sam`an Al-Kilabi said that he heard the Prophet saying,
«مَا مِنْ قَلْبٍ إِلَّا وَهُوَ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ رَبِّ الْعَالَمِينَ إِذَا شَاءَ أَنْ يُقِيمَهُ أَقَامَهُ وَإِذَا شَاءَ أَنْ يُزِيغَهُ أَزَاغَه»
(Every heart is between two of the Fingers of the Most Beneficent (Allah), Lord of all that exists, if He wills, He makes it straight, and if He wills, He makes it stray.)
And he said:
«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»
(O You Who changes the hearts! keep my heart firm on Your religion) And he would say;
«وَالْمِيزَانُ بِيَدِ الرَّحْمنِ يَخْفِضُهُ وَيَرْفَعُه»
(The Balance is in the Hand of Ar-Rahman, He raises and lowers it.)
This was also recorded by An-Nasai and Ibn Majah.
In the fifth verse (24), believers have been addressed once again. Commanded to obey Allah and His Messenger in a particular manner, they have been told that the thing to which Allah and His Messenger invite you is something which brings no benefit to Allah and His Messenger per se. Instead of that, all Divine injunctions have been prescribed for nothing but their own benefit. So, said in the manner pointed to above, was: اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ (respond to Allah and the Messenger when He calls you to what gives you life).
What is the 'life' mentioned in this verse? Since several probabilities exist in its interpretation, learned commentators have taken different interpretive positions. According to Suddiyy, that life-giving thing is 'Imān (faith) because the disbeliever is dead. Qatadah said: That is Qur'an in which lies all life and success of both the worlds, Dunya and 'Akhirah. Mujahid said: That is truth. Ibn Ishaq said: It means Jihad through which Allah Ta` ala conferred honour on Muslims. All these probabilities mentioned here are sound as they are. There is no contradiction in them. The larger sense is that ‘Imān, Qur'an or the following of truth are things which put life into the heart and the life of the heart is nothing but that everything which becomes a barrier between the Creator and the created, barriers like inertia and desire, should be removed from the way of truth leaving it free from whatever obstructions there are in order that the heart is filled with the light of insight into the Creator.
Based on a narration from Sayyidna Abu Hurairah ؓ Tirmidhi and Al-Nasa'i have reported that on a certain day, the Holy Prophet ﷺ sent for Sayyidna Ubayy ibn Ka'b ؓ ، who was busy with his Salah at that time. However, he completed his Salah sooner than he would have normally done and presented himself before the Holy Prophet ﷺ . He asked: 'Why did you come so late despite that I called you?' Sayyidna Ubayy ibn Ka'b ؓ submitted his excuse: 'I was in the state of Salah.' He said: 'Did you not hear what Allah Ta` ala has said in: اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ (Respond to Allah and the Messenger when He calls you)?' Sayyidna Ubayy ibn Ka'b ؓ so, said: 'I shall obey it from now on. If you call me, even when I am making my Salah, I shall present myself before you immediately.'
It is on the basis of this Hadith that some Muslim jurists have said that anything done during Salah in obedience to the command of the Messenger of Allah would not be taken as interference in Salah. However, there are other jurists who say that Salah would though be terminated due to doings contrary to the standard rules governing Salah and it would have to be offered later as qada قَضَا (replaced for the missed or terminated Salah). But, the proper thing to do is that should the Holy Prophet ﷺ call someone, even if he is in the state of Salah, then, he should terminate his Salah and obey the call.
As for this form of obedience, it is exclusive to the Rasul of Allah. But, there are other occasions when one may apprehend the danger of serious loss coming to someone, then, at that time too, Salah should be terminated and amends be made later by offering qada'. For example, if a person in the state of Salah sees that a blind man is about to reach and fall in a well or ditch, then, he should immediately terminate his Salah and go to save the handicapped man.
At the end of the verse, it was said: وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ (and be sure that Allah intervenes between man and his heart). This sentence can have two meanings, and both vibrate with great wisdom and good counsel, something one should always remember and live by.
One possible sense of the sentence is: When you are blessed with the opportunity of doing something good, or staying safe from sin, then, go ahead and do it immediately - make no delay and take the lease of time so granted to be a blessing, because there are occasions when Divine decree becomes an intervening factor between man and his intention and he cannot succeed in doing what he intends to do. May be, a sickness overtakes, or death itself does, or some preoccupation emerges out of nowhere and one just does not get the time to do that good or avoid that sin. Therefore, human beings should welcome the leave granted in terms of the years of life and access to time and refuse to put off until tomorrow what must be done today - for, who knows what is going to happen tomorrow?
من نمی گویم زیان کن یا بفکر سود باش ای زفرصت بےخیر در ھرچہ باشی زود باش
I do not say that you run into some loss or go for your gain
Whatever be your option, 0 man unaware of time, be quick!
The second possible meaning emerges from the indication given by the sentence that Allah Ta` ala is very near to His servant. In fact, in another verse of the Qur'an (Qf, 50:16): نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ Allah Ta` ala says that He is close to man, much closer than his jugular vein.
Thus, the sense is that the heart of man is, in a special way, at the discretionary disposal of Allah Ta` ala all the time. When He wills to keep a servant of His protected from evils, He puts a barrier between his heart and sins, and when misfortune is fated for someone, the barrier is placed between his heart and any possible good deeds by him. Therefore, the Holy Prophet ﷺ used to include the following prayer frequently when he prayed:
یَا مُنقَلِّبَ القُلُبِ ثَبِّت قَلبِی عَلٰی دِینِکَ
0 reverser of hearts! Keep my heart firm on the Faith chosen by You.
The ultimate outcome of this too is no other but that one should not delay doing what must be done in obedience to the injunctions of Allah and His Rasul, rather, one should take the lease of time given to him as a God-given opportunity and just go ahead and do it, for no one knows whether or not the surge and urge of this good deed remains active later on.
Hỡi những người vững chắc đức tin nơi Allah và làm theo Thiên Sứ của Ngài! Hãy đáp lại lời kêu gọi của Allah và Thiên Sứ của Ngài bằng cách tuân thủ tuyệt đối mệnh lệnh của Ngài và hãy kiềm hảm mình trước những gì mà Ngài nghiêm cấm khi Ngài kêu gọi các ngươi đến với lối sống chân chính thì hãy biết hạ mình kính sợ Allah vì quả thật Ngài có khả năng cho mọi vạn vật. Bởi vì, Ngài là Đấng có khả năng làm thay đổi các ngươi và thay đổi tấm lòng các ngươi đến với chính đạo nếu các ngươi có ý định làm điều sai trái với Ngài thế nên hãy hướng về Ngài. Do đó, các ngươi hãy hạ mình kính sợ Allah duy nhất Đấng sẽ triệu các ngươi vào ngày tận thế, bởi vì Ngài luôn thưởng phạt phân minh cho việc làm ngoan đạo của các ngươi ở trên trần gian này.
"Hai orang-orang yang beriman, penuhilah seruan Allah dan seruan Rasul apabila Rasul menyeru kamu kepada suatu yang mem-beri kehidupan kepada kamu, dan ketahuilah bahwa sesungguhnya Allah membatasi antara manusia dan hatinya, dan sesungguhnya kepadaNya-lah kamu akan dikumpulkan. Dan peliharalah dirimu daripada siksaan yang tidak khusus menimpa orang-orang yang zhalim saja di antara kamu. Dan ketahuilah bahwa Allah amat keras siksaanNya." (Al-Anfal: 24-25).
(24) Allah تعالى memerintahkan hamba-hambaNya yang ber-iman dengan apa yang menjadi konsekuensi keimanan mereka, yaitu memenuhi seruan Allah dan RasulNya, yakni tunduk kepada perintah keduanya, bersegera melakukannya, dan berdakwah (me-nyeru manusia) kepadaNya, menjauhi sesuatu yang dilarang oleh Allah dan Rasulullah, menahan diri dan mencegah darinya. Firman-Nya, ﴾ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيكُمۡۖ ﴿ "Apabila Rasul menyeru kamu kepada sesuatu yang memberi kehidupan kepada kamu", adalah suatu sifat yang pasti ada pada semua perkara yang diserukan oleh Allah dan RasulNya sekaligus penjelasan tentang faidah dan hikmahNya, karena kehi-dupan hati dan rohani adalah dengan beribadah kepada Allah, senantiasa menaatiNya dan menaati RasulNya.
Kemudian Allah memperingatkan hamba-hambaNya dari sikap tidak menjawab seruan Allah dan RasulNya. Dia berfirman, ﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ ﴿ "Dan ketahuilah bahwa sesungguhnya Allah membatasi antara manusia dan hatinya." Maka janganlah kamu menentang perintah Allah saat pertama kali ia datang kepadamu, karena akibatnya adalah kamu dihalangi darinya jika kamu meng-inginkannya setelah itu, selanjutnya hatimu pun berselisih, karena Allah membatasi antara manusia dengan hatinya. Allah membolak-balik hati sesukaNya, dan memalingkannya kemana yang Dia ingin-kan, maka hendaknya seorang hamba memperbanyak doa,
يَا مُقَلِّبَ الْقُلُوْبَ ِثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ، يَا مُصَرِّفَ الْقُلُوْبَ صَرَّفْ قَلْبِيْ إِلَى طَاعَتِكَ.
"Wahai Dzat yang membolak-balikkan hati, teguhkanlah hatiku di atas agamaMu. Wahai Dzat yang memalingkan hati, palingkanlah hatiku kepada ketaatan kepadaMu."[78]
﴾ وَأَنَّهُۥٓ إِلَيۡهِ تُحۡشَرُونَ ﴿ "Dan sesungguhnya kepadaNya-lah kamu akan dikumpulkan." Yakni kamu dikumpulkan untuk suatu hari yang tiada keraguan padanya, lalu orang yang baik akan dibalas dengan kebaikannya dan orang jahat akan dibalas dengan kejahatannya.
(25) ﴾ وَٱتَّقُواْ فِتۡنَةٗ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةٗۖ ﴿ "Dan peliharalah diri-mu dari siksaan yang tidak khusus menimpa orang-orang yang zhalim saja di antara kamu." Akan tetapi ia menimpa pelaku kezhaliman dan juga selainnya. Hal itu jika kezhaliman muncul dan tidak dirubah, maka azabnya akan menimpa pelaku dan selainnya. Menghindari fitnah ini adalah dengan melarang kemungkaran dan melawan para pengusung kejahatan dan kerusakan serta tidak memberi mereka peluang untuk berbuat dosa dan kemaksiatan sebisa mungkin. ﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan ketahuilah bahwa Allah amat keras siksa-anNya," bagi orang yang melakukan penyebab kemurkaanNya dan menjauhi ridhaNya.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, odazovite se Allahu u onome što vam naređuje i zabranjuje preko Svog Poslanika, jer vas time poziva istini koja će vas oživjeti. Budite uvjereni da Allah sve može, ako sada odbijete da prihvatite istinu - Allah može spriječiti da vaša srca prihvate istinu i pokore joj se onda kada to budete željeli, i budite uvjereni da ćete se samo Allahu vratiti na Sudnjem danu, i da će vas obračunati za ono što ste radili na dunjaluku.
Warning against an encompassing Fitnah
Allah warns His believing servants of a Fitnah, trial and test, that encompasses the wicked and those around them. Therefore, such Fitnah will not be restricted to the sinners and evildoers. Rather, it will reach the others if the sins are not stopped and prevented. Imam Ahmad recorded that Mutarrif said, "We asked Az-Zubayr, `O Abu `Abdullah! What brought you here (for the battle of Al-Jamal) You abandoned the Khalifah who was assassinated (`Uthman, may Allah be pleased with him) and then came asking for revenge for his blood' He said, `We recited at the time of the Messenger of Allah ﷺ, and Abu Bakr, `Umar and `Uthman,
وَاتَّقُواْ فِتْنَةً لاَّ تُصِيبَنَّ الَّذِينَ ظَلَمُواْ مِنكُمْ خَآصَّةً
(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,) We did not think that this Ayah was about us too, until it reached us as it did."' `Ali bin Abi Talhah reported that Ibn `Abbas said that the Ayah,
وَاتَّقُواْ فِتْنَةً لاَّ تُصِيبَنَّ الَّذِينَ ظَلَمُواْ مِنكُمْ خَآصَّةً
(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,) refers to the Companions of the Prophet in particular. In another narration from Ibn `Abbas, he said, "Allah commanded the believers to stop evil from flourishing among them, so that Allah does not encompass them all in the torment (Fitnah). " This, indeed, is a very good explanation, prompting Mujahid to comment about Allah's statement,
وَاتَّقُواْ فِتْنَةً لاَّ تُصِيبَنَّ الَّذِينَ ظَلَمُواْ مِنكُمْ خَآصَّةً
(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,)
"Is for you too!" Several said similarly, such as Ad-Dahhak and Yazid bin Abi Habib and several others. Ibn Mas`ud said, "There is none among you but there is something that represents a Fitnah for him, for Allah said,
إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ
(Your wealth and your children are only a trial (Fitnah)...) 64:15. Therefore, when you seek refuge, seek it with Allah from the Fitnah that causes misguidance." Ibn Jarir collected this Hadith. The view that the warning in this Ayah addresses the Companions and all others is true, even though the speech in the Ayah was directed at the Companions. There are Hadiths that warn against Fitnah in general, thus providing the correctness of this explanation. Similarly there will be a separate book in which this subject will be discussed, Allah willing, as also is the case with the Imams, there being a number of writings about this. Of the most precise things that have been mentioned under this topic, is what was recorded by Imam Ahmad from Hudhayfah bin Al-Yaman that the Messenger of Allah ﷺ said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ ثُمَّ لَتَدْعُنَّهُ فَلَا يَسْتَجِيبُ لَكُم»
(By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allah will send a punishment upon you from Him; you will supplicate then to Him, but He will not answer your supplication.)
Imam Ahmad recorded that Abu Ar-Riqad said, "I heard Hudhayfah saying, `A person used to utter one word during the time of the Messenger of Allah ﷺ and become a hypocrite on account of it. I now hear such words from one of you four times in the same sitting. Surely, you will enjoin good, forbid evil and encourage each other to do good or Allah will surround you all with torment, or make the wicked among you become your leaders. The righteous among you will then supplicate, but their supplication will not be accepted."' sImam Ahmad recorded that An-Nu`man bin Bashir said that the Prophet gave a speech in which he said, while pointing to his ears with two of his fingers,
«مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللهِ وَالْوَاقِعِ فِيهَا وَالْمُدَاهِنِ فِيهَا كَمَثَلِ قَوْمٍ رَكِبُوا سَفِينَةً فَأَصَابَ بَعْضُهُمْ أَسْفَلَهَا وَأَوْعَرَهَا وَشَرَّهَا وَأَصَابَ بَعْضُهُمْ أَعْلَاهَا فَكَانَ الَّذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوُا الْمَاءَ مَرُّوا عَلَى مَنْ فَوقَهُمْ فَآذُوْهُمْ فَقَالُوا: لَوْ خَرَقْنَا فِي نَصِيبِنَا خَرْقًا فَاسْتَقَيْنَا مِنْهُ وَلَمْ نُؤْذِ مَنْ فَوْقَنَا: فَإِنْ تَرَكُوهُمْ وَأَمْرَهُمْ هَلَكُوا جَمِيعًا وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا جَمِيعًا»
(The parable of the person abiding by Allah's order and restrictions in comparison to those who violate them, or sit idle while they are being violated, is that of those who drew lots for their seats in a boat. Some of them got seats in the lower part, which is the most rough and worst part, and the others in the upper. When the former needed water, they had to go up to bring water and that troubled the others, so they said, `Let us make a hole in our share of the ship and get water, saving those who are above us from troubling them, so, if the people in the upper part let the others do what they suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.)
This was recorded by Al-Bukhari, but not Muslim, in the Book of Partnerships and the Book of Witnesses. It was also recorded by At-Tirmidhi through a different route of narration.
Imam Ahmad recorded that Umm Salamah, the Prophet's wife, said, "I heard the Messenger of Allah ﷺ saying,
«إِذَا ظَهَرَتِ الْمَعَاصِي فِي أُمَّتِي عَمَّهُمُ اللهُ بِعَذَابٍ مِنْ عِنْدِه»
(If sins become apparent in my Ummah, Allah will surround them with punishment from Him.) I said, `O Allah's Messenger! Will they have righteous people among them then' He said,
«بَلَى»
(Yes.) I asked, `What will happen to them' He said,
«يُصِيبُهُمْ مَا أَصَابَ النَّاسَ ثُمَّ يَصِيرُونَ إِلَى مَغْفِرَةٍ مِنَ اللهِ وَرِضْوَان»
(They will be striken as the people, but they will end up with Allah's forgiveness and pleasure.)"
Imam Ahmad recorded that Jarir said that the Messenger of Allah ﷺ said,
«مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي هُمْ أَعَزُّ وَأَكْثَرُ مِمَّنْ يَعْمَلُونَ ثُمَّ لَمْ يُغَيِّرُوهُ إِلَّا عَمَّهُمُ اللهُ بِعِقَاب»
(Every people among whom sins are being committed, while they are mightier and more numerous than those who do wrong, yet they did nothing to stop them, then Allah will surround them all with punishment.)
Ibn Majah collected this Hadith.
Ô croyants, prenez garde à un châtiment qui ne s’abat pas seulement sur les désobéissants parmi vous mais sur tous sans distinction. Ceci aura lieu lorsque l’injustice sera maitre et qu’elle ne sera pas reformée. Soyez persuadés qu’Allah punit durement ceux qui lui désobéissent. Prenez donc garde à ne pas lui désobéir.
Ey Müminler! Sadece içinizden zulmedenlere isabet etmeyecek olan bir azaptan sakının. Bilakis bu azap hem zalimlere ve hem de başkalarına isabet edecektir. Bu zulüm ortaya çıkar ve onu değiştirenler bulunmaz ise gerçekleşir. Yüce Allah'ın isyan edenlere karşı cezasının çok şiddetli olduğunu kesin olarak bilin. O'na karşı günah işlemekten de sakının.
Waspadalah -wahai orang-orang mukmin- terhadap azab yang tidak hanya menimpa orang yang durhaka saja di antara kalian, melainkan menimpa semuanya, baik yang durhaka maupun tidak. Hal itu akan terjadi manakala kezaliman merajalela dan tidak ada yang berusaha mengubahnya. Yakinlah kalian bahwa Allah sangat kuat hukuman-Nya bagi orang yang durhaka kepada-Nya, sebab itu jangan sekali-kali kalian durhaka kepada-Nya.
Hãy biết giữ mình - hỡi những người có đức tin - trước hình phạt chớ để bản thân mình rơi vào hố sâu tội lỗi, từ những gì trực tiếp hay giáng tiếp mà một khi có sự bất công xuất hiện hay không đi chăng nữa. Hãy hạ mình kính sợ Allah bởi vì Ngài trừng phạt rất nặng đối với những ai mang tội. Bởi thế, hãy nên biết giữ mình trước hố sâu tội lỗi.
Beware of suffering that does not only reach those who do wrong among you, but reaches you and others as well. This is when disobedience becomes widespread and is not prevented. Be sure that Allah is strong with the punishment for those who go against Him, so beware of opposing Him.
Mag-ingat kayo, O mga mananampalataya, sa pagdurusang hindi umaabot sa sumusuway kabilang sa inyo lamang bagkus umaabot dito at umaabot sa iba pa rito. Iyon ay kapag lumilitaw ang kawalang-katarungan ngunit hindi binabago. Tiyakin ninyo na si Allāh ay malakas ang parusa sa sinumang sumuway sa Kanya kaya mag-ingat kayo sa pagsuway sa Kanya.
E state in guardia – o credenti – da una punizione che non affliggerà solo il disobbediente, ma affliggerà anche gli altri; e ciò avviene quando l'ingiustizia viene messa in mostra, e nulla viene fatto per cambiare la situazione. Siate certi che la Sua punizione verso i disobbedienti è durissima: State in guardia dal disobbedirGli.
Here the ‘call of life’ means the call for the struggle to convey the Truth to others. Initially this struggle starts by preaching by word of mouth or by means of the pen. But the belligerent attitude of those to whom the call is given takes this struggle to various other stages, even to the extent of migration or war. Man formulates his religious life in accordance with his ideas, at the individual level. He makes his life so consistent with his circumstances that it appears to be an island of safety for him. He has the feeling that if he exerts himself to reform others, this well-established abode will be destroyed; his well organised life will be disturbed and the regulation of his time and the system devised by him to govern his property—keeping his personal requirements in view—will be upset. Such fears prevent him from making efforts to call upon others to the Truth and to sacrifice his life and property for that cause. But this is utter stupidity. The fact is that the abode of peace which he considers his ‘life’ is his graveyard, and hidden in the sacrifice in which he sees his death, lies the secret of his life. Giving the call to the people and their reformation are extremely important tasks, provided that they are aimed at the Hereafter and are not for worldly purposes. It makes a dead religion a living religion. It links man with God at the highest level. It introduces man to such religious experiences as he could never have if he remained in his individual shell. If, in spite of hearing such an important call on behalf of God, people are still unmindful of it, they incur the risk of creating a psychological barrier between themselves and the Truth; they risk losing their natural capacity to hear the voice of Truth, to rush towards it and discover their Lord. Man’s life is social in nature. Nobody can go on living on his own on an isolated island. If a man is content with his personal righteousness, he always incurs the risk that, as a result of perversion in society, he himself will also be affected, for he is also a part of the same society. His struggle to reform the people would serve as a practical demonstration that he was not involved directly or indirectly with evil people. Every evil starts in a small way and then gradually becomes greatly enlarged. If it happens that when an evil is in the initial stages, it is opposed by a number of people at that time, it will be easily crushed. But once the evil has spread, it becomes so deep-rooted that it becomes impossible to eliminate it.
Tengan cuidado con el sufrimiento que no solo alcanza a los opresores, sino también a ustedes y a otros. Esto sucede cuando la desobediencia se extiende y no se evita. Tengan por seguro que Al-lah castiga con severidad a quienes se oponen a Él, así que eviten hacerlo.
O vjernici, čuvajte se kazne koja neće zadesiti samo one među vama koji su grješnici, već i one koji to nisu. To će se desiti kada nepravda postane javna, i niko je ne ispravljai! I budite uvjereni da Allah žestoko kažnjava nepokorne, pa se čuvajte nepokornosti!
Commentary
After having described some details of the battle of Badr and Divine blessings conferred on Muslims therein, the Holy Qur'an has offered words of good counsel to Muslims as based on the outcome of the Battle. This presentation begins from: يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ (0 those who believe, respond to Allah and His Messenger - 8:24). The verses cited immediately above appear in continuation to the same.
Out of these, the first verse (25) carries an instruction to stay safe from a sin particularly, a sin the severe punishment of which does not remain restricted to only those who commit sins in a society. In fact, people who have committed no sin also get afflicted by it.
Which sin is that? The answers given by commentators vary. Some say: This sin is the forsaking of the struggle to Bid the Fair and Forbid the Unfair (amr bi'l-ma` ruf and nahy'l-munkar). Sayyidna ` Abdullah ibn ` Abbas ؓ said: Allah Ta` ala has commanded Muslims that they should not allow any crime or sin to take roots in their social environment because, if they failed to do so, that is, did not forbid it despite seeing such crimes and sins and despite having the ability or capacity to stop it or to forbid it, then, Allah Ta` ala will universalize His punishment for all of them which will spare neither the sinners nor the sinless.
The sinless mentioned here are people who are no accomplices of sinners in their initial sin, but they have certainly committed the sin of avoiding or abandoning the Divinely ordained duty of Bidding the Fair. Therefore, let there be no doubt here about the statement made. For example, here it is not valid to say that the passing on of the punishment of a sin committed by someone else to another person is injustice and that it is contrary to the Qur'anic injunction: لَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (No bearer of burden shall bear the burden of another person - 35:18) - because, here the sinners have been seized for the initial sin they themselves had committed while the sinless were seized for the sin of having abandoned the obligation of Bidding the Fair. Thus, no one's sin was placed on the shoulders of someone else.
According to a narration of Sayyidna ` Abdullah ibn Masud ؓ and Sayyidah ` A'ishah ؓ appearing in Sharh al-Sunnah and Ma’ alim of Imam al-Baghawi, the Holy Prophet ﷺ has been reported to have said : Allah Ta` ala does not subject common people with the punishment of some sin committed by a particular group among them - unless, there emerges a situation in which they see sin being committed around them and have the ability to stop it as well, yet, if they did not stop it, then, at that time, the punishment from Allah surrounds all of them.
Also reported authentically in Tirmidhi, Abu Dawud and elsewhere is that Sayyidna Abu Bakr ؓ said in one of his sermons: I have heard the Holy Prophet ﷺ say: When people see an oppressor and do not step forward and hold his hand from inflicting injustice, then, the time is near that Allah Ta` ala makes His punishment fall on all of them alike.
According to a narration from Sayyidna Nu` man ibn Bashir reported in the Sahih of al-Bukhari, the Holy Prophet ﷺ said: Those who commit the sin of transgressing the limits set by Allah and those who ignore them knowingly or accommodate them psychophantly, that is, they do not try to stop them from that sin, are like passengers on two decks of a ship, the upper and the lower. People on the lower deck come up to procure water from the upper deck which causes discomfort for people there. Keeping this in view, the people of the lower deck opt for making a hole in the bottom of the boat and get their sup-ply of water from there. Now, if the people of the upper deck see this misconduct and elect not to check and stop them from doing something like that, then, it is obvious, the water will fill into the whole boat and when the people of the lower deck will drown in it, those on the upper deck will not remain safe either, for they too will drown with the others.
It is on the basis of these narrations that many commentators have declared that the word: فِتنَہ (fitnah) in this verse refers to this very sin, that is, the forsaking of the obligation of Bidding the Fair and Forbidding the Unfair.
It appears in Tafsir Mazhari that this sin means the sin of the abandonment of Jihad especially at a time when a general call for Jihad is given to common Muslims from their Amir, a call on which depends the security and defence of Islamic hallmarks. The reason is that this is a time when the curse of forsaking Jihad does not fall only on those who forsake Jihad but it also falls on the whole body of Muslims. Because Kuffar run over Muslim areas, women and children and old people and many innocent Muslims become victims of their killing and plunder. Their lives and properties are endangered. If that be the situation, 'punishment' would mean worldly distress and hardships.
The factual evidence of this explanation is that those who forsake Jihad have been condemned in the previous verses as well. Previous verses, such as: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ ﴿15﴾ (while a group from the believers were averse to it - 8:5) and: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ ﴿15﴾" ( O those who believe, when you face the disbelievers marching to battle, then do not turn your backs on them - 8:15) have appeared in support of this approach to the problem.
The same thing happened at the battle of Badr when some Muslims wavered with their choice of suitable conduct. They left their security post on the hills and came down. When this happened, the ill effects of their action did not remain restricted to those who had made the error, in fact, they hit the entire Muslim army, so much so that the Holy Prophet ﷺ was himself injured in this battle.
Reminding Muslims of Their previous State of Weakness and Subjugation which changed into Might and Triumph
Allah, the Exalted, reminds His believing servants of His blessings and favors on them. They were few and He made them many, weak and fearful and He provided them with strength and victory. They were meek and poor, and He granted them sustenance and livelihood. He ordered them to be grateful to Him, and they obeyed Him and implemented what He commanded.
When the believers were still in Makkah they were few, practicing their religion in secret, oppressed, fearing that pagans, fire worshippers or Romans might kidnap them from the various parts of Allah's earth, for they were all enemies of the Muslims, especially since Muslims were few and weak. Later on, Allah permitted the believers to migrate to Al-Madinah, where He allowed them to settle in a safe resort. Allah made the people of Al-Madinah their allies, giving them refuge and support during Badr and other battles. They helped the Migrants with their wealth and gave up their lives in obedience of Allah and His Messenger . Qatadah bin Di`amah As-Sadusi commented,
وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى الاٌّرْضِ
(And remember when you were few and were reckoned weak in the land,)
"Arabs were the weakest of the weak, had the toughest life, the emptiest stomachs, the barest skin and the most obvious misguidance. Those who lived among them lived in misery; those who died went to the Fire. They were being eaten up, but unable to eat up others! By Allah! We do not know of a people on the face of the earth at that time who had a worse life than them. When Allah brought Islam, He made it dominant on the earth, thus bringing provisions and leadership for them over the necks of people. It is through Islam that Allah granted all what you see, so thank Him for His favors, for your Lord is One Who bestows favors and likes praise. Verily, those who thank Allah enjoy even more bounties from Him."
Recuerden cuando los creyentes estaban en La Meca y eran pocos, y el pueblo de La Meca los consideraba débiles y los dominaba. Tenían miedo de que sus enemigos los capturaran, pero Al-lah los reunió en un lugar seguro, la ciudad de Medina, y los fortaleció, ayudándolos contra sus enemigos en los campos de batalla como Báder, y les concedió prosperidad. Esto sucedió para que sean agradecidos con Al-lah por Sus bendiciones, de modo que Él las aumente, y para que no sean desagradecidos de tal manera que Él les quite las bendiciones y los castigue.
Và hãy nhớ lại - hỡi những người có đức tin - trước kia các ngươi chỉ với số lượng người rất ít, dân làng của các ngươi đã hạ nhục và xem thường các ngươi ra sao ư, các ngươi còn luôn khiếp sợ họ sẽ nhanh chóng bắt được các ngươi. Thế rồi, Allah đã giúp các ngươi có được một nơi tị nan an toàn đó chính là Al- Madinah Al-Munawwarah rồi Ngài còn củng cố thêm sức mạnh cho các ngươi đối mặt trước kẻ thù trong trận đánh ở Badr, Ngài còn cung dưỡng các ngươi với những thiên lộc tốt đẹp bao gồm những chiến lợi phẩm đã lấy được từ kẻ thù của các ngươi. Thế nên, hãy tỏ lòng biết ơn Allah thật nhiều về thiên lộc của Ngài vì đã ban thêm cho các ngươi và chớ là những kẻ phụ ơn vì nó sẽ đẩy các ngươi rơi vào hố sâu tội lỗi.
Ô croyants, rappelez-vous lorsque vous étiez peu nombreux à la Mecque et que ses habitants vous persécutaient et vous dominaient. Vous redoutiez que vos ennemis ne vous saisissent soudainement mais Allah vous donna un asile où vous réfugier –Médine. Son secours vous renforça contre vos ennemis lors des combats –comme à Badr– et Il vous fit don de bonnes choses comme de pouvoir vous partager les butins que vous preniez à vos ennemis. Allez-vous être reconnaissants pour les bienfaits qu’Allah vous accorde? Il vous en accordera plus encore, mais si vous Le reniez, Il vous les retirera et vous châtiera.
"Dan ingatlah (hai para muhajirin) ketika kamu masih ber-jumlah sedikit, lagi tertindas di muka bumi (Makkah), kamu takut orang-orang (Makkah) akan menculik kamu, maka Allah memberi kamu tempat menetap (Madinah) dan dijadikanNya kamu kuat dengan pertolonganNya dan diberiNya kamu rizki dari yang baik-baik agar kamu bersyukur." (Al-Anfal: 26).
(26) Allah تعالى berfirman menjelaskan nikmatNya kepada hamba-hambaNya dalam bentuk pertolonganNya kepada mereka setelah sebelumnya terhina, memperbanyak mereka setelah sebe-lumnya sedikit, dan mencukupi mereka setelah sebelumnya keku-rangan, ﴾ وَٱذۡكُرُوٓاْ إِذۡ أَنتُمۡ قَلِيلٞ مُّسۡتَضۡعَفُونَ فِي ٱلۡأَرۡضِ ﴿ "dan ingatlah (hai para mu-hajirin) ketika kamu masih berjumlah sedikit lagi tertindas di muka bumi (Makkah)." Yakni tertindas di bawah hukum orang lain. ﴾ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ ﴿ "Kamu takut orang-orang (Makkah) akan menculik kamu." Yakni mengambilmu. ﴾ فَـَٔاوَىٰكُمۡ وَأَيَّدَكُم بِنَصۡرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ﴿ "Maka Allah memberi kamu tempat menetap (Madinah) dan dijadikanNya kamu kuat dengan pertolonganNya dan diberiNya kamu rizki dari yang baik-baik." Allah menyediakan kota tempat tinggal untukmu, mengalahkan musuh-musuhmu dengan tanganmu, dan kamu dapat merampas harta perang dari mereka yang dengannya kamu berkecukupan. ﴾ لَعَلَّكُمۡ تَشۡكُرُونَ ﴿ "Agar kamu bersyukur", kepada Allah atas nikmatNya yang besar dan kebaikanNya yang sempurna, dengan menyembah-Nya tanpa menyekutukanNya dengan sesuatu pun.
Remember when the believers were in Makkah, and they were few, and the people of Makkah considered them to be weak and overpowered them. They were scared that their enemies would capture them; but Allah brought them together to a safe place, which was Medina, and made them strong, helping them against their enemies on the battlefields, for example at Badr, and giving them good things, among them the war gains they got from their enemies. This was all so that they might be thankful to Allah for His blessings, that He might increase them, and for them not to be ungrateful so that He removes the blessings from them and punishes them.
Ingatlah -wahai orang-orang mukmin- ketika kalian berada di Makkah berjumlah sedikit, ditindas dan ditekan oleh para penduduknya. Saat itu, kalian takut diculik oleh musuh-musuh kalian dengan cepat, kemudian Allah menampung kalian di tempat penampungan kalian, yaitu Kota Madinah dan memperkuat kalian dengan pertolongan untuk mengalahkan musuh-musuh kalian di beberapa medan perang, termasuk dalam perang Badar. Dia juga memberikan rezeki yang baik kepada kalian, salah satunya ialah ganimah (harta rampasan perang) yang kalian dapatkan dari musuh-musuh kalian. Hal itu supaya kalian bersyukur kepada Allah atas nikmat-nikmat yang diberikan oleh-Nya sehingga Dia berkenan menambahnya. Janganlah sampai kalian mengingkari nikmat-nikmat-Nya karena Dia bisa mencabutnya dari kalian dan menimpakan azab kepada kalian.
Alalahanin ninyo, O mga mananampalataya, nang kayo dati sa Makkah ay kaunti ang bilang, habang sinisiil kayo ng mga naninirahan doon at nilulupig kayo. Nangangamba kayo na kunin kayo ng mga kaaway nang mabilis, ngunit pinagsama kayo ni Allāh tungo sa isang kanlungang pagkakanlungan ninyo: ang Madīnah. Pinalakas Niya kayo sa pamamagitan ng pag-aadya laban sa mga kaaway ninyo sa mga pook ng digmaan, na kabilang sa mga ito ang Badr. Tinustusan Niya kayo mula sa mga kaaya-ayang bagay, na kabilang sa kabuuan ng mga ito ay ang mga samsam sa digmaan na nakuha ninyo mula sa mga kaaway ninyo. [Ito ay] nang sa gayon kayo ay magpapasalamat kay Allāh sa mga biyaya Niya para magdagdag Siya sa inyo sa mga ito at hindi tatangging magpasalamat sa mga ito para hindi Niya kunin ang mga ito sa inyo at pagdusahin Niya kayo.
26- Hani hatırlayın; bir zamanlar yeryüzünde az ve zayıf idiniz. İnsanların sizi yakalayıp götürmesinden korkuyordunuz da O, size barınacağınız bir yer verdi, sizi yardımı ile destekledi, size temiz ve hoş şeylerden rızık verdi ki şükredesiniz.
26. Yüce Allah zayıflıklarından sonra kendilerine yardım etmesi, az iken sayılarını çoğaltması, önceleri fakirken onları zengin etmesi sureti ile kullarına olan lütuf ve ihsanlarını hatırlatarak şöyle buyurmaktadır:“Hani hatırlayın; bir zamanlar yeryüzünde az ve zayıf idiniz” Başkalarının yönetimi altında ezilmiş ve horlanmış idiniz. “İnsanların sizi yakalayıp götürmesinden korkuyordunuz da O size barınacağınız bir yer verdi, sizi yardımı ile destekledi, size temiz ve hoş şeylerden rızık verdi.” Size sığınacağınız bir belde verdi. Kendi ellerinizle düşmanlarınızdan intikam almanızı sağladı ve siz, onların mallarından ganimetler alarak zenginliğe kavuştunuz. “ki” o büyük lütfu ve eksiksiz ihsanı dolayısı ile O’na ibadet etmek, O’na hiçbir şeyi ortak koşmamak sureti ile Allah'a “şükredesiniz.”
O vjernici, sjetite se kada ste bili u Meki, malobrojni, potlačeni od strane njenih stanovnika, savladani, plašili ste se da vas neprijatelj ne pobije odjedanput, pa vam je Allah dao utočište u Medini i ojačao vas Svojom pomoći u bitkama protiv vaših neprijatelja od kojih je i bitka na Bedru, i opskrbio vas je mnogim blagodatima od kojih su i ratni plijenovi koje ste uzeli od vaših neprijatelja. Sve vam je to dao da biste bili zahvalni na Njegovim blagodatima, pa da vam ih poveća, a ne da biste postali nezahvalni pa da vam ih oduzme i kazni vas.
Ey Müminler! Hatırlayın ki, siz Mekke'de iken sayınız azdı ve Mekkeliler sizi zayıf görüyor, baskı yapıyordu. Sizler de düşmanlarınızın sizi hızla kapıp götürmesinden korkuyordunuz. Yüce Allah, sizi sığınacağınız bir barınakta barındırdı. Bu barınma yeriniz Medine'dir. Bir de sizi düşmanlarınıza karşı harp meydanlarında zaferlerle kuvvetlendirdi. Muzaffer olduğunuz bu harplerden birisi de Bedir savaşıdır. Size helal ve temiz rızık verdi. Bu rızıkların bir kısmı düşmanlarınızdan ganimet olarak aldıklarınızdır. Umulur ki, Yüce Allah'ın size vermiş olduğu bu nimetlerine şükredersiniz. Eğer böyle yaparsanız Yüce Allah bahşettiği nimetleri arttırır. Bu nimetlere karşı nankörlük ederseniz, elinizden çekip alır ve size azap eder.
E ricordate, o credenti, quando eravate pochi nella Mekkah, e il vostro popolo vi considerava deboli e vi opprimeva, e temevate che i vostri nemici si affrettassero a catturarvi, e Allāh vi condusse a un riparo in cui rifugiarvi, ovvero la Medinah, e vi rafforzò col Suo sostegno contro i vostri nemici in molte occasioni di guerra, tra cui la battaglia di Badr, e vi concesse buon sostentamento, tra cui i bottini che avete conquistato dai vostri nemici, affinché siate grati ad Allāh per le Sue grazie e affinché le aumenti e non le rinneghiate, in modo che non ve ne privi e vi punisca.
The second verse (26) also mentions several things which could make Divine injunctions easy on them. To pursuade them towards the option of obedience to Allah, Muslims have been reminded of their past weakness and of how Allah has blessed them with power and confidence by changing surrounding conditions through His grace and mercy. The text says:
وَاذْكُرُوا إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ ﴿26﴾
And remember when you were few in number, oppressed on the earth, fearing that the people would snatch you away. Then, He gave you shelter and fortified you with His support and provided you with good things, so that you may be grateful - 26.
In this verse, Muslims are being asked to remember the conditions they were facing in Makkah during the pre-Hijrah period following which they were given the finest sanctuary at Madinah. Not only that, they were also blessed with Divine support, power and victory over adversaries, as well as assets of great value. Then, towards the end of the verse, it was said: لَعَلَّكُمْ تَشْكُرُونَ (so that you may be grateful). It means that the purpose behind this great transformation of conditions around them supported by the flow of Divine blessings was to give them an opportunity to show their gratefulness as obedient servants of Allah, for the finest demonstration of gratefulness, in the real sense, comes through nothing but obedience to what Allah commands them to do.
Ô vous qui croyez en Allah et suivez son Messager, ne trahissez pas Allah et Son Messager en vous abstenant de vous conformer à ses commandements et en commettant Ses interdits. Ne trahissez pas la religion et les dépôts que l’on vous confie, alors que vous savez que vous commettez une trahison. Vous feriez alors partie des traîtres.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Janganlah kalian berkhianat kepada Allah dan Rasul-Nya dengan mengabaikan perintah-perintah-Nya dan melanggar larangan-larangan-Nya dan janganlah kalian mengkhianati amanah yang dipercayakan kepada kalian, seperti hutang dan lain-lain, sedangkan kalian tahu bahwa apa yang kalian lakukan adalah pengkhianatan, sehingga kalian termasuk ke dalam golongan para pengkhianat.
O mga sumampalataya kay Allāh at sa sumunod sa Sugo Niya, huwag kayong magtaksil kay Allāh at sa Sugo sa pamamagitan ng pag-iwan sa pagsunod sa mga ipinag-uutos at hindi pag-iwas sa mga sinasaway, at huwag kayong magtaksil sa anumang ipinagkatiwala sa inyo na pagkakautang at iba pa rito habang kayo ay nakaaalam na ang isinagawa ninyo ay isang pagtataksil para kayo ay maging kabilang sa mga taksil.
In the third verse (27), Muslims have been instructed not to commit any breach of trust خِیَانہ (khiyanah) in the dual rights due against them, that is, in the rights of Allah (Huququllah) or in the mutual rights of the servants of Allah as enjoined on each other (Huququl-` Ibad) - either by failing to fulfill them totally, or by fulfilling them in a defective manner leaving one or the other shortcoming behind. Then, by saying: وَأَنتُمْ تَعْلَمُونَ (while you know) at the end of the verse, it was stressed that they already knew that breach of trust was an evil conduct lined with many a curse, therefore, going ahead to do something like that was not what an intelligent person would choose to do - and, since the cause of negligence or shortcoming in fulfilling the rights of the servants of Allah is usually one's attachment to property and children, a warning was given in verse 28 by saying:
Hỡi những người có đức tin vào Allah và làm theo Thiên Sứ của Ngài! Chớ làm điều bội ước với Allah và Thiên Sứ của Ngài bằng cách sao lãng đi mệnh lệnh của Ngài và vô tư làm những gì mà Ngài nghiêm cấm, rồi chớ bội tín những gì mà Ngài đã tín dụng các ngươi ở trần gian này hay ngoài điều đó ra mà trong khi các ngươi biết rõ rằng điều đó là bội tín. Bởi thế, các ngươi là những kẽ liều lĩnh.
Reason behind revealing This Ayah, and the prohibition of Betrayal
The Two Sahihs mention the story of Hatib bin Abi Balta`ah. In the year of the victory of Makkah he wrote to the Quraysh alerting them that the Messenger of Allah ﷺ intended to march towards them. Allah informed His Messenger of this, and he sent a Companion to retrieve the letter that Hatib sent, and then he summoned him. He admitted to what he did. `Umar bin Al-Khattab stood up and said, "O Allah's Messenger! Should I cut off his head, for he has betrayed Allah, His Messenger and the believers" The Prophet said,
«دَعْهُ فَإِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»
(Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, Do whatever you want, for I have forgiven you.)
However, it appears that this Ayah is more general, even if it was revealed about a specific incident. Such rulings are dealt with by their indications, not the specific reasons behind revealing them, according to the majority of scholars.
Betrayal includes both minor and major sins, as well those that affect others. `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,
وَتَخُونُواْ أَمَـنَـتِكُمْ
(nor betray your Amanat) "The Amanah refers to the actions that Allah has entrusted the servants with, such as and including what He ordained. Therefore, Allah says here,
لاَ تَخُونُواْ
(nor betray...), `do not abandon the obligations."' `Abdur-Rahman bin Zayd commented, "Allah forbade you from betraying Him and His Messenger, as hypocrites do."
Allah said,
وَاعْلَمُواْ أَنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ
(And know that your possessions and your children are but a trial.) from Him to you. He grants these to you so that He knows which of you will be grateful and obedient to Him, or become busy with and dedicated to them instead of Him. Allah said in another Ayah,
إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ
(Your wealth and your children are only a trial, whereas Allah! With Him is a great reward.) 64:15,
وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً
(And We shall make a trial of you with evil and with good.) 21:35,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.)63:9, and,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ فَاحْذَرُوهُمْ
(O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allah); therefore beware of them!) 64:14 Allah said next,
وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ
(And that surely with Allah is a mighty reward.) Therefore, Allah's reward, favor and Paradise are better for you than wealth and children. Certainly, among the wealth and children there might be enemies for you and much of them avail nothing. With Allah alone is the decision and sovereignty in this life and the Hereafter, and He gives tremendous rewards on the Day of Resurrection. In the Sahih, there is a Hadith in which the Messenger of Allah ﷺ said,
«ثَلَاثٌ مَنْ كُنَّ فِيهِ، وَجَدَ بِهِنَّ حَلَاوَةَ الْإِيمَانِ: مَنْ كَانَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَمَنْ كَانَ يُحِبُّ الْمَرْءَ لَا يُحِبُّهُ إِلَّا للهِ، وَمَنْ كَانَ أَنْ يُلْقَى فِي النَّارِ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَرْجِعَ إِلَى الْكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ مِنْه»
(There are three qualities for which whomever has them, he will have tasted the sweetness of faith. (They are:) whoever Allah and His Messenger are dearer to him than anyone else, whoever loves a person for Allah's sake alone, and whoever prefers to be thrown in fire rather than revert to disbelief, after Allah has saved him from it.)
Therefore, loving the Messenger of Allah ﷺ comes before loving children, wealth and oneself. In the Sahih, it is confirmed that he said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ وَأَهْلِهِ وَمَالِهِ وَالنَّاسِ أَجْمَعِين»
(By He in Whose Hand is my soul! None of you will have faith unless I become dearer to him than himself, his family, his wealth and all people.)
O you who believe in Allah and follow His Messenger, do not betray Allah and His Messenger by disobeying the commands and failing to stay away from the prohibitions. You must not knowingly betray your trusts, such as debts and so on.
"Hai orang-orang yang beriman, janganlah kamu mengkhia-nati Allah dan Rasul (Muhammad) dan (juga) janganlah kamu mengkhianati amanat-amanat yang dipercayakan kepadamu, se-dang kamu mengetahui. Dan ketahuilah, bahwa hartamu dan anak-anakmu itu hanyalah sebagai cobaan dan sesungguhnya di sisi Allah-lah pahala yang besar." (Al-Anfal: 27-28).
(27) Allah تعالى memerintahkan hamba-hambaNya yang ber-iman agar menunaikan perintah-perintah dan larangan-larangan yang Allah amanatkan kepada mereka, karena Allah telah mena-warkan amanat kepada langit, bumi, dan gunung, semua menolak memikulnya dan khawatir akan mengkhianatinya, lalu dipikullah amanat itu oleh manusia. Sesungguhnya manusia itu amat zhalim dan amat bodoh. Barangsiapa menunaikan amanat, maka dia berhak mendapatkan pahala besar dari Allah, dan barangsiapa mengkhia-natinya dan tidak menunaikannya, maka dia berhak mendapatkan azab yang keras dan dia menjadi pengkhianat Allah, Rasulullah, dan amanatnya itu sendiri, menodai dirinya sendiri karena dia telah mengambil sifat terburuk dan ciri terjelek yaitu khianat, serta meng-abaikan sifat yang paling baik dan sempurna yaitu amanat.
(28) Karena hamba diuji dengan harta dan anak-anaknya, dan mungkin saja kecintaannya mendorongnya mendahulukan hawa nafsunya di atas amanatnya, maka Allah تعالى memberitahu-kan bahwa anak dan harta benda adalah fitnah yang dengannya Allah menguji hambaNya, dan bahwa ia adalah pinjaman yang akan ditunaikan kepada yang memberinya dan dikembalikan kepada yang menitipkannya. ﴾ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ﴿ "Dan sesungguhnya di sisi Allah-lah pahala yang besar." Jika kamu memiliki akal dan pemikiran, maka dahulukanlah karuniaNya yang besar atas kenikmatan kecil yang akan lenyap dan fana. Orang yang berakal akan menimbang segala urusan, dia tahu mana yang mesti didahulukan dan dikede-pankan.
Ey Allah'a iman eden ve resulüne tabi olanlar! Emirlerini terk edip yasaklarından sakınmayarak Allah'a ve resulüne karşı hainlik etmeyin. Size emanet edilen din ve başka hususlarda hainlik etmeyin. Sizler yapmış olduğunuzun hıyanet olduğunu biliyorsunuz. Böylece hainlerden olursunuz.
27- Ey iman edenler! Allah’a ve Rasûl’e hainlik etmeyin. Bile bile emanetlerinize de hainlik etmeyin.
28- Bilin ki mallarınız da evlatlarınız da ancak birer imtihandır ve Allah katında büyük bir mükâfaat vardır.
27. Yüce Allah mü’min kullarına Allah’ın kendilerine emanet olarak bırakmış olduğu emirlerini ve yasaklarını eksiksiz olarak yerine getirmelerini emretmektedir. Çünkü Yüce Allah, “emaneti göklere, yere ve dağlara teklif etmiş, ancak onlar emaneti yüklenmek istememişler ve bundan çekinmişlerdir. Buna karşılık insan, o emaneti alıp yüklenmiştir. O, pek zalim ve pek cahildir.”(el-Ahzab, 33/72)
İşte bu emaneti eksiksiz yerine getiren kimse, Yüce Allah’tan pek büyük bir mükâfaat almayı hak eder. Onu gereği gibi yerine getirmeyerek ona hainlik eden kimseler ise çok ağır bir azaba müstehak olurlar. Allah’a, Rasûlüne ve Allah’ın emanetine hainlik etmiş olur. Kendisini en alçak ve en çirkin sıfata sahip kılmak sureti ile değerini düşürmüş olur ki bu sıfat, hainliktir. Öte yandan o, en mükemmel ve en üstün sıfata sahip olma imkanını da kaçırmış olur ki bu sıfat da emanettir.
28. “Bilin ki mallarınız da evlatlarınız da ancak birer imtihandır.”Kul, hem malı hem de çocukları ile imtihan edilmekte olduğundan ve belki onun bunlara karşı duyduğu sevgi nefsinin arzularını, emaneti eksiksiz yerine getirmekten önde tutmaya itebileceğinden dolayı Yüce Allah, burada malların ve evlatların, Allah’ın kullarını kendileri ile sınadığı bir fitne/imtihan aracı olduklarını, bunların birer emanet olduğunu ve bu emanetin, onları emanet bırakana geri verileceğini haber vermektedir.“Ve Allah katında büyük bir mükâfaat vardır.” Bu yüzden eğer aklınız ve sağlıklı bir görüşünüz varsa Allah’ın o büyük lütfunu, geçici ve yok olmaya mahkum olan küçük zevklere tercih edin. Zira aklı başında olan kimse, mukayese yaparak tercih edilmesi gerekeni tercih eder ve öncelikli olanı önceler.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, nemojte iznevjeriti Allaha i Poslanika ostavljajući primjenu onoga što vam je naređeno i klonjenje onoga što vam je zabranjeno, i nemojte pronevjeriti vaše emanete poput emaneta vjere i drugih emaneta, a znate da je to pronevjera i time bivate izdajnici.
¡Ustedes que creen en Al-lah y siguen a Su Mensajero!, no traicionen a Al-lah y a Su Mensajero al no cumplir con las órdenes y apartarse de las prohibiciones. No deben traicionar la confianza que se depositó en ustedes, como las deudas y demás. El amor desmedido a la riqueza y a los hijos puede llevar a no hacer lo correcto, sepan que estos son una prueba.
O voi che credete in Allāh e seguite il Suo Messaggero, non tradite Allāh ed il Messaggero abbandonando l'obbedienza agli ordini e non rispettando i divieti, e non tradite la fede che vi è stata affidata, o altro. Siate consapevoli che, in verità, se commetteste ciò, sareste considerati traditori.
E sappiate, o voi credenti, che in verità la vostra ricchezza e i vostri figli sono tentazioni e una prova per voi, da parte di Allāh; essi potrebbero essere un ostacolo nel compiere azioni per l'Aldilà, e potrebbero indurvi al tradimento. Sappiate che, in verità, Allāh elargisce grande ricompensa: Non fatevi sfuggire questa ricompensa interessandovi ai vostri beni e ai vostri figli, tradendo a causa loro.
Ketahuilah -wahai orang-orang mukmin- bahwa harta dan anak-anak kalian sejatinya merupakan cobaan dan ujian dari Allah untuk kalian karena harta dan anak-anak kalian dapat menghalangi-halangi kalian beramal untuk akhirat dan mendorong kalian untuk berkhianat. Ketahuilah bahwa di sisi Allah terdapat pahala yang sangat besar, maka janganlah kalian kehilangan kesempatan untuk mendapatkan pahala itu karena terlalu sibuk mengurus harta dan anak-anak kalian, serta berlaku khianat demi kepentingan mereka.
Creyentes, tengan en cuenta que sus riquezas e hijos son una prueba para ustedes, y su conducta con ellos puede impedir que realicen buenas acciones para su otra vida, o llevarlos a traicionar lo que se les ha confiado. Sepan que con Al-lah hay una gran recompensa.
Ô croyants, sachez que vos biens et vos enfants ne sont qu’une épreuve et un test de la part d’Allah. Faites attention, car ceux-ci pourraient vous détourner d’œuvrer pour l’au-delà et vous faire commettre des trahisons. Sachez qu’il y a auprès d’Allah une immense récompense. Ne la manquez donc pas en ne vous préoccupant pas seulement de vos richesses et de vos enfants et en ne commettant aucun acte de trahison à cause d’eux.
Ey Müminler biliniz ki, mallarınız ve evlatlarınız ancak sizin için Allah katından sıkıntı ve imtihandır. Sizi ahiretin amellerinden alıkoyabilir ve sizi ihanete sevk eder. Ve iyi biliniz ki, Allah katında büyük mükâfat vardır. Bu sevabı mallarınızı ve çocuklarınızı himaye etme, gözetip kollama uğruna kaçırmayınız ve onlar için hıyanete de düşmeyiniz.
Alamin ninyo, O mga mananampalataya, na ang mga ari-arian ninyo at ang mga anak ninyo ay isang pagsubok lamang mula kay Allāh para sa inyo at isang pagsusulit lamang sapagkat maaaring bumalakid ang mga ito sa inyo sa paggawa para sa Kabilang-buhay at mag-udyok sa inyo ang mga ito sa pagtataksil. Alamin ninyo na si Allāh, sa ganang Kanya, ay may isang gantimpalang sukdulan, kaya huwag kayong magpaalpas sa inyo ng gantimpalang ito dahil sa pagsasaalang-alang sa mga yaman ninyo at mga anak ninyo at pagtataksil alang-alang sa kanila.
In Makkah, Muslims were in a state of helplessness. They were always in fear of being uprooted at any time. They were like a weakling who is oppressed in every way and denied even his legitimate rights. At last the way to Madinah opened for them. They were given the opportunity to go to Madinah, form a centre of their own there and live in freedom and with respect in that atmosphere. This providing of easy circumstances after difficulties is meant to infuse feelings of gratefulness in man. When a man’s living conditions reach the point where he feels himself helpless, at that time suddenly God’s help appears and everything changes for the better. It happens in this way so that man should firmly believe that whatever happened was at the behest of God, and on the basis of this realisation, he should be overflowing with gratitude for the Grace of God. Man embraces faith in God and His Prophet. In this way, he vows that he will tread the path of God and His Prophet. But, while adopting the way of Faith, the compulsions of his property and children come in the way. Then, he shuns the requirements of Faith and gives all his attention to property and children. This is an open betrayal of his pledge of Faith. The gravity of this betrayal becomes painfully obvious when it is realised that the things for which man betrays God are in themselves gifts from God. What are a man’s property and his children? Are they not gifts from God? They are a trust given by God to his subject. The best use of this trust is that when its Donor wants it, it should be willingly surrendered to Him. But when God exhorts the people to rise and strive with all their might in the cause of His religion, they make an excuse of that very trust of God which they should have sacrificed for God’s religion and thus fulfilled their pledge of Faith to Him. In this way, after being on the verge of success, they add their names to the list of failures. An action becomes a crime in the eyes of God only when it is perpetrated in the full knowledge that it is wrong. If a deed is clearly wrong, yet the doer of that deed refuses to desist, he shall have to face serious consequences. This is because willfully repeating a wrong action amounts to flouting God’s will. God can never forgive such extreme behaviour.
وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ عَظِيمٌ ﴿28﴾(And be aware that your wealth and your children are but a trial and that with Allah there is a great reward).
The word: فِتنَہ (fitnah) used here carries the sense of 'trial' as well as that of 'punishment.' Then, such things as become the cause of punishment are also referred to as fitnah.' In different verses of the Qur'an, 'fitnah' has been used to carry these three meanings. At this place, there is room for all three. There are occasions when one's own property and children become a can of troubles for him and that they would push him into negligence and disobedience and become the very cause of punishment right here in this world is all too obvious. Firstly, the sense could be that Allah aims to put you to test through your property and children for these are His blessings. Now, you prove whether you become grateful and obedient after having received these, or that you choose to be ungrateful and disobedient. Also possible is the second, even the third meaning, that is, should you become all engrossed in your love for your property and children and bring upon yourself the displeasure of Allah, then, these very children and property will become your punishment. There are occasions within this mortal world when one is engulfed into all sorts of hardships because of property and children and he starts experiencing the heat of punishment right here. Even if the case be otherwise, it stands settled that the property which was acquired or spent by ways counter to the injunctions of Allah Ta` ala will itself become, in the Hereafter, the active agent of punishment through snakes, scorpions and brandings by fire - as stated clearly in several verses of the Qur'an and numerous narrations of the Hadith. Finally, the third meaning is that these things become the cause of punishment. As pointed out a little earlier, it is quite evident that once these things become the cause of heedlessness towards and disobedience to Allah Ta` ala and His injunctions, they automatically become the cause of punishment. At the end of the verse (28), it was said: وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ عَظِيمٌ (and that with Allah there is a great reward). In other words, one should understand clearly that for a person who is not all-subdued by his love for property and children while doing his duty of being obedient to the commands of Allah and His Rasul, there is a great reward for him with Allah.
As for the thematic content of this verse, it applies to all Muslims, but the cause of its revelation, according to the majority of commentators, is the event relating to Sayyidna Abu Lubabah ؓ as it came to pass during the battle of Banu Qurayzah. As reported, the Holy Prophet ﷺ and the noble Companions ؓ kept the fort of Banu Qurayzah under siege for twenty one days which compelled them to make the request that they be allowed to leave their homeland and go to Syria. In view of their wickedness, he did not accede to their 'request. Instead, he said that the only option of peace open to them was that they should now agree to whatever decision Sayyidna Sa'd ibn Mu` adh رضی اللہ تعالیٰ عنہ gave in their case. Thereupon, they requested that Sayyidna Abu Lubabah ؓ be entrusted with this duty in place of Sayyidna Sa'd ibn Mu` adh ؓ . The reason was that the family and property of Sayyidna Abu Lubabah رضی اللہ تعالیٰ عنہ were located in the Banu Qurayzah area. He, they thought, would take a lenient attitude in their case. The Holy Prophet ﷺ sent Sayyidna Abu Lubabah ؓ as they requested. When he reached there, men and women from Banu Qurayzah assembled around him and started crying. They asked: If we were to surrender at the command of the Holy Prophet and come out of the fort, would he be lenient to us? Sayyidna Abu Lubabah ؓ knew that leniency was not the settled policy in this matter. However, it was partly because of their wailing and plaint and partly because of his own love and concern for his family and children that he passed his hand sword-like over his neck giving the signal that they shall be slaughtered. Thus, as one would say, he disclosed the secret of the Holy Prophet ﷺ .
The consideration of property and the love of children and family made him do what he did. But, he was immediately alerted to what had happened. He realized that he had committed a breach of trust reposed in him by the Holy Prophet ﷺ . When he returned from there, he was so overwhelmed by his sense of shame that he, rather than return to his master, went straight to his Masjid and it was a pillar of the Masjid that he tied himself to swearing that he will stay tied like that until his taubah (repentance) was accepted, even if he were to die in that condition. So, for seven full days he stood there tied like that. His wife and daughter used to attend to him. They would untie him so that he could take care of his human compulsions and make his Salah. When he had done that, they would tie him again. He would usually avoid eating and drinking, so much so that he would faint out of weakness.
When the Holy Prophet ﷺ got this news initially, he said: If he had come to me first, I would have sought forgiveness for him and his taubah would have been accepted. Now that he has gone through this act of his, there is nothing left but to wait for the revela-tion of the Divine acceptance of his taubah. So, it was after seven days when, late at night, these verses relating to the acceptance of his taubah were revealed. Some Sahabah gave him the good news and reached out to untie him from the pillar. But, he said: Until such time that the Holy Prophet ﷺ would not decide to untie me, I would not prefer to be untied. Thus, when he came into the Masjid at the time of the Fajr Salah, he untied him with his own blessed hands. The real cause of the revelation of the cited verse which contains the prohibition of becoming overwhelmed by the concern and love for property and children and not fulfilling the trust of Allah is as stated above. Allah knows best.
Và các ngươi hãy nên biết - hỡi những người có đức tin - khối tài sản và con cái của các ngươi, quả thật đó là sự thử thách mà Allah muốn thử thách các ngươi và cũng cảnh báo các ngươi, đôi khi nó sẽ cản trở làm những việc dành cho Đời Sau và nó sẽ khiến các ngươi thành những người bội ước. Các ngươi nên biết rằng ở nơi Allah có một phần thưởng rất là vĩ đại. Bởi thế, các ngươi chớ nên bỏ lở phần thưởng đó bằng khối tài sản hay con cái của các ngươi rồi khiến mình thành người phản bội và rơi vào hố sâu như chúng.
O vjernici, znajte da su vaši imeci i vaša djeca ispit od Allaha, i te blagodati vas mogu odvratiti od toga da radite za svoj ahiretski uspjeh i navesti da pronevjerite emanete. Znajte da je kod Allaha velika nagrada, pa nemojte sebi uskraćivati tu nagradu vršeći pronevjeru zbog svojih imetaka i potomaka!
Be aware O believers that your wealth and children are a test for you, and your conduct with them may prevent you from performing good actions for your Afterlife, or lead to betraying your trusts. Know that with Allah is a great reward, so be careful not to lose this reward because of becoming engrossed with them, and you cheating the people because of them.
O voi che credete in Allāh e seguite il Suo Messaggero, sappiate che, se temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, Egli vi concederà i mezzi per distinguere tra verità e menzogna: Non vi sarà alcuna confusione tra loro, e vi assolverà dai peccati da voi compiuti e li perdonerà. Allāh possiede Immensa Grazia, e parte della Sua immensa grazia è il Paradiso che ha preparato per i Suoi sudditi devoti.
Ibn `Abbas, As-Suddi, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,
فُرْقَانًا
(Furqan), means, `a way out'; Mujahid added, "In this life and the Hereafter." In another narration, Ibn `Abbas is reported to have said, `Furqan' means `salvation' or -- according to another narration -- `aid'. Muhammad bin Ishaq said that `Furqan' means `criterion between truth and falsehood'. This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings. Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah's tremendous rewards,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَءَامِنُواْ بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.) 57:28.
Ô vous qui croyez en Allah et suivez Son Messager, sachez que si vous craignez Allah, vous conformez à Ses commandements et délaissez ses interdits, Il vous accordera la faculté de discerner le vrai du faux, que vous ne confondrez plus alors. En outre, Il effacera les mauvaises œuvres que vous aurez commises et pardonnera vos péchés. Allah est le Détenteur de la grâce suprême et l’une des expressions de cette grâce est le Paradis qu’Il a préparé à l’intention de Ses serviteurs pieux.
Ey Allah'a iman edenler ve resulüne tabi olanlar! Şunu iyi bilin ki, eğer emirlerine uyarak ve yasaklarından sakınarak Allah'tan korkarsanız; size hakkı batıldan ayırt edecek bir anlayış verir, hak ve batıl hakkında kafanız karışmaz. İşlemiş olduğunuz günahları affeder ve günahlarınızı bağışlar. Çünkü Allah, çok büyük lütuf ve kerem sahibidir. Bu büyük olan lütfu ve kereminin birisi de kendisinden sakınan kullarına ikram olarak hazırlamış olduğu cennetidir.
Commentary
The previous verse mentioned property and children as being a trial for mortal man because these are things the concern and love for which make one so overtaken that one would usually turn heedless towards Allah, the Creator and 'Akhirah, the life-to-come - though, the rational demand of this great blessing was that one should have shown a far pronounced tilt towards Him because of this favour.
The first verse out of those quoted above completes this very subject. Here, it is said that the person who keeps his emotion subservient to his reason, remains steadfast in this trial and sees to it that the obedience to Allah Ta` ala and love for Him stay ahead of everything - which is called Taqwa in the terminology of Qur'an and Shari'ah -then, he is blessed with three things in return. These are: (1) Furqan (the criterion of distinguishing between right and wrong), (2) Kaffarah of Sayyi'at (the expiation of evils done) and (3) Maghfirah (forgiveness from Allah).
Furqan and Farq are both verbal nouns having the same meaning. In usage, Furqan is the name of the thing which separates and makes two things clearly distinct. Therefore, a decision is called Furqan because it makes the difference between true and false very distinct. The help and support from Allah is also called Furqan because, through it, the protagonists of truth are made to win and their antagonists are made to taste defeat which makes the difference between right and wrong and true and false loud and clear. In the Holy Qur'an, it is in this sense that the battle of Badr has been called the Yowm al-Furqan, the Day of Distinction (between right and wrong).
According to the majority of commentators, the sense of providing Furqan to those who fear Allah is that the help and support of Allah Ta` ala is with them. No enemy can hurt them and success goes with them in all objectives they undertake:
ھرکہ ترسید از حق وتقوی گزید ترسد ازوے جن و انس وھر کہ دید
Whoever fears Allah and takes to piety (Taqwa)
Is feared at sight by Jinns and Humans of the world.
It appears in Tafsir Maha'imi that an indication has been given here towards the slip made by Sayyidna Abu Lubabah ؓ ، because of his desire to provide protection for his family and children as mentioned a little earlier in the event relating to him. He was in the error particularly for the reason that the correct and the only method of keeping his family and children protected was no other but that total obedience to Allah Ta` ala and His Messenger ﷺ ، should have been made his personal benchmark as a result of which whatever belonged to him including his family and children would have come under the security umbrella of Allah Ta` ala. Other than this, there are other commentators who say that Furqan in this verse means the wisdom and insight through which it becomes easy to distinguish between true and false, the genuine and the fake. Thus, the core meaning of the statement would be that Allah Ta` ala arms those who observe Taqwa with such insight and intelligence that it becomes easy for them to go ahead and decide between the good and the evil.
The second blessing received in return for practicing Taqwa is the Kaffarah of Saiyyi'at which means that the errors and slips which get to be committed by the practitioner of Taqwa are expiated and replaced right here in this mortal world, that is, he is blessed with the ability or Taufiq of doing such good deeds as pale out all his slips of conduct. Finally, the third thing one is fortunate to receive in return for Taqwa is forgiveness in the Hereafter and the ultimate pardon of all shortcomings and sins.
At the end of the verse (29), it was said: وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ (And Allah is the Lord of great bounty). By saying that Allah is limitless in His grace and favour, the hint given is that the return of a deed follows the measure of that deed. Here too, the good return mentioned as being the reward of Taqwa in three things comes as recompense or return but, Allah Ta` ala is the master-dispenser of great grace and favour. When He gives, He is not bound by any measure, nor can anyone estimate or guess His favour and reward. Therefore, for those who take to Taqwa as their style of life, much greater hopes should be entertained from the grace and reward of Allah Ta'ala in things other than the three mentioned earlier.
29- Ey iman edenler! Eğer Allah’tan korkup sakınırsanız O, size iyi ile kötüyü ayırt edecek bir anlayış (Furkan) verir, kötülüklerinizi örter ve sizi bağışlar. Allah, büyük lütuf sahibidir.
29. Kulun Rabbinden korkup sakınmayı ilke edinmesi, mutluluğun yolu ve kurtuluşun alametidir. Yüce Allah dünya ve âhiretin pek büyük hayırlarına nail olabilmeyi Allah’tan korkup sakınmaya yani takvâya bağlamıştır. İşte burada Yüce Allah, takvâlı olan kimselerin dört şeyi elde edeceklerini söz konusu etmektedir ki bunların her birisi başlıbaşına dünyadan ve dünyadaki her şeyden daha hayırlıdır:
Birincisi “Furkan”dır. Furkan, sahibinin kendisi vasıtası ile hidâyeti sapıklıktan, hakkı batıldan, helâli haramdan, mutluları bedbaht olanlardan ayırt edebildiği ilim ve hidâyet demektir. İkinci ve üçüncü kazanç ise kötülüklerin örtülmesi ve günahların bağışlanmasıdır. Bunların her biri, tek başına mutlak olarak zikredildikleri takdirde biri diğerini de içine alır. Bir arada söz konusu edilecek olurlarsa kötülüklerin örtülmesi, küçük günahların bağışlanması anlamına; günahların bağışlanması ise büyük günahların affedilmesi anlamına gelir. Dördüncü kazanç da Allah’tan korkup sakınanlara ve Allah’ın rızasını nefsinin hevasına tercih edenlere verilecek olan büyük ecir ve sonsuz mükâfatlardır: “Allah büyük lütuf sahibidir.”
This ability to tell right from wrong (furqan) is almost the same as inner realisation (ma‘rifah) or insight (basirah). The last mentioned creating an inner light in a man which enables him to see everything in its reality without his being deceived by its outward aspects. Whenever a man involves himself in anything to the point of always being careful about it, a particular sort of sensitivity develops in him which makes him recognise the favourable and unfavourable aspects of that matter. This applies to everyone, whether he be a religious man, a trader, a doctor or an engineer. If a man becomes totally devoted to his work, his inner realisation attains a degree when, without being entangled in this or that confusion, he straightway reaches the reality of the matter.Development of this divine insight (furqan) in a man is the greatest guarantee that he will be safe from evils; he will regularise his relations with God, and he finally will become entitled to the grace of God.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, alamin ninyo na kung mangingilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay gagawa Siya para sa inyo ng ipantatalos ninyo ng kaibahan sa pagitan ng katotohanan at kabulaanan, kaya hindi makalilito ang dalawang ito sa inyo, magpapawi Siya sa inyo ng nagawa ninyo na mga masagwang gawa, at magpapatawad Siya sa inyo sa mga pagkakasala ninyo. Si Allāh ay ang may kabutihang-loob na sukdulan. Bahagi ng kabutihang-loob Niyang sukdulan ay ang Paraiso Niya na inihanda Niya para sa mga tagapangilag magkasala kabilang sa mga lingkod Niya.
¡Ustedes que creen en Al-lah y en Sus mensajeros! Sepan que, si son piadosos, obedeciendo Sus órdenes y alejándose de Sus prohibiciones, Él les dará la capacidad de discernir entre la verdad y la falsedad para que no se confundan, y borrará de ustedes el mal que hayan cometido, y perdonará sus pecados. Al-lah es dueño de un favor inmenso y, por Su gran generosidad, Él ha preparado Su Paraíso para todos aquellos que son piadosos.
O vi koji vjerujete u Allaha i slijedite Njegovog Poslanika, znajte da - ako budete činili dobra djela i klonili se loših - Allah će vam dati sposobnost razlučivanja između istine i zablude, tako da vam ne bude pomiješano, i izbrisaće grijehe vaše. Allah vam daje veliko dobro, u šta spada i Džennet kojeg je pripremio za Svoje robove vjernike.
O you who believe in Allah and His messengers, know that if you are Mindful, following what He instructs and staying away from what He has prohibited, He will give you the ability to discriminate between truth and falsehood, so you will not be confused as regards to them, and He will erase from you the evil you have committed, and forgive your sins. To Allah belongs immense bounty, and from His great bounty is His Paradise which He has prepared for those who are Mindful among His creation.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Ketahuilah bahwa apabila kalian bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya maka Allah akan memberi kalian sesuatu yang dapat kalian gunakan untuk membedakan antara perkara yang benar dan perkara yang batil, sehingga keduanya tidak membingungkan kalian. Allah juga akan menghapus keburukan-keburukan yang pernah kalian lakukan dan mengampuni dosa-dosa kalian. Allah memiliki anugerah yang sangat besar, salah satu anugerah-Nya yang sangat besar ialah surga yang Dia siapkan untuk hamba-hamba-Nya yang bertakwa.
"Hai orang-orang yang beriman, jika kamu bertakwa kepada Allah, niscaya Dia akan memberikan kepadamu furqan dan meng-hapuskan segala kesalahan-kesalahanmu dan mengampuni (dosa-dosa)mu. Dan Allah mempunyai karunia yang besar." (Al-Anfal: 29).
(29) Ketakwaan seorang hamba kepada Rabbnya adalah tanda keberuntungan dan kebahagiaan, Allah mengaitkan banyak sekali kebaikan dunia dan Akhirat dengan takwa. Dalam ayat ini Allah menyebutkan bahwa barangsiapa yang bertakwa kepada Allah, maka dia akan mendapatkan empat perkara, setiap satu per-kara darinya lebih baik daripada dunia dan isinya.
Pertama, furqan, yaitu ilmu dan hidayah yang dengannya pemiliknya dapat membedakan antara petunjuk dengan kesesatan, kebenaran dengan kebatilan, halal dengan haram, dan orang-orang yang berbahagia dengan orang-orang yang sengsara.
Kedua dan ketiga, pelebur keburukan dan ampunan dosa-dosa, masing-masing dari keduanya adalah satu makna jika dise-butkan secara mutlak, jika digabung maka yang pertama berarti pelebur dosa-dosa kecil dan yang kedua adalah ampunan dosa-dosa besar.
Yang keempat, pahala dan ganjaran yang besar bagi yang ber-takwa kepada Allah dan mementingkan ridhaNya di atas hawa naf-sunya. ﴾ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ﴿ "Dan Allah mempunyai karunia yang besar."
Hỡi những người có đức tin nơi Allah và làm theo Thiên Sứ của Ngài! Nếu các ngươi biết kính sợ Allah thì hãy tuân thủ mệnh lệnh của Ngài và biết kiềm hảm mình trước điều mà Ngài nghiêm cấm, rồi Ngài sẽ ban cho các ngươi được một sự Chuẩn Mực để phân biệt được giữa điều phải và điều quấy. Bởi thế, các ngươi chớ thấy mình quá hổ thẹn trong khi Ngài xóa tội cho các ngươi mà những gì các ngươi đã lầm lỗi vì Ngài sẽ tha thứ tội lỗi cho các ngươi. Quả thật, Allah sở hữu được vô vàn hồng ân vĩ đại và những hồng ân vĩ đại đó Ngài chuẩn bị ở nơi Thiên Đàng và Ngài chỉ giành cho những người nào biết kính sợ Ngài trong đám tôi tớ của Ngài.
"Dan (ingatlah), ketika orang-orang kafir (Quraisy) memikir-kan daya upaya terhadapmu untuk menangkap dan memenjarakan-mu dan membunuhmu, atau mengusirmu. Mereka memikirkan tipu daya, dan Allah menggagalkan tipu daya itu. Dan Allah sebaik-baik Pembalas tipu daya." (Al-Anfal: 30).
(30) Dan ingatlah wahai Rasulullah, apa yang Allah limpah-kan sebagai nikmat kepadamu ﴾ إ ِ ذ ْ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ ﴿ "ketika orang-orang kafir (Quraisy) memikirkan daya upaya terhadapmu." Ketika orang-orang musyrikin berunding di Dar an-Nadwah tentang apa yang akan mereka lakukan terhadap Nabi ﷺ; apakah mereka hendak memenjarakan dan memasung beliau, atau mereka akan membunuh beliau sehingga mereka bisa terbebas –kata mereka– dari keburukan beliau, atau mereka akan mengusir dan mengeluarkan beliau dari negeri mereka. Setiap orang menyodorkan pendapatnya dari pen-dapat-pendapat tersebut, dan akhirnya mereka bersepakat di atas pendapat orang terburuk dari mereka, Abu Jahal –semoga Allah melaknatnya–, yakni hendaknya masing-masing suku di Quraisy memilih seorang pemuda, lalu dia dibekali pedang yang tajam, lalu semuanya serempak membunuh beliau agar darah beliau terbagi pada suku-suku yang berpartisipasi, sehingga mau tidak mau Bani Hasyim akan menerima diyatnya, karena mereka tidak akan kuasa menghadapi seluruh suku Quraisy.
Di malam hari mereka mengincar Nabi ﷺ untuk membunuh beliau jika bangun dari tidurnya. Akan tetapi datang wahyu kepada beliau dari langit. Nabi keluar melewati mereka dengan menabur-kan pasir ke kepala mereka, maka Allah menutup pandangan me-reka, sehingga tatkala merasa telah menunggu sangat lama, ada seseorang menghampiri mereka dan berkata, "Allah telah mengga-galkan kalian. Muhammad telah pergi dan menaburkan pasir ke kepala kalian." Maka masing-masing dari mereka mengibaskan pasir dari kepalanya[79]. Allah melindungi RasulNya dari mereka dan mengizinkannya hijrah ke Madinah, maka Nabi pun berhijrah ke sana.
Selain itu Allah mendukungnya dengan sahabat-sahabatnya dari kalangan muhajirin dan anshar. Seterusnya dakwah beliau ber-kembang pesat, sehingga beliau masuk kembali ke Makkah dengan kekuatan dan dapat menundukkan penduduknya. Mereka pun takluk kepada Nabi, berlutut di bawah hukumnya. Padahal sebe-lum itu Nabi keluar dari sana secara sembunyi-sembunyi dengan rasa takut. Mahasuci Allah Yang Mahakasih kepada hambaNya. Tidak ada seorang makhluk pun yang dapat mengalahkanNya. Dan FirmanNya,
O Poslaniče, spomeni kada su se višebošci urotili protiv tebe razmatrajući dali da te uhapse, protjeraju ili ubiju, pa je Allah uništio njihovu spletku i njima napravio zamku, a On najbolje pravi zamke.
Remember, O Messenger, when the idolaters joined forces against you, plotting to kill or imprison you, or to drive you out of your homeland to another place. They plotted, and Allah turned their plot upon themselves, and Allah plans, and He is the best of planners.
E ricorda, o Messaggero, quando gli idolatri tramarono contro di te per imprigionarti o ucciderti o esiliarti dal tuo paese verso un altro paese; ed essi tramavano contro di te mentre Allāh ritorceva contro di loro le loro trame. E Allāh pianifica, ed Egli è il Miglior Stratega.
30- Hani o kâfirler seni hapsetmek yahut öldürmek ya da seni (Mekke’den) çıkarmak için sana tuzak kuruyorlardı. Onlar tuzak kurarlarken Allah da (buna karşılık) onlara tuzak kuruyordu. Allah tuzak kuranların en hayırlısıdır.
30. Ey Peygamber! Allah’ın sana olan lütuf ve ihsanlarını hatırla! “Hani o kâfirler seni hapsetmek yahut öldürmek ya da seni (Mekke’den) çıkarmak için sana tuzak kuruyorlardı.” Müşrikler Daru’n-Nedve’de Peygamber sallallahu aleyhi ve sellem’e ne yapacaklarını kendi aralarında istişare edip planlar yapıyorlardı: Ya onu bağlayıp hapsederek yanlarında alıkoyacaklardı yahut öldürüp kendi kanaatlerince onun şerrinden(!) kurtulacaklardı ya da onu yurtlarından çıkarıp sürgüne göndereceklerdi. Her biri bunlardan birisini uygun görüp o yönde görüş beyan etti. Nihâyet onların en kötüleri olan lanetlik Ebu Cehil’in görüşü üzerinde uzlaştılar. Bu görüş de Kureyş’e mensup her bir kabileden bir gencin eline keskin bir kılıç alarak hep birden onu öldürmeleri yönünde idi. Böylelikle Peygamber’in kan davası, kabileler arasında paylaşılmış olacaktı ve Haşimoğulları da (kısas yerine) diyet almayı kabul edecekler ve buna razı olacaklardı. Çünkü bütün Kureyş’e karşı koyacak güçleri olamazdı.
Bunun üzerine Peygamber sallallahu aleyhi ve sellem’i yatağından kalktığı zaman öldürmek üzere geceleyin onu gözetlemeye koyuldular. Bu sırada semadan vahiy geldi. Peygamber sallallahu aleyhi ve sellem de onların bulundukları yere çıkıp başlarına toprak saçıp gitti. Allah da basiretlerini kör ederek onu görmelerini engelledi. Nihâyet Peygamber’in çıkışının geciktiğini fark ettiklerinde yanlarını birisi gelerek: Allah sizi hüsrana uğratsın! Muhammed çıkıp gitti ve başınıza da toprak serpti, sizin haberiniz yok! dedi. Bunu duyunca her biri, başından toprağı silkelemeye koyuldu. Böylece Yüce Allah, onlara karşı peygamberini korudu ve Medine’ye hicret etmesi için ona izin verdi. O da Medine’ye hicret etti. Allah onu Muhacir ve Ensar’dan oluşan ashabı ile destekledi. Giderek güçlendi ve sonunda Mekke’ye fatih olarak girip oranın halkını emri altına aldı. Daha önceleri kendisine zarar verirler endişesiyle yanlarından gizlice ayrılmış iken şimdi Mekkeliler ona boyun eğip onun hükmü altına girdiler. Hiçbir kimsenin emrine karşı koyamadığı, kullarına lütufkar olan Allah’ın şanı ne yücedir!
Ingatlah -wahai Rasul- ketika orang-orang musyrik bersekongkol untuk menahanmu, membunuhmu, atau mengusirmu dari negerimu ke negeri lain. Mereka membuat tipu daya untuk mencelakakanmu, tetapi Allah membalas tipu daya mereka dan Allah adalah sebaik-baik pembalas tipu daya.
Và hãy nhớ lại - hỡi Thiên Sứ - trong lúc những người đa thần có ý định tống giam Ngươi hoặc sát hại Ngươi hay muốn trục xuất Ngươi đi đến một đất nước nào đó. Thì bọn chúng sẽ lên âm mưu và toan tính kế hoạch thế rồi Allah cũng đã sẵn sàn cho kế hoạch đáp trả lại chúng, quả thật Allah là Đấng hoạch định tinh vi bậc nhất.
Banggitin mo, O Sugo, nang nagtulungan laban sa iyo ang mga tagapagtambal upang magpakana sila laban sa iyo sa pagkulong sa iyo o sa pagpatay sa iyo o sa pagpapatapon sa iyo mula sa bayan mo patungo sa ibang bayan. Nagpapakana sila sa iyo at nagsasauli naman si Allāh ng pakana nila laban sa kanila. Nanlalansi si Allāh at si Allāh ay ang pinakamabuti sa mga nanlalansi.
Ô Messager, rappelle-toi lorsque les polythéistes se sont ligués et ont complotés contre toi afin de te capturer, te tuer ou t’exiler vers un autre pays. Ils manigancent contre toi, mais Allah fait en sorte que leur manigance se retourne contre eux. Allah élabore en effet des stratagèmes et nul n’est meilleur que Lui dans ce domaine.
If a man fears God, he does whatever God has commanded him to do and refrains from doing whatever God has prohibited; he is inspired to be able to distinguish truth from falsehood. (The word used in the original for the ability to make this distinction is furqan). (Tafsir ibn Kathir). The greatest stimulus to the proper use of human capabilities is fear. Man, in a state of fear, becomes extremely realistic in all matters. Fear removes all veils from his mind so thoroughly that he is able to rise above all omissions, mistakes and misunderstandings and can then form the most correct opinions. This is exactly what happens to that subject of God who goes in fear (taqwa) of the Lord of all the universe. This ability to tell right from wrong (furqan) is almost the same as inner realisation (ma‘rifah) or insight (basirah). Insight creates an inner light in a man which enables him to see everything in its reality without his being deceived by its outward aspects. Whenever a man involves himself in anything to the point of always being careful about it, a particular sort of sensitivity develops in him which makes him recognise the favourable and unfavourable aspects of that matter. This applies to everyone, whether he be a religious man, a trader, a doctor or an engineer. If a man becomes totally devoted to his work, his inner realisation becomes so intense that, he cuts through all confusion, and straightaway understands the reality of the matter. Development of this Divine insight (furqan) in a man is the greatest guarantee that he will be safe from evils; it will enable him to place his relations with God, on a sound footing and he will finally become entitled to the grace of God. The development of this capacity to distinguish between truth and falsehood indicates that a man has attached himself to the truth to the extent that no difference remains between him and the Truth: the Truth and he have become complementary to each other. Thereafter his being saved becomes as necessary as the saving of Truth. Such people come directly under God’s protection. Now, plotting against them amounts to undermining the Truth itself. One who schemes against God is invariably unsuccessful, no matter how great the devices he employs.
The second verse (30) points out to a particular reward and favour of Allah Ta` ala which has been conferred on the Holy Prophet ؓ ، the noble Companions ؓ and, in fact, on the whole world. This came to be before the Hijrah when the Holy Prophet ؓ was encircled by the disbelievers and they were planning to detain or kill him. Then, Allah Ta` ala made their unholy intentions lick dust and made it possible for the Holy Prophet ؓ to reach the city of Madinah in perfect safety.
The related incident has been reported in Tafsir Ibn Kathir and Tafsir Mazhari on the authority of narrations from Muhammad ibn Ishaq, Imam Ahmad, Ibn Jarir and others. According to details of this incident, when the news about visiting residents of Madinah embracing Islam became known in Makkah, the Quraysh of Makkah started worrying about it. They thought that the matter of people becoming Muslims was something restricted to Makkah upto that point of time, an area where they held all power in their hands. But, as Islam had started spreading in Madinah, many Companions ؓ of the Prophet ﷺ had migrated to that city, it went to prove that Muslims had another center in Madinah where they could assemble a fighting force against them and possibly decide to attack. Alongwith this, they also realized that this was just the beginning when only some Companions ؓ have migrated to Madinah. There was strong likelihood that Muhammad ﷺ may also go and join them. Therefore, the notable chiefs of Makkah called a special meeting for mutual consultations at Dar al-Nadwah. This place called Dar al-Nadwah was the home of Qusay ibn Kilab and was located close to al-Masjid al-Haram. These people used it as the place where they met to consult on national problems. During the Islamic period, it has been merged in al-Masjid al-Haram. It is said that the present Bab al-Ziyadat was the place known as Dar al-Nadwah.
As customary, the Quraysh chiefs met at Dar al-Nadwah for this significant consultation. All known leaders from the Quraysh such as Abu Jahl, Nadhr ibn Harith, ` Utbah, Shaybah, Umaiyyah ibn Khalaf, Abu Sufyan and others participated. The agenda considered was how to confront and block the rising power of the Holy Prophet ﷺ and Islam.
Before this consultative meeting could be called to order, there appeared Iblis, the accursed, in the guise of an aged ` Arab Shaykh. People on the door of Dar al-Nadwah asked: Who are you and why have you come here? The answer given was: I am a resident of Najd. I have been told that you have assembled here to discuss an important national issue. So, as a well-wisher of our people, I am here in the hope that I too may be able to tender some useful advice on the matter under consideration.
His plea was heard. He was called in. Then, began the process of suggestions on the subject. According to a narration reported by Suhaili, it was suggested by Abu al-Bakhtari ibn Hisham that 'he' (meaning the Holy Prophet ﷺ ) should be chained and de-tained in a house. The door should be locked and he should be left there until he dies, God forbid, his own death. Hearing this, the Shaykh of Najd - Iblis, the accursed - said: This proposal is not sound for if you did that, this action is not going to remain hidden. In fact, it will be publicized far too widely. Then, you already know how good his Companions ؓ are in staking their lives for his sake. It is quite possible that these people may get together, attack you and rescue their prisoner from your detention. This caused voices to rise from all sides which supported the view of the Shaykh of Najd as sound. After that, Abu al-Aswad proposed that 'he' should be expelled out from Makkah. Let him go out of here and do whatever he wishes to do. This will make our city safe from the disorder generated by him and, when we do so, we shall be doing no fighting and killing.
Hearing this, the Shaykh of Najd once again said: This proposal too is not sound. Do you not realize how soft-spoken a person he is? When people hear him talk, they are totally charmed by him. If he was left free like that, he would soon assemble a powerful group around him and attack you and defeat you. Now, it was Abu Jahl's turn to speak. He said: None of you seems to have understood what must be really done. Here is my plan of action. I propose that we pick out one young man from each tribe out of all tribes of Arabia and arm each one of them with a lethal sword. Then, all of them, moving jointly and suddenly, attack and kill him. This action will at least deliver us from the problems engineered by him. Now, remains the aftermath of this killing. His tribe, Banu ` Abd Munaf, may rise with their claim of retaliation against the killing, something we are legally bound to face. So, in such a situation, when the actual killing was done, not by one single person, instead, by one person from each tribe, then, the claim of Qisas, that is, taking life for life, cannot hold good after all. What would remain valid will be only the claim for blood money or property against diyah. That we shall collect from all tribes, give it to them and be done with it.
When the Shaykh of Najd, Iblis, the accursed in disguise, heard this, he said: This is it. Nothing else is going to work. The whole assembly voted in his favour and it was resolved that this sinister plan would be put into action exactly the same night.
What these ignorant people could not understand was the unseen power of the prophets, may they all be blessed. As a consequence, two things happened. On the one hand, Archangel Jibra'il (علیہ السلام) informed the Holy Prophet ﷺ about everything that had transpired at their meeting at Dar al-Nadwah giving him a counter-plan whereby he would not sleep in his bed that night and telling him that Allah Ta` ala has allowed him to migrate from Makkah.
On the other hand, by the fall of the evening, the Quraysh young men put a cordon round the house of the Holy Prophet ﷺ . When he saw this, he ordered Sayyidna ` Ali al-Murtada ؓ that he should sleep in the Prophet's bed that night giving him the good news that the plan was though full of a danger to his life obviously, yet the enemies would not be able to harm him in any way.
Happy to be at his service, Sayyidna Ali ؓ عنہ went into his bed. But, the problem was as to how the Holy Prophet ﷺ was to get out of this siege. This difficulty was resolved by Allah Ta` ala through a miracle when the Holy Prophet ﷺ acting under the command of Allah Ta` ala, came out with a handful of dust in one of his hands, responded to what his besiegers were saying about him, but it so happened that Allah Ta` ala turned their sights and minds away from him in a way that none of them saw him even though he passed by them throwing dust on their heads. When he was gone, some visitor asked them as to why were they standing there. They said that they were waiting for the Holy Prophet ﷺ . Thereupon, the visitor told them: You must be dreaming. He has already gone from here and while going he had been throwing dust on the heads of everyone among you. They all felt their heads with their hands which confirmed the fact that everyone's head had a deposit of dust on it.
When they went into the house, Sayyidna ` Ali ؓ was lying in the bed of the Holy Prophet ﷺ ، but the way he was tossing and turning in the bed made it possible for the besiegers to realize that he was not Muhammad ﷺ therefore, they did not venture to kill him. After carrying out their operation of siege right through the morning, these people went back disappointed and disgraced. This night and the event of Sayyidna ` Ali ؓ staking his life for the sake of the Holy Prophet ﷺ therein is rated to be among special merits credited to Sayyidna al-Murtada ؓ .
The three suggestions made to deal with the Holy Prophet ﷺ during the consultative meeting of Quraysh chiefs have been mentioned by the Holy Qur'an in the verse: وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ (And [ remember ] when the disbelievers were plotting against you to hold you [ in detention ] or to kill you or to expel you - 30).
But, Allah Ta` ala made all their plans and projections go to dust. That is why it was said towards the end: وَاللَّـهُ خَيْرُ الْمَاكِرِينَ (and Allah is the best of those who plot - 30). It means that Allah is the best of planners. His plan pales out all plans - as demonstrated in this case.
Lexically, the Arabic word: مَکر (makr: translated as 'plot' ) means restricting one's adversary from carrying out his intention through some stratagem or plan. Then, if this action is taken for a good purpose, this type of 'makr' is commendable and good - and should it be done for some evil purpose, it is blameworthy and bad. Therefore, this word can be used for man, and for Allah Ta'ala as well. But, it is used for Allah only in an environment where the context and contrast of speech does not lend to any doubt of makr which is blameworthy (Mazhari) as it is here.
At this place, it is also noteworthy that the words used at the end of the verse are in the indefinite tense which denotes present and future. It was said: وَيَمْكُرُونَ وَيَمْكُرُ اللَّـهُ (And they were plotting and Allah was plotting - 30), that is, they will keep plotting to hurt believers while Allah Ta'ala will keep plotting to thwart and frustrate their plots. The hint given therein is that this will continue to remain a lasting mark of disbelievers that they go about engineering designs to hurt Muslims - while, in the same way, the help and support of Allah Ta'ala shall also keep repulsing their evil designs against true believers.
Mensajero, recuerda cuando los idólatras unieron fuerzas contra ti, conspiraron para matarte o encarcelarte, o para expulsarte de tu tierra natal. Ellos conspiraron, y Al-lah volvió su conspiración sobre sí mismos. Al-lah hace planes y Él es que mejor planea.
Ey Resul! Müşrikler seni hapsetmek, seni öldürmek veya seni yurdundan başka bir yurda gitmen için çıkarmak üzere sana karşı birleşip tuzak kuruyorlardı. Allah da onların kurmuş oldukları bu tuzağı kendilerine döndürdü. Onlar sana tuzak kurarken Allah da onlara tuzak kuruyordu. Allah, tuzak kuranların en hayırlısıdır.
The Makkans plot to kill the Prophet , imprison Him or expel Him from Makkah
Ibn `Abbas, Mujahid and Qatadah said,
لِيُثْبِتُوكَ
(Liyuthbituka) means "to imprison you." As-Suddi said, "Ithbat is to confine or to shackle."
Imam Muhammad bin Ishaq bin Yasar, the author of Al-Maghazi, reported from `Abdullah bin Abi Najih, from Mujahid, from Ibn `Abbas, "Some of the chiefs of the various tribes of Quraysh gathered in Dar An-Nadwah (their conference area) and Iblis (Shaytan) met them in the shape of an eminent old man. When they saw him, they asked, `Who are you' He said, `An old man from Najd. I heard that you are having a meeting, and I wished to attend your meeting. You will benefit from my opinion and advice.' They said, `Agreed, come in.' He entered with them. Iblis said, `You have to think about this man (Muhammad)! By Allah, he will soon overwhelm you with his matter (religion).' One of them said, `Imprison him, restrained in chains, until he dies just like the poets before him all died, such as Zuhayr and An-Nabighah! Verily, he is a poet like they were.' The old man from Najd, the enemy of Allah, commented, `By Allah! This is not a good idea. His Lord will release him from his prison to his companions, who will liberate him from your hands. They will protect him from you and they might expel you from your land.' They said, `This old man said the truth. Therefore, seek an opinion other than this one.'
Another one of them said, `Expel him from your land, so that you are free from his trouble! If he leaves your land, you will not be bothered by what he does or where he goes, as long as he is not among you to bring you troubles, he will be with someone else.' The old man from Najd replied, `By Allah! This is not a good opinion. Have you forgotten his sweet talk and eloquency, as well as, how his speech captures the hearts By Allah! This way, he will collect even more followers among Arabs, who will gather against you and attack you in your own land, expel you and kill your chiefs.' They said, `He has said the truth, by Allah! Therefore, seek an opinion other than this one.' hAbu Jahl, may Allah curse him, spoke next, `By Allah! I have an idea that no one else has suggested yet, and I see no better opinion for you. Choose a strong, socially elevated young man from each tribe, and give each one of them a sharp sword. Then they would all strike Muhammad at the same time with their swords and kill him. Hence, his blood would be shed by all tribes. This way, his tribe, Banu Hashim, would realize that they cannot wage war against all of the Quraysh tribes and would be forced to agree to accept the blood money; we would have brought comfort to ourselves and stopped him from bothering us.'
The old man from Najd commented, `By Allah! This man has expressed the best opinion, and I do not support any other opinion.' They quickly ended their meeting and started preparing for the implementation of this plan.
Jibril came to the Prophet and commanded him not to sleep in his bed that night and conveyed to him the news of their plot. The Messenger of Allah ﷺ did not sleep in his house that night, and Allah gave him permission to migrate. After the Messenger ﷺ migrated to Al-Madinah, Allah revealed to him Suat Al-Anfal reminding him of His favors and the bounties He gave him,
وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُواْ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ
(And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to expel you (from Makkah); they were plotting and Allah too was plotting; and Allah is the best of plotters.)
Allah replied to the pagans' statement that they should await the death of the Prophet , just as the poets before him perished, as they claimed,
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ
(Or do they say: "He is a poet! We await for him some calamity by time!") 52:30
As-Suddi narrated a similar story.
Muhammad bin Ishaq reported from Muhammad bin Ja`far bin Az-Zubayr, from `Urwah bin Az-Zubayr who commented on Allah's statement,
وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ
(...they were plotting and Allah too was plotting, and Allah is the best of plotters.) "I (Allah) plotted against them with My sure planning, and I saved you (O Muhammad) from them."
Onlara ayetlerimiz okunduğu zaman hakka karşı inat ederek ve küçümseyerek şöyle derler: "Zaten biz bunu daha önceden işittik. İstesek biz de işittiğimiz bu Kur'an'ın bir benzerini söyleyebiliriz. Bu öncekilerin masallarından başka bir şey değildir. Biz buna asla iman etmeyeceğiz."
The Quraysh claimed They can produce Something similar to the Qur'an
Allah describes the disbelief, transgression, rebellion, as well as misguided statements that the pagans of Quraysh used to utter when they heard Allah's Ayat being recited to them,
قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـذَآ
("We have heard (the Qur'an); if we wish we can say the like of this.")
They boasted with their words, but not with their actions. They were challenged several times to bring even one chapter like the Qur'an, and they had no way to meet this challenge. They only boasted in order to deceive themselves and those who followed their falsehood. It was said that An-Nadr bin Al-Harith, may Allah curse him, was the one who said this, according to Sa`id bin Jubayr, As-Suddi, Ibn Jurayj and others. An-Nadr visited Persia and learned the stories of some Persian kings, such as Rustum and Isphandiyar. When he went back to Makkah, He found that the Prophet was sent from Allah and reciting the Qur'an to the people. Whenever the Prophet would leave an audience in which An-Nadr was sitting, An-Nadr began narrating to them the stories that he learned in Persia, proclaiming afterwards, "Who, by Allah, has better tales to narrate, I or Muhammad" When Allah allowed the Muslims to capture An-Nadr in Badr, the Messenger of Allah ﷺ commanded that his head be cut off before him, and that was done, all thanks are due to Allah. The meaning of,
أَسَـطِيرُ الاٌّوَّلِينَ
(. ..tales of the ancients) meaning that the Prophet has plagiarized and learned books of ancient people, and this is what he narrated to people, as they claimed. This is the pure falsehood that Allah mentioned in another Ayah,
وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً - قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً
(And they say: "Tales of the ancients, which he has written down:, and they are dictated to him morning and afternoon." Say: "It (this Qur'an) has been sent down by Him (Allah) Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:5-6 for those who repent and return to Him, He accepts repentance from them and forgives them.
The Idolators ask for Allah's Judgment and Torment!
Allah said,
وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
(And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.")
This is indicative of the pagans' enormous ignorance, denial, stubbornness and transgression. They should have said, "O Allah! If this is the truth from You, then guide us to it and help us follow it." However, they brought Allah's judgment on themselves and asked for His punishment. Allah said in other Ayat,
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَوْلاَ أَجَلٌ مُّسَمًّى لَّجَآءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(And they ask you to hasten on the torment (for them), and had it not been for a term appointed, the torment would certainly have come to them. And surely, it will come upon them suddenly while they perceive not!) 29:53,
وَقَالُواْ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ
(They say: "Our Lord! Hasten to us Qittana (our record of good and bad deeds so that we may see it) before the Day of Reckoning!") 38:16, and,
سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ - مِّنَ اللَّهِ ذِي الْمَعَارِجِ
(A questioner asked concerning a torment about to befall. Upon the disbelievers, which none can avert. From Allah, the Lord of the ways of ascent.) 70:1-3
The ignorant ones in ancient times said similar things. The people of Shu`ayb said to him,
فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ إِن كُنتَ مِنَ الصَّـدِقِينَ
("So cause a piece of the heaven to fall on us, if you are of the truthful!")26:187 while the pagans of Quraysh said,
اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
("O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.")
Shu`bah said from `Abdul-Hamid that Anas bin Malik said that it was Abu Jahl bin Hisham who uttered this statement,
اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
("O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.")
So Allah revealed this Ayah,
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
(And Allah would not punish them while you are among them, nor will He punish them while they seek (Allah's) forgiveness.)
Al-Bukhari recorded it.
The Presence of the Prophet , and the Idolators' asking For forgiveness, were the Shelters against receiving Allah's immediateTorment
Allah said,
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
(And Allah would not punish them while you are among them, nor will He punish them while they seek (Allah's) forgiveness.)
Ibn Abi Hatim recorded that Ibn `Abbas said, "Pagans used to go around the House in Tawaf and proclaim, `We rush to Your obedience, O Allah, there is no partner with You,' and the Prophet would tell them,
«قَدٍ، قَد»
(Enough, enough.) But they would go on, `We rush to Your obedience, O Allah, there is no partner with You except a partner who is with You, You own Him but he does not own! They also used to say, `O Allah, Your forgiveness, Your forgiveness.' Allah revealed this verse;
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ
(And Allah would not punish them while you are among them...)"'
Ibn `Abbas commented, "They had two safety shelters: the Prophet , and their seeking forgiveness (from Allah). The Prophet went away, and only seeking forgiveness remained." At-Tirmidhi recorded that Abu Musa said that the Messenger of Allah ﷺ said,
«أَنْزَلَ اللهُ عَلَيَّ أَمَانَيْنِ لِأُمَّتِي»
("Allah sent down to me two safe shelters for the benefit of my Ummah)
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
(And Allah would not punish them while you are among them, nor will He punish them while they seek (Allah's) forgiveness.)
«فَإِذَا مَضَيْتُ تَرَكْتُ فِيهِمُ الْاسْتِغْفَارَ إِلَى يَومِ الْقِيَامَة»
(When I die, I will leave the seeking of forgiveness with them, until the Day of Resurrection.)
What testifies to this Hadith, is the Hadith that Ahmad recorded in his Musnad and Al-Hakim in his Mustadrak, that Abu Sa`id narrated that the Messenger of Allah ﷺ said,
«إِنَّ الشَّيْطَانَ قَالَ: وَعِزَّتِكَ يَا رَبِّ لَا أَبْرَحُ أَغْوِي عِبَادَكَ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ. فَقَالَ الرَّبُّ: وَعِزَّتِي وَجَلَالِي لَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي»
(Shaytan said, `By Your might, O Lord! I will go on luring Your servants as long as their souls are still in their bodies.' The Lord said, `By My might and majesty! I will keep forgiving them, as long as they keep invoking Me for forgiveness.')
Al-Hakim, "Its chain is Sahih and they did not record it."
Apabila ayat-ayat Kami dibacakan kepada mereka maka dengan angkuh dan sombongnya mereka berkata, “Kami sudah mendengar yang seperti ini sebelumnya. Sekiranya kami mau mengatakan sesuatu yang mirip dengan Al-Qur`ān, pasti kami akan mengatakannya. Sesungguhnya Al-Qur`ān yang kami dengar itu tidak lebih dari bualan orang-orang terdahulu. Oleh karena itulah, kami tidak akan beriman kepadanya.”
"Dan apabila dibacakan kepada mereka ayat-ayat Kami, mereka berkata, 'Sesungguhnya kami telah mendengar (ayat-ayat yang seperti ini), kalau kami menghendaki niscaya kami dapat membacakan yang seperti ini, (al-Qur`an) ini tidak lain hanyalah dongengan-dongengan orang-orang purbakala.' Dan (ingatlah), ketika mereka (orang-orang musyrik) berkata, 'Ya Allah, jika betul (al-Qur`an) ini, ialah yang benar dari sisiMu, maka hujanilah kami dengan batu dari langit, atau datangkanlah kepada kami azab yang pedih.' Dan Allah sekali-kali tidak akan mengazab mereka, sedang kamu berada di antara mereka. Dan tidaklah (pula) Allah akan mengazab mereka, sedang mereka meminta ampun. Kenapa Allah tidak mengazab mereka padahal mereka menghalangi orang untuk (mendatangi) Masjidil Haram dan mereka bukanlah orang-orang yang berhak menguasainya? Orang-orang yang berhak menguasai-(nya) hanyalah orang-orang yang bertakwa, tetapi kebanyakan mereka tidak mengetahui." (Al-Anfal: 31-34).
(31) Allah berfirman menjelaskan kebengalan orang-orang yang mendustakan Rasulullah ﷺ, ﴾ وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا ﴿ "Dan apabila dibacakan kepada mereka ayat-ayat Kami", yang menunjukkan kebe-naran apa yang dibawa oleh Rasulullah,﴾ قَالُواْ قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ هَٰذَآ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ ﴿ "mereka berkata, 'Sesungguhnya kami telah men-dengar (ayat-ayat yang seperti ini), kalau kami menghendaki niscaya kami dapat membacakan yang seperti ini, (al-Qur`an) ini tidak lain hanyalah dongengan-dongengan orang-orang purbakala'." Ini termasuk penging-karan dan kezhaliman mereka, padahal sebenarnya Allah telah menantang mereka untuk menghadirkan satu surat yang seperti-nya dan memanggil siapa pun yang mampu selain Allah, namun mereka tidak mampu untuk itu, dan ketidakmampuan mereka ter-bukti. Ucapan yang diucapkan oleh orang ini hanyalah klaim kosong yang didustakan oleh realita. Telah diketahui bahwa Nabi ﷺ adalah Ummi, tidak membaca, tidak menulis, tidak pula bepergian untuk mempelajari berita-berita orang-orang terdahulu, lalu beliau hadir dengan Kitab yang mulia ini yang tidak ada kebatilan yang datang di depannya dan tidak pula dari belakangnya, yang turun dari Yang Mahabijak lagi Maha Terpuji.
(32) ﴾ وَإِذۡ قَالُواْ ٱللَّهُمَّ إِن كَانَ هَٰذَا ﴿ "Dan (ingatlah), ketika mereka (orang-orang musyrik) berkata, 'Ya Allah, jika betul (al-Qur`an) ini,' yang mana Muhammad berdakwah kepadanya, ﴾ هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةٗ مِّنَ ٱلسَّمَآءِ أَوِ ٱئۡتِنَا بِعَذَابٍ أَلِيمٖ ﴿ 'adalah yang benar dari sisiMu, maka hujanilah kami dengan batu dari langit, atau datangkanlah kepada kami azab yang pedih'." Mereka mengucapkan itu dengan penuh keyaki-nan karena kebatilan dan kebodohan mereka terhadap ucapan yang pantas. Seandainya mereka –apabila mereka tetap memegang syub-hat dan tipu daya batil yang semestinya membuat mereka tahu dan yakin terhadapnya– berkata kepada orang yang mendebat mereka dan mengklaim bahwa kebenaran ada padanya, "Jika memang ini adalah kebenaran darimu maka tunjukkan kami kepadanya," nis-caya hal itu lebih utama dan lebih menutupi kezhaliman mereka, sejak mereka berkata, ﴾ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ ﴿ "Ya Allah jika betul al-Qur`an ini ialah yang benar dari sisiMu." Dengan hanya perkataan ini saja telah diketahui bahwa mereka adalah orang-orang bodoh, dungu, pandir, dan zhalim.
(33) Seandainya Allah menyegerakan azabNya, niscaya tiada yang tertinggal, akan tetapi Allah تعالى menunda azabNya disebab-kan oleh keberadaan Rasulullah di antara mereka. Dia berfirman, ﴾ وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمۡ وَأَنتَ فِيهِمۡۚ ﴿ "Dan Allah sekali-kali tidak akan mengazab mereka, sedang kamu berada di antara mereka." Keberadaan Rasulullah ﷺ di antara mereka adalah pelindung dari azab. Dan dengan per-kataan yang mereka ucapkan secara terbuka di depan khalayak, mereka menyadari keburukannya, mereka khawatir ia akan me-nimpa mereka, maka mereka memohon ampun kepada Allah. Oleh karena itu Dia berfirman, ﴾ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ يَسۡتَغۡفِرُونَ ﴿ "Dan tidaklah (pula) Allah akan mengazab mereka, sedang mereka meminta ampun." Ini adalah pencegah azab dari mereka padahal sebab-sebab turunnya azab itu telah tercapai.
(34) Kemudian Allah berfirman, ﴾ وَمَا لَهُمۡ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ ﴿ "Kenapa Allah tidak mengazab mereka", yakni apa yang menghalangi mereka dari azab Allah, padahal mereka telah melakukan sebab-sebabnya? Yaitu menghalang-halangi manusia dari Masjidil Haram, lebih-lebih mereka menghalangi Nabi ﷺ dan para sahabat yang sebenarnya lebih layak dengannya daripada mereka. Oleh karena itu Dia berfir-man, ﴾ وَمَا كَانُوٓاْ ﴿ "Dan mereka bukanlah", yakni orang-orang musyrik itu ﴾ أَوۡلِيَآءَهُۥٓۚ ﴿ "orang-orang yang berhak menguasainya." Ada kemung-kinan dhamir (kata ganti)nya kembali kepada Allah, yakni wali-wali Allah, ada kemungkinan ia kembali ke Masjidil Haram, yakni me-reka tidak lebih berhak terhadapnya daripada orang lain. ﴾ إِنۡ أَوۡلِيَآؤُهُۥٓ إِلَّا ٱلۡمُتَّقُونَ ﴿ "Orang-orang yang berhak menguasai(nya), hanyalah orang-orang yang bertakwa." Yaitu orang-orang yang beriman kepada Allah dan RasulNya, mengesakanNya dengan tauhid dan ibadah dan mengikhlaskan agama hanya untukNya. ﴾ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴿ "Te-tapi kebanyakan mereka tidak mengetahui." Oleh karena itu mereka mengklaim perkara padahal orang lain lebih berhak terhadap per-kara tersebut daripada mereka.
Lorsque Nos versets leur sont récités, ils disent en faisant preuve d’un refus entêté et en dédaignant la vérité: Nous avons déjà entendu cela auparavant. Si nous voulions réciter quelque chose de semblable à ce Coran, nous pourrions le faire, mais ce Coran n’est que mythes anciens et nous n’y croirons pas.
If Allah’s words are recited to them, they say – stubborn against the truth, considering themselves above it, and disbelieving – that they have heard something similar before, and that if they wanted to say something similar to the Qur’ān they could, saying that the Qur’ān is just the fables of earlier peoples.
Si se les recitan las palabras de Al-lah, ellos dicen (obstinados contra la verdad, considerándose superiores a ella, e incrédulos) que han escuchado algo similar anteriormente, y que si quisieran decir algo similar al Corán podrían hacerlo, afirmando que el Corán se trata solo de fábulas de los pueblos antiguos.
31- Onlara âyetlerimiz okunduğu zaman:“Duyduk, eğer istesek biz de bunun benzerini elbette söyleriz. Bu, eskilerin efsanelerinden başka bir şey değildir” demişlerdi.
32- Hani (yine) şöyle demişlerdi: “Ey Allahım! Eğer bu (Kur'ân), gerçekten senin katından (indirilmiş) hak (bir kitap) ise artık bizim üzerimize gökten taş yağdır yahut bize can yakıcı bir azap gönder.”
33- Halbuki sen içlerinde iken Allah onlara azap edecek değildir. Onlar istiğfar ederlerken de Allah onlara azap edecek değildir.
34- Onlar (müminleri) Mescid-i Haram’dan alıkoydukları halde Allah onlara ne diye azap etmesin ki? Hem onlar onun velileri de değildirler. Onun velileri ancak takvâ sahipleridir. Fakat onların çoğu bilmez.
31. Yüce Allah, Rasûlünü yalanlayanların inadını açıklama sadedinde şöyle buyurmaktadır:“Onlara” Rasûlümüzün getirdiklerinin doğruluğuna delalet eden “âyetlerimiz okunduğu zaman: Duyduk, eğer istesek biz de bunun benzerini elbette söyleriz. Bu, eskilerin efsanelerinden başka bir şey değildir, demişlerdi.”
Bu, onların aşırı inatlarından ve zulümlerinden dolayı idi. Çünkü Yüce Allah, Kur’an’ın benzeri bir sûre meydana getirmelerini ve Allah’tan başka güçlerinin yettiği herkesi de yardıma çağırmalarını söylerek onlara meydan okumuştu. Onlar ise buna güç yetiremedikleri için acizlikleri açıkça ortaya çıkmıştı. İşte böyle bir sözü söyleyen kimsenin bu iddiası, elbette vakıanın yalanladığı boş bir iddiadan ibarettir.
Üstelik Peygamber sallallahu aleyhi ve sellem’in okuma yazma bilmeyen ümmi bir kimse olduğu ve eskilerin haberlerini araştırmak üzere yolculuğa da çıkmadığı herkesçe bilinmektedir. İşte bu peygamber, önünden de arkasından da batılın kendisine asla erişemediği, hikmeti sonsuz ve her türlü hamde layık olan Allah tarafından indirilmiş bu değerli kitabı getirmiştir.
32. “Hani (yine) şöyle demişlerdi: “Ey Allahım! Eğer” Muhammed’in kendisine davet ettiği “bu (Kur'ân), gerçekten senin katından (indirilmiş) hak (bir kitap) ise artık bizim üzerimize gökten taş yağdır yahut bize can yakıcı bir azap gönder.” Onlar, bu sözlerini kendi batıllarının kesin olarak doğru olduğunu kabul ederek ve bu durumda ne söylenmesi gerektiğini bilmeyecek kadar cahil oldukları için söylemişlerdi. Eğer onlar, birtakım şüphelerden ve göz boyamalardan ibaret batılları hakkında basiret sahibi ve onun doğruluğundan yana emin olmalarını gerektirecek bir seviyede olsalardı bile kendileri ile tartışan ve haklı tarafın kendisi olduğunu ileri süren birine:“Eğer hakkı getiren sen isen haydi bizi ona ulaştır” demeleri, onlar hakkında daha iyi ve zulümleri için de daha örtücü olurdu. Ancak onlar:“Ey Allahım! Eğer bu (Kur'ân), gerçekten senin katından (indirilmiş) hak (bir kitap) ise...” dediler ki sırf bu sözleri ile onların akılsız, ahmak, cahil ve zalim oldukları da anlaşılmış oldu.
33. Üstelik Yüce Allah, eğer derhal onları cezalandırmış olsaydı onlardan geriye hiç kimse kalmazdı. Ancak Yüce Allah, Rasûlünün aralarında bulunması sebebi ile onlara gelecek olan azabı kaldırmış ve şöyle buyurmuştur:“Halbuki sen içlerinde iken Allah onlara azap edecek değildir.” Peygamber sallallahu aleyhi ve sellem’in onların aralarında buluması, onlar için azaba karşı bir güvenlik sebebi idi.
Onlar, bu sözü herkesin gözü önünde açıkça söylemelerine rağmen bu sözlerinin ne kadar çirkin olduğunu da biliyorlar ve söylediklerinin başlarına gelmesinden de çekiniyorlardı. Bu yüzden de Yüce Allah’tan mağfiret diliyorlardı. İşte bundan dolayı Yüce Allah:“Onlar istiğfar ederlerken de Allah onlara azap edecek değildir” buyurmaktadır. Bu da azabı gerektiren sebepleri işlemelerine rağmen başlarına azabın gelmesini engelleyen bir sebeptir.
Daha sonra Yüce Allah şöyle buyurmaktadır:
34. “Onlar (müminleri) Mescid-i Haram’dan alıkoydukları halde Allah onlara ne diye azap etmesin ki?” Yani onların, Allah’ın azabına uğramalarına engel olacak ne var ki? Zira onlar, azabı gerektiren işleri yapıyorlar ki bu da insanları, özellikle de Peygamber’i ve onun ashabını Mescid-i Haram’dan alıkoymaktır. Halbuki Peygamber ve ashabı, Mescid-i Haram’a onlardan daha layıktırlar. Bu yüzden Yüce Allah:“Hem onlar” yani müşrikler “onun velileri de değildirler.” buyurmaktadır. Buradaki “onun” zamirinin Yüce Allah’a ait olması ihtimali vardır. Yani onlar, Allah’ın velisi/dostu olmaya layık kimseler değildirler. Bu zamir, Mescid-i Haram’a da ait olabilir. Buna göre mana şöyle olur: Onlar, Mescid-i Haram’ın velisi, yani ona layık ve ehil kimseler değildirler.
“Onun velileri ancak takvâ sahipleridir.” Onlar da Allah’a ve Rasûlüne iman eden, Allah’ı tevhid edip yalnızca O’na ibadet eden ve dinlerini sadece O’na halis kılan kimselerdir. “Fakat onların çoğu bilmez.” Bundan dolayı da başkalarının kendilerine göre çok daha layık olduğu bir hususta hak iddiasında bulunmuşlardır.
Se vengono recitati loro i Nostri versetti, dicono, ostinati contro la verità, altezzosi: "Abbiamo ascoltato cose simili in precedenza, e se volessimo potremmo dire cose simili a quelle di questo Corano. Che cos'è questo Corano che abbiamo ascoltato?! Non sono altro che menzogne degli antenati. Noi non vi crediamo!"
Kapag binibigkas sa kanila ang mga tanda ni Allāh ay nagsasabi sila bilang pagmamatigas sa katotohanan at pagmamataas dito: "Nakarinig na kami ng tulad nito noon pa. Kung sakaling loloobin namin ang pagsabi ng tulad ng Qur'ān na ito ay talaga sanang nagsabi kami nito. Walang iba ang Qur'ān na ito na narinig Namin kundi mga kasinungalingan ng mga sinauna kaya, hindi kami sasampalataya rito."
Và nếu như lời mặc khải của TA được xướng đọc lên để cảnh báo chúng thì chúng tỏ ra ngạo mạng to tiếng bảo: "Quả thật, chúng tôi đã từng nghe điều này trước kia. Nếu muốn thì chúng tôi sẽ xướng đọc lên điều mà giống như Thiên Kinh Qur'an mà chúng tôi đã từng nghe. Thế! Thiên Kinh Qur'an này mà chúng tôi từng nghe Nó chẳng khác gì là một truyền thuyết ở thời tiền sử. Bởi thế. chúng tôi không tin tưởng vào Nó."
Kada im se naši ajeti recituju oni iz inata i oholosti odbijaju istinu i kažu: "Već smo čuli slično ovome, i da hoćemo došli bi sa nečim poput Kur'ana. Ovaj Kur'an predstavlja samo laži prijašnjih naroda i mi nećemo vjerovati u njega."
Mentioned in verses 31 and 32 is the absurd remark made by Nadr ibn Harith, a participant of the same meeting at Dar al-Nadwah, with its reply appearing in verse 33. Nadr ibn Harith was a businessman who used to travel to different countries where he had repeated opportunities of seeing religious books of the Jews and Christians as well as witnessing their modes of worship. When he heard about the accounts of past communities appearing in the Holy Qur'an, he said: قَد سَمِعنَا لَونَشَآءُ لَقُلنا مِثلَ ھٰذَآ اِن ھٰذآ اِلَّا اَسَاطیرُ الاَوَّلِینَ (we have heard, if we wish, we can say some-thing like this. It is nothing but the tales of the ancient - 31). Thereupon, some of the Companions ؓ challenged him: If you can say something like this, why would you not say it? The Qur'an had already spoken on the subject and made it the very criterion of the true and the false. The challenge of the Qur'an was beamed at the whole world. If its opponents were true, let them come up with the like of even a very small Surah. In contrast, those who claimed to stake their lives and sacrifice their wealth and children for the sake of upholding their counter-assertion could not even join up their abilities together and come out even with a small Surah which could stand on its own against the Qur'an. Now, after all this, to stand up and say that we too can say something like this, if we so wished, is something no self-respecting person would venture to say. Thus, when the Companions ؓ told him that the Qur'an was nothing but the Divine word, he tried to counter the assertion by showing his own firm adherence to his incorrect faith by saying:
E ricorda – o Messaggero – quando gli idolatri dissero: "Oh Dio nostro, se quello che Muħammed dice è vero, fa' cadere su di noi delle pietre dal cielo per distruggerci, oppure colpiscici con una dura punizione". Dissero ciò esagerando, con arroganza e rinnegazione.
Recuerda cuando los idólatras le dijeron a Al-lah que, si lo que Mujámmad r había traído era verdadero, entonces que Él hiciera llover piedras del cielo para destruirlos, o que les trajera un castigo doloroso.
Remember when the idolaters said to Allah that if what Muhammad brought was true, then He should rain rocks down from the sky to destroy them, or bring them a painful punishment. They said this going to extremes in their denial and rejection.
O Poslaniče, spomeni kada višebošci rekoše: "O Allahu, ako je istina ono sa čim je došao Muhammed, gađaj nas kamenjem sa neba koje će nas uništiti, ili nam daj neku drugu žestoku kaznu." To su rekli radi isticanja žestokog poricanja.
Ô Messager, rappelle-toi lorsque les polythéistes dirent: Ô Allah, si ce que Muħammad apporte est la vérité, fais alors tomber du Ciel sur nous des pierres qui nous anéantissent ou abats sur nous un châtiment terrible. Ils exagérèrent dans la dénégation et le déni en disant cela.
Literally, ‘We can also produce such a discourse. If we speak untruths why do stones not rain down upon us?’ All such talk arises from haughtiness. When a man finds himself in a safe position in this world; when he observes that he has lost nothing by denying the Truth or by ignoring it, a certain false self-confidence is created in him. He thinks that whatever he has been doing is perfectly right. This feeling makes him utter such words as are not uttered by anyone in normal circumstances. This daring on the part of such people can manifest itself only because of God’s law of respite. God certainly punishes the guilty, but He follows the principle of seizing a man only when the work of clarifying to him Truth and falsehood has been fully performed. Before the completion of this task, nobody is struck down. Furthermore, if during the process of the missionary call, even one or two people at a time are influenced and start reforming themselves, God withholds His retribution so that all those who wish to respond positively to the call of truth may have the time and opportunity to do so.
Banggitin mo, O Sugo, noong nagsabi ang mga tagapagtambal: "O Allāh, kung ang inihatid ni Muḥammad ay katotohanan, magpabagsak Ka sa amin ng mga bato mula sa langit na magpapahamak sa amin o magdala Ka sa amin ng isang pagdurusang matindi." Nagsabi sila niyon bilang pagpapalabis sa pagtanggi at pagkakaila.
Ingatlah -wahai Rasul- ketika orang-orang musyrik berkata, “Ya Allah! Jika agama yang dibawa oleh Muhammad itu benar, timpakanlah kepada kami batu-batu dari langit yang akan membinasakan kami atau datangkanlah azab yang sangat berat kepada kami.” Mereka mengatakan hal itu untuk menunjukkan betapa kerasnya penolakan dan pengingkaran mereka.
Và hãy nhớ lại - hỡi Thiên Sứ - khi bọn đa thần cầu nguyện - "Lạy Thượng Đế! nếu như những gì Muhammad mang đến đúng là chân lý thì xin Ngài hãy trút xuống chúng tôi một trận mưa đá để hủy diệt chúng tôi hoặc mang đến cho chúng tôi một hình phạt thật khủng khiếp. Chúng nói thế với giọng diệu ngông cuồng và khước từ."
Ey Resul! Müşriklerin: "Allah'ım! Eğer Muhammed'in getirdiği senin katından bir hak ise gökten üzerimize bizi helak edecek taş yağdır veya bize şiddetli bir azap ver dediği zamanı hatırla."Onlar inkâr, reddetme ve aşırı gitmeleri sebebi ile böyle söylemişlerdi.
But Allah would not punish your nation O Muhammad, with a punishment that destroyed them while you are living among them, for you living among them keeps them safe from this punishment. And Allah would not punish them as long as they asked Him for forgiveness for their sins.
Và Allah sẽ không giáng hình phạt xuống cộng đồng của Ngươi - cho dù đó là một cộng đồng ngỗ nghịch hoặc một cộng đồng luôn đi kêu gọi mọi người là điều tốt - bằng một hình phạt lên người chúng và Ngươi - hỡi Muhammad - trong khi Ngươi đang chung sống với bọn chúng. Bởi vì, sự hiện diện của Ngươi là sự bảo vệ cho chúng tránh khỏi sự trừng phạt của TA và Allah sẽ không trừng phạt chúng trong khi chúng luôn cầu nguyện Allah thư thứ tội lỗi cho chúng.
Hindi nangyaring si Allāh ay ukol magparusa sa kalipunan mo – maging sila man ay kabilang sa kalipunan ng pagtugon o kabilang sa kalipunan ng pag-aanyaya – sa pamamagitan ng isang pagdurusang pupuksa sa kanila habang ikaw, O Muḥammad, ay buhay na naririyan sa gitna nila sapagkat ang kairalan mo sa gitna nila ay isang kaligtasan para sa kanila mula sa pagdurusa. Hindi nangyaring si Allāh ay magpaparusa sa kanila habang sila ay humihingi ng kapatawaran kay Allāh mula sa mga pagkakasala nila.
The answer to this was given by the Qur'an itself. First, it was said: وَمَا كَانَ اللَّـهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ (And Allah is not to send punishment upon them while you are in their midst [ in Makkah ] - 33). The reason is that it is the customary practice of Allah Ta` ala with all blessed prophets that He would not send His punishment over a habitation where they are present until He takes out his prophets from there. This is as it happened in the case of Sayyidna Hud, Sayyidna Salih and Sayyidna Lut, may peace be upon them all. Punishment did not come as long as they remained in their towns. Punishment came when they were taken out from there. As for the Prophet of Islam ﷺ ، he was sent to this world as universal mercy. That Divine punishment would come on him while he was present in a town was an eventuality counter to his station.
In a nutshell, the answer is: Because of your hostility towards Qur'an and Islam, you very much deserve to have stones rain at you but the presence of the Holy Prophet ﷺ in Makkah prohibits it. According to Imam Ibn Jarir, this part of the verse was revealed at a time when he was present in Makkah. Then, came Hijrah to Madinah where the second part was revealed as follows: وَمَا كَانَ اللَّـهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (nor would Allah send punishment on them while they are seeking forgiveness - 33). It means that following his migration to Madinah, though the preventive factor of a mass punishment stood removed as he was not present there in Makkah, yet there did remain another factor preventing the coming of mass punishment even at that time since many weaker ones among Muslims who were unable to migrate had remained behind in Makkah and they were the ones who kept praying to Allah Ta` ala for their forgiveness. It was for their sake that punishment was not sent upon the people of Makkah.
When, even these blessed souls migrated to Madinah, the sentence appearing in the next verse (34): وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّـهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ (And what is with them that Allah should not punish them while they pre-vent [ people ] from al-masjid al-Haram) was revealed.
The sense is that there were two hindrances to the coming of punishment. They both have been removed. The Holy Prophet ﷺ was no more there in Makkah, nor there remained those forgiveness-seeking Muslims in that city. Thus, there appeared to be no hindrance to the coming of punishment. Particularly so, because the people of Makkah were already deserving of punishment for their hostility to Islam while on top of which - despite being themselves incapable of any act of worship worth the name - they had started preventing people who wished to go into al-masjid al-Haram for ` Ibadah, ` Umrah and Tawaf. So, at that stage, their entitlement to punishment had become mature and complete. Consequently, it was through the Conquest of Makkah that punishment was sent upon them.
The event relating to the preventing of people from entering almasjid al-Haram took place at the expedition of Hudaibiyah when the Holy Prophet ﷺ had gone there with the intention of making ` Umrah with his Companions ؓ . The disbelievers of Makkah stopped him from entering the city and compelled him and all his Companions ؓ to undo their Ihram and return back. This happened in the Hijrah year 6. Two years later, in Hijrah 8, Makkah was conquered. Thus, it was at the hands of Muslims that punishment was sent upon them.
This explanation given by Ibn Jarir rests on the assumption that the factor of the Holy Prophet's presence in Makkah should be considered as the hindrance to punishment while others have maintained that the presence of the Holy Prophet ﷺ in the world is itself the prohibitive factor against any mass punishment. As long as he graces the world with his presence, no punishment can come over his people. The reason for this is obvious. The state of his call to prophet-hood is different. It is not similar to that of other blessed prophets as they were sent to particular areas or tribes. When they left these and arrived at some new place, punishment would overtake the people they left behind. This is contrary to the case of the Holy Prophet ﷺ whose prophethood and messenger ship is universal until the Last Day of this mortal life. So, the place of his blessed arrival and the scope of his mission as a Messenger of Allah extends to the whole world. Therefore, as long as he is present in any part of the world, no punishment can visit his people.
Based on this Tafsir, it would mean that the doings of the people of Makkah demanded nothing less than that they be struck with a rain of stones. But, two things became a hindrance to this punishment: (1) The presence of the Holy Prophet ﷺ in the world and (2) the seeking of forgiveness by the people of Makkah because they, despite being polytheists and disbelievers, used to say: غُفرَانک غُفرَانک (we seek Your forgiveness, we seek Your forgiveness) in their Tawaf. Though, this seeking of forgiveness by them coupled with disbelief (shirk) may not be beneficial in the Hereafter, but the benefit of doing that too in this world which accrued to them was that they escaped punishment in the mortal world. The standing truth is that Allah Ta` ala does not let anyone's deed go to waste. If disbelievers and polytheists do something good, its return is given to them right here in this world. As for what is said after that - 'and what is with them that Allah should not punish them while they prevent [ people ] from al-masjid al-Haram - it would then mean that the absence of punishment in the world should not embolden these people to become arrogant and complacent thinking that they were no sinners or that punishment would not come upon them at all. May be, not in the mortal world, but there is just no escape or deliverance from the punishment of the Hereafter. Given this Tafsir, the punishment mentioned in: مَا لَهُمْ أَلَّا يُعَذِّبَهُمُ (and what is with them that Allah should not punish them - 34) would be referring to the punishment of the Hereafter.
To sum up, it can be said that the verses cited here leave beneficial information for us: (1) That Allah Ta` ala does not send punishment upon a locality in which people seek His forgiveness. This is His customary practice. (2) That no punishment would come upon the community of the Holy Prophet ﷺ believing or disbelieving, while he is present among them. This is as it came to pass in the case of the people of Sayyidna Nuh, Lut and Shu'ayb (علیہم السلام) . Their people were destroyed to the last person. Should some punishment visit individuals or a limited number of them, that would not be considered contrary to it - as was said by the Holy Prophet ﷺ that the punishment of خسف khasf and مسخ maskh will visit his Ummah. Khasf means to sink into the ground or be swallowed by it while Maskh means disfiguration and transformation into an animal such as monkey or swine. The intimation intended is that there will be those limited few individuals of the community who would be visited by such punishments as well.
As for the phenomenon of the presence of the Holy Prophet ﷺ in this world, it will remain operative right through the Last Day of Qiyamah because his mission of prophethood is operative till then. In addition to that, the Holy Prophet ﷺ is alive even at this time, though the nature and form of this life is different from his previous life. Now, any effort at this stage to engage in the debate as to what is the difference between these two lives will be ineffectual and futile - because, nothing that this community of Muslims has to do in terms of its religious or worldly duties depends on it. Neither has the Holy Prophet ﷺ himself, nor his noble Sahabah ؓ have liked such wasteful and unnecessary debates. In fact, they have prohibited it.
The essence of the submission is that the marvel of the Holy Prophet ﷺ being alive in his resting place and the unbroken continuity of his prophethood right through the Last Day of Qiyamah prove that he is in this world right through Qiyamah, therefore, this community of his shall remain safe against any mass punishment until that fateful Day.
E Allāh non punì il tuo popolo – sia coloro che risposero alla tua chiamata che coloro che predicarono agli altri – con una punizione che li sterminasse. E tu, o Muħammed, sei vivo, presente tra loro; e trovarono in te la loro salvezza dalla punizione. Allāh non voleva punirli mentre chiedevano perdono ad Allāh per i loro peccati.
Pero Al-lah no castigaría a tu nación, Mujámmad r, con un castigo que los destruyera mientras tú vivas entre ellos, debido a que tu presencia entre ellos los mantiene a salvo de este castigo. Y Al-lah no los castigará mientras Le pidan perdón por sus pecados.
Allah nije htio da kazni tvoj narod - bilo da se radi o ummetu koji je odgovorio i prihvatio ili je ummet kojemu se dostavlja misija vjere - tako da ih iskorijeni dok si ti među njima, o Muhammede, jer je tvoje postojanje među njima bezbjednost koja ih štiti od kazne, i neće ih uništiti dok traže oprost od Allaha za svoje grijehe.
Sungguh Allah tidak akan menimpakan azab kepada umatmu (baik dari kalangan umat yang sudah menerima dakwahmu maupun umat yang belum menerima dakwah) dengan azab yang memusnahkan mereka selagi kamu -wahai Muhammad- hidup di tengah-tengah mereka. Jadi, keberadaanmu di tengah-tengah mereka adalah jaminan keamanan bagi mereka dari azab Allah. Allah juga tidak akan menimpakan azab kepada mereka selagi mereka mau memohon ampun kepada Allah atas dosa-dosa mereka.
Allah ne châtiera pas ton peuple, que ses membres soient musulmans ou de futurs musulmans( ), en les exterminant alors que tu vis parmi eux. Ta présence parmi eux les met à l’abri du châtiment. Allah ne les châtiera pas non plus alors qu’ils implorent le pardon d’Allah pour leurs péchés.
Ey Muhammed! Sen onların arasında hayatta olduğun müddetçe, ister sana iman etmiş ümmetinden olsunlar yahut davet ümmetinden olsunlar; Allah ümmetini kökünden yok edecek bir azapla yok edecek değildir. Senin onların arasında bulunman, azap edilmelerine karşı onlar için bir güvence ve emandır. Onlar günahlarından dolayı Allah'tan mağfiret dilerken de Allah onlara azap edecek değildir.
What prevents them being punished when they have unjustly stopped people from performing both the circling (ţawāf) and the prayer in the Sacred Mosque – actions deserving of punishment? The idolaters are not Allah’s allies. The allies of Allah are only those who are mindful of Him by fulfilling His instructions and avoiding His prohibitions. Most of the idolaters do not know this, as they claim they are Allah’s allies when they are not.
Aling bagay ang pumipigil sa pagdurusa nila samantalang nakagawa nga sila ng nag-oobliga sa pagdurusa nila dahil sa pagpigil nila sa mga tao sa Masjid na Pinakababanal na magsagawa ng ṭawāf doon o magdasal doon? Ang mga tagapagtambal ay hindi naging mga katangkilik ni Allāh sapagkat walang iba ang mga katangkilik ni Allāh kundi ang mga tagapangilag magkasala, na nangingilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-utos Niya at pag-iwas sa mga sinasaway Niya, subalit ang higit na marami sa mga tagapagtambal ay hindi nakaaalam nang nag-angkin sila na sila raw ay mga katangkilik Niya gayon sila naman ay hindi mga katangkilik Niya.
E cosa impedisce loro la punizione, mentre hanno compiuto ciò che merita punizione, impedendo alle persone di raggiungere la Moschea Sacra e girare attorno ad essa (Tawafالطواف), oppure di pregare in essa?! Gli idolatri non erano prossimi ad Allāh; coloro che sono prossimi ad Allāh sono solo i devoti, coloro che Lo temono, seguono i Suoi ordini e stanno lontani dalle cose che ha vietato, ma la maggior parte degli idolatri ne erano ignari, quando insinuarono di esserGli prossimi, mentre non lo erano.
Apa yang bisa menghalangi mereka dari azab Allah, sedangkan mereka telah melakukan perbuatan yang membuat mereka layak ditimpa azab, yaitu mereka menghalangi-halangi manusia dari Masjidilharam untuk melaksanakan tawaf atau menunaikan salat di sana? Orang-orang musyrik bukanlah kekasih-kekasih Allah karena kekasih-kekasih Allah tidak lain adalah orang-orang bertakwa yang takut kepada-Nya dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Tetapi, sebagian besar orang-orang musyrik tidak sadar ketika mereka mengaku bahwa mereka adalah kekasih-kekasih Allah, padahal sebetulnya mereka bukanlah kekasih-kekasih Allah.
Nguyên nhân gì mà có thể ngăn cản được hình phạt giáng lên chúng hay có lời giao ước gì mà khiến hình phạt không giáng xuống chúng trong khi chúng là kẻ ngông cuồng dám cấm cản thiên hạ bước vào Masjid Linh Thiêng tại Makkah để họ Tawwaf đi vòng K'abah hoặc dâng lễ nguyện Salah ở nơi đó? Và chúng là những người đa thần không được Ngài cho phép quản lý. Bởi vậy, Allah không cho ai cai quản cả ngoại trừ những người ngay chính biết kính sợ Ngài bằng cách tuân thủ mệnh lệnh của Ngài và kiềm hảm mình trước những điều Ngài nghiêm cấm, nhưng đa số bọn đa thần chúng không hề biết được điều đó trong khi đó chúng lại tranh giành nhau để bảo quản và rồi thật chất chúng không phải là người bảo quản.
The Idolators deserved Allah's Torment after Their Atrocities
Allah states that the idolators deserved the torment, but He did not torment them in honor of the Prophet residing among them. After Allah allowed the Prophet to migrate away from them, He sent His torment upon them on the day of Badr. During that battle, the chief pagans were killed, or captured. Allah also directed them to seek forgiveness for the sins, Shirk and wickedness they indulged in. If it was not for the fact that there were some weak Muslims living among the Makkan pagans, those Muslims who invoked Allah for His forgiveness, Allah would have sent down to them the torment that could never be averted. Allah did not do that on account of the weak, ill-treated, and oppressed believers living among them, as He reiterated about the day at Al-Hudaybiyyah,
هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
(They are the ones who disbelieved and hindered you from Al-Masjid Al-Haram (at Makkah) and detained the sacrificial animals from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.) 48:25
Allah said here,
وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَآءَهُ إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
(And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians None can be its guardians except those who have Taqwa, but most of them know not.)
Allah asks, `why would not He torment them while they are stopping Muslims from going to Al-Masjid Al-Haram, thus hindering the believers, its own people, from praying and performing Tawaf in it' Allah said,
وَمَا كَانُواْ أَوْلِيَآءَهُ إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ
T(And they are not its guardians None can be its guardians except those who have Taqwa,) meaning, the Prophet and his Companions are the true dwellers (or worthy maintainers) of Al-Masjid Al-Haram, not the pagans. Allah said in other Ayah,
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ - إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
(It is not for the polytheists, to maintain the Masjids of Allah, while they witness disbelief against themselves. The works of such are in vain and in the Fire shall they abide. The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance.) 9:17-18, and,
وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ
(But a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants,) 2:217.
`Urwah, As-Suddi and Muhammad bin Ishaq said that Allah's statement,
إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ
(None can be its guardians except those who have Taqwa,) refers to Muhammad and his Companions, may Allah be pleased with them all. Mujahid explained that this Ayah is about the Mujahidin in Allah's cause, whomever and wherever they may be.
Allah then mentioned the practice of the pagans next to Al-Masjid Al-Haram and the respect they observed in its vicinity,
وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَآءً وَتَصْدِيَةً
(Their Salah (prayer) at the House was nothing but Muka' and Tasdiyah. )
`Abdullah bin `Umar, Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Raja' Al-Utardi, Muhammad bin Ka`b Al-Qurazi, Hujr bin `Anbas, Nubayt bin Sharit, Qatadah and `Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah refers to whistling. Mujahid added that the pagans used to place their fingers in their mouth (while whistling). Sa`id bin Jubayr said that Ibn `Abbas commented on Allah's statement,
وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَآءً وَتَصْدِيَةً
(Their Salat at the House was nothing but Muka' and Tasdiyah.)
"The Quraysh used to perform Tawaf (encircling the Ka`bah) while naked, whistling and clapping their hands, for Muka' means `whistling', while, Tasdiyah means `clapping the hands."' This meaning was also reported from Ibn `Abbas, by `Ali bin Abi Talhah and Al-`Awfi. Similar was recorded from Ibn `Umar, Mujahid, Muhammad bin Ka`b, Abu Salamah bin `Abdur-Rahman, Ad-Dahhak, Qatadah, `Atiyyah Al-`Awfi, Hujr bin `Anbas and Ibn Abza. Ibn Jarir recorded that Ibn `Umar explained the Ayah,
وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَآءً وَتَصْدِيَةً
(Their Salat at the House was nothing but Muka' and Tasdiyah.) "Muka' means `whistling', while, `Tasdiyah' means `clapping the hands."' Sa`id bin Jubayr and `Abdur-Rahman bin Zayd said that,
وَتَصْدِيَةً
(and Tasdiyah), means, they hindered from the path of Allah, the Exalted and Most Honored. Allah said,
فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
(Therefore taste the punishment because you used to disbelieve.)
This refers to the death and capture that they suffered during the battle of Badr, according to Ad-Dahhak, Ibn Jurayj and Muhammad bin Ishaq.
İnsanların Mescid-i Haram'da tavaf etmelerini ve orada namaz kılmalarını engelleyerek azabın üzerlerine gönderilmesini gerekli kılan yasakları işleyenlere azabın gelmesine ne engel olabilir? Müşrikler, Allah'ın velileri değildir. Allah'ın emirlerine uyarak ve yasaklarından kaçınarak sakınanlar ancak Allah'ın velileridir. Müşriklerin çoğu, Allah'ın velileri olduklarını iddia ederlerken Allah'ın velileri olmadıklarını bilmezler.
Pour quelle raison le châtiment sera-t-il éloigné d'eux alors qu’ils ont commis ce qui impose d’être châtiés comme d’interdire aux gens d’accomplir la circumambulation [autour de la Ka’ba] et de prier dans la Maison Sacrée? Les polythéistes ne sont pas les alliés d’Allah… Seuls les pieux, qui le craignent, se conforment à Ses commandements et délaissent Ses interdits, sont Ses alliés. Or, la plupart des polythéistes croient être les alliés d’Allah alors que ce n’est pas le cas.
Šta je to što može spriječiti Allaha da ih kazni kad su već uradili ono što iziskuje kažnjavanje, poput sprečavanja ljudi da dođu u džamiju oko Ka'be (el-Mesdžidul-haram). Nevjernici nisu Allahovi štićenici već su Njegovi štićenici samo bogobojazni vjernici koji čine dobra djela i klone se loših, ali većina višebožaca to ne zna, pa su zato ustvrdili da su Allahovi miljenici i štićenici, a oni to uistinu, nisu.
¿Qué evita que sean castigados, cuando han impedido injustamente que las personas realicen tanto la circunvalación (tawaf) como la oración en la Mezquita Sagrada? Los idólatras no son aliados de Al-lah. Los aliados de Al-lah son solo los piadosos que obedecen Sus órdenes y evitan Sus prohibiciones. La mayoría de los idólatras no lo sabe, ya que afirman que son aliados de Al‑lah cuando no lo son.
Commentary
It was said in previous verses that the disbelievers of Makkah were though deserving, because of their disbelief and denial, of heavenly punishment coming down upon them, but the presence of the Holy Prophet ﷺ in Makkah was a prohibitive factor against the coming of a mass punishment on them. Then, after his migration to Madinah, such punishment would still not come upon them because of the weaker ones among Muslims who, while living in Makkah, kept seeking forgiveness from Allah.
In the verses quoted above, it has been stated that though their due punishment was advanced till later either for the sake of the Holy Prophet ﷺ or in consideration of the weaker ones among Muslims, they should not make the mistake of thinking that they are no more deserving of punishment. The fact is that their being deserving of punishment is loud and clear. Then, other than their disbelief and denial, there are many more crimes committed by them because of which punishment should be visiting them positively. The first two verses (34, 35) list three such crimes by them.
1. Firstly, these people are themselves just not worthy of going into the Sacred Mosque and devote to acts of worship there as due - and these very people prevent Muslims who wish to go there to devote themselves to acts of worship, Salah, Tawaf etc. Here, the reference is to the event at Hudaibiyah when, in the Hijrah year 6, the Holy Prophet ﷺ had reached there with his Sahabah ؓ in order to perform ` Umrah at Makkah - and the disbelievers of Makkah had prevented him from doing so and had compelled him to go back.
2. Secondly, for no sane reason, these people assume and claim that they were the custodians of the Sacred Mosque whereby they would let anyone they permit come in and not permit anyone they did not wish to come in.
This thinking of theirs was a combination of two misunderstandings. To begin with, they took themselves to be the custodians of the Sacred Mosque although no Kafir can become the custodian of any mosque. Then, they thought that a custodian had the right to stop anyone he wished from entering into the mosque - while, a masjid or mosque is a House of God and no one has the right to stop anyone from coming in it. Of course, exempted are particular situations in which there be the apprehension of someone desecrating the mosque or causing pain to other makers of Salah there. For example, the Holy Prophet ﷺ said: Shield your masjid from small children, and insane individuals, and from mutual disputations. Small children mean children who have no sense of purity or impurity, therefore, the danger of the later is predominant. Then, the same danger of impurity as well as the danger of causing pain to those making Salah exists in the case of someone insane. As for mutual disputations, it amounts to desecration of the masjid and is also a source of causing pain to people making Salah there.
In the light of the Hadith quoted above, the custodian (mutawalli ( of the masjid does have the right not to allow such small children and insane individuals into the masjid, and see to it that no one indulges in mutual disputes in the masjid - but, in the absence of such situa-tions, no custodian of a masjid has the right to stop a Muslim from coming into the masjid.
In the first verse cited above, it has been considered sufficient to state that there was no way these people could be taken as custodians of the Sacred Mosque when the rule was that only God-fearing Muslims could become its custodian. From here we learn that the custodian of a masjid should be a practicing-observing Muslim, in faith and conduct. And there are some commentators who take the pronoun in: إِنْ أَوْلِيَاؤُهُ as reverting to Allah Ta` ala which would mean: only the God-fearing can be the Awliya of Allah.'
According to the Tafsir mentioned immediately above, the outcome of the verse would be that those who, despite acting contrary to Shari` ah and Sunnah, claim to be a Waliyy of Allah are liars and those who take such people to be a Waliyy of Allah are down in deception.
It does not happen that when communities are diverted from the true path, all forms of religion disappear from among them. It always happens during such a period that when religion based on the fear of God is submerged, its place is taken by a false, ostentatious religion. Now, the community relates not to the religion per se but to the hallowed personalities of the past. By attaching themselves to these personalities and by occupying their revered seats, they think that they have attained the greatness which those personalities enjoyed on historical grounds. Such people are hollow inside, but by performing showy deeds on the strength of big names, they think that they are undertaking tremendous religious feats. The people of Makkah were suffering from this psychological affliction. They were proud that they were the inheritors of the House of God; that they were the descendants of the great Prophets, Abraham and Ishmael; they had the honour of being the servants of the Kabah. So, they thought that when they had such religious honours and performed such ‘religious’ deeds, it was not possible that God would cast them into hell.
35- Onların, Beytullah’ın yanındaki namazları, ıslık çalmaktan ve el çırpmaktan başka bir şey değildir. Öyleyse (ey müşrikler) küfrünüzden dolayı azabı tadın!
35. Yüce Allah Beyt-i Haram’ı, orada dininin emirleri dosdoğru uygulansın ve yalnızca O’na ihlasla ibadet edilsin diye var etmiştir. Bu emri yerine getirenler ise mü’minlerdir. Bu Mescidden insanları alıkoyan şu müşriklere gelince, onların oradaki namazları -ki o ibadet türlerinin en büyüğüdür- sadece “ıslık çalmaktan ve el çırpmaktan” ibaretti. Bu ise kalplerinde Rablerini tazimden eser bulunmayan, O’nun haklarını tanımayan, en faziletli ve en şerefli o bölgenin saygınlığını bilmeyen cahil ve ahkamakların işidir.
Onların oradaki dua ve namazları bu şekilde olursa ya diğer ibadetlerine ne demeli? O halde onlar, hangi sebepten ve hangi özellikleri dolayısı ile bu Beyt’e mü’minlerden daha layık olabilirlerdi? O müminler ki namazlarında Rablerinin huzurunda huşu içinde dururlar, boş işlerden yüz çevirirler ve Yüce Allah’ın kendilerini nitelediği daha nice güzel sıfatlara, doğru fiil ve davranışlara sahiptirler. Hiç şüphesiz Yüce Allah, Beyt-i Haram’ını o mü’minlere miras vermiş ve onları orada iktidar sahibi kılmıştır. Zira O, Beyt-i Haram üzerindeki iktidarı mü’minlere ihsan ettikten sonra şöyle buyurmuştur:“Ey iman edenler! Müşrikler ancak bir pisliktir. Onun için bu yıllarından sonra artık onlar Mescid-i Haram’a yaklaşmasınlar.”(et-Tevbe, 9/26) Yüce Allah burada da: “Öyleyse (ey müşrikler) küfrünüzden dolayı azabı tadın!” buyurmaktadır.
The prayer of the idolaters at the Sacred Mosque was nothing but whistling and clapping. So taste, O idolaters, the punishment of being killed or taken prisoner on the day of Badr because of your disbelief in Allah and rejection of His Messenger.
Müşriklerin Mescid-i Haram'daki namazları, ıslık çalmak ve el çırpmaktan başka bir şey değildir. Ey müşrikler! Allah'ı küfretmeniz ve resulünü yalanlamanız karşılığında Bedir savaşında öldürülerek ve esir alınarak haydi tadın azabı.
Salat yang dilakukan oleh orang-orang musyrik di Masjidilharam tidak lain hanyalah berupa siulan dan tepuk tangan. Oleh sebab itu, rasakanlah azab -wahai orang-orang musyrik- dengan terbunuh dan tertawan dalam perang Badar, disebabkan kalian kafir kepada Allah dan mendustakan Rasul-Nya.
3. The third crime of these people, other than the filth of Kufr and Shirk which was already their way of life, was the state of their doings which were low down, much lower than the ordinary human level. A sampling of this was pointed to when it was said that the act of prayer which these people called Salah was nothing but that they would whistle with their mouths and clap with their hands. It is obvious that no reasonable person would call these acts 'worship' and 'prayer,' in fact, not even a regular human act. Therefore, at the end of the verse (35), it was said: فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ (So, taste the punishment, because you used to disbelieve), that is, the denouement of their disbelief and crimes is that they must now taste the punishment of Allah. 'Punishment' referred to here may mean the punishment of the Hereafter, as well as the punishment in the present world which came upon them in the battle of Badr at the hands of Muslims.
After that, described in verse 36, there is another event relating to the disbelievers of Makkah when they collected a huge fund to raise a powerful striking force against Muslims and then spent it to wipe out the true faith and its upholders. But, what happened finally was that lost to them was not only the wealth they had pooled together but that they, rather than achieve their objective, were themselves subjected to utter disgrace.
The event as reported by Muhammad ibn Ishaq from Sayyidna ` Abdullah ibn ` Abbas ؓ is as follows. When the defeated, injured and surviving disbelievers of Makkah returned from the battle of Badr back to their city, the people whose fathers or sons were killed in Jihad went to Abu Sufyan, the leader of the trade caravan. They told him: You know that this war was fought in defence of your trade caravan as a result of which we had to suffer from all this loss of lives and properties. Therefore, we wish that we be helped by this corporate trading venture so that we can take our revenge against Muslims in the future. The people of the trading company accepted their plea and gave them a huge amount which they spent on their bid for victory in the battle of' Uhud. In this bid too, which was to avenge their defeat in the battle of Badr, they met a sad end and were overpowered as before. With the shock of defeat, left for them was the added remorse for having lost all that wealth they had invested in the unsuccessful challenge.
In this verse, the Holy Qur'an has foretold the Holy Prophet ﷺ about this event much before it took place. It said there: "Surely, those who disbelieve spend their wealth to prevent (people) from the way of Allah. So, they shall spend it, then it will become remorse for them, then they shall be overpowered -36." Consequently, this is how it happened at the battle of 'Uhud. They spent everything they had collected. Then, they were overpowered as a result of which, on top of the shock of defeat, they were smitten by the remorse for having lost the wealth they had invested in their venture.
Al-Baghawi and some other commentators have attributed the subject of this verse to the expenses incurred on the battle of Badr itself. According to them, the thousand strong army of disbelievers which had gone to confront Muslims in the battle of Badr was already paid for. All expenses of their maintenance were guaranteed by twelve chiefs of Makkah, included among them being Abu Jahl, ` Utbah, Shaybah and others. It goes without saying that the cost of transporting and feeding one thousand men must have been enormous. This being the state of affairs, these people not only that they felt bad about their defeat, they were also extremely remorseful about having lost their wealth. (Mazhari)
E la preghiera degli idolatri presso la Moschea Sacra المسجد الحرام non era altro che fischi e clamore; assaggiate la punizione, o voi idolatri, dell'uccisione e della prigionia, nel Giorno di Badr, per aver rinnegato Allāh ed aver tacciato di menzogna il Suo Messaggero.
La prière des polythéistes près de la Maison Sacrée n’est faite que de sifflements et de battements de mains. Ô polythéistes, le jour de la Bataille de Badr, vous goûterez à la mort et à la captivité pour avoir mécru en Allah et avoir traité Son Messager de menteur.
La oración de los idólatras en la Mezquita Sagrada no era más que silbidos y aplausos. Así que sufran, idólatras, como castigo por su incredulidad en Al-lah y el rechazo de Su Mensajero.
Namaz višebožaca kod Ka'be se sastoji od zviždanja i pljeskanja, pa okusite - o višebošci - kaznu u vidu ubijanja i zarobljavanja u bici na Bedru, zbog vašeg nevjerstva i utjerivanja u laž Allahvog Poslanika.
Thật quá đáng hơn là khi những tên đa thần chúng dâng lễ nguyện Salah tại Masjid Linh Thiên tại Makkah chỉ là tiếng huýt sao hay tiếng vỗ tay thì làm sao TA có thể giao cho các người bảo quản thánh địa Linh Thiêng Makkah này được? Thôi! - hỡi những tên đa thần - hãy nếm thử hình phạt bằng việc các ngươi bị giết chết và cả gia quyến của các ngươi vào ngày diễn ra trận chiến Badr bởi vì các ngươi dám bất tuân Allah và chống đối Thiên Sứ của Ngài.
Walang iba ang pagdarasal ng mga tagapagtambal sa tabi Masjid na Pinakababanal kundi sipol at palakpak. Kaya lasapin ninyo, O mga tagapagtambal, ang pagdurusa sa pamamagitan ng pagkapatay at pagkabihag sa Araw ng Badr dahilan sa kawalang-pananampalataya ninyo kay Allāh at pagpapasinungaling ninyo sa Sugo Niya.
"Shalat mereka di sekitar Baitullah itu, tidak lain hanyalah siulan dan tepuk tangan. Maka rasakanlah azab disebabkan keka-firanmu itu." (Al-Anfal: 35).
(35) Yakni, bahwa Allah تعالى hanya menjadikan Baitul Haram agar agamaNya ditegakkan padanya dan diikhlaskan ibadah untuk-Nya di dalamnya. Orang-orang Mukminlah yang dapat menegakkan perkara ini. Adapun orang-orang musyrik yang menghalang-halangi manusia darinya, maka shalat mereka padanya –yang merupakan ibadah terbesar– ﴾ إِلَّا مُكَآءٗ وَتَصۡدِيَةٗۚ ﴿ "tidak lain hanyalah siulan dan tepuk tangan," kelakuan orang-orang bodoh lagi dungu, orang-orang yang di dalam hati mereka tidak terdapat sedikit pun peng-agungan kepada Rabbnya tidak pula mengetahui hak-hakNya, tidak pula penghormatan terhadap belahan bumi paling mulia dan paling utama. Jika shalat mereka padanya adalah demikian, lalu bagaimana dengan ibadah-ibadah yang lain? Dengan alasan apa mereka merasa lebih berhak terhadap Baitullah daripada orang-orang Mukmin, yang shalat mereka padanya adalah shalat yang khusyu', orang-orang yang berpaling dari perkara-perkara yang tidak berguna… dan sifat-sifat terpuji lainnya serta perbuatan-perbuatan baik yang dijelaskan oleh Allah, tidak aneh kalau Allah mewariskan Baitullah al-Haram kepada mereka dan menjadikan mereka sebagai pengua-sanya. Setelah Allah menjadikan mereka sebagai penguasanya, Dia berfirman kepada orang-orang yang beriman,
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ نَجَسٞ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ ﴿
"Hai orang-orang yang beriman, sesungguhnya orang-orang yang musyrik itu najis, maka janganlah mereka mendekati Masjidil Haram sesudah tahun ini." (At-Taubah: 28).
Dan di sini Dia berfirman, ﴾ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ ﴿ "Maka rasakanlah azab disebabkan kekafiranmu itu."
Sesungguhnya orang-orang yang kafir kepada Allah akan membelanjakan hartanya untuk menghalang-halangi manusia dari agama Allah. Mereka terus mengeluarkan harta mereka tetapi apa yang mereka inginkan tidak akan terwujud. Kemudian kegemaran mereka membelanjakan harta (untuk tujuan yang jahat) itu akan berakhir dengan penyesalan karena mereka telah kehilangan harta mereka tetapi tidak berhasil mencapai cita-cita mereka dan mereka akan dikalahkan oleh orang-orang mukmin. Orang-orang yang kafir kepada Allah akan digiring ke dalam neraka Jahanam kelak di hari kiamat, lalu mereka akan memasukinya untuk selama-lamanya.
Quả thật, những kẻ bất tuân Allah chúng đã chi tiêu khối tài sản của chúng vào việc ngăn chặn thiên hạ đến với tôn giáo của Allah. Thế vậy chúng còn muốn chi tiêu vào những điều không chân chính. Để rồi sau đó chúng sẽ nhận lấy hậu quả của khối tài sản đó là sự nuối tiếc cho những gì mà chúng chi tiêu, rồi cuối cùng chúng chuốc lấy sự thua cuộc một cách nhục nhã trước những người có đức tin. Và những kẻ bất tuân Allah sẽ bị ném vào Hỏa Ngục ở Ngày Sau và chúng sẽ ở trong đó đời đời vĩnh viễn.
Tunay na ang mga tumangging sumampalataya kay Allāh ay gumugugol ng mga yaman nila para sa pagpigil sa mga tao sa Relihiyon ni Allāh. Kaya gugugol sila ng mga ito at hindi maisasakatuparan para sa kanila ang ninais nila. Pagkatapos ang kahihinatnan ng paggugol nila sa mga yaman nila ay magiging isang pagsisisi dahil sa pagkaalpas ng mga ito at pagkaalpas ng nilayon ng paggugol sa mga ito. Pagkatapos madadaig sila sa pamamagitan ng pagwawagi ng mga mananampalataya laban sa kanila. Ang mga tumangging sumampalataya kay Allāh ay aakayin tungo sa Impiyerno sa Araw ng Pagbangon saka papasok sila roon bilang mga mananatili.
In verità, coloro che non credono in Allāh spendono il loro denaro per impedire alla gente di seguire la religione di Allāh. Così lo elargiranno e non otterranno ciò che volevano; dopodiché, la conseguenza dell'elargizione del loro denaro sarà il rimorso, poiché sarà ormai troppo tardi per la loro elargizione; dopodiché saranno sconfitti dai credenti. Coloro che hanno rinnegato Allāh saranno condotti all'Inferno, nel Giorno del Giudizio, e vi dimoreranno per l'eternità.
36- Hiç şüphesiz kâfirler, mallarını Allah yolundan alıkoymak için harcarlar ve harcamaya da devam edecekler. Sonra bu, onlar için bir yürek acısı olacak, sonra da yenilgiye uğrayacaklardır. Şüphe yok ki kafirler, toplanıp cehenneme sürüleceklerdir.
37- Bu, Allah murdarı temizden ayırt etsin ve murdarı birbiri üstüne yığıp topluca cehenneme atsın diyedir. İşte onlar, zarara uğrayanların ta kendileridir.
36. Yüce Allah müşriklerin düşmanlıklarını, hile ve tuzaklarını, desiselerini, Allah’a ve Rasûlüne karşı açıkça savaş ilan etmelerini, O’nun nurunu söndürme ve yüce sözünün üstünlüğüne son vermek uğrundaki gayretlerini, onların bu hile ve tuzaklarının sonunda başlarına geçeceğini -çünkü kötü niyetli hile ve tuzaklar ancak onu yapanların başına geçer- beyan ederek şöyle buyurmaktadır:“Hiç şüphesiz kâfirler, mallarını Allah yolundan alıkoymak için harcarlar.” Yani hakkı iptal etmek, batılı zafere kavuşturmak, Rahman olan Allah’ın tevhidini boşa çıkarıp putlara ibadet dinini ayakta tutmak için böyle yaparlar. “ve harcamaya da devam edecekler.”Yani bu harcamayı sürdürecekler ve batıllarına sarılmışlıkları, hakka olan ileri derecedeki kinleri sebebi ile de bunu kolaylıkla yapacaklar.“Sonra bu, onlara bir yürek acısı olacak,” Bundan dolayı pişmanlık duyacaklar, rezil olacaklar, zelil kılınacaklar. “sonra da yenilgiye uğrayacaklardır.” Malları elden çıkacağı gibi umdukları da gerçekleşmeyecektir. Ahirette ise en çetin azaba mahkum edileceklerdir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Şüphe yok ki kafirler toplanıp cehenneme sürüleceklerdir.” Cehennem azabını tatsınlar diye topluca oraya götürüleceklerdir. Çünkü cehennem kötülüklerin ve kötülerin yurdudur.
37. Yüce Allah, temizi murdardan ayırt etmek ve her bir kesimi ayrı ayrı kendine has yurda yerleştirmek, böylelikle murdar olan amelleri, malları ve kişileri üst üste yığmak ister:“Bu, Allah murdarı temizden ayırt etsin ve murdarı birbiri üstüne yığıp topluca cehenneme atsın diyedir.”“İşte onlar, zarara uğrayanların” Kıyamet gününde hem kendilerini, hem de yakınlarını hüsrana uğratanların “ta kendileridir.” İşte apaçık hüsran da budur.
Şüphesiz küfredenler, mallarını Allah'ın yolundan alıkoymak için harcarlar. Daha da harcayacaklardır ama istedikleri asla gerçekleşmeyecektir. Sonra mallarını bu uğurda harcamalarının akıbeti kendileri için bir pişmanlık olacaktır. Çünkü bu davranışlarıyla hem malları boşa gitmiş, hem de arzuladıklarını elde edememiş olacaklardır. Sonra kâfirler, Müminlerin onlara galip gelmesiyle yenilgiye uğrayacaklar. Allah'a küfredenler kıyamet gününde cehenneme sürülecek ve orada ebedî kalacaklardır.
At the end of the verse (36), given there is the evil end of these people in terms of the Hereafter: وَالَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ يُحْشَرُونَ (And those who disbelieve shall be gathered into Jahannam).
In the verse under study, the mention of an evil end of spending wealth to stop people from following the true faith also includes the disbelievers of today who spend enormous wealth in the name of hospitals, educational institutions and charities only to stop people from following Islam and to attract them to their call for the false. Similarly, also included here are all those who have gone astray, those who spend their wealth to invite people to listen to doubts and superstitions they have generated into the established collective beliefs of Is-lam. But, Allah Ta` a1a has His ways of keeping the faith revealed by Him protected. There are many occasions when it is openly noticed that such people fail to achieve their objective despite having spent huge amount of money and materials.
Los que se niegan a creer en Al-lah gastan su riqueza para impedir que las personas se acerquen a la religión de Al-lah, pero no lograrán su objetivo. El resultado final por haber gastado su riqueza de este modo será la aflicción, porque perderán su riqueza y fracasarán en su objetivo, y luego serán derrotados por los creyentes. Los que se niegan a creer en Al-lah serán conducidos al Infierno en el Día del Juicio y entrarán en él para vivir allí eternamente.
Doista oni koji ne vjeruju u Allaha troše imetke svoje da ljude odvrate od Allahove vjere! Trošit će ali im se neće ostvariti ono što žele, a zatim će posljedica i konačnica tog njihovog trošenja biti gorko kajanje! Izgubili su imetke i cilj radi kojeg su trošili, a zatim će biti savladani od strane vjernika, dok će oni, nevjernici, biti odvedeni u Džehennem na Sudnjem danu, u kojem će zauvijek boraviti.
Disbelievers in Allah spend their wealth to prevent people from Allah’s religion, but they will not achieve their goal. The end result of their spending of wealth in this way will be sadness, because they will lose their wealth and fail in their goal; and then they will be defeated by the believers. Disbelievers in Allah will be driven to Hell on the Day of Judgement and will enter it to live there eternally.
The Disbelievers spend Their Wealth to hinder Others from Allah's Path, but this will only cause Them Grief
Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad bin Yahya bin Hibban, `Asim bin `Umar bin Qatadah, and Al-Husayn bin `Abdur-Rahman bin `Amr bin Sa`id bin Mu`adh said, "The Quraysh suffered defeat at Badr and their forces went back to Makkah, while Abu Sufyan went back with the caravan intact. This is when `Abdullah bin Abi Rabi`ah, `Ikrimah bin Abi Jahl, Safwan bin Umayyah and other men from Quraysh who lost their fathers, sons or brothers in Badr, went to Abu Sufyan bin Harb. They said to him, and to those among the Quraysh who had wealth in that caravan, `O people of Quraysh! Muhammad has grieved you and killed the chiefs among you. Therefore, help us with this wealth so that we can fight him, it may be that we will avenge our losses.' They agreed." Muhammad bin Ishaq said, "This Ayah was revealed about them, according to Ibn `Abbas,
إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَلَهُمْ
(Verily, those who disbelieve spend their wealth...) until,
هُمُ الْخَـسِرُونَ
(they who are the losers. )" Mujahid, Sa`id bin Jubayr, Al-Hakam bin `Uyaynah, Qatadah, As-Suddi and Ibn Abza said that this Ayah was revealed about Abu Sufyan and his spending money in Uhud to fight the Messenger of Allah ﷺ. Ad-Dahhak said that this Ayah was revealed about the idolators of Badr. In any case, the Ayah is general, even though there was a specific incident that accompanied its revelation. Allah states here that the disbelievers spend their wealth to hinder from the path of truth. However, by doing that, their money will be spent and then will become a source of grief and anguish for them, availing them nothing in the least. They seek to extinguish the Light of Allah and make their word higher than the word of truth. However, Allah will complete His Light, even though the disbelievers hate it. He will give aid to His religion, make His Word dominant, and His religion will prevail above all religions. This is the disgrace that the disbelievers will taste in this life; and in the Hereafter, they will taste the torment of the Fire. Whoever among them lives long, will witness with his eyes and hear with his ears what causes grief to him. Those among them who are killed or die will be returned to eternal disgrace and the everlasting punishment. This is why Allah said,
فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ
(And so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell. )
Allah said,
لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ
(In order that Allah may distinguish the wicked from the good.), meaning recognize the difference between the people of happiness and the people of misery, according to Ibn `Abbas, as `Ali bin Abi Talhah reported from him. Allah distinguishes between those believers who obey Him and fight His disbelieving enemies and those who disobey Him. Allah said in another Ayah,
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghayb (Unseen).) 3:179, and,
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ
(Do you think that you will enter Paradise before Allah (tests) those of you who fought (in His cause) and (also) tests those who are the patient)3:142.
Therefore, the Ayah (8:37) means, `We tried you with combatant disbelievers whom We made able to spend money in fighting you,'
لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ فَيَرْكُمَهُ
(in order that Allah may distinguish the wicked from the good, and put the wicked one over another, heap them together) put in a pile on top of each other,
فَيَجْعَلَهُ فِى جَهَنَّمَ أُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(and cast them into Hell. Those! It is they who are the losers.) 8:37, in this life and the Hereafter.
قُل لِلَّذِينَ كَفَرُواْ إِن يَنتَهُواْ يُغْفَرْ لَهُمْ مَّا قَدْ سَلَفَ وَإِن يَعُودُواْ فَقَدْ مَضَتْ سُنَّتُ الاٌّوَّلِينِ
"Sesungguhnya orang-orang yang kafir itu menafkahkan harta mereka untuk menghalangi (orang) dari jalan Allah. Mereka akan menafkahkan harta itu, kemudian menjadi sesalan bagi mereka, dan mereka akan dikalahkan. Dan ke dalam Neraka Jahanamlah orang-orang yang kafir itu dikumpulkan supaya Allah memisahkan (golongan) yang buruk dari yang baik dan menjadikan (golongan) yang buruk itu sebagiannya di atas sebagian yang lain, lalu kese-muanya ditumpukkanNya, dan dimasukkanNya ke dalam Neraka Jahanam. Mereka itulah orang-orang yang merugi." (Al-Anfal: 36-37).
(36) Allah تعالى berfirman dalam rangka menjelaskan permu-suhan orang-orang kafir, tipu daya dan makar mereka, serta per-lawanan mereka kepada Allah dan RasulNya, dan usaha mereka untuk memadamkan cahaya dan kalimatNya, dan bahwa akibat makar mereka akan kembali kepada diri mereka sendiri, dan makar yang buruk tidak akan menimpa kecuali pelakunya. Dia berfirman, ﴾ إِنَّ ٱلَّذِينَ كَفَرُواْ يُنفِقُونَ أَمۡوَٰلَهُمۡ لِيَصُدُّواْ عَن سَبِيلِ ٱللَّهِۚ ﴿ "Sesungguhnya orang-orang yang kafir itu, menafkahkan harta mereka untuk menghalangi (orang) dari jalan Allah." Yakni untuk membatalkan kebenaran dan menyokong keba-tilan, membatalkan tauhid dan menegakkan penyembahan kepada berhala.
﴾ فَسَيُنفِقُونَهَا ﴿ "Mereka akan menafkahkan harta itu." Mereka menge-luarkan nafkah ini dengan ringan karena keteguhan mereka me-megang kebatilan dan kebencian mereka yang mendalam terhadap kebenaran, akan tetapi ia akan menjadi ﴾ عَلَيۡهِمۡ حَسۡرَةٗ ﴿ "sesalan bagi mereka," kehinaan dan kerendahan. ﴾ ثُمَّ يُغۡلَبُونَۗ ﴿ "Dan mereka akan dikalahkan." Lalu harta dan angan-angan mereka lenyap, sedangkan di akhirat diazab dengan azab yang keras. Oleh karena itu Dia ber-firman, ﴾ وَٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ يُحۡشَرُونَ ﴿ "Dan ke dalam Neraka Jahanamlah orang-orang yang kafir itu dikumpulkan." Di dalamnya mereka dikum-pulkan untuk merasakan azab neraka, karena ia adalah tempat keburukan dan orang-orang yang buruk.
(37) Allah تعالى ingin membedakan antara yang buruk dengan yang baik, dan masing-masing dari keduanya diletakkan di tempat-nya yang khusus. Dia menjadikan yang buruk dari perbuatan, harta dan pelaku kebaikan sebagiannya di atas sebagian yang lain. ﴾ فَيَرۡكُمَهُۥ جَمِيعٗا فَيَجۡعَلَهُۥ فِي جَهَنَّمَۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ﴿ "Lalu kesemuanya ditumpukkanNya, dan dimasukkanNya ke dalam Neraka Jahanam. Mereka itulah orang-orang yang merugi." Orang-orang yang rugi diri dan keluarga mereka pada Hari Kiamat, itulah kerugian yang nyata.
Ceux qui mécroient en Allah et dépensent de leurs richesses afin d’empêcher les gens d’accéder à la religion d’Allah, n’atteindront pas cette finalité malgré ces dépenses et ce qu’ils appellent de leurs vœux ne se réalisera pas. Or, la conséquence de ces dépenses, sera qu’ils se plaindront de les avoir vainement perdues et ne pas avoir atteint le but pour lequel elles ont été faites. Et par la suite, ils seront vaincus par les musulmans. Ceux qui mécroient en Allah seront poussés vers l’Enfer le Jour de la Résurrection et ils y entreront afin d’y demeurer éternellement.
Allah yolundan men etmek kastıyla mallarını harcayan kâfirler cehennem ateşine sürülür. Böylece Yüce Allah, pis olan kâfirler topluluğunu temiz olan Müminler topluluğundan ayırır ve pis olan şahısları, amelleri ve malları birbirinin üzerine yığarak hepsini topluca cehennem ateşinde toplar. İşte onlar, hüsrana uğrayanların ta kendileridir. Çünkü onlar, kendi nefislerini ve ailelerini kıyamet gününde hüsrana uğratmışlardır.
Verse 37 describes some consequences of the events mentioned earlier which, in a nutshell, are that the disbelievers used their wealth against Islam, then they were bitten by remorse and were utterly disgraced. This series of happenings had its own advantages which find mention in the opening sentence of this verse: لِيَمِيزَ اللَّـهُ الْخَبِيثَ مِنَ الطَّيِّبِ (so that Allah separates the impure from the pure).
The two words, الْخَبِيثَ (al-khabith: impure) and الطَّيِّبِ (at-tayyib : pure), stand in contrast to each other. The word, الْخَبِيثَ al-khabith, is used to refer to that which is impure, filthy and forbidden while الطَّيِّبِ at-taiyyib set against it denotes what is pure, clean, nice and lawful. At this place, the use of these two words may be referring to the impure possessions of the dis-believers, and the pure possessions of Muslim as well. Given this projection, it would mean that the enormous wealth spent by the disbelievers was impure and filthy. The evil end it met was that they suffered the loss of wealth, and the loss of lives as well. As compared to them, Muslims spent very little of whatever they had in the name of wealth, but that wealth was pure and lawful. Those who spent it succeeded, not to mention the additional spoils of war that fell into their hand. After that, it was said:
وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَىٰ بَعْضٍ فَيَرْكُمَهُ جَمِيعًا فَيَجْعَلَهُ فِي جَهَنَّمَ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ ﴿37﴾
'and (Allah) puts some of the impure on some others, and heaps them all together and puts them into Jahannam. Those are the losers - 37'
The sense is that the way magnet pulls iron and amber pulls grass and in the light of new scientific discoveries, the system of the world is held together by the constant of force fields pulling things together, the case in deeds and morals is also identical. They have a pull of their own. One bad deed draws in another bad deed and a good deed draws in another good deed. Impure wealth pulls in another body of impure wealth and then this heap of impure wealth generates vestiges which are equally impure. As a result of this, Allah Ta` ala will heap all impure wealth into Jahannam and those to whom it belonged would find themselves in a terrible loss.
And there is a large number of commentators who take الْخَبِيثَ al-khabith and الطَّيِّبِ at-tayyib in the general sense at this place, that is, pure and impure. Thus, pure would signify true believers and impure would mean the disbelievers. Given this approach, the verse would mean that through conditions mentioned above, Allah Ta` ala likes to make the pure distinct from the impure, that is, make a true believer distinct from a disbeliever and - as a consequence of which - true believers are gathered together in Jannah and the disbelievers, all of them at one place, into Jahannam.
Questi miscredenti che spendono il loro denaro al fine di sbarrare il sentiero di Allāh saranno condotti al fuoco dell'Inferno: Allāh separerà la fazione miscredente e malvagia dalla fazione buona dei credenti, così da accumulare le persone malvagie, le loro azioni e le lroo ricchezze e gettarli nel Fuoco dell'Inferno: Costoro sono i perdenti, poiché avranno perduto le loro anime e le loro famiglie, nel Giorno del Giudizio.
Among human beings some are clean and pure, while some are unclean. Some souls draw nourishment from the things that are liked by God, while others have a taste for things that are the favourites of their base selves or of Satan.Under normal conditions, both types of people live together. On the face of it, there appears to be no difference between them. So, Almighty God causes a struggle between True and false, so that the people of both types separate from each other and it becomes clear as to who is who. During this struggle it becomes clear as to who immediately accepts the Truth when it comes before him and who rejects it; who, in dealing with others remains within the limit of justice, and who resorts to injustice; who remains modest and humble in the world and who becomes arrogant, who spends money for the cause of Truth and who spends as a matter of prejudice and show.The actions of those who expend their efforts in ways other than the way of Truth are glorified and made handsome in their eyes by Satan in such a way that they start thinking that they are performing superior acts; that they are proceeding towards a glorious future. But this misunderstanding is short-lived. Very soon man reaches the stage when he comes to know that whatever he had done was merely a wastage of his energy and money. The future towards which he was proceeding was only one of unfulfilled longing and frustration, though on the basis of false hopes he had considered it a journey towards a bright future. When the call for pure religion is given, all those people who had gained a position of leadership on the basis of adulterated religion feel adversely affected by that call. So, they spend all their energy in protecting the custom-based, traditional structure which had conferred the position of superiority on them. But such people necessarily fail when opposed by the unadulterated Truth, sometimes in the field of argument and sometimes in the field of action as well.The activities of this world have been designed just to separate pure and impure souls from each other. When this process of sorting out is over, God will send the pure souls to paradise and assemble the impure souls and thrust them into hell.
Les mécréants qui dépensent leurs richesses afin d’éloigner les gens du sentier d’Allah seront poussés vers l’Enfer afin qu’Allah sépare le camp impur des mécréants du camp pur des croyants et afin qu’Il amoncelle toutes les personnes, les œuvres et les biens qui sont impurs, en un tas qu’Il jettera dans le Feu de l’Enfer. Voilà les perdants qui auront, le Jour de la Résurrection, mené leurs propres personnes et leurs familles à la perdition.
Mục tiêu của những kẻ bất tuân là chi tiêu khối tài sản của chúng với ý định là đẩy lùi con đường của Allah để đến với lửa của Hỏa Ngục. Thế nhưng, Allah đã tách rời những kẻ bất tuân ô uế ra khỏi những người có đức tin tốt đẹp và Ngài chất chồng những việc làm của những kẻ chuyên dùng khối tài sản để làm những điều ô uế lên nhau thành trùng trùng điệp điệp sau đó Ngài gom lại rồi ném vào lửa của Hỏa Ngục và bọn chúng là những kẻ thua thiệt. Bởi vì bản thân chúng và gia quyến của chúng là những kẻ thua thiệt ở Ngày Sau.
Ovi nevjernici koji su trošili imetke svoje radi odvraćanja od Allahovog puta biće odvedeni u Džehennem. Allah će razdvojiti između pokvarene nevjerničke i dobre vjerničke skupine, a zatim će pokvarenje ljude, pokvarena djela i pokvarene imetke zgomilati i u Džehennem baciti. To su pravi gubitnici, jer su izgubili sebe i svoje porodice na Sudnjem danu.
Los incrédulos que gastan su riqueza para apartar a las personas del camino de Al-lah serán llevados al fuego del Infierno, para que Al-lah pueda diferenciar al grupo perverso de los incrédulos del grupo puro de creyentes, y para apilar a las personas, acciones y riquezas malas unas sobre otras y llevarlas al fuego del Infierno. Ellos son los perdedores, porque perderán sus almas en el Día del Juicio.
Aakayin ang mga tagatangging sumampalatayang ito na gumugugol ng mga yaman nila para sa pagsagabal sa landas ni Allāh tungo sa Apoy ng Impiyerno upang ihiwalay ni Allāh ang karima-rimarin na pangkat ng mga tagatangging sumampalataya sa kaaya-ayang pangkat ng mga mananampalataya at upang maglagay Siya sa karima-rimarim na mga tao, mga gawain, at mga yaman – ang ilan sa mga iyon ay nasa ibabaw ng iba na nagkapatung-patong – para maglagay Siya sa mga iyon sa Apoy ng Impiyerno. Ang mga iyon ay ang mga lugi dahil sila ay nagpalugi sa mga sarili nila at mga mag-anak nila sa Araw ng Pagbangon.
Disbelievers who spend their wealth to prevent people from the path of Allah will be driven to the fire of Hell, so that Allah may isolate the wicked group of disbelievers from the pure group of believers, and so that He may place bad people, actions and wealth on top of one another in a pile and place them in the fire of Hell. They are the losers, because they will lose their souls and their families on the Day of Judgement.
Orang-orang kafir yang gemar membelanjakan harta mereka untuk menghalang-halangi manusia dari jalan Allah itu akan digiring ke dalam neraka Jahanam untuk memisahkan antara golongan kafir yang jahat dan golongan mukmin yang baik. Allah hendak menjadikan orang-orang yang jahat, amal perbuatan, dan harta benda mereka tumpang-tindih di dalam neraka Jahanam. Mereka itulah orang-orang yang merugi karena mereka merugikan diri mereka sendiri dan keluarga mereka pada hari kiamat kelak.
"Katakanlah kepada orang-orang yang kafir itu, 'Jika mereka berhenti (dari kekafirannya), niscaya Allah akan mengampuni me-reka tentang dosa-dosa mereka yang sudah lalu, dan jika mereka kembali lagi sesungguhnya akan berlaku (kepada mereka) sunnah (Allah terhadap) orang-orang dahulu.' Dan perangilah mereka, su-paya jangan ada fitnah dan supaya agama itu semata-mata untuk Allah. Jika mereka berhenti (dari kekafiran), maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan. Dan jika mereka berpaling, maka ketahuilah bahwasanya Allah Pelindungmu. Dia adalah sebaik-baik Pelindung dan sebaik-baik Penolong." (Al-Anfal: 38-40).
(38) Ini termasuk kasih sayang Allah تعالى kepada hamba-hambaNya. Kekufuran mereka dan keberadaan mereka dalam penentangan secara terus menerus tidak menghalangiNya untuk mengajak mereka ke jalan petunjuk yang lurus dan mencegah mereka dari segala perkara yang menjadi penyebab kesesatan dan kebina-saan. Dia berfirman, ﴾ قُل لِّلَّذِينَ كَفَرُوٓاْ إِن يَنتَهُواْ ﴿ "Katakanlah kepada orang-orang yang kafir itu, 'Jika mereka berhenti (dari kekafirannya)'." Hal itu dengan masuk ke dalam Islam hanya karena Allah semata, tanpa sekutu bagiNya, ﴾ يُغۡفَرۡ لَهُم مَّا قَدۡ سَلَفَ ﴿ "niscaya Allah akan mengampuni mereka tentang dosa-dosa mereka yang sudah lalu", dari kejahatan-keja-hatan mereka. ﴾ وَإِن يَعُودُواْ ﴿ "Dan jika mereka kembali", kepada kekufuran dan penentangan, ﴾ فَقَدۡ مَضَتۡ سُنَّتُ ٱلۡأَوَّلِينَ ﴿ "sesungguhnya akan berlaku (kepada mereka) sunnah (Allah terhadap) orang-orang dahulu." Dengan dibinasakannya umat-umat yang mendustakan. Maka hendaknya mereka melihat apa yang menimpa orang-orang yang menentang. Akan hadir kepada mereka berita-berita yang sebelumnya mereka perolok-olokkan. Ini adalah FirmanNya kepada orang-orang yang mendustakan.
(39) Adapun FirmanNya kepada orang-orang Mukmin ketika Dia memerintahkan mereka untuk memperlakukan orang-orang kafir, Dia berfirman, ﴾ وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ ﴿ "Dan perangilah mereka, supaya jangan ada fitnah." Yakni syirik dan usaha mengha-langi jalan Allah, sehingga mereka tunduk kepada hukum Islam. ﴾ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِۚ ﴿ "Dan supaya agama itu semata-mata untuk Allah." Inilah maksud dari jihad dan perang melawan musuh-musuh aga-ma, yakni menepis kejahatan mereka dari agama, dan melindungi agama yang mana Allah menciptakan makhluk karenanya, sehingga ialah yang unggul di atas agama-agama yang lain. ﴾ فَإِنِ ٱنتَهَوۡاْ ﴿ "Jika mereka berhenti (dari kekafiran)", dari kezhaliman yang mereka ikuti, ﴾ فَإِنَّ ٱللَّهَ بِمَا يَعۡمَلُونَ بَصِيرٞ ﴿ "maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan." Tidak sedikit pun dari mereka yang samar bagiNya.
(40) ﴾ وَإِن تَوَلَّوۡاْ ﴿ "Dan jika mereka berpaling", dari ketaatan dan terbenam ke dalam kelalaian, ﴾ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَوۡلَىٰكُمۡۚ نِعۡمَ ٱلۡمَوۡلَىٰ ﴿ "maka keta-huilah bahwasanya Allah Pelindungmu. Dia adalah sebaik-baik Pelindung", yang melindungi orang-orang yang beriman, menyampaikan ke-baikan kepada mereka, dan memudahkan urusan dunia dan agama mereka, ﴾ وَنِعۡمَ ٱلنَّصِيرُ ﴿ "dan sebaik-baik Penolong", yang menolong me-reka dan menolak dari mereka tipu daya orang-orang busuk serta jebakan orang-orang jahat. Barangsiapa penolong dan pelindung-nya adalah Allah, maka tidak ada ketakutan baginya, dan barang-siapa yang Allah tidak menolongnya, maka tidak ada kemuliaan ataupun kemenangan untuknya.
Ô Messager, dis à ceux parmi les tiens qui mécroient en Allah et en Son Messager: S’ils cessent de mécroire en Allah et en Son Messager et d’éloigner de Son sentier ceux qui croient en Lui, alors Il leur pardonnera leurs péchés passés. En effet, la conversion à l’Islam efface les péchés passés. En revanche, s’ils retournent à leur mécréance alors Allah a, de tout temps, hâté la punition de ceux qui ne croient pas et persistent dans leur mécréance.
O Poslaniče, reci onima iz tvog naroda koji ne vjeruju u Allaha i Njegovog Poslanika da, ako se okane svog nevjerstva i odvraćanja vjernika od Allahovog puta - Allah će im grijehe oprostiti, jer islam briše ono što je bilo prije njega, a ako se vrate nevjerstvu - Allah će im ubrzati kaznu, jer je to Allahov zakon za one koji poreknu i ustraju u svom nevjerstvu.
Mensajero, diles a quienes de tu pueblo no creen en Al-lah y en Su Mensajero, que si desisten de su incredulidad en Al-lah y en Su Mensajero y de impedir que los creyentes sigan el camino de Al‑lah, Al-lah les perdonará sus pecados pasados, porque el Islam borra lo pasado; pero si regresan a su incredulidad, entonces les servirá de advertencia la forma en la que Al-lah trató con sus antepasados: cuando ellos rechazaron y continuaron en su incredulidad, Él apresuró su castigo.
Sabihin mo, O Sugo, sa mga tumangging sumampalataya kay Allāh at sa Sugo Niya kabilang sa mga kababayan mo na kung magpipigil sila sa kawalang-pananampalataya nila kay Allāh at sa Sugo Niya at sa pagsagabal nila sa landas ni Allāh sa sinumang sumampalataya sa Kanya, magpapatawad si Allāh sa kanila sa anumang nauna na sa mga pagkakasala nila sapagkat ang Islām ay nagwawasak sa nauna roon; at kung manunumbalik sila sa kawalang-pananampalataya nila, nauna na ang kalakaran ni Allāh sa mga sinauna: na sila, kapag nagpasinungaling sila at nagpatuloy sila sa kawalang-pananampalataya, ay mamadaliin sa kaparusahan.
Ey Resul! Kavminden Allah'a ve resulüne iman etmeyip, kafir olanlara de ki: Eğer Allah'ı ve resulünü küfretmekten, Allah'ın yolundan ve O'na iman edenleri alıkoymaktan vazgeçerler ise; Yüce Allah, onların geçmiş günahlarını bağışlar. İslam kendisinden önce işlenen bütün günahları siler. Eğer tekrar önceden bulundukları küfürlerine dönerler ise, önceden yaşayanların başına gelen Allah'ın sünneti gerçekleşir. Şüphesiz onlar yalanladılar ve küfürleri üzere devam ettiler de azap gelip onları yakalayıverdi.
38- Kâfirlere de ki eğer vazgeçerlerse onların geçmiş (günahları) bağışlanır, eğer dönerlerse işte önceki (ümmet)lerin başından geçenler ortadadır.
39- Fitne kalmayıncaya ve din bütünüyle Allah’ın oluncaya kadar onlarla savaşın. Eğer vazgeçerlerse şüphe yok ki Allah yaptıklarını çok iyi görendir.
40- Eğer yüz çevirirlerse bilin ki Allah, sizin mevlânızdır. O ne güzel mevlâdır ve ne güzel yardımcıdır.
38. Bu, Yüce Allah’ın kullarına olan bir lütfudur. Kulların inkârı da inatlarını sürdürmeleri de bu lütfunu engellemez. O, yine de onları doğruluk ve hidâyet yoluna çağırır, kendilerini helake ve azgınlığa götüren yollardan uzak kalmalarını ister ve bunları onlara yasaklar. Bu yüzden Yüce Allah şöyle buyurmaktadır:“Kâfirlere de ki eğer” hiçbir şeyi ortak koşmaksızın yalnızca Allah’a teslim olmak sureti ile küfürlerinden “vazgeçerlerse, onların geçmiş” günahları “bağışlanır, eğer” küfür ve inatlarına geri “dönerlerse kendilerinden önceki (ümmet)lerin başından geçenler” peygamberleri yalanlayan ümmetlerin helak edilişleri “ortadadır.” Bunlar da işte o inatçıların başına gelenleri beklesinler! Zira onlara da alay etmekte oldukları şeylerin haberi elbette gelecektir. Yüce Allah’ın yalanlayıcılara yönelik hitabı işte budur. Kâfirlere karşı davranışları ile ilgili olarak mü’minlere yönelik hitabına gelince şöyle buyurmaktadır:
39. “Fitne” yani şirk ve Allah’ın yolundan alıkoyuş “kalmayıncaya” ve kafirler İslâm’ın hükümlerine boyun eğip de “din bütünüyle Allah’ın oluncaya kadar onlarla savaşın.” İşte din düşmanlarına karşı savaşmanın ve cihadın maksadı budur. Yani düşmanların dine verecekleri kötülüklerin önlenmesi ve Allah’ın, insanları bağlansınlar diye yarattığı hak dinin himaye edilerek onun, diğer bütün dinlerin üzerinde galip ve üstün olmasının sağlanmasıdır. “Eğer” işlemekte oldukları zulümlerden “vazgeçerlerse şüphe yok ki Allah yaptıklarını çok iyi görendir.” Onların hiçbir halleri ve niyetleri O’na gizli kalmaz.
40. “Eğer” Allah’a itaatten “yüz çevirirlerse” ve Allah’ın hükümlerine uymazlarsa “bilin ki Allah, sizin mevlânızdır. O ne güzel mevlâdır” mü’min kullarının dostudur, onları gözetip kollar, onların menfaatine olan şeyleri onlara ihsan eder, dinî ve dünyevî faydalarını gerçekleştirmelerini kolaylaştırır. “ve ne güzel yardımcıdır!” onlara yardım eder de günahkârların onlara kurdukları tuzakları ve kötülerin onlara karşı saldırılarını boşa çıkartır. Yardımcısı ve mevlâsı Allah olan için korkacak hiçbir şey yoktur. Hasmı Allah olan kimsenin ise hiçbir zaman aziz olması, güçlenmesi ve ayakta durması mümkün olmaz.
Encouraging the Disbelievers to seek Allah's Forgiveness, warning Them against Disbelief
Allah commands His Prophet Muhammad ,
قُل لِلَّذِينَ كَفَرُواْ إِن يَنتَهُواْ
(Say to those who have disbelieved, if they cease...) the disbelief, defiance and stubbornness they indulge in, and embrace Islam, obedience and repentance.
يُغْفَرْ لَهُمْ مَّا قَدْ سَلَفَ
(their past will be forgiven.) along with their sins and errors. It is recorded in the Sahih Al-Bukhari that Abu Wa'il said that Ibn Mas'ud said that the Messenger of Allah ﷺ said,
«مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ، وَمَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَالْآخِر»
(He who becomes good in his Islam, will not be punished for what he has committed during Jahiliyyah (before Islam). He who becomes bad in his Islam, will face a punishment for his previous and latter deeds.)
It is also recorded in the Sahih that the Messenger of Allah ﷺ said,
«الْإِسْلَامُ يَجُبُّ مَا قَبْلَهُ وَالتَّوْبَةُ تَجُبُّ مَا كَانَ قَبْلَهَا»
("Islam erases what occurred before it, and repentance erases what occurs before it.")
Allah said,
وَإِن يَعُودُواْ
(But if they return, ) and remain on their ways,
فَقَدْ مَضَتْ سُنَّتُ الاٌّوَّلِينِ
(then the examples of those (punished) before them have already preceded.) 8:38 meaning, Our way with the nations of old is that when they disbelieve and rebel, We send down to them immediate torment and punishment.
The Order to fight to eradicate Shirk and Kufr
Allah said,
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ
(And fight them until there is no more Fitnah, and the religion will all be for Allah alone.)
Al-Bukhari recorded that a man came to Ibn `Umar and said to him, "O Abu `Abdur-Rahman! Why do you not implement what Allah said in His Book,
وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ
(And if two parties (or groups) among the believers fall to fighting...)49:9. What prevents you from fighting as Allah mentioned in His Book" Ibn `Umar said, "O my nephew! I prefer that I be reminded with this Ayah rather than fighting, for in the latter case, I will be reminded by the Ayah in which Allah, the Exalted and Most Honored, said,
وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً
(And whoever kills a believer intentionally...) 4:93"
The man said, "Allah, the Exalted, said,
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah...)." Ibn `Umar said, "We did that during the time of the Messenger of Allah ﷺ, when Islam was weak and the man would be tried in religion, either tormented to death or being imprisoned. When Islam became stronger and widespread, there was no more Fitnah." When the man realized that Ibn `Umar would not agree to what he is saying, he asked him, "What do you say about `Ali and `Uthman" Ibn `Umar replied, "What do I say about `Ali and `Uthman! As for `Uthman, Allah has forgiven him, but you hate that Allah forgives him. As for `Ali, he is the cousin of the Messenger of Allah ﷺ and his son-in-law," and he pointed with his hand saying, "And this is his house over there." Sa`id bin Jubayr said, "Ibn `Umar came to us and was asked, "What do you say about fighting during Fitnah" Ibn `Umar said, "Do you know what Fitnah refers to Muhammad was fighting against the idolators, and at that time, attending (or residing with) the idolators was a Fitnah (trial in religion). It is nothing like what you are doing, fighting to gain leadership!" All these narrations were collected by Al-Bukhari, may Allah the Exalted grant him His mercy. Ad-Dahhak reported that Ibn `Abbas said about the Ayah,
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah...) "So that there is no more Shirk." Similar was said by Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan and Zayd bin Aslam. Muhammad bin Ishaq said that he was informed from Az-Zuhri, from `Urwah bin Az-Zubayr and other scholars that
حَتَّى لاَ تَكُونَ فِتْنَةٌ
(until there is no more Fitnah) the Fitnah mentioned here means, until no Muslim is persecuted so that he abandons his religion. Ad-Dahhak reported that Ibn `Abbas said about Allah's statement,
وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ
(and the religion (worship) will all be for Allah alone.) "So that Tawhid is practiced in sincerity with Allah." Al-Hasan, Qatadah and Ibn Jurayj said,
وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ
(and the religion will all be for Allah alone) "So that La ilaha illa-llah is proclaimed." Muhammad bin Ishaq also commented on this Ayah, "So that Tawhid is practiced in sincerity towards Allah, without Shirk, all the while shunning all rivals who (are being worshipped) besides Him."
`Abdur-Rahman bin Zayd bin Aslam said about,
وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ
(and the religion will all be for Allah alone) "So that there is no more Kufr (disbelief) with your religion remains." There is a Hadith collected in the Two Sahihs that testifies to this explanation. The Messenger of Allah ﷺ said,
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ، حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ، إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَل»
(I was commanded to fight against the people until they proclaim, `There is no deity worthy of worship except Allah.' If and when they say it, they will preserve their blood and wealth from me, except for its right (Islamic penal code), and their reckoning is with Allah, the Exalted and Most Honored.)
Also, in the Two Sahihs, it is recorded that Abu Musa Al-Ash`ari said, "The Messenger of Allah ﷺ was asked about a man who fights because he is courageous, in prejudice with his people, or to show off. Which of these is for the cause of Allah He said,
«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللهِ عَزَّ وَجَل»
(Whoever fights so that Allah's Word is the supreme, is in the cause of Allah, the Exalted and Most Honored.)"
Allah said next,
فَإِنِ انْتَهَوْاْ
(But if they cease), and desist from their Kufr as a result of your fighting them, even though you do not know the true reasons why they did so,
فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ
(then certainly, Allah is All-Seer of what they do.)
Allah said in similar Ayah,
فَإِن تَابُواْ وَأَقَامُواْ الصَّلَوةَ وَءاتَوُاْ الزَّكَوةَ فَخَلُّواْ سَبِيلَهُمْ
(But if they repent and perform the Salah, and give Zakah, then leave their way free.) 9:5,
فَإِخوَانُكُمْ فِى الدِّينِ
(...then they are your brethren in religion.) 9:11, and,
وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ للَّهِ فَإِنِ انتَهَواْ فَلاَ عُدْوَنَ إِلاَّ عَلَى الظَّـلِمِينَ
(And fight them until there is no more Fitnah and the religion (worship) is for Allah (alone). But if they cease, let there be no transgression except against the wrongdoers.) 2:193
It is recorded in the Sahih that the Messenger of Allah ﷺ said to Usamah bin Zayd when he overpowered a man with his sword, after that man proclaimed that there is no deity worthy of worship except Allah;
«أَقَتَلْتَهُ بَعْدَ مَا قَالَ لَا إِلَهَ إِلَّا اللهُ؟ وَكَيْفَ تَصْنَعُ بِلَا إِلَهَ إِلَّا اللهُ يَوْمَ الْقِيَامَةِ؟»
(Have you killed him after he proclaimed, `La Ilaha Illallah' What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection.)
Usamah said, "O Allah's Messenger! He only said it to save himself." The Messenger ﷺ replied,
«هَلَّا شَقَقْتَ عَنْ قَلْبِهِ؟»
(Did you cut his heart open)
The Messenger ﷺ kept repeating,
«مَنْ لَكَ بِلَا إِلهَ إِلَّا اللهُ يَوْمَ الْقِيَامَةِ؟»
(What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection) until Usamah said, "I wished I had embraced Islam only that day." Allah said next,
وَإِن تَوَلَّوْاْ فَاعْلَمُواْ أَنَّ اللَّهَ مَوْلاَكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ
(And if they turn away, then know that Allah is your protector, an excellent protector, and an excellent helper!)
Allah says, if the disbelievers persist in defying and fighting you, then know that Allah is your protector, master and supporter against your enemies. Verily, what an excellent protector and what an excellent supporter.
Hãy bảo chúng - hỡi Thiên Sứ - này những kẻ bất tuân với Allah và Thiên Sứ của Ngài mà từ thị dân của Ngươi: Nếu như chúng ngưng việc chống đối Allah và Thiên Sứ của Ngài rồi có ý định đi đến với con đường của Allah trong sự che trở của Ngài thì chắc chắn Allah sẽ tha thứ những tội lỗi đã qua của chúng. Bởi vì, nếu vào Islam thì Ngài sẽ xóa hết tội lỗi đã qua. Còn ngược lại, nếu như chúng muốn tái diễn là những kẻ chống đối với những gì đã từng là chân lý của Allah trong thời tổ tiên của chúng, là những kẻ ương ngạnh và liên tục chống đối thì chúng sẽ nhận lấy ngay cái hình phạt thích đáng.
It is the principle of Islam that the individual is rewarded according to his deeds. However, by His grace the Almighty God has made special exemptions to this general principle: when a man is truly repentant, he will not be punished thereafter for his earlier deeds. Suppose a man spent his life in ungodliness, then he received the light of guidance, became a true believer and adopted the righteous life, in this case, he will be forgiven for the evil deeds done by him earlier; he will not be seized on the basis of his earlier sins.
Katakanlah -wahai Rasul- kepada orang-orang yang kafir kepada Allah dan Rasul-Nya di antara kaummu; jika mereka berhenti dari kekafiran mereka kepada Allah dan Rasul-Nya dan berhenti menghalang-halangi orang-orang mukmin dari jalan Allah, niscaya Allah akan mengampuni dosa-dosa mereka yang sudah berlalu karena Islam menghapus dosa-dosa yang terjadi sebelumnya. Namun, jika mereka kembali kepada kekafiran mereka maka sunatullah telah berlaku bagi orang-orang terdahulu, yaitu apabila mereka mendustakan (utusan Allah) dan mempertahankan kekafiran mereka maka Allah menyegerakan hukuman mereka (di dunia).
Di', o Messaggero di Allāh, a quelli del tuo popolo che non credono in Allāh e nel Suo Messaggero: "Se cessano di rinnegare Allāh e il Suo Messaggero e di sbarrare il sentiero di Allāh a coloro che credono in Lui, Allāh perdonerà i loro peccati precedenti, poiché l'Islām rimuove i peccati precedenti. Se tornano alla miscredenza, sappiano che la Legge di Allāh si è già abbattuta sugli antenati, poiché smentirono e perseverarono nella loro miscredenza, ed affrettò la loro punizione.
Say, O Messenger, to those of your people who disbelieve in Allah and His Messenger that if they stop disbelieving in Allah and His Messenger and preventing the believers from Allah’s path, then Allah will forgive their past sins, because Islam wipes out what is before it; but if they return to their disbelief, then Allah’s way of dealing with earlier people has already come as a warning: when they rejected and continued in their disbelief, He swiftly punished them.
Appearing once again in verse 38, there is a patronizing address to disbelievers - which carries the elements of persuasion and warning both. The part of persuasion is that should they repent from their shocking deeds even then, and come forward to believe, then, all their past sins shall be forgiven. If they failed to desist even then, the warning part tells them that they better understand that Allah Ta` ala would not have to think about making some new law for them. The law is already there. It has been in force in the case of disbelievers of earlier times. The same law would come into force against them too - that they were destroyed in the present world and became deserving of the punishment of the Hereafter.
Ô croyants, combattez vos ennemis, les mécréants, afin qu’il n’y ait plus de polythéisme, qu’on n’éloigne plus les musulmans de la religion d’Allah et que la religion et l’obéissance soient dues à Allah Seul, sans que rien ne Lui soit associé. Si les mécréants cessent d’être des polythéistes et d’éloigner les gens de l’Islam, laissez-les alors, car Allah connait leurs œuvres et rien ne Lui en échappe.
O vjernici, borite se protiv vašeg nevjerničkog neprijatelja sve dok ne nestane višeboštvo i odvraćanje muslimana od Allahove vjere, i dok ne ostane samo Allahova vjera i pokornost samo Njemu. Ako se nevjernici okanu višeboštva i odvraćanja od Allahovog puta vi ih ostavite, a Allah zna šta rade i ništa Mu nije skriveno.
Commentary
We are now on verse 39 of Surah al-Anfal. Two words: فِتْنَةٌ (Fitnah) and دينُ (Deen) used here need our attention since both are used in many shades of meaning lexically.
At this place, two meanings have been reported from authorities of Tafsir from among the Sahabah and Tabi` in: (1) That Fitnah is taken to mean Kufr and Shirk, and Din is taken to mean the Deen of Islam. This very Tafsir has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ . Given this exegetic view, the verse would mean that Muslims must continue fighting disbelievers until disbelief disintegrates yielding its place to Islam and there remains no religion and faith other than Islam. Given this situation, this injunction will be specific to only the people of Makkah and the people of Arabia - because, the Arabian Peninsula is the home of Islam. The presence of any other religion, other than Islam in it, shall be dangerous for Islam. As for the rest of the world, other religions and faiths could be kept existing as con-firmed by other verses of the Holy Qur'an and reports from Hadith.
(2) According to the second Tafsir reported from Sayyidna ` Abdullah ibn ` Umar ؓ and others, Fitnah at this place means the chain of pain, retributive suffering and endless woes which the disbelievers of Makkah had always been inflicting on Muslims. As long as they were in Makkah, they kept' braving all sorts of pain caused to them all the time. They could do nothing about it being virtually held by them in their clutches. When these people migrated towards Madinah, they pursued each single Muslim and kept killing or looting them. Even after these people had reached Madinah, the wrath and anger of the disbelievers kept showing up in the form of attacks on the whole city of Madinah.
Set against Fitnah, the term دین Deen means the state of exercising functional reach and control and prevailing over antagonists. Seen from this angle, the Tafsir of the verse would be that Muslims must keep fighting disbelievers until fellow Muslims are delivered and secured from the tyrannies of disbelievers - and until Islam takes over so that it can defend and protect Muslims from the injustices inflicted on them by others. An event relating to Sayyidna ` Abdullah ibn 'Umar ؓ also goes on to support this very Tafsir. The report of the event says: When Hajjaj ibn Yusuf launched an armed attack against Sayyid-na ` Abdullah ibn Zubayr ؓ the Amir of Makkah, it became a strange scene. There were Muslims on both sides and their swords were swishing against each other. Seeing this, a couple of people came to Sayyidna ` Abdullah ibn ` Umar ؓ and said to him: Here you are watching the horror Muslims are in, although you are the son of Sayyidna ` Umar ibn al-Khattab ؓ who was not one of those who would ever tolerate such evil generating disorder. Why is it that you would not come out to remove this Fitnah? Sayyidna ` Abdullah ibn ` Umar ؓ said: The reason is that Allah Ta` ala has decreed that shedding the blood of any Muslim is forbidden. Both of them countered him by saying: Do you not recite the verse of the Qur'an: قَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ (Fight them until there is no Fitnah [ disorder or disbelief ] anymore - 39)? Sayyidna ` Abdullah ibn ` Umar ؓ said: Of course, I do recite this verse - and act in accordance with it as well. We continued fighting disbelievers as commanded in this verse until came the time when there remained no Fitnah anymore, and Islam became the dominant دین Deen. Now, here are people like you who wish to kill each other and plant the Fitnah all over again, as a result of which, everything other than Allah will come to reign supreme, and that which thus reigns supreme shall be counter to the true faith, our دین Deen. What he meant to say was that the command to wage Jihad, fight and kill, was against the Fitnah of disbelief and the tyranny of the disbelievers - that they had done, and continued doing so until that Fitnah was elim-inated. Now to apply this state of affairs as an analogy to fit forms of infighting among Muslims themselves was not sound logic. In fact, at a time when Muslims fight and kill each other, the instructions of the Holy Prophet ﷺ are: 'In such a situation one who keeps sitting is better than one who stands up.'
Summarizing this Tafsir, it can be said that Jihad, fighting and killing against the enemies of Islam was Wajib (necessary) on Muslims until the Fitnah of their tyranny unleashed on Muslims is eliminated, and Islam's ascendancy stands established over all other orders - and this outcome will come to pass only close to Qiyamah, therefore, the injunction of Jihad is valid and operative right through the Last Day of Qiyamah.
Two things could result from Jihad against the enemies of Islam: (1) That they stop being oppressive to Muslims, either by entering the Islamic brotherhood and becoming brothers-in-faith, or by remaining attached to their religion, they stop harassing and hurting Muslims and enter into a treaty of allegiance.
(2) That they reject both options and stick to their policy of confrontation. Injunctions covering both options have been mentioned in the next verse (40). It was said:
فَإِنِ انتَهَوْا فَإِنَّ اللَّـهَ بِمَا يَعْمَلُونَ بَصِيرٌ
So, if they desist, then, Allah is indeed watchful over what they do.
It means that Allah Ta` ala would deal with them in the light of their conduct. Put simply, if they desisted, Jihad action against them will be suspended. Under this arrangement, Muslims may have apprehended danger from the disbelievers. Their readiness to sign a peace pact or their declaration to have become Muslims soon after the en-counter of mutual killing may have possibly appeared to Muslims as nothing but some strategy of deception usually employed in wars. In a situation like that, stopping the ongoing war could have been harmful for Muslims. The answer to this apprehension was given by saying that Muslims are bound by deeds they see outwardly. The one who looks into hearts and knows their hidden secrets is none but Allah Ta` ala Himself. Therefore, when disbelievers declare their adherence to Islam or make a peace pact, Muslims have no choice but that they stop fighting and killing in Jihad. As for personal doubts about whether or not they have accepted Islam, or peace, honestly from their heart or all this is a cover for deception - these are things which fall in the domain of Allah. He knows it well that should they do something like that, they will be taken care of in some other way. Muslims should not lay the foundation of their matters and dealings on such thoughts and apprehensions.
If hands were raised against them after their declaration of Islam or pact of peace, those waging Jihad would turn into criminals - as it appears in a Hadith of the Sahib of al-Bukhari and Muslim. There, the Holy Prophet ﷺ has said that he has been commanded to fight the enemies of Islam until they accept the Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (There is no god worthy of worship but Allah, Muhammad is a Messenger of Allah), establish Salah and pay Zakah. When they have done that, their life and property shall all become protected1. The only exception shall be that of a punishment given to them against a crime under the Islamic Law. What remains of the accountability of their hearts - whether they are accepting the creeds and deeds of Islam heartily or that they are doing it hypocritically - shall be resting with Allah.
1. It should be recalled that this principle is restricted to the Arabian Peninsula, where no disbeliever is allowed to live as a permanent citizen. In other parts of the world, the disbelievers may opt for jizyah and may continue to profess their own religion, the punishment of their disbelief being deferred to the Hereafter. (Muhammad Taqi Usmani).
According to another Hadith which Abu Dawud has reported from several noble Companions, the Holy Prophet ﷺ said: Whoever does any injustice to a peace pact beneficiary (a person who has entered into a pact of allegiance with the Islamic government) or brings him any harm, or makes him do something which is more than what he can physically do, or takes something from him without his genuine, heart-felt consent, then, on the Day of Judgment, I shall support that peace pact beneficiary against a Muslim who has done something like that.
The present verse of the Holy Qur'an under study along with re-ports from Hadith have obviously exposed Muslims to a political danger. Think of an arch enemy who happens to be at their mercy. Just to save his life, the enemy recites the Kalimah of Islam. Right there, Muslims have been obligated to hold their hands instantly. One may think: With this style of combat, Muslims would be unable to overcome just about any enemy! But, Allah Ta` ala has His own ways of doing things. Here, He has taken the hidden secrets of their hearts as His area of responsibility. In a miraculous manner, it has been demonstrated practically that Muslims never faced such an embarrassing situation in any of their battlefields. However, there have been hundreds of hypocrites in a state of peace who cheated, passed on as Muslims, even went about fulfilling the obligations of Salah and Sawm at least outwardly. Some of the miserably graceless among them had no other objective in sight but that they would exact a few benefits from Muslims and remain safe from their revenge despite nursing hostility in their hearts. Then, there were some of those too who were doing so with political motives of spying on Muslims, find their secrets and maintain conspiratorial liaison with enemies. But, such was the Di-vine law that it instructed Muslims to treat all of them as they would treat Muslims - unless it was proved that they had themselves betrayed their hostility to Islam or contravened the peace agreement.
This teaching of Islam applied to the condition in which the enemies of Islam promise to desist from their hostility and enter into agreement to that effect.
“And religion is wholly for God” in this connection those traditions are worth noting which are enshrined in Sahih al-Bukhari. When, after the fourth Caliph Ali ibn Abi Talib, political conflict ensued between Abdullah ibn Zubayr and the Umayyads, Abdullah ibn Umar, one of the senior-most companions of the Prophet, held himself aloof from the battle. People approached him and, quoting the verse of qital-al-fitna, asked him why he was not joining in the battle. Abdullah ibn Umar replied that ‘fitna’ as mentioned in the Quran did not refer to political infighting, but rather to the religious coercive system, that had already been put an end to by them. (Fathul Bari, 8/60 ) From this we learn that the war against fitna was a war of limited duration, temporary in nature, meant to be engaged in only until its specific purpose had been served.
Makipaglaban kayo, O mga mananampalataya, sa mga kaaway ninyo kabilang sa mga tagatangging sumampalataya hanggang sa walang mangyaring shirk at pagsagabal para sa mga Muslim sa relihiyon ni Allāh, at ang relihiyon at ang pagtalima ay ukol kay Allāh lamang: walang katambal sa Kanya roon. Kaya kung tumigil ang mga tagatangging sumampalataya sa dati nilang ginagawa na shirk at pagsagabal sa landas ni Allāh ay hayaan ninyo sila sapagkat tunay na si Allāh ay nakababatid sa mga gawa nila: walang nakakukubli sa Kanya na isang nagkukubli.
Hãy chiến đâu với chúng - hỡi những người có đức tin - khi chúng muốn làm kẻ chống đối cho đến khi nào chúng không còn trở thành là những kẻ tổ hợp Ngài và với ý định không muốn trở thành người Muslim thuần phục Allah. Và khi trở thành tín đồ là phải tuyệt đối tuân thủ theo Allah Đấng Độc Tôn không tổ hợp một ai khác cùng Ngài. Nếu như chúng chấm dứt là những kẻ chống đối mà đã đẩy y trở thành là kẻ tổ hợp thì bị đẩy lùi bởi sự kêu gọi đến với con đường của Allah. Quả thật, Allah Rất Am Tường về việc làm mà chúng đã làm không có gì có thể che giấu được Ngài.
O believers, fight your disbelieving enemies until there is no more idolatry or Muslims being stopped from Allah’s religion, when religion and obedience is for Allah alone without any partner being put alongside Him. If the disbelievers stop their idolatry and preventing Muslims from Allah’s religion, then leave them, because Allah sees what they do and nothing is hidden from Him.
Ey Müminler! Kâfir olan düşmanlarınızla hiçbir şirk ve Müslümanları Allah'ın dininden engelleme faaliyetleri kalmayıncaya ve yalnızca ibadet, hiçbir ortağı olmayan Allah'a yapılıncaya kadar onlarla savaşın. Eğer kâfirler üzerinde bulunmuş oldukları şirk ve Allah'ın yoluna engel olmaktan vazgeçerlerse onları bırakın. Şüphesiz Allah, onların yaptıklarını en iyi görendir. Hiçbir şey O'na gizli kalmaz.
E combattete - o credenti - i vostri nemici miscredenti affinché non vi siano più idolatria ed ostacoli alla religione di Allāh per i musulmani, e affinché la religione e l'obbedienza appartengano ad Allāh solo, senza riconoscerGli dei pari. Se i miscredenti abbandoneranno la condizione di idolatria nella quale versano e cesseranno di ostacolare il sentiero di Allāh, non curatevi di loro: In verità, Allāh è consapevole delle loro azioni, nulla Gli è nascosto
¡Creyentes!, luchen contra sus enemigos incrédulos hasta que no haya más musulmanes impedidos de practicar la religión de Al-lah, ya que la obediencia se debe únicamente a Al-lah sin asociados. Si los incrédulos desisten de alejar a los musulmanes de la religión de Al-lah, entonces déjenlos en paz, porque Al-lah ve lo que hacen y nada está oculto de Él.
Perangilah -wahai orang-orang mukmin- musuh-musuh kalian dari golongan kafir agar tidak ada lagi kemusyrikan dan kegiatan yang menghalang-halangi umat Islam dari agama Allah, dan yang ada hanyalah ketundukan dan ketaatan kepada Allah, tidak ada sekutu bagi-Nya dalam hal itu. Jika orang-orang kafir itu berhenti dari praktik kemusyrikan dan dari menghalang-halangi orang dari jalan Allah maka biarkanlah mereka. Sesungguhnya Allah Maha Mengetahui apa yang mereka perbuat, tidak ada sesuatu pun yang luput dari pengetahuan-Nya.
Và nếu như chúng lật lộng những gì mà chúng đã từng ra lệnh là phải chấm dứt chống đối và đẩy lùi con đường của Allah. Bởi thế, nên biết - hỡi những người có đức tin - quả thật Allah sẽ giúp đỡ các ngươi chiến thắng chúng vì Ngài là Đấng Bảo Hộ Ưu Việt cho ai những ai được Ngài yểm trợ, Đấng Cứu Giúp Ưu Việt cho những ai mà Ngài muốn y chiến thắng và những ai có được Ngài yểm trợ luôn là chiến thắng và những ai được Ngài giúp đỡ chiến thắng.
The second condition is that they stick to their doggedness and hostility. The injunction covering this situation, appears in the later verse (40) where it was said: وَإِن تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّـهَ مَوْلَاكُمْ ۚ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ ﴿40﴾ (And if they turn away, then, be sure that Allah is your protector. He is the excellent protector and excellent supporter).
In brief, if they fail to desist from their tyranny and disbelief, the injunction Muslims are obligated with is the same as stated above, that is, continue fighting them. Since Jihad involves fighting and killing, it is usually associated with a big army, ample weapons and other hardware and logistic support. But, those days Muslims did not have much of this normally, therefore, it was possible that Muslims would have found this command to fight and kill somewhat heavy, or their lack of numbers or paucity of equipment may have led them to realize that they could not win a war like that. Therefore, Muslims were given the antidote they needed. They were told that it did not matter if the disbelievers had more men and equipment to fight with, but where in the world, were they going to get the unseen support and help of Allah Ta` ala which Muslims have with them and which they have been witnessing as being along with them on every battlefield. Then, towards the end it was said that, for all practical purposes, everyone in the world finds some help and support from someone or somewhere, but the touchstone of how effective and functionally superior it is depends on the power, strength, knowledge and experience of that helper or supporter. It goes without saying that a whole world-full of people could never exceed, even equal the power and strength and knowledge and perception of Allah Ta` ala because He is an excellent protector and an excellent supporter with no one to match Him.
S’ils tournent le dos à l’ordre qu’on leur donne d’arrêter de mécroire et de cesser d’éloigner les gens du sentier d’Allah, soyez persuadés ô croyants, qu’Allah vous secourra contre eux. Existe-t-il meilleur Maître que Lui pour celui qui Le prend pour maître et existe-t-il meilleur Secoureur que Lui pour celui à qui Il accorde Son secours? En effet, celui avec lequel Il s’allie réussit, et celui qu’Il secourt sort victorieux.
Tetapi, jika mereka mengabaikan perintah untuk menghentikan praktik kekafiran dan menghalang-halangi orang dari jalan Allah maka yakinlah -wahai orang-orang mukmin- bahwa Allah akan menolong kalian untuk mengalahkan mereka. Allah adalah sebaik-baik pelindung bagi siapa saja yang Dia lindungi, dan sebaik-baik penolong bagi siapa saja yang Dia tolong. Siapa saja yang Dia lindungi akan beruntung dan siapa saja yang Dia tolong akan menang.
If they turn away from the order to leave disbelief and preventing others from Allah’s religion, then be certain, O believers, that Allah will help you against them. What an excellent protector He is for the one He protects, and what an excellent helper He is for the one He helps! Whoever He protects will be successful and whoever He helps will be victorious.
Ako se okrenu od onoga što im je naređeno: od ostavljanja nevjerstva i odvraćanja od Allahovog puta, onda budite sigurni da će vas Allah pomoći protiv njih. Divan je On Zaštitnik onome koga uzme u Svoju zaštitu, i divan je On Pomagač onome ko pomaže Njegovu vjeru. Koga On štiti uspio je, a koga On pomogne pobijedio je.
Si se niegan a obedecer la orden de desistir de la incredulidad y de alejar a otros de la religión de Al-lah, entonces estén seguros, creyentes, de que Al-lah los ayudará contra ellos. ¡Qué excelente protector es Él para quien Él protege, y qué excelente ayudante es para quien Él ayuda! A quien Él proteja tendrá éxito y a quien Él ayude saldrá victorioso.
Eğer emredildikleri küfrü terk etmekten ve Allah'ın yolundan alıkoymaktan vazgeçme hususunda yüz çevirirlerse; ey Müminler! Bilmiş olasınız ki, Allah onlara karşı size yardım edecektir. O kendisine veli olana ne güzel Mevla'dır, yardım ettiklerine de ne güzel yardımcıdır. Kim Allah'ı veli edinirse kazananlardan olur ve Allah kime yardımcı olursa o muzaffer olur.
It is a principle of Islam that the individual is rewarded according to his deeds. However, by His grace Almighty God has made special exemptions to this general principle: when a man is truly repentant, he will not be punished thereafter for his earlier deeds. Suppose a man spent his life in ungodliness, then he received the light of guidance, became a true believer and adopted the righteous life. In this case, he will be forgiven for the evil deeds done by him earlier; he will not be seized on the basis of his earlier crimes. This very principle is also operative in collective and political matters. Sometimes the struggle between Truth and falsehood develops into a clash. During this clash the opponents commit atrocities on the believers. Finally, the supporters of the truth are dominant and the opponents are overcome and subdued. In this matter also, the principle of Islam is the same as stated above, that is, people will not be punished for committing atrocities in the past. Rather, if, after the victory anybody indulges in criminal acts will, after due procedure, receive the punishment prescribed in the Islamic law for such a criminal. In ancient times the establishment of chieftains and rulers was based on polytheism. Today, rulers hold sway as representatives of the people, but in the past they ruled as representatives of God or God’s so called partners. Consequently, in ancient society, polytheism enjoyed a position of power. Polytheists used to harass the believers in the one God. Persecution (fitnah) was common. So God commanded His Prophet and His companions to disrupt the link between polytheism and power so that the polytheists should be deprived of the power to persecute the monotheists. Accordingly, the universal revolution brought about by the Prophet snapped forever the link between polytheism and the political system. Now, polytheism is simply a religious practice in some parts of the world and is not a political theory on the basis of which governments are formed. In Arabia an end had to be put to both polytheists and polytheism, so that the precincts of Makkah and Madinah could be made the eternal centre of pure monotheism.
E se abbandonano ciò che è stato loro ordinato di abbandonare, ovvero la miscredenza e il fatto di ostacolare il sentiero di Allāh, siate certi, o credenti, che in verità Allāh vi sosterrà contro di loro: Che grande protettore per colui che si affida a Lui e che grande sostenitore per colui che Gli implora sostegno! Chi si affida a Lui ha successo e chi Lui sostiene ottiene il trionfo.
Kung babaling sila palayo sa ipinag-utos sa kanila na pagtigil sa kawalang-pananampalataya at pagsagabal sa landas ni Allāh ay tiyakin ninyo, O mga mananampalataya, na si Allāh ay Tagaadya ninyo laban sa kanila. Kay inam na Tagatangkilik para sa sinumang nakipagtangkilikan Siya at kay inam na Tagaadya para sa sinumang inadya Niya. Ang sinumang tinangkilik Niya ay magtatagumpay at ang sinumang iniadya Niya ay magwawagi.
In ancient times it was the custom that after a battle whatever enemy property (ghanimah) the victors could lay their hands on was treated as their property. However, Islam laid down the rule that whatever one got from the battlefield should be brought back and deposited with the chief. After gathering all the spoils of war in this way, one-fifth part of it was kept aside in the name of God. This was received by the Prophet, who acted on God’s behalf, and was spent in this way: one part was spent on himself, then on his relatives who supported him in his religious mission in difficult times, then on the destitute, orphans, the needy and travellers. The remaining four-fifths were distributed among the soldiers. Islam wants man to develop the outlook of considering whatever he gets as God-given. In the battle of Badr a weak group overcoming an extremely powerful group was extraordinary proof of the fact that whatever happened was at the behest of God. Keeping a share of booty for other deserving brethren teaches the lesson that the bases for entitlement to a share in property are not merely effort and inheritance; there are other bases which do not fall within these spheres. The acknowledgement of others’ entitlement amounts to one’s admitting that everything belongs to God and not to oneself. The third important lesson taught by this law of ghanimah is that the basis of ownership is not possession but principle. Nobody will become the owner of a thing merely on the basis of it having accidentally come into his possession. In spite of being in possession of something, the individual must hand over the item to the responsible persons and should be content with receiving whatever is due to him as a matter of principle and as per the law.
Ketahuilah -wahai orang-orang mukmin- bahwa sesuatu yang kalian ambil dari orang-orang kafir secara paksa dalam jihad fi sabilillah itu harus dibagi menjadi lima bagian. Empat bagian darinya dibagikan kepada para mujahid dan satu bagian yang tersisa dibagi lagi menjadi lima bagian, satu bagian untuk Allah dan Rasul-Nya yang digunakan untuk kepentingan umum bagi umat Islam, satu bagian untuk kerabat Nabi -ṣallallāhu 'alaihi wa sallam- dari kalangan Bani Hasyim dan Bani Muṭṭalib, satu bagian untuk anak-anak yatim, satu bagian untuk fakir miskin, dan satu bagian untuk para musafir yang kehabisan bekal di jalan. Itu jika kalian beriman kepada Allah dan kepada apa yang Kami turunkan kepada hamba Kami, Muhammad -ṣallallāhu 'alaihi wa sallam- dalam perang Badar yang Allah gunakan untuk memisahkan antara yang benar dan yang salah, yaitu tatkala Allah menolong kalian untuk mengalahkan musuh-musuh kalian. Allah yang senantiasa menolong kalian adalah Mahakuasa atas segala sesuatu.
Alamin ninyo, O mga mananampalataya, na ang nakuha ninyo na anuman mula sa mga tagatangging sumampalataya dala ng panggagapi sa pakikibaka sa landas ni Allāh, tunay na ito ay hahatiin sa limang bahagi. Ang apat na ikalimang bahagi mula sa mga ito ay hahatiin para sa mga nakikibaka at ang natitirang ikalimang bahagi ay hahatiin sa limang bahagi: isang bahagi para kay Allāh at sa Sugo Niya na gugugulin sa mga guguling pampubliko para sa mga Muslim, isang bahagi para sa kaanak ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – kabilang sa angkan ni Hāshim at angkan ni Al-Muṭṭalib, isang bahagi para sa mga ulila, isang bahagi para sa mga maralita at mga dukha, at isang bahagi para sa mga manlalakbay na kinapos sa mga daan. [Ito ay] kung nangyaring kayo ay sumampalataya kay Allāh at sa pinababa sa Lingkod Niya na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa Araw ng Badr na nagtangi si Allāh sa pagitan ng katotohanan at kabulaanan nang nag-adya Siya sa inyo laban sa mga kaaway ninyo. Si Allāh na nag-adya sa inyo ay May-kakayahan sa bawat bagay.
Các ngươi hãy biết rằng - hỡi những người có đức tin -những gì các ngươi giành lấy được từ những kẻ vô đức tin sau những cuộc Jihad vì chính nghĩa của Allah, các ngươi hãy chia tất cả thành năm phần đều nhau, lấy bốn phần chia cho những người lính tham gia Jihad; một phần còn lại chia thành năm phân nhỏ, một phần cho Allah và cho Thiên Sứ của Ngài để sử dụng mục đích chung của cộng đồng Islam, một phần cho gia quyến của Thiên Sứ thuộc hai dòng tộc Hashim và Al-Muttalib, một phần cho trẻ mồ côi, một phần cho người nghèo và người khó khăn, và một phần cho người lỡ đường, nếu các ngươi đã thực sự tin nơi Allah và những gì được TA thiên khải cho Nô Lệ của TA Muhammad vào ngày Badr, đó là Ngày Allah đã phân loại rõ ràng giữa chân lý và ngụy tạo khi Ngài phù hộ các ngươi chiến thắng được kẻ thù của các ngươi. Và Allah, Đấng đã giúp các ngươi chiến thắng là Đấng toàn năng trên tất cả mọi thứ.
"Ketahuilah, sesungguhnya apa saja yang dapat kamu peroleh sebagai rampasan perang, maka sesungguhnya seperlima untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin dan ibnus sabil, jika kamu beriman kepada Allah dan kepada apa yang Kami turunkan kepada hamba Kami (Muhammad) di Hari Furqan, yaitu di hari bertemunya dua pasukan. Dan Allah Maha-kuasa atas segala sesuatu. (Yaitu di hari) ketika kamu berada di pinggir lembah yang dekat dan mereka berada di pinggir lembah yang jauh sedang kafilah itu berada di bawah kamu. Sekiranya kamu mengadakan persetujuan (untuk menentukan hari pertem-puran), pastilah kamu tidak sependapat dalam menentukan hari pertempuran itu, akan tetapi (Allah mempertemukan dua pasukan itu) agar Dia melakukan suatu urusan yang mesti dilaksanakan, yaitu agar orang yang binasa itu binasanya dengan keterangan yang nyata dan agar orang yang hidup itu hidupnya dengan kete-rangan yang nyata (pula). Sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui." (Al-Anfal: 41-42).
(41) Allah تعالى berfirman, ﴾ وَٱعۡلَمُوٓاْ أَنَّمَا غَنِمۡتُم مِّن شَيۡءٖ ﴿ "Ketahuilah, se-sungguhnya apa saja yang dapat kamu peroleh sebagai rampasan perang." Yakni harta orang kafir yang kamu ambil dengan cara kekuatan yang dibenarkan, banyak ataupun sedikit, ﴾ فَأَنَّ لِلَّهِ خُمُسَهُۥ ﴿ "maka se-sungguhnya seperlima untuk Allah", yakni, sisanya adalah untukmu wahai pasukan perang, karena Allah menisbatkan ghanimah terse-but kepada mereka dan mengeluarkan seperlimanya darinya. Ini menunjukkan bahwa sisanya adalah untuk mereka, dibagi seperti pembagian Rasululah: untuk pasukan berjalan kaki satu bagian dan untuk yang berkuda tiga bagian, dua untuk kudanya dan satu untuk penunggangnya.
Adapun yang seperlima itu maka ia dibagi menjadi lima bagian:
Satu bagian untuk Allah dan RasulNya, yang didistribusikan untuk kepentingan kaum Muslimin secara umum tanpa pengkhu-susan, karena Allah menjadikannya untukNya dan untuk RasulNya, sementara keduanya tidak memerlukannya, dari sini diketahui bahwa ia untuk hamba-hamba Allah, jika Allah tidak menentukan pos distribusinya maka itu menunjukkan bahwa ia untuk kepen-tingan umum kaum Muslimin.
Bagian kedua adalah untuk kerabat Nabi ﷺ dari Bani Hasyim dan Bani al-Muththalib. Allah menisbatkannya kepada kerabat ada-lah merupakan dalil bahwa illatnya hanyalah kekerabatan semata, maka tidak ada beda antara kaya, miskin, laki-laki, dan perempuan di kalangan mereka.
Bagian ketiga adalah untuk anak-anak yatim, yaitu anak-anak yang ditinggal mati oleh bapak mereka sedangkan mereka masih kecil. Allah memberikan satu bagian dari seperlima untuk menyan-tuni mereka, di mana mereka belum mampu memenuhi kebutuhan mereka secara mandiri, sementara orang yang mengurusi kebutuhan mereka telah wafat.
Bagian keempat adalah untuk orang-orang miskin, yaitu orang-orang yang membutuhkan, baik besar, kecil, laki-laki, dan perempuan.
Bagian kelima adalah untuk ibnu sabil, yaitu orang asing yang kehilangan bekal di selain negerinya. Sebagian ahli tafsir menyata-kan bahwa seperlima dari ghanimah tidak harus dikeluarkan untuk semua lima kelompok ini, dan tidak harus disamaratakan, akan te-tapi hal itu disesuaikan dengan kemaslahatan. Dan ini lebih utama.
Allah menjadikan penunaian terhadap seperlima dengan sebaik-baiknya sebagai syarat iman. Dia berfirman, ﴾ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلۡنَا عَلَىٰ عَبۡدِنَا يَوۡمَ ٱلۡفُرۡقَانِ ﴿ "Jika kamu beriman kepada Allah dan kepada apa yang Kami turunkan kepada hamba Kami (Muhammad) di Hari Furqan." Yakni hari Perang Badar, di mana pada hari itu Allah membedakan antara yang haq dengan yang batil. Dia memenangkan yang haq dan membatalkan yang batil. ﴾ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِۗ ﴿ "Yaitu di hari bertemu-nya dua pasukan." Pasukan Muslimin dan pasukan kafirin. Yakni, jika imanmu kepada Allah dan kepada kebenaran yang Allah turun-kan kepada RasulNya pada Hari Furqan yang mana pada hari itu terlihat tanda-tanda dan bukti-bukti kebenaran yang menunjukkan bahwa apa yang dibawa oleh Muhammad adalah benar. ﴾ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Dan Allah Mahakuasa atas segala sesuatu." Tidak ada seorang pun yang melawannya kecuali kalah.
(42) ﴾ إِذۡ أَنتُم بِٱلۡعُدۡوَةِ ٱلدُّنۡيَا ﴿ "(Yaitu di hari) ketika kamu berada di pinggir lembah yang dekat." Yakni di pinggir lembah yang dekat de-ngan Madinah, sementara mereka di pinggirnya (yang lain) yang jauh dari Madinah. Satu lembah telah mengumpulkan kamu dengan mereka ﴾ وَٱلرَّكۡبُ ﴿ "sedang kafilah" yang kamu incar dan itu bukan-lah yang diinginkan oleh Allah ﴾ أَسۡفَلَ مِنكُمۡۚ ﴿ "berada di bawah kamu," melewati pinggir laut. ﴾ وَلَوۡ تَوَاعَدتُّمۡ ﴿ "Sekiranya kamu mengadakan per-setujuan (untuk menentukan hari pertempuran)", dengan mereka sesuai dengan kondisi dan keadaan tersebut ﴾ لَٱخۡتَلَفۡتُمۡ فِي ٱلۡمِيعَٰدِ ﴿ "pastilah kamu tidak sependapat dalam menentukan hari pertempuran itu." Yakni pasti ada maju mundurnya atau pemilihan tempat dan lain-lain sebagai-nya yang memalingkanmu atau mereka dari perjanjian. Akan tetapi Allah-lah yang mengumpulkanmu dengan mereka dalam kondisi tersebut. ﴾ لِّيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗا ﴿ "Agar Dia melakukan suatu urusan yang mesti dilaksanakan", yang telah ditakdirkan sejak azali yang mesti terjadi. ﴾ لِّيَهۡلِكَ مَنۡ هَلَكَ عَنۢ بَيِّنَةٖ ﴿ "Yaitu agar orang yang binasa itu binasanya dengan keterangan yang nyata." Yakni supaya ia menjadi hujjah dan bukti bagi penentang, sehingga ketika dia memilih ke-kufuran dengan dasar ilmu dan keyakinan terhadap kebatilannya, maka tidak ada lagi alasan baginya di hadapan Allah. ﴾ وَيَحۡيَىٰ مَنۡ حَيَّ عَنۢ بَيِّنَةٖۗ ﴿ "Dan agar orang yang hidup itu hidupnya dengan keterangan yang nyata (pula)." Yakni bashirah dan keyakinan orang Mukmin bertambah dengan bukti-bukti kebenaran yang ditunjukkan oleh Allah kepada kedua kelompok yang cukup menjadi peringatan bagi orang-orang yang berakal. ﴾ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ ﴿ "Sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui." Maha Mendengar segala suara dengan bahasa yang beraneka ragam dan keperluan yang bermacam-macam, Maha Mengetahui yang lahir, yang batin, yang rahasia, yang ghaib, dan yang nampak.
Creyentes, sepan que el botín que tomen cuando luchen por la causa de Al-lah se dividirá en cinco partes. Las cuatro quintas partes serán distribuidas entre los que lucharon por la causa de Al-lah, y la quinta restante se dividirá en cinco partes que se distribuirán en partes iguales entre las siguientes: Al-lah y Su Mensajero, que se destinará a los gastos generales de los musulmanes; los familiares del Profeta r de los Hijos de Hashim y los Hijos de Al Muttalib; los huérfanos, los pobres y desvalidos, y los viajeros insolventes. Obedezcan esto si tienen fe en Al-lah y en lo que Él le reveló a Su siervo, Mujámmad r, el día de la Batalla de Báder, cuando Al-lah evidenció la verdad de la falsedad al darles la victoria sobre sus enemigos.
Commentary
Mentioned in this verse are injunctions of spoils and the law of their distribution. Before we take up the subject in detail, let us under-stand some important words first.
Lexically, the word: غَنِیمۃ (ghanimah) is applied to property which is acquired from the enemy. In the terminology of the Shari` ah, property which is acquired from non-Muslims through fighting and killing, triumph and control, is called: غَنِیمۃ (ghanimah, translated here as spoils). And the property which is acquired in peace and with consent, like: جِزیَہ Jizyah, خِرَاج Khiraj etc., is called: فَییء (fai' ). These two words have been used to describe injunctions of these two kinds in the Holy Qur'an. The present Surah al-Anfal takes up injunctions relating to ghanimah or spoils which is acquired from non-Muslims at the time of fighting and killing.
At this point, we should first keep in mind that, according to the Islamic and Qur'anic view of things, the real ownership of the entire universe belongs to Allah Ta` ala, the One and only Being who has created whatever there is in it. The only way through which the ownership of something can be attributed to human beings is no other but that Allah Ta` ala may have Himself declared it, through His Law, to be under the ownership of someone. For instance, while mentioning quadruped animals in Surah YaSin (36:71 ), it was said: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ ﴿71﴾ (Do they see not that We created the quadrupeds with Our Own hands then they became their owners?) As obvious, the sense is that this ownership of theirs is not private and personal - it was Allah who made them the owners out of His grace.
When some set of people rebels against Allah Ta` ala, that is, indulges in Kufr and Shirk, then, the first action Allah Ta'ala takes to reform them is that He sends His Messengers and Books to them. When the unfortunate ones among them are not impressed even by this act of Divine grace, Allah Ta'-al-a commands His Messengers to wage Jihad against them and kill them. The outcome of this was that the lives and properties of these rebels became مُبَاح Mubah (allowed). They no longer had the right to benefit from the assets of life and property given to them by Allah Ta` ala, instead, in a manner of saying, all that belonged to them was confiscated in the name of the Authority in command. These very confiscated properties are given the name of ghanimah, spoils or war booty - which went out of the ownership of disbelievers and deposited itself separately as being under the ownership of Allah Ta` ala alone.
According to the ancient Divine Law which governed such confiscated properties, no one was allowed to benefit from them. Such properties were, rather, gathered and placed on some open spot where lightening would come from the heavens and burn these up. This was the sign that their effort by way of Jihad was accepted.
One of the few unique distinctions bestowed upon the Last of the Prophets ﷺ by Allah Ta’ ala was that غَنِیمۃ ghanimah properties (spoils) were made lawful (Halal) for the Muslim community (as in a Hadith of Muslim). And such was the quality of its lawfulness that it was classed as 'the purest of properties!' The reason for it is not far to find. Is it not that wealth and property which one acquires through hard labour comes to him under his ownership after having passed through chains after chains of transfers from the ownership of many human beings? Now, while passing through these numerous chains, there exists a strong probability of unlawful, impermissible or repugnant methods being employed somewhere in the pipeline. The case of غَنِیمۃ ghanimah or spoils happens to be quite contrary. Here, the ownership of disbelievers stands severed from them and passes directly into the ownership of Allah Ta` ala, remaining there as such. Now, whoever gets it, gets it directly from what is owned by Allah Ta'-al-a and that leaves no doubt, or apprehension of unlawfulness or repugnance as could be the case in receiving from what is owned by human beings. This is like water drawn from a well, or natural grass, which reaches man directly as a blessing of Allah Ta` ala without any human intermediacy in between.
To sum up, it can be said that غَنِیمۃ ghanimah or spoils which was not lawful for past communities was made lawful as a token of blessing and mercy for the Muslim Ummah. The rule of its distribution has been introduced by saying: وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ (And know that whatever spoils you receive - 41). To begin with, according to the rules of Arabic language, the word: ما (ma) already signifies generality. Then, to put further stress on this generality, added there was the expression: مِّن شَيْءٍ (min sha'i) which means whatever is collected as spoils, big or small, falls under the purview of this very law. Anyone who takes anything outside the provisions of the law of distribution, even if ordinary or small in his judgment, he will still be considered guilty of a serious crime. Therefore, the Holy Prophet ﷺ said that it is not per-missible for anyone to take even a needle and its thread which is a part of the spoils غَنِیمۃ (ghanimah property) without his entitlement to it as his legally allotted share. In addition to that, he has given a severe warning against taking anything from spoils outside the allotted share. The name given to this act of misappropriation in spoils in Hadith is Ghulul where it has been declared as brazenly unlawful, far more serious than common theft.
By introducing the ground rule for distribution, all mujahid Muslims were served with a notice that Allah Ta` ala has made spoils lawful for them, but that it was lawful under a specific procedural regulation. Anyone who takes anything against it, then, that will be nothing but an ember of the fire of Jahannam.
This is what makes the law of the Qur'an distinct from other laws of the world. Then, this is the real secret behind the perfect effectiveness and success of the law of Qur'an when it begins by focusing on the need to fear Allah and to be concerned about the Hereafter and follows it up with warnings of consequences. After that, as part of the next article, penal punishments were also promulgated.
Otherwise, it is worth pondering how is it possible in the middle of the wild commotion of the battlefield that properties be acquired from out of the possession of non-Muslims, properties the details of which are known neither to the commander of Muslims nor to someone else. On top of that, battles are fought on grounds which form part of desolate jungles and deserts where thousands of places exist as possible hideouts far from the arm of law. To stand guard over these properties with the sole strength of law was something just not possible for anyone. Ultimately, it was the fear of Allah and Akhirah alone which ena-bled every single Muslim to desist from making even the minutest misappropriation in these properties.
Now, let us have a look at this rule of distribution. It was said: فَأَنَّ لِلَّـهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ (its one fifth is for Allah and the Messenger and for kinsmen and orphans and the needy and the wayfarer - 41).
First of all, worth pondering at this point is that the rule of the distribution of ghanimah or spoils being described here covers the distribution of spoils as a whole. But, the Qur'an has elected to simply mention the rule as it applies to its one-fifth. No mention has been made of the remaining four shares. What is the secret behind it and what is the law which governs the distribution of the rest of four shares? If we ponder over and deliberate in the Qur'an, an answer to these two questions comes out from within the existing word arrangement of the text. To wit, addressing Muslims engaged in Jihad, the Holy Qur'an said: مَا غَنِمْتُم (ma ghanimtum: whatever spoils you receive). There is a hint here to the effect that this property is the right of those who receive it. And after that, it was declared that one fifth from it was the share of Allah and the Messenger and others. Thus, the outcome is all too clear - the remaining four shares belonged to the mujahidin and to those who collected spoils among them. This is similar to what the Qur'an has said elsewhere in connection with the law of inheritance:
وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ
And his parents have inherited him, then, his mother gets the
one-third. (4:11)
Here too, the mention of mother has been considered sufficient which tells us that the remaining two shares are the right of the father. Similarly, after mentioning: (ma ghanimtum غَنِمْتُم : whatever spoils you re-ceive), when only one fifth share was set aside for Allah, it became clear that the remaining four shares were the right of the mujahidin. Later, the corresponding word and deed of the Holy Prophet ﷺ fully clarified the rule in details that these four shares were distributed over mujahidin under a specific law.
Now, let us take up the details of that one fifth share which has been clearly determined by the Holy Qur'an in this verse. The count of words used in the Qur'an to say this here is six. The six words are: (1) لِلَہ (Lillah : for Allah), (2) لِلرَّسُولِ (lirrasul : for the Messenger), (3) لِذِي الْقُرْبَ (lidhilqurba : for kinsmen), (4) الْيَتَامَىٰ (al-yatama : orphans, (5) الْمَسَاكِين (al masakin : the needy) and (6) ابْنِ السَّبِيلِ (ibn as-sabil : the wayfarer).
Out of these words, the first word: لِلَہ (lillah) serves as the main heading under which this one fifth shall be disbursed. In other words, the statement made is that all these disbursements are exclusively for the sake of Allah. Then, the introduction of this word at this place carries a particular wisdom of its own which has been pointed out to in Tafsir Mazhari. It has been said there that wealth and property coming out of sadaqat (charities) had been declared unlawful for the Holy Prophet ﷺ and his family since it did not suit his station as a prophet of Allah, and also because it was a portion taken out from the wealth and properties of Muslims at large for the purpose of making these purified. The name given to such give outs in Hadith is: اَوسَاخُ النَّاس (awsakhu 'n-nas : dirt removed from people). This is not fit for the high status of a prophet.
Since this verse has also given a share out of the one fifth of spoils to the Holy Prophet ﷺ and his family, therefore, it was particularly stressed that this share did not wind its way through what was owned by people, instead, it was directly from Allah Ta` ala - as mentioned a little earlier that the property of غَنِیمۃ ghanimah or spoils goes out from the ownership of disbelievers and passes directly into the sole ownership of Allah Ta` ala. Thereafter, it is distributed as a reward from Him. Therefore, to indicate that the share given to the Holy Prophet ﷺ and his kinsmen from the one fifth of spoils had nothing to do with charities given by people, instead, was grace and reward directly from Allah Ta` ala, it was said at the beginning of the verse: لِلَہ (lillah) which means that all this property belongs to Allah Ta` ala, really and specifically, and it will be disbursed according to His command alone on heads as determined.
So, there remain five real categories of disbursement from this one fifth - the Messenger, the kinsmen, the orphan, the needy and the wayfarer. Then, there are different degrees of entitlement among them. One marvels at the eloquence of the Holy Qur'an as to how delicately it has described the difference in their degrees of entitlement. For instance, the intensifying particle: لَام (lam) has been affixed before the first two of these five as in: لِلرَّسُولِ وَلِذِي الْقُرْبَہ (for the Messenger and for the kinsmen) - and the rest of the three kinds have been conjoined together and mentioned without the particle لَام lam.
The particle لَام lam is used for particularization in the Arabic language. In the word: لِلَہ ، (lillah), the particle لَام lam denotes exclusivity of ownership which means that Allah Ta` ala is the real owner of everything - and in: لِلرَّسُولِ (lirrasul), the objective is to highlight the speciality of entitlement since Allah Ta` ala bestowed the right of disbursing and distributing the one fifth of spoils on the noble Prophet ﷺ . The purport of this arrangement has been ably stated by Imam Tahawi and Tafsir Mazhari when they said: Though, five names have been mentioned at this place with reference to the heads of disbursement of one fifth of spoils but, in reality, the entire right of disposal rests with the Holy Prophet ﷺ who shall expend the one fifth of spoils over these five categories at his discretion. This is similar to what was said in the first verse of Surah al-Anfal where the injunction about the entire collection of spoils was that the Holy Prophet ﷺ had the right to expend it where he wished or give it to whom he wished, all at his discretion.
Though, the verse (41): وَاعْلَمُوا أَنَّمَا غَنِمْتُم (And know that whatever spoils you receive) by dividing the whole of spoils over five shares, declared that four of these were the right of the mujahidin, but the fifth share continued to be governed by the same injunction which had left its disbursement at the discretion of the Holy Prophet ﷺ . However, the only addition made there was that five heads of expenditure re-lating to this fifth share were spelt out and that it will keep revolving within these. But, according to the majority of expert scholars, it was not incumbent on him that he should make five equal shares out of this one fifth and distribute it equally over the five categories of recipients mentioned in the verse. Instead, what was necessary was no more than that he would give the one fifth of spoils within the same five categories, to all, or to some, at his discretion.
The clearest proof of this statement lies within the words of the verse and the categories of recipients it mentions. It means that all these categories are not practically separate and detached from each other. In fact, they can be common to each other. For instance, a person who falls under the category of 'kinsmen,' could also be an 'orphan', or 'needy' and 'wayfarer' too. Similarly, the needy and the wayfarer could also be orphans, and kinsmen too. Someone needy could also have the status of a wayfarer. If the purpose was to have spoils distributed equally and separately over all these categories, then, these categories should have been such as would not admit one category of person in the other. Otherwise, it would become necessary that a person who is from kinsmen and who also happens to be an orphan, a needy one and a wayfarer too will have to be given four shares at the rate of one share for each status. Incidentally, this is the governing rule in the distribution of inheritance. Someone who has different kinds of relationship with a deceased person gets a separate share against each such relationship. Nevertheless, giving four shares to one person is something no one in the Muslim community goes by. This tells us that the verse does not aim to put a restriction of the Holy Prophet ﷺ that he necessarily gives to all these categories and gives equally too. Instead, the aim is that he may give out of the one fifth of spoils to any category from the five categories specified as he deems fit and appropriate. (Tafsir Mazhari)
This is illustrated by an incident relating to Sayyidah Fatimah. When she requested the Holy Prophet ﷺ that she be given a servant to help her with home chores in view of her physical weakness, he refused to accept her request on the ground that, in his sight, the need of his Companions ؓ from the people of Suffah was more urgent than hers. They were extremely poor and needy and there was no way he could bypass them and give to her. (Sahib al-Bukhri and Muslim)
From here, it becomes very clear that there was no separate right or entitlement for each category, otherwise, who could have been more deserving than Sayyidah Fatimah ؓ in the category of kinsfolk? In brief, all this is a description of the heads of disbursements, and not a description of entitlements.
The Distribution of One Fifth (Khums) after the passing away of the Holy Prophet ﷺ
According to the majority of Imams, the share assigned to the Holy Prophet ﷺ in the one fifth of spoils was, in terms of his august station as a prophet and messenger. This was very similar to the special right given to him that he could pick and take anything from out of the total spoils for his personal use, because of which he had actually taken certain things from out of some spoils. Then, he took care of his expenses and the expenses of his family from the one fifth of spoils. After his passing away, this share ceased to exist automatically - because, there is no messenger or prophet after him.
The Khums خُمُس (one fifth) of Dhawi'l-Qurba ذوی القربا (the kinsmen)
At least, there is no difference of opinion about the precedence of the right of poor kinsmen in the one fifth of spoils as compared to that of other categories of receivers, that is, the orphans, the needy and the wayfarer. The reason is that poor kinsmen cannot be helped with Zakah and Sadaqat, while other categories of receivers could also be helped with Zakah and Sadaqat (as clarified in Al-Hidayah where precedence is given to poor kinsfolk over other categories). However, the question remains whether or not the need-free kinsmen would be given from it. Imam Abu Hanifah says: Whatever the Holy Prophet ﷺ himself used to give to kinsmen was based on two considerations: (1) Their need and poverty and (2) help and support given to him in establishing faith and defending Islam. The second cause came to an end with the passing away of the Prophet ﷺ . What remained was the consideration of need and poverty. As based on this aspect, every Imam and Amir of Muslims shall keep granting them precedence over others (Hidayah, a1-Jassas). Imam Shafi` i has also taken the same position. (Qurtubi)
And according to some Muslim jurists (fuqaha' ), the share of kinsmen in their capacity as being related to the Holy Prophet ﷺ remains valid for ever. Included there are the poor and the need-free all alike, however, the ruling Muslim authority of the time shall give them a share at his discretion. (Mazhari)
The real factor in this matter is the conduct and practice of the rightly-guided Khulafa' of Islam in terms of what they did after the passing away of the Holy Prophet ﷺ . This author of Hidayah has this to say about it:
ان الخلفاء الاربعۃ الراشدین قسّموہ علی ثلثۃ اسھم
(After the passing away of the Holy Prophet ﷺ the four rightly-guided Khulafa' have distributed the one fifth of spoils over three categories only (that is, orphan, needy, and wayfarer).
However, it stands proved about Sayyidna ` Umar ؓ that he used to give out to poor kinsmen from the one fifth of spoils (deduced by Abu Dawud) - and it is obvious that this is not peculiar to Sayyidna ` Umar ؓ alone, other Khulafa' would have also been doing the same.
As for the narrations which prove that Sayyidna Abu Bakr and Sayyidna ` Umar ؓ used to take out the rightful share of kinsmen right through the later period of their Caliphate and had these distributed through Sayyidna ` Ali ؓ as custodian on their behalf (as in a narration of Kitab al-Kharaj by Imam Abu Yusuf), it is not contrary to that distribution being particular to poor kinsmen. Allah knows best.
Special Note
The Holy Prophet ﷺ had himself determined the qualification of kinsmen through his deed when, apart from Banu Hashim which was his own tribe, he had associated Banu al-Muttalib too with them for the reason that they had never separated themselves from Banu Hashim whether in Jahiliyyah or Islam - so much so that at the time the Quraysh of Makkah had cut off food supplies to Banu Hashim and had confined them to Shi'b Abi Talib, the Banu al-Muttalib were though not included under those boycotted, yet they joined Banu Hashim in this trial. (Mazhari)
The Day of the Battle of Badr was the Day of Distinction
In this verse, the day of Badr has been called یَوم اَلفُرقَان Yowm al-Furgan (the day of distinction between the true and the false). The reason is that Muslims scored a clear victory at Badr and the disbelievers faced a disgraceful defeat. Though, this happened as a ground reality on that day, yet it was, by extension, a day of decision also, the ultimate decision between disbelief and Islam.
-Ey Müminler!- Allah yolunda cihat ederken kâfirlerden onları mağlup ederek aldığınız ganimetler beşer pay olarak taksim edilir. Bunun beşte dördü mücahitlere paylaştırılır. Geri kalan beşte bir ise beşe bölünür: Bunun beşte biri, Allah ve resulü içindir ki bu, Müslümanların genel ihtiyaçları için sarf edilir. Diğer bir kısım Nebi -sallallahu aleyhi ve sellem-'in, Haşimoğulları'ndan ve Abdulmuttalipoğullarından olan yakınları için, bir kısım yetimler için, bir kısım fakir ve yoksullar için, diğer bir kısım ise yolda kalmışlar içindir. Eğer Allah’a ve kulumuz Muhammed -sallallahu aleyhi ve sellem-'e düşmanlarına karşı yardım ederek, Allah'ın hak ve batılı birbirinden ayırdığı Bedir gününde indirdiğimize iman ediyorsanız, bu böyledir. Allah Teâlâ size yardım etmiştir ve O, her şeye gücü yetendir.
Znajte, muslimani, da se ratni plijen dijeli na pet dijelova; četiri petine pripadaju borcima, a jedna petina pripada Allahu i Njegovom Vjerovjesniku, sallallahu alejhi ve sellem, i to: za opće koristi muslimanā, bližim Poslanikovim, sallallahu alejhi ve sellem, srodnicima iz plemena Hašim i el-Muttalib, siročadi, siromasima i putnicima koji nemaju sredstava da nastave putovanje. Tako će postupiti onaj ko iskreno vjeruje u Kur’an i u ono što je objavljeno Resulullahu, sallallahu alejhi ve sellem, na Bedru, kad su se sukobili muslimani i višebošci i kad je Svemoćni Allah odvojio evlije od Svojih neprijatelja. Allah koji vas je pomogao, u stanju je sve da učini.
Ô croyants, sachez que tout ce que vous prenez de force aux mécréants, en luttant pour la cause d’Allah, doit être divisé en cinq parts dont quatre seront remises aux combattant. La dernière doit être à son tour partagé en cinq: une part revenant à Allah et à Son Messager, qui sera dévolue aux affaires publiques des musulmans, une part revenant aux proches du Prophète, le clan des Banû Hâchim et des Banû al-Muṭṭalib, une part revenant aux orphelins, une part revenant aux pauvres et aux indigents et une part revenant aux voyageurs en détresse. Ceci, si vous croyez en Allah et en ce que Nous avons révélé à Notre serviteur le jour de la Bataille de Badr. Allah sépara ce jour-là le vrai du faux lorsqu’Il vous fit triompher de vos ennemis. Allah, Celui qui vous a fait bénéficier de Son secours, a pouvoir sur toute chose.
Know, O believers, that whatever you take by force from the disbelievers when striving in Allah’s path shall be divided into five. Four-fifths shall be distributed to those who strove in Allah’s path and the remaining fifth shall be further divided into five portions and distributed equally between the following: Allah and His Messenger, to be spent on the general expenses of the Muslims; the relatives of the Prophet (peace be upon him) from the Children of Hāshim and the Children of Al-Muţţalib; orphans; the poor and destitute; and travellers who are stranded. Obey this if you have faith in Allah and what He revealed to His servant, Muhammad (peace be upon him), on the day of the Battle of Badr, when Allah made a clear distinction between truth and falsehood by giving you victory over your enemies.
E sappiate, o credenti, che, in verità, ciò che avete sottratto ai miscredenti durante la Lotta per la causa di Allāh deve essere diviso in cinque parti: quattro parti vanno ai combattenti per la causa di Allāh, mentre la quinta parte va divisa in altre cinque parti: una parte spetta ad Allāh e al Suo Messaggero, e deve essere spesa per gli affari pubblici dei musulmani; una parte spetta ai famigliari del Profeta della tribù Banī Hāshim e Banī Al-Muţţalib; una parte spetta agli orfani, e una parte ai poveri ed ai miseri; e una parte al viaggiatore in difficoltà, se credete in Allāh e in ciò che ha rivelato a Muħammed, pace e benedizione di Allāh su di luiﷺ, nel giorno di Badrبدر, tramite il quale Allāh discriminò tra Verità e Falsità, quando vi sostenne contro i vostri nemici; e Allāh è il vostro Sostenitore, l'Onnipotente.
Ruling on the Spoils of War (Ghanimah and Fai )
Allah explains the spoils of war in detail, as He has specifically allowed it for this honorable Ummah over all others. We should mention that the `Ghanimah' refers to war spoils captured from the disbelievers, using armies and instruments of war. As for `Fai', it refers to the property of the disbelievers that they forfeit in return for peace, what they leave behind when they die and have no one to inherit from them, and the Jizyah (tribute tax) and Khiraj (property tax). Allah said,
وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ
(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah) indicating that the one-fifth should be reserved and paid in full to Muslim leaders whether it was little or substantial, even a yarn and needle.
وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ
(And whosoever deceives (his companions over the booty), he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.) 3:161
Allah's statement,
فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ
(verily, one-fifth of it is assigned to Allah, and to the Messenger, ) was explained by Ibn `Abbas, as Ad-Dahhak reported from him, "Whenever the Messenger of Allah ﷺ sent an army, he used to divide the war booty they collected into five shares, reserving one-fifth and divided it into five shares." Then he recited;
وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ
(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger,)
Ibn Abbas said, "Allah's statement,
فَأَنَّ للَّهِ خُمُسَهُ
(verily, one-fifth of it is assigned to Allah) is inclusive of the Messenger's share, just as the following Ayah is inclusive of Allah owning whatever is on the earth also,
لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ
(To Allah belongs all that is in the heavens and on the earth)2:284." So He addressed the share of Allah and the share of His Messenger in the same statement.
Ibrahim An-Nakha`i, Al-Hasan bin Muhammad bin Al-Hanifiyyah, Al-Hasan Al-Basri, Ash-Sha`bi, `Ata' bin Abi Rabah, `Abdullah bin Buraydah, Qatadah, Mughirah and several others, all said that the share designated for Allah and the Messenger is one and the same. Supporting this is what Imam Al-Hafiz Abu Bakr Al-Bayhaqi recorded, with a Sahih chain of narrators, that `Abdullah bin Shaqiq said that a man from Bilqin said, "I came to the Prophet when he was in Wadi Al-Qura inspecting a horse. I asked, `O Allah's Messenger! What about the Ghanimah' He said,
«للهِ خُمُسُهَا وَأَرْبَعَةُ أَخْمَاسِهَا لِلْجَيْش»
(Allah's share is one fifth and four-fifths are for the army.)
I asked, `None of them has more right to it than anyone else' He said,
«لَا، وَلَا السَّهْمُ تَسْتَخْرِجُهُ مِنْ جَنْبِكَ لَيْسَ أَنْتَ أَحَقَّ بِهِ مِنْ أَخِيكَ الْمُسْلِم»
(No. Even if you remove an arrow that pierced your flank, you have no more right to it than your Muslim brother.)"
Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi sat with `Ubadah bin As-Samit, Abu Ad-Darda' and Al-Harith bin Mu`awiyah Al-Kindi, may Allah be pleased with them, reminding each other of the statements of the Messenger of Allah ﷺ. Abu Ad-Darda' said to `Ubadah, "O `Ubadah! What about the words of the Messenger of Allah ﷺ during such and such battle, about the fifth (of the war booty)" `Ubadah said, "The Messenger of Allah ﷺ led them in prayer, facing a camel from the war booty. When he finished the prayer, he stood up, held pelt of a camel between his fingers and said,
«إِنَّ هَذِهِ مِنْ غَنَائِمِكُمْ وَإِنَّهُ لَيْسَ لِي فِيهَا إِلَّا نَصِيبِي مَعَكُمْ إِلَّا الْخُمُسُ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ، فَأَدُّوا الْخَيْطَ وَالْمَخِيطَ، وَأَكْبَرَ مِنْ ذَلِكَ وَأَصْغَرَ، وَلَا تَغُلُّوا فَإِنَّ الْغُلُولَ نَارٌ وَعَارٌ عَلَى أَصْحَابِهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَجَاهِدُوا النَّاسَ فِي اللهِ الْقَرِيبَ وَالْبَعِيدَ، وَلَا تُبَالُوا فِي اللهِ لَوْمَةَ لَائِمٍ، وَأَقِيمُوا حُدُودَ اللهِ فِي الْحَضَرِ وَالسَّفَرِ، وَجَاهِدُوا فِي سَبِيلِ اللهِ، فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ عَظِيمٌ، يُنْجِي بِهِ اللهُ مِنَ الْهَمِّ وَالْغَم»
(This is also a part of the war booty you earned. Verily, I have no share in it, except my own share, the fifth designated to me. Even that fifth will be given to you (indicating the Prophet's generosity). Therefore, surrender even the needle and the thread, and whatever is bigger or smaller than that (from the war spoils). Do not cheat with any of it, for stealing from the war booty before its distribution is Fire and a shame on its people in this life and the Hereafter. Perform Jihad against the people in Allah's cause, whether they are near or far, and do not fear the blame of the blamers, as long as you are in Allah's cause. Establish Allah's rules while in your area and while traveling. Perform Jihad in Allah's cause, for Jihad is a tremendous door leading to Paradise. Through it, Allah saves (one) from sadness and grief.)"
This is a tremendous Hadith, but I did not find it in any of the six collections of Hadith through this chain of narration. However, Imam Ahmad, Abu Dawud and An-Nasa'i recorded a Hadith from `Amr bin Shu`ayb, from his father, from his grandfather `Abdullah bin `Amr, from the Messenger of Allah ﷺ, and this narration is similar to the one above, and a version from `Amr bin `Anbasah was recorded by Abu Dawud and An-Nasa'i. The Prophet used to choose some types of the war booty for himself; a servant, a horse, or a sword, according to the reports from Muhammad bin Sirin, `Amir Ash-Sha`bi and many scholars. For instance, Imam Ahmad and At-Tirmidhi -- who graded it Hasan -- recorded from Ibn `Abbas that the Messenger ﷺ of Allah chose a sword called `Dhul-Fiqar' on the day of Badr. `A'ishah narrated that Safiyyah was among the captured women, and the Prophet chose and married her (upon his own choice and before distribution of war booty), as Abu Dawud narrated in the Sunan. As for the share of the Prophet's relatives, it is paid to Bani Hashim and Bani Al-Muttalib, because the children of Al-Muttalib supported Bani Hashim in Jahiliyyah after Islam. They also went to the mountain pass of Abu Talib in support of the Messenger of Allah ﷺ and to protect him (when the Quraysh boycotted Muslims for three years). Those who were Muslims (from Bani Al-Muttalib) did all this in obedience to Allah and His Messenger , while the disbelievers among them did so in support of their tribe and in obedience to Abu Talib, the Messenger's uncle.
Allah said next,
وَالْيَتَـمَى
(the orphans), in reference to Muslim orphans,
وَابْنِ السَّبِيلِ
(and the wayfarer), the traveler and those who intend to travel for a distance during which shortening the prayer is legislated, but do not have resources to spend from. We will explain this subject in Surah Bara'h 9:60, Allah willing, and our reliance and trust is in Him alone.
Allah said,
إِن كُنتُمْ ءَامَنْتُم بِاللَّهِ وَمَآ أَنزَلْنَا عَلَى عَبْدِنَا
(If you have believed in Allah and in that which We sent down to Our servant)
Allah says, `Adhere to what We legislated for you, such as the ruling about one-fifth of the war spoils, if you truly believe in Allah, the Last Day and what We have revealed to Our Messenger .' In the Two Sahihs, it is recorded that `Abdullah bin `Abbas said, - while narrating the lengthy Hadith about the delegation of Bani Abdul Qays - that the Messenger of Allah ﷺ said to them, s
«وآمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ. آمُرُكُمْ بِالْإِيمَانِ بِاللهِ ثُمَّ قَالَ: هَلْ تَدْرُونَ مَا الْإِيمَــانُ بِاللهِ؟ شَهَــــادَةُ أَن لَّا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ وَإِيتَاءُ الزَّكَاةِ، وَأن تُؤَدُّوا الْخُمُسَ مِنَ الْمَغْنَم»
I command you with four and forbid four from you. I command you to believe in Allah. Do you know what it means to believe in Allah Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah and honestly surrendering one-fifth of the war spoils.)
Therefore, the Messenger listed surrendering one-fifth of the war booty as part of faith. This is why Al-Bukhari wrote a chapter in his Sahih entitled, "Chapter: Paying the Khumus (one-fifth) is Part of Faith." He then narrated the above Hadith from Ibn `Abbas. Allah said next,
يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(on the Day of Criterion, the Day when the two forces met; and Allah is Able to do all things.) Allah is making His favors and compassion towards His creation known, when He distinguished between truth and falsehood in the battle of Badr. That day was called, `Al-Furqan', because Allah raised the word of faith above the word of falsehood, He made His religion apparent and supported His Prophet and his group. `Ali bin Abi Talhah and Al-`Awfi reported that Ibn `Abbas said, "Badr is YawmAl-Furqan; during it, Allah separated between truth and falsehood." Al-Hakim collected this statement. Similar statements were reported from Mujahid, Miqsam, `Ubaydullah bin `Abdullah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others.
41- Eğer Allah’a ve iki ordunun birbirleri ile karşılaştıkları Furkan gününde kulumuza indirdiğimize iman ettiyseniz bilin ki ganimet olarak aldığınız her bir şeyin beşte biri Allah’a, Rasûlüne, (onun) yakınlarına, yetimlere, yoksullara ve yolda kalmışlara aittir. Allah her şeye gücü yetendir.
42- Hani siz vadinin yakın kenarında idiniz. Onlar ise uzak kenarında idiler. Kervan ise sizden daha aşağıda idi. Eğer siz, anlaşma yapacak olsaydınız bile muhakkak karşılaşma yeri veya zamanı hususunda anlaşmazlığa düşerdiniz. Fakat Allah, takdir edilmiş bir işi yerine getirmek için (sizi bir araya getirdi) ki helak olan apaçık bir delil üzere helak olsun, yaşayan da apaçık bir delil üzere yaşasın. Şüphesiz ki Allah hakkıyla işitendir, her şeyi bilendir.
41. “Eğer Allah’a ve iki ordunun” müslümanlarla kâfirlerin ordularının “birbirleri ile karşılaştıkları Furkan gününde” Allah’ın hakkı batıldan ayırt edip hakkı üstün kıldığı ve batılı yok ettiği Bedir gününde ” “kulumuza indirdiğimize iman ettiyseniz…” Yani eğer Allah’a ve Allah’ın peygamberinin getirdiklerinin hakkın ta kendisi olduğunu göteren belge ve delillerin ortaya çıktığı Furkan gününde Allah’ın, Rasûlüne indirmiş olduğu hakka “iman ettiyseniz bilin ki ganimet olarak” kâfirlerin malından, onları hakkı ile yenerek, az olsun çok olsun “aldığınız her bir şeyin beşte biri Allah’a” ait olup geri kalanı -ey ganimeti alanlar- sizidir. Çünkü Yüce Allah burada ganimeti (“aldığınız” buyruğu ile) onlara izafe etmiş ve bundan beşte birlik payı istisna etmiştir. Bu da geri kalanın onlara ait olduğuna delildir. Bu da Allah Rasûlü’nün paylaştırdığı şekilde piyadeye bir pay süvariye ise -biri atına birisi de kendisine olmak üzere- iki pay vermek sureti ile paylaştırılır.
Burada sözü edilen beşte bir ise beş paya bölünür: Bir pay, Allah’a ve Rasûlüne ait olup belirlenmiş herhangi bir maslahat söz konusu olmaksızın bütün müslümanların genel maslahatlarına harcanır. Çünkü Yüce Allah bu payı kendisine ve Rasûlüne ayırmıştır. Allah ve Rasûlünün ise buna ihtiyacı yoktur. Böylece bunun Allah’ın kullarına ait olduğu ortaya çıkmaktadır. Yüce Allah, bunun için belirli bir harcama yeri de tespit etmediğine göre bunun, müslümanların genel maslahatına harcanacağı ortaya çıkmaktadır.
Gazilere paylaştırılmayan beşte birin ikinci payı ise Peygamber sallallahu aleyhi ve sellem’in Haşimoğulları ile Muttaliboğularından olan akrabalarına aittir. Yüce Allah’ın bunu akrabalara izafe etmesi bundaki asıl illetin, sadece akrabalık olduğuna delildir. Dolayısı ile bu konuda zenginleri de fakirleri de erkekleri de kadınları da birbirine eşittir.
Beşte birin üçüncü payı yetimlere verilir. Bunlar, küçük yaşta babalarını kaybedenlerdir. Allah, bunlara ganimetin beşte birinin beşte birini -onlara bir rahmet olmak üzere- ayırmıştır. Çünkü yetimler, kendi maslahatlarını yerine getirmekten acizdirler. Menfaatlerine olan işlerini görüp gözetecek kimseleri de yoktur.
Beşte birin dördüncü payı, yoksullara yani küçük olsun büyük olsun erkek olsun kadın olsun ihtiyaç sahiplerine verilir. Beşinci pay da yolda kalmışlara aittir. Yolda kalmış ise yabancı bir beldede seferde iken muhtaç düşen yabancı kimse demektir.
Kimi müfessirler de şöyle demişlerdir: Ganimetin bu beşte birlik kısmı, bu kesimlerin dışında kimseye verilmez. Ayrıca bu kesimlerin bu beşte birden eşit pay almaları da gerekmez. Aksine onlara maslahata göre pay verilir. En uygun görüş de budur.
Yüce Allah, bu beşte birlik kısmın bu şekilde ayrılıp yerlerine dağıtılmasının, imanın bir şartı olduğunu belirtmiştir. Zira “Eğer Allah’a… iman ettiyseniz” buyruğu buna delalet etmektedir. “Allah her şeye gücü yetendir.” Kendisine karşı çıkan herkesi mutlaka yenik düşürür.
42. “Hani siz vadinin” Medine’ye “yakın” olan “kenarında idiniz. Onlar ise” Medine’den “uzak” olan “kenarında idiler.” Böylece aynı vadide bir araya geldiniz. Kendisini ele geçirmek üzere yola çıktığınız, Yüce Allah’ın ise başkasını murad ettiği “kervan ise sizden daha aşağıda” deniz sahiline yakın tarafta “idi. Eğer” siz de onlar da bu şekilde ve böyle bir durumda bir araya gelmek üzere “anlaşma yapacak olsaydınız bile muhakkak karşılaşma yeri veya zamanı hususunda anlaşmazlığa düşerdiniz” yani ya kiminiz önce gelirdi ya kiminiz sonra gelirdi yahut da yerin seçimi konusunda veya bunun dışında sizin ya da onların uygun göreceği başka nedenlerden dolayı anlaşmazlığa düşerdiniz. “Fakat Allah” ezelde “takdir edilmiş” ve meydana gelmesi kaçınılmaz olan “bir işi yerine getirmek için” sizi bu şekilde bir araya getirdi. “ki helak olan, apaçık bir delil üzere helak olsun” Yani inat edene karşı açık bir delil bulunsun. O da basiret üzere ve tercihinin batıl olduğunu kesin olarak bile bile küfrü seçsin, böylece Allah’a karşı ileri sürebilecek herhangi bir mazereti kalmasın. “yaşayan da apaçık bir delil üzere yaşasın.”Mü’minlerin de basireti ve yakini daha bir artsın. Zira Yüce Allah’ın her iki kesime de göstermiş olduğu hakka dair delil ve belgelerde akıl sahibi kimseler için gerçekten ibretli bir öğüt vardır.“Şüphesiz ki Allah” türlü ihtiyaçları dile getiren ve çeşitli diller ile ifade edilen bütün sesleri “hakkı ile işitendir, her şeyi” görüleni, görülmeyeni, kalplerde olanı, gizliyi ve açığı “bilendir.”
Banggitin ninyo nang kayo ay nasa pinakamalapit na gilid ng lambak mula sa bandang Madīnah at ang mga tagapagtambal naman ay nasa gilid na pinakamalayo mula roon mula sa bandang Makkah samantalang ang karaban ay nasa pook na higit na mababa kaysa sa inyo mula sa bandang baybayin ng Pulang Dagat. Kung sakaling nagtipanan kayo mismo at ang mga tagapagtambal na magkita kayo sa Badr ay talaga sanang sumalungat ang iba sa inyo sa iba pa, subalit si Allāh – kaluwalhatian sa Kanya – ay nagtipon sa inyo sa Badr nang walang tipanan upang magpalubos Siya ng isang bagay na mangyayaring gagawin: ang pag-aadya sa mga mananampalataya at ang pagtatatwa sa mga tagatangging sumampalataya, at ang pagpaparangal sa relihiyon Niya at ang pang-aaba sa shirk, upang mamatay ang sinumang mamamatay kabilang sa kanila matapos ng paglalahad ng katwiran sa pamamagitan ng pagpapawagi sa mga mananampalataya laban sa kanila, sa kabila ng kakauntian ng bilang ng mga ito at ng kasangkapan ng mga ito, at [upang] mabuhay ang sinumang mabubuhay ayon sa patunay at katwirang pinalitaw ni Allāh para sa kanya. Kaya walang natitira para sa isa man na isang katwirang ipangangatwiran. Si Allāh ay Madinigin sa mga sinasabi ng lahat, Maalam sa mga ginagawa nila: walang nakakukubli sa Kanya na anuman mula sa mga ito. Gaganti Siya sa kanila sa mga ito.
Ingatlah ketika kalian berada di sisi lembah yang dekat dengan Madinah, dan orang-orang kafir berada di sisi lembah yang jauh ke arah Makkah, sedangkan kafilah dagang berada di tempat yang lebih rendah dari kalian ke arah pantai Laut Merah. Seandainya kalian dan orang-orang musyrik sengaja membuat janji untuk bertemu di Badar, tentu kalian akan berselisih paham satu sama lain. Akan tetapi, Allah -Subḥānahu- mempertemukan kalian di Badar tanpa ada perjanjian sebelumnya, agar Allah dapat menuntaskan apa yang hendak dilakukan-Nya, yaitu memenangkan orang-orang mukmin dan mengalahkan orang-orang kafir, memuliakan agama-Nya, dan menghinakan kemusyrikan. Hal itu supaya orang yang harus binasa segera binasa setelah disampaikan hujah kepadanya dengan kemenangan orang-orang mukmin, kendati jumlah pasukan dan peralatan perang mereka sangat minim; dan supaya orang yang pantas hidup dapat menjalani hidupnya berdasarkan bukti dan hujah yang diperlihatkan oleh Allah kepadanya, sehingga tidak ada lagi orang yang dapat mengajukan hujah di hadapan Allah. Allah Maha Mendengar ucapan semua makhluk-Nya lagi Maha Mengetahui perbuatan mereka, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberikan balasan yang setimpal kepada mereka berdasarkan amal masing-masing.
Creyentes, recuerden cuando estaban en el lado cercano del valle que estaba frente a Medina, los idólatras estaban en el lado lejano que estaba frente a La Meca y la caravana estaba en un lugar más abajo que ustedes frente al Mar Rojo. Si ustedes y los idólatras hubieran acordado reunirse en Báder, ninguno de los dos se habría ceñido a ello: a ustedes los habría retenido su bajo número en comparación con su enemigo, y a ellos el temor de enfrentar al Mensajero de Al-lah. Pero Al-lah los reunió en Báder sin haberse citado, para que Él pudiera llevar a cabo algo que ya estaba determinado: la victoria de los creyentes y la derrota de los incrédulos, llevando el honor a su religión y la humillación a la idolatría. Al-lah escucha lo que dicen y conoce sus acciones. Nada está oculto de Él y Él los retribuirá por ellas.
Hatırlayın ki, (Bedir savaşında) siz vadinin yakın kenarında Medine tarafında idiniz, müşrikler ise uzak kenarında Mekke tarafındaydılar. Kervan da sizden daha aşağıda Kızıl deniz sahilindeydi. Eğer sizler ve müşrikler, Bedir'de birbiriniz ile savaşmak için sözleşmiş olsaydınız, (sözleştiğiniz vakit hususunda) ihtilafa düşerdiniz. Fakat Allah -Subhanehu ve Teâlâ-, gerekli olan emri yerine getirmesi, yani Müminlere yardım etmesi ve kâfirlerin helak olması, dininin yüce olması ve şirkin alçalması için aranızda sözleşme olmadan sizi Bedir'de bir araya getirdi. Aynı zamanda bu, sayı ve hazırlık bakımından daha az olmalarına rağmen onlara karşı Müminlerin muzaffer olmasıyla müşriklerden ölen kimsenin hüccet ikame edilmesinin ardından ölmesi içindir. Yaşayan kimsenin de Yüce Allah'ın, kendisine izhar ettiği açık delil üzere yaşaması ve hiçbir kimsenin Allah'a karşı bir hüccet getireceği bir delili olmaması için böyle yaptı. Allah Teâlâ, hepsinin sözlerini hakkıyla işitendir. Yaptıklarını hakkıyla bilendir. O hususta hiçbir şey O'na gizli kalmaz. Ona karşılık olarak onları mükâfatlandıracaktır.
E ricordate quando eravate nella parte bassa della valle, dal lato di Medinah, mentre gli idolatri erano dall'altra parte della valle, sul lato della Mekkah, mentre il bottino si trovava in un luogo più in basso a voi, sul lato della piana verso il Mar Rosso; se aveste accordato con gli idolatri di scontrarvi a Badr, non vi sareste scontrati, ma Egli, gloria Sua, vi fece incontrare a Badr senza che vi foste accordati, affinché realizzasse un evento che doveva compiersi: La vittoria dei credenti e la sconfitta dei miscredenti, l'esaltazione della Sua fede, e l'umiliazione dell'idolatria, per far morire chi tra loro è morto dopo aver mostrato la prova, ovvero la vittoria dei credenti nonostante il loro numero esiguo e la scarsità di armamenti, e così che sopravvivesse chi è sopravvissuto, prendendo atto della prova di Allāh, affinché nessuno potesse presentare delle prove contro Allāh; e Allāh è Ascoltatore delle parole di tutti, Consapevole delle loro azioni; nulla Gli è nascosto e li giudicherà per ciò.
Remember, O believers, when you were on the near side of the valley that was facing Medina, the idolaters were on the far side that was facing Makkah and the caravan was at a spot lower than you facing the Red Sea. If you and the idolaters made an appointment with each other to meet at Badr, neither of you would have kept to it: your lack of numbers as compared to your enemy would have kept you back, and the fear of facing Allah’s Messenger would have kept them back. But Allah, may He be glorified, gathered you at Badr without an appointment, so that He may carry out a matter that was already determined: the victory of the believers and the defeat of the disbelievers – bringing honour to His religion and humiliation to idolatry. This was so that those who died from amongst them would die after evidence was established by the believers’ victory against them, despite their lack of numbers and preparation, and so that those who lived would live with clear evidences that Allah made obvious to them, and no one would have any evidence against Allah that they could use as an argument. Allah hears the statements of everyone and knows their actions. Nothing is hidden from Him and He will repay them for that.
Commentary
The battle of Badr was the first confrontation of Kufr and Islam which registered a practical proof of the superiority and veracity of Islam, even visibly and materially. Therefore, the Holy Qur'an has taken special steps to describe its details which appear in the verses cited above. Besides the many considerations of wisdom behind these details, one such consideration is to assert that there was just no possibility, either visibly or technically, that Muslims will win and that the disbelievers of Makkah will be defeated. But, the unseen power of Allah Ta` ala overturned all superiority of men and materials as well as its obvious causes. To give a clear picture of this event, the Holy Qur'an has virtually outlined in these verses a whole map of the battlefront at Badr. Now, before we explain these verses, let us glance over the lexical explanation of some words.
The word: عُدْوَةِ ('udwah) refers to a side and the word: دُنیَا (dunya) is derived from: اَدنٰی (adna) which means nearer. When compared to the Hereafter, this world of ours is also called: دُنیَا (dunya) because, as related to the universe of the Hereafter, it is closer at hand for human beings. And the word: قُصْوَىٰ (quswa) is a derivation from: اَقصٰی (aqsa) which means farther.
In verse 42, death has been mentioned against life. The Arabic words used here do not carry the outward sense of death and life. Instead, meant here is spiritual death and life, or destruction and salvation. Spiritual life is Islam (belief in Allah and the Messenger) and 'Iman (faith), and spiritual death is Shirk (polytheism) and Kufr (disbelief). The Holy Qur'an has used these words at several places in this very sense. For instance, earlier in Surah al-Anfal, it was said:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
O those who believe, respond to Allah and the Messenger when He calls you to what gives you life. (8:24).
The life mentioned here is the real and eternal life which one is blessed with in return for 'Iman and Islam. Now, we can move to a detailed explanation of the cited verses.
Opening with almost a cartographic view of the war front at Badr, verse 42 tells us that Muslims were on the nearest cliff (عُدْوَةِ الدُّنْيَا) and the disbelievers were on the farthest one (عُدْوَةِ الْقُصْوَىٰ ). The spot occupied by Muslims was on the side of the terrain closer to Madinah, while the disbelievers had taken the other side of the terrain which was farther from Madinah. As for the trade caravan of Abu Sufyan, the main cause of waging this Jihad, that too was closer to the army of disbelievers which had come from Makkah but was out of the range of attack by Muslims and moving by the sea shore at a distance of three miles. The purpose of focusing on this battle plan is to say that Muslims were located at a spot totally unsuitable and wrong strategically, a spot from where they had no chance of overpowering the enemy, in fact, no chance of even saving their own lives - because, the 'side of the terrain which was closer to Madinah happened to be a big sandy patch walking through which was hard and heavy. Then, they had no access to water around the spot they were in, while the side farther from Madinah where the disbelievers had set up their camps was smooth terrain with a supply of water close by.
Then, by pointing out to the two edges of the sides occupied by the two armies, it was made much too clear that the two forces were standing face to face, under which condition, it was not possible to conceal the strength or weakness of one party from the other. In addition to that, it was also indicated that the army of the disbelievers of Makkah was already at peace with the realization that their trade caravan had moved away from the attacking range of Muslims. Now, if they needed them at some stage, they too could come out to help them. As compared to them, Muslims were in trouble in terms of their location where they had no probability of getting support of men and materials from anywhere. Then, it is already settled, and known to every educated Muslim, that the total count of Muslim 'army' was three hundred and thirteen, while that of the disbelievers was one thousand. Muslims did not have sufficient number of mounts, nor did they have enough weapons. Against that, the army of the disbelievers was laced with everything.
Besides, Muslims simply had not embarked on this Jihad as some armed force ready to fight a war. Being an emergency measure to block the passage of a trade caravan and to lower the morale of the enemy, only three hundred and thirteen Muslims had started off ill-prepared, ill-equipped. It was only all of a sudden that there they stood having to confront a thousand-strong force of armed men.
This verse of the Qur'an tells us that this event, though it came to pass accidentally, with no intention behind it, but the truth. is that all that happens in this world, accidentally and involuntarily - though, it looks like some plain accident in terms of its level and form - is, in the sight of the Creator of the universe, nothing but the well-set chain of a formidable system. There is nothing in this system which can Be called abrupt or out of place. It will take the whole system to unravel itself to man, only then, man could find out the full range of wisdom hidden behind what was, supposedly, an accidental happening.
Take this event of the battle of Badr as a test case. That it came to pass in an accidental and involuntary manner had its own wise considerations as stated in: وَلَوْ تَوَاعَدتُّمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ (And had you rearranged it with each other, you would have deviated from the appointment - 42). It means that, had this battle also been fought like common battles around the world, fought with all possible survey of available options, mutual arguments and crisis resolutions, then, given the dictates of circumstances, this battle would have never been fought. In fact, differences would have crept in one way or the other - either, Muslims themselves would have started thinking otherwise because of their being few and weak against adversaries who were many and strong; or that both parties, the disbelievers and the Muslims, might have not shown up on the battle ground as appointed mutually. As for Muslims, they would have not had the courage to initiate action in view of their being few and weak - and the disbelievers, in whose hearts Allah Ta` ala had already put the awe of Muslims, would have been scared to come out against them despite their superiority in number and strength.
Therefore, that formidable Divine system created such conditions on both sides as. would not allow them time and occasion to think and understand. The people of Makkah were so overwhelmed by the disturbing plaint from the trade caravan of Abu Sufyan that they were ready to march out without much deliberation. The Muslims were prompted by the thought that they were going to take care of an ordinary trade caravan and not a formal armed force arrayed against them. But, Allah, the All-Knowing, the All-Wise, so willed that a war starts between them so that the consequences of the victory of Islam which are to emerge from behind this war become visibly manifest. Therefore, it was said: وَلَـٰكِن لِّيَقْضِيَ اللَّـهُ أَمْرًا كَانَ مَفْعُولًا (But [ it happened like this ] so that Allah might accomplish what was destined to be done - 42). It means that, despite conditions being what they were, the war had to be fought so that Allah might accomplish what was destined to be done. And destined to be done was that arrayed against an army of armed and equipped young men a thousand-strong, a motley group of three hundred and thirteen ill-equipped and hunger-stricken Muslims - and that too out of place in terms of the demanding war front – rams itself against what was a virtual mountain for them, then, the unbelievable happens. The mountain turns into smithereens. This insignificant group of men wins. This is nothing but an all too visible demonstration of the fact that some big power was operating behind them, something that thousand-strong army missed. Then, it is also evident that Muslims were supported because of Islam and the disbelievers remained deprived because of their disbelief, something which gave every sensible human a criterion to distinguish truth from evil and genuine from the fake. Therefore, at the end of the verse, it was said: لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَن بَيِّنَةٍ (so that whoever is going to die may die knowingly, and whoever is going to live may live knowingly - 42). It means that the loud and clear veracity of Islam vis-a-vis the falsity and horror of Kufr and Shirk was exposed for ever so that anyone who opts for destruction should do so while fully realizing the consequences of his or her action, and anyone who goes on to live should also live with full realization of the choice so made. The caveat is: Let nothing be done unknowingly and mistakenly, so be on guard.
The word: هَلَاكَت (halakah: death, destruction) in this verse means Kufr or disbelief while حَیَات (hayat : life) denotes Islam. In other words, once the truth has come out in the open, the probability and excuse of misunderstanding stand eliminated. Now, whoever takes to disbelief as his or her life style is going towards destruction with open eyes. And whoever takes to Islam takes to eternal life knowingly, consciously and deliberately. Then, it was said: وَإِنَّ اللَّـهَ لَسَمِيعٌ عَلِيمٌ (And Allah is indeed All-Hearing, All-Knowing - 42) that is, He knows the secrets in everyone's heart, even the nature of everyone's belief and disbelief, as well as the due reward and punishment for it.
It is the intention of Almighty God that the Truth being true and falsehood being false should be absolutely clear to the people. Initially, this work is done through the call given in the language of argument. The missionary, by using powerful but easily understood arguments, proves the Truth being true and falsehood being false. The completion of this work is finally effected by extraordinary happenings. Such events take either the shape of a heavenly miracle or domination on earth. The latter event took place at the battle of Badr. The Quraysh set out from Makkah to lend their assistance to their trading caravan coming in from Syria. The Muslims set out from Madinah to attack this caravan, but it deviated from the usual path, going along the seacoast, and thus escaped being attacked. The two parties then reached Badr and confronted each other. This happened at the behest of God. Both the parties were made to clash with each other and the victory was awarded to the people of the Faith. In this way, the veracity of the Prophet and that of his mission became abundantly clear to the people. It was finally clear to those who were true seekers of the truth that this was the real Truth while those who remained disaffected because of psychological complications persisted in their stand and thus proved that they deserved to be eliminated.
Các ngươi hãy nhớ lại khi các ngươi ở bên đây thung lũng gần với Madinah, và nhóm đa thần ở bên kia thung lũng gần với Makkah hơn, còn đoàn lạc đà chở hàng hóa của chúng thì ở bên dưới các ngươi gần bờ biển đỏ, nếu như các ngươi hẹn gặp trước với những kẻ đa thần giao tranh tại Badr thì chắc chắn nội bội của các ngươi sẽ nảy sinh mâu thuẫn. Tuy nhiên, Đấng Toàn Năng đã sắp đặt cuộc gặp mặt không hẹn trước tại Badr để hoàn thành lời hứa mà Ngài đã hứa về việc sẽ phù hộ những người có đức tin giành chiến thắng và tiêu diệt những kẻ vô đức tin, để Ngài nâng cao tôn giáo của Ngài và hạ nhục sự đa thần; và để cho những tên bị giết trong chúng cúi đầu phủ phục khi biết sự chiến thắng được ban cho những người có đức tin mặc dù số lượng và quân lực của họ ít hơn và để cho người còn sống nhận thức rõ chứng cứ mà Allah đã trình bày cho họ thấy và để không còn bất cứ ai viện lý do trước Allah. Bởi quả thật Allah nghe rõ mọi lời nói của tất cả, Ngài thông toàn mọi hành động của họ, không có bất cứ thứ gì có thể che giấu được Ngài và Ngài sẽ ban thưởng hoặc trừng phạt cho họ trên những lời nói và việc làm của họ.
Sjetite se Bitke na Bedru, kad ste se vi smjestili u dolini bližoj Medini, nevjernici u onoj daljoj, u pravcu Meke, a (Ebu Sufjanov) je karavan bio niže vas, u pravcu obale Crvenog mora. Da ste se dogovarali s nevjernicima oko vremena početka borbe, ne biste se dogovorili. Međutim, Uzvišeni je Gospodar odredio da se sastanete i sukobite, unaprijed se ne dogovorivši. To je učinio zato da bi vama pomogao protiv nevjernikā i da bi njih porazio i ponizio. Bio je u tome odista dokaz, poslije kojeg su neki ostali nevjernici, a vjernici su se samo učvrstili u svom vjerovanju. Allah čuje tajne i javne riječi, zna tajna i javna djela. Njemu ništa nije skriveno, i svakom će dati ono što je zaslužio.
Some Details of the Battle of Badr
Allah describes Yawm Al-Furqan, (i.e. the day of Badr),
إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا
((And remember) when you (the Muslim army) were on the near side of the valley,) camping in the closest entrance of the valley towards Al-Madinah,
وَهُمْ
(and they), the idolators, who were camped,
بِالْعُدْوَةِ الْقُصْوَى
(on the farther side), from Al-Madinah, towards Makkah.
وَالرَّكْبُ
(and the caravan), that was under the command of Abu Sufyan, with the wealth that it contained,
أَسْفَلَ مِنكُمْ
(on the ground lower than you), closer to the sea,
وَلَوْ تَوَاعَدتُّمْ
(even if you had made a mutual appointment to meet,) you and the idolators,
لاَخْتَلَفْتُمْ فِي الْمِيعَـدِ
(you would certainly have failed in the appointment)
Muhammad bin Ishaq said, "Yahya bin `Abbad bin `Abdullah bin Az-Zubayr narrated to me from his father about this Ayah "Had there been an appointed meeting set between you and them and you came to know of their superior numbers and your few forces, you would not have met them,
وَلَـكِن لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً
(but (you met) that Allah might accomplish a matter already ordained,) Allah had decreed that He would bring glory to Islam and its people, while disgracing Shirk and its people. You the companions had no knowledge this would happen, but it was out of Allah's compassion that He did that." In a Hadith, Ka`b bin Malik said, "The Messenger of Allah ﷺ and the Muslims marched to intercept the Quraysh caravan, but Allah made them meet their (armed) enemy without appointment." Muhammad bin Ishaq said that Yazid bin Ruwman narrated to him that `Urwah bin Az-Zubayr said, "Upon approaching Badr, the Messenger of Allah ﷺ sent `Ali bin Abi Talib, Sa`d bin Abi Waqqas, Az-Zubayr bin Al-`Awwam and several other Companions to spy the pagans. They captured two boys, a servant of Bani Sa`id bin Al-`As and a servant of Bani Al-Hajjaj, while they were bringing water for Quraysh. So they brought them to the Messenger of Allah ﷺ, but found him praying. The Companions started interrogating the boys, asking them to whom they belonged. Both of them said that they were employees bringing water for Quraysh (army). The Componions were upset with that answer, since they thought that the boys belonged to Abu Sufyan (who was commanding the caravan). So they beat the two boys vehemently, who said finally that they belonged to Abu Sufyan. Thereupon companions left them alone. When the Prophet ended the prayer, he said,
«إَذَا صَدَّقَاكُمْ ضَرَبْتُمُوهُمَا، وَإِذَا كَذَّبَاكُمْ تَرَكْتُمُوهُمَا، صَدَقَا وَاللهِ إِنَّهُمَا لِقُرَيْشٍ ، أَخْبِرَانِي عَنْ قُرَيْش»
(When they tell you the truth you beat them, but when they lie you let them go They have said the truth, by Allah! They belong to the Quraysh. (addressing to the boys He said:) Tell me the news about Quraysh.)
The two boys said, `They are behind this hill that you see, on the far side of the valley.' The Messenger of Allah ﷺ asked,
«كَمِ الْقَوْمُ؟»
(How many are they)
They said, `They are many.' He asked,
«مَاعُدَّتُهُمْ؟»
(How many) They said, `We do not know the precise number.' He asked,
«كَمْ يَنْحَرُونَ كُلَّ يَوْمٍ؟»
(How many camels do they slaughter every day)
They said, `Nine or ten a day.' The Messenger of Allah ﷺ said,
«الْقَوْمُ مَا بَيْنَ التِّسْعمِائَةِ إِلَى الْأَلْف»
(They are between nine-hundred and a thousand.) He asked again,
«فَمَنْ فِيهِمْ مِنْ أَشْرَافِ قُرَيْشٍ؟»
(Which chiefs of Quraysh are accompanying the army) They said, `Utbah bin Rabi`ah, Shaybah bin Rabi`ah, Abu Al-Bakhtari bin Hisham, Hakim bin Hizam, Nawfal bin Khuwaylid, Al-Harith bin `Amir bin Nawfal, Tu`aymah bin Adi bin Nawfal, An-Nadr bin Al-Harith, Zam`ah bin Al-Aswad, Abu Jahl bin Hisham, Umayyah bin Khalaf, Nabih and Munabbih sons of Al-Hajjaj, Suhayl bin `Amr and `Amr bin `Abd Wadd.' The Messenger of Allah ﷺ said to the people,
«هَذِهِ مَكَّةُ قَدْ أَلْقَتْ إِلَيْكُمْ أَفَلَاذَ كَبِدِهَا»
(This is Makkah! She has brought you her most precious sons (its chiefs)!)"
Allah said,
لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَىَّ عَن بَيِّنَةٍ
(So that those who were to be destroyed might be destroyed after a clear evidence.) 8:42
Muhammad bin Ishaq commented, "So that those who disbelieve do so after witnessing clear evidence, proof and lessons, and those who believe do so after witnessing the same." This is a sound explanation. Allah says, He made you meet your enemy in one area without appointment, so that He gives you victory over them.' This way, `He will raise the word of truth above falsehood, so that the matter is made clear, the proof unequivocal and the evidence plain. Then there will be no more plea or doubt for anyone. Then, those destined to destruction by persisting in disbelief do so with evidence, aware that they are misguided and that proof has been established against them,
وَيَحْيَى مَنْ حَىَّ
(and those who were to live might live), those who wish to believe do so,
عَن بَيِّنَةٍ
(after a clear evidence), and proof. Verily, faith is the life of the heart, as Allah said,
أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَـهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن
(Is he who was dead (without faith by ignorance and disbelief) and We gave him life (by knowledge and faith) and set for him a light (of belief) whereby he can walk among men ...) 6:122.
Allah said next,
وَإِنَّ اللَّهَ لَسَمِيعٌ
(And surely, Allah is All-Hearer), of your invocation, humility and requests for His help,
عَلِيمٌ
(All-Knower) meaning; about you, and you deserve victory over your rebellious, disbelieving enemies.
Rappelez-vous lorsque vous étiez sur le versant proche de la vallée donnant sur la route menant à Médine et que les polythéistes étaient sur le versant éloigné donnant sur la route menant à la Mecque, alors que la caravane Quraychite était dans le creux de la vallée sur la route menant au littoral de la Mer Rouge. Si vous et les mécréants, vous étiez donnés rendez-vous à Badr, vous ne vous seriez pas présentés mais Allah vous a réunis sans que vous ne vous soyez donnés rendez-vous, afin qu’ait lieu une affaire qui devait s’accomplir: secourir les musulmans, abandonner les mécréants à leur sort, renforcer Sa religion et humilier le polythéisme. Il fallait que meurent ceux parmi eux qui devaient mourir, après que leur soit explicité l’argument d’Allah par la victoire des musulmans malgré l’infériorité de leur nombre et de leur équipement, et que vivent ceux parmi eux qui devaient vivre. Ainsi, plus personne n’aura d’excuses à opposer à Allah. Allah entend les paroles et connaît les agissements de tous. Rien ne Lui en échappe et Il les rétribuera en conséquence.
Bumanggit ka, O Sugo, ng ilan sa mga biyaya ni Allāh sa iyo at sa mga mananampalataya noong ipinakita sa iyo ni Allāh sa pananaginip mo na ang mga tagapagtambal ay kaunti ang bilang saka nagpabatid ka sa mga mananampalataya niyon kaya ikinagalak nila iyon bilang mabuti. Lumakas ang mga pagtitika nila sa pakikipagkita sa kaaway nila at pakikipaglaban dito. Kung sakaling Siya – kaluwalhatian sa Kanya – ay nagpakita sa iyo sa panaginip mo na ang mga tagapagtambal ay marami, talaga sanang humina ang mga pagtitika ng mga Kasamahan mo at nangamba sila sa pakikipaglaban, subalit Siya ay nagligtas laban doon kaya napangalagaan Niya sila laban sa pagkabigo. Pinangaunti Niya ang mga iyon sa mata ng Sugo Niya – basbasan Niya ito at pangalagaan. Tunay na Siya ay Maalam sa itinatago ng mga puso at sa ikinukubli ng mga kaluluwa.
Mentioned in verses 43 and 44, there is particular marvel of Divine power which was designed to take place at the battle of Badr for the express purpose of making sure that none of the two armies were to put an end to the war itself by deserting the battlefield - because, it was as a result of this very war that the manifestation of the veracity of Islam was destined even as a ground reality, all earthy, material.
Such was the nature of this Divine marvel that the army of the disbelievers which was though three times larger than that of Muslims, yet Allah Ta` ala, by His perfect power alone, made their, number appear much less to Muslims so that it may not cause any difference of opinion or sense of weakness to affect them. This event took place twice. Once, it was shown to the Holy Prophet ﷺ in a dream which he related to all of them and which renewed their courage and resolve. The second time, when the two groups stood facing each other on the battlefield itself, their number was shown to Muslims as being small. The event mentioned in verse 43 relates to the dream and that in verse 44 to a state when they were wide awake.
Sayyidna ` Abdullah ibn Masud ؓ says: In our sight, the army facing us looked as if - as I said to the man next to me - these people would be ninety in number. That man said: No, they must be a hundred.
Remember, O Messenger, Allah’s favour upon you, and upon the believers, when He showed you a dream in which the idolaters were few in number. You informed the believers about this and they took it as a good sign, and their determination to face the enemy in battle was strengthened. If Allah had shown the idolaters to you to be many, the determination of your Companions would have become weak and they would have become afraid of fighting. But Allah saved you all from that and protected them from losing courage. He therefore made them seem few in number in the eye of His Messenger (peace be upon him). He knows what the hearts contain and what the souls hide.
Ngươi hãy nhớ lại - hỡi Thiên Sứ - về hồng ân mà Allah đã ban cho Ngươi và cho những người có đức tin khi Ngài cho Ngươi nằm mộng thấy lực lượng ít ỏi của quân địch, Ngươi liền loan báo tin đó cho những người có đức tín khiến họ phấn chấn tinh thần, họ vui mừng về tin tốt, họ trở nên mạnh mẽ và kiên quyết đối mặt với kẻ thù. Nếu như Đấng Toàn Năng cho Ngươi thấy lực lượng hùng mạnh của kẻ thù trong giấc mộng thì chắc chắn Ngươi đã gây hoang mang cho các bạn đạo của Ngươi khiến họ trở nên sợ hãi cho cuộc giao chiến. Nhưng Allah đã trấn an điều đó, Ngài đã củng cố tinh thần của họ bằng cách làm cho lực lượng của kẻ thù trở thành nhỏ bé và ít ỏi trong mắt của vị Thiên Sứ của Ngài. Quả thật Alalh là Đấng hằng biết những gì xua tan nỗi sợ hãi trong trái tim và những gì ẩn khuất trong lòng.
Jedna od Allahovih blagodati prema tebi, Vjerovjesniče, i to je što je učinio da, prije Bitke na Bedru, usniješ višebožačku vojsku malobrojnom, pa ste se usudili povesti borbu protiv njih i oduševili se susretu s njima. Međutim, da ti ih je Allah u snu pokazao mnogobrojnim i da si o tome obavijestio muslimane, oni bi se podvojili i pokolebali u pogledu borbe. Ipak, Allah vas je spasio od razočarenja, zaštitio od malaksalosti i pomogao i podržao melekima, Svojom vojskom. Pobjeda je bila neupitna. Allah zna ono što se nalazi u srcima i u grudima.
Allah made each Group look few in the Eye of the Other
Mujahid said, "In a dream, Allah showed the Prophet the enemy as few. The Prophet conveyed this news to his Companions and their resolve strengthened." Similar was said by Ibn Ishaq and several others. Allah said,
وَلَوْ أَرَاكَهُمْ كَثِيراً لَّفَشِلْتُمْ
(If He had shown them to you as many, you would surely, have been discouraged,) you would have cowardly abstained from meeting them and fell in dispute among yourselves,
وَلَـكِنَّ اللَّهَ سَلَّمَ
(But Allah saved), from all this, when He made you see them as few,
إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
(Certainly, He is the All-Knower of that is in the breasts.) 8:43.
Allah knows what the heart and the inner-self conceal,
يَعْلَمُ خَآئِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ
(Allah knows the fraud of the eyes, and all that the breasts conceal) 40:19.
Allah's statement,
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِى أَعْيُنِكُمْ قَلِيلاً
(And (remember) when you met, He showed them to you as few in your eyes) demonstrates Allah's compassion towards the believers. Allah made them see few disbelievers in their eyes, so that they would be encouraged and feel eager to meet them. Abu Ishaq As-Subai`i said, that Abu `Ubaydah said that `Abdullah bin Mas`ud said, "They were made to seem few in our eyes during Badr, so that I said to a man who was next to me, `Do you think they are seventy' He said, `Rather, they are a hundred.' However, when we captured one of them, we asked him and he said, `We were a thousand."' Ibn Abi Hatim and Ibn Jarir recorded it. Allah said next,
وَيُقَلِّلُكُمْ فِى أَعْيُنِهِمْ
(and He made you appear as few in their eyes,) Allah said,
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ
(And (remember) when you met. He showed them to you...), He encouraged each of the two groups against the other, according to `Ikrimah, as recorded by Ibn Abi Hatim. This statement has a Sahih chain of narrators. Muhammad bin Ishaq said that Yahya bin `Abbad bin `Abdullah bin Az-Zubayr narrated to him that his father said about Allah's statement,
لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً
(so that Allah might accomplish a matter already ordained, ) "In order for the war to start between them, so that He would have revenge against those whom He decided to have revenge (pagans), and grant and complete His favor upon those He decided to grant favor to, His supporters." The meaning of this, is that Allah encouraged each group against the other and made them look few in each other's eyes, so that they were eager to meet them. This occurred before the battle started, but when it started and Allah supported the believers with a thousand angels in succession, the disbelieving group saw the believers double their number. Allah said,
قَدْ كَانَ لَكُمْ ءَايَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَـتِلُ فِى سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَآءُ إِنَّ فِى ذَلِكَ لَعِبْرَةً لاوْلِى الاٌّبْصَـرِ
(There has already been a sign for you (O Jews) in the two armies that met (in combat, the battle of Badr). One was fighting in the cause of Allah, and as for the other, (they) were disbelievers. They (disbelievers) saw them (believers) with their own eyes twice their number. And Allah supports with His aid whom He wills. Verily, in this is a lesson for those who understand.) 3:13
This is how we combine these two Ayat, and certainly, each one of them is true, all the thanks are due to Allah and all the favors are from Him.
E rammenta, o Messaggero, le grazie di Allāh su di te e sui credenti, quando Allāh ti mostrò nel sonno che il numero degli idolatri era esiguo, e tu informasti i credenti di questo sogno, e loro gioirono del buon auspicio e si incoraggiarono a incontrare e combattere il nemico. Se ti avesse mostrato, gloria Sua, che gli idolatri erano molti, i tuoi compagni si sarebbero scoraggiati e avrebbero avuto timore di combatterli, ma Allāh li salvò dalla sconfitta, facendo apparire gli idolatri pochi agli occhi del Suo Messaggero, pace e benedizione di Allāh su di lui. In verità Lui è Consapevole di ciò che covano i cuori e di ciò che gli animi nascondono.
Mensajero, recuerda el favor de Al-lah sobre ti y sobre los creyentes cuando te mostró un sueño en el que los idólatras eran pocos. Tú informaste a los creyentes sobre esto y lo tomaron como un buen signo, y su determinación de enfrentar al enemigo en la batalla se fortaleció. Si Al-lah les hubiera mostrado que los idólatras eran muchos, la determinación de tus compañeros se habría debilitado y habrían temido luchar. Pero Al-lah los salvó de eso y los protegió de perder la inspiración. Por lo tanto, hizo parecer a pocos en número a los ojos de Su Mensajero r. Él conoce lo que hay en los corazones y lo que esconden las almas.
Ingatlah -wahai Rasul- nikmat-nikmat Allah yang diberikan kepadamu dan kepada orang-orang mukmin ketika Allah memperlihatkan kepadamu di dalam mimpimu bahwa jumlah orang-orang musyrik sangat sedikit, kemudian kamu menceritakan mimpi itu kepada orang-orang mukmin sehingga mereka merasa gembira dan tekad mereka untuk menghadapi dan memerangi musuh-musuh mereka itu semakin kuat. Sekiranya Allah -Subḥānahu- memperlihatkan kepadamu di dalam mimpimu bahwa jumlah orang-orang musyrik sangat banyak, tentu semangat juang sahabat-sahabatmu akan runtuh dan mereka akan takut berperang. Tetapi, Allah telah menyelamatkan mereka dari kondisi semacam itu dan melindungi mereka dari kegagalan, sehingga Dia pun membuat jumlah mereka tampak sedikit di mata Rasul-Nya -ṣallallāhu 'alaihi wa sallam-. Sesungguhnya Dia Maha Mengetahui apa yang tersimpan di dalam hati dan apa yang tersembunyi di dalam jiwa.
-Ey Peygamber!- Hatırla ki, Allah'ın sana ve Müminlere olan nimetlerinden biri de, uykunda sana onları sayı olarak az göstermesidir. Sen de Müminleri cihada hayırla müjdeleyerek çıkardın. Böylece onların düşmana karşı savaşma azimleri kuvvetlendi. Eğer Allah -Subhanehu ve Teâlâ-, rüyanda sana müşrikleri çok göstermiş olsaydı senin ashabının azimleri zayıflardı. Bundan dolayı savaşmaktan korkarlardı. Fakat Yüce Allah, sizleri bundan selamette kıldı ve yenilgiye uğramaktan korudu. Peygamberi Muhammed -sallallahu aleyhi ve sellem-'in gözünde onları az gösterdi. O; kalplerin, nefislerin gizlediklerini hakkıyla bilendir.
43- Hani Allah onları rüyanda sana az göstermişti. Eğer onları sana çok gösterseydi, elbette zaafa düşerdiniz ve savaşma konusunda birbirinizle çekişirdiniz. Ama Allah (sizi bundan) kurtardı. Şüphesiz O, kalplerde olanı hakkıyla bilendir.
44- Hani karşı karşıya heldiğiniz zaman da onları sizin gözlerinize az gösteriyor, sizi de onların gözlerine az gösteriyordu ki Allah, takdir edilmiş bir işi yerine getirsin. Bütün işler ancak Allah’a döndürülür.
43. Yüce Allah, müşrikleri Rasûlüne rüyada sayıca az miktarda göstermişti. O da ashabına bunu müjdelemiş, böylece kalpleri huzur ve itminana kavuşmuş, sebat bulmuştu. “Eğer onları sana çok gösterseydi” ve sen de bunu ashabına haber vermiş olsaydın “elbette zaafa düşerdiniz ve savaşma konusunda birbirinizle çekişirdiniz.”Aranızdan kimisi Kureyşlilerle savaşmak üzere çıkmayı uygun görürken, kiminiz bunu kabul etmeyecekti. Görüş ayrılığı ise zaafa düşmenin sebeplerindendir.“Ama Allah” size lütuf ve ihsanda bulunarak “(sizi bundan) kurtardı. Şüphesiz O, kalplerde olanı hakkıyla bilendir.” Kalplerde bulunan sebatı, sabırsızlığı, doğruluğu ve yalanı bilendir. Yüce Allah’ın sizin kalplerinizi bilmesi, O’nun size lütuf ve ihsanda bulunmasına, Rasûlünün gördüğü rüyayı da doğru çıkarmasına sebep olmuştu.
44. Yüce Allah mü’minlere düşmanlarını göz kararı ile az gösterirken, ey mü’minler, sizleri de göz kararı ile onlara az gösteriyordu. Böylece her bir ordu diğerinin üzerine yürüsün diye her biri, ötekini sayıca az görüyordu. “ki Allah takdir edilmiş bir işi yerine getirsin.”Mü’minleri zafere ulaştırsın, kâfirleri bozguna uğratsın ve onların önderleriyle sapıklığın liderlerinin öldürülsün ve geriye onlardan herhangi birisinin anılacak bir namı kalmasın ve İslâm’a davet edildiklerinde onu kabul etmeleri kolaylaşsın. Dolayısıyla bu, kafirlerden hayatta kalıp da Yüce Allah’ın kendilerine İslâm’a girmeyi lütfettiği kimseler için de bir ilahi bir ihsan oldu.“Bütün işler ancak Allah’a döndürülür.” Yani yaratılmışların bütün işleri Allah’a döner. O da murdar olanı temiz olandan ayırır, insanlar arasında hiçbir haksızlık ve zulüm ihtiva etmeyen adil hükmünü verir.
"(Yaitu) ketika Allah menampakkan mereka kepadamu di dalam mimpimu (berjumlah) sedikit. Dan sekiranya Allah memper-lihatkan mereka kepada kamu (berjumlah) banyak, tentu saja kamu menjadi gentar dan tentu saja kamu akan berbantah-bantahan dalam urusan itu, akan tetapi Allah telah menyelamatkan kamu. Sesungguhnya Allah Maha Mengetahui segala isi hati. Dan ketika Allah menampakkan mereka kepada kamu sekalian, ketika kamu berjumpa dengan mereka berjumlah sedikit pada penglihatan mata-mu dan kamu ditampakkanNya berjumlah sedikit pada penglihatan mata mereka, karena Allah hendak melakukan suatu urusan yang mesti dilaksanakan. Dan hanya kepada Allah-lah dikembalikan segala urusan." (Al-Anfal: 43-44).
(43-44) Allah memperlihatkan dalam mimpi Rasulullah ﷺ, bahwa orang-orang musyrik berjumlah sedikit, kemudian Rasulullah menyampaikan berita gembira itu kepada sahabat-sahabatnya, maka hati mereka pun menjadi tenang dan teguh. ﴾ وَلَوۡ أَرَىٰكَهُمۡ كَثِيرٗا ﴿ "Dan sekiranya Allah memperlihatkan mereka kepada kamu (berjumlah) banyak", lalu kamu menyampaikan hal itu kepada sahabat-sahabatmu, ﴾ لَّفَشِلۡتُمۡ وَلَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ ﴿ "tentu saja kamu menjadi gentar dan tentu saja kamu akan berbantah-bantahan dalam urusan itu." Di antara kamu ada yang berpendapat meneruskan perang, ada pula yang tidak berpendapat demikian, dan percekcokan adalah pemicu kekalahan. ﴾ وَلَٰكِنَّ ٱللَّهَ سَلَّمَۚ ﴿ "Akan tetapi Allah telah menyelamatkan kamu." Yakni melindungimu. ﴾ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "Sesungguhnya Allah Maha Mengetahui segala isi hati." Yakni keteguhan, kekhawatiran, kejujuran, dan kedustaan yang ada padanya. Allah mengetahui apa yang ada di hatimu yang membuatNya mengasihimu, berlaku baik kepadamu, dan membuk-tikan kebenaran mimpi RasulNya. Allah menampakkan kepada orang-orang Mukmin bahwa seakan-akan musuh-musuh mereka berjumlah sedikit, dan juga menampakkanmu di mata musuhmu seakan-akan kamu berjumlah sedikit. Masing-masing pasukan melihat musuhnya berjumlah sedikit, agar masing-masing berani menghadapi yang lain. ﴾ لِيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗاۗ ﴿ "Karena Allah hendak melakukan suatu urusan yang mesti dilaksanakan." Yaitu memberi kemenangan kepada orang-orang Mukmin dan menimpakan keka-lahan kepada orang-orang kafir, serta membinasakan para pemim-pin dan pembesar kekufuran dari mereka, sehingga tidak seorang pun dari mereka yang bisa dibanggakan, sehingga setelah itu mereka mudah jika diajak kepada Islam, ia juga menjadi bukti kelembutan bagi yang lain yang Allah beri nikmat Islam. ﴾ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴿ "Dan hanya kepada Allah-lah dikembalikan segala urusan." Yakni segala urusan makhluk kembali kepada Allah, maka Dia membedakan yang baik dengan yang buruk, dan memutuskan urusan makhluk dengan adil tanpa sedikit pun kezhaliman.
Ô Messager, rappelle-toi des bienfaits d’Allah dont toi et les croyants avez bénéficiez, lorsqu’en rêve, Il te montra les polythéistes peu nombreux et que tu annonças cette vision aux croyants. Ils devinrent alors optimistes et leur détermination à affronter l’ennemi s’accrut. Si Allah t’avait montré en rêve que les polythéistes étaient nombreux, la détermination de tes Compagnons se serait affaiblie et ils auraient eu peur de les combattre, mais Allah empêcha cela et les préserva de l’échec en les montrant peu nombreux à Son Messager. Il est Celui qui connaît le mieux ce que renferment les cœurs et ce que dissimulent les âmes.
Và các ngươi hãy nhớ lại - hỡi những người có đức tin - khi Allah cho các ngươi nhìn thấy phe đa thần chỉ là một lực lượng nhỏ lúc giáp mặt với chúng khiến các ngươi bạo gan tiến lên chiến đấu với chúng. Ngược lại, Ngài cũng đã làm cho các ngươi thành một lực lượng ít ỏi trong mắt của chúng để chúng không ngại tiến lên chiến đấu với các ngươi, khiến họ không kịp nghĩ đến việc phải quay về để Allah hoàn thành kế hoạch trước đây của Ngài về việc tiêu diệt những người đa thần và bắt chúng làm tù binh đồng thời ban chiến thắng vẻ vang cho những người có đức tin trước kẻ thù. Rồi đây, tất cả mọi việc đều trở về trình diện một mình Allah để Ngài sẽ thưởng phạt, người làm tốt được điều tốt và người làm xấu sẽ bị điều xấu.
Banggitin ninyo, O mga mananampalataya, noong ipinakikita sa inyo ni Allāh na kakaunti ang mga tagapagtambal nang nakipagkita kayo sa kanila. Nagpalakas-loob Siya sa inyo sa pangangahas sa pakikipaglaban sa kanila. Nagpakaunti Siya sa inyo sa mga mata nila kaya sumulong sila sa pakikipaglaban sa inyo at hindi sila nag-iisip-isip sa pag-urong, upang magpatupad si Allāh ng isang bagay na mangyayaring gagawin: ang paghihiganti sa mga tagapagtambal sa pamamagitan ng pagkapatay at pagkabihag at ang pagbiyaya sa mga mananampalataya sa pamamagitan ng pagwawagi at pananagumpay sa mga kaaway. Tungo kay Allāh lamang pababalikin ang mga usapin, saka gaganti Siya sa tagagawa ng masagwa sa paggawa nito ng masagwa at sa tagagawa ng maganda sa paggawa nito ng maganda.
I sjetite se sukoba! Učinilo vam se da je nevjernička vojska malobrojna, pa ste bili čvrsti i odlučni za borbu, ali se, također, i višebošcima učinilo da je vas manje nego što vas je uistinu bilo, pa su se i oni obradovali borbi. Da su vas vidjeli mnogobrojnima, sigurno bi odustali od borbe. Međutim, Allah je želio da se borba dogodi, da pomogne Svoje prijatelje, a porazi neprijatelje, uzvisi dini-islam, a ponizi zabludu i njene pobornike kroz ubijanje i zarobljavanje. Njemu će se na kraju sve vratiti pa će svako uživati ili će kažnjen biti, shodno onom šta je činio.
Remember, O believers, when Allah showed the idolaters to you, when you met them, as few and made you bravely go forward towards fighting them; and He made you seem few in their eyes, so that they came forward to fight you, without thinking of leaving. This was so that Allah could bring about a matter that was predetermined by taking retribution from the idolaters by them being killed or taken prisoners, and by favouring the believers with victory and defeat of their enemies. All matters are returned to Allah alone and He will repay the one who does evil for his wrongdoing and the one who does good for his good deeds.
E ricordate, o credenti, quando Allāh vi mostrò gli idolatri quando li incontraste e vedeste che erano pochi, così che ciò fosse per voi di incoraggiamento per combatterli, e vi fece apparire pochi ai loro occhi, così che voi avanzaste e loro avanzassero per combattervi. I nemici non ebbero intenzioni di ritirarsi, affinché Allāh realizzasse ciò che voleva realizzare, vendicandosi degli idolatri con l'uccisione e la prigionia, e concedendo ai credenti la beatitudine, la vittoria e prigionieri. Ad Allāh solo tornano tutte le cose: Egli punisce il malfattore per le sue azioni malvagie, e ricompensa il benefattore per le sue buone azioni.
-Ey Müminler!- Hatırlayın ki Allah, müşrikler ile karşılaştığınızda size onları az gösteriyor, sizi savaşmak üzere düşmana doğru cesaretle atılmaya sevk ediyor ve sizin ile savaşa yanaşmaları için onların gözlerinde sizleri az gösteriyordu. Onlar, Allah'ın müşrikler hakkında takdir ettiği öldürülme ve esir edilme hükmünün yerine gelmesi, düşmana karşı yardım ve zafer nimeti ile Müminlerin nimetlendirilmesi için savaştan geri dönmeyi düşünmediler. İşler sadece tek olan Allah'a döndürülür. O, kötülük yapanın yaptığı kötülüğünün karşılığını verecektir. İyilik sahiplerini de iyilikleri sebebi ile mükâfatlandıracaktır.
Ô croyants, rappelez-vous lorsqu’Allah vous fit voir les polythéistes peu nombreux au moment de leur rencontre, ce qui vous a enhardi à les attaquer. De même, il fit en sorte que vous leur paressiez peu nombreux et eux aussi s’enhardirent à vous attaquer et à ne pas faire volteface. Ceci, afin que s’accomplisse une affaire décidée et qu’Allah se venge des polythéistes. Que leur destinée soit la mort et la captivité et que les croyants soient victorieux et triomphent de leurs ennemis. C’est vers Allah Seul que revient toute chose. Il rétribuera les fautifs pour leur faute et les bienfaisants pour leur bienfaisance.
Creyentes, recuerden cuando se enfrentaron a los idólatras: Al-lah hizo que parecieran pocos ante sus ojos e hizo que ustedes avanzaran con valentía para luchar contra ellos, e hizo que ustedes parecieran pocos a sus ojos, de modo que avanzaron para luchar contra ustedes, sin considerar una retirada. Esto fue así para que Al-lah llevara a cabo algo que estaba preestablecido: castigar a los idólatras y favorecer a los creyentes con la victoria. Todos los asuntos se remiten únicamente a Al-lah, y Él retribuirá al que hace el mal por su pecado y al que hace el bien por sus buenas obras.
In the last verse, along with this, it has also been mentioned: وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ (and reduced your number in their eyes - 44). This could also mean that Muslims were, in reality, already few in number, thus, what was shown to disbelievers was their number as it was. And it could also mean that the number shown to them was much reduced than it really was - as it appears in many narrations that Abu Jahl on seeing the Muslim 'army' said to his compatriots: The number of these people does not seem to be any more than the number who would eat a camel as their daily ration. In Arabia of those days, the measure used to find out the number of men in an army was to first guess the number of animals slaughtered for their meals. One camel was understood to be sufficient to feed one hundred people. Right here on this battle site of Badr, the Holy Prophet ﷺ in his effort to find out the number of men in the army of the Quraysh of Makkah, had asked some local people: How many camels are slaughtered in their army camp every day? The answer given to him was: Ten camels daily. This led him to estimate the number of men in their army as being one thousand. In short, the total number of Muslims was shown as being one hundred in the sight of Abu Jahl. Here too, the wisdom of showing them in a reduced number was that the awe of Muslims may not so adversely affect the hearts of disbelievers ahead of the actual confrontation that they bolt from the battlefield itself.
Special Note
From this verse, we also find out that there are occasions when, as a matter of miracle and supernatural happening, optical observation may prove incorrect - as it transpired here.
For this very reason, the statement: لِيَقْضِيَ اللَّـهُ أَمْرًا كَانَ مَفْعُولًا (so that Allah might accomplish what was destined to be done - 44) was repeated here. It means that the Divine marvel and the phenomenon of super-imposition on optical observation was manifested for the reason that the will of Allah stands accomplished right upto the end, that is, by giving Muslims victory despite their lack of numbers and materials, the central objectives of this war, that is, the veracity of Islam and the expression of unseen Divine support, should be fully achieved and established for ever.
At the end of the verse, it was said: وَإِلَى اللَّـهِ تُرْجَعُ الْأُمُورُ (And to Allah all matters are returned - 44). It means that He does what He wills and He commands as He wills. He can make a minority overcome a majority and weakness overtake strength. He may make less become more and more become less.
Ingatlah -wahai orang-orang mukmin- ketika Allah memperlihatkan kepada kalian bahwa orang-orang musyrik yang kalian hadapi itu hanya sedikit, sehingga kalian berani maju melawan mereka. Sebaliknya, Allah juga membuat kalian tampak sedikit di mata mereka sehingga mereka pun maju untuk melawan kalian dan tidak berpikir untuk mundur. Hal itu karena Allah hendak menuntaskan sesuatu yang hendak dilakukan-Nya, yaitu menghukum orang-orang musyrik dengan membunuh sebagian dari mereka dan menjadikan sebagian lainnya sebagai tawanan perang, serta menganugerahi orang-orang mukmin dengan pertolongan dan kemenangan atas musuh-musuh mereka. Hanya kepada Allah segala urusan akan dikembalikan, kemudian Dia akan membalas orang yang jahat dengan balasan yang setimpal dengan kejahatannya, dan membalas orang yang baik atas kebaikannya.
At Badr the Quraysh had a large army. Had the Muslims seen their real numbers, some of them would have said that they should fight, while others would have asked not to fight. In this way differences would have cropped up and the real task would have remained unfinished. So, God showed their numbers to Muslims as fewer while he showed the number of Muslims to the Quraysh as more. In this way it was possible for the Muslims to fight fearlessly. When God wants a task to be performed, He sends help and arranges for its completion. The events that occur during the course of action occur at God’s behest, so that He may judge the reaction of the person concerned to the conditions set by Him.
45- Ey iman edenler! Bir topluluk ile karşılaştığınızda sebat edin ve Allah’ı çokça anın ki felaha eresiniz.
46- Allah’a ve Rasûlüne itaat edin, birbirinizle de çekişmeyin. Yoksa zaafa düşersiniz ve gücünüz kaybolur. Bir de sabredin, şüphesiz Allah sabredenlerle beraberdir.
47- Yurtlarından çalım satarak, insanlara gösteriş yaparak çıkan ve (insanları) Allah yolundan alıkoyan kimseler gibi olmayın. Allah onların yaptıklarını çepeçevre kuşatandır.
48- Şeytan onlara yaptıklarını süslü göstermiş ve:“Bugün insanlar içinde sizi yenebilecek hiç kimse yoktur. Ben de sizin yanınızdayım.” demişti. Ancak iki ordu birbirini görünce topukları üstünde gerisin geri dönmüş ve:“Benim sizinle hiçbir ilişkim yok! Gerçekten ben sizin göremeyeceğiniz şeyleri görüyorum ve ben muhakkak Allah’tan korkarım. Çünkü Allah'ın cezası çok şiddetlidir” demişti.
49- Hani münafıklarla kalplerinde hastalık olanlar:“Bunları dinleri aldattı” diyordu. Halbuki kim, Allah’a dayanıp güvenirse hiç şüphesiz Allah Azizdir, Hakîmdir.
45. “Ey iman edenler!” Kâfirlerden size savaş açan “bir topluluk ile karşılaştığınızda” o toplulukla savaşmak üzere “sebat edin.” Sabrı elden bırakmayın ve akıbeti, güç ve zafere kavuşmak olan bu büyük itaat konusunda nefsinizi tahammüllü olmaya zorlayın. Bunu sağlamak için de Allah’ı çokça anın “ki felaha eresiniz.” Yani arzu ettiğiniz şey olan düşmanlarınıza karşı zaferi elde edebilesiniz. O halde sabır ve sebat, Allah’ı çokça anmak, ilâhi yardıma ulaşmanın en büyük sebepleri arasında yer alır.
46. “Allah’a ve Rasûlüne” emrettiklerini yerine getirmek ve bütün hallerde bu emirleri izlemek sureti ile “itaat edin. Birbirinizle de” kalplerinizin bölünüp ayrılmasını gerektirecek şekilde “çekişmeyin. Yoksa zaafa düşersiniz” korkuya kapılırsınız “ve gücünüz kaybolur”azminiz ve kararlılığınız kırılır, kuvvetiniz dağılır, size Allah ve Rasûlüne itaate bağlı olarak vaat edilen ilâhi yardım da üzerinizden kalkar.“Bir de sabredin.” Allah’a itaat hususunda kendinizi zorlayın. “Şüphesiz Allah” yardımı, desteği ve zafer ihsan etmesi ile “sabredenlerle beraberdir.”
47. Siz, Rabbinize saygı ile itaatte bulunun ve O’nun önünde kalpten boyun eğin de “Yurtlarından çalım satarak, insanlara gösteriş yaparak çıkan ve (insanları) Allah yolundan alıkoyan kimseler gibi olmayın.”Yani bu kimselerin yurtlarından çıkış maksadı işte budur. Onları yurtlarından çıkmaya iten sebep, kibir ve şımarıklıktır, insanlar kendilerini görsün ve insanlara karşı övünüp dursunlar diye böyle yaparlar. Onların bu çıkışlarının en büyük maksadı ise Allah’ın yolunu izlemek isteyen kimseleri o yoldan alıkoymaktır.“Allah yaptıklarını çepeçevre kuşatandır.” Bundan dolayı Yüce Allah, sizlere onların maksatlarını haber vererek onlara benzemekten sizleri sakındırmıştır. Şüphesiz ki O, bu tutumlarına karşılık en ağır şekilde onları cezalandıracaktır. Öyleyse sizin yurtlarınızdan çıkışınızın asıl maksadı, Yüce Allah’ın rızası, Allah’ın dinini yüceltmek ve Allah’ın gazabına, cezasına ulaştıran yolları kapamak, insanları Allah’ın nimetlerle dolu olan cennetlerine ulaştıran dosdoğru yoluna çekmek olmalıdır.
48. “Şeytan onlara yaptıklarını süslü göstermiş” kalplerinde güzel göstermiş, onları aldatmış “ve: Bugün insanlar içinde sizi yenebilecek hiç kimse yoktur.” Çünkü sizin sayınız da çok, silah ve teçhizatınız da çok, görünüşünüz de etkileyicidir. Muhammed ve onunla birlikte olanlar, bu hususlarda size karşı direnemezler. “Ben de sizin yanınızdayım.” Hainlik etmesinden korktuğunuz kimselere karşı size yardım edeceğim. Zira İblis, Kureyşlilere Müdlicoğullarından Süraka b. Malik b. Cu’şum suretinde görünmüştü. Kureyşliler ise Müdlicoğullarından -aralarındaki bir düşmanlık sebebi ile- korkuyorlardı. İşte şeytan onlara:Ben de sizin yanınızdayım, demişti. Böylece onlar da rahatlamışlar ve ele geçirmeleri mümkün olmayan bir şeyi elde edecekleri zannı ile yola koyulmuşlardı.“Ancak iki ordu” müslümanlarla kâfirler “birbirlerini görünce” şeytan, Cebrail’in melekleri bir ordu düzeni içerisinde ileri doğru sürdüğünü görmüş ve büyük bir korkuya kapılarak “topukları üstünde gerisin geri dönmüş” aldattığı ve kandırdığı kimselere de: “Benim sizinle hiçbir ilişkim yok! Gerçekten ben sizin göremeyeceğiniz şeyleri” yani hiçbir kimsenin kendilerine karşı savaşmaya güç yetiremeyeceği melekleri “görüyorum ve ben muhakkak Allah’tan korkarım.” O’nun dünya hayatında bana acilen ceza vereceğinden korkuyorum. “Çünkü Allah'ın cezası çok şiddetlidir, demişti.”
Şeytanın (bir şahıs suretinde görünmek yerine) bunu onlara kalplerinde süslü gösterip içlerine: “Bugün insanlardan sizi yenebilecek kimse yoktur ve ben sizinle beraberim”, diyerek vesvese vermiş olması, nihâyet onları gelecekleri yere getirdikten sonra da gerisin geri dönüp onlardan uzaklaşmış da muhtemeldir. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Onların durumu, şeytanın durumu gibidir: O, insana: Kâfir ol, der. O kâfir olunca da: Benim seninle hiçbir ilişkim yok, çünkü ben alemlerin rabbi olan Allah’tan korkarım, der. Ancak ikisinin de akıbeti, orada ebedi kalmak üzere ateşe girmektir. Zulmedenlerin cezası işte budur.”(el-Haşr, 59/16-17)
49. “Hani münafıklarla kalplerinde hastalık olanlar” yani imanı zayıf olup kalplerinde şüphe ve tereddüt bulunan kimseler, az sayıda olmalarına rağmen sayıca çok olan müşriklerle savaşmaya giden mü’minler için:“Bunları dinleri aldattı, diyordu.” Bağlı oldukları din, onları güç yetiremeyecekleri ve altından kalkamayacakları şeyleri yapmaya itti. Onlar, bu sözleri mü’minleri küçük görerek ve akıllarını hafife alarak söylüyorlardı. Oysa -Allah’a yemin olsun ki- asıl hafif akıllı ve kıt anlayışlı olanlar, bu sözleri söyleyenlerdir. Çünkü iman; mü’minlerin, muazzam orduların dahi üzerine gidemeyecekleri oldukça dehşetli işler üzerine yürümelerini sağlar. Zira Allah’a tevekkül eden, Allah’ın yardımı olmadıkça hiçbir kimsenin hiçbir şeye güç ve kuvvet yetiremeyeceğinin bilincinde olan, bütün insanlar bir kişiye zerre ağırlığı kadar fayda sağlamak için bir araya gelecek olsalar Allah dilemedikçe o faydayı sağlayamayacaklarını, yine aynı şekilde ona zarar vermek için bir araya gelecek olsalar ancak Allah’ın o kimse hakkında takdir ettiği kadarı ile zarar vereceklerini bilen, hak üzere olduğuna inanan, Yüce Allah’ın bütün hüküm ve takdirlerinde çok hikmetli ve pek merhametli olduğuna iman eden bir kimse, üzerine gittiği kuvvetin çokluğuna aldırış etmez. Aksine Rabbine güvenir, gönlü rahat ve huzurlu olur, korkuya ve endişeye kapılmaz. İşte bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Halbuki kim Allah’a dayanıp güvenirse hiç şüphesiz Allah Azizdir” O’nun gücüne hiçbir güç karşı koyamaz, “Hakîmdir” kaza ve kaderinde hikmeti sonsuz olandır.
Wahai orang-orang yang beriman kepada Allah dan mengikuti Rasul-Nya! Apabila kalian berperang melawan sekumpulan orang-orang kafir maka hadapilah mereka dengan gagah berani dan jangan takut, serta banyak-banyaklah berzikir dan berdoa kepada Allah karena Dialah yang sanggup menolong kalian untuk mengalahkan mereka agar kalian mendapatkan apa yang kalian inginkan dan terhindar dari apa yang kalian takutkan.
Ey Allah'a iman edip O'nun resulüne tabi olanlar! Eğer kâfir bir topluluk ile karşılaşacak olursanız sebat edin ve sakın korkmayın. Yüce Allah'ı çokça zikredin, onlara karşı size yardım etmeye kadir olan O'dur. Sizi, istediğinize ulaştırması ve sakındığınız şeyden uzaklaştırması için O'na dua edin.
O vi koji čvrsto vjerujete u Allaha i slijedite Njegova Poslanika, kad se sukobite s nevjernicima, budite postojani i strpljivi, kako bi vam Gospodar podario obećanu pobjedu! U tome se pomozite čestim spominjanjem Allaha jer je On najbolji pomagač i u Njega je najjače oružje. Sa spominjanjem Allaha spušta se milost i blagoslov, a otklanjaju se tegobe.
O you who have faith in Allah and follow His Messenger, when you fight against a group of disbelievers be patient when you meet them and do not become cowardly. Remember Allah much and call on Him, because He is the One Who can help you against them; and pray to Him to grant you what you desire and protect you from what you fear.
Manners of War
Allah instructs His faithful servants in the manners of fighting and methods of courage when meeting the enemy in battle,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُواْ
(O you who believe! When you meet (an enemy) force, take a firm stand against them) In the Two Sahihs, it is recorded that `Abdullah bin Abi Awfa said that during one battle, Allah's Messenger ﷺ waited until the sun declined, then stood among the people and said,
«يَا أَيُّهَا النَّاسُ لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، واسْأَلُوا اللهَ الْعَافِيَةَ فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوف»
(O people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient and let it be known to you that Paradise is under the shadows of the swords.)
He then stood and said,
«اللَّهُمَّ مُنْزِلَ الْكِتَابِ، وَمُجْرِي السَّحَابِ، وَهَازِمَ الْأَحْزَابِ، اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِم»
(O Allah! Revealer of the (Holy) Book, Mover of the clouds, and Defeater of the Confederates, defeat them and grant us victory over them.)
The Command for Endurance when the Enemy Engaging
Allah commands endurance upon meeting the enemy in battle and ordains patience while fighting them. Muslims are not allowed to run or shy away, or show cowardice in battle. They are commanded to remember Allah while in that condition and never neglect His remembrance. They should rather invoke Him for support, trust in Him and seek victory over their enemies from Him. They are required to obey Allah and His Messenger in such circumstances adhering to what He commanded them, and abstaining from what He forbade them. They are required to avoid disputing with each other, for this might lead to their defeat and failure,
وَتَذْهَبَ رِيحُكُمْ
(lest your strength departs), so that your strength, endurance and courage do not depart from you,
وَاصْبِرُواْ إِنَّ اللَّهَ مَعَ الصَّـبِرِينَ
(and be patient. Surely, Allah is with the patients.)
In their courage, and obedience to Allah and His Messenger, the Companions reached a level never seen before by any nation or generation before them, or any nation that will ever come. Through the blessing of the Messenger ﷺ and their obedience to what he commanded, the Companions were able to open the hearts, as well as, the various eastern and western parts of the world in a rather short time. This occurred even though they were few, compared to the armies of the various nations at that time. For example, the Romans, Persians, Turks, Slavs, Berbers, Ethiopians, Sudanese tribes, the Copts and the rest of the Children of Adam. They defeated all of these nations, until Allah's Word became the highest and His religion became dominant above all religions. The Islamic state spread over the eastern and western parts of the world in less than thirty years. May Allah grant them His pleasure, as well as, be pleased with them all, and may He gather us among them, for He is the Most Generous, and Giving.
Hỡi những người có đức tin nơi Allah và tuân theo Thiên Sứ của Ngài, khi các ngươi chạm trán với lực lượng của những kẻ vô đức tin thì các hãy vững bước lúc giáp mặt giao chiến, các ngươi chớ hèn nhát, các ngươi hãy tụng niệm Allah thật nhiều và cầu xin Ngài, bởi Ngài là Đấng thừa khả năng ban chiến thắng cho các ngươi, Ngài là Đấng để các ngươi hi vọng đạt được điều các ngươi mong muốn và để các ngươi hy vọng được bảo vệ tránh khỏi những điều các ngươi lo lắng.
¡Ustedes que tienen fe en Al-lah y siguen a Su Mensajero!, cuando luchen contra un grupo de incrédulos, tengan paciencia al enfrentarse a ellos y no se acobarden. Recuerden mucho a Al-lah e invóquenlo, porque Él es el único que puede ayudarlos contra ellos, y rueguen para que les conceda lo que desean y los proteja de lo que temen.
Ô vous qui croyez en Allah et suivez Son Messager, soyez fermes et ne faiblissez pas lorsque vous affrontez un groupe de mécréants. Evoquez et invoquez Allah abondamment car Il est le Seul capable de vous secourir contre eux, vous permettre d’obtenir ce que vous recherchez et vous épargner de ce que vous redoutez.
"Hai orang-orang yang beriman, apabila kamu memerangi pasukan (musuh), maka berteguh hatilah kamu dan sebutlah (Nama) Allah sebanyak-banyaknya agar kamu beruntung. Dan taatlah kepada Allah dan RasulNya, dan janganlah kamu berbantah-ban-tahan, yang menyebabkan kamu menjadi gentar dan hilang kekuat-anmu, dan bersabarlah, sesungguhnya Allah beserta orang-orang yang sabar. Dan janganlah kamu menjadi seperti orang-orang yang keluar dari kampungnya dengan rasa angkuh dan dengan maksud riya` kepada manusia serta menghalangi (orang) dari jalan Allah. Dan (ilmu) Allah meliputi apa yang mereka kerjakan. Dan ketika setan menjadikan mereka memandang baik pekerjaan mereka dan mengatakan, 'Tidak ada seorang manusia pun yang dapat menga-lahkanmu pada hari ini, dan sesungguhnya saya ini adalah pelin-dungmu', maka tatkala kedua pasukan itu telah dapat saling lihat melihat (berhadapan), setan itu balik ke belakang seraya berkata, 'Sesungguhnya saya berlepas diri darimu, sesungguhnya saya dapat melihat apa yang kamu sekalian tidak dapat melihat, sesungguh-nya saya takut kepada Allah.' Dan Allah sangat keras siksaNya. (Ingatlah), ketika orang-orang munafik dan orang-orang yang ada penyakit di dalam hatinya berkata, 'Mereka itu (orang-orang Muk-min) ditipu oleh agamanya.' (Allah berfirman), 'Barangsiapa yang bertawakal kepada Allah, maka sesungguhnya Allah Mahaperkasa lagi Mahabijaksana'." (Al-Anfal: 45-49).
(45) Allah تعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمۡ فِئَةٗ ﴿ "Hai orang-orang yang beriman, apabila kamu memerangi pasukan (musuh)." Yakni, sekelompok orang-orang kafir yang memerangi kamu, ﴾ فَٱثۡبُتُواْ ﴿ "maka berteguh hatilah", dalam menghadapi mereka, gunakan kesabaran atas ketaatan besar ini, yang buahnya adalah kemuliaan dan ke-menangan, minta tolonglah dengan memperbanyak dzikir kepada Allah, ﴾ لَّعَلَّكُمۡ تُفۡلِحُونَ ﴿ "agar kamu beruntung." Yakni kemenangan atas musuhmu yang kamu inginkan. Jadi, kesabaran, keteguhan dan memperbanyak dzikir kepada Allah adalah penyebab besar kemenangan.
(46) ﴾ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ ﴿ "Dan taatlah kepada Allah dan RasulNya", dalam melaksanakan perintah keduanya dan tetaplah demikian dalam segala kondisi. ﴾ وَلَا تَنَٰزَعُواْ ﴿ "Dan janganlah kamu berbantah-ban-tahan", dengan bantah-bantahan yang menyebabkan perpecahan hati-hati kalian ﴾ فَتَفۡشَلُواْ ﴿ "yang menyebabkan kamu menjadi gentar", yakni takut, ﴾ وَتَذۡهَبَ رِيحُكُمۡۖ ﴿ "dan hilang kekuatanmu." Yakni tekadmu melempem, kekuatanmu luruh, dan kemenangan yang dijanjikan kepadamu atas ketaatan kepada Allah dan RasulNya hilang lenyap. ﴾ وَٱصۡبِرُوٓاْۚ ﴿ "Dan bersabarlah", di atas ketaatan kepada Allah. ﴾ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ ﴿ "Sesungguhnya Allah beserta orang-orang yang sabar", dengan pertolongan, dukungan, dan kemenangan.
(47) Khusyu'lah dan tunduklah kepada Rabbmu. ﴾ وَلَا تَكُونُواْ كَٱلَّذِينَ خَرَجُواْ مِن دِيَٰرِهِم بَطَرٗا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۚ ﴿ "Dan janganlah kamu menjadi seperti orang-orang yang keluar dari kampungnya dengan rasa angkuh dan dengan maksud riya kepada manusia serta menghalangi (orang) dari jalan Allah." Yakni, inilah tujuan mereka keluar berperang, dan inilah yang memicu mereka keluar dari negeri mereka, yaitu demi keangkuhan dan kesombongan di bumi, agar orang-orang melihat dan membanggakan mereka, dan tujuan terbesar adalah bahwa mereka hendak menghalangi dari jalan Allah bagi orang yang me-nitinya. ﴾ وَٱللَّهُ بِمَا يَعۡمَلُونَ مُحِيطٞ ﴿ "Dan (ilmu) Allah meliputi apa yang mereka kerjakan." Oleh karena itu Allah memberitahumu tentang tujuan mereka dan memperingatkan agar kamu tidak seperti mereka, ka-rena Allah akan mengazab mereka dengan azab yang sangat berat. Hendaknya tujuanmu dalam peperangan adalah demi mengharap Wajah Allah, meninggikan agama Allah, membendung jalan yang menuju murka dan azab Allah, dan menarik manusia kepada jalan Allah yang lurus yang mengantarkan kepada Surga kenikmatan.
(48) ﴾ وَإِذۡ زَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ ﴿ "Dan ketika setan menjadikan me-reka memandang baik pekerjaan mereka", menjadikannya indah dalam hati mereka dan menipunya, ﴾ وَقَالَ لَا غَالِبَ لَكُمُ ٱلۡيَوۡمَ مِنَ ٱلنَّاسِ ﴿ "dan me-ngatakan, 'Tidak ada seorang manusia pun yang dapat mengalahkanmu pada hari ini," karena kamu dengan jumlah, senjata dan kondisi yang mana Muhammad dan teman-temannya tidak mampu melawanmu. ﴾ وَإِنِّي جَارٞ لَّكُمۡۖ ﴿ "Dan sesungguhnya saya ini adalah pelindungmu." Dari siapa pun yang kamu takutkan keburukannya, karena iblis menam-pakkan diri dalam wujud Suraqah bin Malik bin Ju'syum al-Mudliji, dan mereka takut kepada Bani Mudlij karena adanya permusuhan di antara mereka. Setan berkata kepada mereka, "Aku-lah pelindung-mu." Maka tenanglah mereka dan hadir dengan kesombongan dan keyakinan menang. ﴾ فَلَمَّا تَرَآءَتِ ٱلۡفِئَتَانِ ﴿ "Maka tatkala kedua pasukan itu telah dapat saling lihat melihat (berhadapan)", pasukan Muslimin dan pasukan kafirin, lalu tiba-tiba setan melihat Jibril عليه السلام memimpin pasukan malaikat, maka ia sangat ketakutan. ﴾ نَكَصَ عَلَىٰ عَقِبَيۡهِ ﴿ "setan itu balik ke belakang", yakni lari terbirit-birit ﴾ وَقَالَ ﴿ "seraya berkata", kepada orang yang ia tipu dan perdayai. ﴾ إِنِّي بَرِيٓءٞ مِّنكُمۡ إِنِّيٓ أَرَىٰ مَا لَا تَرَوۡنَ ﴿ "Sesungguhnya saya berlepas diri darimu, sesungguhnya saya dapat me-lihat apa yang kamu sekalian tidak dapat melihat." Yakni aku melihat malaikat yang tak seorang pun sanggup melawannya. ﴾ إِنِّيٓ أَخَافُ ٱللَّهَۚ ﴿ "Sesungguhnya saya takut kepada Allah." Yakni takut akan menyege-rakan azab kepadaku di dunia. ﴾ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ ﴿ "Dan Allah sangat keras siksaNya."
Ada kemungkinan setan telah menipu mereka dan membisik-kan di dalam dada mereka bahwa mereka tidak akan dikalahkan oleh manusia siapa pun, dan bahwa ia melindungi mereka. Ketika ia berhasil menggiring ke medan perang, maka ia berlepas diri dari mereka dan meninggalkan mereka, sebagaimana Allah تعالى berfirman,
﴾ كَمَثَلِ ٱلشَّيۡطَٰنِ إِذۡ قَالَ لِلۡإِنسَٰنِ ٱكۡفُرۡ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيٓءٞ مِّنكَ إِنِّيٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَٰلَمِينَ 16 فَكَانَ عَٰقِبَتَهُمَآ أَنَّهُمَا فِي ٱلنَّارِ خَٰلِدَيۡنِ فِيهَاۚ وَذَٰلِكَ جَزَٰٓؤُاْ ٱلظَّٰلِمِينَ 17 ﴿
"(Bujukan orang-orang munafik itu adalah) seperti (bujukan) setan ketika ia berkata kepada manusia, 'Kafirlah kamu', maka tatkala manusia itu telah kafir, ia berkata, 'Sesungguhnya aku berlepas diri dari kamu karena sesungguhnya aku takut kepada Allah, Rabb semesta alam'. Maka kesu-dahan keduanya adalah, bahwa sesungguhnya keduanya (masuk) ke dalam Neraka, mereka kekal di dalamnya. Demikianlah balasan orang-orang yang zhalim." (Al-Hasyr: 16-17).
(49) ﴾ إِذۡ يَقُولُ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ ﴿ "(Ingatlah), ketika orang-orang munafik dan orang-orang yang ada penyakit di dalam hatinya ber-kata," yakni keraguan dan syubhat dari orang-orang yang lemah iman terhadap orang-orang yang beriman ketika mereka pergi berperang dengan jumlah minim melawan orang-orang musyrik dengan jum-lah yang besar, ﴾ غَرَّ هَٰٓؤُلَآءِ دِينُهُمۡۗ ﴿ "Mereka itu (orang-orang Mukmin) ditipu oleh agamanya." Yakni agama yang mereka anut menggiring mereka ke medan perang ini yang mana mereka tidak memiliki kemampuan dan kekuatan untuk memenangkannya. Orang-orang munafik itu mengatakannya untuk melecehkan orang-orang Mukmin dan meng-hina akal mereka padahal justru orang-orang munafik itulah –demi Allah– orang-orang yang bodoh akal dan pikirannya. Karena ke-imanan akan mewajibkan pemiliknya maju menghadapi perkara-perkara besar yang tidak dihadapi oleh pasukan-pasukan besar karena seorang Mukmin yang bertawakal kepada Allah yang me-ngetahui bahwa tidak ada daya, kekuatan, dan kemampuan bagi siapa pun kecuali dengan pertolongan Allah, dan seandainya selu-ruh makhluk bersepakat untuk memberi manfaat sedikit saja kepada seseorang, niscaya mereka tidak mampu melakukannya, begitu pula jika mereka bersepakat untuk memudaratkannya niscaya mereka tidak mampu memudaratkannya, kecuali dengan sesuatu yang telah Allah tulis atasnya, dan dia mengetahui bahwa dia di atas kebena-ran, bahwa Allah تعالى Mahabijaksana lagi Maha Penyayang dalam semua takdir dan keputusanNya, maka dia tidak akan peduli de-ngan kekuatan dan jumlah yang dia hadapi, dia percaya diri kepada Rabbnya, tenang tanpa rasa takut dan cemas. Oleh karena itu Allah berfirman, ﴾ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ﴿ "Barangsiapa yang tawakal kepada Allah, maka sesungguhnya Allah Mahaperkasa lagi Mahabijaksa-na." Tak ada kekuatan yang dapat mengalahkannya, ﴾ حَكِيمٞ ﴿ "lagi Mahabijaksana", dalam keputusanNya.
O mga sumampalataya kay Allāh at sumunod sa Sugo Niya, kapag humarap kayo sa isang pangkat ng mga tagatangging sumampalataya ay magpakatatag kayo sa sandali ng pakikipaglaban sa kanila at huwag kayong maduwag. Umalaala kayo kay Allāh nang madalas at dumalangin kayo sa Kanya, sapagkat Siya ay ang Nakakakaya sa pagpapawagi sa inyo laban sa kanila, sa pag-asang magpatamo Siya sa inyo ng hinihiling ninyo at magpaiwas Siya sa inyo sa pinangingilagan ninyo.
Commentary
Qur'anic Instructions for Success in Jihad
Given in the first two verses cited above is a special set of instructions for Muslims when they confront enemies on the battlefield. These instructions from Allah Ta` ala are for them the master prescription of success and ascendancy in the present world as well as that of salvation and prosperity in the eternal life to come. In fact, the secret of unusual successes and victories achieved by Muslims in all wars fought by them during the early period lies hidden behind their adherence to these very golden guidelines - and they are:
1. Be Steadfast
The Arabic word used by the Qur'an is ثَبات thibat which means to stand firm, hold the ground, be steadfast. This includes firmness of the feet and firmness of the heart both because a person whose heart is not strong and firm can hardly be expected to have the rest of his body hold the ground. This is something everyone knows and understands, believer or disbeliever. Every nation of the world gives high priority to this strength in its wars because all experienced people know it well that the first and foremost weapon in the theater of war is nothing but the firmness of heart and feet. Without these, all weapons are rendered useless.
2.Remember Allah
The second principle is the Dhikr of Allah which is a weapon in its own right, special and spiritual, something known to Muslims only and not known to or neglected by the rest of the world. The world as we know it today would do anything to get together state-of-the-art weapon systems for their war plans, the latest in logistics and morale boosting sessions to inculcate combat firmness among forces - but, strangely enough, it is unaware and unexposed to this spiritual weapon of Muslims. This is the reason why Muslims, wherever they had to confront some other nation while following these instructions precisely as given, they were able to demolish superior forces of the adversary laced with men, weapons and war materials. As for the inherent spiritual benediction of the Dhikr of Allah, they have a place of their own in our lives, nevertheless, it is also difficult to deny its efficacy in enabling one to continue to hold on and remain standing firm on his feet. To remember Allah and to be confident about it is like a highly charged electronic energy which makes a weak person run through mountains. No matter what the odds be against, personal discomfort or emotional anxiety, this remembrance of Allah shoos all that into thin air making the heart of man strong and his feet firm.
At this stage, let us keep in mind that the time of a raging battle is usually a terrible time when no one remembers anyone and everyone is consumed with the thought of self-preservation. Therefore, the poets of pagan Arabia take great pride in insisting that they remember their beloved even during the heat of the battlefield. To them, this was a proof of the power of heart and the firmness of love. A pagan poet has said: ذکرتک والخطی یخطر بیننا (I remembered you even at a time when spears were swinging dangerously between us).
The Holy Qur'an has prompted Muslims to engage in the Dhikr of Allah even in this dangerous situation, and that too with the emphasis on: کَثِیراً (kathira : much).
Also worth pondering over at this point is the fact that no other act of worship (` Ibadah), except the Dhikr of Allah, has been commanded in the entire Qur'an with the instruction that it be done abundantly and profusely. Expressions like (making صَلوٰۃً کَثِیراً Salah much) and: صِیاماً کثیرا (fasting much) have not been mentioned anywhere. The reason is that the Dhikr of Allah is easy to do, a convenient act of worship indeed. You do not have to spend a lot of time and labour doing it, nor does it stop you from doing something else on hand. On top of that, this is an exclusive grace from Allah Ta` ala who has not placed any precondition or restriction of وُضُو Wudu (ablution), طَہَارَت Taharah (state of purity from major or minor impurities), dress and orientation to قِبلَہ Qiblah (facing the direction of Ka'bah) etc., in its performance. This can be done by anyone under all states, with وُضُو Wudu or without, standing, sitting or lying down. And if we were to add to it the higher investigative approach of Imam al-Jazri appearing in the famous collection of authentic Islamic prayers, Hisn Hasin, where he states that the Dhikr of Allah is not limited to the act of remembering Allah only verbally or by heart, instead of which, any permissible act which is performed by re-maining within the parameters of obedience to the Holy Prophet ﷺ shall also be counted as the Dhikr of Allah, then, given this approach, the sense of Dhikr of Allah becomes so common and easy that we could call even a man in sleep a Dhakir (one who remembers Allah). This is supported by what is said in some narrations: نَومَ العَالِم عِبَادَۃ (The sleep of the ` Alim is included under ` Ibadah) because an ` Alim or scholar of Islam who lives and acts in accordance with the demands of his عِلم ` Ilm or knowledge of Islam is duty-bound to see that all his states of sleeping and waking must remain within nothing but the boundaries of obedience to Allah Ta` ala.
In the present context, the command to remember Allah abundantly while on the battlefield may give the impression of being an addition of one more duty assigned to the mujahidin, something which may usually demand concentrated hard work. But, certainly unique is the property of the Dhikr of Allah. It does not subject its performer to what would be hard labour. Instead, it brings in a kind of pleasure, energy and taste which actually goes on to help one accomplish a lot of things one does in life. For that matter, there is nothing unusual about it as we commonly notice that people who handle hard labour would habitually take to a set of words or some beat or jingle or song and are heard humming it while working. The Holy Qur'an has blessed Muslims with an alternate for it, something which is based on countless advantages and wise considerations. Therefore, towards the end of the verse, it was said: لَّعَلَّكُمْ تُفْلِحُونَ (so that you may be successful - 45). It means if you went on to master these two tested techniques of standing firm and remembering Allah - and used it on the battlefield - then, you can be sure that prosperity and success are all yours.
One method of remembering Allah on the battlefield is what we generally recognize as the well-known battle cry of 'Allāhu-Akbar' (the Na'rah or cry of Takbir which is a positively voiced statement of belief in the greatness of Allah in the setting of a battlefield). saying: 'Allahu-Akbar' is also a form of Dhikr or remembrance of Allah. In addition to this, it also includes the attitude of keeping the thought of Allah always in sight, having confidence and trust in Him and remembering Him with all your heart in it. As such, the term Dhikr of Allah includes all that.
O voi che credete in Allāh e seguite il Suo messaggero, se vi imbattete in un gruppo di miscredenti, restate saldi nel combattimento, e non abbiate timore, e menzionate molto Allāh ed invocatelo; Egli è in grado di concedervi la vittoria su di loro, affinché vi venga concesso ciò che desiderate e vi salvi da ciò che temete.
Manatili kayo sa pagtalima kay Allāh at pagtalima sa Sugo Niya sa mga sinasabi ninyo, mga ginagawa ninyo, at lahat ng mga kalagayan ninyo. Huwag kayong magkaiba-iba sa pananaw sapagkat ang pagkakaiba-iba ay isang kadahilanan ng paghina ninyo, pagkaduwag ninyo, at pagkawala ng lakas ninyo. Magtiis kayo sa sandali ng pakikipagkita sa kaaway ninyo. Tunay na si Allāh ay kasama sa mga nagtitiis sa pamamagitan ng pag-aadya, pag-alalay, at tulong. Ang sinumang si Allāh ay kasama sa kanya, siya ay ang mananaig at ang magwawagi nang walang pasubali.
Và các ngươi hãy phục tùng mệnh lệnh của Allah và phục tùng mệnh lệnh của Thiên Sứ của Ngài trong lời nói lẫn hành động và trong mọi hoàn cảnh của các ngươi, các ngươi chớ cố ý không tán thành ý kiến của nhau, bởi sự bất đồng ý kiến là nguyên nhân khiến lực lượng yếu đi, mất đi sức mạnh đoàn kết và trở nên nhát gan, các ngươi hãy kiên trì khi chạm mặt kẻ thù. Quả thật Allah luôn bên cạnh những người kiên nhẫn, Ngài sẽ luôn phù hộ họ và giúp đỡ họ, và ai được Allah bên cạnh thì y chắc chắn sẽ chiến thắng.
Tetaplah kalian taat kepada Allah dan taat kepada Rasul-Nya dalam seluruh ucapan, perbuatan, dan hal ihwal kalian, serta janganlah kalian berselisih pendapat karena perselisihan akan membuat kalian menjadi lemah, takut, dan kehilangan kekuatan kalian. Bersabarlah ketika kalian berhadapan dengan musuh kalian karena sesungguhnya Allah bersama orang-orang yang bersabar dalam bentuk pertolongan, dukungan, dan bantuan, dan barang siapa yang Allah menyertai-Nya maka ialah orang yang pasti meraih kemenangan dan mendapatkan pertolongan.
E impegnatevi nell'obbedienza ad Allāh e nell'obbedienza al Suo Messaggero in tutte le vostre parole, le vostre azioni e in tutti i vostri affari, e che le vostre idee non siano discordi, poiché la discordia è causa della vostra debolezza e vigliaccheria, e della perdita della vostra forza; siate tenaci quando incontrate il vostro nemico: In verità, Allāh è con i tenaci: Li sostiene, li supporta e li aiuta. Chi ottiene il sostegno di Allāh non può essere vinto da nessuno e sarà in ogni caso vittorioso.
En toute situation, obéissez par la parole et par les actes à Allah et à Son Messager. Ne divergez pas entre vous car la divergence vous affaiblira, vous rendra lâches et anéantira votre force. Soyez patients lorsque vous affrontez vos ennemis car Allah secourt, soutient et aide les endurants. Celui avec qui Allah est sera indubitablement vainqueur et victorieux.
Guarden la obediencia de Al-lah y la obediencia de Su Profeta en todas sus declaraciones, acciones y circunstancias. No discutan entre sí, porque la disputa conduce a la debilidad, a la cobardía y a la disminución de su fuerza. Sean pacientes cuando enfrenten al enemigo, porque Al-lah respalda y ayuda al paciente. Con quien Al-lah esté saldrá victorioso.
Sözlerinizde, fiillerinizde ve her halinizde Allah'a ve resulüne itaat edin. Sakın görüşlerinizde ayrılığa düşmeyin. Şüphesiz ihtilaf etmek (görüşlerde ayrılığa düşmek) sizin zayıflamanıza, korkmanıza ve gücünüzün gitmesine sebebiyet verir. Düşmanlarınızla karşılaştığınız zaman sabredin. Şüphesiz Allah, yardımı ve desteği ile sabrendenlerle beraberdir. Yüce Allah, kiminle beraber olursa işte o kimsenin üstün gelmesi ve kendisine yardım olunması kaçınılmazdır, bu gerçekleşecektir.
Moving to verse 46, we see that believers have been prompted to follow a third instruction and that أَطِيعُوا اللَّـهَ وَرَسُولَهُ (obey Allah and His Messenger) - because, help and support from Allah Ta` ala can be expected to come only through obedience to Him. Negligence and disobedience can only be the causes of the displeasure of Allah and a certain deprivation from whatever grace could come from Him. Thus, we have before us three articles of the Qur'anic code of conduct for the battle-field: (1) Firmness (2) Dhikr of Allah (3) Obedience. After that, it was said: وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ ۖ وَاصْبِرُوا (and do not dispute, lest you should show weakness and should lose your predominance, and be patient -46).
Given here is a warning against negative aspects of conduct which must be avoided. As for the negative conduct which impedes successful war effort, it is nothing but mutual difference and disputation. Therefore, it was said: وَلَا تَنَازَعُوا (and do not dispute - 46) for mutual dissension and discord would breed cowardice among them and they would soon lose their image of dominance.
The verse points out to two end-products of this mutual dissension: (1) That you would become personally weak and cowardly and (2) that you would lose your predominance and turn low in the sight of the enemy. The fact that mutual disputation would make disputants appear low in the sight of others is obvious, but how does it affect one's own strength to the limit that it turns into weakness and cowardice? The reason is that, given mutual unity and trust, everyone is backed up by the strength of a whole group. Therefore, one individual feels the relative strength of his whole group in himself and once that mutual unity and trust is gone what remains behind is no more than his own solitary strength - which, obviously, means nothing in a killing field.
After that, it was said: وَاصْبِرُوا (and be patient - 46). Looking at the context of the statement, this appears to have been suggested as a successful prescription of remaining safe from getting involved in dissension and disputes. To elucidate, it can be said that no matter how united in thinking and objectives a group may be, but physical traits of human individuals remain different after all. Then, the divergence of opinion among the informed and experienced in the process of achieving a certain purpose is also inevitable. Therefore, in order to go along with others and to keep them together, there is no alternative but that one should be used to remaining patient over counter-temperamental matters of concern and being accustomed to ignoring them when necessary. In other words, one should not be so rigid and uncompromising over his personal opinion that, in the event it was not accepted, he would explode and fight. Sabr or patience is just another name for this quality of resilience. These days everyone knows and says that mutual dispute is very bad, but the master stroke of remaining safe from it - that one trains himself to become used to remaining patient over what does not match his physical temperament and that he does not worry about making people say yes to his view and see that they go by it - is something very few people have learnt to employ successfully. As a result, all sermons of unity and harmony are rendered useless. So, it can be conceded that one does not normally have the capability to make the other person surrender to his view, but two things still remain pos-sible: (1) That he himself accepts what the other person has to say (2) and should the dictate of his reason and justice goad him not to accept it, then, the least he could still do is to say nothing for the sake of averting a possible dispute. This much is, after all, within one's power and control. Therefore, along with the instruction to avoid dissension and dispute, the Holy Qur'an has also exhorted every individual of a group to observe patience so that avoiding disputes becomes easy in practice.
Also worth pondering at this stage is the statement made in the Qur'an when it has said: لَا تَنَازَعُوا (and do not dispute - 46). Here, it has stopped mutual disputation, not any difference of opinion or its expression. Difference of opinion which is prompted by honesty and sincerity never develops into disputation. Quarrels and disputations are generated when things go beyond ordinary difference of opinion, particularly when gripped by the emotional attitude of making the other person accept what one says and not to accept what the other person does. And this emotional attitude is what the Holy Qur'an has eliminated by saying: وَاصْبِرُوا (and be patient - 46). Then, at the end, by pointing out to the most sublime gain to be made from the observance of patience, it removes whatever unpalatable there may be about it. It was said: إِنَّ اللَّـهَ مَعَ الصَّابِرِينَ (Allah is with the patient - 46). That they have the company of Allah Ta` ala all the time and under all conditions is so great a wealth that wealth of the world and beyond, as we do or do not know, are just nothing as compared to that honour.
It was to make these very instructions become their ever-present response, the Holy Prophet ﷺ delivered the following sermon right there on the site of combat during many a battles of Islam:
"0 my people, do not look forward to fight the enemy in a combat. Rather, pray that Allah keeps you in a state of peace and well-being. However, when the inevitable happens and you have to confront them, then, stand firm and be patient and be assured that Paradise lies under the shade of swords." [ Muslim ]
Pokoravajte se Allahu i Njegovu Vjerovjesniku, sallallahu alejhi ve sellem, izvršavajući naredbe, a sustežući se od zabrana. I nikako se ne razilazite, jer vas razilaženje slabi, oduzima vam snagu i onemogućuje pomoć i pobjedu. Strpite se prilikom susreta s neprijateljem, jer, uistinu, Allah je uz strpljive, pomaže ih, osnažuje i uzdiže. Niko ne može nadvladati onoga uz koga je Allah.
Observe Allah’s obedience and the obedience of His Prophet in all of your statements, actions and circumstances. Do not argue with one another because dispute leads to weakness, cowardliness and the diminishing of your strength. Be patient when facing the enemy because Allah supports and assists the patient. Whoever Allah is with will definitely be victorious.
Mekke'den kibirlenerek ve insanlara gösteriş yaparak çıkan, insanları Allah'ın dininden ve Allah'ın dinine girmekten alıkoyan müşrikler gibi olmayın. Allah, onların yaptıklarını çepeçevre kuşatmıştır. Onların amellerinden hiçbir şey O'na gizli kalmaz. Buna karşılık olarak onları cezalandıracaktır.
The Idolators leave Makkah, heading for Badr
After Allah commanded the believers to fight in His cause sincerely and to be mindful of Him, He commanded not to imitate the idolators, who went out of their homes
بَطَراً
(boastfully) to suppress the truth,
وَرِئَآءَ النَّاسِ
(and to be seen of men), boasting arrogantly with people. When Abu Jahl was told that the caravan escaped safely, so they should return to Makkah, he commented, "No, by Allah! We will not go back until we proceed to the well of Badr, slaughter camels, drink alcohol and female singers sing to us. This way, the Arabs will always talk about our stance and what we did on that day." However, all of this came back to haunt Abu Jahl, because when they proceeded to the well of Badr, they brought themselves to death; and in the aftermath of Badr, they were thrown in the well of Badr, dead, disgraced, humiliated, despised and miserable in an everlasting, eternal torment. This is why Allah said here,
وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ
(and Allah is Muhit (encompassing and thoroughly comprehending) all that they do.) He knows how and what they came for, and this is why He made them taste the worst punishment. Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and As-Suddi commented on Allah's statement,
وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَـرِهِم بَطَراً وَرِئَآءَ النَّاسِ
(And be not like those who come out of their homes boastfully and to be seen of men,) "They were the idolators who fought against the Messenger of Allah ﷺ at Badr." Muhammad bin Ka`b said, "When the Quraysh left Makkah towards Badr, they brought female singers and drums along. Allah revealed this verse,
وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَـرِهِم بَطَراً وَرِئَآءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ
(And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the path of Allah; and Allah is Muhit (encompassing and thoroughly comprehending) all that they do.)
Shaytan makes Evil seem fair and deceives the Idolators
Allah said next,
وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ وَقَالَ لاَ غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ
(And (remember) when Shaytan made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you today and verily, I am your neighbor.")
Shaytan, may Allah curse him, made the idolators' purpose for marching seem fair to them. He made them think that no other people could defeat them that day. He also ruled out the possibility that their enemies, the tribe of Bani Bakr, would attack Makkah, saying, "I am your neighbor." Shaytan appeared to them in the shape of Suraqah bin Malik bin Ju`shum, the chief of Bani Mudlij, so that, as Allah described them,
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً
(He Shaytan makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions)4:120.
Ibn Jurayj said that Ibn `Abbas commented on this Ayah, (8:48) "On the day of Badr, Shaytan, as well as, his flag holder and soldiers, accompanied the idolators. He whispered to the hearts of the idolators, `None can defeat you today! I am your neighbor.' When they met the Muslims and Shaytan witnessed the angels coming to their aid,
نَكَصَ عَلَى عَقِبَيْهِ
(he ran away), he went away in flight while proclaiming,
إِنِّي أَرَى مَا لاَ تَرَوْنَ
(Verily, I see what you see not.)"
`Ali bin Abi Talhah said, that Ibn `Abbas said about this Ayah,
لاَ غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ
("No one of mankind can overcome you today and verily, I am your neighbor')
"Shaytan, as well as, his devil army and flag holders, came on the day of Badr in the shape of a Suraqah bin Malik bin Ju`shum, man from Bani Mudlij, Shaytan said to idolators, `None will defeat you this day, and I will help you.' When the two armies stood face to face, the Messenger of Allah ﷺ took a handful of sand and threw it at the faces of the idolators, causing them to retreat. Jibril, peace be upon him, came towards Shaytan, but when Shaytan, while holding the hand of a Mushrik man, saw him, he withdrew his hand and ran away with his soldiers. That man asked him, `O Suraqah! You claimed that you are our neighbor' He said,
إِنِّي أَرَى مَا لاَ تَرَوْنَ إِنِّي أَخَافُ اللَّهَ وَاللَّهُ شَدِيدُ الْعِقَابِ
(Verily, I see what you see not. Verily, I fear Allah for Allah is severe in punishment)
Shaytan said this when he saw the angels."
The Position of the Hypocrites in Badr
Allah said next,
إِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَـؤُلاءِ دِينُهُمْ
(When the hypocrites and those in whose hearts was a disease (of disbelief) said: "These people (Muslims) are deceived by their religion.")
`Ali bin Abi Talhah said that Ibn `Abbas commented, "When the two armies drew closer to each other, Allah made the Muslims look few in the eyes of the idolators and the idolators look few in the eyes of the Muslims. The idolators said,
غَرَّ هَـؤُلاءِ دِينُهُمْ
(These people (Muslims) are deceived by their religion.) because they thought that Muslims were so few. They believed, without doubt, that they would defeat the Muslims. Allah said,
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(But whoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise.) Qatadah commented, "They saw a group of believers who came in defense of Allah's religion. We were informed that when he saw Muhammad and his Companions, Abu Jahl said, `By Allah! After this day, they will never worship Allah!' He said this in viciousness and transgression." `Amir Ash-Sha`bi said, "Some people from Makkah were considering embracing Islam, but when they went with the idolators to Badr and saw how few the Muslims were, they said,
غَرَّ هَـؤُلاءِ دِينُهُمْ
(These people (Muslims) are deceived by their religion.)
Allah said next,
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ
(But whoever puts his trust in Allah), and relies on His grace,
فَإِنَّ اللَّهَ عَزِيزٌ
(then surely, Allah is All-Mighty), and verily, those who take His side in the dispute are never overwhelmed, for His side is mighty, powerful and His authority is All-Great,
حَكِيمٌ
(All-Wise) in all His actions, for He places everything in its rightful place, giving victory to those who deserve it and defeat to those who deserve it.
Janganlah kalian menjadi seperti orang-orang musyrik yang keluar dari Makkah sambil menyombongkan diri dan pamer kepada manusia, menghalang-halangi manusia dari agama Allah, dan mencegah mereka masuk ke dalamnya. Sungguh Allah Maha Mengetahui apa yang mereka perbuat, tidak ada satu pun perbuatan mereka yang luput dari pengetahuan-Nya dan Dia akan membalas mereka atas amal perbuatan mereka.
Huwag kayong maging tulad ng mga tagapagtambal na lumabas mula sa Makkah dala ng pagmamalaki at pagpapakitang-gilas sa mga tao. Sumasagabal sila sa mga tao sa Relihiyon ni Allāh at humadlang sila sa mga ito sa pagpasok doon. Si Allāh sa anumang ginagawa nila ay Tagasaklaw: walang nakakukubli sa Kanya anuman sa mga gawa nila. Gaganti Siya sa kanila sa mga ito.
Success ensues with the help of God. But God’s help always arrives in this world in the garb of the cause and effect process, and not otherwise. If Muslims prepare themselves as far as possible, fulfilling all the conditions laid down by God for success, then God grants them success after compensating for any shortcomings that they might have. But if they do not exert themselves to the full as commanded by God, He never sends His help in such circumstances. What are these factors which will lead to success? Firstly Muslims should not initiate aggression. Then they should set about strengthening their roots until the enemy comes to attack them. When things reach the stage of a clash, they should prove to be staunch and unflinching, keeping in mind the remembrance of God—in other words, the real goal,—so that their morale may remain intact; they should keep themselves fully organised under the command of their chief, ignoring mutual differences instead of enlarging upon them and becoming divided; they should impress the enemy with their unity; they should exercise patience, i.e., they should adopt a sensible approach instead of being emotional; they should not take any immature step in the hope of quick success; their eyes should be on the final goal and not on immediate gain. Receiving God’s succour is thus a matter of cause and effect. If we are willing to surrender our will wholeheartedly to the will of God, then alone are we held deserving to receive divine succour. The present world is one of trial. Here, God achieves His will from behind the veil of the ‘unseen.’ That is why when He helps the believers, it is done from behind the screen of ‘cause and effect.’ If the Muslims go on taking steps without making preliminary preparations and suffer from differences and dissension, they should never hope that God will appear all of a sudden and solve all their problems on the spot. Even if the Muslims find themselves in better conditions than those of their opponents, it should not happen that, like those who deny the truth they become boastful of their power; fall a prey to haughtiness and ostentation and, in claiming superiority, go to the extent of opposing the call of Truth because it does not suit their whims and fancies.
Do not be like those idolaters who left Makkah full of pride, showing off to people, and who prevent people from Allah’s religion and stop them from entering into it. Allah is All-Aware of what they do. No action of theirs is hidden from Him and He will repay them for that.
Non siate come gli idolatri, che uscirono dalla Mekkah altezzosamente, e che ostacolano la gente nella religione di Allāh e impediscono loro di abbracciarla; e Allāh circonda le loro azioni: Nessuna loro azione Gli è nascosta e li giudicherà per ciò.
Another negative and detrimental aspect of conduct against which warning has been given in verse 47 and from which abstinence has been advised is that believers should not wax proud over their strength and numbers nor should they be guilty of nursing some per-sonal interest of theirs rather than remaining sincere to their mission at hand, because these two approaches would usually bring down great powers of the world on their knees.
Embedded in this verse, there is an allusion to the circumstances under which the Quraysh of Makkah who had marched off from their city to give military cover to their trade caravan with the heavy backing of men and materials and waxing proud over their number and strength. And even when the trade caravan had passed far beyond the range of any possible attack by Muslims, they elected not to return even then - because, they had other axes to grind by giving a little demonstration of their valour on the site of combat.
According to authentic reports, when Abu Sufyan succeeded in getting past the range of Muslim attack with his trade caravan, he sent a courier to Abu Jahl bearing the message that there was no need for him to go any further and that he should better return. Many other Quraysh chiefs had also concurred with this advice. But, driven by his pride, arrogance and the desire for recognition, Abu Jahl declared on oath that they would not return until they reach the site of Badr and celebrate their victory there for a few days.
The outcome was that he and his well-known accomplices found themselves dumped there forever. Muslims have been instructed to abstain from the methods adopted by them.
Pazite se, vjernici, i ne budite poput višebožaca koji su iz Meke na Bedr došli puni ponosa, oholosti i samoljublja, da bi izazvali divljenje kod ljudi i odvratili ih od islama. Allah zna sve ono što oni čine, On to bilježi da ih kazni.
Và các ngươi chớ như nhóm người đa thần đã xuất binh khỏi Makkah với tinh thần ngạo mạn, khoe khoang, phô diễn sức mạnh trước thiên hạ và ý định ngăn cản thiên hạ gia nhập tôn giáo của Allah, trong khi Ngài bao trùm mọi hành động của chúng, không có việc làm nào của chúng có thể che giấu được Ngài và Ngài sẽ trừng phạt chúng thích đáng.
No sean como esos idólatras que salieron de La Meca llenos de soberbia, con alardes ante la gente, y que alejan a la gente de la religión de Al-lah y les impiden entrar en ella. Al-lah conoce bien lo que hacen. Ninguna de sus acciones está oculta de Él y Él los retribuirá por ellas.
Ne soyez pas comme les polythéistes qui sortirent de la Mecque en manifestant de l’orgueil et de l’ostentation devant les gens, les détournant de la religion d’Allah par l’interdiction qu’ils leur imposaient de s’y convertir. Allah est au fait de ce qu’ils commettent. Rien de leurs œuvres ne Lui échappe et Il les rétribuera en conséquence.
Ô croyants, rappelez-vous qu’un des bienfaits d’Allah sur vous est que Satan embellit aux polythéistes leurs œuvres, les encourage à affronter les musulmans et leur leur dit: Personne ne vous vaincra aujourd’hui car je vous secourrai et vous protègerai contre votre ennemi. Puis lorsque les deux camps se firent face, le camp des croyants accompagnés des anges présents pour les secourir et le camp des polythéistes accompagnés de Satan prêt à les abandonner, Satan s’enfuit alors et dit aux polythéistes: Je me désavoue de ce que vous faites car je vois que des anges sont venus secourir les croyants et je crains qu’Allah ne m’anéantisse. La punition d’Allah est terrible et personne n’est capable de la supporter.
Commentary
Since its beginning, Surah al-Anfal has been dealing with the actual events and attending circumstances of the battle of Badr along with subsequent lessons learnt and related injunctions given.
One such event from here relates to the Shaitan who misled the disbelievers of Makkah, exhorted them to go to battle against Muslims and then he disengaged, and left them all by themselves right there in the middle of the battlefield. This event has been mentioned at the beginning of verse 48.
Did this deception of the Shaitan take the form of scruples put into the hearts of the Quraysh? Or, did the Shaitan come to them in human form and talked to the Quraysh face to face? Both probabilities exist here. But, the words of the Qur'an seem to support the second eventuality - that the Shaitan misled them by appearing in a human form before them.
According to a narration of Sayyidna ` Abdullah ibn ` Abbas ؓ reported by Imam ibn Jarir, when the army of the Quraysh of Makkah marched out from the city, they were terribly worried about a possible danger from their neighbouring tribe of Banu Bakr, also an enemy. They apprehended that once they went out to confront Muslims, this tribe hostile to them may find an opportunity to attack their homes and hurt their women and children there. No doubt, they had demonstrated their readiness to respond to the plaintive appeal for help made by Aba Sufyan, the leader of their trade caravan, but they were dragging their feet because of this danger. In this perplexing situation, all of a sudden, the Shaitan appeared in the form and guise of Suraqah ibn Malik holding a flag in his hand and flanked by a regiment of tough fighting men. Suraqah ibn Malik was a big chief who controlled the tribal area from where that danger of attack was expected. He stepped forward and addressed the army of Quraysh young men through which he misled them in two ways. First, he said: لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ (None of the people is to overpower you today - 48). By this, he meant that he had a good idea of the strength of their adversary and he could also see their own physical and numerical superiority, there-fore, he assured them that they should stop worrying, march ahead and prevail, for no one is going to prevail against them.
Then, he said: إِنِّي جَارٌ لَّكُمْ (I am a protector for you - 48). By saying this, he was referring to their apprehensions against the tribe of Banu Bakr who might attack their homes and families in Makkah during their absence. Here, he was taking the responsibility that nothing of this sort was going to happen as he was their supporter and caretaker. The Quraysh of Makkah already knew about Suraqah ibn Malik being a known and influential personality of the area. Hearing this assurance from him, they became emotionally stable. They dismissed the threat from the tribe of Banu Bakr from their hearts and became all set to go and confront Muslims.
Thus, by employing this dual deception, the Shaitan drove these people to their killing field and what he did for himself is described by the Holy Qur'an in the following words: فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ (So, when the two groups [ the disbelievers of Makkah and Muslims ] saw each other [ at Badr ], he turned back on his heels - 48).
Since a force of Shaitans had also assembled in support of the disbelievers of Makkah at the battle of Badr, therefore, Allah Ta` ala sent a force of angels under the command of Jibra'il and Mika'il (علیہما السلام) to meet their challenge. According to a narration of Sayyidna ` Abdullah ibn ` Abbas ؓ reported by Imam Ibn Jarir and others, when the Shaitan who was commanding his force in the human guise of Suraqah ibn Malik at that time saw Arch angel Jibra'il (علیہ السلام) and the force of angels with him, he lost his nerves. At that time, he was standing hand in hand with a Qurayshi warrior, Harith ibn Hisham. All of a sudden, he tried to free his hand clasped into the hand of Harith. When Harith asked him as to why he was doing that, he whacked his chest with a blow and threw him down. Now unchecked, he bolted out from the battlefield. Harith - under the impression that he was Suraqah - shouted at him: 0 Suraqah, chief of Arabia, you had said that you will support us and here you are doing this to us in the middle of a battle! The Shaitan - in the guise of Suraqah - replied: إِنِّي بَرِيءٌ مِّنكُمْ إِنِّي أَرَىٰ مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّـهَ (I have nothing to do with you. I am seeing what you do not see. I am scared of Allah - 48). Thus, he disengaged himself from the earlier compact because he was seeing a force of angels and parted ways with the disbelievers on the plea that he feared Allah.
When the Shaitan saw the force of angels, he virtually saw trouble for him as he knew their power. As for his statement that he was scared of Allah, says Tafsir authority Qatadah, this was a lie forged by him. Had he feared Allah, why would he disobey Him? But, other Commentators have suggested that his fear is justified in its own place because he is fully aware of the perfect power of Allah Ta` ala and that He is severe at punishment. Therefore, there is no reason for not fearing. However, bland fear without faith and obedience is useless.
Abu Jahl, when he noticed signs of weakness showing up in his army because of the withdrawal of Suraqah and his force, he tried to avert the awkward situation by appealing that they should not feel being affected by the sudden retreat of Suraqah for he had a secret understanding with Muhammad to do that. In short, after the retreat of the Shaitan, what was due to happen to them did. It was on their return to Makkah that one of them met Suraqah ibn Malik. This person scolded Suraqah telling him that he was responsible for their defeat in the battle of Badr and certainly for all the losses that followed in its wake because he had broken the backs of their fighting men by retreating from the action on the battlefield. Suraqah said: I never went with you, nor did I ever take part in anything you were doing there. In fact, I heard of your defeat only after you had reached Makkah.
After having reported all these narrations in his Tafsir, Imam Ibn Kathir said: It is the customary practice of Shaitan, the accursed, that he would cause man to become involved with evil and then leave him off in the middle of it. The Qur'an has mentioned this habit of the Shaitan repeatedly. One such verse says:
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللَّـهَ رَبَّ الْعَالَمِينَ ﴿16﴾
It is like the Shaitan when he tells man: "Disbelieve." Then, after he becomes a disbeliever, he says: "I have nothing to do with you. I am scared of Allah, the Lord of all the worlds". (59:16)
Creyentes, recuerden el favor de Al-lah cuando el demonio hizo que las acciones de los idólatras les parecieran buenas y los animó a enfrentarse a los musulmanes en batalla diciéndoles: “Nadie puede derrotarlos hoy porque yo soy su partidario y los protegeré de su enemigo”. Cuando las dos partes (los creyentes que tenían a los ángeles de su lado y los idólatras que tenían al demonio, que
los iba a abandonar) se enfrentaron, el demonio dio la vuelta y huyó, diciéndoles a los idólatras: No tengo relación con ustedes. Puedo ver a los ángeles que han venido a apoyar a los creyentes y temo que Al-lah me destruya. El castigo de Al-lah es severo y nadie puede soportarlo.
Remember, O believers, Allah’s favour on you when Satan made the actions of the idolaters seem good to them and encouraged them to face the Muslims in battle by saying to them, ‘No one can defeat you today because I am your supporter and I will protect you from your enemy’. When the two parties – the believers who had the angels as their support and the idolaters who had Satan who was going to desert them – met, Satan turned back fleeing and said to the idolaters: I have nothing to do with you. I can see the angels who have come to support the believers and I am afraid that Allah will destroy me. Allah’s punishment is harsh and no one is able to bear it.
Ingatlah -wahai orang-orang mukmin- sebagian dari nikmat yang Allah berikan kepada kalian, yaitu ketika setan membuat perbuatan orang-orang musyrik terlihat baik di mata mereka sehingga memotivasi mereka untuk berhadapan dan berperang melawan orang-orang Islam, dan berkata kepada mereka, “Tidak ada yang dapat mengalahkan kalian pada hari ini dan aku benar-benar akan menolong dan melindungi kalian dari musuh kalian.” Kemudian tatkala kedua kelompok itu bertemu maka kelompok orang-orang mukmin diiringi oleh para malaikat yang akan membantu mereka, sedangkan kelompok orang-orang musyrik diiringi oleh setan yang akan menelantarkan mereka. Setan akan melarikan diri (dari medan perang) dan berkata kepada orang-orang musyrik, “Sesungguhnya aku berlepas diri dari kalian. Sesungguhnya aku melihat malaikat-malaikat yang datang untuk membantu orang-orang mukmin, aku takut Allah akan membinasakanku, dan hukuman Allah sangat pedih, sehingga tidak ada seorang pun yang mampu bertahan dengan hukuman-Nya."
I sjetite se, vjernici, Allahove blagodati prema vama, kad je šejtan uljepšavao višebošcima borbu protiv vas i garantirao im pomoć, ali ih je prevario i obmanuo. Većim nego što ustvari jest, predstavio je broj njihovih ratnika i snagu, tvrdeći da će ih on zaštititi i pomoći prilikom borbe. Međutim, kad su se dvije vojske sukobile i kad su svi spoznali pravo stanje svog neprijatelja, šejtan je prekršio svoje obećanje i iznevjerio nevjernike. Bježeći, u strahu, povikao je: “Otkazujem vam pomoć i ne mogu vas zaštititi, jer ja vidim stroge i snažne meleke, protiv kojih se ne može boriti! Bojim se da me Allah ne uništi Svojom kaznom, budući da je On nepobjediv i da kažnjava kaznom koju niko ne može podnijeti.”
E rammentate, o credenti, le grazie di Allāh nei vostri confronti, quando Satana abbellì agli idolatri le loro azioni e li incoraggiò a incontrare i musulmani e a combatterli, e Satana disse loro: "Oggi non sarete sconfitti, poiché in verità io sono vostro sostenitore e protettore contro il vostro nemico". Quando i due eserciti si scontrarono, la fazione dei credenti era sostenuta dagli angeli, mentre la fazione degli idolatri era sostenuta da Satana, colui che li condusse alla sconfitta; Satana fuggì e disse agli idolatri: "In verità io non ho nulla a che fare con voi, vedo gli angeli che sono venuti a sostenere i credenti e, in verità, temo che Allāh mi distrugga; e Allāh è severo nel punire, nessuno resiste alla sua punizione".
Bumanggit kayo, O mga mananampalataya, ng ilan sa mga biyaya ni Allāh sa inyo: na pinaganda ng demonyo sa mga tagapagtambal ang mga gawa nila kaya nahimok niya sila sa pakikipagkita sa mga Muslim at pakikipaglaban sa kanila. Nagsabi siya sa kanila: "Walang tagadaig para sa inyo sa araw na ito. Tunay na ako ay tagaadya sa inyo at tagakanlong sa inyo laban sa kaaway ninyo." Ngunit noong nagkita ang dalawang pulutong: ang pulutong ng mga mananampalataya kasama ng mga anghel na mag-aadya sa kanila at ang pulutong ng mga tagapagtambal kasama ng demonyo na magtatatwa sa kanila, tumalikod ang demonyo habang tumatakas. Nagsabi siya sa mga tagapagtambal: "Tunay na ako ay walang-kaugnayan sa inyo. Tunay na ako ay nakakikita sa mga anghel na dumating para mag-adya sa mga mananampalataya. Tunay na ako ay nangangamba na magpahamak sa akin si Allāh. Si Allāh ay matindi ang parusa kaya walang isang nakakakaya na makapagtiis sa parusa Niya."
-Ey Müminler!- Allah'ın sizin üzerinize olan nimetlerini hatırlayın. Hani şeytan müşriklere yapmış oldukları amellerini güzel göstermiş, onları savaşmak için Müslümanlarla karşılaşmaları hususunda cesaretlendirmiş ve onlara şöyle demişti: "Bugün sizi yenecek bir kimse yoktur. Şüphesiz ben de sizin yardımcınızım, sizi düşmanlarınıza karşı korurum." İki grup karşılaştığında: Müminlerin grubu, kendilerine yardım eden meleklerle beraberdi. Müşriklerin grubunun beraberlerinde ise şeytan vardı. Öyle ki o onları alçalttı, onları terk ederek kaçtı ve müşriklere şöyle dedi: "Ben, sizden uzağım, ben (sizin görmediklerinizi) Müminlere yardım etmek için gelen melekleri görüyorum. Ben, Allah'ın beni helak etmesinden korkarım. Allah'ın cezalandırması şiddetlidir. Hiç kimse O'nun cezalandırmasına tahammül edemez."
Và các ngươi hãy nhớ - hỡi những người có đức tin - về hồng ân mà Allah đã ban cho các ngươi khi Shaytan trang hoàng khiến những kẻ đa thần thấy việc làm của chúng tốt đẹp, hắn động viên chúng đối đầu chiến đấu với các tín đồ Muslim, hắn bảo: "Ngày hôm nay sẽ không ai có thể địch nổi các người đâu, ta sẽ hỗ trợ các người, bảo vệ các người khỏi kẻ thù của các người." Nhưng khi hai phe đối đầu nhau: Phe những người có đức tin được sự trợ lực từ đội ngũ Thiên Thần còn những kẻ đa thần được sự trợ lực từ Shaytan. Nhưng tên Shaytan quay lưng bỏ chạy và nói với những người đa thần: Quả thật, ta vô can với các người, vì ta nhìn thấy Thiên Thần đến hỗ trợ những người có đức tin, ta sợ sẽ bị Allah tiêu diệt, bởi Allah rất nghiêm khắc trong hình phạt và không ai có thể chịu đựng nổi hình phạt của Ngài.
Và các ngươi hãy nhớ lại khi nhóm người đạo đức giả và nhóm người có niềm tin yếu ớt đã nói: "Những kẻ Muslim này đã bị chính tôn giáo của chúng lường gạt rồi, chúng được hứa hẹn sẽ giành chiến thắng trước kẻ thù của chúng trong khi số lượng của chúng thì ít ỏi và yếu còn lực lượng kẻ thù của chúng thì đông và hùng mạnh." Tuy nhiên, những kẻ này nào biết rằng nếu ai đã nương tựa vào riêng một mình Allah, một lòng tin vào lời hứa ban cho chiến thắng của Ngài thì quả thật Ngài sẽ ban cho họ chiến thắng, Ngài không bao giờ bội ước cho dù lực lượng của họ có yếu ra sao, bởi Allah quyền năng, không có gì chiến thắng được Ngài, Ngài sáng suốt trong sự định đoạt và ban hành luật.
The Quraysh of Makkah considered themselves adherents of the Truth and the companions of the Prophet adherents of falsehood. They were so certain about this, that they prayed standing before the Kabah, ‘O God! Give success to the one of these two parties which is in the right and destroy the party which is in the wrong.’ However this faith of theirs was false. This type of faith always develops due to glorification (taz’in) of wrong action. Satan taught the people of Makkah that they were the followers of the recognised, well-known prophets, Abraham and Ishmael, while the Muslims were the followers of a person whose very claim to being a prophet was controversial; they were the inheritors of the Ka‘bah, while the Muslims had been banished from the land of the Ka‘bah. Satan having created such ideas in the hearts of the Makkans, infused false faith in them. They thought that whatever they were doing was done rightly and that, at all events, God would come to their assistance. On the one hand, the Makkan opponents considered their false conviction to be true on the basis of the above-mentioned factors. On the other hand, when they saw that the Prophet’s companions had engaged themselves on the Islamic front with stronger conviction and the will to self-sacrifice, they set about trying to show that their true faith was unreliable by saying that it was merely religious fanaticism; that they were going mad under the influence of the eloquent utterances of the Prophet. But, when there was a clash between the two groups and God’s succour came down in favour of the Muslims, Satan fled, abandoning the opponents of Islam. By the Grace of God, the Muslims’ hearts became strengthened. God certainly helps those who rely on Him. But, God’s help appears only when believers prove their faith in God to such a great extent that those who deny the truth feel justified in saying that they (the Faithful) have gone mad.
Također se sjetite kad su dvoličnjaci i oni koji su sumnjali u vjeru rekli: “Ovi vjernici obmanuti su i zavedeni svojom vjerom, misle da će pobijediti sve ostale ljude, a izuzetno su bijedni, malobrojni i slabi, dok su njihovi neprijatelji mnogobrojniji i spremniji!” Ali oni nisu spoznali da će Allah pomoći one koji su se samo na Njega oslanjaju i vjeruju u obećanje pobjede koje im je dao. Allah takve neće ostaviti na cjedilu koliko god slab bio, a Allah je Silni, s Kojim se niko ne može nadjačavati, i Mudri, Koji mudro određuje i propisuje.
Rappelez-vous lorsque les hypocrites et ceux dont la foi est faible dirent: Ces musulmans sont trompés par leur religion qui leur promet la victoire sur leurs ennemis malgré d’une part, l’infériorité de leur effectif et de leur équipement, et d’autre part, la supériorité de l’effectif de leurs ennemis et de leur équipement. Ces gens ne comprennent pas que celui qui ne s’en remet qu’à Allah et croit en la promesse qu’Il lui a faite d’accorder la victoire à ceux qui ne s’en remettent qu’à Lui, Allah le soutiendra et ne l’abandonnera jamais quel que soit l’état de faiblesse dans lequel il se trouve. Allah est Puissant et personne ne Lui tient tête. Il est aussi Sage dans ce qu’Il prédestine et ce qu’Il prescrit.
Recuerden cuando los hipócritas y los de fe débil decían: “la religión de estas personas (a las que les prometió la victoria sobre sus enemigos, a pesar de ser menor en número y de su falta de preparación en comparación con el gran número y la fuerza de sus enemigos) los ha engañado”. No han entendido que a la persona que pone su confianza únicamente en Al-lah y que tiene fe en la victoria que Al-lah le ha prometido, Al-lah la asistirá y nunca la abandonará por muy débil que sea. Al-lah es Poderoso y nadie puede vencerlo. Él es Sabio en Su decreto y en Sus leyes sagradas.
E rammentate ciò che dissero gli ipocriti e coloro che hanno una fede debole: "Questi musulmani hanno tradito la loro religione, che ha promesso loro la vittoria sui loro nemici, nonostante il numero esiguo e un povero armamento, e nonostante il gran numero dei loro nemici e la forza dei loro armamenti". Costoro non si rendono conto che colui che si affida ad Allāh solo e confida nella Sua promessa di vittoria, Allāh gli concederà la vittoria e non lo deluderà, non importa quanto sia debole; ed Allāh è Potente, nessuno può vincerLo, Saggio nell'Amministrare la Sua Legge.
Münafıkların ve imanları zayıf olan kimselerin dediklerini hatırla! Hani onlar şöyle demişlerdi: "Bu Müslümanları sayılarının azlığı ve güçlerinin zayıflığı ve düşmanlarının sayılarının çokluğu ve donanımlarının kuvveti ile beraber düşmanlarına karşı kendilerine yardım etme vaadinde bulunan dinleri aldatmıştır. Oysa bu münafıklar ve zayıf iman sahipleri tek olan Allah'a güvenip dayanan kimsenin gücü ne kadar zayıf olursa olsun Yüce Allah'ın O'nun yardımcısı olacağını idrak edememişlerdir. Muhakkak ki Allah Teâlâ, onların yardımcısıdır. Ne kadar zayıf olurlarsa olsunlar, onları asla yenilgiye uğratmayacaktır. Allah Aziz'dir (güçlüdür) ve hiç kimse O'na üstün gelemez. O; takdirinde ve dininde hikmet sahibidir.
Ingatlah ketika orang-orang munafik dan orang-orang yang lemah iman berkata, “Orang-orang Islam itu tertipu oleh agama mereka yang menjanjikan kepada mereka kemenangan atas musuh-musuh mereka meskipun jumlah mereka sedikit dan peralatan perang mereka tidak kuat, sedangkan musuh-musuh mereka berjumlah banyak dan peralatan perangnya sangat kuat.” Mereka tidak tahu bahwa orang yang bersandar hanya kepada Allah yakin akan pertolongan yang dijanjikan oleh-Nya, sesungguhnya Allah benar-benar akan menolong mereka dan tidak akan menelantarkan mereka, betapa pun lemahnya diri mereka. Sungguh Allah Mahaperkasa, tidak ada yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menetapkan takdir dan syariat-Nya.
The Anatomy of Shaitanic Deception and Personal Defence
There are some elements of guidance we receive from what has been mentioned in this verse:
(1) That the 'Shaitan' is man's enemy who employs all sorts of tricks, guises and stratagems to bring loss to him. There are occasions when he would simply inject a scruple in the heart and harass his victim and there are times when he would deceive man by appearing before him.
(2) That Allah Ta` ala has given him the ability to appear before man in various guises. There is a well-known book of Hanaf'i jurisprudence called آکام المرجان فی أحکام الجان : 'Akam al-Marjan fi Ahkam al-Jann where it has been proved in detail. Therefore, authorities among mystic scholars who are recognized as masters in illumination کَشف (kashf) and eye-witness شُہُود (shuhud) have warned people that it is dangerous to start following a person simply by seeing him or hearing him say something without taking the trouble of finding out his antecedents and circumstantial conditions. There could be couched Shaitanic inputs even in what is known as illumination کَشف (kashf) and inspiration اِلھام (ilham). So, the ideal method of remaining safe against Shaitanic deceptions is to follow Divine Revelation faithfully.
Success Comes By Actually Being on the Straight Path and Not By Simply Having Sincere Intentions
(3) That the most frequent reason why people get involved in disbelief, polytheism or other impermissible doings is no other but that the Shaitan, by making their evil deeds appear handsome, desirable and beneficial, turns their hearts away from truth, as it is, and its consequences, as they would be. Once so brain-washed, they would start taking their false as the epitome of truth and their loss as the ultimate gain, so much so that, very much like the votaries of truth, they would be all set to lay down even their lives for the sake of their false notions. It was for this reason that the army and the chiefs of Quraysh, when they were departing from the Baytullah بَیتُ اللہ ، had already supplicated before it by saying: اللھم انصر اھدی الطایٔفتین (0 Allah, help the better-guided group between the two of us) (See pages 183-184). Such was the level of their unawareness that they simply walked into the snare of the Shaitan and started taking themselves to be the ones better-guided and truth-oriented and, unbelievably enough, they would go to the outer limits of sacrificing their lives and possessions in support of their false stand - and that too with all 'sincerity' at their command!
From here we find out that bland sincerity is never sufficient unless the direction of deeds is correct.
In the verse which follows (49), mentioned there is a common saying of the hypocrites of Madinah and the polytheists of Makkah. It was almost in a strain of combined sympathy and contempt that it was said about Muslims: غَرَّ هَـٰؤُلَاءِ دِينُهُمْ (The belief of these people has deluded them). It means that those handful of Muslims had come all the way to the battlefield of Badr to challenge an army so powerful and well-equipped as if those poor people have been deluded by their faith which seems to have thrown them into the jaws of death. Responding to them, Allah Ta` ala said: وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَإِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ (And whoever places his trust in Allah, then, Allah is Mighty, Wise). The sense of the statement is that one who places his total trust in Allah never runs into disgrace because Allah is all-dominating and when it comes to wisdom, there is no plan or intelligence or insight into the future which can hold before it. In other words, those who know no more than what is material would only place their trust in nothing but the material. How would they know the secret power which lies in the treasures of the One who has created everything material. This power accompanies those who believe in Allah Ta` ala and place their total trust in Him.
Even in our day, there are those religiously observing and innocent-looking Muslims who would become ready targets for those who claim to have advanced rationally and intellectually and who would benignly dismiss them as old-timers who might as well be left alone. But, should such people be armed with perfect faith and trust in Allah, no harm can touch them - even if intended and tried.
Banggitin ninyo noong nagsasabi ang mga mapagpaimbabaw at ang mga mahina ang pananampalataya: "Nandaya sa mga Muslim na ito ang relihiyon nila na nangangako sa kanila ng pag-aadya laban sa mga kaaway nila sa kabila ng kakauntian ng bilang at kahinaan ng kasangkapan at [sa kabila ng] dami ng bilang ng mga kaaway nila at lakas ng kagamitan ng mga ito." Hindi natalos ng mga ito na ang sinumang sumandal kay Allāh lamang at nagtitiwala sa ipinangako na pagwawagi, tunay na si Allāh ay tagaadya niya at hindi magkakanulo sa kanya maging gaano man ang kahinaan niya. Si Allāh ay Makapangyarihan: walang nananaig sa kanya na isa man, Marunong sa pagtatakda Niya at batas Niya.
Remember when the hypocrites and those of weak faith were saying: The religion of these people – which promised them victory over their enemies despite their lack of numbers and preparation as compared to the huge number and the strength of their enemies – has deceived them. They have not understood that the person who places reliance upon Allah alone and who has faith in the victory that Allah has promised, Allah will assist such a person and will never desert them no matter how weak they may be. Allah is Mighty and no one can overcome Him. He is Wise in His decree and sacred laws.
Ô Messager, si tu voyais ceux qui ont mécru en Allah et en Ses messagers, quand les anges saisissent et extirpent leurs âmes en frappant leurs visages lorsqu’ils viennent à eux par devant et en frappant leurs postérieurs lorsqu’ils viennent à eux par derrière, et leur disent: Ô mécréants, goûtez au châtiment ardent. Si tu voyais cela, tu serais certainement témoin d’une scène tragique.
Vjernovjesniče, da vidiš kad meleki, snažno i grubo, čupaju duše nevjernicima, kad ih željeznim maljevima po licima i leđima udaraju, kažnjavajući ih i ponižavajući! I još im, omalovažavajući ih, reknu: “Iskusite žestoku i nesnosnu kaznu u Džehennemu zbog onog što ste činili!” Kada bi to vidio, spoznao bi i vidio nešto veoma ogromno.
The Angels smite the Disbelievers upon capturing Their Souls
Allah says, if you witnessed the angels capturing the souls of the disbelievers, you would witness a tremendous, terrible, momentous and awful matter,
يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(they smite their faces and their backs), saying to them,
وَذُوقُواْ عَذَابَ الْحَرِيقِ
("Taste the punishment of the blazing Fire.")
Ibn Jurayj said that Mujahid said that,
وَأَدْبَـرَهُمْ
(and their backs), refers to their back sides, as happened on the day of Badr. Ibn Jurayj also reported from Ibn `Abbas, "When the idolators faced the Muslims in Badr, the Muslims smote their faces with swords. When they gave flight, the angels smote their rear ends."
Although these Ayat are describing Badr, they are general in the case of every disbeliever. This is why Allah did not make His statement here restrictive to the disbelievers at Badr,
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs,)
In Surat Al-Qital (or Muhammad chapter 47) there is a similar Ayah, as well as in Surat Al-An`am,
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الْمَوْتِ وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ أَخْرِجُواْ أَنفُسَكُمُ
(And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands (saying): "Deliver your souls!") 6:93
The angels stretch their hands and smite the disbelievers by Allah's command, since their souls refuse to leave their bodies, so they are taken out by force. This occurs when the angels give them the news of torment and Allah's anger. There is a Hadith narrated from Al-Bara' that when the angel of death attends the disbeliever at the time of death, he comes to him in a terrifying and disgusting shape, saying, "Get out, O wicked soul, to fierce hot wind, boiling water and a shadow of black smoke." The disbeliever's soul then scatters throughout his body, but the angels retrieve it, just as a needle is retrieved from wet wool. In this case, veins and nerve cells will be still attached to the soul. Allah states here that angels bring news of the torment of the Fire to the disbelievers. Allah said next,
ذلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ
(This is because of that which your hands forwarded.) meaning, this punishment is the recompense of the evil deeds that you have committed in the life of the world. This is your reckoning from Allah for your deeds,
وَأَنَّ اللَّهَ لَيْسَ بِظَلَّـمٍ لِّلْعَبِيدِ
a(And verily, Allah is not unjust to His servants.)
Certainly, Allah does not wrong any of His creatures, for He is the Just, who never puts anything in an inappropriate place. Honored, Glorified, Exalted and Praised be He, the All-Rich, Worthy of all praise. Muslim recorded that Abu Dharr said that the Messenger of Allah ﷺ said;
«إنَّ اللهَ تَعَالَى يَقُولُ: يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا، يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»
(Allah, the Exalted, said, `O My servants! I have prohibited injustice for Myself, and made it prohibited to you between each other. Therefore, do not commit injustice against each other. O My servants! It is your deeds that I am keeping count of, so whoever found something good, let him praise Allah for it. Whoever found other than that, has only himself to blame.)
This is why Allah said,
50- Melekler, kâfirlerin canlarını alırken bir görseydin! Onların yüzlerine ve arkalarına vuruyor ve şöyle diyorlardı: “Tadın o yakıcı azabı!
51- Bu (azap), kendi yaptıklarınız yüzündendir. Yoksa Allah, kullarına zulmedici değildir.
52- Tıpkı Firavun hanedanı ile onlardan öncekilerin durumu gibi. Onlar da Allah’ın âyetlerini inkâr etmişlerdi de Allah onları da günahları sebebi ile yakalamıştı. Şüphesiz ki Allah güçlüdür, cezası çok şiddetlidir.
50. Yüce Allah şöyle buyurmaktadır: Ruhları kabzetmekle görevli olan “Melekler”, Allah’ın âyetlerini inkâr eden “kâfirlerin canlarını alırken” onların alabildiğine huzursuz ve büyük sıkıntılar içerisinde bulundukları sırada onları “bir görseydin!” Melekler “onların yüzlerine ve arkalarına vuruyor” ve onlara: Haydi çıkarın canlarınızı!, diyorlardı. Onlar ise canlarının çıkmasını istemiyor ve karşı koyuyorlardı! Çünkü karşılaşacakları o can yakıcı azabı biliyorlardı. İşte bundan dolayıdır ki burada “Tadın o yakıcı azabı!” yani oldukça yakıcı ve şiddetli azabı tadın, buyrulmaktadır.
51. Bu azaba çarptırılmanız, Rabbinizin size bir haksızlığı ve bir zulmü dolayısı ile değildir. Bunun tek sebebi dünyada iken işlemiş olduğunuz günahlardır. Bunlardan dolayı bu azap ile karşı karşıyasınız.
52. Önceki nesillerde de sonrakilerde de Allah’ın sünneti/kanunu işte budur. Yani inkarcılar hep aynı yolu izlemişler, Allah da günahları sebebi ile onları helak etmiştir. “Tıpkı Firavun hanedanı ile onlardan öncekilerin” geçmiş inkarcı ümmetlerin “durumu gibi. Onlar da Allah’ın âyetlerini inkâr etmişlerdi. Allah da günahları sebebi ile” ilâhi cezası ve azabı ile “onları yakalamıştı. Şüphesiz ki Allah güçlüdür, cezası çok şiddetlidir.” Azab ile yakalamayı dilediği hiçbir kimse, ona karşı koyamaz. Çünkü “ne kadar canlı varsa O, hepsinin perçeminden tutmuştur (idareleri O’nun elindedir).”(Hud, 11/56)
Sekiranya kamu -wahai Rasul- menyaksikan pemandangan ketika malaikat maut mencabut nyawa orang-orang yang kafir kepada Allah dan para rasul-Nya sambil memukul wajah mereka ketika mereka menghadap ke arahnya dan memukul pantat mereka ketika mereka mencoba melarikan diri seraya malaikat maut berkata kepada mereka, “Rasakanlah -wahai orang-orang kafir- azab yang membakar ini.” Sekiranya kamu menyaksikan peristiwa itu niscaya hal itu akan menjadi sesuatu yang sangat besar.
Si tan solo tú, Mensajero, pudieras ver a los que no creen en Al‑lah y en Sus mensajeros, cuando los ángeles toman sus almas, golpean sus rostros cuando se enfrentan a ellos y golpean sus espaldas cuando intentan huir, y les dicen: “¡Sufran, incrédulos, el castigo ardiente!” Si lo vieras, sería una visión desgarradora.
Và nếu Ngươi - hỡi Thiên Sứ - chứng kiến cảnh nhóm người phủ nhận Allah và Thiên Sứ của Ngài, khi chúng bị các Thiên Thần giật mạnh linh hồn chúng ra, các Thiên Thần đánh vào mặt chúng khi chúng tiến đến và đánh vào lưng chúng khi chúng quay lưng bỏ chạy. Các Thiên Thần quát chúng: "Các ngươi - hỡi những kẻ vô đức tin - hãy nếm lấy hình phạt bị thiêu đốt!" Giá như Ngươi (Muhammad) thấy được cảnh tượng khủng khiếp đó.
Se potessi vedere, o Messaggero, coloro che non credono in Allāh e nei Suoi messaggeri mentre gli Angeli strappano le loro anime, e le afferrano e li picchiano sul volto nel momento del loro attacco, e mentre li picchiano sul dorso quando fuggono, e dicono loro: "Assaggiate, o voi miscredenti, la punizione ardente". Se tu avessi visto ciò, avresti visto una cosa terribile.
-Ey Peygamber- Meleklerin, Allah'ı ve resulünü İnkâr eden kimselerin ruhlarını alırken bir görseydin. Onların ruhlarını alırken yüzlerine ve kaçışmaya çalışırken de sırtlarına vurarak; "-Ey kâfirler!- yakıcı azabı tadın." derken şahit olsaydın, gerçekten büyük bir şeye şahit olurdun.
Commentary
Mentioned in the first two of the verses cited above is the punishment of disbelievers at the time of their death and the warnings given to them by the angels. Here, addressing the Holy Prophet ﷺ ، it has been said that had he seen the condition of the disbelievers at that time when the angels of Allah were beating their faces and backs as they extracted their souls and telling them to have a taste of the punishment of burning in the Fire, then, he would have seen some-thing awesome.
Some of the leading Commentators have declared this statement to be about the particular disbelievers from among the Quraysh who had come out to confront Muslims at the site of Badr where Allah Ta` ala had sent an army of angels to help Muslims. Thus, the meaning comes to be that the Quraysh chiefs who were killed in the battle of Badr were killed at the hands of the angels who were hitting them from the front on their faces and from the rear on their backs and were killing them in this manner while giving them the dark tidings of the punishment of Hell in the Hereafter.
Then, there are other Commentators who have kept the sense of this verse general in view of the generality of the words used in it. According to them, the verse means: When a disbeliever dies, the angel of death beats his face and back while taking out his soul. In some narrations, it appears that they have lashes of fire and maces of iron in their hands which they use to strike at the disbeliever condemned to death. But, as this punishment is not related to this world of elements, rather, is related to the universe of the grave which is known as Barzakh بَرزَخ (the post-death---pre-ressurrection state), therefore, this punishment is not generally seen optically.
Therefore, the modality used to address the Holy Prophet ﷺ was: 'And only if you were to see,' you would have seen a scene full of sobering lessons. This tells us that, after death, punishment is given to disbelievers while they are in the state of Barzakh, but that phenomenon is related to the universe of the Unseen کلام الغیب (` clam al-ghayb), therefore, it is not seen usually. The punishment of the grave finds mention in several other verses of the Holy Qur'an as well, while Hadith narrations on this subject just abound.
If only you, O Messenger, could see those who disbelieve in Allah and His messengers at the time when the angels remove their souls, striking their faces when they face towards them and striking their backs when they try to run away, and saying to them: Taste, O disbelievers, the burning punishment! If you had to see that, you would see a serious heart-wrenching sight.
Kung sakaling nakasasaksi ka, O Sugo, sa mga tumangging sumampalataya kay Allāh at sa Sugo Niya nang kumukuha ang mga anghel sa mga kaluluwa nila at nag-aalis ng mga ito habang ang mga anghel ay pumapalo sa mga mukha nila kapag humarap sila at pumapalo sa mga likod nila kapag tumalikod sila habang mga tumatakas. Nagsasabi ang mga anghel sa kanila: "Lumasap kayo, O mga tagatangging sumampalataya, ng pagdurusang nanununog." Kung sakaling nakasasaksi ka niyon ay talaga sanang nakasaksi ka ng isang bagay na sukdulan."
"Kalau kamu melihat ketika para malaikat mencabut jiwa orang-orang yang kafir seraya memukul muka dan belakang mereka (dan berkata), 'Rasakanlah olehmu siksa neraka yang membakar', (tentulah kamu akan merasa ngeri). Demikian itu disebabkan oleh perbuatan tanganmu sendiri. Sesungguhnya Allah sekali-kali tidak menganiaya hambaNya. (Keadaan mereka) serupa dengan keadaan Fir'aun dan pengikut-pengikutnya serta orang-orang yang sebelum-nya. Mereka mengingkari ayat-ayat Allah, maka Allah menyiksa mereka disebabkan dosa-dosanya. Sesungguhnya Allah Mahakuat lagi amat keras siksaNya ." (Al-Anfal: 50-52).
(50) Allah تعالى berfirman, ﴾ وَلَوۡ تَرَىٰٓ ﴿ "Kalau kamu melihat", orang-orang yang kafir terhadap ayat-ayat Allah, ketika malaikat yang bertugas mencabut nyawa mewafatkan mereka, mereka sangat takut, sangat cemas, sementara para malaikat itu ﴾ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَٰرَهُمۡ ﴿ "memukul muka dan belakang mereka." Para malaikat berkata kepada mereka, "Keluarkan nyawamu." Padahal nyawa mereka sangat sulit dikeluarkan, karena ia mengetahui azab yang pedih yang ada di depannya. Oleh karena itu malaikat berkata, ﴾ وَذُوقُواْ عَذَابَ ٱلۡحَرِيقِ ﴿ "Ra-sakanlah olehmu siksa neraka yang membakar'." Yakni siksa keras lagi panas membakar.
(51) Azab ini menimpamu bukan karena kezhaliman dan ketidakadilan dari Rabbmu, akan tetapi akibat dari kemaksiatan yang kamu lakukan yang berakibat seperti yang kamu rasakan.
(52) Ini adalah sunnatullah yang berlaku untuk orang-orang yang dahulu dan yang datang berikutnya. Keadaan para pendusta itu, yakni Sunnatullah atas mereka serta kebinasaan yang Allah tam-pakkan kepada mereka akibat dosa-dosa mereka, ﴾ كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ ﴿ "serupa dengan keadaan Fir'aun dan pengikut-pengikutnya serta orang-orang yang sebelumnya", dari umat-umat yang mendustakan. ﴾ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۚ إِنَّ ٱللَّهَ قَوِيّٞ شَدِيدُ ٱلۡعِقَابِ ﴿ "Mereka mengingkari ayat-ayat Allah, maka Allah menyiksa mereka disebabkan dosa-dosanya. Se-sungguhnya Allah Mahakuat lagi amat keras siksaNya." Tak seorang pun mampu melindungi dirinya dari siksaNya.
﴾ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذُۢ بِنَاصِيَتِهَآۚ ﴿
"Tidak ada suatu binatang melata pun melainkan Dia-lah yang memegang ubun-ubunnya." (Hud: 56).
Azab yang sangat menyakitkan itu ketika nyawa kalian dicabut -wahai orang-orang kafir-, serta azab yang membakar di dalam kubur dan di akhirat itu penyebabnya ialah amal perbuatan kalian sendiri selama di dunia. Allah tidak akan berbuat zalim kepada manusia. Dia benar-benar akan memutuskan perkara mereka secara adil karena Dialah Yang Maha Memutuskan perkara lagi Mahaadil.
-Ey Kâfirler!- Ruhlarınız alınırken karşılaştığınız bu elem verici azap, kabirdeki yakıcı azap ve ahiretteki azap; sizin dünyada kendi ellerinizle işledikleriniz sebebiyledir. Allah insanlara zulmetmez. O ancak insanların arasında adaletle hükmeder. O, adil bir hüküm vericidir.
Đó là hình phạt đau đớn khi rút hồn các ngươi - hỡi những người vô đức tin - và hình phạt bị thiêu đốt sẽ ở trong mộ của các ngươi và ở Đời Sau. Đó là do những gì mà đôi tay của các ngươi đã tạo ra ở trần gian, bởi Allah không hề bất công với thiên hạ, Ngài phán xét họ bằng lẽ công bằng bởi Ngài là Đấng Sáng Suốt, Công Minh.
El castigo doloroso que sufren cuando se les quitan sus almas, y el castigo ardiente en sus tumbas y en el Más Allá, se deben a las malas acciones que realizaron en la vida mundanal. Al-lah no es injusto con las personas, sino que las juzga con justicia.
Addressing the disbelievers in the second verse (51), it was said that the punishment of this world and that of the Hereafter was nothing but what they had earned with their own hands. Since things done usually take their shape through the work of hands, therefore, mention was made of hands. The sense is that the punishment coming to them was a direct outcome of their own deeds. And as for Allah Ta` ala, He was not the kind of authority who would bring injustice upon His servants and go about subjecting someone to punishment just for no reason.
Ce châtiment douloureux au moment de saisir vos âmes, ô mécréants, ainsi que le châtiment ardent qui vous attend dans vos tombes et dans l’au-delà, est dû à ce que vous avez fait de vos propres mains dans ce bas monde.
En effet, Allah n’est pas injuste avec les gens. Il juge plutôt entre eux avec équité car Il est l’Arbitre Equitable.
The cause of that painful punishment at the time when your souls are taken out and the burning punishment in your graves and in the Afterlife is because of the evil actions you performed in the world. Allah does not wrong people, but passes judgement on them with fairness. He is not unjust to His slaves.
Ang pagdurusang nakasasakit na iyon sa sandali ng pagkuha sa mga kaluluwa ninyo, O mga tagatangging sumampalataya, at ang pagdurusang nanununog sa mga libingan ninyo at sa Kabilang-buhay, ang kadahilanan nito ay ang nakamit ng mga kamay ninyo sa Mundo sapagkat si Allāh ay hindi lumalabag sa katarungan sa mga tao at humatol lamang sa pagitan nila ayon sa katarungan sapagkat Siya ay ang Hukom na makatarungan.
Quella punizione dolorosa, mentre afferrano le vostre anime, o voi miscredenti, e la punizione ardente nelle vostre tombe e nell'Aldilà, è a causa di ciò che avete compiuto con le vostre mani in questo mondo: Allāh non fa torto alla gente, e in verità li giudica con giustizia: Egli è Il Giudice Retto.
Reknu im i ovo: To vam je kazna zato što ste činili loša djela, a Gospodar svjetova Svoje robove nikad ne kažnjava bez razloga, i nepravedno, nego Svoje presude temelji na pravdi.
Azab yang menimpa orang-orang kafir itu tidak hanya menimpa mereka saja, melainkan merupakan sunatullah yang berlaku bagi orang-orang kafir kapan saja dan di mana saja karena azab itu juga telah menimpa keluarga Firaun dan umat-umat sebelum mereka ketika mereka kafir kepada ayat-ayat Allah -Subḥānahu-. Sebab itu, Allah menghukum mereka disebabkan dosa-dosa mereka dengan hukuman yang sesuai dengan sifat-Nya sebagai Tuhan Yang Mahaperkasa lagi Mahakuasa. Kemudian Allah benar-benar menurunkan hukuman-Nya kepada mereka. Sesungguhnya Allah Mahakuat, tidak ada yang dapat memaksa-Nya dan tidak ada yang dapat mengalahkan-Nya, lagi Mahakeras hukuman-Nya bagi orang yang durhaka kepada-Nya.
Ova kazna koja je zadesila ove nevjernike nije samo za njih, već je to Allahov kosmički zakon za nevjernike svakog mjesta i vremena. Faraonove sljedbenike i narode prije njih koji nisu vjerovali u Allahove ajete - On je žestoko kaznio zbog grijeha njihovih. Doista je Allah snažan i niko se sa Njim ne može nadjačavati, i On žestoko kažnjava one koji su Mu nepokorni.
Sự trừng phạt giáng xuống đám người vô đức tin này không phải là sự trừng phạt riêng đối với chúng mà đó là qui luật của Allah trong việc đối xử với đám người vô đức tin trong mọi thời đại và mọi nơi. Quả thật, Ngài đã trừng phạt đám thuộc hạ của Fir'awn và những cộng đồng thời trước khi chúng đã phủ nhận các lời mặc khải của Ngài. Allah đã túm bắt lấy chúng bởi tội lỗi mà chúng đã phạm và giáng lên chúng sự trừng phạt. Quả thật Allah là Đấng hùng mạnh nhất, không có gì cưỡng lại được sức mạnh của Ngài, và Ngài rất nghiêm khắc trong việc trừng phạt đối với ai bất tuân Ngài.
Allah says, `The behavior of these rebellious disbelievers against what I sent you with, O Muhammad, is similar to the behavior of earlier disbelieving nations. So We behaved with them according to Our Da'b, that is, Our behavior or custom and way, as We did with them with what We often do and decide concerning their likes, the denying people of Fir`awn and the earlier nations who rejected the Messengers and disbelieved in Our Ayat,'
فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ
(so Allah punished them for their sins.)
Because of their sins, Allah destroyed them
إِنَّ اللَّهَ قَوِىٌّ شَدِيدُ الْعِقَابِ
(Verily, Allah is All-Strong, severe in punishment.)
none can resist Him or escape His grasp.
Ce châtiment ne s’abat pas que sur ces mécréants, c’est une loi établie par Allah qui s’appliquera à tous les mécréants en tout lieu et en toute époque. Ainsi, ce même châtiment s’abattit sur les gens de Pharaon et les peuples qui les ont précédés lorsqu’ils mécrurent aux signes d’Allah. Allah les a alors saisis pour leurs péchés d’une manière qui sied à un Dieu Tout Puissant et Tout Déterminant (du nom d’Allah `al-muqtadiru) et fit que s’abatte sur eux Son châtiment. Allah est Fort et ne peut être vaincu ni défait. Il est aussi terrible en châtiment avec celui qui Lui désobéit.
Estos incrédulos no fueron los únicos en recibir ese castigo, es la forma en que Al-lah trata con los incrédulos en todo tiempo y lugar. El pueblo del Faraón y las comunidades anteriores también fueron castigados de esta forma cuando no creyeron en las palabras de Al-lah. Al-lah los castigó por sus pecados con Su poder y fuerza. Al-lah es Fuerte y no puede ser vencido ni derrotado. Su castigo es severo para los que actúan contra Él.
Questa punizione che colpisce i miscredenti non è riservata solo a loro, ma è la Legge di Allāh, che stabilì per i miscredenti di ogni tempo e luogo: Essa colpì il Faraone ed il suo popolo in precedenza, quando rinnegarono i Segni di Allāh, gloria Sua: Allāh li punì a causa dei loro peccati con una presa da Potente e Forte; li colpì con la Sua punizione: In verità, Allāh è Potente, Colui che non può essere dominato né vinto; severo nella punizione nei confronti di chi Gli disobbedisce.
The third verse (52) tells us that the punishment of Allah visiting these criminals is not something totally unprecedented. In fact, it is nothing but the customary practice of Allah that He would give reason and understanding to His servants so that they could act as guided. Then, all around them, they have countless things they can think about and go on to know Allah Ta` ala and recognize His great power, and then do not stoop to the level of taking the weak ones from among His creation as His partners, associates or equals and, after that, He sends His Books and Messengers for additional warning. When the Messengers of Allah come, they leave no stone unturned in making people understand the message. They even go to the outer limits of demonstrating the manifestations of the inalienable subduing power of Allah Ta` ala in the form of miracles. Now, if a person or a people were to close their eyes to all these things, give no ear to any of these Divine warnings, then, for such people, there is the inevitable practice of Allah Ta` ala: That they are visited by punishment in this world too, and that they are subjected to the everlasting punishment of the Hereafter as well. It was said: كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِن قَبْلِهِمْ ' (Their way is) like the way of the people of Pharaoh and of those before them - 52.' The Arabic word: دَأْبِ (da'b) used in the text means habit or way. Thus, the sense is that the world already knows the customary practice of Allah Ta` ala vis-a-vis the haughty and the contumacious like Pharaoh and his people and has seen its manifestation when Pharaoh was made to drown in the sea with all his power and people, and similar was the fate of those before him, the people of ` Ad and Thamud, who were hit by many kinds of punishment which eliminated them totally. Then, it was said: كَفَرُوا (52) which means when these people belied the verses and signs of Allah Ta` ala, He seized them with His punishment because of their sins. After that, the verse ends with the statement: إِنَّ اللَّـهَ (52) which gives the reason why it happened the way it did - that Allah Ta` ala is Strong. No one claiming any kind of strength and valour can, on that basis alone, get away from His punishment. And then, certainly very severe is the punishment which comes from Allah Ta` ala Himself.
These disbelievers were not the only ones to be punished this way; rather, it is Allah’s way of dealing with disbelievers in every time and place. The people of Pharaoh and the communities before them were also punished like this when they disbelieved in Allah’s words. Allah punished them for their sins with His might and power. Allah is Strong and cannot be overpowered or defeated. His punishment for those who go against Him is severe.
Ang pagdurusang bumababa na ito sa mga tagatangging sumampalatayang ito ay hindi natatangi sa kanila. Bagkus ito ay kalakaran ni Allāh na ipinatutupad Niya sa mga tagatangging sumampalataya sa bawat panahon at lugar sapagkat tumama na ito sa mga kampon ni Paraon at mga kalipunan bago pa nila nang tumanggi silang sumampalataya kay Allāh – kaluwalhatian sa Kanya. Kaya dumaklot si Allāh sa kanila dahilan sa mga pagkakasala nila ayon sa pagdaklot ng isang makapangyarihang kumakaya sapagkat nagpababa Siya sa kanila ng parusa Niya. Tunay na si Allāh ay Malakas: walang nakagagapi ni nakadadaig, matindi ang parusa sa sinumang sumuway sa Kanya.
İnen bu azap, bu kâfirlere özel bir azap değildir. Bilakis Yüce Allah'ın her zaman ve mekânda kâfirlerin üzerinde gerçekleşen sünnetidir. Bu azap; (onlardan önce) Allah -Subhânehu ve Teâlâ-'nın ayetlerini inkâr ettiklerinde Firavun hanedanına ve onlardan önceki ümmetlere de isabet etmişti. Allah, onları daima galip ve güçlü bir hükümdarın yakaladığı gibi günahları sebebi ile yakalayıvermiş ve onlara cezasını indirmişti. Şüphesiz Allah güçlüdür, hiç kimse O'na galip gelemez. O'nun, kendisine karşı gelen kimseyi cezalandırması çok şiddetlidir.
Ce châtiment terrible ne s’abat sur un peuple et Allah ne retire à ce peuple un bienfait que lorsqu’il passe d’un état de foi, de droiture et de gratitude vers un état malintentionné fait de mécréance en Allah, de désobéissance et d’ingratitude. Allah entend les paroles de Ses serviteurs, connaît leurs agissements et rien ne Lui en échappe.
Allah affirms His perfect justice and fairness in His decisions, for He decided that He will not change a bounty that He has granted someone, except on account of an evil that they committed. Allah said in another Ayah,
إِنَّ اللَّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنفُسِهِمْ وَإِذَآ أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلاَ مَرَدَّ لَهُ وَمَا لَهُمْ مِّن دُونِهِ مِن وَالٍ
(Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves. But when Allah wills a people's punishment, there can be no turning it back, and they will find besides Him no protector.) 13:11
Allah said next,
كَدَأْبِ ءَالِ فِرْعَوْنَ
(Similar to the behavior of the people of Fir`awn,) meaning, He punished Fir`awn and his kind, those who denied His Ayat. Allah destroyed them because of their sins, and took away the favors that He granted them, such as gardens, springs, plants, treasures and pleasant dwellings, as well as all of the delights that they enjoyed. Allah did not wrong them, but it is they who wronged themselves.
Hukuman yang berat itu terjadi karena apabila Allah memberikan nikmat-Nya kepada suatu kaum maka Allah tidak akan mencabutnya dari mereka sampai mereka sendiri merubah perilaku mereka, yaitu dari iman, taat dan mensyukuri nikmat menjadi kafir, durhaka dan mengingkari nikmat Allah. Sesungguhnya Allah Maha Mendengar ucapan hamba-hamba-Nya lagi Maha Mengetahui perbuatan mereka, tidak ada sesuatupun yang luput dari pengetahuan-Nya.
"Yang demikian (siksaan) itu adalah karena sesungguhnya Allah sekali-kali tidak akan merubah suatu nikmat yang telah di-anugerahkanNya kepada suatu kaum, hingga kaum itu merubah apa yang ada pada diri mereka sendiri, dan sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui. (Keadaan mereka) serupa dengan keadaan Fir'aun dengan pengikut-pengikutnya serta orang-orang yang sebelumnya. Mereka mendustakan ayat-ayat Rabb mereka maka Kami membinasakan mereka disebabkan dosa-dosa mereka dan Kami tenggelamkan Fir'aun dan pengikut-pengikutnya, dan kesemuanya adalah orang-orang yang zhalim." (Al-Anfal: 53-54).
(53) ﴾ ذَٰلِكَ ﴿ "Yang demikian (siksaan) itu." Yakni siksa yang Allah timpakan kepada umat-umat yang mendustakan dan mele-nyapkan nikmat yang mereka rasakan adalah disebabkan oleh dosa-dosa mereka dan pengubahan terhadap apa yang ada pada diri mereka sendiri, karena ﴾ ٱللَّهَ لَمۡ يَكُ مُغَيِّرٗا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ ﴿ "sesungguhnya Allah sekali-kali tidak akan merubah suatu nikmat yang telah dianugerahkan-Nya kepada suatu kaum", dari nikmat agama dan dunia, tetapi Dia membiarkannya dan akan menambahnya jika mereka mensyukuri-nya, ﴾ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡ ﴿ "hingga kaum itu merubah apa yang ada pada diri mereka sendiri", dari ketaatan kepada kemaksiatan, kemudian mereka mengkufuri nikmat Allah, menggantinya dengan kekufuran, maka Dia pun menariknya kembali dan merubahnya sebagaimana me-reka merubah apa yang ada pada diri mereka. Dan dalam semua itu Allah memiliki hikmah, keadilan, dan kebaikan kepada hamba-hambaNya, yang mana Allah tidak menyiksa mereka kecuali ka-rena kezhaliman mereka dan Allah menarik hati para waliNya agar selalu ingat kepadaNya dengan melihat azab yang menimpa hamba-hambaNya yang menyelisihi perintahNya. ﴾ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ ﴿ "Dan sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui", Mende-ngar semua yang diucapkan orang yang berucap, baik yang dikeras-kan maupun yang dirahasiakan. Dan Allah mengetahui apa yang disimpan oleh hati dan dipendam dalam dada, maka Dia member-lakukan takdir kepada hamba-hambaNya sesuai dengan ilmu dan kehendakNya.
(54) ﴾ كَدَأۡبِ ءَالِ فِرۡعَوۡنَ ﴿ "(Keadaan mereka) serupa dengan keada-an Fir'aun dengan pengikut-pengikutnya", yakni Fir'aun dan kaumnya. ﴾ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَّبُواْ بِـَٔايَٰتِ رَبِّهِمۡ ﴿ "Serta orang-orang yang sebelumnya. Mereka mendustakan ayat-ayat Rabb mereka", ketika ia datang kepada mereka. ﴾ فَأَهۡلَكۡنَٰهُم بِذُنُوبِهِمۡ ﴿ "Maka Kami membinasakan mereka disebabkan dosa-dosa mereka", semua sesuai dengan kejahatannya. ﴾ وَأَغۡرَقۡنَآ ءَالَ فِرۡعَوۡنَۚ وَكُلّٞ ﴿ "Dan Kami tenggelamkan Fir'aun dan pengikut-pengikutnya, dan kesemuanya", yakni orang-orang yang diazab dan dibinasakan ﴾ كَانُواْ ظَٰلِمِينَ ﴿ "adalah orang-orang yang zhalim", kepada diri mereka sendiri dengan berusa-ha membinasakannya. Allah tidak menzhalimi dan tidak menyiksa mereka tanpa dosa yang mereka lakukan maka hendaknya orang-orang yang ucapan ini ditujukan kepadanya tidak menyerupai me-reka dalam kezhaliman, karena Allah akan menurunkan azabNya kepadanya seperti kepada orang-orang fasik itu.
Kazna ih je skolila zato što Uzvišeni Allah neće preinačiti blagostanje i sreću u iskušenje i nedaću, sve dok stanoviti narod ne prestane činiti dobra djela, i vjerovati, a počne činiti hrđava djela i nevjerovati. Allah, džellešanuhu, čuje sve i zna sve i Njemu ništa nije skriveno.
That severe punishment is because when Allah favours a people, He does not take it away from them until they change themselves from their pure state of faith, righteousness and gratitude to a bad state of disbelief in Allah, sin and ingratitude – Allah hears the statements of His servants and knows about their actions; nothing is hidden from Him.
Stated in the fourth verse (53) there is a standing rule which spells out the condition under which Allah Ta` ala allows a people to continue enjoying blessings bestowed by Him. It was said: بِأَنَّ اللَّـهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ (because Allah is not to change a favour He has conferred on a people unless they change their own selves - 53).
The first thing worth pondering about at this place is that Allah Ta` ala has not set forth any rule as to the bestowal of blessing and favour, nor has He put any restriction and condition for it, nor has He made it to be dependent on some good deed - because, had this been so, then, the foremost favour bestowed on us is our very existence. Placed in this marvelous menagerie of the power of Allah are thousands and thousands of additional blessings which, it is all too obvious, were conferred on us at a time when we did not exist nor any of our deed did.
If blessings and favours from Allah Ta` ala were to wait for good deeds from His servants, our being itself would have not materialized.
The blessing and the mercy of Allah Ta` ala is there all by itself as an outcome of His being the Lord of all the worlds and the One who is All-Merciful and Very-Merciful. However, what has been described in this verse is a rule which governs the continuity of this favour and mercy. According to this rule, when Allah Ta` a1a favours a people with His blessing, He does not take it back until such time that the people themselves bring about changes in their conditions of living and ways of doing things and thus become the very agency which invites the punishment of Allah.
The change of conditions referred to here means a shift or change from good deeds to bad deeds and from good 'states of being to bad states of being, or that a person who, at the time of the coming of blessings, was involved in certain sins and evils, then, once he had re-ceived those blessings, he stoops lower and gets involved in deeds far more evil.
It becomes evident from the details given above that peoples mentioned in previous verses, that is, the Quraysh disbelievers and the people of Pharaoh, have their relevance to the present verse on the grounds that these people were not all that good in their states of living even at the time the blessings came. They were still the polytheists and disbelievers they were. But, after having been blessed with favours, these people became far more dauntless in their evil deeds and acts of wickedness.
The people of Pharaoh started inflicting all sorts of injustices against the Bani Isra'il. Then they rose in hostility against Sayyidna Musa (علیہ السلام) which was a grave addition to their past crimes. Through these doings, they brought changes in their living conditions which led them to more evils and when this happened, Allah Ta` ala too brought a change in His blessing by changing it into retribution and punishment. Similarly, the Quraysh of Makkah were though involved in polytheism and other evil practices, yet they did have a few good deeds to their credit, such as, regard for kinship, hospitality, service of Hajj pil-grims, respect for Baytullah etc. Allah Ta` ala showered on them many material and spiritual blessings. On the material plane, great impetus was given to their trading activities. In a country where no trading caravan belonging to anyone could pass through safely, their trade caravans would go to Syria in the north and Yemen in the south and return in safety and with success - something mentioned by the Qur'an in Surah al-Quraysh (106) under: رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ (they used to make alternate trading visits in winter and summer -106:2).
Then, on the spiritual plane in terms of their religion, they were blessed with a favour so great as was never conferred upon any of the past peoples - that the foremost among prophets, the last of the line, sallallahu ` alaihi wa sallam, was destined to rise among them, and Qur'an, the last, the comprehensive Book of Allah Ta` ala was sent to them through him.
But, these people, rather than correct themselves through gratitude and appreciation for these blessings of Allah Ta` ala, went on to make a mess of their moral condition, making it far worse than it al-ready was. They stopped treating their near relations well and started inflicting savage injustices against their own brothers and nephews who chose to embrace Islam. Rather than keep to their tradition of hospitality, pledges were written and promulgated that a total boycott of such Muslims be made, even to the limit of holding back the supply of food and water to them. Instead of providing essential services for Hajj pilgrims which they once considered to be their duty, they started preventing Muslims from entering the Haram. These were the standing conditions on the ground which brought about a change in the disbelievers of Quraysh - as a result of which came the counter-change from Allah Ta` ala. He transformed His favours and blessings into retribution and punishment, thus making them have a taste of disgrace in the mortal world too, and then, it was through the noble person sent as mercy for all the worlds that they invited their own destruction.
As based on trustworthy books of history, it has been said in Tafsir Mazhari that Kilab ibn Murrah, who is the grandfather of the third grandfather of the Holy Prophet ﷺ genealogically, was a staunch adherent of the faith of Sayyidna Ibrahim and Ismail (علیہما السلام) right from the beginning, and he retained the role of leadership in this faith, generations after generation. It was during the period of Qusayy ibn Kilab that idol-worship started as a practice among people. Before him, Ka'b ibn Lu'aiyy was their religious leader. He used to deliver a sermon before everyone on the day of Jumu'ah which was called ` Arubah in their dialect and tell his audience that the last among prophets I ﷺ would rise from among their progeny. Everyone will be bound to follow him. Whoever fails to have faith in him, no deed of his shall be acceptable with Allah. Well-known are his poetic compositions about the coming of the Holy Prophet ﷺ ، as part of pagan poetry. Then, Qusayy ibn Kilab used to make arrangements of food and water for all Hajj pilgrims, so much so, that these things continued to be within the family of the Holy Prophet ﷺ until his blessed period. Given this historical perspective, it could also be said that the change which affected the mass behaviour of the Quraysh may as well mean that they had forsaken the faith of Sayyidna Ibrahim (علیہ السلام) and taken to idol-worship.
However, a return to the subject of the verse tells us that there are occasions when Allah Ta` ala would bestow His favour also on people who do not seem to be deserving of it in view of their deeds. But, should they start, after having received that favour, committing ex-cesses and indulging in evil deeds more frequently, rather than turn the direction of their deeds towards correction and betterment, then, this favour is taken away from them and they become deserving of Divine punishment.
At the end of the verse, it was said: وَأَنَّ اللَّـهَ سَمِيعٌ عَلِيمٌ (and that Allah is All-Hearing, All-Knowing - 53). It means that Allah Ta` ala is the one who hears everything they say and knows everything they do, there-fore, there is no probability of some error or misunderstanding in the decision He finally takes.
Bu şiddetli cezalandırma, Yüce Allah'ın bir kavme katından nimet verdiği zaman, kendi nefislerinde bulunan iman, istikamet ve nimetlere şükretmek gibi iyi hasletleri, Allah'ı inkâr etmek, O'na isyan edip nimetlerine nankörlük etmek gibi kötü hasletler ile değiştirmedikçe Allah'ın onlardan nimetleri çekip almaması sebebiyledir. Şüphesiz Allah Teâlâ, kullarının sözlerini hakkıyla işiten ve yaptıklarını hakkıyla bilendir. Bu hususta hiçbir şey O'na gizli kalmaz.
Ese castigo severo se debe a que cuando Al-lah concede Su favor a un pueblo, no lo quita a menos que pasen de su estado puro de fe, rectitud y gratitud, a un mal estado de incredulidad en Al-lah, pecado e ingratitud. Al-lah sabe lo que dicen Sus siervos y conoce sus acciones, nada está oculto para Él.
53- Bunun sebebi şudur: Bir toplum, kendilerinde olan (iyi hali) değiştirmedikçe Allah onlara ihsan ettiği nimeti asla değiştirmez ve şüphesiz Allah her şeyi işitendir, bilendir.
54- Tıpkı Firavun hanedanı ile onlardan öncekilerin gidişi gibi. Onlar da Rablerinin âyetlerini yalanlamışlardı da Biz de günahları yüzünden onları helak etmiş, Firavun hanedanını da suda boğmuştuk. Hepsi de zalimdiler.
53. “Bunun” Yani Yüce Allah’ın yalanlayan ümmetlerin başına getirdiği azabın ve sahip bulundukları nimetleri sona erdirmesinin “sebebi”, onların işledikleri günahlar ve nefislerinde olanı değiştirmeleridir. Çünkü “Bir toplum, kendilerinde olan (iyi hali) değiştirmedikçe” itaati bırakıp masiyete yönelerek, Allah’ın nimetlerine şükür edecek yerde nankörlüğe yönelmedikçe “Allah onlara ihsan ettiği” dini ve dünyevi herhangi bir “nimeti asla değiştirmez.”Aksine onu devam ettirir, hatta O’na şükürlerini daha çok artıracak olurlarsa, O da onlar üzerindeki nimetini artırır. Ancak şükretmeyip nankörlük edecek olurlarsa o nimetleri onlardan alır ve onlar, kendilerindeki iyi hali değiştirdikleri gibi o da onlar üzerindeki nimetini değiştirir. Allah’ın bunu yapmaktaki hikmeti pek büyüktür ve O, bununla adaletinin gereğini yapmakta, kullarına da ihsanda bulunmaktadır. Çünkü onları ancak zulümleri kadarı ile cezalandırmaktadır. Ayrıca Yüce Allah, emrine muhalefet eden kullarına tattırdığı ibretlik cezalar aracılığıyla da kendi dostlarının kalplerini kendisine doğru yöneltir.“Ve şüphesiz Allah her şeyi işitendir, bilendir.” İster sözünü açıkça söylesin, ister gizlice söylesin, kim ne konuşursa onun bütün konuştuklarını işitir. Ayrıca kalplerin içlerinde sakladıklarını, gönüllerin gizlediklerini de bilir. O, kulları üzerinde ilminin gereği olan ve meşietiyle yarattığı takdirleri gerçekleştirir.
54. “Tıpkı Firavun hanedanı ile” Firavun ve kavmi ile “onlardan öncekilerin durumu gibi. Onlar Rablerinin âyetlerini” kendilerine geldiği vakit “yalanlamışlardı da Biz de günahları yüzünden onları” herkesi işlediği günaha uygun olarak “helak etmiş, Firavun hanedanını da suda boğmuştuk. Hepsi de” yani helak edilip azaba uğratılanların tümü “zalimdiler.” kendilerine zulmeden ve kendi helaklari için çalışan kimselerdi. Yoksa Allah onlara zulmetmedi ve işlemedikleri bir günah sebebi ile de onlara azap etmedi. O halde bu buyruklara muhatap olan kimselerin de zulüm konusunda bunlara benzemekten sakınmaları gerekir. Çünkü aksi takdirde Allah, o yoldan çıkmış fasıklara indirdiği azabın bir benzerini onların da başına indirir.
The granting of God’s bounty depends upon eligibility for entitlement to such bounty. At the national or community level, bounty is commensurate with the worth of the individuals making up the larger entity. Collective bounty or blessings are given according to the status of a community assessed at the level of its individuals. This means that if a group wants to have God’s collective grace, it should bend its entire energies to the improvement of the inner selves of its individuals. Similarly, if a community finds that collective bounties are taken away from it, instead of running after the bounties themselves, it should pursue its individuals, because of the fact that it is due to deterioration in individuals that it is deprived of bounties, and only on the reformation of individuals can it have God’s grace restored. When a community adopts the way of tyranny instead of justice and the way of arrogance instead of modesty, then a pronouncement of Truth is made before it so that it is given a warning. This declaration, in view of its perfect clarity, is a sign from God. Accepting it amounts to accepting God, just as its rejection amounts to rejection of God. When the call of God reveals itself to the extent of a sign (ayah), and appears before people, and still they reject it, they necessarily become liable for punishment. Though the beginning of this punishment starts in this world, the punishment of the world is far more lenient than the punishment that man is going to face after death. The beatings of the angels, humiliation before all the creatures, burning in the fire of hell—all these stages are so terrible that one cannot even imagine them in the present conditions. When a man adopts the ways of tyranny and arrogance, he receives at first a warning. When he does not learn a lesson from it, he is finally struck down by the severe punishment of God.
Sở dĩ hành phạt khủng khiếp như thế là vì một khi Allah đã ban ân huệ cho bất cứ nhóm người nào thì Ngài không bao giờ rút ân huệ đó lại cho đến khi bản thân họ thay đổi từ tình trạng có đức tin Iman, ngoan đạo, và biết tri ân trở thành kẻ xấu xa, phủ nhận Allah, bất tuân Ngài và vong ơn. Quả thật Allah nghe rõ mọi lời nói của nô lệ Ngài và biết rõ mọi hành động của họ, không có gì che giấu được Ngài.
Tale grande punizione è a causa del fatto che Allāh concede grazie a un popolo, da parte Sua, e non gliele sottrae, finché essi non cambiano il loro animo, passando da una buona condizione di fede, rettitudine e gratitudine per le benedizioni ricevute, a un'infausta condizione di miscredenza nei confronti di Allāh, e disobbedienza e rinnegazione delle Sue grazie. In verità, Allāh è Ascoltatore delle parole dei Suoi sudditi, Consapevole delle loro azioni: Nulla Gli è nascosto.
Ang parusang matinding iyon ay dahilan na si Allāh, kapag nagbiyaya Siya sa mga tao ng isang biyayang mula sa ganang Kanya, ay hindi nag-aalis nito sa kanila hanggang sa mag-iba sila ng mga sarili nila mula sa kalagayang kaaya-aya, gaya ng pananampalataya, pagpapakatuwid, at pagpapasalamat, patungo sa kalagayang masagwa, gaya ng kawalang-pananampalataya kay Allāh, pagsuway sa Kanya, at pagtangging magpasalamat sa mga biyaya Niya. Si Allāh ay Madinigin sa mga sinasabi ng mga lingkod Niya, Maaalam sa mga ginagawa nila: walang nakakukubli sa Kanya mula sa mga ito na anuman.
El caso de estos incrédulos es como el de otros que no creyeron en Al-lah, como la gente del Faraón y las comunidades que rechazaron a Al-lah en la antigüedad. Desmintieron las aleyas de su Señor, así que Al-lah los destruyó por los pecados que cometieron. Al-lah destruyó a la gente del Faraón ahogándolos en el mar. La gente del Faraón era desobediente debido a su incredulidad en Al-lah y su idolatría. Por lo tanto, merecían el castigo que Al-lah les impuso.
Dakle, ono što se dogodilo mekanskim višebošcima dogodilo se i faraonovom narodu i onima koji su bili prije njih, a koji su poricali dokaze Gospodara svog, Koji ih je stvorio, opskrbio i obasuo mnogim blagodatima, a potom ih je iskorijenio, zbog neposluha; faraona i one s njime potopio je. Oni su sami sebi nasilje činili i tako su zaslužili da ih Allah, po pravdi, kazni.
Ang lagay ng mga tagatangging sumampalatayang ito ay gaya ng lagay ng iba pa sa kanila kabilang sa tumangging sumampalataya kay Allāh tulad ng mga kampon ni Paraon at mga kalipunang tagapasinungaling bago pa nila. Nagpasinungaling sila sa mga tanda ng Panginoon nila kaya nagpahamak Siya sa kanila dahilan sa nagawa nila na mga pagsuway. Nagpahamak si Allāh sa mga kampon ni Paraon sa pamamagitan ng pagkalunod sa dagat. Bawat isa sa mga kampon ni Paraon at mga kalipunan bago pa nila ay dating mga tagalabag sa katarungan dahilan sa kawalang-pananampalataya nila kay Allāh at pagtatambal nila sa Kanya kaya naging kinakailangan sa kanila dahil doon ang parusa Niya – kaluwalhatian sa Kanya – kaya naman pinangyari Niya iyon sa kanila.
Le cas de ces mécréants est semblable à celui d’autres, à l’image de Pharaon et des peuples dénégateurs, qui l’ont précédé. Ils démentirent les signes de leurs Seigneur et Allah les anéantit pour les actes de désobéissance qu’ils commettaient. En effet, Allah a anéanti les gens de Pharaon en les noyant dans la mer, et les gens de Pharaon comme les peuples qui les ont précédés étaient des gens injustes car ils mécroyaient en Allah et étaient des polythéistes. Ceci rendit le châtiment qu’Allah fit s’abattre sur eux inévitable.
Apa yang terjadi pada orang-orang kafir itu sama seperti yang terjadi pada orang-orang kafir lainnya, seperti keluarga Firaun dan umat-umat yang kafir sebelum mereka. Mereka mendustakan ayat-ayat Tuhan mereka maka Allah membinasakan mereka disebabkan perbuatan maksiat yang mereka lakukan. Allah juga membinasakan keluarga Firaun dengan menenggelamkan mereka di laut. Baik keluarga Firaun maupun umat-umat lain sebelum mereka adalah orang-orang yang zalim karena mereka kafir kepada Allah dan menyekutukan-Nya dengan sesuatu. Oleh sebab itulah, mereka pantas mendapatkan hukuman dari Allah -Subḥānahu-, sehingga Allah pun menimpakan hukuman-Nya kepada mereka.
Sự việc của những người vô đức tin này giống như sự việc của những người khác thuộc những kẻ phủ nhận Allah, điển hình như đồng bọn của Fir'awn và những cộng đồng vô đức tin trước chúng, tất cả đều phủ nhận các lời mặc khải của Thượng Đế nên chúng đã bị Allah tiêu diệt toàn bộ bởi tội lỗi mà chúng đã gây ra và Allah đã tiêu diệt đồng bọn của Fir'awn bằng cách nhấn chúng chết chìm trong biển. Tất cả, đồng bọn của Fir'awn và những cộng đồng thời trước đều là những kẻ sai quấy vì đã phủ nhận Allah và thờ phượng các thần linh ngụy tạo ngoài Ngài, thế nên chúng đáng bị Đấng Toàn Năng trừng phạt thích đáng.
Le condizioni di tali miscredenti sono simili alle condizioni degli altri miscredenti che rinnegarono Allāh, come il popolo del Faraone ed i popoli che Lo rinnegarono prima di loro, rinnegando i Segni del loro Dio: Allāh li distrusse a causa dei peccati commessi, e Allāh distrusse il Faraone facendolo annegare in mare; e il popolo del Faraone ed i popoli che lo precedettero furono ingiusti a causa della loro miscredenza nei confronti di Allāh e la loro idolatria, così meritarono la Sua punizione, gloria Sua, ed Egli li punì.
Commentary
The words used in the first of the verses cited above are almost the same as have appeared a verse earlier in: كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ ' (Their way is) like the way of the people of Pharaoh and of those before them - 52.' But, the purpose behind these two statements differs in both. The purpose in the first verse (52) was to state that the disbelief of those people became the cause of their punishment while, in the present verse (54), the purpose is to state that, according to the common law of Allah Ta` ala - when the blessings of Allah Ta` ala descend upon a people and they fail to recognize their worth and value and refuse to bow down before Him - then, His blessings are transformed into misfortunes and punishments. When the people of Pharaoh and the peoples before them failed to appreciate the blessings of Allah Ta` ala as due, blessings were taken away from them and they were seized 'by punishment instead. Apart from this difference in purpose, changes have also been introduced in words used at some places which serve to release particular hints in the text. For example, in the first verse (52), the words used were: كَفَرُوا بِآيَاتِ اللَّـهِ (They disbelieved the signs of Allah) while here, the words used are: بِآيَاتِ رَبِّهِمْ the signs of their Lord - 54). Thus, by mentioning the attribute: رَبّ (Rabb: Lord) instead of the name, 'Allah,' hint was given that these people were terribly unjust and insensate against truth, people who would just go ahead and start belying the signs of the very Being who was their Rabb رَبّ (sustainer, nourisher, cherisher) under whose blessings they all, from their dawn of existence to their present condition, have been brought up.
In addition to that, in the first verse (52), said there was: فَأَخَذَهُمُ اللَّـهُ بِذُنُوبِهِمْ (so, Allah seized them for their sins) while what has been said here is: فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ (so, We destroyed them for their sins - 54). This explains the brevity in the first statement because, in the first verse, mentioned there was their being seized in punishment which could take different forms. May be, they are overtaken by misfortunes with-in their lifetime on this earth, or that their very existence in eliminated outright. In the present verse (54), by saying: أَهْلَكْنَاهُم (We destroyed them), it was made clear that the punishment all those peoples deserved was the punishment of death, therefore, they were destroyed. The destruction of every set of such people took different forms. Since the Pharaoh from among them claimed godhood and his people attested to his claim, therefore, he was mentioned particularly: وَأَغْرَقْنَا آلَ فِرْعَوْنَ (and drowned the people of Pharaoh - 54). As for the forms in which destruction came upon other peoples, it has not been described here. However, details pertaining to these too have appeared in other verses where it has been said that some of them were overrun by an earthquake, some others were made to sink into the earth, or transformed into animals, or seized by wind storms - and finally, came the punishment for the disbelievers of Makkah at the hands of Muslims in the battle of Badr.
The case of these disbelievers is like that of others who disbelieved in Allah, such as the people of Pharaoh and the communities who rejected Allah before them. They rejected the verses of their Lord so Allah destroyed them because of the sins they committed. Allah destroyed the people of Pharaoh by causing them to drown in the sea. The people of Pharaoh, as well as the communities before them, were all disobedient because of their disbelief in Allah and their association of partners with Him. They therefore deserved the punishment Allah imposed on them.
Evet bu kâfirlerin durumu, bunlar gibi Allah'ı inkâr eden Firavun ailesi ve onlardan önce yalanlayan diğer ümmetlerin durumuna benzer. Onlar, Rablerinin ayetlerini yalanlamışlardı. Allah Teâlâ da onları işledikleri günahlarından ötürü helak etmişti. Firavun ailesi ve ondan önceki ümmetlerin hepsi Allah'ı inkâr etmeleri ve O'na ortak koşmaları sebebi ile zalimler idiler. Bundan dolayı Allah -Subhânehu ve Teâlâ-'nın cezalandırmasını hak ettiler. Yüce Allah da onların üzerine cezasını indiriverdi.
Sesungguhnya seburuk-buruk makhluk yang berjalan di muka bumi ialah orang-orang yang kafir kepada Allah dan para rasul-Nya. Mereka tidak mau beriman walaupun semua bukti kekuasaan Allah telah datang kepada mereka lantaran tetap bersikeras mempertahankan kekafiran mereka, sehingga semua sarana penangkap hidayah seperti akal pikiran, pendengaran, dan penglihatan yang mereka miliki benar-benar tidak berfungsi.
Los peores de entre los que caminan sobre la Tierra son los que no creen en Al-lah y en Sus mensajeros, y que cuando ven un milagro persisten en la incredulidad. Los medios por los cuales se accede a la guía, como el intelecto, el oído y la vista, no son de ninguna utilidad para estas personas.
Tunay na pinakamasama sa sinumang umuusad sa lupa ay ang mga tumangging sumampalataya kay Allāh at sa mga sugo Niya sapagkat sila ay hindi sasampalataya kahit pa man dumating sa kanila ang bawat tanda, dahil sa pagpupumilit nila sa kawalang-pananampalataya sapagkat nasira na sa kanila ang mga kaparaanan ng kapatnubayan gaya ng isip, pagdinig, at pagtingin.
55- Allah katında canlıların en kötüsü, küfre saplananlardır ki onlar iman etmezler.
56- Onlar, kendilerinden birtakım kimselerle antlaşma yaptığın her seferinde ahitlerini bozan ve (Allah'tan) korkup sakınmayan kimselerdir.
57- Eğer onları savaşta yakalarsan onlara, arkalarında olanları dağıtacak bir ceza ver ki belki ibret alırlar.
55-56. İşte bu üç sıfatı kendinde toplayan, yani küfre saplanan, iman etmeyen ve verdikleri hiçbir sözde durmayan, hiçbir ahde sadakat göstermeyen kimseler “Allah katında canlıların en kötü” olanlarıdır. Bu yüzden onlar eşeklerden, köpeklerden ve diğer hayvanlardan da daha kötüdür. Çünkü onlarda hayır namına bir şey bulunmaz, aksine kötülük yapmaları her an için beklenen bir husustur.
57. O halde böylelerinin kökten imha edilmeleri, hastalıklarının başkasına bulaşmaması için kaçınılmaz bir şeydir. Bundan dolayı Yüce Allah şöyle buyurmaktadır. “Eğer onları savaşta yakalarsan” savaş halinde seninle aralarında uyman gereken herhangi bir ahit ve antlaşmaları yokken onları ele geçirecek olursan “onlara, arkalarında olanları dağıtacak bir ceza ver ki belki ibret alırlar.” Yani onlara vereceğin ve uygulayacağın ibretli cezalar, geride kalanlara ibret olsun. Olur ki geride kalanlar, senin bunlara yaptıklarının benzeri başlarına gelmesin diye onların yaptıklarını yapmazlar.
İşte bu, isyan ve günahlara karşılık verilen ceza ve hadlerin faydalarındandır. Çünkü bunlar günah işleyenlerin bu işten vazgeçmelerine sebep olurlar. Hatta bunları işleyen bir kimsenin aynı işi bir daha tekrarlamasını dahi önlerler.
Ayetteki cezanın “savaşta” olması şeklindeki kayıt, kâfir bir kimseye bir ahit ve eman verilecek olursa -çokça hainlik eden ve ahdini çabukça bozan bir kimse olsa dahi- ona verilen bu ahde hainlik edip de cezalandırmanın caiz olmadığına delildir.
In verità, i peggiori tra coloro che percorrono la terra sono quelli che hanno rinnegato Allāh ed i Suoi messaggeri: Essi non crederanno anche se giunge loro ogni tipo di Segno, a causa della loro perseveranza nella miscredenza. I mezzi che possono condurli alla buona guida si sono corrotti: la ragione, l'udito e la vista.
The worst of those who walk on the earth are those who disbelieve in Allah and His messengers, and who would not believe even if every sign was to come to them – they would still persist in disbelief. The means of guidance – such as intellect, hearing and sight – are of no use to these people.
Chắc chắn loài động vật tồi tệ nhất đi trên trái đất này là những ai phủ nhận Allah và Thiên Sứ của Ngài, họ sẽ chẳng có đức tin Iman cho dù có mang đến cho họ mọi lời mặc khải, vì họ vẫn muốn ngoan cố trên sự vô đức tin của họ. Quả thật, họ đã được gởi đến biết bao phương tiện hướng dẫn từ tâm trí, thính giác và thị giác.
Les pires créatures marchant sur Terre sont ceux qui mécroient en Allah et en Ses messagers. Ils ne croiront pas même s’ils recevaient un à un nos signes à cause de leur obstination. Ainsi, la raison, l’ouïe et la vue qui leur ont été données afin qu’ils en usent pour trouver la guidée ne fonctionnent pas chez eux.
Najgora su stvorenja na Zemlji ona koja poriču Allahove dokaze i utjeruju u laž Božije poslanike. Takvi ljudi ne vjeruju ni u kakav Božiji znak jer su ogrezli u nevjerstvu, izgubili su mogućnost rasuđivanja i zaključivanja, te mogućnost spoznaje Prave staze.
Striking Hard against Those Who disbelieve and break the Covenants
Allah states here that the worst moving creatures on the face of the earth are those who disbelieve, who do not embrace the faith, and break promises whenever they make a covenant, even when they vow to keep them,
وَهُمْ لاَ يَتَّقُونَ
(and they do not have Taqwa) meaning they do not fear Allah regarding any of the sins they commit.
فَإِمَّا تَثْقَفَنَّهُمْ فِى الْحَرْبِ
(So if you gain the mastery over them in war), if you defeat them and have victory over them in war,
فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ
(then disperse those who are behind them,) by severely punishing the captured people according to Ibn `Abbas, Al-Hasan Al-Basri, Ad-Dahhak, As-Suddi, `Ata' Al-Khurasani and Ibn `Uyaynah. This Ayah commands punishing them harshly and inflicting casualties on them. This way, other enemies, Arabs and non-Arabs, will be afraid and take a lesson from their end,
لَعَلَّهُمْ يَذَّكَّرُونَ
(so that they may learn a lesson. )
As-Suddi commented, "They might be careful not to break treaties, so that they do not meet the same end."
In the verse which follows immediately, it was said about the same disbelievers: إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّـهِ الَّذِينَ كَفَرُوا (Surely, the worst of all the living, in the sight of Allah, are those who reject Faith - 55). Here, the word: دَوَابّ (dawabb) is the plural form of dabbah which literally means creatures who walk on the earth. Therefore, this word covers human beings and whatever of the animals walk on the earth. But, in common usage, this word is used particularly for quadruped animals. Since they were far below animals in their state of insensitiveness, they were identified with that expression in the language. Thus, the meaning of the verse is clear - that these people were the worst of animals from among all animals and human beings. At the end of the verse, it was said: فَهُمْ لَا يُؤْمِنُونَ (so they do not believe - 55). The sense is that these people have allowed their God-given abilities to go waste by making the satisfaction of their physical needs the very purpose of their life, therefore, having access to the refinements of Faith was just not possible for them.
Sa’ id ibn Jubayr said that this verse was revealed about six men from the Jews about whom Allah Ta` ala has declared in advance that they will never enter the fold of Faith.
In addition to that, through this word, the aim is to grant an exemption from punishment for people who were though engaged at that time, in tandem with disbelievers, in their struggle against Muslims and Islam but the likelihood was that, in future, a time will come when they will repent their past mistakes and embrace Islam. The fact is that this is how it came to be. A very large group from among them became, by embracing Islam, not only personally pious and righteous, but rose to be - in word and deed alike - leaders among men and women of the world as heralds of moral betterment and paradigms of responsible conduct of life before the Creator.
"Sesungguhnya binatang (makhluk) yang paling buruk di sisi Allah ialah orang-orang yang kafir, karena mereka itu tidak beriman. (Yaitu) orang-orang yang kamu telah mengambil perjan-jian dari mereka, sesudah itu mereka mengkhianati janji mereka pada setiap kalinya, dan mereka tidak takut (akibat-akibatnya). Jika kamu menemui mereka dalam peperangan, maka cerai-berai-kanlah orang-orang yang di belakang mereka dengan (menumpas) mereka, supaya mereka mengambil pelajaran." (Al-Anfal: 55-57).
(55-56) Mereka yang mengumpulkan tiga sifat buruk ini –kekufuran, ketidakimanan, dan khianat– yang mana mereka tidak memegang janji yang disepakati dan ucapan yang mereka ucapkan, adalah ﴾ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ﴿ "binatang (makhluk) yang paling buruk di sisi Allah." Mereka lebih buruk daripada keledai, anjing, dan binatang lainnya, karena tidak adanya kebaikan pada mereka, yang ada ha-nyalah keburukan.
(57) Melenyapkan dan membinasakan mereka adalah kenis-cayaan, agar penyakit mereka tidak merembet kepada selain mereka. Oleh karena itu Allah berfirman, ﴾ فَإِمَّا تَثۡقَفَنَّهُمۡ فِي ٱلۡحَرۡبِ ﴿ "Jika kamu mene-mui mereka dalam peperangan." Yakni kamu bertemu mereka dalam peperangan di mana tidak ada perjanjian dan perdamaian, ﴾ فَشَرِّدۡ بِهِم مَّنۡ خَلۡفَهُمۡ ﴿ "maka cerai-beraikanlah orang-orang yang di belakang mereka dengan (menumpas) mereka." Yakni jadikanlah selain mereka takut dengan cara menumpas mereka, timpakan hukuman kepada mereka yang bisa menjadi pelajaran bagi yang datang sesudah mereka, ﴾ لَعَلَّهُمۡ ﴿ "Supaya mereka mengambil pelajaran." Yakni orang-orang yang datang sesudah mereka menghindari apa yang mereka lakukan agar tidak tertimpa apa yang menimpa mereka. Ini adalah salah satu manfaat hukuman dan hudud yang disebabkan karena kemaksiatan, yakni ia menjadi sebab jeranya orang yang tidak melakukan keja-hatan, bahkan ia juga merupakan sebab jeranya pelaku kejahatan agar tidak mengulangi perbuatannya. Pembatasan hukuman ini di waktu perang menunjukkan bahwa orang kafir –meskipun dia se-ring dan mudah berkhianat– jika dia telah diberi janji, maka dia tidak boleh dihukum dan dikhianati.
Yeryüzünde yürüyen canlıların en kötüsü Allah'a ve resulüne iman etmeyip kâfir olan kimselerdir. Onlara bütün deliller gelmiş olsa da küfürlerinde ısrar ettikleri için iman etmezler. Hidayete vesile olan akıl, işitme ve görme gibi vesileler boşa çıkmış ve gerektiği gibi işlevini yerine getirememiştir.
Some of these Jewish disbelievers agreed a treaty to not fight against you, O Messenger, nor support any one else in fighting against you. They, then, break this treaty every time you make it with them. They have no fear of Allah so they do not fulfil their oaths and do not honour the promises taken from them.
[Sila] ang mga nagsagawa ka sa kanila ng mga kasunduan at mga tipan, gaya ng angkan ng Quraydhah, pagkatapos kumalas sila sa pakikipagkasunduan mo sa kanila sa bawat pagkakataon habang sila ay hindi nangangamba kay Allāh kaya hindi sila tumutupad sa mga kasunduan sa kanila at hindi sumusunod sa mga pangakong tinanggap sa kanila.
Ti si, Poslaniče islama, sklopio ugovor s jevrejskim plemenom Kurejza u kojem su se obavezali da neće pomagati višebošcima, no oni su prekršili isti taj ugovor, što je i karakteristično za njih. Oni se ne boje Allaha niti strahuju da će biti kažnjeni prekrše li ugovor.
Trong số những kẻ mà Ngươi - Muhammad - đã giao ước và cam kết với chúng - chẳng hạn như bộ tộc Quraizhah - nhưng rồi chúng lại đơn phương hủy ước hết lần này đến lần khác mà không hề biết sợ Allah. Chúng thực sự đã không giữ tròn lời giao ước của chúng và cũng không hề tuân theo cam kết mà chúng đã thỏa hiệp.
Orang-orang yang telah mengadakan perjanjian denganmu -seperti Bani Quraiẓah-, kemudian mereka melanggar janji mereka berulang kali, mereka itu tidak pernah takut kepada Allah, sehingga mereka tidak menepati janji-janji mereka dan tidak konsisten dengan perjanjian yang telah dibuat bersama mereka.
Coloro con cui hai stipulato alleanze e patti, come Benī Ǭuraidhah, ogni volta tradiscono ciò che hanno promesso: Essi non temono Allāh, non adempiono alle loro promesse e non rispettano le alleanze stipulate con loro.
-Kureyzaoğulları gibi- kendileriyle anlaşmalar ve sözleşmeler yaptığın kimseler, her defasında anlaşmayı bozarlar. Onlar Allah'tan korkmazlar ve ahitlerini (sözlerini) yerine getirmezler. Kendilerinden alınan sözlere de bağlı kalmazlar.
Ceux avec qui tu as conclu des traités et des pactes, à l’image des Banû Qurayẓah, qui ne cessent de revenir sur ce dont ils se sont engagés avec toi, ne craignent pas Allah, ne respectent donc pas les pactes qu’ils passent, ni se conforment aux engagements qu’ils prennent.
The third verse (56):
الَّذِينَ عَاهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ ﴿56﴾
(those from whom you have taken a pledge, then they break their pledge each time, and they do not fear Allah)
is about the Jews of Madinah and those of Banu Qurayzah and Banu Nadir. Mentioned in the previous verses was the descent of Divine punishment on the disbelievers of Makkah in the battle of Badr at the hands of Muslims, as well as their resemblance with disbelievers of past communities. In this verse, mention has been made of the particular group of unjust people who became like serpents in the sleeves of Muslims soon after their migration to Madinah. On the one hand, they claimed to be at peace with Muslims while, on the other, they used to conspire with the disbelievers of Makkah against Muslims. These people were Jews by religion and the way Abu Jahl was the top leader of the disbelievers of Makkah against Islam, similarly, the top anti-Islam leader of the Jews of Madinah was called Ka'b ibn Ashraf.
When the Holy Prophet ﷺ graced the blessed city of Madinah after Hijrah, they saw the rise of Muslim power, were impressed, even somewhat overawed by it, but the fire of their anti Muslim feelings kept burning in their hearts all the time.
Islamic political wisdom demanded that, as far as possible, the Jews of Madinah should be engaged to go along with Muslims under some sort of bilateral treaty, so that they would not come to the assistance of Makkan disbelievers. Because of their awe of Muslims, the Jews too wished to have this very arrangement.
Towards Islamic Nationality: The First Step
After reaching Madinah, the Holy Prophet ﷺ dill laid the initial foundation of political theory in Islam. The first step he took was to eliminate prejudices of country and tribe from the Muhajirin (Emigrants: those who had migrated from Makkah) and Ansar (Residents of Madinah who helped the Muhajirin). In its place, he established a new nationality in the name of Islam. This turned different tribes from the Muhajirin and Ansar into brothers to each other. Then, it was through him that Allah Ta` ala helped remove mutual differences among Ansars themselves which had been continuing for centuries. Thus, not only did the Ansars enter a new era of brotherhood among themselves, they became brothers to the Muhajirin as well.
Treaty with Jews: The Second Step
The background in which the second political step was taken was marked by two adversaries of Muslims. The first were the disbelievers of Makkah whose tortures had compelled them to leave Makkah. The second were the Jews of Madinah who had then become the neighbours of Muslims.
Out of these two, a treaty was concluded with the Jews and was duly documented in details. The compliance of this treaty was made incumbent on all Jews living in and around Madinah as well as on all Muhajirin and Ansar. The full text of this treaty can be seen in البدایہ والنھایۃ : Al-Bidayah wa an-Nihayah of Ibn Kathir and Sirah of Ibn Hisham and elsewhere. The most significant article of this treaty was that, in the event of a mutual difference, the decision of the Holy Prophet ﷺ shall be binding for all. There was another article there which stipulated that the Jews of Madinah shall not provide any assistance to any enemy against Muslims, either overtly or covertly. But, at the time of the battle of Badr, these people committed a breach of trust and supported the disbelievers of Makkah by supplying weapons and other war materials to them. However, when the outcome of the battle of Badr appeared in the form of a clear victory for Muslims and a disgraceful defeat for the disbelievers, they felt cowed down once again. They presented themselves before the Holy Prophet ﷺ and apologized for the mistake they had committed at that time and sought his forgiveness for it on the promise that they would commit no breach of trust in the future.
Because Islamic forbearance and generosity was his way, the Holy Prophet ﷺ accepted to renew the treaty once again. But, these people were captives of their peculiar instinctive reflexes. When they heard about the initial defeat and loss of Muslims in the battle of Uhud, their ambitions went high. Their chief, Ka'b ibn Ashraf, himself travelled to Makkah and exhorted the disbelievers of Makkah to mount another attack on Muslims with fresh and full preparation in which the Jews of Madinah will be with them.
This was the second breach of trust they committed against Islam. In the present verse, by mentioning this repeated breach of trust, brought into focus is the wickedness of these people, for they were the people who themselves made a treaty with the Holy Prophet ﷺ yet they were the ones who, each time, kept breaking their pledge to abide by the treaty. At the end of the verse, it was said: وَهُمْ لَا يَتَّقُونَ (and they do not fear Allah 56). This could also mean that, since these ill-fated people are drunk with worldly greed having. no concern for the life to come, therefore, they do not fear the punishment of the Hereafter. Then, it could also mean that such characterless people who break pledges do meet their evil end in this world, yet these are the kind of people who, because of their negligence and ignorance, do not fear it.
Then, came the time when the whole world saw that these people tasted the punishment for the evil role they played. Like Abu Jahl, the chief of the disbelievers, Ka'b ibn Ashraf, the chief of the Jews, was killed and the rest of the Jews of Madinah were expelled from the city.
Algunos de estos judíos incrédulos acordaron un pacto para no luchar contra ti, Mensajero, ni apoyar a nadie en la lucha contra los musulmanes. Sin embargo, ellos quebrantan este pacto cada vez que lo celebras con ellos. No le temen a Al-lah, por lo que no cumplen con sus juramentos y no cumplen las promesas que hacen.
Mensajero, si te enfrentas en batalla con ellos, haz que sirvan de escarmiento.
Jika kamu -wahai Rasul- berhadapan dengan orang-orang yang suka melanggar janji-janji mereka itu di medan perang maka seranglah mereka dengan serangan yang sangat dahsyat supaya hal itu didengar oleh kelompok-kelompok lainnya agar mereka menjadikannya sebagai pelajaran, sehingga mereka akan takut menyerangmu atau membantu musuh-musuhmu yang hendak menyerangmu.
-Ey Peygamber!- Ahitlerini bozan böyle kimselerle savaşta karşılaşırsan onları en şiddetli şekilde cezalandır ki, bunu diğerleri de işitsin. Olur ki onların bu durumundan ibret alırlar da sana karşı savaşmaktan korkarlar ve bu durum senin düşmanlarına karşı da bir gösteriş ve üstünlük olur.
Kad se sukobite, na bojnom polju, ti ove primjerno kazni da time prestrašiš višebošce koji su iza njih, da te se boje i strahuju od tebe, pa više nikad neće prekršiti dogovor. Ukoliko zastrašiš nevjernike, od tvoje će sile strepjeti svi neprijatelji.
Nếu Ngươi - hỡi Thiên Sứ - có bắt gặp những kẻ đơn phương hủy giao ước trong chiến tranh này đây thì Ngươi hãy trừng phạt chúng bằng cực hình để cho những kẻ khác thấy đó mà làm bài học, hi vọng sẽ không ai còn dám bội ước hoặc gây chiến với Ngươi nữa.
In the fourth verse (57), Allah Ta` ala has given a standing instruction to His Rasul ﷺ about such evil breakers of solemn pledges in the following words:
فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿57﴾
So, if you find them in war, make them an example (deterrent) for those behind them, so that they take a lesson.
Here, the word: تَثْقَفَنَّهُمْ (tathqafannahum) means to get the upper hand against them and the word: شرّدَ (sharrada) is a derivation from the infinitive noun: تَشرِید (tashrid) which essentially means to drive out or scatter away. So, the verse means: 'If you overpower such people in a war, give them a drastic punishment which becomes an instant lesson for others - so that those who are busy bashing Islam behind the cover of such people serving as their agent provocateurs should understand clearly that there remains no alternative for them but to run for their lives. The drive of the instruction is that these people should be punished in a manner which makes an impression on the disbelievers of Makkah and other hostile tribes and sucks away any courage they may have to come back and confront Muslims in the future.
By saying: لَعَلَّهُمْ يَذَّكَّرُونَ (so that they take a lesson - 57) at the end of the verse, a hint has been given towards the universal mercy of the Lord of all the worlds. This treatment makes it clear that the real purpose of this exemplary punishment was not to take revenge or release personal anger, in fact, this was being awarded in their own interest and expedient gain whereby they may, perhaps, review conditions before them, regain some of their sanity, feel ashamed of what they did and go on to correct themselves.
Se incontri, o Messaggero, costoro che tradiscono le alleanze di guerra, infliggi loro la più severa punizione affinché gli altri ne vengano a conoscenza: Così forse prenderanno atto di ciò che è loro accaduto e avranno timore di combatterti e di sostenere i tuoi nemici contro di te.
If you, O Messenger, face in battle these people who break their pledges, then make a harsh example of them so that others hear about it, take a lesson from that and become afraid of fighting you and supporting your enemies against you.
Kaya kung nakipagharap ka, O Sugo, sa mga tagasirang ito sa mga tipan nila sa digmaan, magparusa ka ng magsisilbing aral sa kanila ayon sa pinakamatindi sa pagpaparusang nagsisilbing aral hanggang sa makarinig ng hinggil doon ang iba pa sa kanila, nang sa gayon sila ay magsasaalang-alang sa kalagayan nila kaya maririndi sila sa pakikipaglaban sa iyo at pag-alalay sa mga kaaway mo laban sa iyo.
Ô Messager, si tu affrontes au combat ces gens, inflige-leur le pire des châtiments afin que cela dissuade ceux qui leur ressemblent de te combattre et de monter tes ennemis contre toi.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ
(If you fear from any people), with whom you have a treaty of peace,
خِيَانَةً
(treachery), and betrayal of peace treaties and agreements that you have conducted with them,
فَانبِذْ إِلَيْهِمْ
(then throw back (their covenant) to them), meaning their treaty of peace.
عَلَى سَوَآءٍ
(on equal terms), informing them that you are severing the treaty. This way, you will be on equal terms, in that, you and they will be aware that a state of war exists between you and that the bilateral peace treaty is null and void,
إِنَّ اللَّهَ لاَ يُحِبُّ الخَـئِنِينَ
(Certainly Allah likes not the treacherous. ) This even includes treachery against the disbelievers. Imam Ahmad recorded that Salim bin `Amir said, "Mu`awiyah was leading an army in Roman lands, at a time the bilateral peace treaty was valid. He wanted to go closer to their forces so that when the treaty of peace ended, he could invade them. An old man riding on his animal said, `Allahu Akbar (Allah is the Great), Allahu Akbar! Be honest and stay away from betrayal.' The Messenger of Allah ﷺ said,
«وَمَنْ كَانَ بَيْنَهُ وَبَيْنَ قَوْمٍ عَهْدٌ فَلَا يَحُلَّنَّ عُقْدَةً وَلَا يَشُدَّهَا حَتَّى يَنْقَضِي أَمَدُهَا، أَوْ يَنْبُذَ إِلَيْهِمْ عَلَى سَوَاء»
(Whoever has a treaty of peace with a people, then he should not untie any part of it or tie it harder until the treaty reaches its appointed term. Or, he should declare the treaty null and void so that they are both on equal terms.) When Mu`awiyah was informed of the Prophet's statement, he retreated. They found that man to be `Amr bin `Anbasah, may Allah be pleased with him." This Hadith was also collected by Abu Dawud At-Tayalisi, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Hibban in his Sahih. At-Tirmidhi said, "Hasan Sahih."
"Dan jika kamu khawatir akan (terjadinya) pengkhianatan dari suatu golongan, maka kembalikanlah perjanjian itu kepada mereka dengan cara yang jujur. Sesungguhnya Allah tidak menyu-kai orang-orang yang berkhianat." (Al-Anfal: 58).
(58) Yakni, jika antara kamu dengan suatu kaum terdapat perjanjian damai, lalu kamu khawatir mereka akan berkhianat, di mana kamu mencium indikasi pengkhianatan mereka dan mereka tidak berkhianat dengan terang-terangan, ﴾ فَٱنۢبِذۡ إِلَيۡهِمۡ ﴿ "maka kembali-kanlah perjanjian itu kepada mereka." Yakni, katakanlah kepada mereka bahwa antara kamu dengan mereka tidak ada perjanjian, ﴾ عَلَىٰ سَوَآءٍۚ ﴿ "dengan cara yang jujur." Yakni sehingga pengetahuanmu dan pe-ngetahuan mereka tentang itu adalah sama, tidak halal bagimu mengkhianati mereka atau melakukan sesuatu yang dilarang sesuai dengan tuntutan perjanjian sebelum kamu mengatakan itu kepada mereka. ﴾ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡخَآئِنِينَ ﴿ "Sesungguhnya Allah tidak menyukai orang-orang yang berkhianat." Bahkan Dia sangat membencinya. Jadi, harus ada hal yang jelas yang membebaskanmu dari khianat. Ayat ini menunjukkan bahwa jika pengkhianatan telah terbukti terjadi dari mereka, maka tidak perlu lagi mengembalikan perjanjian kepada mereka, karena ia telah diketahui dengan jelas dari mereka, dan karena tidak ada kegunaannya, serta berdasarkan FirmanNya, ﴾ عَلَىٰ سَوَآءٍۚ ﴿ "Dengan cara yang jujur." Dan di sini pengkhianatan mereka telah diketahui oleh semua pihak. Makna tersirat ayat ini juga menun-jukkan bahwa jika pengkhianatan mereka tidak dikhawatirkan, di mana tidak ada indikasi ke arah sana dari mereka, maka tidak boleh membatalkannya, bahkan wajib dipenuhi sampai habis masanya.
The Jews of Madinah had already become guilty by rejecting the prophethood of the Prophet Muhammad. The gravity of their guilt was further increased by their breaking of the pledge. After the emigration to Madinah, there had been a written agreement between the Prophet and the Jews of Madinah that both the sides would be neutral in matters relating to each other. But the Jews started conspiring against him, secretly joining hands and collaborating with his enemies. This was breach of trust in addition to the rejection of truth. Punishment awaits such people in the Hereafter. And in this world they will be discouraged from creating further mischief. If the Muslims have a treaty with a community, but they want to cancel it for fear of its being breached by that community, it is necessary that they should first inform those co-signatories, so that it is known in advance that the treaty no longer exists between them. The position is different when there is not merely the fear of a beach of trust but there has been a clear contravention of the treaty. In such a case it is permissable to start retaliatory action without informing the other party. The campaign of Makkah is an example of this type. The Quraysh had unilaterally contravened the Hudaibiyah treaty by joining the Banu Bakr’s aggression against an ally of the Prophet Muhammad, namely, the Banu Khuza‘a. So the Prophet quietly proceeded against the Quraysh without giving them advance information.
If you, O Messenger, become afraid, due to a sign that becomes obvious to you, that a people with whom you entered into a treaty will betray you and break the treaty, then inform them that the treaty is cancelled, so that they are not unjustly disadvantaged. Do not attack them suddenly without informing them, because doing so will be treachery on your part and Allah does not love those who are treacherous. Instead, He detests such people, so be careful of treachery.
Kung sa mga taong nakipagkasunduan ka ay nangamba ka, O Sugo, ng isang pandaraya at pagsira sa kasunduan dahil sa isang palatandaang lumilitaw sa iyo, magpaalam ka sa kanila ng pagtapon sa kasunduan sa kanila upang pumantay sila sa iyo sa kaalaman hinggil doon. Huwag kang mambigla sa kanila bago ng pagpapaalam sa kanila sapagkat ang pambibigla sa kanila bago ng pagpapaalam sa kanila ay kabilang sa kataksilan. Si Allāh ay hindi umiibig sa mga taksil, bagkus namumuhi Siya sa kanila, kaya mangilag ka sa kataksilan.
Jika kamu -wahai Rasul- merasa khawatir bahwa orang-orang yang mengadakan perjanjian denganmu akan menipumu atau melanggar janji lantaran adanya gerak-gerik yang menunjukkan hal tersebut maka umumkanlah kepada mereka bahwa kamu membatalkan perjanjian dengan mereka agar kamu dan mereka sama-sama mengetahui hal itu. Janganlah kalian menyerang mereka secara tiba-tiba sebelum memberitahu mereka tentang pembatalan perjanjian itu karena menyerang mereka secara tiba-tiba sebelum memberitahu mereka tentang pembatalan perjanjian itu adalah pengkhianatan, padahal Allah tidak menyukai bahkan membenci orang-orang yang berkhianat. Sebab itu, jangan sekali-kali kamu berkhianat.
Ako na osnovu indikacija uvidiš da tvoj neprijatelj sprema prevaru i želi prekršiti među vama važeći dogovor o nenapadanju, ti im daj do znanja da taj ugovor više ne važi, da bi obje strane istovremeno znale. Nemoj ih napadati ne dajući im do znanja da ugovor o primirju više ne važi, to je izdaja i pronevjera. Allah mrzi izdajnike, pa se čuvaj da ne budeš od njih.
Còn nếu Ngươi - hỡi Thiên Sứ - sợ đám người nào đó gian lận và đơn phương hủy giao ước, Ngươi hãy tuyên bố hủy giao ước với chúng để cả hai phe đều biết rõ sự việc, để chúng không ngỡ ngàng khi Ngươi tấn công chúng. Nếu Ngươi tấn công chúng trước khi thông báo hủy giao ước thì Ngươi chính là kẻ lừa dối, bởi Allah không hề yêu thương đám người lừa dối. Do đó, Ngươi hãy cẩn trọng đừng để mình là kẻ gian lận và lừa dối.
E se temi, o Messaggero, che un popolo ti inganni o tradisca l'alleanza in modo evidente, informali di ritirarti dal patto e non attaccarli prima di averli informati. Se li attacchi prima di averli informati, sarà considerato tradimento. Allāh non ama i traditori, piuttosto li disprezza: Stai in guardia dal tradimento.
The Option to Cancel a Peace Treaty
In the fifth verse (58), the Holy Prophet has been told about an important article which forms part of the law of war and peace. Here, after placing due stress on the importance of complying with the terms of a treaty, an alternative has also been laid out to cover a situation in which there may arise a danger of breach of trust from the other party to the treaty any time during its legal tenure. Given this situation, it remains no more necessary that Muslims should continue to abide by their allegiance to the treaty. But, also not permissible for Muslims is the taking of any initiative (pre-emptive action of any kind) against the other party - before the treaty has been clearly terminated. In fact, the correct approach is to pick up a peaceful and convenient occasion and let them know that their ill intentions or treaty contraventions are no secrets to them, or their dealings appear to be dubious, for which reason, Muslims shall not consider them-selves bound by the treaty. Consequently, they too were free to take any action they wished to take. The words of the verse are:
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّـهَ لَا يُحِبُّ الْخَائِنِينَ ﴿58﴾
And if you apprehend a breach from a people, then, throw (the treaty) towards them being right forward. Surely, Allah does not like those who breach trust - 58.
The sense of the verse is that taking any military initiative against a people with whom a peace treaty has been signed is included under breach of trust and Allah Ta` ala does not like those who are guilty of Khiyanah, that is, those who commit breach of trust - even if this Khiyanah were to cause loss to hostile disbelievers, something also impermissible. However, should there be the danger of a breach of trust from the other party, it is possible to go ahead and openly proclaim before them that Muslims shall not remain bound by the treaty in future. But, this proclamation has to be in a manner which makes Muslims and the other party likewise, on the same footing. It means that nothing should be done to create a situation in which preparations are made to confront the other party in advance of this proclamation and warning while they are caught unawares and remain unable to make counter preparations for their defence. In short, the message given is: Make whatever preparations have to be made, but do it only after the proclamation and warning.
This, then, is the justice of Islam - that the rights of its enemies who commit breach of trust are also guarded and that restrictions are placed on Muslims - not on their adversaries - that they should not make any aggressive preparations against them before having declared that they have nothing to do with the treaty anymore. (Mazhari and others)
Fulfillment of Trust Obligations: A Significant Episode
Based on a narration of Salim ibn ` Amir, it has been reported by Abu Dawud, Tirmidhi, Al-Nasa'i and Imam Ahmad ibn Hanbal (رح) that Sayyidna Mu` awiyah ؓ had a no-war pact with a group of people for a specified period of time. It occurred to Sayyidna Mu` awiyah ؓ that he should move his army and equipment close to those people so that his forces could pounce on the enemy immediately on the expiry of the period of their peace pact. But, exactly at the time when the army of Sayyidna Mu` awiyah ؓ was getting ready to march ahead in the desired direction, it was noticed that an aged person riding on a horse was shouting a slogan very loudly. He was saying: اللہُ اکبر اللہ اکبر وفَآءً لا غدراً (Allahu Akbar, Allahu Akbar - Allah is Great, Allah is Great - we should fulfill the pledge, we should not contravene it). He was saying that with the famous cry of Allahu Akbar (which increased the religious gravity of the matter). The Holy Prophet ﷺ has said: When a ceasefire agreement or a peace pact with a people comes into effect, it is necessary that no knot be opened or tied against their provisions. Sayyidna Mu` awiyah ؓ was informed about it. When he saw the herald of the saying, he recognized him. He was Sayyidna ` Amr ibn ` Anbasah ؓ ، a Sahabi. Sayyidna Mu` awiyah ؓ lost no time and ordered his army to march back so that he does not become one of those who had committed a breach of trust by initiating war action while being within the time frame of a no-war pact. (Ibn Kathir)
-Ey Peygamber!- Eğer kendileri ile anlaşma yaptığın (ahitleştiğin) bir kavmin sana beliren ipucundan dolayı anlaşmayı bozmasından ve seni aldatmasından korkarsan, sen de bu durumda onlarla yaptığın anlaşmayı bozacağını kendilerine bildir. Böylece seninle birlikte onlar da bunu bilsinler. Sakın, haber vermeden önce onlara baskın yapma. Çünkü aniden saldırmak hıyanettir. Allah Teâlâ, hainleri sevmez. Bilakis Yüce Allah, hainlerden nefret eder. Bu yüzden sen de hainlik etmekten (aldatmaktan) sakın.
Mensajero, si tienes temor debido a un signo que te muestra, con claridad, que las personas con las que realizaste un pacto te traicionarán y lo romperán, infórmales que el pacto está cancelado, para que no estén en desventaja injusta. No los ataques de improviso sin informarles, porque hacerlo sería una traición de tu parte, y Al-lah no ama a los traidores. Por el contrario, Él detesta a tales personas, así que ten cuidado con la traición.
Ô Messager, si tu redoutes que te soit déloyale une tribu avec laquelle tu as conclu un traité ou qu’elle viole ses engagements, fais-lui savoir que le pacte signé avec elle est caduc et ne l’attaque pas avant de l’en informer car sinon, ce serait une trahison. Or Allah n’aime pas les traîtres, Il les déteste même. Prends donc garde à ne trahir personne.
58- Eğer bir kavmin hainlik yapacağından endişe edersen kendilerine antlaşmalarını bozduğunu açıkça bildir. Çünkü Allah, hainlik edenleri sevmez.
58. “Eğer bir kavmin hainlik yapacağından endişe edersen” Yani seninle bir başka kavim arasında savaşmamaya dair bir antlaşma bulunur da sen onların hallerinden, hainlik edeceklerine dair -anlaşmayı bozacaklarını açıkça ifade etmeksizin- birtakım alametler tespit edecek olursan “kendilerine antlaşmalarını bozduğunu açıkça bildir.” Yani artık seninle aralarında bir antlaşma bulunmadığını onlara ilan et. Ancak bu “açıkça” olsun, yani bunu bilme hususunda iki taraf da eşit olsun. Yoksa gizlice onların antlaşmalarına hainlik etmen yahut da bu hususta onlara haber vermeksizin ahdin gereği olan herhangi bir şeyi yerine getirmemen helâl değildir. “Çünkü Allah hainlik edenleri sevmez.” Aksine hainlik edenlerden son derecede nefret eder. Bu yüzden bu işi sizi hainlikten uzak tutacak şekilde açıkça yapmanız gerekir.
Âyet-i kerime şuna delildir: Kâfirlerin, antlaşmalarına hainlik ettikleri kesin bir şekilde ortaya çıkmış ise antlaşmanın bozulduğunu onlara bildirmeye ayrıca gerek yoktur. Zira bu husus onlar için gizli değildir. Aksine düşman bu işi bile bile yapmıştır. Diğer taraftan böyle bir şeyi bildirmenin faydası da yoktur. Ayrıca “açıkça bildir” ifadesi de bunu gerektirmektedir. Zira böyle bir durumda herkes onların antlaşmalarını bozduklarını bilmektedir.
Yine âyet-i kerime mefhumu ile şuna delildir: Eğer onlardan antlaşmayı bozacaklarına delil olacak bir alamet görülmemişse ve hainlik edeceklerinden korkulmuyorsa ahdin bozulduğunu onlara bildirmek caiz değildir. Aksine verilen ahdin süresi bitinceye kadar ona bağlı kalmak icab eder.
Que les mécréants ne pensent pas qu’ils échapperont au châtiment d’Allah. En effet, ils n’y échapperont jamais et y goutterons bel et bien.
Kâfirler, Yüce Allah'ın cezalandırmasından kurtulup kaçtıklarını zannetmesinler. Onlar kesinlikle O'ndan kurtulamazlar ve O'nun cezalandırmasından kaçamazlar. Bilakis O (Allah), onları yakalayacaktır ve onlara ulaşacaktır.
Commentary
Mentioned in the first of the four verses cited above are disbelievers who had not participated in the battle of Badr, therefore, they survived or there were those of them who deserted the battlefield after showing up as participants and were thus able to save their lives. It is about these people that it was said in this verse that these people should not think that they have made their escape good because the battle of Badr was Divine punishment for disbelievers and escaping from its grip was not possible for anyone. Therefore, it was said: إِنَّهُمْ لَا يُعْجِزُونَ 'Surely, they will not frustrate [ the Divine will ] - 59'. It means that these people cannot outsmart the will and power of Allah by their cleverness. If He decides to seize them, they would be unable to move even one step. May be, they are seized right here in this mortal world, otherwise, their detention in the Hereafter is all too obvious.
This verse has given a clear indication that a sinner who finds himself delivered from some hardship or pain, yet he fails to repent and make amends, rather stands adamant and obstinate over his sin, then, one should never take this to be a sign of success and everlasting deliverance. In fact, such a person is in the grip of Allah Ta` ala all the time and this respite given to him is actually adding on to his punishment and distress - though, he may not realize it as such.
59- O kafirler kaçıp kurtulduklarını asla sanmasınlar. Çünkü onlar (bizi) âciz bırakamazlar.
59. Yani Rablerini inkar edip âyetlerini yalanlayan kâfirler, Allah’ın elinden kaçıp kurtulduklarını zannetmesinler. Çünkü Allah’ı asla aciz bırakamazlar. Allah onları devamlı gözetlemektedir. Yüce Allah’ın onlara mühlet vermesinde ve onları hemen cezalandırmamasında sonsuz hikmetleri vardır. Mü’min kullarını sınayıp imtihan etmek, Allah’a itaat ederek üstün mevkilere kendilerini ulaştıracak ve o olmaksızın ulaşmaları da söz konusu olmayacak türden birtakım ahlak ve niteliklere sahip olmalarını sağlamak bu hikmetler arasındadır. Bundan dolayı Yüce Allah devamla mü’min kullarına şöyle hitap etmektedir:
I miscredenti non pensino di essere salvi dalla punizione di Allāh e di esservi sfuggiti: In verità, non saranno salvi dalla Sua punizione; al contrario, Egli ne è Consapevole e li colpirà in ogni caso.
Và Ngươi chớ nghĩ rằng những kẻ phủ nhận Allah đã thoát khỏi hình của Ngài và chúng sẽ được bình an. Không bao giờ, chắc chắn chúng sẽ bị trừng phạt thích đáng, chắc chắn hình phạt sẽ giáp mặt chúng.
Neka ne misle tvoji neprijatelji koji su se spasili od smrti da su umakli Allahovoj kazni, jer oni to nisu u stanju učiniti. Silni Allah kaznit će ih u odgovarajuće vrijeme.
Jangan sekali-kali orang-orang kafir mengira bahwa mereka akan lepas dan selamat dari hukuman Allah. Sungguh mereka tidak akan pernah lepas dan selamat dari hukuman-Nya karena Dia pasti dapat menjangkau dan menyusul mereka.
Huwag magpapalagay ang mga tumangging sumampalataya na sila ay nakaalpas sa parusa ni Allāh at nakatalilis mula roon. Tunay na sila ay hindi nakaaalpas sa Kanya at hindi nakatatalilis mula sa parusa Niya, bagkus ito ay makahahabol sa kanila at makaaabot sa kanila.
The disbelievers should not think that they have escaped from Allah’s punishment, because they cannot do so. Instead, it will surely fall upon them.
"Dan janganlah orang-orang yang kafir itu mengira, bahwa mereka akan dapat lolos (dari kekuasaan Allah). Sesungguhnya mereka tidak dapat melemahkan (Allah)." (Al-Anfal: 59).
(59) Yakni, janganlah orang-orang yang kafir kepada Rabb mereka, yang mendustakan ayat-ayatNya meyakini bahwa mereka akan lolos dan bebas dari hukuman Allah, karena sesungguhnya mereka tidak dapat melemahkanNya, dan Allah selalu mengawasi mereka. Allah تعالى mempunyai hikmah yang mendalam dalam pe-nundaanNya dan tidak menyegerakan azab kepada mereka, yang di antaranya adalah ujian kepada hamba-hambaNya yang beriman dan membekali mereka dari ketaatan dan keridhaanNya yang mem-buat mereka mencapai derajat yang tinggi serta akhlak dan sifat yang tidak bisa mereka raih dengan selainnya. Oleh karena itu Dia berfirman kepada hamba-hambaNya yang beriman,
Los incrédulos no deben pensar que han escapado del castigo de Al-lah, porque no pueden hacerlo.
Và các ngươi - hỡi những người có đức tin - hãy tận dụng hết khả năng mà chuẩn bị đầy đủ lực lượng và vũ khí như cung tên cũng như những con chiến mã để tạo nỗi khiếp sợ trong lòng kẻ thù của Allah, kẻ thù của các ngươi trong nhóm người ngoại đạo đã bao vây các ngươi và để hù dọa đám người khác. Quả thật, các ngươi không biết về việc chúng đang ôm hận trong lòng muốn tấn công các ngươi nhưng Allah biết rất rõ về tấm lòng của chúng. Và bất cứ thứ gì dù nhiều hay ít mà các ngươi đã chi dùng vì Allah ở trần gian chắc chắn sẽ được Allah bù đáp lại đầy đủ không thiếu bất cứ phần thưởng nào ở Đời Sau. Thế nên các ngươi hãy cố gắng mà chi dùng cho con đường chính nghĩa của Allah.
-Ey Müminler!- Sizler de Allah yolunda gücünüz yettiği kadar kuvvet ve ok gibi donanım, mühimmat ve atlarınızı da hazırlayın ki bununla kâfirlerden size kötülük etmek için fırsat bekleyen Allah'ın düşmanlarını, sizin düşmanlarınızı ve sizin bilmediğiniz diğer toplulukları korkutun. Sizler, onları ve onların sizlere karşı içlerinde gizledikleri düşmanlıkları bilmezsiniz. Onları ve onların içlerinde gizlediklerini sadece Yüce Allah bilir. Dünyada sizler mallardan az ya da çok neyi infak ederseniz Allah Teâlâ, bunun karşılığını verecektir. Ahirette ise bunun sevabını size tam olarak eksiksiz bir şekilde verecektir. Bundan dolayı O'nun yolunda infak etmekte acele edin.
Production and Supply of Military Hardware for Jihad is a Religious Obligation
Given in the second verse (60), there are injunctions relating to preparations for the defence of Islam against disbelievers. It was said: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم (And make ready against them whatever you can - 60). Here, by placing the restriction of: مَّا اسْتَطَعْتُم (whatever you can) with the need to produce and supply war materials, the hint given is that it is not necessary for your success that you go about acquiring the same quantity and quality of military equipment as is available to your adversary. Instead of that, it is quite sufficient that you put together whatever supplies you can possibly acquire. If so, the help and support of Allah Ta ala shall be with you.
After that, some details about the direction of these preparations were stated tersely. It was said: مِّن قُوَّةٍ (min quwwah : of power). It means: Collect and keep ready the power to fight. Included here is everything in the form of military equipment, weapons, means of transportation and other relevant support - and also learning to stay physically fit and training in fighting skills and strategy. The Qur'an, however, does not mention the weapons commonly used during those days at this place. Instead, by using the general word, قُوَّةٍ 'quwwah' or power, it has pointed out in the direction that this power could be different in terms of every age, country or area. The weapons of those days were arrows, swords and spears. Then came the age of guns and cannons and now is the time of bombs and rockets (and what not). The word: قُوَّةٍ 'Quwwah' or power used here covers everything. Therefore, Muslims of today should acquire nuclear capability as far as they can - and tanks and fighter planes and submarines - because all these are included within the sense of this very قُوَّةٍ 'Quwwah' or power. It should also be borne in mind that should we need to learn any art or science to achieve this end and if such effort be made with the intention that it will be employed to defend Islam and Muslims and to meet any aggressive challenges from the disbelievers - then, that too will fall under the procedure of Jihad and will carry reward.
After having mentioned the word: قُوَّةٍ 'Quwwah' (power) in a general sense, also mentioned there was a particular form of power in clear terms by saying: مِن رِبَاطِ الْخَيْلِ (and of the trained horses). The word: رِّبَاطِ (Ribat) is used in its sense as a verbal noun as well as in the sense of: مَربُوط (marbut). Taken in the first sense, it would mean to tie horses and in the second, tied horses. The outcome of both is the same, that is, to breed, break and train horses and hold them tied in readiness with the intention of using them in Jihad, or to assemble together a collection of such trained horses. Out of the supplies needed in a war, horses were mentioned particularly for the reason that those were times when the most effective mode of winning a war against countries and peoples of that period was no other but horses. Even today, there are inaccessible areas which cannot be overtaken without horses. Therefore, the Holy Prophet ﷺ said: Allah Ta` ala has placed barakah on the forehead of horses.
There are other sound Ahadith in which the Holy Prophet ﷺ has declared the efforts to procure and assemble war materials and the learning of the ability to use them efficiently to be a great act of ` Ibadah deserving supreme rewards from Allah. Similarly, equally great returns have been promised for making and shooting arrows.
And since the real purpose of Jihad is to protect and defend Islam and Muslims - and defence as conceived in every period of time and by every set of people remains different - therefore, the Holy Prophet ﷺ said: جَاھِدُوا المُشرِکینَ بِاَموَالِکُم وَ اَنفُسِکُم وَ اَلسِنَتِکُم (Carry out Jihad against the Mushrikin with your belongings, and your own selves and your eloquence (of speech or writing). (Hadith reported by Abu Dawud and An-Nasa'i and Ad-Darimi from Sayyidna Anas ؓ .
This Hadith tells us that the way Jihad - defensive or initiated - is waged with weapons, it is also carried out at times with the power of speech, and the Jihad carried out with the power of pen or writing is governed by the same injunction which governs speech. When Islam and Qur'an are defended through the medium of speech or writing against attacks from the forces of disbelief and atheism, or from agents of disinformation, distortion and interpolation, that too is included in Jihad as based on this clear and definitive textual authority of the Qur'an (Nass).
After having given the command to make war materials ready for use, also described there was the wisdom of assembling these materials together - and its real purpose - in the following words: تُرْهِبُونَ بِهِ عَدُوَّ اللَّـهِ وَعَدُوَّكُمْ " (whereby you frighten the enemy of Allah and your own enemy - 60). It means that the real purpose of acquiring and storing military hardware, whether for initiated action or defence, is not to indulge in an exercise of killing and being killed. The purpose, in fact, is to bring down the force of Kufr and Shirk and fill the hearts of their protagonists with awe so that they stay suppressed. On occasions, that can be done by the power of the spoken or the written word only. Then, there are other occasions when fighting and killing become necessary. So, defence is obligatory (fard) as dictated by the prevailing condition.
Then it was said that Muslims do know some of those people who are to be impressed with preparations and readiness for combat - and these are people engaged in an ongoing confrontation with Muslims, that is, the disbelievers of Makkah and the Jews of Madinah. Then, there were other peoples too, those whom the Muslims did not know yet. The reference here is to the disbelievers and polytheists of the whole world who had not come up against Muslims, yet in future, they too were to clash against them. This verse of the Holy Qur'an has told Muslims clearly that, in case they do make full preparations to fight against their present adversary, it will not only cow them down but will also cast its shadows over disbelievers living in distant lands, as it did happen in the case of Cyrus and Ceaser and others of those days. They all were deterred and suppressed during the age of the rightly-guided Khulafa' of Islam.
It goes without saying that the process of putting war materials together and fighting a war has to be backed financially and when it comes to actual production or procurement of military support, that too can be made available through investment of money. Therefore, at the end of the verse, the great merit and reward of spending wealth in the way of Allah has been described by saying that 'the return for whatever you spend in the way of Allah shall be given to you in full.' There are times when this return is received in the form of war spoils right here in this mortal world as well, otherwise, the return to be received in the Hereafter stands already determined - and, as obvious, that is more praiseworthy.
Siapkanlah -wahai orang-orang mukmin- apa yang bisa kalian siapkan, baik berupa jumlah pasukan maupun peralatan perang semisal panah, termasuk menyiapkan kuda-kuda untuk persiapan jihad fi sabilillah, guna menggentarkan hati musuh-musuh Allah dan musuh-musuh kalian, baik dari golongan orang-orang kafir yang senantiasa menunggu-nunggu kesempatan untuk menyerang kalian maupun golongan-golongan lainnya yang kalian tidak mengetahui siapa mereka dan apa yang mereka sembunyikan di dalam hati mereka dari rasa permusuhan. Hanya Allah yang mengetahui siapa mereka dan apa yang mereka sembunyikan di dalam hati mereka. Adapun harta yang kalian belanjakan, sedikit maupun banyak, akan diganti oleh Allah di dunia dan Dia akan memberi kalian ganjaran yang sempurna di akhirat tanpa pengurangan sedikit pun. Oleh karena itu, bergegaslah membelanjakan harta kalian di jalan Allah.
Ô musulmans, préparez-vous et équipez-vous de ce dont vous pouvez, comme armes et chevaux destinés à la lutte pour la cause d’Allah, afin de terroriser les mécréants, vos ennemis et les ennemis d’Allah, qui sont à l’affût de la moindre occasion pour vous faire tomber. Vous terroriserez également d’autres gens que vous ne connaissez pas et dont vous ne connaissez pas l’hostilité qu’ils vous vouent secrètement. Seul Allah les connaît et sait ce qu’ils dissimulent en eux. Que vous dépensiez peu ou beaucoup de vos richesses, Allah vous les restituera dans ce bas monde et vous accordera dans l’au-delà sa pleine récompense sans aucun manquement. Empressez-vous donc de dépenser pour Sa cause.
"Dan siapkanlah untuk menghadapi mereka kekuatan apa saja yang kamu sanggupi dan dari kuda-kuda yang ditambat untuk berperang (yang dengan persiapan itu) kamu menggentarkan musuh Allah, musuhmu dan orang-orang selain mereka yang kamu tidak mengetahuinya, sedang Allah mengetahuinya. Apa saja yang kamu nafkahkan pada jalan Allah niscaya akan dibalas dengan cukup kepadamu dan kamu tidak akan dianiaya (dirugikan)." (Al-Anfal: 60).
(60) ﴾ وَأَعِدُّواْ ﴿ "Dan siapkanlah," untuk menghadapi musuh-musuhmu, orang-orang kafir yang selalu berusaha mencelakakanmu dan membatalkan agamamu, ﴾ مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةٖ ﴿ "kekuatan apa saja yang kamu sanggupi." Yakni kekuatan akal (strategi), jasmani, senjata, dan apa saja yang kamu mampu, di mana kekuatan itu dapat memban-tumu menghadapi mereka, termasuk dalam hal ini adalah berbagai bentuk keahlian membuat senjata perang dan perangkatnya, seperti meriam, peluru, senapan, pesawat tempur, kendaraan darat dan laut, benteng, kapal layar, parit, perangkat-perangkat pertahanan, strategi, dan siasat, yang dengannya kaum Muslimin menjadi maju dan mampu menangkal ancaman musuh, termasuk belajar mem-bidik, melatih keberanian, dan seni perang. Oleh karena itu Nabi ﷺ bersabda,
أَلَا إِنَّ الْقُوَّةَ الرَّمْيُ.
"Ketahuilah bahwa kekuatan itu adalah memanah (membidik)."[80]
Termasuk juga mempersiapkan kendaraan yang diperlukan pada waktu perang. Oleh karena itu Allah تعالى berfirman, ﴾ وَمِن رِّبَاطِ ٱلۡخَيۡلِ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ ﴿ "Dan dari kuda-kuda yang ditambat untuk berperang (yang dengan persiapan itu) kamu menggentarkan musuh Allah dan musuhmu." Illat ini ada padanya pada masa itu, yaitu yang dapat menggentarkan musuh, dan hukum selalu beriringan dengan illat-nya, jika memang ada sesuatu yang lebih menggentarkan dari pa-danya, seperti kendaraan perang darat dan udara di mana serangan-nya kepada musuh lebih telak, maka ia pun diperintahkan untuk diusahakan dan dipersiapkan, bahkan seandainya ia tidak bisa dilaksanakan kecuali dengan mempelajari ilmu persenjataan, maka mempelajarinya adalah wajib, karena suatu perkara yang suatu kewajiban tidak bisa terlaksana kecuali dengannya, maka perkara tersebut hukumnya wajib.
Dan FirmanNya, ﴾ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ ﴿ "Kamu menggentar-kan dengannya musuh Allah dan musuhmu", dari kalangan orang-orang yang kamu ketahui bahwa mereka adalah musuhmu, ﴾ وَءَاخَرِينَ مِن دُونِهِمۡ لَا تَعۡلَمُونَهُمُ ﴿ "dan orang-orang selain mereka yang kamu tidak mengetahui-nya", dari kalangan orang-orang yang akan memerangimu sesudah ini yang Allah berbicara kepada mereka dengan kekalahan. ﴾ ٱللَّهُ يَعۡلَمُهُمۡۚ ﴿ "Sedang Allah mengetahuinya." Oleh karena itu Allah memerintah-kanmu agar bersiap-siap menghadapi mereka juga. Dan di antara perkara besar yang membantu dalam memerangi mereka adalah menginfakkan harta untuk berjihad melawan orang-orang kafir. Oleh karena itu, Allah تعالى mendorong hal itu dengan FirmanNya, ﴾ وَمَا تُنفِقُواْ مِن شَيۡءٖ فِي سَبِيلِ ٱللَّهِ ﴿ "Apa saja yang kamu nafkahkan pada jalan Allah", baik sedikit ataupun banyak ﴾ يُوَفَّ إِلَيۡكُمۡ ﴿ "niscaya akan dibalas dengan cukup", pahalanya pada Hari Kiamat dengan berlipat ganda, bahkan nafkah di jalan Allah akan dilipatgandakan menjadi tujuh ratus kali lipat sampai berkali-kali lipat. ﴾ وَأَنتُمۡ لَا تُظۡلَمُونَ ﴿ "Dan kamu tidak akan dianiaya (dirugikan)." Yakni sedikit pun pahalamu tidak akan dikurangi.
Pripremite se, muslimani, koliko god možete, brojčano i opremom, poput strijela i konja, da biste uplašili nevjernike, Allahove i vaše neprijatelje, koji vam spletke kroje i čekaju pogodnu priliku protiv vas. Time ćete uplašiti i druge mimo njih, koje vi ne znate, i ne znate neprijateljstvo prema vama koje u dušama skrivaju, ali Allah, Jedini, to zna. Imetak, bio veliki ili mali, koji ulažete na Allahovu putu, Allah će vam nadoknaditi na dunjaluku, i punu nagradu za to će vam dati na Ahiretu, i zato požurite s udjeljivanjem i ne oklijevajte.
Maghanda kayo, O mga mananampalataya, ng anumang nakaya ninyo sa paghahanda ng tauhan at kasangkapan gaya ng panudla. Maghanda kayo para sa kanila ng ikinural ninyo na mga kabayo ayon sa landas ni Allāh, na ipakakaba ninyo sa mga kaaway ni Allāh at mga kaaway ninyo kabilang sa mga tagatangging sumampalataya na nag-aabang sa inyo ng mga kasawian, at ipakakaba ninyo sa ibang mga tao. Hindi kayo nakaaalam sa kanila at hindi kayo nakaaalam sa ikinukubli nila para sa inyo na pagkamuhi. Bagkus si Allāh lamang ay ang nakaaalam sa kanila at nakaaalam sa ikinukubli nila sa mga sarili nila. Ang ginugugol ninyo na yaman, kaunti man o marami, ay magpapalit nito si Allāh sa inyo sa Mundo at magbibigay Siya sa inyo ng gantimpala Niya nang kumpleto nang walang ibinawas sa Kabilang-buhay, kaya magdali-dali kayo sa paggugol sa landas Niya.
60- Onlara karşı gücünüzün yettiği kadar kuvvet ve bağlanıp beslenen atlar hazırlayın ki bununla Allah’ın düşmanlarını, kendi düşmanlarınızı ve bunlardan başka sizlerin bilmeyip de Allah’ın bildiği diğer (düşmanların gözlerini) korkutasınız. Allah yolunda her ne harcarsanız size eksiksiz ödenir ve size zulmedilmez.
60. “Onlara” yani sizi yok etmek ve dininizi ortadan kaldırmak için çalışan kâfir düşmanlarınıza “karşı gücünüzün yettiği kadar kuvvet” elinizden geldiğince hem akla hem bedene dayalı güç, çeşitli silah ve onlara karşı savaşta destek olacak benzeri şeyler “... hazırlayın.” Buradaki “kuvvet”in kapsamına top, makinalı tüfek, uçaklar, kara ve deniz taşıtları, kaleler, hendekler, savunma araçları, müslümanların ilerlemelerini sağlayacak ve bu yolla düşmanlarının kötülüklerini bertaraf edecek görüş ve politikalar, atıcılık eğitimi, kahramanlık ve sevk-idare gibi çeşitli hususlar girmektedir. Bundan dolayı Peygamber sallallahu aleyhi ve sellem de: “Şunu bilin ki “kuvvet” atıcılıktır.”[17] buyurmuştur.
Savaş esnasında gerek duyulacak binek araçlarının hazırlanması da bunlara dahildir. Bundan dolayı da Yüce Allah:“ve bağlanıp beslenen atlar hazırlayın ki bununla Allah’ın düşmanlarını, kendi düşmanlarınızı… korkutasınız” buyurmaktadır. Bu emrin verildiği günde atların hazırlanıp beslenmesindeki illet buydu yani düşmanları korkutmaktı. Hüküm ise illeti ile beraberdir. Eğer düşmanı daha çok korkutan bir şey bulunursa, mesela düşmana verdikleri zarar daha ileri derecede olan ve savaş için hazırlanmış kara ve hava araçları gibi şeyler mevcut olursa bu durumda onların hazırlanması bu emrin kapsamına girer, dolayısıyla da onların elde edilmesi için çalışmak gerekir. Öyle ki eğer bunlar, ancak sanayinin öğrenilmesi ile mümkün ise bunun da gerçekleştirilmesi gerekir. Çünkü “kendisi olmaksızın farzın tamamen gerçekleştirilmesi mümkün olmayan her bir şey de farzdır.”“ki bununla Allah’ın düşmanlarını, kendi düşmanlarınızı” düşmanınız olduğunu bildiğiniz kimseleri “ve bunlardan başka sizlerin bilmeyip de Allah’ın bildiği” yani Yüce Allah’ın şu anda size hitapta bulunduğu bu vakitten sonra sizinle savaşacağını bildiği “diğer (düşmanların gözlerini) korkutasınız.” İşte bundan dolayı Yüce Allah bunlara düşmanları için hazırlık yapmalarını emretmiştir.
Düşmanlara karşı savaşın en büyük desteklerinden birisi de kâfirlere karşı girişilen cihadda yapılacak malî harcamalardır. İşte bu sebepten dolayı Yüce Allah, bu hususu teşvik ederek şöyle buyurmaktadır:“Allah yolunda” az olsun çok olsun “her ne harcarsanız size” Kıyamet gününde mükâfatı pek çok katlarla katlanmış olarak “eksiksiz ödenir.” O kadar ki Allah yolunda yapılan bir infak yedi yüz katına ve daha da fazlasına çıkartılarak verilir “ve size zulmedilmez.” Ecir ve mükâfatlarınız hiçbir şekilde eksiltilmez.
Creyentes, preparen tantos hombres y armamento como puedan, así como caballos entrenados para ser utilizados en la causa de Al‑lah, para que puedan amedrentar a los enemigos de Al-lah y a sus enemigos que esperan con ansias que ustedes sufran una calamidad. Con un ejército poderoso también amedrentarán a otras personas que no conocen y cuyo odio oculto tampoco conocen. Solo Al-lah los conoce y Él sabe lo que esconden dentro de sus corazones. Cualquier riqueza que gasten, sea poca o mucha, Al-lah la retribuirá en este mundo y los recompensará por ella en su totalidad en el Más allá. Así que apresúrense a gastar en Su causa.
Prepare, O believers, whatever numbers and war equipment you are able to, including keeping trained horses to be used in Allah’s path, so you can frighten Allah’s enemies and your enemies from among the disbelievers who are eagerly waiting for you to be afflicted with a disaster. You can also frighten others whom you do not know of and whose hidden hatred you are not aware of. Allah alone knows them and He knows what they keep hidden inside themselves. Any wealth you spend, whether a little or much, Allah will replace it for you in this world and will give you the reward for it in full in the Afterlife without any reduction. So hurry towards spending in His path.
E preparate, o credenti, gli armamenti ed i numeri che vi è possibile preparare, come gli arcieri; e preparate per loro i cavalli che avete riservato per la causa di Allāh, così da intimorire i nemici di Allāh e i vostri nemici miscredenti che sono continuamente in agguato, e così da intimorire altri popoli. Voi non li conoscete, e non siete consapevoli dell'odio che covano nei vostri confronti; Allāh solo ne è a conoscenza, ed Egli è consapevole di ciò che covano le loro anime. Ogni bene che elargite, sia poco o molto, Allāh ve lo restituirà nella vita terrena, e vi concederà piena ricompensa nell'Aldilà, senza far mancare nulla. Accorrete ad elargire per la causa di Allāh!
If they incline to a truce to give up fighting, then, O Messenger, do the same: enter into a truce with them and place your reliance and faith in Allah, because He will never desert you. He is the One Who hears your statements and knows your intentions and actions.
"Dan jika mereka condong kepada perdamaian, maka con-donglah kepadanya dan bertawakallah kepada Allah. Sesungguhnya Dia-lah Yang Maha Mendengar lagi Maha Mengetahui. Dan jika mereka bermaksud hendak menipumu, maka sesungguhnya cukup-lah Allah (menjadi pelindungmu). Dia-lah yang memperkuatmu dengan pertolonganNya dan dengan para Mukmin. Dan yang mem-persatukan hati mereka (orang-orang yang beriman), walaupun kamu membelanjakan semua (kekayaan) yang berada di bumi, nis-caya kamu tidak dapat mempersatukan hati mereka, akan tetapi Allah telah mempersatukan hati mereka. Sesungguhnya Dia Maha-perkasa lagi Mahabijaksana. Hai Nabi, cukuplah Allah (menjadi Pelindung) bagimu dan bagi orang-orang Mukmin yang mengiku-timu." (Al-Anfal: 61-64).
(61) Allah تعالى berfirman ﴾ وَإِن جَنَحُواْ ﴿ "Dan jika mereka condong", yakni orang-orang kafir yang memerangi kaum Muslimin. Yakni, mereka condong kepada kedamaian dan genjatan senjata, ﴾ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِۚ ﴿ "maka condonglah kepadanya dan bertawakallah kepada Allah." Yakni, ikutilah keinginan mereka dengan bertawakal kepada Allah karena hal itu mengandung banyak faidah, di antaranya bahwa kedamaian adalah tuntutan di setiap waktu, jika mereka yang me-mulai dalam hal ini maka harus diikuti.
Di antara faidah lainnya adalah, bahwa hal itu memberi waktu bagi pasukan Muslim untuk menyusun kekuatan dan mempersiap-kan diri untuk waktu berikutnya jika diperlukan.
Di antara faidahnya juga adalah, bahwa jika kamu berdamai dan masing-masing pihak mengetahui apa yang ada pada selain-nya, maka Islam adalah agama yang tinggi dan tidak ada yang di atasnya. Siapa pun yang mempunyai akal dan ilmu, jika memang dia itu obyektif, maka dia pasti akan mengutamakan agama Islam daripada agama lainnya, karena keindahan Islam dalam perintah dan larangan, dalam pergaulan dengan makhluk, dan dalam ke-adilan. Dan bahwa tidak ada kezhaliman dan aniaya sedikit pun dalam Islam, maka dalam kondisi tersebut akan muncul simpatisan dan pengikut dalam jumlah yang banyak, sehingga perdamaian itu menjadi batu loncatan bagi orang-orang Muslim untuk mengalah-kan orang-orang kafir.
(62-63) Tidak ada yang dikhawatirkan dari perdamaian kecuali satu hal, yaitu bahwa mungkin saja tujuan mereka dalam perdamaian tersebut adalah untuk menipu kaum Muslimin dengan memanfaatkan kesempatan untuk menyerang mereka, maka Allah memberitahukan bahwa Dia adalah pelindung mereka dan cukup-lah Allah sebagai pelindung, dan bahwa akibat buruk makar mereka akan menimpa mereka sendiri. Dia berfirman, ﴾ وَإِن يُرِيدُوٓاْ أَن يَخۡدَعُوكَ فَإِنَّ حَسۡبَكَ ٱللَّهُۚ ﴿ "Dan jika mereka bermaksud hendak menipumu, maka sesung-guhnya cukuplah Allah (menjadi pelindungmu)." Yakni melindungimu dari apa yang dapat menyakitimu. Dia-lah yang mengurusi kemas-lahatan dan keperluanmu, sebagaimana perlindungan dan bantuan-Nya yang menenteramkan hatimu telah kamu rasakan sebelum-nya. ﴾ ٱلَّذِيٓ أَيَّدَكَ بِنَصۡرِهِۦ وَبِٱلۡمُؤۡمِنِينَ ﴿ "Dia-lah yang memperkuatmu dengan per-tolonganNya dan dengan para Mukmin." Yakni Allah membantumu dengan pertolongan langit yaitu pertolongan dariNya yang tidak ada sesuatu pun yang dapat menandinginya, dan pertolongan dengan orang-orang Mukmin dengan membimbing mereka untuk membantumu. ﴾ وَأَلَّفَ بَيۡنَ قُلُوبِهِمۡۚ ﴿ "Dan Yang mempersatukan hati mereka (orang-orang yang beriman)," sehingga mereka kompak bersatu yang karena persatuan itu kekuatan mereka pun bertambah, dan ini bu-kan karena usaha seseorang, bukan pula dengan kekuatan selain kekuatan Allah. ﴾ لَوۡ أَنفَقۡتَ مَا فِي ٱلۡأَرۡضِ جَمِيعٗا ﴿ "Walaupun kamu membelanja-kan semua (kekayaan) yang berada di bumi", serupa emas, perak, dan lain-lain untuk menyatukan mereka setelah perselisihan dan per-pecahan yang berat itu, ﴾ مَّآ أَلَّفۡتَ بَيۡنَ قُلُوبِهِمۡ ﴿ "niscaya kamu tidak dapat mempersatukan hati mereka", karena tidak ada yang mampu membo-lak-balikkan hati kecuali Allah. ﴾ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيۡنَهُمۡۚ إِنَّهُۥ عَزِيزٌ حَكِيمٞ ﴿ "Akan tetapi Allah telah mempersatukan hati mereka. Sesungguhnya Dia Maha-perkasa lagi Mahabijaksana." Dan di antara keperkasaanNya adalah menyatukan dan mempertemukan hati mereka setelah sebelumnya bercerai-berai, sebagaimana Allah تعالى berfirman,
﴾ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ ﴿
"Dan ingatlah akan nikmat Allah kepadamu ketika kamu dahulu (masa jahiliyah) bermusuh-musuhan, maka Allah mempersatukan hatimu, lalu karena nikmat Allah menjadilah kamu orang-orang yang bersaudara, dan kamu telah berada di tepi jurang Neraka, lalu Allah menyelamatkan kamu darinya." (Ali Imran: 103).
(64) Kemudian Allah تعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ حَسۡبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلۡمُؤۡمِنِينَ ﴿ "Hai Nabi, cukuplah Allah (menjadi Pelindung) bagimu dan bagi orang-orang Mukmin yang mengikutimu." Yakni pelindung orang-orang Mukmin yang mengikutimu. Ini adalah janji Allah bagi ham-ba-hambaNya yang beriman yang mengikuti RasulNya, bahwa Dia akan mencukupi, melindungi, dan memenangkan mereka atas mu-suh, jika mereka melakukan sebabnya, yaitu iman dan ittiba'. Allah pasti akan menjamin apa yang mereka perlukan dari perkara agama dan dunia, perlindungan ini hanya tidak diberikan pada saat sya-ratnya tidak terlaksana.
-Ey Peygamber!- Eğer barışa ve seninle savaşmayı terk etmeye yönelirlerse sen de onlarla anlaşmaya yönel ve Yüce Allah'a tevekkül edip güven. O, seni asla yardımsız bırakmaz. Şüphesiz O, onların sözlerini hakkıyla işiten, onların niyetlerini ve fiillerini hakkıyla bilendir.
Ukoliko nevjernici htjednu mir, ti pristani na mir, pa sklopi s njima ugovor ako ide u prilog muslimanima, i osloni se na Allaha. Svemogući Allah sačuvat će te i ulit će u tebe sigurnost, jer On sve čuje i sve zna.
Mensajero, si proponen una tregua para abandonar el combate, acéptala: acuerda una tregua con ellos y pon tu confianza y fe en Al-lah, porque Él nunca te abandonará. Él es Quien escucha sus voces y conoce sus intenciones y acciones.
61- Eğer onlar barışa yanaşırlarsa sen de yanaş ve Allah’a güvenip dayan. Çünkü O, her şeyi işitendir, bilendir.
62- Eğer seni aldatmak isterlerse hiç şüphesiz Allah sana yeter. Zira seni yardımıyla ve mü’minlerle destekleyen O’dur.
63- (Müminlerin) kalplerini birleştiren de O’dur. Sen yeryüzünde ne varsa hepsini harcasaydın yine de onların kalplerini birleştiremezdin. Fakat Allah, onların kalplerini birleştirdi. Çünkü O; Azizdir, Hakimdir.
64- Ey Peygamber! Sana da sana uyan mü’minlere de Allah yeter.
61. “Eğer onlar” yani savaşan kâfirler “barışa” yani savaşı terk edip barış yapmaya “yanaşırlarsa” meyledecek olurlarsa “sen de yanaş ve Allah’a güvenip dayan.” Yani onların isteklerini Rabbine tevekkül ederek kabul et. Çünkü bunda pekçok faydalar vardır:
1. Afiyet ve esenlik her zaman için insanın isteği olan şeylerdir. Bir de buna yanaşanlar ilk onlar olursa onların bu isteklerini kabul etmek daha da uygun olur.
2. Sizler bu sayede gücünüzü toparlar ve artırırsınız. Bir başka zamanda gerek duyulacak olursa onlarla savaşmak için hazırlanmış olursunuz.
3. Ayrıca sizler sulh yaparak birbirinizden yana emin olursanız ve her iki taraf diğerinin dinini ve yolunu öğrenme imkanı elde ederse hiç şüphe yok ki İslâm daima üstün gelir, ona üstün gelecek hiçbir şey yoktur. O nedenle insaf sahibi olmak şartıyla akıl ve basiret sahibi olan herkesin İslâm’ı diğer dinlere tercih etmesi kaçınılmaz hale gelir. Çünkü İslâm emir ve yasakları yönünden güzel olduğu gibi insanlara muamelesi ve aralarında adil davranması yönünden de güzeldir. Onda herhangi bir haksızlık ve hiçbir şekilde zulüm de yoktur. İşte bunlar öğrenilince İslâm’ı arzu edenler ve ona uyanlar çoğalır. Böylece barış, kâfirlere karşı Müslümanların lehine bir yardım ve destek olmuş olur.
62-63. Barışta tek bir şeyden korkulur, o da kâfirlerin bu barış ile müslümanları aldatmak ve onlara karşı bir fırsat kollamak istemeleridir. İşte Yüce Allah, onların aldatmalarına karşı kendisinin mü’minlere yeteceğini, onları koruyacağını, böyle bir kötü niyetin zararının da kâfirlere döneceğini haber vererek şöyle buyurmaktadır:“Eğer seni aldatmak isterlerse hiç şüphesiz Allah sana yeter.” Sana eziyet verecek şeylere karşı O sana kâfidir. Senin işlerini ve yararına olan şeyleri gerçekleştiren O’dur. Zaten bu konuda önceden beri O’nun sana yeterli ve yardımcı olduğuna dair kalbini rahatlatacak pek çok şey görmüşsündür. “Zira seni yardımıyla ve mü’minlerle destekleyen O’dur.” Yani sana semavî bir yardım ile destek verendir ki bu yardım, hiçbir şeyin karşısında duramayacağı ilâhî zaferdir. Ayrıca O, mü’minleri senin yardımına amade kılmakla da sana yardımcı olmuştur. “(Müminlerin) kalplerini birleştiren de O’dur.” O, mü’minlerin kalplerini sevgi ile birleştirdiği için onlar bir araya gelmiş, birbiri ile kaynaşmış ve böylece güçleri artmıştır. Bu ise Yüce Allah’ın kudreti dışında hiçbir kimsenin çalışma ve gücü ile meydana gelmiş değildir.
Şüphesiz ki “sen yeryüzünde ne varsa hepsini” altın, gümüş ve onların dışındaki değerli malları, aralarındaki mevcut nefret ve ileri derecedeki ayrılığı giderip kalplerini birbiri ile ısındırmak için “harcasaydın yine de kalplerini birleştiremezdin.”Çünkü kalpleri evirip çevirme kudreti yalnızca Allah’ındır.“Fakat Allah, onların kalplerini birleştirdi. Çünkü O, Azizdir, Hakîmdir.” İzzetinin bir tecellisi olarak da onların kalplerini birbirine kaynaştırdı ve önceleri ayrılık içerisinde iken onları bir araya getirdi. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Allah’ın üzerinizdeki nimetini de hatırlayın. Hani siz düşman idiniz de O, kalplerinizi birleştirmişti ve O’nun nimeti ile kardeş olmuştunuz. Yine siz ateşten bir çukurun kenarında idiniz de sizi oradan O kurtardı.”(Âl-i İmran, 3/103)
Daha sonra Yüce Allah şöyle buyurmaktadır:
64. Bu, Yüce Allah’ın, Rasûlüne uyan mü’min kullarına, onlara yeteceğine ve düşmanlarına karşı onlara yardımcı olup zafer vereceğine dair bir vaadidir. Onlar da iman ve Rasûle tâbi olmaktan ibaret olan bu yeterli oluşun ve yardımın sebeplerini yerine getirecek olurlarsa hiç şüphesiz din ve dünya işlerinde kendilerini endişelendiren hususlarda Allah onlara yeterli gelecektir. Bu yeterli gelişin gecikmesi, ancak bunun şartının bulunmamasından dolayıdır.
S’ils penchent pour la paix et l’arrêt des hostilités, aie le même penchant ô Messager puis conclus un traité avec eux, en t’en remettant à Allah et en plaçant ta confiance en Lui. Il est certes Celui qui ne t’abandonnera jamais. Il entend les paroles qu’ils prononcent, connaît leurs intentions et leurs agissements.
The Command to Facilitate Peace when the Enemy seeks a Peaceful Resolution
Allah says, if you fear betrayal from a clan of people, then sever the peace treaty with them, so that you both are on equal terms. If they continue being hostile and opposing you, then fight them,
وَإِن جَنَحُواْ
(But if they incline), and seek,
لِلسَّلْمِ
(to peace), if they resort to reconciliation, and seek a treaty of non-hostility,
فَاجْنَحْ لَهَا
(you also incline to it), and accept offers of peace from them. This is why when the pagans inclined to peace in the year of Hudaybiyah and sought cessation of hostilities for nine years, between them and the Messenger of Allah he accepted this from them, as well as, accepting other terms of peace they brought forth. `Abdullah bin Al-Imam Ahmad recorded that `Ali bin Abi Talib said that the Messenger of Allah said,
«إِنَّهُ سَيَكُونُ بَعْدِي اخْتِلَافٌ أَوْ أَمْرٌ فَإِنِ اسْتَطَعْتَ أَنْ يَكُونَ السِّلْمَ فَافْعَل»
(There will be disputes after me, so if you have a way to end them in peace, then do so.)
Allah said next,
وَتَوَكَّلْ عَلَى اللَّهِ
(and trust in Allah. ) Allah says, conduct a peace treaty with those who incline to peace, and trust in Allah. Verily, Allah will suffice for you and aid you even if they resort to peace as a trick, so that they gather and reorganize their forces,
فَإِنَّ حَسْبَكَ اللَّهُ
(then verily, Allah is All-Sufficient for you).
Reminding the Believers of Allah's Favor of uniting Them
Allah mentioned His favor on the Prophet , in that He aided him with believers, the Muhajirin and the Ansar,
هُوَ الَّذِى أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَوَأَلَّفَ بَيْنَ قُلُوبِهِمْ
(He it is Who has supported you with His help and with the believers. And He has united their hearts.)
The Ayah says, `it is Allah who gathered the believers' hearts, believing, obeying, aiding and supporting you -- O Muhammad,'
لَوْ أَنفَقْتَ مَا فِى الاٌّرْضِ جَمِيعاً مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ
(If you had spent all that is in the earth, you could not have united their hearts.) because of the enmity and hatred that existed between them. Before Islam, there were many wars between the Ansar tribes of Aws and Khazraj, and there were many causes to stir unrest between them. However, Allah ended all that evil with the light of faith,
وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَى شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُمْ مِّنْهَا كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ءَايَـتِهِ لَعَلَّكُمْ تَهْتَدُونَ
(And remember Allah's favor on you, for you were enemies one to another, but He united your hearts, so that, by His grace, you became brethren, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat clear to you, that you may be guided.) 3:103
In the Two Sahihs, it is recorded that when the Messenger of Allah ﷺ gave a speech to the Ansar about the division of war booty collected in the battle of Hunayn, he said to them,
«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي»
(O Ansar! Did I not find you misguided and Allah guided you by me, poor and Allah enriched you by me, and divided and Allah united you by me) Every question the Prophet asked them, they said, "Truly, the favor is from Allah and His Messenger." Allah said,
وَلَـكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ
(But Allah has united them. Certainly He is All-Mighty, All-Wise.)
He is the Most Formidable, and the hopes of those who have trust in Him, never end unanswered; Allah is All-Wise in all of His decisions and actions.
The third verse (61) takes up injunctions of peace and aspects related to it. It was said: وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا (And if they tilt towards peace, you tilt towards it). The word: سَلم (salm) with fatha (′)on sin (س), or: سِلم (silm with kasrah ( ِ ) on sin (س) are both used in the sense of peace. The meaning of the verse - as fairly evident from the translation - is that should the disbelievers incline towards peace on some occasion, you too should incline towards it. At this point, it should be borne in mind that the imperative form has been used here to carry the sense of choice. Thus, the intended sense is that at a time when disbelievers are inclined towards peace, the Holy Prophet ﷺ also has the choice of making peace, if he feels peace is in the best interest of Muslims.
And the restriction of: إِن جَنَحُوا (if they tilt) tells us that peace can be made only when the desire to have peace comes from the disbelievers - because, should Muslims themselves start proposing peace without their desire to have it, then, this would be taken as a sign of their weakness.
However, should there arise a situation in which Muslims are totally encircled and find no way out except a peace for security deal, then, initiating a peace proposal is also permissible as ruled by Muslim jurists and as proved through hints given in the directives of the Holy Qur'an and Sunnah نُصُوص (nusus).
And since the proposal of peace initiated by the enemy does have the probability that they might use it as a strategy of deceit, make them negligent and then make a surprise attack, therefore, at the end of the verse, the instruction given to the Holy Prophet ﷺ was: وَتَوَكَّلْ عَلَى اللَّـهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (and place your trust in Allah. Surely, He is the All-Hearing, All-Knowing - 61). It means that Allah Ta` ala hears what they say and also knows the intentions and designs concealed in their hearts. He is sufficient to help you, therefore, do not base your decisions to do things on such probabilities which cannot be proved. The safest policy was to entrust all such apprehensions and scruples with Allah.
In verità, se scelgono la pace e abbandonano l'intenzione di combatterti, in quel caso, o Messaggero, accetta e stipula un patto con loro, e affidati ad Allāh e abbi fiducia in Lui: Allāh non ti abbandonerà: In verità, Lui è Ascoltatore delle loro parole, Consapevole delle loro intenzioni ed azioni.
Và nếu bọn chúng muốn nghị hòa chấm dứt chiến tranh thì Ngươi - hỡi Thiên Sứ - hãy nghị hòa mà ký giao ước với chúng; và các ngươi hãy phó mặc và tin nơi Allah, quả thật Ngài nghe rõ lời lẽ của chúng và biết rõ suy nghĩ lẫn hành động của chúng.
Apabila mereka cenderung kepada perdamaian dan berhenti memerangimu -wahai Rasul- maka silakan menyetujuinya dan ajaklah mereka untuk membuat sebuah perjanjian. Lalu bersandarlah kepada Allah dan percayalah kepada-Nya, niscaya Dia tidak akan menelantarkanmu karena Dia Maha Mendengar ucapan mereka lagi Maha Mengetahui apa yang tersimpan di dalam hati mereka dan seluruh perbuatan mereka.
Kung kumiling sila sa pagkakasundo at pag-iwan sa pakikipaglaban sa iyo ay kumiling ka, O Sugo, roon, makipagkasunduan ka sa kanila, umasa ka kay Allāh, at magtiwala ka sa Kanya sapagkat hindi Siya magtatatwa sa iyo. Tunay na Siya ay ang Madinigin sa mga sinasabi nila, ang Maalam sa mga layunin nila at mga ginagawa nila.
Budu li te namjeravali prevariti, Allah će te zaštititi i sačuvati od njihova zla; Allah te je pomogao i osnažio vjernicima koji te slijede, muhadžirima i ensarijama.
Si le penchant qu’ils ont pour la paix et la cessation des hostilités a pour but de te tromper, ô Messager, qu’ils se préparent à te combattre car Allah te suffit pour contrer leur ruse et leur tromperie. Il est Celui qui te secourt Lui-même et te fait bénéficier du secours des Migrants et des Partisans.
-Ey Peygamber!- Eğer sana karşı savaşmak niyeti ile hazırlık yaparak seni aldatmak için barışa ve seninle savaşmamaya yönelecek olurlarsa onların tuzaklarına ve aldatmalarına karşı Yüce Allah sana yeter. O, yardımı ile seni destekledi. Muhacir ve ensardan olan Müminlerin yardımı ile de seni destekleyendir.
Jika mereka bermaksud menipumu -wahai Rasul- dengan memperlihatkan kecenderungan untuk berdamai dan berhenti berperang agar mereka bisa kembali menyerangmu, sesungguhnya Allah akan melindungimu dari tipu daya mereka. Dialah yang akan menguatkanmu dengan pertolongan-Nya dan mendukungmu dengan bantuan orang-orang mukmin dari kalangan Muhajirin dan Ansar.
Se cessano, accettando la tregua e abbandonando la lotta al fine di tradirti, o Messaggero, allo scopo di prepararsi a combatterti, in verità Allāh ti è sufficiente contro le loro trame ed il loro tradimento; è stato Lui a rinsaldarti col Suo sostegno, e ha rinsaldato e sostenuto i credenti tra gli Emigrati (المهاجرينAl-Muhājirīn) e gli Anșārالأنصار.
Islam relies not on the use of force but on the demonstration of force to inspire awe in the enemy. That is why the believers were commanded to equip themselves with power so that the enemy might be demoralized and refrain from aggression. Those who spend their resources in strengthening Islam intellectually and materially will be rewarded many times over by their Lord. The secret of success in Islam does not lie in military confrontation but in the preaching of its principles—hence the command that whenever there is an offer of peace by the other party, it should be accepted, setting aside every doubt or suspicion, because doubt or suspicion is in any case an uncertain thing, but the benefit of a cease-fire is certain: it permits the dawah work of Islam to start in a peaceful atmosphere. The stoppage of war thus facilitates the ideological expansion of Islam. Islam in itself is the greatest power. If the belief in God and the Hereafter is engendered in a group, then all those psychological drawbacks which cause differences and clashes are driven out of them. Thereafter, it necessarily happens that all of them join together and become one, and it is a fact that the greatest strength lies in unity. A united group, though small, will overcome a group larger than itself. Mutual integration is the most difficult task. The sign of a divinely—aided group is that its members are united; nothing succeeds in disuniting them.
Kung nagbalak sila, sa pagkiling nila sa pakikipagpayapaan at pag-iwan sa pakikipaglaban, na dayain ka, O Sugo, sa pamamagitan niyon upang makapaghanda sila para sa pakikipaglaban sa iyo, tunay na si Allāh ay nakasasapat sa iyo sa pakana nila at panlilinlang nila. Siya ay ang nagpalakas sa iyo sa pamamagitan ng pag-aadya Niya at nagpalakas sa iyo sa pamamagitan ng pag-aadya ng mga mananampalataya sa iyo kabilang sa mga lumikas at mga tagaadya.
After that, in the fourth verse (62), the same subject has been taken up with added clarity where it was said:
وَإِن يُرِيدُوا أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّـهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ ﴿62﴾
And if they intend to deceive you, then, Allah is all-sufficient for you. He is the One who supported you with His help and with the believers.
It means that should this very probability turn out to be the reality on the ground - that their intention is bad and they stop at nothing short of a deceptive strike against you - even then, you do not have to bother about it because Allah is sufficient as your supporter. This has been true earlier too. Things have worked for the Holy Prophet ﷺ with nothing but the help and support of Allah Ta` ala. He was always there behind him, a fact which is the very basis of his victory and success. Then, it was for everyone to witness that He made a group of Muslims rise around him who became his helping hands in the mission. All these arrangements were the outward causes of the phenomena. The thing to believe is that the real and absolute Master who fused together all causes of victory and success in a visible form shall never leave him alone to be deceived by the enemy even today. It was under this Divine promise when, after the revelation of this verse, it never happened throughout the entire span of his life that any deceit or ambush from his enemies brought any harm to him. Therefore, the scholars of Tafsir have said that this promise for the Holy Prophet ﷺ very much like the promise made in: وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ (and Allah shall keep you protected from the people - 5:67) when, after the revelation of this verse, the Holy Prophet ﷺ had asked his noble Companions ؓ who guarded him against any such dangers that they should now feel relieved and forget about their security concerns regarding his person. This tells us that this promise was special to the Holy Prophet ﷺ . (Bayern al-Qur'an) As for others, they should do things in terms of formal arrangements after assessing prevailing conditions.
Và nếu như họ muốn lợi dụng việc nghị hòa và việc chấm dứt chiến tranh để đánh lừa Ngươi - hỡi Thiên Sứ -mục đích thừa cơ hội chuẩn bị tấn công Ngươi thì quả thật Allah thừa sức giúp Ngươi thoát khỏi kế hoạch của họ, Ngài ủng hộ Ngươi bằng sự phù hộ của Ngài và làm cho Ngươi trở nên mạnh lên qua việc phù hộ cho những người có đức tin trong số những người Muhajir và Ansar.
Mensajero, si al inclinarse hacia una tregua su objetivo es engañarte, para que puedan prepararse para luchar contra ti, entonces Al-lah es suficiente para ti contra su conspiración y engaño. Es Él quien te fortaleció con Su ayuda y con aquellos Muhayirin y Ansar que confían en ti.
If, by inclining to a truce, their goal is to deceive you, O Messenger, so that they can prepare to fight you, then Allah is sufficient for you against their plot and deception. It is He Who strengthened you with His help and with those Emigrants and Helpers who have faith in you.
He brought the hearts of the believers, with whom He assisted you, together after they were disunited. If you had spent all the wealth on earth to bring their disunited hearts together, you would not have been able to do so. But Allah alone brought them together. He is Mighty in His dominion and nothing can overpower Him. He is Wise in His decree, handling of affairs and sacred laws.
Il a aussi uni les cœurs des croyants par lesquels Il t’a secouru après qu’ils aient été dispersés. Si tu avais dépensé toutes les richesses de la Terre afin d’unir leurs cœurs dispersés, tu n’aurais pas réussi mais Allah Seul les a unis. Il est Puissant dans Son Royaume et personne ne Lui tient tête. Il est également Sage dans ce qu’Il décide, ce qu’Il gère et ce qu’Il prescrit.
Commentary
The first (63) of the four verses from Surah Al-Anfal cited above describes the cause of Muslim victory and the method through which it was achieved. In the verse appearing previous to it (62), the address was to the Holy Prophet ﷺ where he was told that it was but Allah who had helped him in His own special way, and through the community of Muslims with him. This verse is telling us that help from the community of Muslims can only be made available when this community is mutually in agreement with each other and united as one. Thus, the power and weight it carries emerges to the measure of cohesion and unity it has. If relationship based on mutual unity is strong, the whole community is strong and if this mesh of relationships is loose, the whole community turns incoherent and weak. In this verse, Allah Ta` ala has mentioned his particular blessing which was bestowed on common Muslims for their help and support to the Holy Prophet ﷺ whereby their hearts were filled with perfect unity and love. Though, before the migration of the Holy Prophet ﷺ to Madinah, deadly wars had been fought between two of their tribes, Aws and Khazraj. As for mutual disputes, they were a regular feature of their lives. But, it was the barakah of the Holy Prophet ﷺ that Allah Ta` ala made sworn enemies loving brothers to each other. So, the real cause of the establishment and survival of the new Islamic state at Madinah and that of its dominance over enemies was nothing but the help and support given by Allah Ta` ala - and the apparent cause was the mutual love and unity among Muslims.
Alongwith it, also made clear in this verse is the fact that uniting the hearts of different people and infusing them with love and concern for each other is something beyond human control. This can be done only by Him who has created all. If someone were to spend the entire wealth of the world to make this happen by creating love in the hearts of people who hate each other, even then, this feat shall remain beyond his reach and control.
Real and Lasting Unity among Muslims depends on Obedience to Allah Ta` ala
This also tells us that uniting the hearts of people and making them mutually filled with love for each other is a blessing from Allah and it is also obvious that this blessing cannot be hoped for in the presence of disobedience to Allah Ta` ala, in fact, for any hope to have His blessing, obedience to Him and the seeking of His pleasure are binding conditions.
No sensible person from any religion or community would differ about unity among individual and social groups as being commendable and beneficial. Therefore, everyone who is concerned about reforming people puts stress on uniting them together. But, the world at large (as we have found it and fashioned it) is unaware of the reality of things - that full and lasting unity cannot be forged and received on an assembly line through pragmatic designs. This can be achieved only through obedience to Allah Ta` ala and the seeking of His pleasure. The Holy Qur'an has pointed out to this reality in several verses. For instance, at one such place, it was said: وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا (Hold the cord of Allah firmly, all of you, and do not be divided - 3:103). Given here is the method of avoiding differences and dissensions. The method is that everyone should firmly hold on to the cord of Allah - the Qur'an or the Shari'ah of Islam - and, as a result, everyone shall stand united together all by themselves and all mutual differences would evaporate from the scene. As for the normal difference of opinion, that is something else. If it remains within its limits, it never becomes the cause of dissensions and disputes. Dispute and disorder erupt only when the limits of Shari’ ah are crossed. In our day, everyone loves to harp on unity. But, the meaning of unity everyone is fond of taking is: If people agree to what I say, everyone will stand united. And others too who are equally concerned about unity would very much like them to agree to what they say, and thus claim that this is the only way for all to be united. Although, when a normal difference of opinion is inevitable, even necessary, among reasonable and honest people, then, it is evident that should everyone make his or her agreement with the other person depend on the eventuality that the other person agrees to what he or she says, then, mutual unity cannot materialize until the Day of Doom. Instead of all that, there is just no sound and natural format of unity other than that which has been given by the Holy Qur'an - that both parties sit together and agree to what a third party has to say, and this third party has to be the one about whom it is certain that the decision of this party will be free of error. It goes without saying that Allah alone can be such a decision-maker. It is for this reason that, in the present verse, it has been advised that everyone should hold on to the cord of Allah firmly and jointly whereby mutual disputes will evaporate in thin air and perfect unity shall prevail.
In Surah Maryam, it was said: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا ﴿96﴾ (Surely, among those who believe and do good deeds, the All-Merciful [ Allah ] generates love - 19:96). This verse makes it clear that the real method through which hearts shall be filled with genuine love and intense fellow feeling is adherence to the dictates of Faith and insistence on doing what is good and right. Without it, even if some kind of unity could be artificially arrived at, that 'unity' will be simply baseless and weak making it disintegrate at the slightest provocation or pressure - something commonly noticed in the experiences of peoples around the whole world. In short, for our instant purpose, this verse explains how the blessing which was bestowed by Allah Ta` ala on the Holy Prophet ﷺ - a blessing which was to generate mutual love into the hearts of all tribes of Madinah making them all set to help and support the Holy Prophet ﷺ went on to turn his supporters into an iron wall for him.
Al-lah unió los corazones de los creyentes, con quienes Te ayudó, después de que estuvieron desunidos. Si hubieras gastado todas las riquezas de la Tierra para unir sus corazones desunidos, no habrías podido hacerlo. Pero Al-lah los unió. Él es Poderoso en Su dominio y nada puede vencerlo. Él es Sabio en su decreto, manejo de asuntos y leyes sagradas.
E unì i cuori dei credenti, coloro con i quali Allāh ti ha sostenuto, mentre prima erano divisi. Se spendessi tutte le ricchezze che vi sono in terra per unire i loro cuori divisi non riusciresti ad unirli; Allāh solo li ha uniti. In verità, Allāh è Potente nel Suo Regno, nessuno può vincerLo, Saggio nell'Amministrare la Sua Legge.
Allah Teâlâ, sana yardım eden Müminlerin kalplerinin arasını ayrıyken birleştirdi (kaynaştırdı). Eğer sen, yeryüzünde bulunan malların tamamını onların dağınık olan kalplerinin arasını birleştirmek için sarf etmiş olsaydın onların arasını birleştiremezdin. Fakat yalnız başına Yüce Allah, onların arasını birleştirdi. Şüphesiz O, mülkünde üstün ve galip olandır. Hiç kimse O'na galip gelemez. O; düzeninde, dininde ve takdirinde hikmet sahibidir.
Svevišnji je Allah ujedinio srca muslimana nakon što su, prije pojave islama, bila puna mržnje. Da si ti udijelio sva bogatstva ovog svijeta, ne bi ih ujedinio u ljubavi, ne bi to uspio, ali ih je Allah, Jedini, ujedinio. On je Silni i Njegova se odredba mora provesti, niko se sa Njim ne može nadjačavati, i On savršeno mudro postupa u Svom određivanju, uređivanju i propisivanju zakona.
Và Ngài đã hòa hợp tấm lòng của những người có đức tin, những người mà họ đã giúp đỡ Ngươi, sau khi họ đã từng chia rẽ nhau. Cho dù Ngươi có chi dùng tất cả tài sản có được trên trái đất để thắt chặt những con tim của họ lại với nhau thì Ngươi không tài nào làm được, chỉ duy nhất một mình Allah mới có thể hòa hợp tấm lòng của họ lại với nhau được thôi. Quả thật, Ngài Toàn Năng trong vương quyền của Ngài, không ai có thể kháng lại Ngài, và Ngài là Đấng Sáng Suốt trong định đoạt, điều hành và ban luật.
Nagbuklod Siya sa pagitan ng mga puso ng mga mananampalataya na nag-adya Siya sa iyo sa pamamagitan nila matapos na ang mga ito dati ay nagkakahati-hati. Kung sakaling gumugol ka ng anumang yamang nasa lupa upang magbuklod sa pagitan ng mga puso nilang nagkakahati-hati ay hindi ka makapagbubuklod sa pagitan ng mga ito, subalit si Allāh lamang ay nagbuklod sa pagitan ng mga ito. Tunay na Siya ay Makapangyarihan sa kaharian Niya: walang nakadadaig sa Kanya na isa man, Marunong sa pagtatakda Niya, pangangasiwa Niya, at batas Niya.
Allah menyatukan hati orang-orang mukmin yang mendukungmu setelah mereka bercerai-berai. Seandainya kamu membelanjakan semua harta yang ada di bumi ini untuk menyatukan hati mereka yang bercerai-berai itu pasti kamu tidak dapat menyatukan hati mereka. Tetapi, Allah sendiri yang mampu menyatukan hati mereka. Sesungguhnya Dia Mahaperkasa dalam kerajaan-Nya, tidak ada seorang pun yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menentukan takdir-Nya, mengatur makhluk-Nya, dan menetapkan syariat-Nya.
In the second verse (64) as well, by stating the same subject briefly, the Holy Prophet ﷺ has been comforted by telling him that sufficient for him is Allah Ta` ala in the real sense, and the group of believers in the physical sense. So, he should have no fear of an enemy, no matter how big, strong, numerous or well-equipped. Commentators have said that this verse was revealed before actual fighting started in the battle of Badr so that Muslims, small in numbers and virtually unequipped, would not be overawed by the heavy numerical and technical superiority of their adversary.
Encouraging Believers to fight in Jihad; the Good News that a Few Muslims can overcome a Superior Enemy Force
Allah encourages His Prophet and the believers to fight and struggle against the enemy, and wage war against their forces. Allah affirms that He will suffice, aid, support, and help the believers against their enemies, even if their enemies are numerous and have sufficient supplies, while the believers are few. Allah said,
يَـأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ
(O Prophet! Urge the believers to fight), encouraged and called them to fight. The Messenger of Allah ﷺ used to encourage the Companions to fight when they faced the enemy. On the day of Badr when the idolators came with their forces and supplies, he said to his Companions,
«قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْض»
(Get ready and march forth towards a Paradise as wide as the heavens and earth.)
`Umayr bin Al-Humam said, "As wide as the heavens and earth" The Messenger ﷺ said,
«نَعَم»
(Yes) `Umayr said, "Excellent! Excellent!" The Messenger ﷺ asked him,
«مَا يَحْمِلُكَ عَلَى قَوْلِكَ: بَخٍ بَخ»
(What makes you say, `Excellent! Excellent!') He said, "The hope that I might be one of its dwellers." The Prophet said,
«فَإِنَّكَ مِنْ أَهْلِهَا»
(You are one of its people.) Umayr went ahead, broke the scabbard of his sword, took some dates and started eating from them. He then threw the dates from his hand, saying, "Verily, if I lived until I finished eating these dates, then it is indeed a long life." He went ahead, fought and was killed, may Allah be pleased with him.
Allah said next, commanding the believers and conveying good news to them,
إِن يَكُن مِّنكُمْ عِشْرُونَ صَـبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ وَإِن يَكُنْ مُّنكُمْ مِّاْئَةٌ يَغْلِبُواْ أَلْفًا مِّنَ الَّذِينَ كَفَرُواْ
(If there are twenty steadfast persons among you, they will overcome two hundred, and if there be a hundred steadfast persons, they will overcome a thousand of those who disbelieve.)
The Ayah says, one Muslim should endure ten disbelievers. Allah abrogated this part later on, but the good news remained. `Abdullah bin Al-Mubarak said that Jarir bin Hazim narrated to them that, Az-Zubayr bin Al-Khirrit narrated to him, from `Ikrimah, from Ibn `Abbas, "When this verse was revealed,
إِن يَكُن مِّنكُمْ عِشْرُونَ صَـبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ
(If there are twenty steadfast persons among you, they will overcome two hundred...) it became difficult for the Muslims, when Allah commanded that one Muslim is required to endure ten idolators. Soon after, this matter was made easy,
الَـنَ خَفَّفَ اللَّهُ عَنكُمْ
(Now Allah has lightened your (task)), until,
يَغْلِبُواْ مِاْئَتَيْنِ
(they shall overcome two hundred. ..)
Allah lowered the number of adversaries that Muslims are required to endure, and thus, made the required patience less, compatible to the decrease in numbers." Al-Bukhari recorded a similar narration from Ibn Al-Mubarak. Muhammad bin Ishaq recorded that Ibn `Abbas said, "When this Ayah was revealed, it was difficult for the Muslims, for they thought it was burdensome since twenty should fight two hundred, and a hundred against a thousand. Allah made this ruling easy for them and abrogated this Ayah with another Ayah,
الَـنَ خَفَّفَ اللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفاً
(Now Allah has lightened your (task), for He knows that there is weakness in you...)
Thereafter, if Muslims were half as many as their enemy, they were not allowed to run away from them. If the Muslims were fewer than that, they were not obligated to fight the disbelievers and thus allowed to avoid hostilities."
O Prophet, Allah is sufficient for you against the evil of your enemies and He is sufficient for the believers who are with you. So trust in Allah and rely on Him.
O Propeta, tunay na si Allāh ay nakasasapat sa iyo sa kasamaan ng mga kaaway mo at nakasasapat sa mga mananampalataya kasama sa iyo, kaya magtiwala ka kay Allāh at umasa ka sa Kanya.
Profeta, Al-lah es suficiente para ti y para los creyentes que están contigo contra el peligro de tus enemigos. Así que cree en Al-lah y confía en Él.
Poslaniče, Allah tebe i vjernike čuva i štiti od zla tvojih neprijatelja i njihovih spletki, pa se u Njega uzdaj i na Njega osloni.
Wahai Nabi! Sesungguhnya Allah melindungimu dari kejahatan musuh-musuhmu dan juga melindungi orang-orang mukmin yang bersamamu. Sebab itu, percayalah kepada Allah dan bersandarlah kepada-Nya.
Ô Prophète, Allah te suffit contre les maux de tes ennemis et suffit également aux croyants qui t’accompagnent. Place donc ta confiance en Allah et remets t’en à Lui.
Ey Peygamber! Düşmanlarının kötülüklerine karşı Yüce Allah sana yeter. Senin beraberinde olan Müminlere de yeter. O halde Yüce Allah'a güven ve O'na dayan.
Hỡi Nabi! Quả thật, Allah thừa sức bảo vệ Ngươi khỏi sự hãm hại từ kẻ thù của Ngươi, và luôn cả những người có đức tin đi theo Ngươi. Cho nên, Ngươi hãy tin nơi Allah và hãy nương tựa vào Ngài.
O Profeta, in verità Allāh ti è sufficiente contro il male dei tuoi nemici, ed è sufficiente ai credenti che sono con te: Affidati ad Allāh ed abbi fiducia in Lui solo.
O Prophet, urge the believers on to fight and encourage them to do so with words that will strengthen their determination and lift their spirits. If there are among you, O believers, twenty who are patient in fighting against the disbelievers, they will overcome two hundred of the disbelievers. And if there are among you one hundred who are patient, they will overcome one thousand of the disbelievers. That is because the disbelievers are a people who do not understand Allah’s custom of aiding His friends and defeating His enemies. They do not realise the goal of fighting and they therefore only fight in order to gain supremacy in the world.
Mentioned for Muslims in the fourth (65) and fifth (66) verse, there is a law of war which stipulates the limit to which it was obligatory (fard) for them to stand resolutely against their adversary - and any retreat from which was a sin. In previous verses and events, it has been mentioned in detail that the unseen help of Allah Ta` ala is with Muslims for their matter is different, not like that of the peoples of the world at large. They, even if small in numbers, can overcome a lot more of their challengers as stated in the Holy Qur'an:
كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّـهِ
There are many smaller groups which overcome larger groups
with the will of Allah - 2:249).
Therefore, ten Muslims were declared to be equal to one hundred men in the first Jihad of Islam at the famous battle of Badr where the command given was:
إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّائَةٌ يَغْلِبُوا أَلْفًا مِّنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
If there are twenty among you, who are patient, they will over-come two hundred; and if there are one hundred among you, they will overcome one thousand of those who disbelieve - 8:65
The style of expression used here is that of a welcome news flash - that one hundred Muslims shall overcome one thousand disbelievers. But, the purpose is to order that it is not permissible for one hundred Muslims to run against one thousand disbelievers. The wisdom behind using the style of news is to make the hearts of Muslims become strong with this glad tidings telling them that Allah is promising their safety and victory. Had this order been announced in the imperative mood as a law, it would have naturally weighed heavy on temperaments.
The encounter at Badr was the very first battle Muslims had ever fought. At that time, they were in a terrible condition. The total number of Muslims itself was insignificant. Then, all of them had not gone to the war front. The hard fact was that only those who could get ready on the spot were the ones who became the 'army' of this war. Therefore, in this Jihad, one hundred Muslims were commanded to confront one thousand disbelievers in a style which carried the promise of Divine help and support.
Hỡi Nabi! Ngươi hãy động viên những người có đức tin tham gia chinh chiến, hãy khích lệ tinh thần và ý chí của họ rằng nếu lực lượng các ngươi - hỡi những người có đức tin - gồm hai mươi người kiên cường sẽ chiến thắng được đoàn quân hai trăm người của nhóm người vô đức tin, và nếu các ngươi gồm một trăm người kiên cường sẽ chiến thắng được đoàn quân một ngàn người của nhóm người vô đức tin. Sở dĩ được thế là vì nhóm người vô đức tin không hiểu được qui luật của Allah rằng Ngài luôn phù hộ những người thuộc phe của Ngài cũng như họ không nhận thức được mục đích của chiến tranh bởi họ chỉ vì lợi nhuận của trần gian mà xả thân.
O Propeta, himukin mo ang mga mananampalataya sa pakikipaglaban at hikayatin mo sila roon sa pamamagitan ng nakapagpapalakas sa mga pagtitika nila at nakapagpapasigla sa mga sigasig nila. Kung kabilang sa inyo, O mga mananampalataya, ay may dalawampung magtitiis sa pakikipaglabanan sa mga tagatangging sumampalataya, dadaig sila ng dalawang daan kabilang sa mga tagatangging sumampalataya; kung kabilang sa inyo ay may isang daang magtitiis, dadaig sila ng isang libo kabilang sa mga tagatangging sumampalataya. Iyon ay dahil sa ang mga tagatangging sumampalataya ay mga taong hindi nakaiintindi sa kalakaran ni Allāh sa pag-aadya sa mga katangkilik Niya at paggapi sa mga kaaway Niya at hindi nakatatalos sa nilalayon ng pakikipaglaban sapagkat sila ay nakikipaglaban alang-alang sa kataasan sa Mundo.
O Vjerovjesniče, podstiči vjernike na borbu, spominjući im ono što učvršćuje njihovu odlučnost i budi njihove ambicije. O vjernici, ako vas bude dvadeset boraca koji se strpljivo bore, pobijedit će dvjesta nevjernika, a ako vas bude stotinu koji se strpljivo bore, pobijedit će hiljadu nevjernika. To je zato što nevjernici ne razumiju Allahov zakon o pomaganju Njegovih štićenika i uništavanju njihovih neprijatelja, i ne shvataju cilj borbe. Oni se bori radi uzdizanja na ovom svijetu.
65- Ey Peygamber! Mü’minleri savaşa teşvik et. Sizden sabırlı yirmi kişi bulunursa iki yüz kişiye galip gelirler. Sizden yüz kişi olursa kâfirlerden bin kişiyi mağlup ederler. Çünkü onlar, anlamayan bir topluluktur.
66- Şimdi Allah zaafınız olduğunu bildiğinden sizden (yükünüzü) hafifletti. O nedenle eğer sizden sabırlı yüz kişi olursa iki yüz kişiyi yenerler. Eğer sizden bin kişi olursa Allah’ın izni ile iki bin kişiye galip gelirler. Allah sabredenlerle beraberdir.
65. Yüce Allah, Peygamberine hitaben şöyle buyurmaktadır:“Ey Peygamber! Mü’minleri savaşa teşvik et.” Yani cihada ve düşmanlarla savaşmaya teşvik etmek, bunun zıddından korkutmak, cesaret ve sabrın faziletlerini anlatmak, bunun sonucu olarak gerçekleşecek dünya ve âhiret hayırlarını dile getirmek, korkaklığın zararlarını söz konusu edip bunun dini ve mertliği eksiltici alçak huylardan olup kahramanlığın, herkesten daha çok mü’mine yakıştığını anlatmak vb. gibi azimlerini güçlendirecek ve onları gayrete getirecek her türlü yolla onları yüreklendirip cihada teşvik et. “Siz acı çekiyorsanız şüphesiz onlar da sizin çektiğiniz o acı gibi acı çekiyorlar. Üstelik siz, Allah’tan onların ümit edemeyecekleri şeyleri umuyorsunuz.”(en-Nisa, 4/104)
Ey mü’minler! “Sizden sabırlı yirmi kişi bulunursa iki yüz kişiye galip gelirler. Sizden yüz kişi olursa kâfirlerden bin kişiyi mağlup ederler.” Bu durumda bir mü’min on kâfire bedel olur. “Çünkü onlar” kâfirler “anlamayan bir topluluktur.” Allah’ın kendi yolunda cihad edenlere neler hazırladığını bilmezler. Bu yüzden onlar, yeryüzünde üstünlük sağlamak ve orada bozgunculuk yapmak için savaşırlar. Sizler ise savaşmanın maksadını çok iyi bilmektesiniz. Bu maksadın, Yüce Allah’ın adını yüceltmek, O’nun dinini üstün kılmak, Allah’ın Kitabını korumak ve Allah nezdinde en büyük kurtuluşu elde etmek olduğunu biliyorsunuz. İşte bütün bunlar cesarete, sabra ve savaşa iten sebeplerdir.
66. Daha sonra Yüce Allah bu hükmü mü’min kulları için hafifleterek şöyle buyurmaktadır:“Şimdi Allah zaafınız olduğunu bildiğinden sizden (yükünüzü) hafifletti.” Bundan dolayı O’nun rahmet ve hikmeti böyle bir hafifletmeyi gerektirmiştir. “O nedenle eğer sizden sabırlı yüz kişi olursa iki yüz kişiyi yenerler. Eğer sizden bin kişi olursa Allah'ın izni ile iki bin kişiye galip gelirler. Allah” yardım ve desteği ile “sabredenlerle beraberdir.”
Bu âyet-i kerimeler, mü’minler hakkında haber verme üslubundadır. Buna göre mü’minler, belirlenen bu sayılara ulaştıkları takdirde yine o belli sayıdaki kâfir kişileri yenerler. Allah da mü’minlere ihsan etmiş olduğu iman cesareti ile bu konuda onlara lütufta bulunur.
Bu âyetler, şeklen haber kipinde olmakla birlikte, anlamı ve hakikatı itibari ile emirdir. Buna göre Yüce Allah önce mü’minlere bir kişinin on kişiden, on kişinin yüz kişiden, yüz kişinin de bin kişiden kaçmasının caiz olmadığı hükmünü bildirmiştir. Daha sonra ise bu hükmü hafifletmiş ve bunun sonucunda müslümanların kendilerinin iki katı kâfirlerden kaçmalarının caiz olmayacağını belirtmiştir. Eğer iki katlarından fazla olurlarsa bu durumda kaçmaları caiz olur. Ancak bu görüşe, şu iki hususla itiraz edilebilir:
1. Bu buyruklar haber kipi şeklindedir. Haberde aslolan ise onun haber olarak kabul edilmesidir. Buradaki haberden maksat da Allah’ın lütfunu dile getirmek ve vakıayı bildirmektir.
2. Söz konusu sayılar, “sabırlı” denerek sabır üzere eğitilmiş kimseler olmakla kayıtlanmıştır. Bundan anlaşılan (mefhum) ise şudur: Eğer bunlar sabırlı kimseler değil iseler ve zarar göreceklerine dair kanaatleri ağır basıyorsa iki katlarından daha aşağı sayıdaki düşmandan bile kaçmaları caiz olur. Nitekim ilâhi hikmet de bunu gerektirir.
Birinci itiraza şöylece cevap verilir: Yüce Allah’ın: “Şimdi Allah... sizden (yükünüzü) hafifletti” buyruğu, bunun yerine gelmesi gereken ve kesin bir emir olduğunun delilidir. Daha sonra ise Yüce Allah belirtilen sayıyı indirerek bu hükmü hafifletmiştir. Bu da bu buyruğun -haber kipinde olsa bile- emir olduğunu göstermektedir. Yine bu konuda şu da söylenebilir: Yüce Allah’ın, bu buyruğu haber kipinde zikretmiş olmasında emir lafzı ile gelmesi halinde söz konusu olmayacak oldukça güzel bir nükte vardır. O da mü’minlerin kalplerini pekiştirmek ve kâfirleri yenik düşüreceklerine dair onları müjdelemektir.
İkinci itiraza da şu şekilde cevap verilir: Belirtilen sayıların “sabırlı” denerek kayıtlanması, sabra bir teşvik olup bu buyruğa muhatap olanların, bunu gerçekleştirerek sebepleri yerine getirmeleri gerektirdiğini ifade etmektedir. Onlar bu sebepleri yerine getirecek olurlarsa imani sebeplerle maddi sebebler, Yüce Allah’ın haber vermiş olduğu bu az sayıdaki kimselerin zafer elde edeceklerinin müjdesi olur.
O tu Profeta, esorta i credenti alla lotta ed esortali a ciò che possa rafforzare la loro determinazione. Se vi sono venti pazienti tra voi, o credenti, a combattere i miscredenti, ne sconfiggeranno duecento; e se vi sono tra di voi cento pazienti, sconfiggeranno mille miscredenti; ciò perché i miscredenti sono un popolo che non comprende la Legge di Allāh e il Suo sostegno e la Sua tutela nei confronti dei Suoi sudditi, e nella sconfitta dei Suoi nemici, e non comprendono lo scopo della Lotta, poiché essi combattono per ottenere alto rango in vita.
See note to 2:191.
Ô Prophète, exhorte les croyants à combattre en renforçant leur détermination et en les motivant. Ô croyants, vingt combattants endurants au combat viendront à bout de deux cent mécréants. Cent de ces mêmes combattants viendront à bout de mille mécréants. Les mécréants ne comprennent pas que la loi établie par Allah est qu’Il secourt Ses alliés et vainc Ses ennemis. Ils ne comprennent pas non plus quelle est la finalité du combat puisqu’ils combattent pour avoir le dessus dans ce bas monde.
Ey Peygamber! Müminleri savaşa yüreklendir/özendir. Ve niyetlerini kuvvetlendirip arzularını arttıran şeylere teşvik et. -Ey Müminler!- Eğer sizden kâfirlere karşı savaşmak hususunda sabırlı olacak yirmi kişi bulunursa, kâfirlerden iki yüz kişiye galip gelirler. Eğer sizden sabreden yüz kişi bulunursa, bunlar, kâfir olanlardan bin kişiye galip gelirler. Şüphesiz ki kâfirlerin bu durumu; Allah Teâlâ'nın dostlarına yardım etmesine dair sünnetini anlamayan bir topluluk olmaları sebebiyledir. Onlar; savaşmak ile amaçlanan şeyin ne olduğunu idrak edemezler. Zira onlar dünyada üstün olmak için savaşırlar.
"Hai Nabi, kobarkanlah semangat para Mukmin itu untuk berperang. Jika ada dua puluh orang yang sabar di antara kamu, niscaya mereka dapat mengalahkan dua ratus orang musuh. Dan jika ada seratus orang (yang sabar) di antaramu, mereka dapat me-ngalahkan seribu orang-orang kafir, disebabkan orang-orang kafir itu kaum yang tidak mengerti. Sekarang Allah telah meringankan kepadamu dan Dia telah mengetahui bahwa padamu ada kelemah-an. Maka jika ada di antaramu seratus orang yang sabar, niscaya mereka dapat mengalahkan dua ratus orang, dan jika di antaramu ada seribu orang (yang sabar), niscaya mereka dapat mengalahkan dua ribu orang dengan seizin Allah. Dan Allah beserta orang-orang yang sabar." (Al-Anfal: 65-66).
(65) Allah تعالى berfirman kepada NabiNya ﷺ, ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِۚ ﴿ "Hai Nabi, kobarkanlah semangat para Mukmin itu untuk berperang." Yakni doronglah dan paculah mereka untuk berperang dengan apa yang dapat menguatkan tekad mereka dan melecut semangat mereka, dengan memberikan anjuran dan janji pahala jihad dan melawan musuh, serta memberikan ancaman dan janji dosa terhadap sebaliknya, menjelaskan keutamaan kesabaran dan keberanian, serta apa yang dihasilkannya berupa kebaikan dunia dan akhirat, menjelaskan bahayanya sifat penakut, dan bahwa ia termasuk akhlak tercela yang menodai agama dan muru'ah, dan bahwa orang Mukmin lebih berhak untuk berani daripada yang lain.
﴾ إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَۗ ﴿
"Jika kamu menderita kesakitan, maka sesungguhnya mereka pun menderita kesakitan (pula), sebagaimana kamu menderitanya, sedang ka-mu mengharap dari Allah apa yang tidak mereka harapkan." (An-Nisa`: 104).
﴾ إِن يَكُن مِّنكُمۡ ﴿ "Jika ada di antara kamu", wahai orang-orang Muk-min ﴾ عِشۡرُونَ صَٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُم مِّاْئَةٞ يَغۡلِبُوٓاْ أَلۡفٗا مِّنَ ٱلَّذِينَ كَفَرُواْ ﴿ "dua puluh orang yang sabar di antara kamu, niscaya mereka dapat mengalah-kan dua ratus orang musuh. Dan jika ada seratus orang (yang sabar) di antaramu, mereka dapat mengalahkan seribu orang-orang kafir." Satu Muslim melawan sepuluh orang kafir. Hal itu karena orang-orang kafir itu adalah ﴾ قَوۡمٞ لَّا يَفۡقَهُونَ ﴿ "kaum yang tidak mengerti." Yakni me-reka tidak mengetahui tentang apa yang Allah sediakan bagi para mujahidin di jalanNya. Orang-orang kafir berperang demi kekuasa-an dan membuat kerusakan di bumi, sementara kamu memahami maksud dari berperang, bahwa ia adalah untuk meninggikan kali-mat Allah, meninggikan agamaNya, membela KitabNya, dan meraih kemenangan besar di sisi Allah. Semua itu adalah pendorong untuk berani, bersabar, dan maju ke medan perang.
(66) Kemudian Allah meringankan hukum ini atas hamba-hambaNya. Dia berfirman, ﴾ ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ وَعَلِمَ أَنَّ فِيكُمۡ ضَعۡفٗاۚ ﴿ "Sekarang Allah telah meringankan kepadamu dan Dia telah mengetahui bahwa pa-damu ada kelemahan." Oleh karena itu hikmah dan rahmatNya me-nuntut adanya keringanan. ﴾ فَإِن يَكُن مِّنكُم مِّاْئَةٞ صَابِرَةٞ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٞ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ ﴿ "Maka jika ada di antaramu seratus orang yang sabar, niscaya mereka dapat mengalahkan dua ratus orang, dan jika di antaramu ada seribu orang (yang sabar), niscaya mereka dapat menga-lahkan dua ribu orang dengan seizin Allah. Dan Allah beserta orang-orang yang sabar", dengan dukungan dan pertolonganNya.
Konteks ayat-ayat ini berbentuk berita tentang orang-orang Mukmin bahwa jika mereka mencapai jumlah tertentu tersebut, mereka akan mengalahkan jumlah tertentu dari orang-orang kafir, bahwa Allah memberikan nikmat kepada mereka dengan kebera-nian iman yang mereka miliki, akan tetapi makna dan hakikatnya adalah perintah, bahwa pada awalnya Allah memerintahkan orang-orang Mukmin, bahwa satu orang Mukmin melawan sepuluh orang kafir dan tidak boleh berlari dari mereka, sepuluh menghadapi se-ratus dan seratus menghadapi seribu kemudian Allah meringankan itu, maka orang Muslim tidak boleh berlari jika berhadapan dengan orang-orang kafir yang berjumlah dua kali dari mereka, jika lebih maka boleh berlari.
Akan tetapi pemahaman ini disanggah dengan dua hal:
Pertama: Konteks ayat ini berbentuk berita, dan berita pada dasarnya sesuai dengan keberadaannya, bahwa maksud dari itu adalah penyebutan nikmat dan pemberitahuan tentang realita yang terjadi.
Kedua: Pembatasan angka tersebut, apabila mereka adalah orang-orang yang sabar, terlatih di atas kesabaran, makna tersirat-nya adalah bahwa jika mereka bukan orang-orang yang bersabar, maka dibolehkan untuk berlari, meski orang-orang kafir itu kurang dari dua kali lipat mereka, jika perkiraan mereka akan kalah, seba-gaimana hal itu merupakan tuntutan hikmah ilahiyah.
Yang pertama dijawab dengan mengatakan bahwa Firman-Nya, ﴾ ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ ﴿ "Sekarang Allah telah meringankan kepadamu…" dan seterusnya adalah dalil bahwa perkara ini adalah wajib dan perintah tak bisa ditawar. Kemudian Allah meringankannya men-jadi jumlah tersebut, ini jelas sekali bahwa ia adalah perintah, meski dengan konteks berita. Bisa juga dikatakan bahwa konteks berita yang dihadirkan mengandung rahasia indah yang tidak ada pada bahasa perintah, yaitu memompa semangat orang-orang Mukmin dan berita gembira bahwa mereka akan mengalahkan orang-orang kafir.
Yang kedua dijawab dengan mengatakan bahwa yang dimak-sud pembatasan dengan orang-orang yang bersabar adalah sebagai pemacu kepada kesabaran, bahwa orang-orang Mukmin harus me-lakukan sebab-sebabnya, jika mereka telah melakukannya maka sebab-sebab iman dan materiil memberi isyarat gembira terwujud-nya kemenangan yang dijanjikan oleh Allah untuk kelompok kecil ini.
Profeta, exhorta a los creyentes a luchar con palabras que fortalezcan su determinación y eleven su espíritu. Si hay entre ustedes, creyentes, veinte que son pacientes en la lucha, vencerán a doscientos enemigos. Pero si hay entre ustedes cien que son pacientes, vencerán a mil de sus enemigos. Esto se debe a que sus enemigos no entienden que Al-lah ayuda a Sus siervos a derrotar a Sus enemigos. No comprenden el objetivo de la lucha y, por lo tanto, solo luchan para obtener la supremacía territorial.
Wahai Nabi! Motivasilah orang-orang mukmin untuk maju ke medan perang dan kobarkanlah semangat juang mereka dengan hal-hal yang dapat menguatkan tekad mereka dan menggugah semangat mereka. Jika di antara kalian -wahai orang-orang mukmin- ada dua puluh orang yang sabar dalam bertempur melawan dua ratus orang-orang kafir niscaya mereka akan mampu mengalahkan orang-orang kafir itu, dan jika di antara kalian -wahai orang-orang mukmin- ada seratus orang yang sabar niscaya mereka akan mampu mengalahkan seribu orang kafir. Hal itu disebabkan orang-orang kafir itu adalah orang-orang yang tidak memahami sunatullah dalam menolong kekasih-kekasih-Nya dan menghancurkan musuh-musuh-Nya, serta mereka juga tidak mengerti apa tujuan dari perang yang mereka lakukan karena mereka berperang hanya untuk menggapai kejayaan di dunia saja.
In the fourth verse (66), by abrogating this injunction for future, the second injunction given was:
الْآنَ خَفَّفَ اللَّـهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّـهِ ۗ وَاللَّـهُ مَعَ الصَّابِرِينَ ﴿66﴾
Now Allah has made it easy on you and He knew that there is weakness in you. So, if there are one hundred among you, who are patient, they will overcome two hundred - 8:66.
Here too, the purpose is to order that it is not permissible for one hundred Muslims to avoid fighting against two hundred disbelievers. It will be recalled that, in the first verse (65), the avoidance of one Muslim to fight against ten was declared to be forbidden. Here, in this verse (66), the avoidance of one against two was all that remained forbidden. And this is the last and final injunction which is operative forever and shall continue as such.
Here too, the command does not appear in the usual style of a command. Instead, the manner used is that of glad tidings which indicates that asking one Muslim to go out and stand firm against two disbelievers was, God forbid, no injustice or coercion. To be honest, Allah Ta` ala has Himself placed in a Muslim person - because of his 'Iman or Faith - a special power that one of them turns out to be equal to two.
But, at both places, the glad tidings about this support and victory has been made subject to the condition that these Muslims should be observers of patience and fortitude. It is obvious that standing steadfast while endangering one's dear life in fighting and killing on a battlefield is a feat which can be performed only by a person whose 'Iman is perfect - because, perfect 'Iman generates enthusiasm for surrendering one's life in the way of Allah and this enthusiasm multiplies his combat strength a lot more.
Towards the end of the verse, it was in the manner of a general principle that it was stated: وَاللَّـهُ مَعَ الصَّابِرِينَ (And Allah is with the patient - 66). Included here, there are those who remain steadfast in the battlefield as well as those who keep following the usual injunctions of the Shari’ ah strictly. The promise of Divine company stands good for all of them and in this state of His being with one and all of them lies the real secret of their victory - because, whoever has the good fortune of having the company of the Absolute Master simply cannot be moved away from the station of duty by anyone, not even by the whole world in unison.
The reason for a lesser number of believers overcoming a large number of those who deny the truth has been explained by saying that the believers possessed fiqh, while those who deny the truth were devoid of it. The literal meaning of fiqh is understanding. This means the insight and wisdom which a man acquires as a result of faith. Faith in God is like the lighting of a lamp in a dark room. The lamp lights up the room in a such way that everything in it is seen clearly. Similarly, faith blesses man with a divine consciousness, after which he starts seeing all realities in their original shape. As a result of faith, man understands the reality of life and death. He comes to know that the most important thing is not the life of this world but the life of the Hereafter. This makes him fearless. He looks at death as if it is a door through which he may enter Paradise. A believer is God-fearing and he is anxious about the Hereafter. Such a temperament purifies him of all types of negative feelings. He rises above obstinacy, hatred, prejudice, revenge and haughtiness. The case of those who deny the truth is just the opposite. One who denies the truth acts emotionally, while the believer acts realistically. One who denies the truth carries out his dealings with narrow-mindedness, while the believer displays broad-mindedness.
Now Allah has lightened the burden from you, O believers, since He knows your weakness. He has lightened your burden out of His grace and has made it a duty that one of you remains patient against two disbelievers instead of ten. So if there are one hundred among you who remain patient in fighting against the disbelievers, they will defeat two hundred. And if there are one thousand among you who remain patient, they will defeat two thousand of the disbelievers with Allah’s permission. Allah, with His support and assistance, is with those believers who remain patient.
Giờ đây, Allah đã giảm nhẹ cho các ngươi - hỡi những người có đức tin - vì Ngài biết rõ sự yếu thế của các ngươi, Ngài giảm nhẹ là đối xử tế nhị với các ngươi, Ngài bắt buộc các ngươi cứ mỗi một người phải kiên cường đối đầu với hai người thay vì mười người, nếu các ngươi có lực lượng một trăm người kiên cường chắc chắc sẽ chiến thắng được hai trăm người, nếu lực lượng các ngươi được một ngàn người kiên cường chắc chắn sẽ chiến thắng được hai ngàn người theo lệnh của Allah, và Allah luôn sát cánh cùng những người có đức tin kiên cường, Ngài luôn phù hộ và trợ giúp họ.
Danas vam je Milostivi Allah dao olakšicu iz milosti i blagosti prema vama, jer zna vašu slabost, i obavezao da se jedan od vas strpi protiv dvojice nevjernika, umjesto protiv desetorice. Ako vas bude stotinu strpljivih boraca pobijedit će, uz Allahovu pomoć, dvije stotine neprijatelja, a hiljadu će boraca, Allahovom voljom, pobijediti dvije hiljade neprijateljskih boraca. Allah je na strani strpljivih vjernika, pomaže im.
-Ey Müminler!- Allah Teâlâ, sizde zayıflık olduğunu bildiğinden dolayı kendisinden bir lütuf olarak sizin yükünüzü hafifletti. O, sizden birinin on kâfirin önünde durması yerine iki kâfirin önünde durmasını gerekli kıldı. O halde sizden kâfirlere karşı savaşmak için sabırlı yüz kişi bulunursa, iki yüz kişiye galip gelirler. Ve eğer sizden bin kişi olursa, Allah'ın izniyle kâfirlerden iki bin kişiye galip gelirler. Yüce Allah, desteği ve yardımıyla Müminlerden sabredenlerle beraberdir.
Sekarang Allah telah memberikan keringanan kepada kalian -wahai orang-orang mukmin- setelah Dia mengetahui kelemahan kalian. Dia memberikan keringanan kepada kalian sebagai wujud kasih sayang-Nya kepada kalian, yaitu Dia mewajibkan satu orang dari kalian untuk bertahan di medan perang jika berhadapan dengan dua orang kafir, bukan sepuluh. Jika ada seratus orang dari kalian yang sabar dalam menghadapi orang-orang kafir di medan perang mereka akan mengalahkan dua ratus orang kafir, dan jika ada seribu orang dari kalian yang sabar niscaya akan mengalahkan dua ribu orang kafir dengan izin Allah. Sungguh Allah senantiasa bersama orang-orang mukmin yang sabar dengan memberikan pertolongan dan dukungan.
Ngayon, nagpagaan si Allāh sa inyo, O mga mananampalataya, dahil sa nalaman Niya na kahinaan ninyo. Kaya nagpagaan Siya sa inyo bilang kabaitan sa inyo mula sa Kanya kaya nag-obliga Siya sa isa kabilang sa inyo na magpakatatag sa harap ng dalawa kabilang sa mga tagatangging sumampalataya sa halip ng sampu kabilang sa kanila. Kaya kung kabilang sa inyo ay isang daang magtitiis sa pakikipaglaban, dadaig sila ng dalawang daan; kung kabilang sa inyo ay isang libong magtitiis, dadaig sila ng dalawang libo kabilang sa mga tagatangging sumampalataya ayon sa pahintulot ni Allāh. Si Allāh ay kasama sa mga nagtitiis kabilang sa mga mananampalataya sa pamamagitan ng pag-alalay at pag-aadya.
Ahora Al-lah ha aliviado su carga, creyentes, porque conoce su debilidad. Él ha aliviado su carga por Su gracia y ha dictaminado que, si uno de ustedes es paciente, podrá con dos enemigos, en lugar de diez. Por tanto, si hay cien de ustedes que permanecen pacientes luchando contra sus enemigos, vencerán a doscientos. Y si hay mil entre ustedes que permanecen pacientes, derrotarán a dos mil con el permiso de Al-lah. Al-lah, con Su apoyo y asistencia, está con aquellos creyentes que permanecen pacientes.
Ô croyants, Allah a décidé de rendre votre charge moins pesante car Il connaît votre faiblesse. L’alléger est une indulgence de Sa part envers vous. Il vous impose désormais d’être ferme face à deux combattants mécréants au lieu de dix. Ainsi, avec la permission d’Allah, cent combattants endurants parmi vous viendront à bout de deux cent mécréants et mille de ces mêmes combattants viendront à bout de deux mille mécréants. Le soutien et le secours d’Allah sont réservés aux endurant.
Ora Allāh vi ha agevolati, o credenti, perché è consapevole della vostra debolezza, e vi ha agevolati per pietà nei vostri confronti, e ha indotto ognuno di voi a resistere dinanzi a due miscredenti, anzi dieci. Se vi sono tra voi cento pazienti che lottano contro i miscredenti, ne sconfiggeranno duecento; e se vi sono mille pazienti, tra voi, ne sconfiggeranno mille, se Allāh vuole. Allāh è con i credenti pazienticon l'aiuto ed il sostegno.
Commentary
The verses cited above relate to a particular event of the battle of Badr. Therefore, prior to an explanation, it is necessary to describe this event on the authority of sound and authentic narrations appearing in Hadith.
The scenario of the event is the battle of Badr. It was the first Jihad in Islam, and it had come up all of a sudden. Until then, the detail of injunctions pertaining to Jihad was not revealed. There were questions. If spoils come on hand during Jihad, what should be done with it? If enemy soldiers fall under your control, whether or not it is permissible to arrest them? And if they are arrested, what should be done with them?
The law of spoils operative in the religious codes of past prophets was that it was not lawful for Muslims to use them for their benefit. Instead, the injunction was that the entire spoils be collected and placed in some open field. According to a Divine practice, a fire would come from the skies and burn the whole thing. This was taken to be a sign that the particular Jihad was approved of. If the fire from the skies did not come to burn the spoils, it was taken to be a sign that there was some shortcoming in the Jihad effort because of which it was considered unacceptable with Allah.
According to narrations in the Sahih of Al-Bukhari and Muslim, the Holy Prophet ﷺ said: 'I have been blessed with five things which were not bestowed on any prophet before me.' One of these was that spoils acquired from disbelievers were not lawful for anyone, but it was made lawful for the Muslim Ummah, the traditional recipient of mercy from Allah. That the property of spoils was particularly lawful for this Ummah already existed in the infinite knowledge of Allah Ta` ala, but no revelation attesting to its being lawful had been sent to the Holy Prophet ﷺ until the event of the battle of Badr referred to above. And what happened in the battle of Badr was that Allah Ta` ala blessed Muslims with an extraordinary victory which was totally beyond their imagination. The enemy also left behind its belongings which fell into the hands of Muslims as spoils. Then they took seventy of their big chiefs as prisoners. But, the necessary clarification of whether or not the later two actions were permissible was yet to come through a Divine revelation.
Therefore, this hasty action taken by the noble Companions was censured. This censure and displeasure was demonstrated through a revelation in which Muslims were given a choice between two courses of action in the case of the prisoners of war. But, when giving this choice, it was also pointed out to them that, out of the two aspects of the case, one was desirable while the other was undesirable. Based on a narration from Sayyidna Ali al-Murtada ؓ ، it has been reported in Jami` Tirmidhi, Sunan al-Nasa'i and Sahih Ibn Hibban that on this occasion Sayyidna Jibra'il al-Amin (علیہ السلام) came to the Holy Prophet ﷺ and communicated to him the command that he should give his Companions ؓ a choice between two courses of action: (1) That they either kill these prisoners and destroy the image of enemy power for ever; (2) or, that they are released against some payment of fidyah (ransom). However, should this second option be taken, it has to be borne in mind that it stands Divinely ordained that, in return for this next year, the number of Muslims who will fall as martyrs will match the number of prisoners who will be released today on payment of ransom. Though, the two courses of action did have the element of choice and the Companions ؓ did have the option of going by any one of the two, but, in the second option where mention was made of the eventuality of the martyrdom of seventy Muslims, there did exist a delicate indication towards the undesirability of the second option in the sight of Allah Ta` ala - because, had it been desirable, the killing of seventy Muslims would have not been binding as a result.
When these two alternatives were presented before the Companions ؓ as a matter of choice for them, some of them thought if these people were released against payment of ransom, it was quite possible that they all, or some of them, may become Muslims at some later stage which would, then, be the real gain, and the very objective of Jihad itself. They also thought that Muslims were poor at that time and should they make some financial gain through ransom for seventy men, that would not only help remove their hardship but also contribute towards their preparations for Jihad in future. As for the martyrdom of seventy Muslims, it was a standing blessing and good fortune for Muslims themselves. Why should they worry about something so welcome, they thought. It was in view of these thoughts that Sayyidna Abu Bakr ؓ and most of the Companions ؓ tilted towards the option of releasing the prisoners against ransom. Only Sayyidna ` Umar, Sayyidna Sa'd ibn Mu` adh and some other Companions ؓ dif-fered with this opinion and recommended the option of killing them all on the ground that it was a good chance as all Quraysh chiefs, who sponsor and supply the entire striking force arrayed against Muslims, had fallen into their hands at one given time. That they would embrace Islam in the near future was a figment of their imagination. However, what was more likely to happen was that these people, once they return, will become the cause of enhanced hostility against Muslims, much too pronounced than ever before.
As for the Holy Prophet ﷺ he had come to grace this mortal world as the universal messenger of mercy - and was himself mercy personified - he looked at the two opinions from the Sahabah and accepted the one which provided mercy and ease for prisoners - that they be released against ransom. Addressing Sayyidna Abu Bakr ؓ and Sayyidna ` Umar ؓ he said: لو اتفقتما ما خالفتکما (Had you two agreed upon any one opinion, I would have not acted against the opinion given by you two). (Mazhari) Faced with a difference of opinion at that time, it was but the dictate of his inherent mercy and affection he had for the creation of Allah that the course of ease and convenience was taken to in their case. So, that was what was done. And the outcome was that next year, at the time of the battle of 'Ubud, the event of the martyrdom of seventy Muslims came to pass as Divinely indicated.
In the words: تُرِيدُونَ عَرَضَ الدُّنْيَا (You want things of this world - 67), the address is to the noble Companions ؓ who had suggested release for ransom. This verse tells them that they had given improper advice to the Rasul of Allah because it did not match with the august station of any prophet that he would not, once he overpowers the enemies, go on to demolish their power and its image, instead, would opt for granting relief to a wicked and conspiratorial enemy only to commit Muslims to everlasting trouble.
The words used in this verse are: حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ (until he has had a thorough bloodshed in the land - 67). Lexically, the word: اِثخان (ithkhan) means to demolish someone's might and power exhaustively and conclusively. The words: فِی الاَرض (fi'l-ard : in the land) have been made to follow in order to intensify this very sense of total termination.
As for the Sahabah who had recommended release against ransom, part of their view was, no doubt, purely religious - they hoped that, once free, these people may embrace Islam. But, alongwith it, part of it was motivated by personal interest as well - that they will have spoils to bring back - although, until that time, there was no decisive textual authority which proved spoils as permissible property for Muslims. Therefore, in view of the high standards being set for the society of men and women under the education, training and guidance of the Holy Prophet ﷺ - standards which aimed to take them to ranks even higher than angels - the slightest turn of thought towards material acquisitions was considered a kind of disobedience. Thus, it goes without saying that the sum total of what is a potpourri of deeds which are both permissible and impermissible will, after all, be called impermissible. Therefore, such conduct from the Sahabah met with displeasure and it was said: تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّـهُ يُرِيدُ الْآخِرَةَ ۗ وَاللَّـهُ عَزِيزٌ حَكِيمٌ: 'You want things of this world while Allah wants the Hereafter (for you) - 67,' that is, Allah wants you to seek the Hereafter. Mentioned here as reprimand was a particular act of theirs which was the cause of displeasure. The other cause, that of the hope of released prisoners becoming Muslims, was not mentioned here. This indicates that a special group like the group of righteous, sincere and noble Sahabah would accommodate such mixed up intention as would combine some faith and some personal interest was something not acceptable even in that degree. Worth noticing here is the fact that the admonition and warning in this verse are being addressed to the noble Sahabah. Though, the Holy Prophet ﷺ ، by accepting their opinion, had gone along with them in a certain way, but, this act of the Holy Prophet ﷺ was purely a demonstration of his being universally merciful when he, subsequent to a difference of opinion among the Sahabah, had gone by a course of action which promised grace and convenience for the prisoners.
At the end of the verse, by saying: وَاللَّـهُ عَزِيزٌ حَكِيمٌ (And Allah is Mighty, Wise - 67), it was pointed out that Allah Ta` ala, being the source of all might and wisdom, would have - only if they had not acted in a hurry - provided for them wealth and properties as well in their future victories through His infinite grace.
67- Hiçbir peygambere yeryüzünde ağırlığını koymadıkça esir al(ıp fidye karşılığı serbest bırak)ması yaraşmaz. Sizler geçici dünya malını istiyorsunuz, Allah ise âhireti istiyor. Allah Azizdir, Hakîmdir.
68- Eğer Allah tarafından önceden verilmiş bir hüküm olmasaydı, aldığınız (fidyeye) karşılık size kesinlikle büyük bir azap dokunurdu.
69- Artık elde ettiğiniz ganimetten helâl ve hoş olarak yiyin. Allah’tan korkup sakının. Şüphesiz ki Allah Ğafurdur, Rahimdir.
67. Bu âyet-i kerimeler Yüce Allah’tan, Allah Rasûlüne ve mü’minlere yönelik bir azarlama içermektedir. Çünkü Bedir günü müşrikleri esir almışlar ve fidye almak maksadı ile onları hayatta bırakmışlardı. Bu durumda Ömer b. Hattab radıyallahu anh’ın görüşü ise bu esirlerin öldürülmesi ve toptan yok edilmeleri şeklinde idi. İşte bu hususta Yüce Allah şöyle buyurmaktadır:“Hiçbir peygambere yeryüzünde ağırlığını koymadıkça esir al(ıp fidye karşılığı serbest bırak)ması yaraşmaz.” Yani eğer bir peygamber Allah’ın nurunu söndürmek isteyen, dinini ortadan kaldırmak için çalışan, yeryüzünde Allah’a ibadet edecek kimse kalmasın diye çabalayan kâfirler ile savaşacak olursa, onlardan esirler alıp fidye için onları hayatta bırakması, o peygambere yaraşmaz, yakışmaz. Bu fidye, onların yok olmalarını ve kötülüklerinin ortadan kaldırılmasını gerektiren maslahata nispetle az bir bedeldir. Kâfirler kötülük yapma güç ve imkânına sahip olduğu sürece en uygunu esir alınmamalarıdır. Yeryüzünde gereği gibi savaşıp müşriklerin kötülükleri ortadan kaldırılacak, güçleri darmadağın edilecek ve sindirilecek olurlarsa, işte o vakit onlardan esir almak ve bu esirleri hayatta bırakmakta bir sakınca yoktur.
Devamla Yüce Allah şöyle buyurmaktadır:“Sizler” fidye almak ve esirleri hayatta bırakmak suretiyle “geçici dünya malını istiyorsunuz.” Yoksa bunda dininiz lehine gerçekleşecek bir maslahat bulunmamaktadır. “Allah ise” dinini aziz kılıp güçlendirmek, gerçek dostlarına yardımcı olup onların kelimelerini başkalarınınkine üstün kılmak sureti ile “âhireti istiyor.” Bu yüzden size, sizi bu sonuçlara ulaştıracak emirler veriyor. “Allah, Azizdir.” İzzeti, güç ve kuvveti eksiksizdir, kâmildir. Savaşmaksızın kâfirlerden intikam almak dilese elbette bunu yapar. Ama O, “Hakîmdir”; hikmeti gereği kiminizi kiminizle sınar.
68. “Eğer Allah tarafından” kaza ve kaderi ile O’nun sizlere ganimetleri helâl kıldığı ve -ey Muhammed ümmeti!- üzerinizden azabı kaldırmış olduğu yönünde “önceden verilmiş bir hüküm olmasaydı, aldığınız (fidyeye) karşılık size kesinlikle büyük bir azap dokunurdu.” Hadis-i şerifte de şöyle buyurulmaktadır:“Şâyet Bedir günü bir azap inmiş olsaydı, o azaptan Ömer’den başkası kurtulamazdı.”[18]
69. “Artık elde ettiğiniz ganimetten helâl ve hoş olarak yiyin.”Daha önce hiçbir ümmete helâl kılınmamış olmakla birlikte Allah’ın, bu ümmete ganimetleri helâl kılmış olması, O’nun bu ümmete olan lütuflarından birisidir.“Allah’tan” bütün işlerinizde “korkup sakının” ve Yüce Allah’ın üzerinizdeki nimetlerine şükür olmak üzere takvadan asla ayrılmayın. “Şüphesiz ki Allah Ğafurdur” Tevbe edip kendisine yönelenlerin bütün günahlarını bağışlar. Kendisine hiçbir şeyi ortak koşmayanların da bütün masiyetlerini bağışlar. Size karşı “Rahimdir.” Merhametlidir; çünkü O, sizlere ganimetleri mubah kılmış ve onun hoş ve helâl olduğunu bildirmiştir.
Il ne convient pas à un prophète de capturer des mécréants qui le combattent avant d’en avoir tué un grand nombre afin qu’une grande terreur soit ressentie dans leurs cœurs et qu’ils ne le combattent plus. En capturant des combattants mécréants lors de la Bataille de Badr, vous espériez que des rançons vous soient versées, ô croyants. Or Allah désire pour vous l’au-delà que l’on gagne en faisant triompher la religion et en la rendant plus forte. Allah est Puissant dans Son Être, Ses attributs et Sa domination, et personne ne Lui tient tête. Il est également Sage dans ce qu’Il décide et prescrit.
No es correcto que un profeta tome cautivos excepto a quienes lo han combatido para que esto amedrente a quienes quieran combatirlo. Al tomar cautivos en Báder, creyentes, quieren recibir un rescate, pero Al-lah quiere el Más Allá para ustedes, que se obtiene fortaleciendo el Islam. Al-lah es poderoso en Su esencia, Sus atributos y en Su dominio. Nada puede vencerlo. Él es Sabio en Su decreto y en Sus sagradas leyes.
Vjerovjesniku nije dozvoljeno zarobljavati neprijateljske vojnike i zahtijevati iskup za njih sve dok veliki rezultat u borbi ne postigne, da u njihova srca utjera strah, kako bi i odvratio da se ponovo bore protiv muslimana. O vjernici, želite prolazna bogatstva ovog svijeta prihvatajući iskup od zarobljenikā, a Allah želi za vas Ahiret, koji se postiže time što ćete svojom borbom na Njegovom putu pomoći i uzdići Njegovu vjeru. Allah je Silan, veličanstvenog Bića i veličanstvenih svojstava, niko se sa Njim ne može nadjačavati, i On je savršeno mudro odredio sudbinu i propisao zakone.
Kendisiyle savaşan kâfirleri çokça öldürmedikçe hiçbir peygamberin esir alması doğru değildir. Bu da, onların kalplerine korku verip tekrar sizinle savaşmaya dönmemeleri içindir. -Ey Müminler!- Sizler Bedir'de esirler alarak fidye elde etmek istiyorsunuz. (Siz geçici dünya malını istiyorsunuz) Hâlbuki Allah, sizin için dine yardım etmek ve dini aziz kılmak ile elde edilen ahireti istiyor. Yüce Allah; zatında, sıfatlarında ve galip gelmede üstün olandır. Hiç kimse O'na galip gelemez. O, takdirinde ve dininde hikmet sahibidir.
Một vị Nabi không nên giữ lại những tù binh vô đức tin đã tham chiến mà cần phải giết sạch tất cả để gieo nỗi hoảng sợ vào lòng của chúng mục đích để chúng không dám tái chiến. Các ngươi - hỡi những người co đức tin - ham muốn lấy tù binh Badr để đổi lấy tiền chuộc trong khi Allah lại muốn cuộc sống ở Đời Sau để vinh danh tôn giáo của Ngài bằng sự chiến thắng, và Allah Toàn Năng trong bản chất và các thuộc tính và quyền bính của Ngài, không có gì kháng được Ngài; và Ngài luôn sáng suốt trong sắp xếp và định đoạt.
Hindi nararapat para sa isang propeta na magkaroon siya ng mga bihag kabilang sa mga tagatangging sumampalataya na nakikipaglaban sa kanya hanggang sa magparami siya ng pagpatay sa kanila upang pumasok ang pangingilabot sa mga puso nila upang hindi sila manumbalik sa pakikipaglaban sa kanya. Nagnanais kayo, O mga mananampalataya, sa pagkakuha ng mga bihag sa Badr ng pagkuha ng pantubos samantalang si Allāh ay nagnanais ng Kabilang-buhay na natatamo sa pamamagitan ng pag-aadya sa Relihiyon at pagpapalakas dito. Si Allāh ay Makapangyarihan sa sarili Niya, mga katangian Niya, at paggapi Niya: walang nakadadaig sa Kanya na isa man; Marunong sa pagtatakda Niya at batas Niya.
Non si addice a un Profeta prendere prigionieri tra i miscredenti che lo combattono, affinché il numero dei loro morti cresca tanto da far penetrare il terrore nei loro cuori, così che non tornino a combatterlo. Volete, o voi credenti, prendere prigionieri a Badr per ricavarne un riscatto, ma Allāh vuole l'Aldilà, che viene ottenuto tramite la fermezza nella fede e la Sua esaltazione. Allāh è Potente in Se Stesso, nei Suoi Attributi e nel Suo Dominio: nulla può vincerLo; il Saggio nella Sua Potenza e nella Sua Legge.
"Tidak patut, bagi seorang Nabi mempunyai tawanan sebelum ia dapat melumpuhkan musuhnya di muka bumi. Kamu menghen-daki harta benda duniawiyah sedangkan Allah menghendaki (pa-hala) akhirat (untukmu). Dan Allah Mahaperkasa lagi Mahabijak-sana. Kalau sekiranya tidak ada ketetapan yang telah terdahulu dari Allah, niscaya kamu ditimpa siksaan yang besar karena te-busan yang kamu ambil. Maka makanlah dari sebagian rampasan perang yang telah kamu ambil itu, sebagai makanan yang halal lagi baik, dan bertakwalah kepada Allah, sesungguhnya Allah Maha Pengampun lagi Maha Penyayang." (Al-Anfal: 67-69).
(67) Ini adalah teguran Allah kepada RasulNya dan orang-orang yang beriman pada hari Perang Badar, manakala mereka me-nawan orang-orang musyrik dan membiarkan mereka untuk harta tebusan. Ketika itu Umar bin al-Khaththab telah mengusulkan agar para tawanan itu dibunuh dan dihabisi saja. Allah berfirman, ﴾ مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ ﴿ "Tidak patut, bagi seorang Nabi mempu-nyai tawanan sebelum ia dapat melumpuhkan musuhnya di muka bumi." Yakni tidak layak dan tidak pantas bagi Nabi, jika Nabi memerangi orang-orang kafir yang hendak memadamkan cahaya Allah, ber-usaha mematikan agamaNya, memberangus siapa pun di bumi ini yang menyembah Allah, untuk menawan orang-orang kafir dan membiarkannya hidup demi harta tebusan dari mereka, karena ia hanyalah harta sedikit jika dibandingkan dengan kemaslahatan yang menuntut pemusnahan mereka dan penangkalan terhadap keburukan mereka. Selama mereka memendam keburukan dan memiliki gerakan, maka yang lebih utama adalah tidak menawan mereka, jika mereka telah bisa dilumpuhkan, kejahatan mereka terkikis dan kekuatan mereka sirna, maka dalam kondisi tersebut tidak mengapa menawan mereka dan membiarkan mereka hidup.
Allah berfirman, ﴾ تُرِيدُونَ ﴿ "Kamu menghendaki", dengan me-nerima tebusan dari mereka ﴾ عَرَضَ ٱلدُّنۡيَا ﴿ "harta benda duniawiyah", bukan kemaslahatan yang kembali kepada agamamu ﴾ وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ ﴿ "sedangkan Allah menghendaki (pahala) akhirat (untukmu)." Dengan memuliakan agamaNya, memenangkan para waliNya, dan menja-dikan kalimat mereka tinggi di atas yang lain, maka Dia memerin-tahkanmu untuk melakukan sesuatu yang dapat menyampaikanmu ke sana. ﴾ وَٱللَّهُ عَزِيزٌ حَكِيمٞ ﴿ "Dan Allah Mahaperkasa lagi Mahabijaksana." Yakni perkasa dengan sempurna, jika Allah mau, Allah bisa menga-lahkan orang-orang kafir tanpa perang, akan tetapi Allah Mahabi-jaksana, menguji sebagian kamu dengan sebagian yang lain.
(68) ﴾ لَّوۡلَا كِتَٰبٞ مِّنَ ٱللَّهِ سَبَقَ ﴿ "Kalau sekiranya tidak ada ketetapan yang telah terdahulu dari Allah", yaitu qadha dan qadarNya, bahwa Dia telah menghalalkan harta rampasan perang untukmu dan bah-wa Allah telah mengangkat azab darimu wahai umat ﴾ لَمَسَّكُمۡ فِيمَآ أَخَذۡتُمۡ عَذَابٌ عَظِيمٞ ﴿ "niscaya kamu ditimpa siksaan yang besar karena tebusan yang kamu ambil."
Dalam hadits disebutkan,
لَوْ نَزَلَ عَذَابُ يَوْمَ بَدْرٍ، مَا نَجَا مِنْهُ إِلَّا عُمَرَ.
"Seandainya pada Hari perang Badar turun azab, maka yang selamat darinya hanyalah Umar."[81]
(69) ﴾ فَكُلُواْ مِمَّا غَنِمۡتُمۡ حَلَٰلٗا طَيِّبٗاۚ ﴿ "Maka makanlah dari sebagian ram-pasan perang yang telah kamu ambil itu, sebagai makanan yang halal lagi baik." Ini adalah di antara kasih sayang Allah تعالى kepada umat ini, dengan menghalalkan harta rampasan perang yang tidak dihalal-kan kepada umat sebelumnya. ﴾ وَٱتَّقُواْ ٱللَّهَۚ ﴿ "Dan bertakwalah kepada Allah", dalam segala urusanmu, dan pegang eratlah ketakwaan ini sebagai bukti syukur terhadap nikmat Allah atasmu. ﴾ إِنَّ ٱللَّهَ غَفُورٞ ﴿ "Sesungguhnya Allah Maha Pengampun." Mengampuni semua dosa bagi yang bertaubat kepadaNya, dan mengampuni seluruh maksiat bagi yang tidak menyekutukanNya dengan sesuatu pun. ﴾ رَّحِيمٞ ﴿ "Lagi Maha Penyayang" kepadamu, di mana Dia menghalalkan harta rampasan perang dan menjadikannya halal lagi baik untukmu.
Tidak sepatutnya seorang nabi memiliki tawanan perang dari golongan kafir yang menyerangnya sebelum ia berhasil menghabisi banyak orang kafir. Hal itu dimaksudkan untuk menggentarkan hati mereka sehingga tidak kembali menyerangnya. Kalian -wahai orang-orang mukmin- ingin menjadikan tawanan perang Badar sebagai alat untuk meminta tebusan, sedangkan Allah menghendaki (kalian mendapatkan kebahagiaan hidup di) akhirat yang dapat diperoleh dengan menolong dan memenangkan agama-Nya. Allah Mahaperkasa di dalam zat-Nya, sifat-sifat-Nya, dan kekuatan-Nya, tidak ada seorang pun yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menentukan takdir-Nya dan menetapkan syariat-Nya.
It is not right for a prophet to take captives from the disbelievers who fight against him until he kills many of them, so that this makes other disbelievers fear fighting him. By taking captives from Badr, O believers, you want to receive ransom, but Allah wants the Afterlife for you, which is gained by making religion victorious and powerful. Allah is Mighty in His essence, His attributes and in His domination. Nothing can overcome Him. He is Wise in His decree and sacred laws.
Imam Ahmad recorded that Anas said, "The Prophet asked the people for their opinion about the prisoners of war of Badr, saying,
«إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُم»
(Allah has made you prevail above them.) `Umar bin Al-Khattab stood up and said, `O Allah's Messenger! Cut off their necks,' but the Prophet turned away from him. The Messenger of Allah ﷺ again asked,
«يَاأَيُّهَا النَّاسُ إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُمْ وَإِنَّمَا هُمْ إِخْوَانُكُمْ بِالْأَمْس»
(O people! Allah has made you prevail over them, and only yesterday, they were your brothers.) `Umar again stood up and said, `O Allah's Messenger! Cut off their necks.' The Prophet ignored him and asked the same question again and he repeated the same answer. Abu Bakr As-Siddiq stood up and said, `O Allah's Messenger! I think you should pardon them and set them free in return for ransom.' Thereupon the grief on the face of Allah's Messenger ﷺ vanished. He pardoned them and accepted ransom for their release. Allah, the Exalted and Most Honored, revealed this verse,
لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ
(Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took)."
`Ali bin Abi Talhah narrated that Ibn `Abbas said about Allah's statement,
لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ
(Were it not a previous ordainment from Allah...),
"In the Preserved Book, that war spoils and prisoners of war will be made allowed for you,
لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ
(would have touched you for what you took), because of the captives.
عَذَابٌ عظِيمٌ
(a severe torment.) Allah, the Exalted said next,
فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً
(So enjoy what you have gotten of booty in war, lawful and good)." eAl-`Awfi also reported this statement from Ibn `Abbas. A similar statement was collected from Abu Hurayrah, Ibn Mas`ud, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah and Al-A`mash. They all stated that,
لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ
(Were it not a previous ordainment from Allah. .) refers to allowing the spoils of war for this Ummah.
Supporting this view is what the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تُحَلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَان النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(I have been given five things which were not given to any Prophet before me. (They are:) Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey. The earth has been made a place for praying and a purifyer for me. The booty has been made lawful for me, yet it = was not lawful for anyone else before me. I have been given the right of intercession (on the Day of Resurrection). Every Prophet used to be sent to his people only, but I have been sent to all mankind.)
Al-A`mash narrated that Abu Salih said that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَمْ تَحِلَّ الْغَنَائِمُ لِسُودِ الرُّؤُوسِ غَيْرَنَا»
(War booty was never allowed for any among mankind except us.) Abu Hurayrah said; This is why Allah the Most High said,
فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً
(So enjoy what you have gotten of booty in war, lawful and good.)
The Muslims then took the ransom for their captives. In his Sunan, Imam Abu Dawud recorded that Ibn `Abbas said that the Messenger of Allah ﷺ fixed four hundred (Dirhams) in ransom from the people of Jahiliyyah in the aftermath of Badr. The majority of the scholars say that the matter of prisoners of war is up to the Imam. If he decides, he can have them killed, such as in the case of Bani Qurayzah. If he decides, he can accept a ransom for them, as in the case of the prisoners of Badr, or exchange them for Muslim prisoners. The Messenger ﷺ exchanged a woman and her daughter who were captured by Salamah bin Al-Akwa`, for exchange of some Muslims who were captured by the idolators, or if he decides he can take the prisoner as a captives.
Si un Décret et le Destin d’Allah ne vous avaient déclaré le butin licite et permit de rançonner afin de libérer les prisonniers que vous détenez, un châtiment terrible d’Allah se serait abattu sur vous pour vous être permis de dépenser du butin et des rançons avant qu’une révélation d’Allah ne vous y autorise.
Si no hubiera sido por el decreto de Al-lah (en el que ya se había decidido que Él haría que los botines de guerra fueran lícitos para ustedes, y les fuera permitido pedir rescate por los cautivos), un castigo severo de Al-lah los habría afligido, debido a los botines de guerra y el rescate que tomaron por los cautivos de la batalla de Báder antes de la revelación de Al-lah que lo permitió.
Se non fosse per il fatto che il decreto di Allāh fosse già scritto, rendendovi lecito il bottino e permettendovi di prendere prigionieri al fine di ottenerne il riscatto, vi avrebbe afflitti una dura punizione da parte di Allāh, a causa del bottino di cui vi siete appropriati e del riscatto ottenuto dai prigionieri prima della rivelazioni di tale Segno da parte di Allāh, che lo permise.
Nếu như quyển sách ghi chép tiền định của Allah trước đây đã định cho phép các ngươi sử dụng chiến lợi phẩm và cho tù binh chuộc mạng là các ngươi đã phải nếm cực hình cả rồi vì các ngươi dám cho tù binh chuộc mạng bằng tài sản trước khi lời mặc khải về điều đó được thiên khải xuống.
Were it not for a decree from Allah – in which it had already been decided that He would make the gains of war lawful for you and permit you to ransom captives – a severe punishment from Allah would have afflicted you because of the gains of war and ransom you took from the captives at Badr before the coming of revelation from Allah that permitted it.
Da vam Allah nije dozvolio uzimanje ratnog plijena i zarobljavanje, vi biste sad bili žestoko kažnjeni zato što ste uzeli od zarobljenikā iskup prije objave o toj dozvoli.
Kung hindi dahil sa isang atas mula kay Allāh na nauna rito ang pagtatadhana Niya at ang pagtatakda Niya na Siya ay nagpahintulot sa inyo ng mga samsam sa digmaan at pumayag para sa inyo ng pagtutubos sa mga bihag ay talaga sanang may tumama sa inyo na isang pagdurusang matindi mula kay Allāh dahilan sa kinuha ninyo na samsam sa digmaan at pantubos mula sa mga bihag bago ng pagbaba ng isang pagkasi mula kay Allāh ng pagpayag doon.
The second verse (68) is also a supplement to this admonition where it has been said that had it not been for a Divine writ already established, the course of action which you opted for - that of releasing the prisoners against ransom - would have brought upon you some grave punishment.
What is this writ and what does it mean? According to a narration from Sayyidna Abu Hurairah ؓ reported in Tirmidhi, the Holy Prophet ﷺ said: Spoils were not lawful for any community before you. When, on the occasion of Badr, Muslims went after collecting spoils - though, spoils were not made lawful for them until that time - this verse was revealed. It emphasized that this initiative taken by Muslims, before the injunction making spoils lawful for them was revealed, was a sin which deserved instant punishment. But, since the writ of Allah that spoils shall be made lawful for this community was already there in the Preserved Tablet, therefore, punishment was not sent over Muslims for this misconduct. (Mazhari)
It appears in Hadith narrations that, subsequent to the revelation of this verse, the Holy Prophet ﷺ said: The Divine punishment was almost about to descend when Allah, in His grace, held it back and had this punishment come, no one except ` Umar ibn al-Khattab and Sa'd ibn Mu` adh ؓ would have remained safe from it. This tells us that the cause of Divine admonition was the act of releasing prisoners against ransom - and, in the light of the narration from Tirmidhi mentioned earlier, the reason seems to be the act of collecting spoils. But, there appears to be no contradiction between the two. Taking ransom from prisoners is also nothing but a part of spoils.
Sekiranya tidak ada ketetapan dari Allah yang sudah ditetapkan dengan qadha dan qadar-Nya, bahwa Dia menghalalkan ghanimah (harta rampasan perang) bagi kalian dan memperbolehkan kalian mengambil tebusan dari tawanan perang, niscaya kalian akan ditimpa azab yang sangat berat dari Allah karena kalian telah mengambil ganimah dan tebusan sebelum turunnya wahyu dari Allah yang memperbolehkan hal itu.
Eğer ganimetleri ve esirlere karşılık olarak aldığınız fidyeleri size helal kıldığına dair Yüce Allah tarafından önceden verilmiş olan hüküm ve takdir etmiş olduğu kader olmasaydı, Yüce Allah'tan buna dair vahiy inmeden önce ganimetlere ve esirlere karşılık olarak fidyeleri mübah sayıp almanızdan dolayı mutlaka size büyük bir azap dokunurdu.
O halde -Ey Müminler!- Kâfirlerden elde ettiğiniz ganimetleri helal olarak yiyin. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah Teâlâ'dan korkun. Şüphesiz Allah, Mümin kullarını çokça bağışlayandır, onlara çok merhamet edendir.
Así que disfruten, creyentes, de los botines de guerra que tomaron de los incrédulos, porque es lícito para ustedes. Teman a Al-lah cumpliendo Sus órdenes y evitando Sus prohibiciones. Al‑lah es Perdonador y Compasivo con Sus siervos creyentes.
So consume, O believers, of the gains of war that you take from the disbelievers because it is lawful for you. Be mindful of Allah by following His instructions and avoiding His prohibitions. Allah is Forgiving and Compassionate towards His believing servants.
Ô croyants, dépensez de ce vous avez pris aux mécréants comme butin, celui-ci vous est en effet licite et craignez Allah, en vous conformant à Ses commandements et en délaissant Ses interdits. Allah pardonne et est miséricordieux avec Ses serviteurs croyants.
At the battle of Badr, the Muslims killed seventy of the Quraysh’s greatest men and captured another seventy. Many of these captives were chiefs. After the battle, a consultation was held to decide the fate of these prisoners. The majority of the companions were for ransoming them. These enemies were continuously hostile. But the Muslims lacked the resources to defend themselves. So, it was thought that the ransom could be utilised to purchase armaments. ‘Umar ibn al-Khattab and Sa‘d ibn Ma‘az were against this opinion. ‘Umar said: ‘O, Prophet of God, these prisoners are the leaders of those who deny the truth. The real strength of our enemies has fallen into our hands. They should be killed so that the problem is solved once and for all.’ However, the Prophet Muhammad acted on the first opinion. Later on, those verses were revealed in which there were comments on the battle. While the ransom was declared legitimate by God, displeasure was expressed on that transaction. Releasing the war prisoners on a ransom was apparently a matter of mercy and grace, but it was not in accordance with the long term plan of God. God planned to root out paganism and polytheism and had caused all the leaders of the Quraysh (except Abu Lahab and Abu Sufyan) to gather on the field of Badr, arranging matters in such a way that they came entirely under the control of the Muslims. Had these leaders been killed at that time, the resistance of paganism and polytheism to montheism would have been completely buried in Badr itself. The result of releasing these leaders was that they were able to re-organise themselves and continue the resistance movement. This decision was against the Muslims’ war strategy, and could have become the cause of the most serious difficulties for them. These leaders, along with their followers, could have completely finished the entire mission of Islam. But God had ordained that the Last Prophet and his companions should necessarily overcome everything. That is the reason why, in spite of this shortcoming in strategy, the Quraysh were not able to overcome the Faithful.
Ruling 1: In the verse under discussion, admonition came upon releasing prisoners against ransom or collecting spoils, warning of Divine punishment was given, then came forgiveness. But, what remained still not clear was the future course Muslims would be required to take in such matters. Therefore, in the next verse (69), the matter relating to spoils was made all too clear by saying: فَكُلُوا مِمَّا غَنِمْتُمْ (So, eat of the spoils you have got), that is, it has been made lawful for you in the future. But, even now, there remains a doubt to the effect that the injunction making spoils lawful had come at the present stage, however, spoils which had been collected in error before the coming of this injunction may contain some element of undesirability in it. Therefore, by saying: حَلَالًا طَيِّبًا (lawful and pure - 69) soon after it, even this doubt was removed. It means: Though, taking the initiative in collecting spoils, before the revelation of Divine guideline, was not correct - but now that the injunction making spoils lawful has been revealed, all that has been collected earlier is also lawful without any shade of repugnance or reprehensibility (karahah) in it.
Ruling 2: At this point, worth notice and retention is a principle of Islamic jurisprudence: When some impermissible initiative is regularized through a standing verse, no effect of the previous initiative remains operative therein. The property becomes lawful and pure - as it happened here. But, there is a corresponding instance relevant to what has been stated above. Take a case in which there was an injunction already revealed, but its revelation did not seem to affect the initiators of an action, based on which they went on to contravene it. It was later on that they found out that the particular deed of theirs was contrary to such and such injunction of the Qur'an and Sunnah. Then, in such a situation, after the coming of the injunction, that property does not remain lawful - even though the previous error is forgiven. (Nuru 'l-Anwar, Mulla Jiwan) However, in the present verse, spoils have, no doubt, been declared to be lawful and pure, but the restriction imposed at the end of the verse was: وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ (and fear Allah. Surely, Allah is Most-Forgiving, Very-Merciful - 69). The hint given here is that, though spoils have been made lawful, but that too has been made lawful under a particular law. Taking against that law or taking more than due shall not still be permissible.
There were two matters in question here: (1) Spoils (2) Release of prisoners against ransom. The first problem was resolved clearly by the present verse, but the other matter was yet to be cleared. Regarding this, the following verse of Surah Muhammad was revealed:
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا
So, when you confront those who disbelieve at war, then keep beheading them until when you have had a thorough blood-shed to break their power, then shackle them tight. After that, either free them as favour without any return or release them against ransom - until the war lays down its arms - 47:4)
Sayyidna ` Abdullah ibn ` Abbas ؓ says: Divine admonition came upon releasing prisoners against ransom in the battle of Badr. This was the first Jihad of Islam. That was a time when the might and power of disbelievers was yet to break apart. It was by chance that they had run into trouble. Finally, when Islam and Muslims went on to achieve total ascendency, Allah Ta` ala abrogated the earlier injunction and revealed the verse of the Surah Muhammad quoted above in which the Holy Prophet ﷺ and Muslims have been given four options about prisoners. These are:
ان شاء واقتلوھم وان شاء وا استعبدوھم وان شاء وا افادوھم وان شاء وا اعتقوھم۔
If they wish, they can kill them all; or if they wish, they can put them in bondage; or if they wish, they can release them against ransom; or if they wish, they can (just) free them (without taking any ransom). (Mazhari)
There is a consensus of the entire Muslim Ummah on the first two of the four options mentioned above that the Amir of Muslims has the dual right of killing the prisoners and holding them in bondage, but there is a difference of opinion among Muslim jurists about setting them free without compensation or releasing them against it.
The position taken by Imam Malik, Shafi` i, Ahmad. ibn Hanbal, Thawri, Ishaq, and Hasan al-Basri and 'Ata' from among the Tabi` in, is that both these forms are permissible for the Amir of Muslims - that he may release the prisoners against compensation, or set them free without compensation, or exchange them for Muslim prisoners.
But Imam Abu- Hanifah, Abu Yusuf, Muhammad, Awza` i, and Qatadah, Dahhak, Suddiyy and Ibn Jurayj say that setting them free is just not permissible without compensation. Even releasing them against ransom is not permissible in the well-known creed of Imam Abu Hanifah. However, it appears in a report of al-Siyar al-Kabir that, should Muslims be in need of financial support, they can release prisoners against ransom. However, releasing them in exchange for Muslim prisoners is permissible with Imam Abu Hanifah and the two Jurists, Imams Abu Yusuf and Muhammad. (As evident from the two reports from them - Mazhari).
Those who have permitted release against ransom or without ransom, they - as said by Sayyidna Ibn ` Abbas ؓ - regard the verse of Surah Muhammad to be the abrogator (nasikh) of the verse of Surah Al-Anfal and take the later as abrogated (mansukh). According to Hanafi jurists, what stands abrogated (mansukh) is the verse of Surah Muhammad, while the verses of Surah Al-Anfal: فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ (make them an example, for those behind them -57) and Surah Al-Taubah: فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ (kill the Mushriks wherever you find them -9:5) are its abrogator (nasikh). Therefore, according to them, it is not permissible to release the prisoners, whether against ransom or without it. (Mazhari)
But, a careful deliberation into the respective words of the verses of Su-rah Al-Anfal and Surah Muhammad leaves us with the impression that none of these two can be called the abrogator or the abrogated. In fact, they are two injunctions for two different situations.
It can be seen that the pivotal injunction of breaking the power of disbelievers (اَثخان فی العرض) has been taken up in the verse of Surah Al-Anfal, then, the option of releasing prisoners without compensation or against it (in the form of: من وفداء) has been given in Surah Muhammad too, but the main objective has already been stated in the former - that of' ithkhan fi 'l-ard'. Thus, it means that once the power facade of the disbelievers has been broken through a thorough blood-shed, Muslims have the option of releasing prisoners against ransom, or setting them free without any ransom.
The report of al-Siyar al-Kabir from Imam Abu Hanifah (رح) could also be intended to establish that both kinds of injunctions can be given keeping in view the conditions and needs Muslims are faced with. 1.
1. Some more detail about the war-prisoners will appear in the commentary of Surah Muhammad insha-allah. (Editor)
Kaya kumain kayo, O mga mananampalataya, mula sa nakuha ninyo mula sa mga tagatangging sumampalataya mula sa isang samsam [sa digmaan] sapagkat ito ay ipinahihintulot para sa inyo. Mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Tunay na si Allāh ay Mapagpatawad sa mga lingkod Niyang mga mananampalataya, Maawain sa kanila.
Mangiate, o credenti, dal bottino che avete ottenuto dai miscredenti: Questo vi è permesso; e temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti: in verità Allāh è Perdonatore nei confronti dei Suoi sudditi credenti, Misericordioso con loro.
Vì vậy các ngươi - hỡi những người có đức tin - hãy ăn uống những thứ mà các ngươi đã thu được trong chiến tranh từ những người vô đức tin. Nó hợp pháp cho các ngươi sử dụng và các ngươi hãy kính sợ Allah mà tuân thủ theo sắc lệnh của Ngài, quả thật Allah luôn tha thứ cho những bề tôi có đức tin và luôn khoan dung với họ.
Trošite, o vjernici, imetak iz ratnog plijena koji vam je Uzvišeni Allah dopustio, u šta spada i iskup zarobljenika, jer je to dopuštena i lijepa zarada. Činite ono što vam je Allah, džellešanuhu, naredio i klonite se onog što vam je zabranio. Allah mnogo prašta grešnicima koji se kaju i beskrajno je milostiv, prašta onima koji su činili zlo.
Oleh sebab itu, makanlah -wahai orang-orang mukmin- dari harta rampasan perang yang kalian ambil dari orang-orang kafir karena harta itu halal bagi kalian, serta bertakwalah kalian kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang beriman.
O Profeta, di' agli idolatri che sono caduti prigionieri nelle vostre mani nel giorno di Badrبدر: "In verità, se Allāh sapesse che nei vostri cuori vi sono buone intenzioni, vi ricompenserebbe con cose maggiori del riscatto preso da voi e perdonerebbe i vostri peccati; non rattristatevi per ciò che vi è stato sottratto: Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro". La promessa di Allāh si realizzò per Al-Abbāsالعبّاس, lo zio del Profeta, pace a lui, e per altri che si convertirono all'Islām.
Ey Peygamber! Bedir günü esir aldığınız elinizde tuttuğunuz esirlere de ki: Eğer Allah kalplerinizde hayır olduğunu ve niyetlerinizin iyi olduğunu bilirse, sizden alınan fidyeden daha hayırlısını size verir ve günahlarınızı bağışlar. Çünkü Allah, kullarından tövbe edenleri çok bağışlayandır, çok merhamet edendir. Allah'ın bu vaadi, Müslüman olanlardan Peygamber -sallallahu aleyhi ve sellem-'in amcası Abbas ve diğer kimseler için gerçekleşmiştir.
Hỡi Nabi! Ngươi hãy bảo những tù binh đa thần mà các ngươi đã bắt giữ trong trận chiến Badr: Nếu như Allah biết được trong lòng các ngươi có định tâm tốt đẹp và cải thiện tâm niệm thì Ngài sẽ ban cho các ngươi thứ khác tốt hơn những thứ mà các ngươi đã dùng chuộc mạng mình. Cho nên các ngươi chớ buồn rầu về những thứ đã bị lấy đi và Ngài sẽ tha thứ cho các ngươi, quả thật Allah hằng tha thứ cho những ai biết sám hối trong đám nô lệ của Ngài, Ngài sẽ khoan dung với họ, điển hình như lời hứa mà Allah đã hứa với Al-'Abbaas bác của Thiên Sứ và những người khác đã gia nhập vào Islam.
Ô Prophète, dis ce qui suit aux polythéistes que vous avez fait prisonniers lors de la Bataille de Badr: Si Allah sait que vos cœurs renferment du bien et une bonne intention, Il vous donnera mieux que ce qui vous a été pris comme rançon. Ne soyez donc pas tristes pour ce que l’on vous a pris. De plus, Il vous pardonnera vos péchés car Allah pardonne à ceux de Ses serviteurs qui se repentent et est miséricordieux avec eux. Cette promesse d’Allah se réalisa au profit d’Al-'Abbâs l’oncle paternel du Prophète et au profit d’autres anciens mécréants qui se convertirent à l’Islam.
"Hai Nabi, katakanlah kepada tawanan-tawanan yang ada di tanganmu, 'Jika Allah mengetahui ada kebaikan dalam hatimu, niscaya Dia akan memberikan kepadamu yang lebih baik daripada apa yang telah diambil darimu dan Dia akan mengampuni kamu.' Dan Allah Maha Pengampun lagi Maha Penyayang. Akan tetapi jika mereka (tawanan-tawanan itu) bermaksud hendak berkhianat kepadamu, maka sesungguhnya mereka telah berkhianat kepada Allah sebelum ini, lalu Allah menjadikan(mu) berkuasa terhadap mereka. Dan Allah Maha Mengetahui lagi Mahabijaksana." (Al-Anfal: 70-71).
(70) Ayat ini turun terkait dengan tawanan perang Badar[82], yang salah satunya adalah al-Abbas, paman Nabi ﷺ, ketika dia di-minta uang tebusan, dia menyatakan bahwa dia telah masuk Islam sebelumnya, tetapi mereka tetap mengambil tebusan darinya. Maka Allah تعالى menurunkan ayat ini untuk menenangkan pikirannya dan orang-orang yang sepertinya. ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّمَن فِيٓ أَيۡدِيكُم مِّنَ ٱلۡأَسۡرَىٰٓ إِن يَعۡلَمِ ٱللَّهُ فِي قُلُوبِكُمۡ خَيۡرٗا يُؤۡتِكُمۡ خَيۡرٗا مِّمَّآ أُخِذَ مِنكُمۡ ﴿ "Hai Nabi, katakanlah kepada tawanan-ta-wanan yang ada di tanganmu, 'Jika Allah mengetahui ada kebaikan dalam hatimu, niscaya Dia akan memberikan kepadamu yang lebih baik daripada apa yang telah diambil darimu'," berupa harta, yaitu dengan memu-dahkan untukmu banyak kebaikan yang lebih baik daripada apa yang diambil darimu dari karunianya. ﴾ وَيَغۡفِرۡ لَكُمۡۚ ﴿ "Dan Dia akan mengampuni kamu," yakni dosa-dosamu dan memasukkanmu ke dalam Surga. ﴾ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang." Allah telah membuktikan janjiNya untuk al-Abbas dan selainnya, maka setelah itu dia mendapatkan harta yang banyak, sampai suatu kali Nabi ﷺ mendapatkan harta yang melimpah, lalu Abbas datang kepada beliau, maka beliau memintanya mengambil dari harta itu dengan lembaran pakaiannya yang mampu dia ang-kut, dia pun mengambil darinya apa yang hampir-hampir dia tidak dapat mengangkutnya.[83]
(71) ﴾ وَإِن يُرِيدُواْ خِيَانَتَكَ ﴿ "Akan tetapi jika mereka (tawanan-tawa-nan itu) bermaksud hendak berkhianat kepadamu", dengan usaha untuk memusuhimu dan memerangimu. ﴾ فَقَدۡ خَانُواْ ٱللَّهَ مِن قَبۡلُ فَأَمۡكَنَ مِنۡهُمۡۗ ﴿ "Maka sesungguhnya mereka telah berkhianat kepada Allah sebelum ini, lalu Allah menjadikan(mu) berkuasa terhadap mereka." Sehingga mereka mewas-padai pengkhianatanmu, karena Allah Maha Berkuasa atas mereka, sementara mereka di bawah kekuasaanNya. ﴾ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴿ "Dan Allah Maha Mengetahui lagi Mahabijaksana." Yakni mengetahui segala sesuatu, Bijaksana dengan meletakkan segala urusan pada tempat-nya. Dan termasuk ilmu dan hikmahNya adalah Dia meletakkan hukum-hukum yang mulia lagi baik ini, dan Dia telah menjamin penjagaanmu dari kejahatan para tawanan itu jika mereka ingin mengkhianatimu. 9
O Vjerovjesniče, reci višebošcima koji su zarobljeni u bici na Bedru: “Ako Allah u vašim srcima vidi ljubav prema vjerovanju i želju i spremnost za prihvatanje istine, On će vam, iz Svoje dobrote, dati više nego što od vas muslimani uzeli (kao plijen). Nemojte tugovati za onim što vam je uzeto, On će vam grijehe oprostiti. Svevišnji Allah prašta onome ko se pokaje, i milostiv je prema njemu. Ovo Allahovo obećanje obistinilo se nad onima koji su prihvatili islam, a jedan od njih bio je el-Abbas, Poslanikov, sallallahu alejhi ve sellem, amidža.
Wahai Nabi! Katakanlah kepada tawanan perang yang ada di tanganmu dari kalangan orang-orang musyrik yang berhasil kamu tawan dalam perang Badar, “Jika Allah mengetahui ada iktikad baik di dalam hati kalian, niscaya Allah akan memberi kalian sesuatu yang lebih baik dari tebusan yang diambil dari kalian. Oleh karena itu, janganlah kalian bersedih atas tebusan yang diambil dari kalian dan Allah juga akan mengampuni kalian. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat. Janji Allah ini telah terlaksana bagi Al-'Abbās, paman Nabi -ṣallallāhu 'alaihi wa sallam- dan lain-lain yang menyatakan masuk Islam.
O Prophet, say to those idolater captives who have come into your hands after the Battle of Badr: If Allah knows of any good intentions in your hearts, He will give you something better than the ransom that was taken from you; so do not grieve over what was taken from you. Allah will also forgive your sins because He is Forgiving and Compassionate to those of His servants who repent to Him. This promise of Allah was fullfilled for ‘Abbās, the uncle of the Prophet (peace be upon him), and for others like him who accepted Islam after being captured.
Commentary
The prisoners taken in the battle of Badr were released against ransom. These were sworn enemies of Islam and Muslims who had left nothing undone when it came to harassing, torturing, beating and killing them, anytime, anywhere. The slightest opportunity on hand would make them inflict their savagery on them. Now that they were prisoners in the hands of Muslims, granting them a lease of life was no mean feat. In fact, it was much more than adequate for them, virtually touching the outside limits of kindness under given circumstances. Then, the amount of ransom taken from them was far too ordinary.
Certainly great is the kindness of Allah Ta'ala. Imagine the consideration shown for the discomfort caused to them in paying that paltry sum for freedom and see how it is removed. It has been said in verse 70: If Allah shall find any good in your hearts, then, He shall give you what is better than what has been taken from you - and in addition to that, He shall forgive your past sins. The word: خَیر (khayr: good) used here means 'Iman (faith) and Ikhlas (sincerity). The sense of the statement is that prisoners، who once they are free, were to take to 'Iman and Islam with sincerity, then they shall be receiving more and better than what they have given in ransom. Thus, made free and independent, the prisoners have been invited to consider their profit and loss as free individuals. In consequence, events prove that those from among them who embraced Islam were so heavily rewarded by Allah Ta` ala right here in this mortal world with wealth and property which was way higher than what they had paid as ransom - not to mention the forgiveness they were blessed with and the high ranks of Paradise they received in the Hereafter.
Most commentators have said that this verse was revealed about Sayyidna ` Abbas ؓ the uncle of the Holy Prophet ﷺ because he too was one of the prisoners of Badr and ransom was taken from him too. His case was special in that he had left Makkah to participate in the battle of Badr with almost seven hundred guineas of gold on his person which was meant to be spent on the army of the disbelievers. However, before this could be spent, he was taken a prisoner with the gold.
When came the time to pay ransom, he said to the Holy Prophet ﷺ that the gold he had with him should be applied to cover the amount of his ransom. The Holy Prophet ﷺ said: The wealth you brought to support disbelief became war spoils for Muslims. Ransom has to be in addition to that. Alongwith it, he also said: You should also pay the ransom for your two nephews, ` Agil ibn Abi Talib and Nawfil ibn Harith. Thereupon, Sayyidna ` Abbas ؓ said: If so much financial burden was placed on me, I shall have to beg before the Quraysh like a pauper. The Holy Prophet ﷺ said: Why? What about the wealth you had entrusted with your wife, Umm al-Fadl while leaving Makkah? Sayyidna ` Abbas ؓ asked: How did you know this when I had entrusted it with my wife in the darkness of night, personally and in private. There is no third person who knows about it. He said: My Rabb رَبّ has told me everything about it. When Sayyidna ` Abbas ؓ heard these words, his heart became certain that the Holy Prophet ﷺ was a true messenger of Allah. In fact, Sayyidna ` Abbas ؓ had held the Holy Prophet in esteem even before this happened, but there were some doubts as well - which Allah Ta` ala removed at this moment. So, in reality, he had become a Muslim right then. But, he had a lot of money he had loaned out to the Quraysh of Makkah. If he were to declare his conversion to Islam immediately at that time, all that money would have gone waste. Therefore, he did not make a public announcement of it and the Holy Prophet ﷺ too said nothing about it to anyone. Before the Conquest of Makkah, he requested the Holy Prophet ﷺ for his permission to migrate from Makkah to Madinah. But, the Holy Prophet ﷺ advised him not to do that yet.
Following this conversation with Sayyidna ` Abbas ؓ ، the Holy Prophet ﷺ also told him about the promise appearing in the present verse which says that should he embrace Islam and become a Muslim with unalloyed sincerity of heart, then, the money he has spent in ransom shall be returned to him by Allah Ta` ala making it much more and much better for him. Hence, it was after his adherence to Islam had become public knowledge, he used to say: As for me, I am seeing the manifestation of this promise with my own eyes - because the amount of gold taken from me in ransom at that time was seven hundred guineas (20 Uqiyah). Now, at present, twenty of my slaves are running businesses at several places and no business venture being run by them is worth any less than twenty thousand dirhams each. And on top of all this, I have been blessed with the opportunity to serve Hujjaj, the visiting pilgrims, by providing to them drinking water from the sacred well of Zamzam - a service I consider to be so valuable as would pale out the possession of the entire wealth of the people of Makkah.
Profeta, di a esos idólatras cautivos que han llegado a tus manos después de la Batalla de Báder: “Si Al-lah sabe que hay buenas intenciones en sus corazones, Él les dará algo mejor que el rescate que se pidió por ustedes, así que no se aflijan por lo que pagaron”. Al-lah también perdonará sus pecados porque Él es Perdonador y Compasivo con aquellos de Sus siervos que se arrepienten ante Él.
Esta promesa de Al-lah se cumplió con Abbas, el tío del Profeta r, y con otros como él que aceptaron el Islam tiempo después de ser capturados.
70- Ey Peygamber! Elinizdeki esirlere de ki: “Eğer Allah’ın ilmine göre kalplerinizde bir hayır varsa O, size sizden alınan (fidyeden) daha hayırlısını verir ve sizi bağışlar. Allah Ğafurdur, Rahimdir.
71- Eğer sana hainlik etmek isterlerse (unutmasınlar ki) onlar daha önce Allah’a hainlik etmişlerdi de O da onlara karşı sana güç ve imkân vermişti. Allah çok iyi bilendir, hikmet sahibidir.
70. Bu âyet-i kerime Bedir günü alınan esirler hakkında inmiştir. Bu esirler arasında Allah Rasûlü’nün amcası Abbas da vardı. Ondan fidye vermesi istenince Abbas, daha önce müslüman olduğunu iddia etti. Ancak Müslümanlar, onun fidye ödeme yükümlülüğünü kaldırmadılar. İşte Yüce Allah hem onun, hem de onun durumuna benzer bir halde olanların gönüllerini hoş etmek üzere şu buyrukları indirdi:“Ey Peygamber! Elinizdeki esirlere de ki: Eğer Allah’ın ilmine göre kalplerinizde bir hayır varsa, O, size sizden alınan” maldan “daha hayırlısını verir.” Kendi lütuf ve ihsanından sizin için sizden alınanlardan çok daha hayırlı olan şeyleri elde etmeyi kolaylaştırır. “ve sizi bağışlar.” Günahlarınızı affederek cennete koyar. “Allah Ğafurdur, Rahimdir.”
Yüce Allah Abbas’a da başkalarına da verdiği bu vaadini gerçekleştirmiştir. Nitekim Abbas’ın çokça malı olmuştur. Hatta bir seferinde Peygamber sallallahu aleyhi ve sellem’e çok miktarda mal geldiği sırada Abbas onun yanına gelmiş, Peygamber sallallahu aleyhi ve sellem de ona bu maldan taşıyabildiği kadarını elbisesine koyup almasını emretmişti. O da o maldan zar zor taşıyabildiği kadarını almıştı.[19]
71. “Eğer” sana karşı savaşmak ve seninle mücadele etmek suretiyle “sana hainlik etmek isterlerse (unutmasınlar ki) onlar daha önce Allah’a hainlik etmişlerdi de O da onlara karşı sana güç ve imkân vermişti.”Bu yüzden onlar sana hainlik etmekten sakınmalıdırlar. Çünkü Yüce Allah’ın gücü onlara yeter ve onlar Allah’ın hakimiyeti altındadırlar.“Allah” her şeyi “çok iyi bilendir”; her şeyi yerli yerince koyan “hikmet sahibidir.” İlim ve hikmetinin bir tecellisi olarak da O, sizlere bu üstün ve güzel hükümleri teşrî’ buyurmuş ve eğer esirler herhangi bir hainlikte bulunmak isteyecek olurlarsa onların kötülüklerine karşı size yeterli gelmeyi taahhüt etmiştir.
Pagan Prisoners at Badr were promised better than what They lost, if They become Righteous in the Future
Muhammad bin Ishaq reported that `Abdullah bin `Abbas said that before the battle of Badr, the Messenger of Allah ﷺ said,
«إِنِّي قَدْ عَرَفْتُ أَنَّ أُنَاسًا مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ قَدْ أُخْرِجُوا كَرْهًا لَا حَاجَةَ لَهُمْ بِقِتَالِنَا فَمَنْ لَقِيَ مِنْكُمْ أَحَدًا مِنْهُمْ أَيْ مِنْ بَنِي هَاشِمٍ فَلَا يَقْتُلْهُ، وَمَنْ لَقِيَ أَبَا الْبُخْتَرِي بْنَ هِشَامٍ مُسْتَكرِهًا»
(I have come to know that some people from Bani Hashim and others were forced to accompany the pagans, although they had no desire to fight us. Therefore, whoever meets any of them (Bani Hashim), do not kill him. Whoever meets Abu Al-Bukhtari bin Hisham, should not kill him. Whoever meets Al-`Abbas bin `Abdul-Muttalib, let him not kill him, for he was forced to come (with the pagan army).) Abu Hudhayfah bin `Utbah said, "Shall we kill our fathers, children, brothers and tribesmen (from Quraysh), and leave Al-`Abbas By Allah! If I meet him, I will kill him with the sword." When this reached the Messenger of Allah ﷺ, he said to `Umar bin Al-Khattab,
«يَا أَبَا حَفْص»
(O Abu Hafs!), and `Umar said, "By Allah that was the first time that the Messenger of Allah called me Abu Hafs."
«أَيُضْرَبُ وَجْهُ عَمِّ رَسُولِ اللهِ بِالسَّيْف»
(Will the face of the Messenger of Allahs's uncle be struck with the sword) `Umar said, "O Allah's Messenger! Give me permission to cut off his neck (meaning Abu Hudhayfah) for he has fallen into hypocrisy, by Allah!" Ever since that happened, Abu Hudhayfah used to say, "By Allah! I do not feel safe from this statement coming back to haunt me, and I will continue to fear its repercussions, unless Allah, the Exalted, forgives me for it through martyrdom." Abu Hudhayfah was martyred during the battle of Al-Yamamah, may Allah be pleased with him.
Ibn `Abbas said, "On the eve after Badr, the Messenger of Allah ﷺ spent the first part of the night awake, while the prisoners were bound. His Companions said to him, `O Allah's Messenger! Why do you not sleep' Al-`Abbas had been captured by a man from Al-Ansar, and the Messenger of Allah said to them,
«سَمِعْتُ أَنِينَ عَمِّي الْعَبَّاسِ فِي وِثَاقِهِ فَأَطْلِقُوه»
(I heard the cries of pain from my uncle Al-`Abbas, because of his shackles, so untie him.) When his uncle stopped crying from pain, Allah's Messenger went to sleep." In his Sahih, Al-Bukhari recorded a Hadith from Musa bin `Uqbah who said that Ibn Shihab said that Anas bin Malik said that some men from Al-Ansar said to the Messenger of Allah , "O Allah's Messenger! Give us permission and we will set free our maternal cousin Al-`Abbas without taking ransom from him." He said,
«لَا وَاللهِ لَا تَذَرُونَ مِنْهُ دِرْهَمًا»
(No, by Allah! Do not leave any Dirham of it.) And from Yunus Bikkir, from Muhammad bin Ishaq, from Yazid bin Ruwman, from `Urwah, from Az-Zuhri that several people said to him, "The Quraysh sent to the Messenger of Allah concerning ransoming their prisoners, and each tribe paid what was required for their prisoners. Al-`Abbas said, `O Allah's Messenger! I became a Muslims before.' The Messenger of Allah ﷺ said,
«اللهُ أَعْلَمُ بِإِسْلَامِكَ فَإِنْ يَكُنْ كَمَا تَقُولُ فَإِنَّ اللهُ يُجْزِيكَ وَأَمَّا ظَاهِرُكَ فَقَدْ كَانَ عَلَيْنَا فَافْتَدِ نَفْسَكَ وَابْنَي أَخِيكَ نَوْفَلَ بْنَ الْحَارِثِ بْنِ عَبْدِالْمُطَّلِبِ وَعَقِيلَ بْنَ أَبِي طَالِبِ بْنِ عَبْدِالْمُطَّلِبِ ، وَحَلِيفَكَ عُتْبَةَ بْنَ عَمْرٍو أَخِي بَنِي الْحَارِثِ بْنِ فِهْر»
(Allah knows if you are Muslim! If what you are claiming is true, then Allah will compensate you. As for your outward appearance, it was against us. Therefore, ransom yourself, as well as, your nephews Nawfal bin Al-Harith bin `Abdul-Muttalib and `Aqil bin Abu Talib bin `Abdul-Muttalib, and also your ally `Utbah bin `Amr, from Bani Al-Harith bin Fihr.) Al-`Abbas said, `I do not have that (money), O Allah's Messenger!' The Messenger ﷺ said,
«فَأَيْنَ الْمَالُ الَّذِي دَفَنْتَهُ أَنْتَ وَأُمُّ الْفَضْلِ فَقُلْتَ لَهَا: إِنْ أَصَبْتُ فِي سَفَرِي هَذَا، فَهَذَا الْمَالُ الَّذِي دَفَنْتُهُ لِبَنِي الْفَضْلِ وَعَبْدِاللهِ وَقُثَمٍ؟»
(What about the wealth that you and Umm Al-Fadl buried, and you said to her, `If I am killed in this battle, then this money that I buried is for my children Al-Fadl, `Abdullah and Quthm) Al-`Abbas said, `By Allah, O Allah's Messenger! I know that you are Allah's Messenger, for this is a thing that none except Umm Al-Fadl and I knew. However, O Allah's Messenger! Could you count towards my ransom the twenty Uwqiyah (pertaining to a weight) that you took from me (in the battle)' The Messenger of Allah ﷺ said,
«لَا ذَاكَ شَيْءٌ أَعْطَانَا اللهُ تَعَالَى مِنْك»
(No, for that was money that Allah made as war spoils for us from you).
So Al-`Abbas ransomed himself, his two nephews and an ally, and Allah revealed this verse,
يَـأَيُّهَا النَّبِىُّ قُل لِّمَن فِى أَيْدِيكُم مِّنَ الاٌّسْرَى إِن يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(O Prophet! Say to the captives that are in your hands: "If Allah knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and Allah is Oft-Forgiving, Most Merciful.") 8:70 Al-`Abbas commented, `After I became Muslim, Allah gave me twenty servants in place of the twenty Uwqiyah I lost. And I hope for Allah's forgiveness."
Al-Hafiz Abu Bakr Al-Bayhaqi recorded, that Anas bin Malik said, "The Prophet was brought some wealth from Bahrain and said;
«انْثُرُوهُ فِي مَسجِدِي»
(Distribute it in my Masjid) and it was the biggest amount of goods Allah's Messenger ﷺ had ever received. He left for prayer and did not even look at the goods. After finishing the prayer, he sat by those goods and gave some of it to everybody he saw. Al-`Abbas came to him and said, `O Allah's Messenger! give me (something) too, because I gave ransom for myself and `Aqil. ' Allah's Messenger ﷺ told him to take. So he stuffed his garment with it and tried to carry it away but he failed to do so. He said, `Order someone to help me in lifting it.' The Prophet refused. He then said to the Prophet , `Will you please help me to lift it' Allah's Messenger ﷺ refused. Then Al-`Abbas dropped some of it and lifted it on his shoulders and went away. Allah's Messenger ﷺ kept on watching him till he disappeared from his sight and was astonished at his greediness. Allah's Messenger ﷺ did not get up until the last coin was distributed." Al-Bukhari also collected this Hadith in several places of his Sahih with an abridged chain, in a manner indicating his approral of it.
Allah said,
وَإِن يُرِيدُواْ خِيَانَتَكَ فَقَدْ خَانُواْ اللَّهَ مِن قَبْلُ
(But if they intend to betray you, they indeed betrayed Allah before) meaning,
وَإِن يُرِيدُواْ خِيَانَتَكَ
(But if they intend to betray you) in contradiction to what they declare to you by words.
فَقَدْ خَانُواْ اللَّهَ مِن قَبْلُ
(they indeed betrayed Allah before), the battle of Badr by committing disbelief in Him,
فَأَمْكَنَ مِنْهُمْ
(So He gave (you) power over them), causing them to be captured in Badr,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knower, All-Wise.)
He is Ever Aware of his actions and All-Wise in what He decides.
O Propeta, sabihin mo sa sinumang bumagsak sa mga kamay ninyo na mga bihag na mga tagapagtambal na nabihag ninyo sa Araw ng Badr: "Kung nakaaalam si Allāh sa mga puso ninyo ng paglalayon ng mabuti at ng kaayusan ng layunin ay magbibigay Siya sa inyo ng higit na mabuti kaysa sa kinuha mula sa inyo na pantubos kaya huwag kayong malungkot sa kinuha sa inyo mula roon, at magpapatawad Siya sa inyo sa mga pagkakasala ninyo. Si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila." Nagkatotoo nga ang pangako ni Allāh para kay Al-`Abbās, ang tiyuhin ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – at sa iba pa sa kanya kabilang sa mga yumakap sa Islām.
Ô Muħammad, si en prononçant les bonnes paroles qu’ils t’adressent, leur but est de te trahir sache qu’ils ont trahi Allah auparavant. Allah t’a alors secouru contre eux: un certain nombre d’entre eux furent tués et d’autres furent capturés. Qu’ils s’attendent donc au même sort s’ils récidivent. Allah connaît le mieux Ses créatures et ce qui les rend meilleures. Il est également Sage dans Sa gestion.
Namun, jika mereka hendak berkhianat kepadamu -wahai Muhammad- dengan kata-kata manis yang mereka ucapkan kepadamu, sesungguhnya mereka telah berkhianat kepada Allah sebelum itu dan sebelumnya Allah telah menolongmu untuk mengalahkan mereka, sehingga sebagian dari mereka terbunuh dan sebagian lagi tertawan. Oleh sebab itu, hendaklah mereka menunggu kejadian semacam itu jika mereka kembali lagi. Allah Maha Mengetahui seluruh makhluk-Nya serta apa yang terbaik bagi mereka, lagi Mahabijaksana dalam mengatur mereka.
If their goal, O Muhammad, is to betray you by the words they utter, then they have betrayed Allah previously and Allah gave you victory over them when some of them were killed and others were taken captive. They should therefore wait for something similar to happen if they return to their evil. Allah knows about His creation and what is best for them, and He is Wise in His handling of affairs.
-Ey Muhammed!- Eğer sana izhar ettikleri sözleri ile hainlik etmek istiyorlarsa, onlar zaten daha önce de Allah'a hainlik etmişlerdi. Yüce Allah, onlara karşı sana yardım etmişti. Onlardan öldürülen öldürülmüş, esir alınan da esir alınmıştı. Eğer bunu tekrar yaparlarsa aynı şeyi (öldürülmeyi ve esir edilmeyi) beklesinler. Allah, kullarını ve onları neyin ıslah edeceğini hakkıyla bilendir ve idare etmesinde hikmet sahibidir.
Mujámmad r, si su objetivo es traicionarte por medio de las palabras que pronuncian, entonces ya habían traicionado a Al-lah anteriormente y Al-lah te dio la victoria sobre ellos cuando algunos de ellos murieron en combate y otros fueron tomados prisioneros. Por lo tanto, deben esperar que algo similar les suceda si vuelven a combatirte. Al-lah conoce su naturaleza y lo que es mejor para ellos, y Él es Sabio en Su manejo de los asuntos.
E se hanno intenzione, o Muħammed, di tradirti, a causa di ciò che ti è evidente nelle loro parole, sappi che essi tradirono Allāh in precedenza, e Allāh ti aiutò a vincerli, e vennero uccisi quelli di loro che vennero uccisi, e vennero fatti prigionieri quelli di loro che vennero fatti prigionieri. Che attendano cose simili se riprovano a farlo! Allāh è Sapiente su ciò che è migliore per i Suoi sudditi, Saggio nella Sua Pianificazione.
About some prisoners of the battle of Badr who had become Muslims, there remained a doubt that they, once back in Makkah, may turn away from Islam and start hurting them thereafter. In the next verse (71), Allah Ta` ala has removed this apprehension by saying: وَإِن يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّـهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّـهُ عَلِيمٌ حَكِيمٌ ﴿71﴾ (And if they intend to commit treachery against you, then, they have already committed treachery against Allah, so Allah has given [ you ] power over them. And Allah is All-Knowing, Wise). It means that should these people decide to commit a breach of trust with you, it will not bring any hurt or loss to you. They were the same people who had already committed a breach of trust with Allah. They had admitted of Allah being the Lord of all the worlds at the time of the original Covenant, then they became hostile to it. But, this breach of trust turned out to be fatal for none but them when, finally, they were disgraced and detained. As for Allah Ta` ala, He is the knower of secrets hidden in hearts, and He is the possessor of great wisdom. If these people start opposing you even now, there is nowhere they can go, certainly not anywhere outside the range of the power and control of Allah Ta` ala. Inevitably, He shall seize them as before. To sum up, it can be said that, in verse 70, the da'wah of Islam was given to the released prisoners in the mode of persuasion - while in verse 71, it was in the mode of warning that they were told that success in their worldly life and in their life to come depends on Islam and 'Iman.
Upto this point, the text was dealing with injunctions relating to fighting and killing disbelievers, taking them prisoners, setting them free and carrying on peace negotiations with them. In verses which follow right upto the end of the Surah itself, a particular related chapter has been taken up alongwith some details of its injunctions. They are the injunctions of Hijrah (Emigration) - because, situations can arise during a confrontation with disbelievers wherein neither the Muslims have the power to launch an attack against them and kill them off, nor are they willing to go for peace. In such a state of weakness, the only course through which Islam and Muslims can be salvaged is Hijrah (Emigration) which means that Muslims should leave that city or country and go to stay in some other land where acting freely in accordance with Islamic injunctions is possible.
Kung naglalayon sila, O Muḥammad, ng kataksilan sa iyo dahil sa inilalantad nila sa iyo mula sa sinasabi [nila] ay nagtaksil na sila kay Allāh bago pa nito. Nag-adya sa iyo si Allāh laban sa kanila kaya napatay mula sa kanila ang sinumang napatay at nabihag ang sinumang nabihag, kaya maghintay sila ng tulad niyon kung uulit sila. Si Allāh ay Maalam hinggil sa nilikha Niya at hinggil sa naaangkop sa kanila, Marunong sa pangangasiwa Niya.
Và nếu chúng có mưu đồ lừa Ngươi - hỡi Muhammad - qua lời lẽ ngon ngọt trước mặt ngươi thì quả thật chúng đã từng lừa Allah trước đây và quả thật Allah đã phù hộ Ngươi chiến thắng được chúng, khiến bọn chúng có số bị giết và số khác bị bắt làm tù binh. Chúng hãy chờ kết quả như thế nếu chúng tái diễn. Và Allah biết tận tường về các tạo vật của Ngài, Ngài biết rõ điều gì cải thiện họ, Ngài rất sáng suốt trong quản lý và điều hành.
Releasing the prisoners at the battle of Badr was a strategic error. But, for the prisoners themselves, this amounted to giving them a new lease of life. This meant that the people who had become liable to be killed due to their opposition of the Truth, were given a further opportunity to re-think the Islamic call and their improper behaviour towards it. This respite opened up for them the door of self-rectification.Now one consequence of this event could have been that the flames of revenge flared up in the hearts of the prisoners due to the defeat they had suffered; they could have become eager to avenge the ignominy and loss they had suffered on the payment of ransom. In this case, they would have repeated the same wrong action as a result of which they had become liable to be seized upon by God. They would have expended their energy in opposing Islam, the result of which action would have been destruction in the world and punishment in the Hereafter. The second possibility was that they could have thought over the extraordinary happenings on the battlefield of Badr, i.e. why did it happen that, in spite of having inferior and fewer armaments, the Muslims were clearly victorious? This clearly indicated that God was in favour of the religion of the Muslims and disfavoured that of the Quraysh. If this second line of thinking developed, it would make them change their previous behaviour and adopt the religion which they had not earlier been able to adopt and in this way become eligible for God’s reward in this world and also in the Hereafter.History shows that there were a number of individuals among the Quraysh in whose hearts this question had arisen and sooner or later they joined Islam. ‘Abbas ibn ‘Abdul Muttalib had embraced Islam when he was a prisoner. Some others also joined the Islamic circle later. These people lowered themselves in the eyes of their own prejudiced group, but they honoured themselves in the eyes of God. They suffered worldly harm, but became possessors of the benefit of the Hereafter. On the release of the prisoners, the Muslims had the suspicion that the latter, instead of being grateful for the Muslims’ magnamity, would engage in conspiracies, adopt destructive ways and create impediments in the way of Islam. But the Quran did not give importance to these suspicions, because a movement launched for the cause of pure Truth is not an ordinary movement. It is a Divine affair. God Himself is behind it; and nobody has the power to fight God.
A ako htjednu, o Poslaniče, da te prevare svojim riječima, pa - oni su i prije Allaha nastojali varati i zato ti je On omogućio da ih pobijediš, pa su neki ubijeni, a neki zarobljeni. Zato, ako se vrate i ponovo isto urade, mogu očekivati isti slijed događaja. Allah je Onaj Koji zna šta je najkorisnije za stvorenja i mudar je u onome što uređuje.
72- İman edip hicret eden, Allah yolunda malları ve canları ile cihad edenlerle (muhacirleri) barındırıp onlara yardım edenler var ya, işte onlar birbirlerinin dostlarıdırlar. İman edip de hicret etmeyenlere gelince, hicret edene kadar sizin onlarla hiçbir dostluk bağınız yoktur. Ama eğer onlar din hususunda sizden yardım isterlerse size yardım etmek düşer. Ancak bu, sizinle aralarında anlaşma bulunan bir kavme karşı olmamak şartıyladır. Allah yaptıklarınızı görendir.
72. İşte bu, bir dostluk ve bir sevgi akdidir. Bu, Yüce Allah'ın iman edip Allah yolunda hicret eden, Allah için ve Allah yolunda cihad amacı ile vatanlarını terk eden muhacirler ile Allah Rasûlünü ve onun ashabını yurtlarında barındırarak onlara malları ile canları ile yardımcı olan Ensar arasında yaptığı bir akittir. İşte bunlar imanlarının kemali ve birbirlerine tam anlamı ile bağlılıkları dolayısı ile birbirlerinin velileri, dostları ve yardımcılarıdırlar.“İman edip de hicret etmeyenlere gelince, hicret edene kadar sizin onlarla hiçbir dostluk bağınız yoktur.” Çünkü onlar, yanınızda yer alacak insanlara oldukça muhtaç olduğunuz bir zamanda sizden ayrı kalmak sureti ile sizinle olan dostluk bağını kesmişlerdir. Onlar hicret etmediklerine göre mü’minler ile en ufak bir dostluk bağları da yoktur. “Ama eğer onlar din hususunda” kendileri ile savaşanlarla dinleri uğrunda savaşmak üzere “sizden yardım isterlerse, size yardım etmek” ve onların yanında savaşmak “düşer.” Eğer bunun dışındaki maksatlar için savaşacak olurlarsa sizin onlara yardımcı olma yükümlülüğünüz yoktur.
“Ancak bu, sizinle aralarında” savaş yapmamak üzere “anlaşma bulunan bir kavme karşı olmamak şartıyladır.”İşte hicret etmeyen ve ayrı kalan bu mü’minler, bu gibi anlaşmalı kimselerle savaşmak isteyecek olurlarsa onlara karşı o hicret etmeyen mü’minlere yardımcı olmayın. Çünkü o kimselerle aranızda uymanız gereken bir anlaşma vardır.“Allah yaptıklarınızı görendir.” Bulunduğunuz hali çok iyi bilendir. Bu yüzden size, size uygun olan hükümleri gönderir.
The Muhajirin and Al-Ansar are the Supporters of One Another
Here Allah mentions the types of believers, dividing them into the Muhajirin, who left their homes and estates, emigrating to give support to Allah and His Messenger to establish His religion. They gave up their wealth and themselves in this cause. There are also the Ansar, the Muslims of Al-Madinah, who gave asylum to their Muhajirin brethren in their own homes and comforted them with their wealth. They also gave aid to Allah and His Messenger by fighting alongside the Muhajirun. Certainly they are,
بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ
(allies to one another), for each one of them has more right to the other than anyone else. This is why Allah's Messenger ﷺ forged ties of brotherhood between the Muhajirin and Ansar, as Al-Bukhari recorded from Ibn `Abbas. They used to inherit from each other, having more right to inheritance than the deceased man's relatives, until Allah abrogated that practice with the fixed share for near relatives. Imam Ahmad recorded that Jarir bin `Abdullah Al-Bajali said that the Messenger of Allah ﷺ said,
«الْمُهَاجِرُون وَالْأَنْصَارُ أَوْلِيَاءُ بَعْضُهُمْ لِبَعْضٍ، وَالطُّلَقَاءُ مِنْ قُرَيْشٍ، وَالْعُتَقَاءُ مِنْ ثَقِيفٍ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ إِلَى يَوْمِ الْقِيَامَة»
(The Muhajirun and Al-Ansar are the supporters of each other, while the Tulaqa' of Quraysh (whom the Prophet set free after conquering Makkah) and `Utaqa' from Thaqif (whom the Prophet set free from captivity after the battle of Hunayn) are supporters of each other until the Day of Resurrection. )
Only Ahmad collected this Hadith.
Allah praised the Muhajirin and the Ansar in several Ayat of His Book and His Messenger (also praised them too). Allah said,
وَالسَّـبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَـجِرِينَ وَالأَنْصَـرِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـتٍ تَجْرِي تَحْتَهَا الأَنْهَـرُ
(And the foremost to embrace Islam of the Muhajirun and the Ansar and also those who followed them exactly. Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them gardens under which rivers flow (Paradise).)9:100, k
لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَـجِرِينَ وَالاٌّنصَـرِ الَّذِينَ اتَّبَعُوهُ فِى سَاعَةِ الْعُسْرَةِ
(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress.) 9:117, and,
لِلْفُقَرَآءِ الْمُهَـجِرِينَ الَّذِينَ أُخْرِجُواْ مِن دِيَـرِهِمْ وَأَمْوَلِهِمْ يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَناً وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ هُمُ الصَّـدِقُونَ وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَـنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلاَ يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُواْ وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
((And there is also a share in this booty) for the poor Muhajirin, who were expelled from their homes and their property, seeking bounties from Allah and (His) good pleasure, and helping Allah and His Messenger. Such are indeed the truthful. And those who, before them, had homes (in Al-Madinah) and adopted the faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given, and give them (emigrants) preference over themselves even though they were in need of that) 59:8-9.
The best comment on Allah's statement,
وَلاَ يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُواْ
(...and have no jealousy in their breasts for that which they have been given) is that it means, they do not envy the Muhajirin for the rewards that Allah gave them for their emigration. These Ayat indicate that the Muhajirin are better in grade than the Ansar, and there is a consensus on this ruling among the scholars.
The Believers Who did not emigrate did not yet receive the Benefits of Wilayah
Allah said,
وَالَّذِينَ ءَامَنُواْ وَلَمْ يُهَاجِرُواْ مَا لَكُم مِّن وَلـيَتِهِم مِّن شَىْءٍ حَتَّى يُهَاجِرُواْ
(And as to those who believed but did not emigrate, you owe no duty of protection to them until they emigrate,) 8:72.
This is the third category of believers, those who believed, but did not perform Hijrah and instead remained in their areas. They do not have any share in the war booty or in the fifth designated for Allah and His Messenger, the relatives of the Prophet , the orphans, the poor and the wayfarer, unless they attend battle.
Imam Ahmad recorded that Buraydah bin Al-Hasib Al-Aslami said, "When the Messenger of Allah ﷺ would send a commander with an expedition force or an army, he would advise him to have Taqwa of Allah and be kind to the Muslims under his command. He used to say,
«اغْزُوا بِاسْمِ اللهِ فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، إِذَا لَقِيتَ عَدُوَّكَ مِنَ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى إِحْدَى ثَلَاثِ خِصَالٍ أَوْ خِلَالٍ فَأَيَّتُهُنَّ مَا أَجَابُوكَ إِلَيْهَا فَاقْبَلْ مِنْهُمْ، وَكُفَّ عَنْهُمْ. ادْعُهُمْ إِلَى الْإِسْلَامِ، فَإِنْ أَجَابُوكَ فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَعْلِمْهُمْ إِنْ فَعَلُوا ذَلِكَ أَنَّ لَهُمْ مَا لِلْمُهَاجِرِينَ، وَأَنَّ عَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَبَوْا وَاخْتَارُوا دَارَهُمْ، فَأَعْلِمْهُمْ أَنَّهُمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ، يَجْرِي عَلَيْهِمْ حُكْمُ اللهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلَا يَكُونُ لَهُمْ فِي الْفَيْءِ وَالْغَنِيمَةِ نَصِيبٌ،إِلَّا أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ، فَإِنْ هُمْ أَبَوْا، فَادْعُهُمْ إِلَى إِعْطَاءِ الْجِزْيَةِ. فَإِنْ أَجَابُوا فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ، فَإِنْ أَبَوْا فَاسْتَعِنْ بِاللهِ ثُمَّ قَاتِلْهُم»
(Fight in the Name of Allah, in the cause of Allah. Fight those who disbelieve in Allah. When you meet your Mushrik enemy, then call them to one of three choices, and whichever they agree to, then accept it and turn away from them. Call them to embrace Islam, and if they agree, accept it from them and turn away from them. Then call them to leave their area and come to areas in which the Muhajirin reside. Make known to them that if they do this, they will have the rights, as well as, the duties of the Muhajirin. If they refuse and decide to remain in their area, make known to them that they will be just like Muslim bedouins, and that Allah's law applies to them just as it does to all believers. However, they will not have a share in the war booty or Fai' (booty without war), unless they perform Jihad along with Muslims. If they refuse all of this, then call them to pay the Jizyah, and if they accept, then take it from them and turn away from them. If they refuse all these three options, then trust in Allah and fight them.)
Muslim collected this Hadith.
Allah said next,
وَإِنِ اسْتَنصَرُوكُمْ فِى الدِّينِ فَعَلَيْكُمُ النَّصْرُ
(But if they seek your help in religion, it is your duty to help them.)
Allah commands, if these bedouins, who did not perform Hijrah, ask you to aid them against their enemy, then aid them. It is incumbent on you to aid them in this case, because they are your brothers in Islam, unless they ask you to aid them against disbelievers with whom you have a fixed-term treaty of peace. In that case, do not betray your treaties or break your promises with those whom you have treaties of peace. This was reported from Ibn `Abbas.
Aquellos que creyeron en Al-lah, aceptaron a Su Mensajero, practicaron Su ley revelada, emigraron de la tierra de la incredulidad a la tierra del Islam o al lugar donde pueden adorar a Al-lah de manera segura, y lucharon por la causa de Al-lah gastando sus riquezas y entregando sus vidas para enaltecer la Palabra de Al-lah, y aquellos que los acogieron en sus hogares y les dieron socorro, esos emigrantes y aquellos de la ciudad que los socorrieron son amigos entre sí en lo que concierne a brindar apoyo y asistencia. En cuanto a aquellos que creyeron en Al-lah pero no emigraron de la tierra de incredulidad a la tierra del Islam, ustedes creyentes no tienen la obligación de socorrerlos y protegerlos hasta que emigren por la causa de Al-lah. Si los incrédulos los oprimen y buscan su ayuda, entonces ayúdenlos contra sus enemigos, a menos que haya un pacto entre ustedes y su enemigo que esté vigente. Al-lah ve lo que hacen. Ninguna de sus acciones está oculta para Él y Él los retribuirá por ellas.
Those who believed in Allah, accepted His Messenger, practised His sacred law, emigrated from the land of disbelief to the land of Islam, or to a place in which they can worship Allah safely, and strived in Allah’s path by spending their wealth and giving their lives to raise Allah’s Word, and those who hosted them in their homes and supported them – those emigrants and those locals who supported them are friends of one another in terms of providing support and assistance. As for those who believed in Allah but did not emigrate from the land of disbelief to the land of Islam, you have no obligation, O believers, to support and protect them until they emigrate in Allah’s path. If the disbelievers oppress them and they seek your help, then help them against their enemies, unless there is a pact between you and their enemy that is still in place. Allah sees what you do. No action of yours is hidden from Him and He will repay you for them.
Allah'a iman edenler ve peygamberini doğrulayıp onun şeriatı ile amel edenler, küfür beldesinden İslam beldesine hicret edenler yahut güven içerisinde Allah Teâlâ'ya ibadet edecekleri başka bir yere hicret edenler, mallarını ve canlarını Allah'ın kelimesinin yüce olması için harcayanlar, bu uğurda mücadele edenler ile hicret edenleri kendi diyarlarına getirenler, onlara yardım edenler, işte bu muhacirler ve ülke ahalisinden onlara yardım edenler var ya; işte bunlar destek olmada ve yardımlaşmada birbirlerinin dostlarıdırlar. -Ey Müminler!- İman edip de küfür beldesinden İslam beldesine hicret etmeyenlere gelince; hicret edinceye kadar onlara yardım etmek ve onları korumak sizin sorumluluğunuz değildir. Eğer kâfirler onlara zulmeder de onlar sizden yardım isterlerse, sizinle aralarında sözleşme bulunan bir kavim aleyhine olmadığı müddetçe ahdi bozmaksızın düşmanlarına karşı onlara yardım edin. Allah yaptıklarınızı hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. O size, yaptıklarınızın karşılığını verecektir.
Quả thật, những ai đã có đức tin nơi Allah, đã thật lòng với Thiên Sứ của Ngài, tuân thủ đúng theo luật lệ của Ngài, đã di cư từ vùng đất vô đức tin đến với vùng đất Islam hoặc đi đến nơi được tự do thờ phượng Allah cùng với nhóm người có đức tin và đã đấu tranh bằng tài sản lẫn cả sinh mạng của mình vì nêu cao lời tuyên thệ và với những ai đã tương trợ, đã đùm bọc, đã giúp đỡ họ, thì hai nhóm người họ - dân di cư và dân tương trợ - là một tập thể bảo hộ của nhau. Còn những ai chỉ có tin nơi Allah nhưng chưa di cư như nhóm người đã di cư thì đối với các ngươi - hỡi những người có đức tin - không có bổn phận tương trợ họ và bảo vệ họ cho đến khi họ di cư vì chính nghĩa của Allah. Nhưng nếu họ bị đám người vô đức tin đàn áp và họ yêu cầu các ngươi viện trợ họ thì các ngươi hãy tương trợ họ đánh đuổi kẻ thù, ngoại trừ giữa các ngươi và kẻ thù của họ có giao ước đã ký kết thì các ngươi không được bội ước, quả thật Allah thấy rõ mọi điều các ngươi làm, không có gì che giấu được Ngài và Ngài sẽ thưởng phạt các ngươi theo các việc làm của các ngươi.
"Sesungguhnya orang-orang yang beriman dan berhijrah serta berjihad dengan harta dan jiwanya pada jalan Allah dan orang-orang yang memberikan tempat kediaman dan pertolongan (kepada orang-orang muhajirin), mereka itu satu sama lain lindung-melin-dungi. Dan (terhadap) orang-orang yang beriman, tetapi belum ber-hijrah, maka tidak ada kewajiban sedikit pun atasmu melindungi mereka, sebelum mereka berhijrah. (Akan tetapi) jika mereka me-minta pertolongan kepadamu dalam (urusan pembelaan) agama, maka kamu wajib memberikan pertolongan kecuali terhadap kaum yang telah ada perjanjian antara kamu dengan mereka. Dan Allah Mahamelihat apa yang kamu kerjakan." (Al-Anfal: 72).
(72) Ini adalah akad muwalah (loyalitas) dan kecintaan yang Allah buat di antara orang-orang Muhajirin yang beriman, berhijrah di jalan Allah, meninggalkan tanah kelahiran untuk Allah demi berjihad di jalanNya, dengan orang-orang Anshar yang melindungi Rasulullah ﷺ dan kawan-kawannya, dan memberi mereka bantuan di negeri mereka dengan harta dan jiwa mereka. Mereka itu adalah wali bagi sebagian yang lain, karena kesempurnaan iman mereka dan eratnya hubungan sebagian dengan sebagian yang lain.
﴾ وَٱلَّذِينَ ءَامَنُواْ وَلَمۡ يُهَاجِرُواْ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَيۡءٍ حَتَّىٰ يُهَاجِرُواْۚ ﴿ "Dan (terhadap) orang-orang yang beriman, tetapi belum berhijrah, maka tidak ada kewajiban sedikit pun atasmu melindungi mereka, sebelum mereka berhijrah." Karena mereka memutuskan akad muwalah darimu dengan memisahkan diri darimu pada waktu di mana kebutuhan kepada kaum laki-laki sangat mendesak, karena mereka tidak berhijrah maka mereka tidak memiliki sedikit pun akad muwalah dengan orang-orang yang beriman. ﴾ وَإِنِ ٱسۡتَنصَرُوكُمۡ فِي ٱلدِّينِ ﴿ "(Akan tetapi) jika mereka meminta perto-longan kepadamu dalam (urusan pembelaan) agama", yakni untuk me-merangi orang yang memerangi mereka karena agamanya, ﴾ فَعَلَيۡكُمُ ٱلنَّصۡرُ ﴿ "maka kamu wajib memberikan pertolongan", dengan berperang bersama mereka. Adapun jika perangnya bukan untuk tujuan ter-sebut maka kamu tidak harus menolongnya.
FirmanNya تعالى, ﴾ إِلَّا عَلَىٰ قَوۡمِۭ بَيۡنَكُمۡ وَبَيۡنَهُم مِّيثَٰقٞۗ ﴿ "Kecuali terhadap kaum yang telah ada perjanjian antara kamu dengan mereka." Yakni perjanjian damai, jika orang-orang Mukmin yang tidak berhijrah itu hendak memerangi mereka, maka janganlah kamu membantu mereka atasnya, karena perjanjian yang ada di antara dirimu dengan diri mereka. ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "Dan Allah Mahamelihat apa yang kamu kerjakan." Mengetahui keadaanmu, sehingga Dia meletakkan hukum yang sesuai denganmu.
Ceux qui croient en Allah, accordent du crédit à Son Messager, mettent en pratique Sa religion, migrent d’une terre de mécréance vers une terre d’Islam ou dans un lieu où ils peuvent adorer Allah en toute sécurité, luttent pour la cause d’Allah en dépensant de leurs richesses et en sacrifiant leurs vies afin que la parole d’Allah soit celle qui a le dessus, ainsi que ceux qui ont hébergés ces migrants dans leurs demeures et les ont secourus ; tous ces migrants et ceux, parmi les gens du pays, qui les ont aidés, sont les alliés les uns des autres dans le secours et l’assistance qu’ils se prêtent mutuellement. Quant à ceux qui croient en Allah et ne migrent pas d’une terre de mécréance vers une terre d’Islam, vous n’avez pas à les secourir et à les protéger, ô croyants, avant qu’ils ne migrent pour la cause d’Allah. Si les mécréants les oppriment et qu’ils vous demandent secours, secourrez-les contre leurs ennemis, à moins qu’il n’y ait un pacte entre vous et leurs ennemis, alors vous ne pouvez violer ce pacte. Allah voit ce que vous faites. Rien ne Lui échappe de vos œuvres et Il vous rétribuera en conséquence.
Sesungguhnya orang-orang yang beriman kepada Allah, percaya kepada Rasul-Nya, menjalankan syariat-Nya, berhijrah dari negeri kafir menuju ke negeri Islam, atau ke tempat yang di sana mereka dapat menyembah Allah dengan aman, dan berjuang dengan menggunakan harta dan jiwa mereka untuk menjunjung tinggi kalimat Allah, serta orang-orang yang menampung mereka di tempat tinggal mereka dan memberikan pertolongan kepada mereka, mereka itu semua adalah penolong satu sama lain dengan saling menolong dan membantu. Adapun orang-orang yang beriman kepada Allah tetapi tidak berhijrah dari negeri kafir ke negeri Islam maka kalian tidak berkewajiban untuk menolong dan melindungi mereka sampai mereka berhijrah di jalan Allah. Jika mereka ditindas oleh orang-orang kafir kemudian mereka meminta tolong kepada kalian maka tolonglah mereka melawan musuh mereka, kecuali apabila di antara kalian dan musuh mereka itu ada perjanjian damai yang tidak pernah mereka langgar. Allah Maha Mengetahui apa yang kalian perbuat, tidak ada satu pun perbuatan kalian yang luput dari pengetahuan-Nya dan Dia akan memberikan balasan yang setimpal dengan perbuatan kalian.
Commentary
These are the last four verses of Surah Al-Anfal. The real objective therein is to describe the injunctions of Hijrah (Emigration) which relate to the inheritance of Muhajir (Emigrant) Muslims. In contrast, also mentioned there is the inheritance of non-Muhajir Muslims and non-Muslims.
The gist of these injunctions is that people who fall under Islamic legal authority are, in the first instance, of two kinds: (1) Muslim (2) Kafir (disbeliever). Then, in terms of that period of time, Muslims were of two kinds: (1) Muhajir, those who after hijrah becoming obligatory, had left Makkah and had settled in Madinah. (2) Non-Muhajir, those who had, for a valid reason or for some other reason, stayed behind in Makkah itself.
Mutual relationship was a common factor among individuals from all these kinds because, during the early period of Islam, it was quite common that a son would be Muslim while the father would be a Kafir, or a father would be Muslim while his son would be a Kafir. The same was true about other relationships, such as, brothers, nephews, maternal grandfathers and maternal uncles etc. And that there were mutual relationships among Muhajir and non-Muhajir Muslims is fairly obvious.
Allah Ta` ala has, in His perfect mercy and profound wisdom, declared that the wealth and property left by the deceased person belongs to his or her own relatives as its deserving recipients. Although, the initial reality was that whoever received anything during this mor-tal life was entirely owned and possessed by Allah Ta` ala in the real sense. It was a simple arrangement from Him that everyone was made, on His behalf, a temporary owner of what was given to man to use for a lifetime and drive benefit from it. Therefore, by all cannons of logic, reason and justice the inheritance of every deceased person should have ricocheted back into His ownership - the practical implementation of which was to have it placed in the Public Treasury of the Islamic State which serves the great masses of people created by Allah by fulfilling their multi-faceted developmental needs. But, in doing so, first of all everyone would have been naturally hurt to find out that, after death, one's wealth and property will not reach one's own children, nor to parents, nor to wife or husband. Then, its logical consequence was also somewhat equally natural - that no one would have cared to work for more and take steps to keep it preserved. In other words, no one would have been burning his feet to work for more than what was needed to collect just about enough to take care of the basic needs of his or her life. And it is obvious that this attitude to life would have meant disaster for all human beings and their cities.
Therefore, Allah Jalla thana'uh, made inheritance the right of relatives among human beings, specially relatives for whose benefit one has been working hard and putting financial assets together during the course of one's life.
Along with it, while instituting the distribution of inheritance, Is1am has also kept in sight the important objective for which human beings were created, that is, the obedience to and worship of Allah Ta` ala - and it was in terms of this objective that the entire human species was declared to be two separate peoples or nations: Believers and Disbelievers. The verse of the Qur'an: خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ (It is He who created you, then, among you there is a disbeliever and among you there is a believer - AI-Taghabun, 64:2) means exactly this.
This two-nation theory severed relationships based on lineage and kinship as far as it concerned inheritance stipulating that neither shall a Muslim receive a share from the inheritance of a related disbeliever, nor shall a Kafir have any right in the inheritance of a Muslim relative. This is the subject stated in the first two verses (72, 73) and the injunction given therein is forever, was never abrogated and has continued to be Islam's basic principle of inheritance since its very beginning and shall remain operative right through the day of Qiyamah.
Allied with it, there is another injunction which concerns mutual inheritance between Muhajir and non-Muhajir Muslims about which it has been stated in the first verse that the relationship of a Muslim - until he emigrates from Makkah - shall also remain severed with Muslims who have emigrated, as far as inheritance is concerned. In this case, no Muhajir Muslim shall inherit his or her non-Muhajir relative, nor shall a non-Muhajir receive any share from the inheritance of a Muhajir Muslim. As obvious, this injunction was valid upto the time Makkah al-Mukarramah was still unconquered. After the Conquest of Makkah, the Holy Prophet ﷺ had himself declared: لَا ھِجرَۃَ بعد اَلفَتح (la hijrata ba` d al-fath : There is no hijrah after the Conquest). It means that after the Conquest of Makkah the obligation of Hijrah does not remain operative any more, and when the obligation of Hijrah itself ceases to be operative any more, the question of severance of relationships with those who did not migrate stands automatically terminated.
Therefore, most commentators have said that this injunction stands abrogated by virtue of the Conquest of Makkah while, according to investigative scholars of the field, this injunction too is everlasting and un-abrogated - but that it has changed under specific conditions. If conditions in which this injunction was sent at the time of the revelation of the Qur'an were to reappear at some period of time or in some country, then, the same injunction will come into force once again.
To explain it further, it can be said that, before the Conquest of Makkah, every Muslim man and woman was obligated to migrate from Makkah as an absolute duty. In obedience to this injunction, most Muslims - with the exception of only a few - had migrated from Makkah to Madinah. At that time, not migrating from Makkah had become a sign of not being a Muslim. Therefore, at that time, Islam as professed by a non-Muhajir was also taken to be doubtful and it was for this reason that mutual inheritance between Muhajir and non-Muhajir was severed.
Now, if the same conditions were to re-emerge in some country once again - that it becomes totally impossible to fulfill Islamic obligations while living there - then, emigrating from that country will become obligatory once again, so much so that not emigrating under such conditions without a strong excuse, becomes a doubtless sign of disbelief, then, the same injunction shall still apply, that is, mutual inheritance between Muhajir and non-Muhajir shall not remain operative any more. This presentation, it is hoped, makes it clear that the injunction relating to the severance of mutual inheritance between Muhajir and non-Muhajir is really no separate injunction. In fact, it is the very same first injunction which describes the severance of inheritance between Muslim and non-Muslim. The only difference is that a non-muhajir in such a case was though deprived from the inheritance because of this sign of disbelief, yet he was not classed as a disbeliever just on the basis of this much sign of disbelief - unless, of course, one was to betray open, clear and decisive proof of one's Kufr or disbelief.
And perhaps, it is in view of this expedient consideration that yet another injunction relating to non-Muhajir Muslims has been mentioned at this place. This injunction specifies that, should they ask for help from Muhajir Muslims, then, it is necessary for Muhajir Muslims to help them - so that it becomes clear that they have not placed non-Muhajir Muslims in the category of outright disbelievers, in fact, retained was their Islamic right that they be helped when in need.
And since the background of the revelation of this verse is a particular Hijrah - that from Makkah to Madinah - while non-Muhajir Muslims were only those who had stayed back in Makkah threateningly surrounded by the disbelievers of Makkah, it is obvious that the help they sought could only be against the same disbelievers of Makkah. However, when the Holy Qur'an ordered Muhajir Muslims to help them out, then, given a surface view of things, it could be deduced from here that helping them has been made necessary for Muslims against all peoples and under all conditions - even if, the people against whom help is sought already have a no-war pact with Muslims - although, doing justice and upholding pledges is a serious duty in Is-lam. Therefore, in this verse, an exempting rule was mentioned according to which, should non-Muhajir Muslims seek help from Muhajir Muslims against a people with whom Muslims already have a no-war pact, then, helping even brother Muslims against treaty-covered disbelievers is not permissible.
This was the essential meaning of the first two sentences. Now let us look at it in synchronization with the words. It is being said:
إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّـهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَـٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا
that is: "Those who believed and those who emigrated (for the sake of Allah, leaving their homeland and relatives behind) and carried out Jihad in the way of Allah with their wealth and lives (by buying weapons and other war materials with their wealth and by staking their lives in the line of duty on the battlefield - which refers to the original Emigrants, the first among Muhajirs) and those who gave refuge and help (which refers to the Ansar of Madinah, the supporting residents of Madinah, where-after it was said about the two parties) --- those are friends to each other. (Then, it was said:) And those who did believe but did not emigrate, with them you have no friendship at all unless they emigrate.
At this place, the Holy Qur'an has used the words: Waliyy and Wilayah which mean friendship and close relations in the real sense. Early Tafsir authorities, Sayyidna Ibn ` Abbas, Hasan, Qatadah, Mujahid and others have said that Wilayah at this place means Wirathah or inheritance while Waliyy means Warith or inheritor. Nevertheless, some others have taken Wilayah in the usual lexical sense, that is, friendship, help and support.
According to the first Tafsir, the verse would mean that Muslim Muhajir and Ansar shall be inheritors to each other. Their bond of inheritance shall not remain operative either with non-Muslims or with particular Muslims who did not emigrate. The first injunction, that is, severance of inheritance on the basis of difference in religion, was forever and remained as such. But, as for the second injunction, the position was that after the Conquest of Makkah, when Hijrah was no more needed, the injunction of severance of inheritance between the categories of Muhajir and non-Muhajir also did not remain operative any more. From here, some Muslim jurists have deduced that the way difference in religion is a cause of severance of inheritance, similarly, the difference in homelands is also the cause of severance of inheritance. A detailed discussion on this subject appears in books of Islamic Fiqh.
After that, it was said: وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ ۗ وَاللَّـهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(And if they seek your help in the matter of faith, then, you are bound to help except against a people who have a treaty between you and them. And Allah is watchful over what you do - 72). The sense of the statement is that people who have not migrated, relationship with them has though been terminated as far as inheritance is concerned, yet they are Muslims after all. If they seek help from Muhajir Muslims to safeguard their faith, then, to help them is obligatory on them. But, when doing so, Muhajir Muslims should not surren-der rules of justice and their own fidelity to an existing treaty when a situation comes in which non-emigrating Muslims were to seek the help of Muhajir Muslims against a people with whom they already have a no-war pact. If so, even helping these Muslims against the peace pact party is not permissible.
A similar incident came to pass at the time of the Peace Treaty of Hudaibiyah. When the Holy Prophet ﷺ arrived at a peace arrangement with the disbelievers of Makkah and included in the terms of peace was the condition that the Holy Prophet ﷺ would repatriate anyone who went to Madinah thereafter. Just at the time the peace treaty was being concluded, somehow there appeared Sayyidna Abu Jandal ؓ whom the disbelievers of Makkah had put in detention where he was being tortured in all sorts of ways. He presented himself in person before the Holy Prophet ﷺ told him how oppressed he had been and sought his help. Imagine this plaint was being made before none but him who had come to this world as the universal mercy. What this plaint from an oppressed Muslim would have done to his blessed heart is something everyone cannot realize easily. But, despite this empathy, he excused himself from helping him as bound by the injunction in the said verse, and let him go back.
His return in this manner was heart-rending for all Muslims present on the occasion. But, the blessed Prophet of Islam, guided by Divine words, was as if witnessing the welcome spectacle that the years of oppression were not going to last any longer and the reward of a few more days of patience was to be added to the destiny of Sayyidna Abu Jandal ؓ . Then Makkah will soon be conquered. Then all these problems were going to be all over. Still, at that time, the Holy Prophet ﷺ acted in accordance with the command of the Qur'an and preferred treaty obligations over the personal misfortune of Sayyidna Abu Jandal ؓ . This is the distinctive feature of the Shari'ah of Islam which has made its adherents deserving recipients of victory, honour, and success which awaits them in the Hereafter. Otherwise, as observed commonly, world powers play games with treaties and pacts. They use them as weights and levers to make the weak cringe and the strong walk in trap. The game plan always stays in their hands. With the slightest expediency in sight, they would unleash a hundred interpretations and kill the treaty and begin looking for scapegoats to put the blame on.
Tunay na ang mga sumampalataya kay Allāh at naniwala sa Sugo Niya, gumawa ayon sa batas niya, lumikas mula sa bayan ng kawalang-pananampalataya tungo sa bayan ng Islām o tungo sa isang lugar na sinasamba si Allāh roon nang matiwasay, at nakibaka sa pamamagitan ng pagkakaloob ng mga ari-arian nila at pagkakaloob ng mga sarili nila para sa pagtataas sa Salita ni Allāh; at ang mga nagpatahan sa kanila sa mga tahanan ng mga ito at nag-adya sa kanila – ang mga lumikas na iyon at ang mga nag-adya sa kanila kabilang sa mga mamamayan ng Madīnah – ay mga katangkilik ng isa’t isa sa pag-aadya at pagtulong. Ang mga sumampalataya kay Allāh at hindi lumikas mula sa bayan ng kawalang-pananampalataya tungo sa bayan ng Islām ay walang tungkulin sa inyo, O mga mananampalataya, na mag-adya kayo sa kanila at magsanggalang kayo sa kanila hanggang sa lumikas sila ayon sa landas ni Allāh. Kung lumabag sa kanila sa katarungan ang mga tagatangging sumampalataya saka humiling sila mula sa inyo ng pag-aadya ay mag-adya kayo sa kanila laban sa kaaway nila malibang kapag nangyaring sa pagitan ninyo at ng kaaway nila ay may kasunduang hindi sinira ng mga iyon. Si Allāh sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa Kanya na anuman mula sa mga gawain ninyo. Gaganti Siya sa inyo sa mga ito.
Oni koji vjeruju u Allaha, slijede Njegova Poslanika, sallallahu alejhi ve sellem, iseljavaju se iz svoje u islamsku zemlju ili u zemlju u kojoj mogu slobodno ispovijedati vjeru i obožavati Allaha, i koji se bore na Allahovom putu, imecima svojim i životima svojim, kako bi Allahova riječ bila gornja (a to su muhadžiri), i oni koji su im pružili utočište u svojim domovima, pomogli im i s njima sve jednako dijelili (a to su ensarije) – svi su oni pomagači svoje braće, istine, borbe za pravdu, dobra. Što se tiče onih koji vjeruju ali su ostali u nevjerničkoj zemlji i nisu se iselili iz nevjerničke u vjerničku sredinu, vi niste obavezni - o vjernici - da ih pomažete i štitite sve dok se i oni ne isele na Allahovom putu. Međutim, ako im nevjernici učine nepravdu i od vas zatraže da im pomognete protiv nevjernikā kako bi se zaštitili od njihova tlačenja, vi im pomozite, osim ako između tog naroda i vas postoji ugovor o nenapadanju. Allah vidi ono što radite i On će svakom dati ono što je zaslužio.
In verità, coloro che hanno creduto in Allāh e hanno creduto al Suo Messaggero, che hanno applicato la Sua Legge e sono emigrati dal paese della miscredenza al paese dell'Islām, o in un luogo in cui potessero adorare Allāh in sicurezza, e che hanno lottato elargendo parte dei loro beni e con le loro vite al fine di elevare la parola di Allāh, e coloro che li hanno ospitati nelle loro case e li hanno sostenuti, questi emigrati e gli abitanti del luogo che li hanno sostenuti sono compagni nel sostegno e nel soccorso, mentre coloro che hanno creduto in Allāh ma non sono emigrati dal paese della miscredenza al paese dell'Islām, non dovete, o voi credenti, sostenere costoro e proteggerli finché non emigrano per la causa di Allāh. Se i miscredenti fanno loro torto e vi chiedono aiuto, sosteneteli contro il loro nemico, a meno che tra voi ed il loro nemico vi sia un accordo ancora in vigore. Allāh è Osservatore di ciò che fate: Nulla delle vostre azioni Gli è nascosto e vi giudicherà per ciò.
The disbelievers are united in their disbelief and they therefore become friends of one another. A believer should not become friends with them. If you do not become friends with the believers and oppose the disbelievers, the believers will suffer weakness as a result of a lack of support and there will be great corruption on earth as people will be prevented from Allah’s path.
E quelli che non credono in Allāh sono uniti nella miscredenza: si sostengono l'un l'altro; nessun credente può prenderli come alleati. Se non vi alleate con i credenti e non siete nemici dei miscredenti, vi sarà una grande tentazione per i credenti, così che non troveranno fratelli nella fede che li sostengano, e vi sarà grande corruzione in terra, ostacolando il sentiero di Allāh.
Và những ai vô đức tin nơi Allah thì sự vô đưc tin đó sẽ tập hợp họ lại với nhau, họ là đồng minh của nhau, họ sẽ giúp đỡ lẫn nhau. Cho nên, người có đức tin không là của họ, nếu các ngươi không là đồng minh của những người có đức tin và đối đầu với những người vô đức tin thì đó sẽ là một thử thách lớn cho những người có đức tin vì họ không tìm thấy sự giúp đỡ và tương trợ từ ai trong đám anh em đồng đạo họ. Điều đó sẽ khiến cho sự dấy loạn lan tràn khắp nơi ngăn cản con đường chính nghĩa của Allah.
Generally when a man helps another, it is because that other person belongs to his family or group or class. But after the hijrah (migration to Madinah) the Islamic society formed in Madinah was such that those who were householders gave their houses to people with whom their relation was based only on religion. The people who left their hearths and homes and migrated to Madinah had done all this for the sake of God and the Hereafter, and those who allowed these strangers to share their money and property also did so, in order that God should be pleased with them and send them to paradise in the Hereafter. This was a society in which relations of family or race were not important as compared to faith. People used to help each other, not for worldly benefit, but for the sake of the Hereafter. They used to give to each other without expecting any return from the receiver, but only expecting a reward from God. That society is truly Islamic where relations are established not on the basis of family relations or the prejudices of groupism, but on the basis of Truth; where the people are the supporters and helpers of each other for the sole reason that they are brothers in religion and not because some worldly consideration is linked with them.
The Disbelievers are Allies of Each Other; the Muslims are not their Allies
After Allah mentioned that the believers are the supporters of one another, He severed all ties of support between them and the disbelievers. In his Mustadrak, Al-Hakim recorded that Usamah said that the Prophet said,
«لَا يَتَوَارَثُ أَهْلُ مِلَّتَيْنِ، وَلَا يَرِثُ مُسْلِمٌ كَافِرًا، وَلَا كَافِرٌ مُسْلِمًا»
(No followers of two religions inherit from each other. Therefore, neither a Muslim inherits from a disbeliever nor a disbeliever from a Muslim.)
The Prophet recited this Ayah,
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ
(And those who disbelieve are supporters of one another, (and) if you (Muslims) do not do so (protect one another), there will be Fitnah on the earth, and great corruption.) Al-Hakim said, "Its chain is Sahih, and they did not record it." However, the following, from Usamah bin Zayd, is in the Two Sahihs; the Messenger of Allah ﷺ said,
«لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِم»
(Neither a Muslim inherits from a disbeliever nor a disbeliever inherits from a Muslim.)
Allah said next,
إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ
(If you do not do so, there will be Fitnah and oppression on the earth, and a great corruption), meaning, if you do not shun the idolators and offer your loyalty to the believers, Fitnah will overcome the people. Then confusion polytheism and corruption will be rampant, for the believers will be mixed with disbelievers, resulting in tremendous, widespread trials corruption and mischief between people.
73- Kâfir olanlar da birbirinin dostudurlar. Eğer siz bu (hükmü) uygulamazsanız yeryüzünde bir fitne ve büyük bir fesat olur.
73. Yüce Allah mü’minler arasındaki dostluk bağını akdettikten sonra, kâfirlerin de küfürdeki ortak yanları dolayısı ile birbirlerinin dostları olduğunu haber vermektedir. Bu yüzden kâfirlerle ancak onlar gibi olan bir kimse dostluk bağı kurabilir. “Eğer siz bu (hükmü)” yani müminleri dost, kafirleri düşman edinme hükmünü “uygulamazsanız” hepsini dost edinir yahut hepsine düşman olur ya da kâfirleri dost edinip mü’minleri düşman bellerseniz “yeryüzünde bir fitne ve büyük bir fesad olur.” Bu yolla hak ile batılın, mü’min ile kâfirin birbirine karışması, cihad ve hicret gibi pek büyük ibadetlerin ve bunun dışında mü’minlerin yalnızca birbirlerini dost edinmemesi halinde gerçekleşmesi söz konusu olmayacak pek çok şer’i ve dini maksadın gerçekleşmemesi gibi sayılamayacak kadar çok kötülük ortaya çıkar.
Bundan önceki âyet-i kerimeler hicret eden mü’minlerle (muhacirlerle) Ensar arasında dostluk bağının akdedilmesi hususunda idi. Bu âyet-i kerimeler ise onları övme ve onların mükâfatlarını beyan etme sadedindedir.
Los incrédulos están unidos en su incredulidad y, por lo tanto, se alían entre sí. Un creyente no debe aliarse con ellos. Si los creyentes no se alían entre sí, la comunidad creyente se debilitará como resultado de la falta de apoyo y se extenderá una gran corrupción en la Tierra, porque a la gente se le impedirá seguir el camino de Al-lah.
Allah Teâlâ'yı inkâr edenleri bir araya getiren küfürdür. Onlar, birbirleri ile yardımlaşırlar. Müminlerden hiç kimse onları dost edinmez. Eğer Müminleri dost edinmez ve kâfirleri de düşman edinmezseniz dinde kardeşleriniz olan kimseler kendilerine yardım edecek bir kimse bulamazlar. Bundan dolayı yeryüzünde bir fitne ve Allah'ın yolundan alıkoyma sebebi ile büyük bir kargaşa olur.
Nevjernici pomažu i štite jedni druge, oni ne pomažu vjernicima, niti vjernici pomažu njima. Ako vi, o vjernici, ne budete pomagali vjernicima, borili se protiv krivovjernih i slušali Gospodara svjetova, doći će do goleme smutnje za vjernike koji neće moći naći među drugim vjernicima onoga ko bi im pomogao i Zemljom će zavladati nered i odvraćanje od puta Allahovog.
Adapun orang-orang yang kafir kepada Allah, yang mereka dipersatukan oleh kekafiran mereka sehingga satu sama lain saling melindungi maka jangan sekali-kali orang mukmin menjadikan mereka sebagai walinya. Jika kalian tidak mau menjadikan orang-orang mukmin sebagai wali kalian dan menjadikan orang-orang kafir sebagai musuh, niscaya akan terjadi fitnah (malapetaka) bagi orang-orang mukmin karena mereka tidak menemukan saudara seagama yang mau menolong mereka, serta akan terjadi kerusakan besar di muka bumi karena maraknya upaya menghalang-halangi manusia dari jalan Allah.
Ceux qui mécroient en Allah, leur mécréance les unit et ils se portent mutuellement secours. Qu’aucun croyant ne s’allie donc à eux. Si vous ne vous alliez pas aux croyants et n’êtes pas hostiles aux mécréants, il y aura des troubles parmi les croyants car ils ne trouveront personne parmi leurs frères en religion pour les secourir et l’éloignement des gens du sentier d’Allah causera une grande corruption sur Terre.
"Adapun orang-orang yang kafir, sebagian mereka menjadi pelindung bagi sebagian yang lain. Jika kamu (hai kaum Muslimin) tidak melaksanakan apa yang telah diperintahkan Allah itu, nis-caya akan terjadi kekacauan di muka bumi dan kerusakan yang besar." (Al-Anfal: 73).
(73) Manakala Allah menyatakan akad muwalah di antara orang-orang Mukmin, Dia menyatakan bahwa orang-orang kafir yang dihimpun oleh kekufuran, sebagian dari mereka adalah wali bagi sebagian yang lain, maka tidak ada yang mengangkat mereka menjadi wali kecuali orang kafir yang sama dengan mereka. Firman-Nya, ﴾ إِلَّا تَفۡعَلُوهُ ﴿ "Jika kamu (hai kaum Muslimin) tidak melaksanakan," yakni berwala` (bersikap loyal) kepada orang-orang Mukmin dan berbara' (anti dan berlepas diri) dari orang-orang kafir, di mana kamu berwala` kepada mereka semua atau berbara' dari mereka semua, atau kamu berwala` kepada orang-orang kafir dan berbara' dari orang-orang Mukmin, ﴾ تَكُن فِتۡنَةٞ فِي ٱلۡأَرۡضِ وَفَسَادٞ كَبِيرٞ ﴿ "niscaya akan terjadi kekacauan di muka bumi dan kerusakan yang besar." Hal itu me-nimbulkan dampak negatif yang tak berbatas: bercampurnya kebe-naran dengan kebatilan, Mukmin dengan kafir, lenyapnya banyak ibadah besar seperti jihad, hijrah, dan tujuan-tujuan syariat yang lain yang bisa lenyap jika orang-orang Mukmin tidak mengangkat orang-orang Mukmin sebagai wali.
Ayat-ayat di atas menyebutkan akad muwalah di antara orang-orang Mukmin dari Muhajirin dan Anshar. Dan ayat-ayat berikut ini menjelaskan pujian dan janji pahala bagi mereka.
Said in the second verse (73) وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ (And those who disbelieve are friends to each other). The word: وَلِی (waliyy) used here, as stated earlier, carries a general sense included wherein is inheritance as well as the guardianship and patronage of affairs. Therefore, from this verse, we learn that disbelievers shall be considered inheritors to each other and the very law of the distribution of inheritance which is in force in their own religion shall be implemented as far as matters of their inheritance are concerned. In addition to that, the guardian وَلِی (waliyy) responsible for the upbringing of their orphaned children and for the marriage of their girls shall be from among them. In a nutshell, it means that, in family matters, the religious law of non-Muslims themselves shall stand duly protected in an Islamic state.
At the end of the verse, it was said إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ (And if you will not do so, there shall be disorder on the earth, and a great corruption - 73).
This sentence is connected with all those injunctions mentioned a little earlier, for instance, (1) the Muhajir and the Ansar should be friends to each other, which includes mutual help and support, as well as inheritance; (2) the Muhajir and non-Muhajir Muslims of that period of time should not consider themselves related to each other in terms of inheritance, but the doors of help and support should remain open subject to relevant conditions; (3) the disbelievers were caretakers (waliyy) of each other, therefore, Muslims should not interfere with their law of guardianship and inheritance in any way.
Thereafter the text says if things were not done according to these injunctions, there shall be disorder and corruption on the earth. Perhaps, this warning has been given in view of the importance of the injunctions described here for they were based on major principles of equity, justice and public peace. The related verses make it amply clear that the way mutual help, support and inheritance depend on lineal bond - in the same manner, religious bond has its own importance in this matter. In fact, religious bond has precedence over lineal bond. This is the reason why a Kafir (disbeliever) cannot inherit from a Muslim and a Muslim cannot inherit from a Kafir - even though, they be fathers or sons or brothers by lineage. Along with it, in order to block religious prejudice and pagan partisanship, instructions were given that, no doubt, the religious bond is so formidable, yet standing by the terms of a treaty comes first and is more preferable. Contravention of the terms of a treaty is not permissible under the heat of religious partisanship. Similarly, also given was the instruction that the disbelievers are responsible for each other as guardians and inheritors, therefore, no interference should be made in their personal law of guardianship and inheritance. On the surface, these look like a few subsidiary injunctions, but they are, in reality, comprehensive basic principles of equity and justice for all which guarantee world peace. This is the reason why, at this place, following the description of these injunctions, warning has been given in words which have not been generally used in the case of other injunctions: 'If you will not do so, there shall be disorder and corruption on the earth.' Also given within these words is a hint that these injunctions have an effectiveness of their own in checking disorder and corruption.
Ang mga tumangging sumampalataya kay Allāh ay pinagbubuklod ng kawalang-pananampalataya kaya nag-aadya ang iba sa kanila sa iba. Kaya naman huwag silang tangkilikin ng isang mananampalataya. Kung hindi kayo tatangkilik sa mga mananampalataya at kakalaban sa mga tagatangging sumampalataya, may mangyayaring isang sigalot para sa mga mananampalataya yayamang hindi sila nakatagpo ng mag-aadya sa kanila mula sa mga kapatid nila sa Relihiyon at may mangyayaring isang mabigat na katiwalian sa lupa dahil sa pagbalakid sa landas ni Allāh.
Quienes creyeron en Al-lah y emigraron por Su causa, y quienes brindaron refugio y socorro a los que emigraron por la causa de Al-lah, son los que verdaderamente tienen fe. Recibirán el perdón de Al-lah por sus faltas y una recompensa generosa: el Paraíso.
Ang mga sumampalataya kay Allāh at lumikas ayon sa landas Niya, at ang mga kumanlong sa mga lumikas ayon sa landas ni Allāh at nag-adya sa kanila, ang mga iyon ay ang mga nailalarawan sa katangian ng pananampalataya nang totohanan. Ang ganti sa kanila mula kay Allāh ay isang kapatawaran sa mga pagkakasala nila at isang panustos na masagana mula sa Kanya: ang Paraiso.
Và những ai đã tin nơi Allah, đã di cư vì con đường của Ngài cùng với những ai tương trợ và giúp đỡ những họ, tất cả đều là những người thực sự có đức tin ngay chính, và phần thưởng dành cho họ từ Allah là sự tha thứ về tội lỗi đã phạm và bổng lộc dồi dào ở nơi Thiên Đàng.
E quelli che credono in Allāh e sono emigrati sul Suo sentiero, e quelli che hanno ospitato coloro che sono emigrati per la causa di Allāh e li hanno sostenuti, coloro che possiedono queste caratteristiche di sincera fede, la loro ricompensa presso Allāh è il perdono dei loro peccati e un eccellente dono, da parte Sua: Il Paradiso.
Orang-orang yang beriman kepada Allah dan berhijrah di jalan-Nya, dan orang-orang yang menampung dan menolong orang-orang yang berhijrah di jalan Allah itu, mereka semua adalah orang-orang yang memiliki iman yang sejati. Balasan dari Allah untuk mereka ialah ampunan atas dosa-dosa mereka dan rezeki yang mulia dari sisi-Nya, yaitu surga.
Ceux qui croient en Allah et migrent pour Sa cause ainsi que ceux qui, pour Allah, hébergent les Migrants et les soutiennent, ceux-là ont véritablement la foi et la rétribution qu’ils recevront d’Allah est le pardon de leurs péchés et un pourvoi généreux de Sa part, qui est leur entrée au Paradis.
Believers in Truth
After Allah affirmed the ruling of loyalty and protection between the believers in this life, He then mentioned their destination in the Hereafter. Allah also affirmed the faith of the believers, just as mentioned in the beginning of this Surah, and that He will reward them with forgiveness and by erasing their sins, if they have any. He also promised them honorable provisions that are abundant, pure, everlasting and eternal; provisions that never end or run out, nor will they ever cause boredom, for they are delightful and come in great varieties. Allah then mentioned that those who follow the path of the believers in faith and performing good deeds, will be with them in the Hereafter. Just as Allah said,
وَالسَّـبِقُونَ الاٌّوَّلُونَ
(And the foremost to embrace Islam...) 9:100, until the end of the Ayah. He also said,
وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ
(And those who came after them ...) 59:10.
A Hadith that is in the Two Sahihs, which is Mutawatir and has several authentic chains of narrations, mentions that the Messenger of Allah ﷺ said,
«الْمَرْءُ مَعَ مَنْ أَحَب»
(One will be in the company of those whom he loves.) Another Hadith states,
«مَنْ أَحَبَّ قَوْمًا فَهُوَ مِنْهُم»
(He who loves a people is one of them), and in another narration, he said,
«حُشِرَ مَعَهُم»
(...will be gathered with them (on the Day of Resurrection).)
Inheritance is for Designated Degrees of Relatives
Allah said,
وَأُوْلُواْ الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَـبِ اللَّهِ
(But kindred by blood are nearer to one another (regarding inheritance) in the decree ordained by Allah), meaning, in Allah's decision. This Ayah encompasses all relatives, not only the degrees of relative who do not have a fixed, designated share in the inheritance, as some people claim and use this Ayah to argue. According to Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah and several others, this Ayah abrogated inheriting from those with whom one had ties of treaties or brotherhood, as was the case in the beginning of Islam. So it applies to all relatives, and as for those who do not inherit, then this is supported by the Hadith,
«إِنَّ اللهَ قَدْ أَعْطَى كُلَّ ذِي حَقَ حَقَّهُ فَلَا وَصِيَّةٍ لِوَارِث»
(Indeed Allah had alloted every right to the one who deserves it, so there may be no will for an heir.)
Therefore, this Ayah also includes those who have a fixed share of inheritance. Allah knows best.
This is the end of the Tafsir of Surat Al-Anfal, all praise and thanks are for Allah, in Him we trust, and He is sufficient for us, what an excellent supporter He is.
Mentioned in the third verse (74) are words of praise for the Sahabah who emigrated from Makkah and for the Ansar of Madinah who helped them, as well as the attestation to their being true Muslims and the promise of forgiveness and respectable provision made to them. When it was said: أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا (those are the believers in truth), the hint given was in the direction that those who did not migrate were though Muslims, but their Islam was neither perfect, nor certain - because there existed the probability that they may really be hypocrites professing Islam only outwardly. After that, it was said: لَّهُم مَّغْفِرَةٌ (For them there is forgiveness) - as it has been explained in sound (Sahih) Ahadith: اَلاِسلَامُ یَھدِمُ مَا کَانَ قَبلَہ (Islam demolishes what was before it) and: والھِجرَۃُ تَھدِمُ مَا کَانَ قَبلَھَا (Hijrah razes what was before it). In short, this means that the act of becoming a Muslim goes on to demolish the entire edifice of past sins. Similarly, the making of Hijrah razes all past sins.
Allah'a iman edenler ve peygamberini doğrulayıp onun şeriatı ile amel edenler, küfür beldesinden İslam beldesine hicret edenler yahut güven içerisinde Allah Teâlâ'ya ibadet edecekleri başka bir yere hicret edenler, mallarını ve canlarını Allah'ın kelimesinin yüce olması için harcayanlar, bu uğurda mücadele edenler ile hicret edenleri kendi diyarlarına getirenler, onlara (Muhacirler) yardım edenler var ya; işte bunlar destek olmada ve yardımlaşmada birbirlerinin dostlarıdırlar. -Ey Müminler!- İman edip de küfür beldesinden İslam beldesine hicret etmeyenlere gelince; hicret edinceye kadar onlara yardım edin ve onları koruyun. Eğer kâfirler onlara zulmeder de onlar sizden yardım isterlerse, sizinle aralarında sözleşme bulunan bir kavim aleyhine olmadığı müddetçe ahdi bozmaksızın sizlerin düşmanlarına karşı onlara yardım edin. Allah yaptıklarınızı hakkıyla görendir. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Buna göre size karşılığınızı verecektir.
Those who believed in Allah and emigrated in His path, and those who provided shelter and assistance to the emigrants in Allah’s path, they are the ones who can be truly described as having faith. They will receive Allah’s forgiveness for their sins and a generous reward: Paradise.
74- İman edip de hicret eden ve Allah yolunda cihad edenlerle (muhacirleri) barındırıp onlara yardım edenler var ya, işte onlar gerçek mü’minlerin ta kendileridir. Onlar için mağfiret ve bitmez tükenmez bir rızık vardır.
75- (Bunlardan) sonra iman ve hicret edip de sizinle beraber cihad edenlere gelince onlar da sizdendir. Akrabalar, Allah’ın Kitabına göre birbirlerine (varis olmaya) daha layıktırlar. Şüphesiz Allah her şeyi hakkıyla bilendir.
74. İşte Yüce Allah şöyle buyurmaktadır:“İman edip de hicret eden ve Allah yolunda cihad edenlerle (muhacirleri) barındırıp onlara yardım edenler var ya, işte onlar gerçek mü’minlerin ta kendileridir.” Yani Muhacirlerle Ensar, hakiki mü’minlerdir. Çünkü onlar, gerçekleştirdikleri hicret, Ensar adını almalarına sebep olan yardımcı olmaları, birbirlerini dost ve yardımcı edinmeleri, kâfir ve münafıklardan oluşan düşmanlarına karşı cihad etmeleri ile imanlarındaki samimiyetlerini ortaya koymuşlardır.
İşte “onlar için” Allah’tan kötülüklerini silecek ve hatalarını ortadan kaldıracak bir “mağfiret ve” yine onlar için “bitmez tükenmez bir rızık” keremi pek bol yüce Rab tarafından nimet dolu cennetlerde ihsan olunacak pek çok hayırlar “vardır.” Belki dünyada da gözlerini aydınlatacak ve kalplerini huzurla dolduracak birtakım mükâfatlar elde etmeleri de söz konusu olabilir.
75. Aynı şekilde bu muhacir ve ensardan sonra gelip onlara güzelce uyan, iman eden, hicret eden ve Allah yolunda cihad edenlerin durumu da aynıdır. “Onlar da sizdendir.” Sizin lehinize olanlar, onların da lehinedir ve sizin aleyhinize olanlar onların da aleyhinedir.
Bu imanî dostluk bağı, İslâm’ın ilk dönemlerinde oldukça etkili idi ve büyük bir öneme sahipti. Hatta Peygamber sallallahu aleyhi ve sellem muhacirler ile ensar arasında genel imanî kardeşlik bağı dışında özel bir kardeşlik bağı da kurmuştu ki bu bağ gereği aralarında miras hukuku da cereyan ediyordu. İşte bu hususta Yüce Allah:“Akrabalar, Allah’ın Kitabına göre birbirlerine (varis olmaya) daha layıktırlar”buyruğunu indirmiştir. Yani akrabalardan ölen bir kimseye ancak onun akrabası olan asabe ile farz hisse sahibi olan kimseler mirasçı olurlar. Eğer bunlar bulunmayacak olurlarsa bu durumda âyet-i kerimenin umumunun da delalet ettiği gibi zevilerham olan diğer yakın akrabaları mirasçı olurlar.“Allah’ın Kitabına göre”buyruğu, Allah’ın hüküm ve şeriatına göre anlamındadır.“Şüphesiz Allah her şeyi hakkıyla bilendir.” Halleriniz, bilmesi ve onlara uygun bir şekilde dinî ve şer’î hükümlerini size bildirmesi de O’nun bu ilminin tecellilerindendir.
Enfâl Sûresi’nin tefsiri burada sona ermektedir. Hamd, Allah’a mahsustur.
***
"Dan orang-orang yang beriman dan berhijrah serta berjihad pada jalan Allah, dan orang-orang yang memberi tempat kediaman dan memberi pertolongan (kepada orang-orang muhajirin), mereka itulah orang-orang yang benar-benar beriman. Mereka memperoleh ampunan dan rizki (nikmat) yang mulia. Dan orang-orang yang beriman sesudah itu, kemudian berhijrah dan berjihad bersamamu, maka orang-orang itu termasuk golonganmu (juga). Orang-orang yang mempunyai hubungan kerabat itu sebagiannya lebih berhak terhadap sesamanya (daripada yang bukan kerabat) di dalam Kitab Allah. Sesungguhnya Allah Maha Mengetahui segala sesuatu." (Al-Anfal: 74-75).
(74) ﴾ وَٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ ﴿ "Dan orang-orang yang beriman dan berhijrah serta berjihad pada jalan Allah, dan orang-orang yang memberi tempat kediaman dan memberi pertolongan (kepada orang-orang muhajirin), mereka itulah orang-orang yang benar-benar beriman." Yaitu orang-orang Muhajirin dan Anshar, mereka itulah orang-orang yang ﴾ حَقّٗاۚ ﴿ "benar-benar beriman," karena mereka membenarkan iman mereka dengan hijrah, menolong, ber-wala` kepada sebagian yang lain, dan jihad mereka melawan orang-orang kafir dan munafik. ﴾ لَّهُم مَّغۡفِرَةٞ ﴿ "Mereka memperoleh ampunan", dari Allah yang menghapus dosa-dosa mereka dan menghilangkan kesalahan mereka, ﴾ وَرِزۡقٞ كَرِيمٞ ﴿ "dan (mereka mendapatkan) rizki (nikmat) yang mulia." Yakni, kebaikan yang banyak dari Rabb Yang Mulia di Surga kenikmatan, dan bisa jadi mereka mendapatkan pahala dunia yang membuat mereka berbahagia dan hidup tenteram.
(75) Begitu pula orang-orang yang datang sesudah para Muhajirin dan Anshar tersebut dari kalangan orang-orang yang mengikuti mereka dengan baik, dia beriman, berhijrah dan berjihad di jalan Allah, ﴾ فَأُوْلَٰٓئِكَ مِنكُمۡۚ ﴿ "maka orang-orang itu termasuk golongan-mu (juga)." Untuk mereka apa yang menjadi hakmu, atas mereka apa yang menjadi kewajibanmu. Inilah muwalah imaniyah (loyalitas keimanan) yang mana di awal Islam ia memiliki pengaruh dan dampak positif yang sangat besar, sampai-sampai Nabi ﷺ memper-saudarakan di antara orang-orang Muhajirin dengan orang-orang Anshar dengan persaudaraan yang khusus, selain persaudaraan iman yang umum, bahkan mereka saling mewarisi satu sama lain dengan persaudaraan tersebut. Lalu Allah menurunkan,
﴾ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِۚ ﴿ "Orang-orang yang mempunyai hubungan kerabat itu sebagaiannya lebih berhak terhadap sesamanya (da-ripada yang bukan kerabat) di dalam Kitab Allah." Maka yang mewarisi hanyalah kerabatnya dari Ashabah[84] dan Ashhabul Furudh[85], jika tidak ada, maka kerabat terdekatnya dari Dzawil Arham[86], sebagaimana hal itu ditunjukkan oleh keumuman ayat yang mulia. FirmanNya, ﴾ فِي كِتَٰبِ ٱللَّهِۚ ﴿ "Di dalam Kitab Allah." Yakni di dalam hukum dan sya-riatNya. ﴾ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمُۢ ﴿ "Sesungguhnya Allah Maha Mengetahui segala sesuatu." Yang di antaranya adalah keadaanmu, yang mana Allah memberlakukan syariat-syariat agamaNya yang cocok dan sesuai dengannya.
Selesai tafsir surat al-Anfal. Segala puji hanya bagi Allah dan segala karunia hanya dariNya.
Oni koji vjeruju u Allaha i iseljavaju se na Allahovu putu i oni koji su pružili utočište muhadžirima i pomagali im – svi su oni čestiti vjernici i iskreni prema svom Gospodaru. Allah će im oprostiti grijehe i dat će im lijepu i blagoslovljenu opskrbu, a to je Džennet.
Those who believed and accepted the faith amongst the earlier Emigrants and Helpers, who emigrated from the land of disbelief to the land of Islam, and strived in Allah’s path so that Allah’s Word may be the highest and the word of the disbelievers may be the lowest – they are part of you, O believers. They will have the same rights and obligations as you have. Under Allah’s final sacred laws of inheritance, family members are closer to one another than the previous Islamic system of inheritance based on faith and emigration. Allah knows everything. Nothing is hidden from Him. He knows what is best for His servants and legislates what is in their well being.
Oni koji vjeruju a došli su nakon muhadžira i ensarija, i iseljavaju se iz nevjerničke u islamsku zemlju i bore se na Allahovu putu da Allahova riječ bude gornja, a riječ nevjernika donja - to su vaša braća po vjeri i dužni ste im pomagati i štititi ih. Rođaci su, prema šerijatu, jedni drugima najpreči kad je riječ o nasljeđivanju, iako je prije toga nasljeđivanje bilo na osnovu veze po vjerovanju i hidžri. Doista Allah sve zna, u šta spada i znanje o onome što je najbolje za Njegove robove, i shodno tome im propisuje zakone.
Ang mga sumampalataya nang matapos ng pananampalataya ng mga nauuna sa Islām kabilang sa mga lumikas at mga tagapag-adya, lumikas mula sa bayan ng kawalang-pananampalataya tungo sa bayan ng Islām, at nakibaka ayon sa landas ni Allāh upang ang Salita ni Allāh ay maging ang pinakamataas at ang salita ng mga tumangging sumampalataya ay maging ang pinakamababa, ang mga iyon ay kabilang sa inyo, O mga mananampalataya. Ukol sa kanila ang ukol sa inyo na mga karapatan at para sa kanila ang para sa inyo na mga tungkulin. Ang mga may kaugnayang pangkamag-anak, ayon sa patakaran ni Allāh, ang iba sa kanila ay higit na karapat-dapat sa iba pa sa pamana kaysa sa pagmamanahan ayon sa pananampalataya at paglikas, na dati ay naunang umiiral. Tunay na si Allāh sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman sapagkat Siya ay nakaaalam sa naaangkop para sa mga lingkod Niya kaya nagsasabatas Siya para sa kanila.
Described in the fourth verse (75) is the injunction concerning different categories of Muhajirin (مُھَاجِرین ، emigrants). It says: Though, some of them are the very first among Muhajirin - those who migrated earlier than the Peace Treaty of Hudaibiyah. Then, there is a second category of Muhajirin - those who migrated after the Peace Treaty of Hudaibiyah and, because of this, there will be difference in the ranks they are to have in the Hereafter, but regarding injunctions of this mortal world, they too shall be covered by the injunction governing the first category of Muhajirin in that they are inheritors to each other. Therefore, addressing the first among the Muhajirin, it was said: فَأُولَـٰئِكَ مِنكُمْ (then, they are one of you - 75). It means that these Muhajirin of the second category are also a part of your group. Hence, under injunctions governing inheritance, they are governed by rules which apply to Muhajirin in general.
This is the very last verse of Surah Al-Anfal. Given at the end of it is a comprehensive regulation of the law of inheritance through which stood abrogated what was an interim injunction promulgated during the early period of Hijrah mentioned in the preceding verses about having the Muhajirin and Ansar become inheritors to each other through an arrangement of brotherhood between them. The words of the last verse which abrogated this temporary law of inheritance are: وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّـهِ (As for the womb-relatives, some of them are closer to some as in the Book of Allah -75). Let us study them in a greater detail.
In Arabic, the word: أُولُو (ulu) is used to carry the sense of being the possessor, owner, person or people of certain entitlement. In absence of an exact counterpart in English, it is usually translated as 'men of or 'people of ', as in: 'people of wisdom' for: اولو العقل (ulu ‘l-‘aql) and 'people of authority' for اولوالامر (ulu 'l-amr). Therefore, the word: اولوالارحام (ulu '1--arham) means the people of arham (wombs). Arham is the plural of rahim which is basically the name of the part of the body where the creative process of the human child takes place and since the bond of relationship is established via the association of rah’ m (رحم), therefore, اولوالارحام (ulu 'l-arham : translated literally as womb-relatives) is used in the sense of relatives.
The meaning of the verse is that, though a universal bond of brotherhood binds all Muslims to each other, because of which, if needed, helping and supporting each other becomes obligatory, and that they also inherit from each other. But, Muslims who are bound by mutual relationship have precedence over other Muslims. The phrase: فِی کِتَابِ اللہِ (fi Kitabillah: translated literally 'as in the Book of Allah - 75' ) at this place has been used in the sense of: فِی حُکمِ اللہِ (fi hukmi 'l-la.h) which means that Allah Ta` ala has made this law through His special command.
The rule of procedure given by this verse is that the distribution of inheritance should be on the criterion of relationship and the word: اولوالارحام (ulu 'l-arham) is applied to relatives in an absolute sense. Out of these, the shares of particular relatives have already been determined by the Holy Qur'an in Surah al-Nisa'. These are called Ashab al-Furud or Dhawi al-Furud in the terminology of the Law of Inheritance. Popularly referred to as "Qur'anic heirs," they mean those who are entitled to a statutory share in the inheritance of a deceased person. Any property which remains, after the determined shares have been given, should be distributed over other relatives as provided in this verse. Then, it is also evident that it is not possible for anyone to distribute any property over all relatives because some kind of a distant relationship definitely exists among human beings of the whole world - for all of them owe their fact of birth to but one father and mother, Sayyidna Adam and Sayyidah Hawwa (علیہا السلام) (Adam and Eve). Therefore, the only practical way of distributing inheritance over relatives can be that, by giving close relatives precedence over those distant, the benchmark of the near should be used to exclude the distant. A detailed description of this is present in the Ahadith of the Holy Prophet ﷺ which stipulate that, after having given the shares of Dhawi al-Furud (Qur'anic heirs), whatever remains should be given to the ‘Asbat (agnates or paternal relatives) of the deceased person, degree-wise, that is, by giving precedence to the near agnate (` asbah) over the distant one, the benchmark of the near should be used to exclude the distant.
And in case, there is no one alive from among the agnates ( ‘asbat), then, distribution has to be made over rest of the relatives.
In addition to ` asbat or agnates, there are a host of other relatives. It is for them that the word: ذَوِی الارحام Dhawi al-Arham has been particularized in the technical terminology of the science of inheritance and distribution. But, this terminology has found currency in a later period. In the Holy Qur'an, the word: اولوالارحام (ulu 'l-arham : womb-relatives), according to its lexical connotation, covers all relatives included wherein are Dhawi al-Furud ذَوِی فُرُوض (Qur'anic heirs), ` Asbat (agnates) and Dhawi al-Arham (womb-relatives) in a general sense.
Then, some details about the subject have been covered in Surah al-Nis-a' where Allah Ta` ala has Himself determined the shares of particular relatives and which are known as Dhawi al-Furud in the terminology of Inheritance. As for the rest, the Holy Prophet ﷺ has said:
الحقوا الفرایٔض باھلھا فما بقی فھولاولی رجل ذکر۔ (البخاری)
It means: After giving shares to those identified in the Qur'an, that which remains is to be given to males nearer to the deceased. (al-Bukhari)
They are known as Asbat (agnates) in the terminology of inheritance. If there be no one from among the ` asbat (agnates) of the deceased person, then, according to the saying of the Holy Prophet ﷺ ، other relatives get it. These relatives are technically known as Dhawi 'l-Arham (womb-relatives) such as, maternal uncle or maternal aunt and others.
The last sentence of this last verse of Surah Al-Anfal has abrogated the law of Islamic inheritance mentioned in verses earlier to this. According to that law, mutual inheritance used to be in force among the Muhajirin and Ansar, even though there be no lineal kinship between them. It was abrogated because it was an emergency-oriented injunction given during the initial period of Hijrah.
Surah Al-Anfal ends here. May Allah Ta` ala give us all the Taufiq (تَوفِیق)of understanding it and acting in accordance with it.
Praised is Allah with whose help “ Surah al-'Anfal” comes to its conclusion the night of Thursday, 22nd of Jumada II, Hijrah Year 1381. I seek from Allah Ta` ala His Taufiq and help in the Tafsir of Surah at-Taubah and for Allah is all praise from its beginning to its end --- Muhammad Shafi, may he be forgiven.
A review of it was completed on the day of Jumu'ah, 19th of Jumada I, Hijrah Year 1390 and praised be Allah for that.
Và những ai có đức tin sau những người Muhajirin và Ansar, đã di cư từ vùng đất vô đức tin đến với vùng đất Islam và cũng đã đấu tranh vì chính nghĩa của Allah để giơ cao lời tuyên thệ của Allah và hạ thấp tiếng nói của những người vô đức tin thì họ là đồng minh của các ngươi - hỡi những người có đức tin - họ và các ngươi đều được hưởng quyền lợi và nghĩa vụ như nhau. Và những người có huyết thống họ hàng được ưu tiên trong vấn đề thừa kế hơn những người chỉ là anh em đồng đạo của nhau như đã từng có trước đây. Quả thật, Allah tinh thông tất cả mọi việc, không có gì giấu được Ngài, Ngài biết rõ điều gì tốt đẹp cho đám nô lệ của Ngài nên đã qui định nó cho họ.
Having faith in God means deciding to lead one’s life purely for His sake. People who do so, frequently become strangers among those who live for things other than God. This alienation sometimes leads to the decision to migrate due to a wholly inimical atmosphere; one’s whole life thus becomes one of struggle and sacrifice. These migrants are the true believers in the eyes of God—their faith being of the highest order. Next come those who support these migrants in God’s cause. In order to become a real Muslim, at least one of the following courses of action should be entered upon. Either the potential devotee should attach himself to Islam to such an extent that, if required, he will forsake his well-established life. Or he should loosen his purse strings in order to come to the aid of those who choose to migrate. If necessary he should even invite them to share in his earnings and property. True faith will thus become a reality for people on their becoming either muhajirs (migrants in God’s cause) or ansars (helpers or supporters). These are the two kinds of people for whom, before God, there is pardon or forgiveness (maghfirah) and respectable sustenance (rizq karim). The Paradise of the Hereafter is an extremely refined world; it is a perfect world; and the people eligible to be settled in a perfect world should also be perfect. No human being can attain such perfection in view of human weaknesses. However, God has promised that one who fulfils one test out of the two tests mentioned above shall have allowances made for his shortcomings and, by His grace, will be sent to Paradise. Helping and supporting those who become brothers through religion is very important. However, this will not affect the rights of blood relations and the distribution of inheritance among them. Under the influence of personal desire, a man may treat some things as essential for his family members, but this has no importance in the eyes of God. However, God himself has laid down in His Book laws regarding the rights of family members and rules of inheritance applicable to them. These will in any case hold good, and nothing can become an excuse for violating them.
Muhacirlerden ve ensardan önceden iman eden, küfür beldesinden İslam beldesine hicret eden ve Allah Teâlâ'nın kelimesinin yüce olması ve kâfirlerin kelimesinin ise alçalması için Allah yolunda cihat edenlerden sonra iman edenler var ya; -Ey Müminler!- İşte bunlar da sizdendir. Onların da sizin haklarınız gibi hakları vardır ve size farz olan şeyler onlara da farzdır. Mirasta Allah'ın hükmüne göre yakın akraba olanlar birbirlerine mirasçı olmakta, daha önce iman ve hicret sebebi ile birbirine varis olanlardan daha yakın ve önceliklidirler. Şüphesiz Allah, her şeyi hakkıyla bilendir. Hiçbir şey O'na gizli kalmaz. O, neyin kullarını ıslah edeceğini bilir ve bunu onlara din kılar.
E coloro che credettero dopo la fede dei loro antenati, sia tra gli emigrati che gli Ansār, e che emigrarono dal paese della miscredenza al paese dell'Islām, e che lottarono per la causa di Allāh affinché fosse dominante, e affinché la parola dei miscredenti fosse la più infima, quelli sono dei vostri, o voi credenti; essi hanno i vostri stessi diritti e doveri, e così i parenti secondo la Legge di Allāh, sia per quanto riguarda l'eredità, la fede e la precedente emigrazione. In verità, Allāh è Onnisciente, nulla Gli è nascosto, ed Egli è Sapiente riguardo ciò che è più benefico per i Suoi sudditi e lo stabilisce come loro legge.
Aquellos que creyeron y aceptaron la fe entre los primeros emigrantes y socorredores, quienes emigraron de la tierra de la incredulidad a la tierra del Islam, y lucharon por la causa de Al-lah para que la Palabra de Al-lah fuera la más exaltada son parte de ustedes, creyentes. Tendrán los mismos derechos y obligaciones que ustedes tienen.
De acuerdo a las últimas leyes sagradas de herencia reveladas por Al-lah, los miembros de la familia tienen más derecho a la herencia que sus hermanos en la fe y la emigración. Al-lah lo conoce todo. Nada está oculto de Él. Él sabe lo que es mejor para Sus siervos y legisla sobre su bienestar.
Adapun orang-orang yang beriman sesudah berimannya orang-orang yang mula-mula memeluk Islam dari kalangan Muhajirin dan Ansar, lalu berhijrah dari negeri kafir ke negeri Islam, dan berjuang di jalan Allah untuk menjunjung tinggi kalimat Allah dan menjatuhkan simbol-simbol orang-orang kafir, mereka itu adalah bagian dari kalian, wahai orang-orang mukmin. Mereka memiliki hak dan kewajiban yang sama seperti kalian. Orang-orang yang memiliki hubungan kekerabatan dalam hukum Allah lebih berhak atas harta warisan kerabatnya daripada hubungan waris-mewarisi yang disebabkan oleh persaudaraan iman dan hijrah yang pernah ada sebelumnya. Sesungguhnya Allah Maha Mengetahui segala sesuatu, tidak ada sesuatu pun yang luput dari pengetahuan-Nya. Dia mengetahui apa yang terbaik bagi hamba-hamba-Nya, sebab itu Dia mensyariatkannya untuk mereka.
Ceux qui, après leurs prédécesseurs Migrants et Partisans, croient puis migrent d’une terre de mécréance vers une terre d’Islam et luttent pour la cause d’Allah afin que Sa parole soit la plus haute et que la parole des mécréants soit la plus basse, ceux-là, ô croyants, prétendent aux mêmes droits que vous et sont soumis aux mêmes obligations. Cependant, Allah décrète que ceux qui sont liés par un lien de parenté héritent en priorité les uns des autres, le lien de parenté prévalant sur celui de la foi et de la Migration contrairement à ce qui était en vigueur précédemment. Allah est Omniscient, rien ne Lui échappe, et Il prescrit à Ses serviteurs ce qu’Il leur sait bénéfique.
