Which was revealed in Makkah
Why there is no Basmalah in the Beginning of This Surah
This honorable Surah (chapter 9) was one of the last Surahs to be revealed to the Messenger of Allah ﷺ. Al-Bukhari recorded that Al-Bara' said, "The last Ayah to be revealed was,
يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِى الْكَلَـلَةِ
(They ask you for a legal verdict. Say: "Allah directs (thus) about Al-Kalalah.") 4:176, while the last Surah to be revealed was Bara'ah."
The Basmalah was not mentioned in the beginning of this Surah because the Companions did not write it in the complete copy of the Qur'an (Mushaf) they collected, following the Commander of the faithful, `Uthman bin `Affan, may Allah be pleased with him. The first part of this honorable Surah was revealed to the Messenger of Allah ﷺ when he returned from the battle of Tabuk, during the Hajj season, which the Prophet thought about attending. But he remembered that the idolators would still attend that Hajj, as was usual in past years, and that they perform Tawaf around the House while naked. He disliked to associate with them and sent Abu Bakr As-Siddiq, may Allah be pleased with him, to lead Hajj that year and show the people their rituals, commanding him to inform the idolators that they would not be allowed to participate in Hajj after that season. He commanded him to proclaim,
بَرَآءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ
(Freedom from (all) obligations (is declared) from Allah and His Messenger ()...), to the people. When Abu Bakr had left, the Messenger ﷺ sent `Ali bin Abu Talib to be the one to deliver this news to the idolators on behalf of the Messenger ﷺ, for he was the Messenger's cousin. We will mention this story later.
Publicizing the Disavowal of the Idolators
Allah said,
بَرَآءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ
(Freedom from obligations from Allah and His Messenger ()), is a declaration of freedom from all obligations from Allah and His Messenger ,
إِلَى الَّذِينَ عَاهَدْتُمْ مِّنَ الْمُشْرِكِينَفَسِيحُواْ فِى الاٌّرْضِ أَرْبَعَةَ أَشْهُرٍ
(to those of the Mushrikin, with whom you made a treaty. So travel freely (Mushrikin) for four months (as you will) throughout the land) 9:1-2. This Ayah refers to idolators who had indefinite treaties and those, whose treaties with Muslims ended in less than four months. The terms of these treaties were restricted to four months only. As for those whose term of peace ended at a specific date later (than the four months), then their treaties would end when their terms ended, no matter how long afterwards, for Allah said,
فَأَتِمُّواْ إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ
(So fulfill their treaty for them until the end of their term)9:4. So whoever had a coventant with Allah's Messenger ﷺ then it would last until its period expired, this was reported from Muhammad bin Ka`b Al-Qurazi and others. We will also mention a Hadith on this matter. Abu Ma`shar Al-Madani said that Muhammad bin Ka`b Al-Qurazi and several others said, "The Messenger of Allah ﷺ sent Abu Bakr to lead the Hajj rituals on the ninth year (of Hijrah). He also sent `Ali bin Abi Talib with thirty or forty Ayat from Bara'ah (At-Tawbah), and he recited them to the people, giving the idolators four months during which they freely move about in the land. He recited these Ayat on the day of `Arafah (ninth of Dhul-Hijjah). The idolators were given twenty more days (till the end) of Dhul-Hijjah, Muharram, Safar, Rabi` Al-Awwal and ten days from Rabi` Ath-Thani. He proclaimed to them in their camping areas, `No Mushrik will be allowed to perform Hajj after this year, nor a naked person to perform Tawaf around the House."' So Allah said,
"(Inilah pernyataan) pemutusan hubungan dari Allah dan RasulNya (yang dihadapkan) kepada orang-orang musyrikin yang kamu (kaum Muslimin) telah mengadakan perjanjian (dengan me-reka). Maka berjalanlah kamu (kaum musyrikin) di muka bumi selama empat bulan dan ketahuilah bahwa sesungguhnya kamu tidak akan dapat melemahkan Allah, dan sesungguhnya Allah meng-hinakan orang-orang kafir." (At-Taubah: 1-2).
Madaniyah
(1-2) ﴾ بَرَآءَةٞ مِّنَ ٱللَّهِ ﴿ "(Inilah pernyataan) pemutusan hubungan dari Allah dan RasulNya (yang dihadapkan)", kepada seluruh orang-orang musyrik yang berada dalam perjanjian damai, bahwa mereka memiliki empat bulan untuk berkeliling dunia sesuka mereka dalam keadaan aman dari orang-orang Mukmin, dan setelah empat bulan tersebut tidak ada lagi perjanjian dan jaminan. Ini berlaku bagi me-reka yang dalam perjanjian mutlak, tidak berbatas atau berbatas, dengan empat bulan atau kurang. Adapun yang mempunyai per-janjian lebih dari empat bulan, maka wajib disempurnakan sampai akhir, jika tidak dikhawatirkan pengkhianatannya, dan mereka tidak memulai membatalkan perjanjian.
Kemudian Allah memperingatkan orang-orang musyrik yang berada di dalam masa perjanjian, bahwa meskipun mereka aman, mereka tidak akan dapat melemahkan Allah dan mengalahkanNya, barangsiapa di antara mereka yang terus berpegang dengan kesyi-rikannya, maka Allah pasti akan menghinakannya. Hal ini termasuk pendorong bagi mereka untuk masuk Islam, kecuali orang yang menyombongkan diri, menentang dan mengabaikan ancaman Allah.
Ceci, ô musulmans, est un désaveu de la part d’Allah et de Son Messager ainsi qu’une déclaration de caducité des pactes que vous avez conclus avec les polythéistes de la péninsule arabique.
Ini adalah pemutusan hubungan dari Allah dan Rasul-Nya, dan pengumuman untuk kalian -wahai kaum muslimin- tentang berakhirnya perjanjian-perjanjian yang kalian buat dengan orang-orang musyrik di Jazirah Arab.
-Ey Müslümanlar!- Bu; Allah'tan ve resulünden bir uyarıdır. Arap yarımadasında kendileri ile anlaşma yaptığınız müşriklere anlaşmanın bittiğine dair bir ilandır.
Ito ay isang kawalang-kaugnayan, mula kay Allāh at mula sa Sugo Niya, at isang patalastas ng katapusan ng mga kasunduang nakipagkasunduan kayo, O mga Muslim, sa mga tagapagtambal sa Peninsula ng Arabya.
Ovo je obznana Allaha i Njegova Poslanika da ugovor koji su oni, višebošci Arapskog poluotoka, potpisali s muslimanima više ne važi.
This is a declaration of dissociation from Allah and His Messenger and an announcement of the termination of the treaties that you, O Muslims, had made with the idolaters.
Questo è ripudio da parte di Allāh e del Suo messaggero, e un annuncio della fine dell'alleanza che avete stipulato – o voi musulmani – con gli idolatri nella Penisola Arabica.
1- Kendileriyle antlaşma yaptığınız müşriklere Allah ve Rasûlü tarafından ilişkilerin kesildiğine dâir bir uyarı(dır bu)!
2- (Ey müşrikler!) Yeryüzünde dört ay (daha rahatça) dolaşın. Bilin ki Allah’ı âciz bırakamazsınız ve Allah da kâfirleri elbette rüsvay edecektir.
(Berâe suresi de denmektedir. Medine’de inmiştir, 129 âyettir)
1-2. Bu, Allah ve Rasûlünden Müslümanlarla anlaşması olan bütün müşriklere yönelik, ilişkilerin koparıldığını bildiren bir ihtardır. Şöyle ki yeryüzünde istedikleri gibi ve mü’minlerden yana güven içerisinde rahatça dolaşabilecekleri dört ayları var. Bu dört aylık süreden sonra artık onların göz önünde bulundurulacak herhangi bir ahit ya da antlaşmaları olmayacaktır. Bu, süresi tespit edilmemiş ucu açık yahut da dört ay ve daha az bir süre ile sınırlanmış olan antlaşmalar için geçerlidir. Dört aydan daha uzun süreli olarak belirlenmiş antlaşmaları bulunanların ise eğer hainlik yapacaklarından korkulmuyorsa ve öncelikle onlar bu antlaşmayı bozmayacak olurlarsa, ahitlerinin tamamlanması beklenecektir.
Daha sonra Yüce Allah, antlaşması bulunan müşriklerin her ne kadar antlaşma süresi içerisinde güven içerisinde olsalarda Allah’ı asla aciz bırakamayacakları ve O’nun elinden kurtulamayacaklarını bildirerek uyarmaktadır. Onlardan şirk üzere kalmayı devam ettirenlerin, Allah tarafından hakir ve zelil düşürülmesi kaçınılmazdır. Bu uyarı, -inat eden, küfrü üzere ısrar eden ve Allah’ın tehdidine aldırmayanlar müstesna- onların İslâm’a girmelerine vesile olan hususlar arasında idi.
Esta es una declaración de disociación de Al-lah y Su Mensajero, y un anuncio de la finalización de los pactos que ustedes, musulmanes, hicieron con los idólatras.
Đây là lời tuyên bố hủy bỏ thỏa hiệp của Allah và Thiên Sứ của Ngài và là thông báo cuối cùng về những cuộc giao ước mà các ngươi - hỡi tín đồ Muslim - đã ký kết với người đa thần trong bán đảo Ả-rập.
Kaya humayo kayo, O mga tagapagtambal, sa lupain sa loob ng apat na buwan na mga tiwasay at walang kasunduan para sa inyo matapos nito ni katiwasayan. Tumiyak kayo na kayo ay hindi makatatalilis sa pagdurusa mula kay Allāh at parusa Niya kung nagpatuloy kayo sa kawalang-pananampalataya ninyo sa Kanya. Tumiyak kayo na si Allāh ay mag-aaba sa mga tagatangging sumampalataya sa pamamagitan ng pagkapatay at pagkabihag sa Mundo at sa pamamagitan ng pagpasok sa Apoy sa Araw ng Pagbangon. Sumasaklaw rito ang mga sumira sa kasunduan sa kanila at ang mga walang-takda na hindi pansamantalang ang kasunduan sa kanila. Tungkol naman sa sinumang may kasunduang pansamantala, kahit pa man higit sa apat na buwan, tunay na lulubusin para sa kanya ang kasunduan sa kanya hanggang sa wakas ng yugto nito.
Así que ustedes, idólatras, viajen libremente por la tierra por un período de cuatro meses, después del cual no habrá pacto ni seguridad. Sepan que nunca escaparán del castigo y retribución de Al-lah si persisten en su incredulidad en Él. También tengan la certeza de que Al-lah humillará a los incrédulos al ingresarlos al fuego el Día de la Resurrección. Esto incluye a quienes quebrantaron sus pactos, así como a quienes tenían pactos abiertos sin un período fijo. En cuanto a aquellos con quienes hiciste un pacto durante un período fijo, su pacto será respetado hasta el final del período acordado, incluso si excede los cuatro meses.
“O višebošci, putujte po Zemlji kud god hoćete u periodu od četiri mjeseca nakon kojih nećete imati garanciju sigurnosti i nenapadanja. Budite uvjereni da će Allah poniziti nevjernike, kroz ubijanje i zarobljavanje (u ratu) na ovom svijetu, i kroz džehennemsku patnju na Ahiretu." Ovaj se ajet odnosi na one višebošce s kojima je potpisan ugovor na neodređeno vrijeme. Ugovor o miru koji traje određeno vrijeme, pa makar trajao i duže od četiri mjeseca, mora se ispoštovati.
So travel freely - O idolaters - on earth for a period of four months after which there will be no treaty nor any indemnity. Be certain that you will never escape Allah’s punishment and retribution if you continue to disbelieve in Him. Also be certain that Allah will humiliate the disbelievers, by their being killed or taken captive in the world, and by their entering the fire on the Day of Rising. This includes those who broke their treaties as well as those who had open treaties without any fixed period. As for those with whom you made a treaty for a fixed period their treaty will be honoured until the end of the specified period, even if this is longer than four months.
Các ngươi - hỡi những người đa thần - sẽ được tự do và bình an đi lại trong thời gian bốn tháng. Sau đó các ngươi sẽ không còn được bất cứ giao ước nào nữa và các ngươi hãy thức tỉnh đi rằng các ngươi sẽ không thoát khỏi hình phạt của Allah nếu các ngươi hãy còn tiếp tục trên sự vô đức tin nơi Ngài. Các ngươi hãy tin chắc rằng Allah sẽ hạ nhục những kẻ vô đức tin bằng sự giết chóc và tù đày ở trần gian và tiếp tục bị đày vào Hỏa Ngục ở Đời Sau. Và lệnh hủy bỏ này có hiệu lực với những ai đã phạm giao ước và những ai giao ước không giới hạn, riêng những ai giao ước có giới hạn hơn bốn tháng thì hãy duy trì giao ước đó cho đến thời gian đã ký kết.
Percorrete la terra, o voi idolatri, per quattro mesi, in sicurezza, dopodiché non avrete alcuna garanzia di sicurezza. Siate certi che non sfuggirete alla punizione di Allāh se perseverate nella vostra miscredenza, e siate certi che, in verità, Allāh umilierà i miscredenti con l'uccisione e la prigionia, in questa vita, ed introducendoli nel Fuoco, nel Giorno del Giudizio; e ciò comprende coloro che tradiscono i patti e coloro che hanno stipulato un patto senza stabilire un termine; tuttavia, coloro che hanno stipulato un patto fissando un termine, anche nel caso fosse superiore a quattro mesi, questo deve essere rispettato fino al suo termine.
-Ey Müşrikler!- Yeryüzünde dört ay daha güven içerisinde dolaşın. Sizin için bu süreden sonra bir güven ve bir ahit yoktur. Eğer sizler küfür üzere devam edecek olursanız Allah'ın azabından asla kaçamayacağınızı yakinen bilin. Ve yine yakinen bilin ki Allah Teâlâ kafirleri öldürülmek ve esir alınmakla dünyada ve cehenneme sokmak ile de kıyamet gününde alçaltacaktır. Bu alçaltma, anlaşmalarını bozan kimselerin hepsini ve kendileri ile belirli bir süre konulmadan anlaşma yapılan kimseleri kapsar. Dört aydan fazla süre ile de olsa kendileri ile belirli bir süre anlaşma yapılmış olan kimselere gelince, bu kimselerin anlaşma süreleri tamamlanıncaya kadar yerine getirilir.
The opportunity that people have been given to live and settle in the present world, is not on the basis of any right but is only for the purpose of trial. As long as God wishes, He keeps a man on the earth and when, in His wisdom, He judges, the period of his test to be over, He causes death to overtake him and he is carried away from here.
Ô polythéistes, parcourez la Terre en toute sécurité durant quatre mois, mais vous ne serez couverts par aucun pacte ni ne pourrez prétendre à la sécurité après cela. Soyez certains que vous n’échapperez pas au châtiment et à la punition d’Allah si vous persistez à mécroire en Lui et soyez certains qu’Allah humiliera, par la mort et la captivité, les mécréants dans ce bas monde, puis en les faisant entrer en Enfer le Jour de la Résurrection. Ces paroles sont adressées à tous ceux qui ont violé leurs pactes ou ont conclu un pacte d’une durée indéterminée avec les musulmans. Quant à ceux qui ont conclu un pacte d’une durée déterminée avec les musulmans, celui-ci est mené à son terme même si la durée dépasse quatre mois.
Commentary
Now begins Surah Al-Bara'ah which is also called Surah At-Taubah (as written; also Surah At-Taubah as pronounced). It is called Bara'ah for the reason that it mentions bara'ah or disengagement with the consequences of what the kuffar (disbelievers) do. Then, it is also called Taubah because it announces that the repentance of Muslims has been accepted. (Mazhari). It is a feature of this Surah that ` bismillah' (بسم اللہ الرحمٰن الرحیم Bismillahir-Rahma.nir-Rahim: With the name of Allah, the All-Merciful, the Very Merciful) is not written in the copies of the Qur'an when the Surah begins. However, Bismillah is written at the head of all Surahs of the Qur'an - the sole exception being that of Surah At-Taubah. Before we find out the relevant reason, let us bear in mind that the Holy Qur'an was revealed bit by bit during the period of twenty three years. The verses of a Surah were revealed at different times. When Sayyidna Jibra'i1 would come with a revelation, he would also point out to the Divinely intended arrangement of each revealed verse, explaining that it should be placed in such and such Surah after such and such 'Ayah (verse). It was in accordance with this Divinely intended arrangement that the Holy Prophet ﷺ would have scribes of the revelation write them up.
And when, at the end of a Surah, the next was to begin, ` Bismillahir-Rahmanir-Rahim' would be revealed before the next actually did - which made it easy to understand that the previous Surah had concluded and another Surah was beginning. All Surahs of the Holy Qur'an were revealed in that manner. Surah At-Taubah is, in terms of the order of revelation, among one of the very last Surahs. When it began, neither was Bismillah revealed as customary, nor did the Holy Prophet ﷺ instruct the scribe of the revelation to do that. So, this was how things stood when the Holy Prophet ﷺ passed away.
When Sayyidna ` Uthman al-Ghani ؓ arranged the Holy Qur'an in the form of a book during the period of his Caliphate, Bismillah was not there at the beginning of Surah At-Taubah, an arrangement contrary to that of the rest of Surahs. Therefore, a doubt rose - perhaps, this is not an independent Surah, or may as well be a part of some other Surah. Now, they thought, if this happens to be a part of some other Surah, which Surah is that? In terms of its subjects, Surah Al-Anfal seemed to fit the slot.
Also, as narrated by Sayyidna ` Uthman ؓ elsewhere, ` during the blessed period of the Holy Prophet ﷺ both these Surahs were called: قَریَتَین (qarinatayn: the two connected ones) '. (Mazhari). Therefore, it was placed after Surah Al-Anfal. This precaution was taken for the reason that, should it be a part of another Surah, it must stay with it. But, it was also probable that it may be a separate and independent Surah. Therefore, when writing, a particular format was adopted whereby some space was left open at the end of Surah Al-Anfal and before the beginning of Surah At-Taubah - similar to the spot meant for writing Bismillah at the head of other Surahs.
The precise reason why Bismillah was not written at the beginning of Surah Al-Bara'ah or At-Taubah has been reported from the great compiler of the revealed text of the Qur'an, Saiyyidna ` Uthman ؓ himself. At that time, he was answering a question posed by Sayyidna ` Abdullah ibn ` Abbas, the Sahabi and Mufassir (exegete) of the Qur'an, which appears in Abu Dawud, An-Nasa'i, the Musnad of Ahmad and Tirmidhi. In that question, Sayyidna Ibn ` Abbas ؓ had also asked Sayyidna ` Uthman ؓ about the order in which the Surahs of the Qur'an have been arranged. Giving an example, he pointed out that placed first were the larger Surahs that have more than hundred verses. Technically, they are called میٔن (mi'In: hundreds). After that, there are the large Surahs that have less than hundred verses. They are called مَثَانِی (mathani: the oft-repeated ones). Placed thereafter were smaller Surahs that are called مُفَصَّلات (mufassalat: the Surahs starting from "Qāf' [ 50] to the end of the Qur'an [ 114]). The order of this very arrangement necessitated that Surah At-Taubah should be placed before Surah Al-Anfal - because the verses carried by Surah At-Taubah are more than one hundred while those of Surah Al-Anfal are less than one hundred. The first seven long Surahs called سبع طوال (sab' tiwal: the seven long ones) also show that the placement of Surah At-Taubah before Surah Al-Anfal is naturally more appropriate there too. After having stated the existing position, Sayyidna Ibn ` Abbas ؓ asked about the consideration that had led to a contrary arrangement. Sayyidna ` Uthman ؓ said: ` Correct. But, the Qur'an was serious matter. Precaution demanded that we do what we did - because, in case Surah At-Taubah is not taken as an independent S ئ rah, instead, is taken as a part of Surah Al-Anfal, it will be obvious that the verses of Surah Al-Anfal have been revealed earlier and those of Surah At-Taubah after that. Given this situation, it is not permissible to give precedence to the verses of the latter over the verses of Surah Al-Anfal without the sanction of Wahy (revelation). And since we did not find any such instruction in the Wahy, therefore, Surah Al-Anfal was made to precede and Surah At-Taubah, to succeed.'
From these precise details we learn that the reason for not writing Bismillah at the beginning of Surah At-Taubah lies in the probability that Surah At-Taubah may not be an independent Surah, instead, be a part of Surah Al-Anfal. Given this probability, writing Bismillah at this place shall be as incorrect as someone were to write Bismillah in the middle of any Surah of the Qur'an.
On this basis, Muslim jurists have said that a person who has already been reciting Surah Al-Anfal from above and is going to begin Surah At-Taubah, then, he or she should not recite Bismillah. But, a person who is starting his or her tilawah (recitation of the Qur'an) from the beginning, or from somewhere in the middle, of this very Surah should say: بسم اللہ الرحمٰن الرحیم (Bismillahir-Rahmanir-Ralhim) and then begin his or her recitation. Some people who do not know rules think that the recitation of Bismillah while reciting Surah At-Taubah is not permissible under any condition. This is a mistaken notion. Then, they would make another mistake on top of that. Instead of reciting Bismillah, they would recite: اَعُوذُ بِاللہِ مِنَ النَّارِ (I seek the protection of Allah from the Fire) when initiating or beginning from it. For this, there is no proof from the Holy Prophet رضی اللہ تعالیٰ عنہم and his Companions ؓ .
Then, there is the statement of Sayyidna AIi ؓ reported in a narrative from Sayyidna Ibn ` Abbas ؓ . It says, ` the reason for not writing Bismillah at the beginning of Surah Bara'ah (At-Taubah) is that بسم اللہ الرحمٰن الرحیم ،; (Bismillahir-Rahmanir-Rahim) is an assurance of protection, but in Surah Al-Bara'ah, this assurance of protection and the pledge of peace given to disbelievers has been terminated.' This statement should be taken as a refinement of approach that does not go against the real cause. And the real cause is nothing but that Bismillah was not written on the basis of the probability that Surah Al-Anfal and Surah At-Taubah may be one. Then, there could be yet an-other subtle point about why it was not written. This Surah proclaims freedom from any responsibility for the disbelievers and announces the withdrawal of peace and protection from those people - which is not fit for Bismillah. Therefore, in terms of the design of creation, particular causes were generated here so that Bismillah was not to be written at this place.
To understand the present verses of Surah At-Taubah fully, it is necessary to know some events that became the cause of the revelation of these verses. Therefore, given here first are consolidated details of the relevant events:
1. As a whole, Surah At-Taubah carries the description of some battles, events related to them, and many injunctions and rulings emerging there-from - for example, the termination of pacts with all tribes of Arabia, the Conquest of Makkah, the battles of Hunain and Tabuk. Out of these events, first came the Conquest of Makkah in Hijrah year 8, then came the battle of Hunain in the same year, then the battle of Tabuk in Rajab of Hijrah year 9. Finally came the announcement terminating pacts with all tribes of Arabia in the month of Dhu al-Hijjah, Hijrah year 9.
2. A summary of subjects concerning the repudiation of treaties mentioned in these verses shows that it was in the Hijrah year 6 that the Holy Prophet ﷺ started with the intention of ` Umrah but the Quraysh blocked their entry into Makkah. Then came the peace treaty between them at Hudaibiyah. The time frame of this treaty, as reported in Ruh al-Ma'ani, was ten years. In Makkah, there were other tribes too, other than the Quraysh. An article was included in the peace treaty to cover them. It allowed a tribe, from out of the tribes other than the Quraysh, to become allies to the Quraysh and be with them, if they chose to do so; and whoever chose to become the ally of the Holy Prophet ﷺ and be with him was allowed to do that. So, the tribe of Khuza` ah chose to become an ally of the Holy Prophet ﷺ and went with him, while the tribe of Banu Bakr chose to go with the Quraysh. According to the treaty, it was necessary that within ten years there shall be no internecine war, nor shall any aggressor be helped from any side. And the tribe that was an ally of a party to the treaty shall be considered as governed by the same rule that governed the party. In other words, launching an attack on it or helping the aggressor was to be taken as a contravention of the treaty.
This treaty was signed in the Hijrah year 6. In Hijrah year 7, according to this treaty, the Holy Prophet ﷺ and his Companions ؓ left for Makkah to perform the ` Umrah they had missed earlier ('Umrah al-qada' ). After staying there for three days, he returned as stipulated in the treaty. Until then, no party had acted against the peace treaty in any way.
After that, it was within a period of five or six months when the tribe of Banu Bakr mounted a nightly ambush against the tribe of Banu Khuza` ah. Thinking that the Holy Prophet ﷺ was far away and things were happening during the night which would make it difficult for the Holy Prophet ﷺ to find out details of what had actually happened, the Quraysh too came to the assistance of Banu Bakr by providing weapons and men to them.
Events as they transpired and conditions as they prevailed made the Quraysh to accept that the treaty of peace entered into at Hudaibiyah - requiring a ten-year moratorium on internecine wars - was broken.
The tribe of Banu Khuza` ah, being an ally of the Holy Prophet ﷺ informed him about this event. When he learnt about this breach of trust committed by the Quraysh, he started making secret preparations for war against them.
During their encounters at Badr, 'Uhud and Ahzab, the Quraysh had realized that some unseen Divine power was at work in favour of Muslims. They were no more intoxicated with their muscle and might. Now that they had broken their solemn pledge, the danger of a war likely to be initiated by Muslims had become all too obvious to them. The likelihood became much stronger after the report of their breach of trust reached the Holy Prophet ﷺ and he chose to observe a total silence about the matter. Left with no choice, they asked Abu Sufyan to go to Madinah personally, assess the situation there and should he sense a war action being initiated by the Holy Prophet ﷺ should offer his apologies on what had happened in the past and have the treaty renewed for the future.
When Abu Sufyan reached Madinah, he did notice some indicators of war preparations being made by the Holy Prophet ﷺ . This increased his concerns. He went out to see prominent Sahabah of the Holy Prophet ﷺ one by one so that they would recommend his case and help him have the treaty renewed. But, all of them refused to do so in view of their unpleasant past and present dealings. Consequently, Abu Sufyan returned empty-handed. The Quraysh of Makkah were hit by panic.
At the other end, as reported in Bidayah and Ibn Kathir, it was on Ramadan 10, Hijrah year 8 when the Holy Prophet ﷺ marched out from Madinah with a large force of his noble Companions ؓ in order to attack Makkah. Ultimately, Makkah was conquered.
Conquest of Makkah: Vanquished enemies were treated nobly
At the time of the Conquest, there were many Quraysh chiefs who believed in the veracity of Islam earlier too, but they could not express themselves freely due to peer pressure in the society. Now that they had their opportunity, they embraced Islam. As for those who chose to stick to their time-worn creed of disbelief even at that hour, they too - with the exception of some individuals - were granted amnesty by the Holy Prophet ﷺ . This was an unusual demonstration of morals, prophetic and miraculous, something others could not even dream of. He ignored all their hostilities and injustices in the past and simply said: ` Today, I say to you exactly what was said: ‘Today, I say to you exactly what was said by Yusuf (علیہ السلام) to his brothers at the time when they had reached him in Egypt with their parents: لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ (This day, there is no blame on you).' It means that, for him, taking a revenge for the past injustices inflicted by them or seeking to punish them in some way was unimaginable, in fact, he did not consider it appropriate even to blame them for anything that happened in the past.
Rules for four kinds of Mushriks at the time of the Conquest of Makkah
So then, Makkah came under the control of Muslims. Non-Muslims living in and around Makkah were given full protection of their lives and properties. But, that was a time when the existing status of these non-Muslims was different. One kind of people among them was of those who were a party to the peace treaty of Hudaibiyah which they themselves broke and which by itself became the cause of the Conquest of Makkah. Then, there was another set of people with whom a peace treaty was signed for a specified period of time and they continued abiding by this treaty, such as the two tribes of Banu Kinanah called Banu Damurah and Banu Mudlaj. The peace treaty with them was for a specified period of time and, at the time of the revelation of Surah A1-Bara'ah (At-Taubah) as stated by Khazin, they had another nine months left for their period of treaty to expire.
Thirdly, there were people with whom a peace treaty was concluded without any set time limit. Fourthly, there were those with whom no treaty existed.
The unsavory experience of all treaties entered into by the Holy Prophet ﷺ with disbelievers or the People of the Book (Jews and Christians) was that they flouted these openly and secretly always conspiring with enemies to hurt him and his Muslim adherents as much as they could. Therefore, led by his own long experience and Divinely inspired indicators, the Holy Prophet ﷺ had made up his mind not to enter into any peace treaty with any of these people and that the Arabian Peninsula was to be particularized with Muslims only as a bastion of Islam. This required a proclamation soon after the takeover of Makkah and the Arabian Peninsula ordering non-Muslims to leave and go somewhere else. But, in view of Islam's principle of justice, equity and humane dealing as well as under the universal mercy of the Holy Prophet ﷺ himself, doing something like that without allowing a suitable time limit was not considered appropriate.
Therefore, at the beginning of Surah Al-Bara'ah (At-Taubah), separate injunctions were revealed that covered the four kinds of non-Muslim groups.
The first such group was that of the Quraysh of Makkah who had themselves broken the treaty of Hudaibiyah. Now, they deserved no extra respite. But, since this was the period of ` sacred months' during which fighting and killing was forbidden by Allah, therefore, the injunction which covers them appears in the fifth verse of Surah At-Taubah, that is, فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ (So, when the sacred months expire, kill the Mushriks wherever you find them. And catch them and besiege them and sit in ambush for them everywhere. Then, if they repent and establish salah and pay zakah, leave their way. Surely, Allah is most Forgiving, Very Merciful - 9:5). It means that they had, though, forfeited all their rights by breaking the treaty obligations, but observing the sanctity of the ` sacred months' was after all necessary, therefore, they should either leave the Arabian Peninsula soon after the ` sacred months' expire, or embrace Islam, or be prepared to face war.
Then, there was the second group with whom a peace treaty was made for a specified period of time and they had abided by it. The injunction about them was given in the fourth verse of Surah At-Taubah:
إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِين
Except those of the Mushriks with whom you have a treaty, and they have abated nothing of your rights and backed no one against you, so then, fulfill the treaty with them up to their term. Surely, Allah loves the God-fearing - (9:4).
This injunction pertained to Banu Damurah and Banu Mudlaj as a result of which they were allowed a respite of nine months.
As for the third and the fourth group, only one injunction was revealed to cover both. It has been mentioned in the first and the second verse of Surah At-Taubah as follows:
بَرَاءَةٌ مِّنَ اللَّـهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ﴿1﴾ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّـهِ ۙ وَأَنَّ اللَّـهَ مُخْزِي الْكَافِرِينَ ﴿2﴾
Here is a withdrawal [ proclaimed ] by Allah and His Messenger against those of the Mushriks with whom you have a treaty. So, move in the land freely for four months, and be sure that you can never defeat Allah and that Allah is about to disgrace the disbelievers - (9: 1, 2).
Thus, according to the first two verses, all those who were covered by some treaty without a fixed time limit, or those with whom there was no treaty, were allowed a respite of four months.
And according to the fourth verse, those who had a treaty for a specified period of time received a respite until it expired and, according to the fifth verse, the Mushriks of Makkah got their respite until the ` sacred months' expired.
Oleh karena itu, berjalanlah kalian -wahai orang-orang musyrik- di muka bumi dengan aman selama empat bulan. Setelah itu, tidak ada lagi perjanjian dan jaminan keamanan bagi kalian. Yakinlah bahwa kalian tidak akan luput dari azab dan hukuman Allah jika kalian tetap melanjutkan kekafiran kalian kepada Allah dan yakinlah bahwa Allah akan menistakan orang-orang kafir dengan menjadikan mereka sebagai sasaran pembunuhan dan penawanan di dunia, dan memasukkan mereka ke dalam neraka di hari Kiamat kelak. Pengumuman ini juga mencakup orang-orang yang melanggar janji mereka dan orang-orang yang memiliki waktu perjanjian tak terbatas. Namun, bagi mereka yang memiliki waktu perjanjian terbatas, meskipun batas waktunya lebih dari empat bulan maka perjanjian tersebut harus dijalankan sampai batas waktu yang telah disepakati.
The generosity of giving respite to disbelievers even after treaties with them had expired
It was stipulated that these injunctions shall come into force and the period of respite shall start from the time the relevant information has been promulgated throughout the Arabian Peninsula. According to the arrangement made for this purpose, the public proclamation was to be made in the great gathering of the Hajj of the Hijrah year 9 at Mina and ` Arafat. This finds mention in the third and fourth verses of Surah At-Taubah as follows:
وَأَذَانٌ مِّنَ اللَّـهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّـهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّـهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ ﴿3﴾
And here is an announcement, from Allah and His Messenger to the people on the day of the greater Hajj, that Allah is free from [ any commitment to ] the Mushriks, and so is His Messenger. Now, if you repent, it is good for you. And if you turn away, then be sure that you can never defeat Allah. And give those who disbelieve the ` good' news of a painful punishment - (9:3, 4).
When abrogating a treaty with disbelievers, taking any action against them without prior public announcement is not correct
So, in order to implement this Divine injunction, the Holy Prophet ﷺ sent Sayyidna Abu Bakr and Sayyidna ` Ali ؓ to the Hajj of the Hijrah year 9 at Makkah al-Mukarramah and had them make this proclamation before a gathering of all tribes of Arabia on the plains of Arafat and Mina. It was all too obvious that this injunction would become widely known through the medium of that great gathering all over Arabia. However, as a matter of added precaution, he had this proclamation particularly made in distant Yemen through Sayyidna Ali ؓ .
After this public proclamation, the situation was that the first group, that is, the disbelievers of Makkah had to leave the limits of the state by the end of the ` sacred months,' that is, the end of the month of Muharram of the Hijrah year 10. Similarly, the deadline for the second group was Ramadan of the Hijrah year 10; and that of the third and fourth groups was the tenth of Rabi' ath-Thani of the Hijrah year 10. Any contravention of this executive order would have rendered the offender liable to face an armed confrontation. Under this arrangement, by the time of Hajj next year, no disbeliever was to remain within state limits. This will appear in verse 28 of Surah At-Taubah where it has been said: فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا (so, let them not come near Al masjid-al-Haram after this year of theirs). And the saying of the Holy Prophet ﷺ in Hadith: لا یحجنّ بعد العام مشرک (The disbelievers shall not perform Hajj after this year) means precisely this.
Up to this point, given here was an explanation of the first verses of Surah At-Taubah in the light of corresponding events. Now, some relevant point that emerge from these verses are being discussed below.
What do these five verses teach?
1. First of all, soon after the Conquest of Makkah, the general amnesty granted by the Holy Prophet ﷺ to the Quraysh of Makkah, and to other enemy tribes, taught Muslims a practical lesson in high morals. The lesson was: if they overpower an enemy who stands helpless before them, they should not seek revenge from that enemy for his past hostilities. Rather than do something like that, they should actually demonstrate the best of Islamic morals by being generous and forgiving to their enemies. Though, acting in this manner may require a certain trampling over their natural feelings, still such a conduct is full of great advantages.
A- To begin with, it can be said that revenge does help one take out anger, at least temporarily - which may even give one a sense of personal relief - yet, this sense of relief or comfort is transitory. Then, as compared with it, the pleasure of Allah Ta` ala and the high ranks of Paradise one is going to get are far more and are forever in all respects. Consequently, reason demands that one should prefer what is everlasting to what is temporary.
B- Then, there is this act of suppressing one's angry emotions after having overpowered the enemy. This clearly proves that the battle fought by these people had no selfish motive behind it. The only motive they had was fighting in the way of Allah - and this great objec-tive is what draws the decisive line between the Jihad of Islam and the wars of common kings and rulers of the world, and what also lays bare the difference in Jihad and rotten aggression. Thus, the truth is that a war waged for Allah to implement His injunctions shall be what Jihad is, otherwise it shall remain a highhanded exercise in disorder.
C- The third benefit yielded by this conduct comes naturally. When the overpowered enemy observes the high morals of the victors, he is likely to be drawn towards Islam and Muslims, something which is bound to lead him on to the path of his own success in life - and this is the real objective of Jihad.
Forgiving disbelievers never means lack of vigilance against any impending harm from them
2. The second ruling which has been deduced from these verses is that forgiveness and generosity do not mean that one should become negligent about self-protection against the evil designs of enemies by giving them free rein to go ahead and keep causing loss and injury to their forgivers. No doubt, forgiveness and generosity are in order, but along with these, commonsense demands that one should take lesson from past experience and restructure the pattern of life ahead by blocking all holes and crevices through which one could come within the range of enemy hostility. The Holy Prophet ﷺ said: لا یلدغ المرء من جحر واحد مرتین (One is not bitten twice from the same hole) meaning that a person does not put his hand twice in the same hole from which a poisonous reptile had bitten him.
The Qur'anic proclamation of the withdrawal of Hijrah year 9 and the ensuing instructions given to the Mushriks that they should vacate the environs of the Sacred Mosque peacefully within the period of respite allowed are proofs of this wise strategy.
3. The initial verses of Surah At-Taubah also tell us that forcing weak people to leave a place without reasonable notice of evacuation, or attacking them without warning is cowardly, and very ignoble indeed. Whenever such an action has to be taken, it is necessary to make a public announcement first so that the affected people, who do not ac-cept the law of the land, may get the time to go wherever they wished, freely and conveniently. This becomes clear through the general proclamation of the Hijrah year 9 as mentioned in the cited verses and as demonstrated by the legal respite granted to all affected groups.
4. The fourth ruling emerging from the cited verses tells us that, in case there is the need to annul a treaty of peace already made - which is permitted subject to some conditions - it is far better to allow the treaty to remain valid until it expires automatically. This has been commanded in the fourth verse of Surah At-Taubah where Muslims were required to fulfill their treaty obligations to the tribes of Banu Damurah and Banu Mudlaj for the remaining nine months.
5. The fifth ruling from the cited verses tells us about the standard Muslim attitude towards the enemies of Islam. When confronted with enemies, Muslims should always keep in mind that they are no enemy to them personally. The truth of the matter is that they are opposed to their disbelief, which is actually the cause of their own loss in the present world as well as in the Hereafter. As for the opposition of Muslims to them, that too is really based on good wishes for them. Therefore, Muslims should never abandon the opportunity to give good counsel to them, whether in war or peace. This theme appears in these verses repeatedly. It promises real prosperity for them in this world and in the world to come, only if they were to rescind their thinking. The text does not leave it at that. It also warns them of the consequences: if they refused to repent and correct, they would not only be destroyed and killed in the present world but, they would also not es-cape their punishment even after death. It is interesting that, along with the proclamation of withdrawal in these verses, the strain of sympathetic insistence also continues.
Allah Teâlâ'dan ve O'nun resulünden kurban günü bütün insanlara ilandır. Allah -Subhânehu ve Teâlâ-, müşriklerden berîdir. Aynı şekilde O'nun resulü de onlardan berîdir. -Ey Müşrikler!- Eğer şirkinizden tövbe ederseniz bu sizin için daha hayırlıdır. Eğer tövbe etmekten yüz çevirirseniz iyi bilin ki sizler, Allah'tan ve O'nun cezalandırmasından kaçamazsınız. -Ey Peygamber!- Allah'ı inkâr edenlere kendilerini üzecek olan o şeyi söyle! O şey onları bekleyen acıklı bir azaptır.
Ceci est également une annonce adressée à tous les gens le jour du sacrifice qu’Allah et Son Messager se désavouent de tous les polythéistes. Si vous vous repentez de votre polythéisme, ô polythéistes, alors votre repentir est ce qu’il y a de meilleur pour vous et si vous refusez, soyez persuadés que vous ne serez pas plus fort qu’Allah et que vous n’échapperez pas à Sa punition. Ô Messager, annonce également une autre mauvaise nouvelle à ceux qui mécroient: qu’un châtiment douloureux les attend.
Pengumuman dari Allah serta pengumuman dari Rasul-Nya kepada seluruh manusia pada hari Idul Adha bahwasanya Allah -Subḥānahu- berlepas diri dari orang-orang musyrik dan bahwa Rasul-Nya juga berlepas diri dari mereka. Jika kalian -wahai orang-orang musyrik- bertobat dari kemusyrikan maka tobat kalian itu akan lebih baik bagi kalian. Namun, jika kalian enggan bertobat maka yakinlah bahwa kalian tidak akan bisa melarikan diri dari Allah dan tidak akan luput dari hukuman-Nya. Sampaikanlah -wahai Rasul- kepada orang-orang yang kafir kepada Allah tentang hal buruk yang akan menimpa mereka, yaitu azab sangat pedih yang menanti mereka.
L'annuncio da parte di Allāh e del Suo Messaggero a tutte le persone, nel Giorno del Sacrificio, è che, in verità, Allāh prende le distanze dai miscredenti, e così il Suo Messaggero prende le distanze da essi: "Se vi pentite, o voi idolatri, rinunciando alla vostra idolatria, il vostro pentimento sarà cosa migliore per voi; e se rifiutate il pentimento, siate certi che non sfuggirete ad Allāh, e che non sfuggirete alla Sua punizione". Informa, o Messaggero, coloro che hanno rinnegato Allāh di ciò che li affliggerà: una punizione dolorosa che li attende.
A notification from Allah and His Messenger to all people on the Day of Sacrifice that Allah, may He be glorified, and His Messenger are free of the idolaters. If you, O idolaters, repent from your idolatry, then such repentance will be better for you. If you turn away from repentance, then be certain that you will never get away from Allah and you will never escape His punishment. O Messenger, give the disbelievers news that will upset them: the painful punishment that awaits them.
[Ito ay] isang pagpapaalam mula kay Allāh at isang pagpapaalam mula sa Sugo Niya sa lahat ng mga tao sa araw ng pag-aalay [sa ḥajj] na si Allāh – kaluwalhatian sa Kanya – ay walang-kaugnayan sa mga tagapagtambal at na ang Sugo Niya ay gayon din sa kanila. Kaya kung nagbalik-loob kayo, O mga tagapagtambal, mula sa pagtatambal ninyo, ang pagbabalik-loob ninyo ay higit na mabuti para sa inyo. Kaya tumiyak kayo na kayo ay hindi makalulusot kay Allāh at hindi makatatalilis sa parusa Niya. Magpabatid ka, O Sugo, sa mga tumangging sumampalataya kay Allāh ng ikasasama ng loob nila, na isang pagdurusang nakasasakit na naghihintay sa kanila.
Al-lah y Su Mensajero anuncian a todas las personas en el Día del Sacrificio durante la peregrinación, que Al-lah, que Él sea glorificado, y Su Mensajero, ya no tienen pactos con los idólatras. Si ustedes, idólatras, se arrepienten de su idolatría, ese arrepentimiento será mejor para ustedes. Si se niegan al arrepentimiento, sepan con certeza que nunca se escaparán de Al-lah ni de Su castigo. Mensajero, anúnciales que les espera un castigo doloroso.
3- (Yine bu), Allah ve Rasûlü’nden hacc-ı ekber günü insanlara yönelik bir bildiridir: Allah ve Rasûlü, müşriklerden uzaktır. Eğer tevbe ederseniz bu, sizin için daha hayırlıdır. Yok, eğer yüz çevirirseniz bilin ki siz Allah’ı âciz bırakamazsınız. Kâfirlere can yakıcı bir azabı müjdele!
3. Burada Yüce Allah, mü’minlere yönelik bir vaadini dile getirmektedir: O, dinini zafere kavuşturup kelimesini yüceltecek, Allah’ın peygamberini ve onunla birlikte bulunanları Mekke’den ve Allah’ın Beyt-i Haram’ından çıkartan, onları otoriteleri altında bulunan Hicaz topraklarından süren müşrik düşmanlarını da yardımsız bırakacaktır. Gerçekten de Yüce Allah, Rasûlüne ve mü’minlere yardım etmiş ve nihâyet Mekke fethedilmiş, müşrikleri zelil olmuş, mü’minler ise o topraklar üzerinde egemen olmuş ve galip gelmişlerdir. Peygamber sallallahu aleyhi ve sellem de münadisine Kurban Bayramının birinci günü olan Hacc-ı Ekber günü, insanların müslümanları ile kâfirleri ile bütün Arap Yarımadası’ndan toplanıp bir araya geldikleri vakit onlara Allah’ın da Rasûlünün de müşriklerden uzak olduğunu ilan etmesini emretmiştir. Bu ilanda artık müşriklerin Allah’ın ve Rasûlünün nezdinde herhangi bir ahit ve antlaşmalarının bulunmadığı, nerede bulunurlarsa öldürülecekleri, artık bu yıldan sonra Mescid-i Haram’a yaklaşamayacakları bildirilmiştir. Bu ilan, hicretin dokuzuncu yılına rastlamakta idi. O sene Ebu Bekir es-Sıddik radıyallahu anh’ın başkanlığında hac yapılmış ve Kurban Bayramının birinci günü, Allah Rasûlü’nün amcasının oğlu Ali b. Ebu Tâlib radıyallahu anh Allah’ın da Rasûlünün de müşriklerden uzak olduğunu ilan etmişti.
Daha sonra Yüce Allah müşrikleri tevbeye teşvik edip şirk üzere kalmaktan sakındırarak şöyle buyurmaktadır:“Eğer tevbe ederseniz bu, sizin için daha hayırlıdır. Yok eğer yüz çevirirseniz bilin ki siz Allah’ı âciz bırakamazsınız.”O’nun elinden kurtulamazsınız. Aksine siz O’nun idaresi altındasınız. O sizlere mü’min kullarını musallat kılmaya kadir olandır.“Kâfirlere can yakıcı bir azabı müjdele!” Dünyada öldürülmek, esir alınmak ve yurtlarından sürülmek gibi oldukça ağır, âhirette de kalacak en kötü yer olan cehennem ateşi olmak üzere can yakıcı azabı bildir.
Allah says, this is a declaration,
مِّنَ اللَّهِ وَرَسُولِهِ
(from Allah and His Messenger), and a preface warning to the people,
يَوْمَ الْحَجِّ الاٌّكْبَرِ
(on the greatest day of Hajj), the day of Sacrifice, the best and most apparent day of the Hajj rituals, during which the largest gathering confers.
أَنَّ اللَّهَ بَرِىءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ
(that Allah is free from (all) obligations to the Mushrikin and so is His Messenger.) also free from all obligations to them. Allah next invites the idolators to repent,
فَإِن تُبْتُمْ
(So if you repent), from the misguidance and Shirk you indulge in,
فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ
(it is better for you, but if you turn away), and persist on your ways,
فَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِى اللَّهِ
(then know that you cannot escape Allah) Rather, Allah is capable over you, and you are all in His grasp, under His power and will,
وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ
(And give tidings of a painful torment for those who disbelieve) earning them disgrace and affliction in this life and the torment of chains and barbed iron bars in the Hereafter. Al-Bukhari recorded that Abu Hurayrah said, "Abu Bakr sent me during that Hajj with those dispatched on the day of Sacrifice to declare in Mina that no Mushrik will be allowed to attend Hajj after that year, nor will a naked person be allowed to perform Tawaf." Humayd said, "The Prophet then sent `Ali bin Abi Talib and commanded him to announce Bara'ah." Abu Hurayrah said, "Ali publicized Bara'ah with us to the gathering in Mina on the day of Sacrifice, declaring that no Mushrik shall perform Hajj after that year, nor shall a naked person perform Tawaf around the House." Al-Bukhari also collected this Hadith the this narration of which, Abu Hurayrah said, "On the day of Nahr, Abu Bakr sent me along with other announcers to Mina to make a public announcement that `No pagan is allowed to perform Hajj after this year, and no naked person is allowed to perform the Tawaf around the Ka`bah.' Abu Bakr was leading the people in that Hajj season, and in the year of `The Farewell Hajj' when the Prophet performed Hajj, no Mushrik performed Hajj."' This is the narration that Al-Bukhari recorded in the Book on Jihad. Muhammad bin Ishaq reported a narration from Abu Ja`far Muhammad bin `Ali bin Al-Husayn who said, "When Bara'ah was revealed to Allah's Messenger ﷺ, and he had sent Abu Bakr to oversee the Hajj rites for the people, he was asked, `O Messenger of Allah! Why not send this message to Abu Bakr' So he said,
«لَا يُؤَدِّي عَنِّي إِلَّا رَجُلٌ مِنْ أَهْلِ بَيْتِي»
(It will not be accepted to have been from me if it is not from a man from my family.) Then he called for `Ali and said to him,
«اخْرُجْ بِهذِهِ الْقِصَّةِ مِنْ صَدْرِ بَرَاءَةَ وَأَذِّنْ فِي النَّاسِ يَوْمَ النَّحْرِ إِذَا اجْتَمَعُوا بِمِنًى، أَنَّهُ لَا يَدْخُلُ الْجَنَّةَ كَافِرٌ، وَلَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَمَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللهِ صلى الله عليه وسلّم عَهْدٌ فَهُوَ لَهُ إِلَى مُدَّتِه»
(Take this section from the beginning of Bara'ah and proclaim to the people on the day of the Sacrifice while they are gathered at Mina that no disbeliever will enter Paradise, no idolator will be permitted to perform Hajj after the year, there will be no Tawaf while naked, and whoever has a covenant with Allah's Messenger ﷺ, then it shall be valid until the time of its expiration.) `Ali rode the camel of Allah's Messenger named Al-`Adba' until he caught up with Abu Bakr in route. When Abu Bakr saw him he said, `Are you here as a commander or a follower.' `Ali replied, `A follower.' They continued on. Abu Bakr lead the people in Hajj while the Arabs were camping in their normal locations from Jahiliyyah. On the day of Sacrifice, `Ali bin Abi Talib stood and proclaimed, `O people! No disbeliever will be admitted into Paradise, no idolator will be permitted to perform Hajj next year, there shall be no Tawaf while naked, and whoever has a covenant with Allah's Messenger ﷺ, then it shall be valid until its time of expiration.' So no idolator performed Hajj after that year, Tawaf around the House while naked ceased. Then they returned to Allah's Messenger ﷺ. So this was the declaration of innocence, whoever among the idolators had no treaty, then he had a treaty of peace for one year, if he had a particular treaty, then it was valid until its date of expiration."
Jasan je i objelodanjen proglas od Allaha i Njegova Vjerovjesnika, sallallahu alejhi ve sellem, svim ljudima na dan Kurban bajrama – da ugovor s višebošcima više nije na snazi i da ih se odriču. O višebošci, ako se pokajete, napustite obožavanje kipova i prihvatite islam, to vam je bolje, a ako glave okrenete od pokajanja, budite uvjereni da Allahu nećete umaći, i da od Njegove kazne ne možete pobjeći. O Poslaniče, obavijesti nevjernike o žestokoj kazni koja ih čeka.
"Dan (inilah) suatu permakluman dari Allah dan RasulNya kepada umat manusia pada hari haji akbar, bahwa sesungguhnya Allah dan RasulNya berlepas diri dari orang-orang musyrikin. Ke-mudian jika kamu (kaum musyrikin) bertaubat, maka bertaubat itu lebih baik bagimu, dan jika kamu berpaling, maka ketahuilah bahwa sesungguhnya kamu tidak dapat melemahkan Allah. Dan beritakanlah kepada orang-orang kafir (bahwa mereka akan men-dapat) siksa yang pedih." (At-Taubah: 3).
(3) Ini adalah janji Allah kepada orang-orang Mukmin: bahwa Allah akan memenangkan agamaNya, meninggikan kalimatNya dan mengalahkan musuh-musuh mereka, yaitu orang-orang musy-rik yang telah mengusir dan mengeluarkan Rasulullah dan para sahabatnya dari Makkah, dari Baitullah al-Haram, yang membuat mereka memiliki kekuasaan atasnya di tanah Hijaz. Allah meme-nangkan RasulNya dan orang-orang yang beriman sampai Makkah dapat ditaklukkan dan orang-orang musyrik menjadi terhina. Hu-kum dan kendali atas negara itu beralih ke tangan orang-orang yang beriman. Maka Nabi ﷺ meminta penyeru agar mengumumkan pada hari yang akbar yaitu hari penyembelihan, hari berkumpulnya manusia yang Muslim dan yang kafir dari seluruh penjuru jazirah Arabia, dia mengumumkan bahwa Allah dan RasulNya berlepas diri dari orang-orang musyrik, mereka tidak lagi mempunyai per-janjian damai di sisiNya, di mana saja mereka berada, mereka akan diperangi dan dikatakan kepada mereka, "Janganlah kamu mende-kati Masjidil Haram sesudah tahun ini" itu terjadi pada tahun 9 H, dan Abu Bakar رضي الله عنه yang memimpin haji, sedangkan yang meng-umumkan pernyataan pemutusan hubungan pada hari penyembe-lihan adalah sepupu Rasulullah ﷺ, Ali bin Abi Thalib رضي الله عنه.
Kemudian Allah تعالى mendorong orang-orang musyrik agar bertaubat dan memperingatkan mereka untuk meninggalkan kesyi-rikan yang mereka ikuti, ﴾ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ ﴿ "kemudian jika kamu (kaum musyrikin) bertaubat, maka bertaubat itu lebih baik bagimu, dan jika kamu berpaling, maka ketahuilah bahwa sesungguhnya kamu tidak dapat melemahkan Allah." Yakni kamu tidak mungkin melepaskan diri dariNya, justru kamu dalam genggaman-Nya. Dia mampu menguasakan hamba-hambaNya yang beriman atasmu. ﴾ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ ﴿ "Dan beritakanlah kepada orang-orang kafir (bahwa mereka akan mendapat) siksa yang pedih." Yakni azab yang menyakitkan dan mengerikan di dunia dengan ditawan, dibunuh dan diusir dan di akhirat dengan api neraka dan itu adalah sebu-ruk-buruk tempat.
Một thông báo từ Allah và Thiên Sứ của Ngài gởi đến toàn thể những ai đang tập trung trong ngày Đại Lễ 'Eid giết tế rằng Allah Toàn Năng đoạn tuyệt quan hệ với người đa thần và Thiên Sứ của Ngài cũng thế. Nếu các ngươi - hỡi những người đa thần - biết hối cải về tội đa thần thì đó là điều tốt đẹp cho các ngươi, còn nếu các ngươi không chịu hối cải thì các ngươi hãy biết rằng các ngươi sẽ không thoát khỏi Allah, các ngươi sẽ không tránh được hình phạt của Ngài. Và Ngươi - hỡi Thiên Sứ - hãy thông báo với những kẻ đã phủ nhận Allah rằng chúng sẽ phải đón nhận một hình phạt đau đớn đang chờ đón họ.
4- Ancak antlaşma yaptığınız müşriklerden size karşı bir kusur yapmamış ve aleyhinizde kimseye yardım etmemiş olanlar müstesnâdır. O nedenle onların ahitlerini sürelerinin sonuna kadar tamamlayın. Şüphesiz Allah takva sahiplerini sever.
4. Yani bu, bütün müşriklerden mutlak ve kesin bir ayrılma ve uzaklaşmadır; “ancak antlaşma yaptığınız müşriklerden... olanlar müstesnâdır.” Yani antlaşmaları üzere devam eden, ahitlerini bozacak bir şey yapmayan, bu konuda size karşı kusur etmeyen ve size karşı başkalarına destek vermeyenlerin ise antlaşmalarını süreleri -az ya da çok olsun- bitinceye kadar sürdürün ve gereğini yerine getirin. Çünkü İslâm hainliği değil, söze bağlılığı emreder. “Şüphesiz Allah” emrolundukları şeyi eksiksiz yerine getiren, şirkten, hainlikten ve bunların dışında her türlü masiyetten uzak duran “takva sahiplerini sever.”
Se excluyen de la declaración anterior aquellos que cumplieron su pacto contigo en su totalidad. Por lo tanto, se respetará plenamente el pacto con ellos hasta el final del período. Al-lah ama a los temerosos de Él, que obedecen Su ley sagrada y cumplen los pactos, y se alejan de Sus prohibiciones, entre ellas la traición.
The idolaters who are excluded from the previous ruling are those with whom you entered into a treaty and they honoured the treaty in full. So there will be a complete fulfilment of the treaty with them until the end of the period. Allah loves those who are mindful of Him by obeying His sacred law, which includes fulfilment of treaties, and by avoiding His prohibitions, which include the prohibition of treachery.
Iz prethodnog propisa izuzimaju se višebošci s kojima imate potpisan ugovor, a koji nisu prekršili nijedan paragraf tog ugovora. Održite ugovor koji ste s njima sklopili do isteka njegovog roka, a Allah voli one koji se čuvaju udaljavanja od Njega time što čine ono što je On naredio - u šta spada i pridržavanje ugovora - i klone se onoga što je zabranio - u šta spada i pronevjera ugovora.
Existing Peace Treaties remained valid until the End of Their Term
This is an exception regulating the longest extent of time for those who have a general treaty - with out time mentioned - to four months. They would have four months to travel the lands in search of sanctuary for themselves wherever they wish. Those whose treaty mentioned a specifec limited term, then the longest it would extend was to the point of its agreed upon termination date. Hadiths in this regard preceeded. So anyone who had a treaty with Allah's Messenger ﷺ, it lasted until its specific termination date. However, those in this category were required to refrain from breaking the terms of the agreement with Muslims and from helping non-Muslims against Muslims. This is the type whose peace agreement with Muslims was carried out to its end. Allah encouraged honoring such peace treaties, saying,
إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
(Surely, Allah loves those who have Taqwa) 9:4, who keep their promises.
Maliban sa mga nakipagkasunduan kayo kabilang sa mga tagapagtambal at tumupad naman sila sa nakipagkasunduan sa inyo, at hindi sila bumawas mula rito ng anuman, kaya sila ay mga itinatangi sa naunang kahatulan. Kaya kumumpleto kayo sa kanila sa pagtupad sa kasunduan sa kanila hanggang sa matapos ang yugto nito. Tunay na si Allāh ay umiibig sa mga tagapangilag magkasala sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya, na kabilang sa mga ito ang pagtupad sa kasunduan, at sa pamamagitan ng pag-iwas sa mga sinasaway Niya, na kabilang sa mga ito ang kataksilan.
Tranne gli idolatri con cui avete stipulato un patto e che vi si sono attenuti: rispettatelo; costoro sono esclusi dalle regole precedenti. Adempiete al vostro patto finché non giunga il suo termine. In verità, Allāh ama i giusti, coloro che rispettano i Suoi ordini, inclusa l'adempienza ai patti, e che si tengono distanti da ciò che ha vietato, compreso il tradimento.
Ngoại trừ những người đa thần nào giữ đúng giao ước với các ngươi, họ không phạm bất cứ điều gì từ giao ước, họ không phải trong số những người bị kết tội trước đó thì các ngươi hãy tiếp tục giữ tròn giao ước với họ cho đến hết thời hạn đã ký kết. Quả thật, Allah yêu thương nhóm người biết kính sợ mà tuân thủ đúng luật lệ của Ngài, trong đó có việc giữ tròn chữ tín, và tránh xa mọi điều Ngài cấm, trong đó gồm sự lường gạt.
Ce désaveu ne concerne pas les polythéistes avec qui vous avez conclu un pacte et qui l’observent loyalement et scrupuleusement. Honorez le pacte qui vous lie à eux jusqu’à son terme car Allah aime ceux qui Le craignent, se conforment à Ses commandements, comme d’être loyal, et délaissent Ses interdits, comme de ne pas trahir.
The Prophet testified to the Truth to the fullest extent to his hearers. After the completion of his divine task, those who still did not embrace the Faith, lost their right to live on God’s earth. They had been kept here for the purpose of trial; on completion of the process of preaching and argumentation, the trial was over. Thereafter, why should they have had any lenience shown to them? This is why, after the completion of the work of the prophets, some sort of destructive calamity befell the unbelievers and they were annihilated. This is exactly what happened to the addressees of the Prophet Muhammad. But, it was not any calamity from the sky which descended upon them. The above-mentioned principle of God was implemented, in this case within the framework of a cause and effect system. First of all, by means of the superior Quranic style of expression and the superior character of the Prophet, the call to the Truth was conveyed to them. Then by giving domination to the monotheists over the Makkan polytheists, the process of argument was completed in their case. When all this was done and still they persisted in rejecting the Truth, they were accused of continuous breach of trust and violation of their pledge and an ultimatum was issued to them that they should reform themselves in four months time; otherwise they would be annihilated. All this was settled on the principles of God-fearing (taqwa) and not on the principle of national politics. The polytheists were silenced at the level of arguments; then they would be warned in advance that they would be given a number of months’ respite to reconsider the matter; the door was kept open for them till the last moment, so that those who repented might join those blessed by God; the case of some tribes who had not violated their agreement was kept separate from the case of those who had.
Kecuali orang-orang musyrik yang membuat perjanjian dengan kalian lalu mereka menepati janji mereka dan tidak pernah melanggarnya. Mereka ini mendapat pengecualian dari ketentuan hukum di atas. Untuk mereka penuhilah perjanjian mereka sampai batas waktunya berakhir. Sesungguhnya Allah mencintai orang-orang yang bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya, termasuk menepati janji, dan menjauhi larangan-larangan-Nya, termasuk mengkhianati janji.
"Kecuali orang-orang musyrikin yang kamu telah mengadakan perjanjian (dengan mereka) dan mereka tidak mengurangi sesuatu pun (dari isi perjanjian)mu tidak (pula) mereka membantu sese-orang yang memusuhi kamu, maka terhadap mereka itu penuhilah janjinya sampai batas waktunya. Sesungguhnya Allah menyukai orang-orang yang bertakwa." (At-Taubah: 4).
(4) Yakni pemutusan hubungan yang sempurna lagi mutlak kepada seluruh orang-orang musyrik ini. ﴾ إِلَّا ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ ﴿ "Kecuali orang-orang musyrikin yang kamu telah mengadakan perjanjian (dengan mereka)", mereka tetap dalam perjanjian mereka dan tidak terjadi dari mereka sesuatu yang mengharuskan pembatalan, me-reka tidak mengurangi sesuatu pun dari isi perjanjian denganmu, tidak membantu orang lain melawanmu; untuk mereka itu, sempur-nakanlah perjanjian dengan mereka sampai batasnya, baik pendek atau panjang, karena Islam tidak memerintahkan berkhianat, akan tetapi Islam memerintahkan memenuhi janji. ﴾ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ ﴿ "Se-sungguhnya Allah menyukai orang-orang yang bertakwa." Orang-orang yang melakukan apa yang diperintahkan, menjauhi syirik, khianat, dan dosa-dosa yang lain.
6. The sixth ruling comes out from the fourth verse where Muslims have been prompted to fulfill their pledge right through the end until the term of the peace treaty expired. Immediately thereafter, the verse has been concluded with the sentence: إِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِينَ (Surely, Allah loves the God-fearing). This gives a clear hint to the advice that Muslims should observe utmost precaution in fulfilling the pledge they have given. They should never look for lame excuses and far-fetched interpretations only to find a way to contravene treaty obligations, as done by nations at large.
Ancak kendileri ile anlaşma yaptığınız ve anlaşmalarına vefalı olanları ve ondan hiçbir şeyi eksiltmeyen müşrikler az önce zikredilen hükmün dışındadır. Bu kimselerle yapmış olduğunuz anlaşmalarınızı süresi bitinceye kadar tamamlayınız. Şüphesiz Yüce Allah, anlaşmaları vefa ile yerine getirmenin de dahil olduğu tüm emirlerini yerine getiren ve hıyanet etmenin içerisine dahil olduğu tüm yasaklarından sakınanları sever.
Une fois écoulés les Mois Sacrés durant lesquels vous avez laissé en paix vos ennemis, tuez les polythéistes où qu’ils se trouvent, assiégez-les dans leurs retraites et tendez-leur des embuscades sur les routes qu’ils empruntent. S’ils se repentent à Allah de leur polythéisme, accomplissent la prière et s’acquittent de l’aumône légale qu’ils prélèvent de leurs richesses, ils deviendront vos frères en Islam. Cessez dès lors de les combattre. Allah pardonne aux serviteurs qui se repentent et est miséricordieux envers eux.
Apabila bulan-bulan haram, yang di dalamnya kalian memberikan jaminan keamanan kepada musuh-musuh kalian, telah berakhir maka bunuhlah orang-orang musyrik di mana pun kalian menemukan mereka, tawanlah mereka, kepunglah mereka di benteng-benteng mereka, dan intailah mereka di jalan-jalan mereka. Jika mereka bertobat kepada Allah dari kemusyrikan mereka, mendirikan salat, dan membayarkan zakat harta mereka maka mereka menjadi saudara-saudara kalian dalam agama Islam, sebab itu berhentilah memerangi mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat.
Düşmanlarınıza eman verdiğiniz haram aylar bittiğinde müşrikleri bulduğunuz yerde öldürün. Onları kalelerinde kuşatın, esir alın ve onların yollarını gözetleyin. Eğer onlar şirkten Allah'a tevbe ederler, namazı dosdoğru kılarlar ve mallarının zekâtını verirlerse İslam'da kardeşleriniz olurlar. Bu durumda onlarla savaşmayı bırakın. Şüphesiz Yüce Allah, tevbe eden kullarını çokça bağışlayandır, onlara karşı çok merhamet edendir.
7. Details as they appear in the fifth verse carry the seventh ruling. When war in defense of a correct objective breaks out against any power, all available combat resources should be used fully and conclusively. That is a time when showing mercy and appeasement would be showing cowardice.
From the same fifth verse comes the eighth ruling, that is, trust in a non-Muslim who has become a Muslim depends on three things. (A) Taubah (repentance) over disbelief in the past, (B) the establishing of Salah and (C) the paying of Zakah as due. Until these three conditions have been implemented practically, the option of war will not be withdrawn simply on the basis that someone has recited the Kalimah of Islam. When after the passing away of the Holy Prophet ﷺ ، some people refused to pay Zakah, Sayyidna Abu Bakr ؓ had declared a Jihad against them. On that occasion, by referring to this very verse in support of his action, he was able to convince and satisfy all Companions ؓ .
8. The ninth question in these verses concerns the meaning of the expression: يَوْمَ الْحَجِّ الْأَكْبَرِ (yaumu 'l-hajju 'l-akbar: The day of the great hajj). The sayings of early commentators differ in this matter. Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Umar, Sayyidna ` Abdullah ibn ` Umar, and Sayyidna ` Abdullah ibn Zubayr ؓ say that ` the day of the greater hajj means ` the day of ` Arafah' because the Holy Prophet ﷺ has said: الحج العرفۃ ('Arafah is the Hajj). (Abu Dawud, Tirmidhi)
9. Some others have said that it signifies: یوم النحر (yaumu 'n-nahr: the day of sacrifice), that is, the tenth of Dhu al-hijjah. In order to accommodate all these sayings, Sufyan ath-Thawri and other authorities have said that all five days of the Hajj are the substantiation of: یوم الحج الاکبر (yaumu -'l-hajju 'l-akbar: the day of the greater hajj) which includes ` Arafah and Yaumu 'n-nahr both. As for the use of the word یوم yaum or day in the singular, it is in accordance with the usage elsewhere as the Holy Qur'an calls a few days of the battle of Badr by the name of یوم الفرقان :yaumu 'l-Furqan in the singular form. Then, there are the common wars of Arabia. They too are identified by the word yaum or day - even though, they may have been spread over many more days - such as, یوم البعاث :yaumu 'l-bu` ath, یوم الاحد :yaumu l'Uhud etc. And since ` Umrah is called ` the smaller hajj, ( حج اصغر), therefore, it was to make it distinct that Hajj was called حج الاکبر ` the greater hajj' حج الاکبر (al-hajju '1-akbar). This tells us that, in the terminology of the Qur'an, Hajj as it takes place every year is nothing but ` the greater hajj' حج الاکبر (al-hajju '1-akbar). As for the popular assumption that the year in which ` Arafah falls on a Friday is specially ` the greater hajj,' it has no real basis except that the year in which the Holy Prophet ﷺ performed his last Hajj (حجۃ الوداع hajjatu 'l-wady`) just happened to be the year in which ` Arafah fell on the day of Jumu'ah. No doubt, this is a matter of distinction in its own place, but it has nothing to do with the sense of this verse.
In his Ahkam a1-Qur'an, Imam Abu Bakr al-Jassas has said: By calling the days of Hajj as ` the greater hajj,' the problem that ` Umrah cannot be performed during the days of Hajj has also been resolved here - because, the Holy Qur'an has specified these days for ` the greater hajj.'
The command to do battle given here after the lapse of four months of respite was not about an ordinary fight. This was God’s retribution imposed on those who denied the truth due to their rejection of the Prophet. By rejecting God’s prophet even after the completion of the process of arguments, they had made themselves liable to be left with no option but to accept the faith or fight. This was a special principle of God which related to the addressees of the Prophet and not to the general people. However, even after the completion of the process of preaching, this order was not made applicable immediately; even at the last stage they were given four months’ respite. Revenge does not know pardon. One with a revengeful mentality is satisfied only when he sees his opponent disgraced and destroyed. But the action taken against the polytheists of Arabia was not in any way connected with any type of revenge; it was based on an absolutely realistic principle. That is the reason why, in spite of the order being so severe, it was always open to them to embrace the Islamic religion and save themselves from punishment and acquire a respectable position in the Islamic brotherhood. For anybody’s repentance to be acceptable, only two practical conditions were enough—prayer (salat) and religious alms-giving (zakat). In times of conflict, if any individual from amongst the enemies says that he wants to understand Islam, Muslims have been ordered to give him protection, to give him an opportunity to be in their atmosphere and to try to see that the message of Islam is implanted in his heart. Even then, if he does not accept Islam, he should be led back to his place of residence under their protection. In wartime, it is usually unwise to give such a concession to the enemy, because it is quite possible that an enemy spy, taking advantage of this concession, may enter the Muslim camp and try to find out its strategic secrets. But, Islam holds that, the question of preaching in order to invite people towards the right path is so important that, in spite of this risk, its door should never be closed. If a man indulges in transgression unknowingly or out of ignorance, he will be treated with all possible lenience until his unawareness or ignorance is rectified.
This is the Ayah of the Sword
Mujahid, `Amr bin Shu`ayb, Muhammad bin Ishaq, Qatadah, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that the four months mentioned in this Ayah are the four-month grace period mentioned in the earlier Ayah,
فَسِيحُواْ فِى الاٌّرْضِ أَرْبَعَةَ أَشْهُرٍ
(So travel freely for four months throughout the land.) Allah said next,
فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ
(So when the Sacred Months have passed...), meaning, `Upon the end of the four months during which We prohibited you from fighting the idolators, and which is the grace period We gave them, then fight and kill the idolators wherever you may find them.' Allah's statement next,
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
(then fight the Mushrikin wherever you find them), means, on the earth in general, except for the Sacred Area, for Allah said,
وَلاَ تُقَـتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَـتِلُوكُمْ فِيهِ فَإِن قَـتَلُوكُمْ فَاقْتُلُوهُمْ
(And fight not with them at Al-Masjid Al-Haram, unless they fight you there. But if they attack you, then fight them. )2:191 Allah said here,
وَخُذُوهُمْ
(and capture them), executing some and keeping some as prisoners,
وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ
(and besiege them, and lie in wait for them in each and every ambush), do not wait until you find them. Rather, seek and besiege them in their areas and forts, gather intelligence about them in the various roads and fairways so that what is made wide looks ever smaller to them. This way, they will have no choice, but to die or embrace Islam,
فَإِن تَابُواْ وَأَقَامُواْ الصَّلَوةَ وَءاتَوُاْ الزَّكَوةَ فَخَلُّواْ سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(But if they repent and perform the Salah, and give the Zakah, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.) Abu Bakr As-Siddiq used this and other honorable Ayat as proof for fighting those who refrained from paying the Zakah. These Ayat allowed fighting people unless, and until, they embrace Islam and implement its rulings and obligations. Allah mentioned the most important aspects of Islam here, including what is less important. Surely, the highest elements of Islam after the Two Testimonials, are the prayer, which is the right of Allah, the Exalted and Ever High, then the Zakah, which benefits the poor and needy. These are the most honorable acts that creatures perform, and this is why Allah often mentions the prayer and Zakah together. In the Two Sahihs, it is recorded that Ibn `Umar said that the Messenger of Allah ﷺ said,
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاة»
(I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad ﷺ is the Messenger of Allah, establish the prayer and pay the Zakah.) This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, "It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term." Al-`Awfi said that Ibn `Abbas commented: "No idolator had any more treaty or promise of safety ever since Surah Bara'ah was revealed. The four months, in addition to, all peace treaties conducted before Bara'ah was revealed and announced had ended by the tenth of the month of Rabi` Al-Akhir."
Khi những tháng cấm kỵ mà các ngươi đã không đụng chạm đến người đa thần kết thúc thì các ngươi hãy giết họ ở bất cứ nơi đâu mà các ngươi bắt gặp, hãy bắt họ, vây hãm họ trong thành trì của họ, và hãy tấn công họ trên mọi ngóc ngách. Nếu như họ biết sám hối quay về với Allah, chịu từ bỏ hành vi Shirk, chịu dâng lễ nguyện Salah và xuất Zakah từ tài sản của họ thì họ đã trở thành anh em của các ngươi trong Islam. Lúc đó, các ngươi hãy dừng ngay việc đánh chiến với họ bởi quả thật Allah luôn tha thứ và khoan dung đối với những ai biết ăn năn sám hối trong đám nô lệ của Ngài.
Kaya kapag nagwakas ang mga buwang pinakababanal na natiwasay kayo sa mga ito sa mga kaaway ninyo, patayin ninyo ang mga tagapagtambal saanman kayo nakipagkita sa kanila, bihagin ninyo sila, kubkubin ninyo sila sa mga muog nila, at tumambang kayo sa kanila sa mga daan nila. Ngunit kung nagbalik-loob sila kay Allāh mula sa shirk, nagpanatili sila ng pagdarasal, at nagbigay sila ng zakāh ng mga yaman nila, naging mga kapatid nga ninyo sila sa Islām kaya tumigil kayo sa pakikipaglaban sa kanila. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
5- Haram aylar çıkınca artık müşrikleri nerede bulursanız öldürün, yakalayın, hapsedin ve geçecekleri bütün geçitleri tutun. Eğer tevbe eder, namaz kılar ve zekât verirlerse onları serbest bırakın. Şüphesiz Allah Ğafurdur, Rahimdir.
5. Yüce Allah’ın antlaşmalı müşriklerle savaşmayı haram kılmış olduğu “haram aylar” ki bunlar serbest dolaşılabilecek dört ay ile daha uzun antlaşma süresi bulunanlar için sürenin bitimini ifade eden aylardır “çıkınca artık” onlara karşı sorumluluk ortadan kalkmış olacağından “o müşrikleri nerede bulursanız” hangi yer ve zamanda olursa olsunlar “öldürün. Yakalayın” esir alın, “hapsedin” sıkıştırın ve Allah’ın gerçek kulları için bir mabed kılmış olduğu arzında rahat rahat dolaşmalarına imkân vermeyin. Çünkü bunlar esasen Allah’ın arzını mesken tutmaya ehil de değildirler ve oradan bir karışlık yer üzerinde dahi hak sahibi olamazlar. Çünkü arz Allah’ındır. Onlar ise Allah’a ve Rasûlüne karşı çıkan, yeryüzünde Allah’ın dininin yer etmesini istemeyen ve O’na karşı savaş açanlar Allah düşmanlarıdır. Ancak Allah kâfirler hoşlanmasa da nurunu mutlaka tamamlayacaktır.
“ve geçecekleri bütün geçitleri tutun.” Onların geçip gidecekleri her bir tepeyi, her bir yeri kontrolünüz altına alın ve onlara karşı cihadda nöbet tutun. Bu uğurda bütün gayretinizi ortaya koyun. Onlar şirklerinden vazgeçip tevbe edinceye kadar da bu halinizi sürdürün. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Eğer” şirklerinden “tevbe eder, namaz kılar” o ibadeti hakkı ile eda eder ve hak edenlere “zekât verirlerse onları serbest bırakın.”Onlara ilişmeyin, onları da sizin gibi kabul edin. Sizin lehinize olan haklar onların da lehinedir, sizin üzerinizde olan vazifeler onların da üzerinde borçtur.“Şüphesiz Allah Ğafurdur” Tevbe edenlerin, şirk ve diğer günahlarını bağışlar, “Rahimdir.” Onları tevbe etmeye muvaffak kılmakla sonra da tevbelerini kabul etmekle onlara merhamette bulunur.
Bu âyet-i kerimede namaz veya zekâtı edâ etmeyi kabul etmeyenlerle onları edâ edinceye kadar savaşılacağına dair delil vardır. Nitekim Ebû Bekir radıyallahu anh da (zekat vermeyenlerle savaşırken) bunu delil almıştır.
Kad prođu sveti mjeseci u kojima ste vašim neprijateljima garantovali sigurnost - ubijajte višebošce gdje god ih nađete, opsjedajte njihove tvrđave i na njihovim putevima, zarobljavajte ih. Ako se pokaju od višeboštva, i počnu klanjati i davati zekat, postali su vaša braća po islamu, pa ih ostavite na miru. Doista Allah puno prašta onima koji se kaju i milostiv je prema njima.
Cuando hayan transcurrido los meses sagrados (Dhu Al-Qádah, Dhul-Jíyyah, Mujárram y Rayab), durante los cuales garantizaron la seguridad de sus enemigos, maten a esos idólatras donde quiera que los encuentren. Sítienlos en sus fortalezas y acéchenlos en sus caminos. Si se arrepienten ante Al-lah de su idolatría, cumplen con la oración y dan el zakat de su riqueza, entonces se convierten en sus hermanos en el Islam y ya no deben combatirlos. Al-lah es Absolvedor y Compasivo con Sus siervos que se arrepienten.
With the ending of the sacred months (Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab), during which you assured your enemies of safety, kill the idolaters wherever you meet them. Besiege them in their fortresses and lie in wait for them on their paths. If they repent to Allah from their idolatry, establish the prayer and give the Zakat from their wealth, they become your brothers in Islam and you must not fight them any longer. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.
"Apabila sudah habis bulan-bulan Haram itu, maka bunuh-lah orang-orang musyrikin itu di mana saja kamu jumpai mereka, dan tangkaplah mereka. Kepunglah mereka dan intailah di tempat pengintaian. Jika mereka bertaubat dan mendirikan shalat dan menunaikan zakat, maka berilah kebebasan kepada mereka untuk berjalan. Sesungguhnya Allah Maha Pengampun lagi Maha Penya-yang." (At-Taubah: 5).
(5) Allah تعالى berfirman, ﴾ فَإِذَا ٱنسَلَخَ ٱلۡأَشۡهُرُ ٱلۡحُرُمُ ﴿ "Apabila sudah ha-bis bulan-bulan Haram itu", yang padanya diharamkan memerangi orang musyrik yang dalam perjanjian, yaitu bulan-bulan berkeliling yang berjumlah empat, dan selesainya jangka waktu bagi yang mempunyai jangka waktu lebih dari itu, maka tanggung jawab telah terbebas dari mereka. ﴾ فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ حَيۡثُ وَجَدتُّمُوهُمۡ ﴿ "Maka bunuhlah orang-orang musyrikin itu di mana saja kamu jumpai mereka", di tempat dan waktu apa pun. ﴾ وَخُذُوهُمۡ ﴿ "Dan tangkaplah mereka," sebagai tawanan, ﴾ وَٱحۡصُرُوهُمۡ ﴿ "Kepunglah mereka," yakni persempit gerak mereka, jangan biarkan mereka bergerak leluasa di bumi Allah yang dijadikanNya sebagai tempat ibadah bagi hamba-hambaNya. Mereka tidaklah layak untuk tinggal padanya, dan tidak berhak atasnya sejengkal pun karena bumi adalah bumi Allah, sedangkan mereka adalah musuh-musuhNya yang menantangNya dan RasulNya, mereka adalah orang-orang yang selalu berusaha agar bumi Allah bersih dari agamaNya, padahal Allah menolak selain menyempurnakan cahayaNya meskipun orang-orang kafir membencinya. ﴾ وَٱقۡعُدُواْ لَهُمۡ كُلَّ مَرۡصَدٖۚ ﴿ "Dan intailah di tempat pengintaian." Yakni di setiap ke-sempatan dan tempat yang mereka lewati, bersiap siagalah dalam berjihad melawan mereka, keluarkan segala usahamu dalam hal ini, dan teruslah bersikap demikian kepada mereka sehingga mereka bertaubat dari kesyirikan mereka. Oleh karena itu Dia berfirman, ﴾ فَإِن تَابُواْ ﴿ "Jika mereka bertaubat", dari kesyirikan mereka, ﴾ وَأَقَامُواْ ٱلصَّلَوٰةَ ﴿ "dan mendirikan shalat." Yakni melaksanakannya dengan semesti-nya, ﴾ وَءَاتَوُاْ ٱلزَّكَوٰةَ ﴿ "dan menunaikan zakat", kepada yang berhak me-nerimanya, ﴾ فَخَلُّواْ سَبِيلَهُمۡۚ ﴿ "maka berilah kebebasan kepada mereka." Yakni biarkanlah mereka, adapun seterusnya, berikan kepada mereka seperti apa yang menjadi hakmu dan bebankanlah atas mereka seperti apa yang menjadi kewajibanmu. ﴾ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ﴿ "Sesungguh-nya Allah Maha Pengampun lagi Maha Penyayang." Dia mengampuni syirik dan dosa yang lebih rendah darinya bagi orang-orang yang bertaubat, dan menyayangi mereka dengan memberi taufik kepada taubat lalu menerimanya dari mereka.
Di dalam ayat ini terkandung dalil bahwa barangsiapa tidak mau melaksanakan shalat atau zakat, maka dia diperangi sampai dia mau melaksanakannya, seperti yang dilakukan oleh Abu Bakar ash-Shiddiq رضي الله عنه.
Se terminano i Mesi Sacri, quelli che avete garantito loro nei vostri patti, uccidete gli idolatri ovunque li incontriate, circondateli nelle loro dimore e appostatevi sulle loro strade. Se si pentono dinanzi ad Allāh, abbandonando l'idolatria, praticando la Salēt ed elargendo la Zakēt dai loro beni, saranno divenuti vostri fratelli nell'Islām: smettete di combatterli. In verità, Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
Kung may pumasok na isa kabilang sa mga tagapagtambal na ipinahihintulot labagin ang buhay at ang ari-arian at humiling ito ng pagkalinga mo, O Sugo, sagutin mo siya sa hiling niya hanggang sa makarinig siya ng Qur'ān. Pagkatapos paratingin mo siya sa isang pook na maliligtas siya roon. Iyon ay dahil ang mga tagatangging sumampalataya ay mga taong hindi nakaaalam sa mga katotohanan ng Relihiyong ito. Kaya kapag nakaalam sila sa mga ito mula sa pakikinig sa pagbigkas ng Qur'ān, baka mapatnubayan sila.
If any of the idolaters, whose blood and wealth is permissible, comes to you, O Messenger, and requests your protection, then accept their request so that they can listen to the Qur’ān. Then take them to a place where they will be safe. That is because the disbelievers are a people who do not know the realities of this religion. When they come to know of it by listening to the recitation of the Qur’ān, they may come on to the right path.
Và khi có người đa thần nào đã được phép xâm hại đến y lẫn tài sản của y tìm đến Ngươi - hỡi Thiên Sứ - xin được ở bên cạnh Ngươi thì Ngươi hãy chấp nhận thỉnh cầu đó để y có cơ hội lắng nghe Qur'an, sau đó Ngươi hãy đưa y đến nơi an toàn. Bởi lẽ người ngoại đạo không hiểu biết sự thật về Islam, nên khi họ nghe được Qur'an biết đâu họ sẽ được hướng dẫn.
Idolators are granted Safe Passage if They seek It
Allah said to His Prophet, peace be upon him,
وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ
(And if anyone of the Mushrikin), whom you were commanded to fight and We allowed you their blood and property,'
اسْتَجَارَكَ
(seeks your protection), asked you for safe passage, then accept his request until he hears the Words of Allah, the Qur'an. Recite the Qur'an to him and mention a good part of the religion with which you establish Allah's proof against him,
ثُمَّ أَبْلِغْهُ مَأْمَنَهُ
(and then escort him to where he can be secure) and safe, until he goes back to his land, his home, and area of safety,
ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْلَمُونَ
(that is because they are men who know not.) The Ayah says, `We legislated giving such people safe passage so that they may learn about the religion of Allah, so that Allah's call will spread among His servants. Ibn Abi Najih narrated that Mujahid said that this Ayah, "Refers to someone who comes to you to hear what you say and what was revealed to you (O Muhammad). Therefore, he is safe until he comes to you, hears Allah's Words and then proceeds to the safe area where he came from." The Messenger of Allah ﷺ used to thereafter grant safe passage to those who came to him for guidance or to deliver a message. On the day of Hudaybiyyah, several emissaries from Quraysh came to him, such as `Urwah bin Mas`ud, Mikraz bin Hafs, Suhayl bin `Amr and several others. They came mediating between him and the Quraysh pagans. They witnessed the great respect the Muslims had for the Prophet , which astonished them, for they never before saw such respect for anyone, kings nor czars. They went back to their people and conveyed this news to them; this, among other reasons, was one reason that most of them accepted the guidance. When Musaylimah the Liar sent an emissary to the Messenger of Allah ﷺ, he asked him, "Do you testify that Musaylimah is a messenger from Allah" He said, "Yes." The Messenger of Allah ﷺ said,
«لَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَضَرَبْتُ عُنُقَك»
(I would have cut off your head, if it was not that emissaries are not killed.) That man, Ibn An-Nawwahah, was later beheaded when `Abdullah bin Mas`ud was the governor of Al-Kufah. When it became known that he still testified that Musaylimah was a messenger from Allah, Ibn Mas`ud summoned him and said to him, "You are not delivering a message now!" He commanded that Ibn An-Nawwahah be decapitated, may Allah curse him and deprive him of His mercy. In summary, those who come from a land at war with Muslims to the area of Islam, delivering a message, for business transactions, to negotiate a peace treaty, to pay the Jizyah, to offer an end to hostilities, and so forth, and request safe passage from Muslim leaders or their deputies, should be granted safe passage, as long as they remain in Muslim areas, until they go back to their land and sanctuary.
Si alguno de los idólatras acude a ti, Mensajero, y solicita tu protección, atiende su solicitud para que pueda escuchar el Corán. Luego llévalo a un lugar donde esté seguro, ya que los incrédulos no conocen en detalle el Islam. Cuando conozcan la recitación del Corán al escucharla, es posible que tomen el camino correcto.
Ako neki višebožac protiv kojeg ti je dozvoljena borba zatraži od tebe sigurnost, pruži mu je kako bi mu proučio nešto lahko iz Kur’ana, ono što će razumjeti, a potom ga pošalji tamo gdje će biti siguran, jer nevjernici ne znaju činjenice ove vjere. Kada ih podučite nečemu od Kur'ana možda krenu pravim putem.
Se uno degli idolatri che è lecito uccidere e dei cui beni è lecito appropriarsi giunge da te e ti chiede protezione, o Messaggero, esaudisci la sua richiesta affinché ascolti il Corano; dopodiché, conducilo in un luogo in cui sarà al sicuro, poiché i miscredenti sono persone che non conoscono le verità di questa religione. Se ne venissero a conoscenza ascoltando il Corano, potrebbero essere ben guidati.
Commentary
It was said in the first five verses of Surah At-Taubah that, soon after the Conquest of Makkah, general amnesty was granted to all polytheists and disbelievers of Makkah and its environs. But, in view of their dismal record of treachery and breach of trust in the past, it was decided that no treaty would be signed with them in the future. It was despite this policy decision that injunctions to honor the treaty - made with these people earlier and which they had never contravened - were revealed whereby they were required to fulfill the terms of the treaty until it expired. As for those with whom there was just no treaty, or there was no treaty with a fixed duration, they too were granted suitable concession. Rather than they be ordered to leave Makkah immediately, they were allowed a respite of four months so that, during this period of time, they could arrange to leave Makkah and go wherever they deemed fit, with convenience and in peace. Or, if the truth of Islam had become apparent to them in the meantime, they were welcome to become Muslims. The outcome of these injunctions was that the sacred site of Makkah was to be vacated by all treacherous disbelievers. The evacuation was being implemented without any intention to retaliate. In fact, it was enforced in self-defense because of consistent experience. Therefore, the door to a good future for them was left open even then. This has been mentioned in the sixth verse the substance of which is: If someone from among the disbelievers seeks asylum with you, then, you should grant it so that he could come close to you and listen to the Word of Allah and understand the veracity of Islam. Then, your responsibility does not end at granting him a temporary asylum. The truth of the matter is that, as soon as he has done what he had come for, it is the responsibility of Muslims that they should escort him under full protective arrangements to the place where he considers himself safe and happy. At the end of the verse, it was said that the particular injunction has been sent because these people are not sufficiently aware. By coming close, they could know things better.
Some rulings and points of guidance come out from this verse (11) as well. These have been discussed in details by Imam Abu Bakr al-Jassas. In brief, they are:
Proving the Veracity of Islam is the Duty of Muslim Scholars
1. First of all, this verse confirms that, in case, a disbeliever asks Muslims to explain the veracity of Islam to him with valid proofs, then, it becomes their duty to accede to his demand.
2. Secondly, it is obligatory on Muslims that they should allow and protect anyone who comes to them to learn more about Islam. Causing any hurt or harm to such a person is not permissible. This injunction, according to Tafsir al-Qurtubi, is operative only in a situation when the purpose of the visitor is to listen to the Word of Allah and know more about Islam. In case, the objective of the visitor is business, or some other pursuit, it would depend on the discretion of relevant Muslim officials who would decide in terms of what is best in Muslim interests. Should they deem it fit, they may permit and should they think other-wise, they can act at their discretion.
Non-Resident Non-Muslims should not be permitted to stay in Dar al-Islam any longer than necessary
3. The third ruling stipulates that a non-Muslim at war, with whom Muslims have no treaty, should not be allowed to stay any longer than necessary – because, in the cited verse, a limit of stay and protection has been set by saying: حَتَّىٰ يَسْمَعَ كَلَامَ اللَّـهِ (until he listens to the Word of Allah).
4. According to the fourth element of guidance embedded here, it is the duty of a Muslim ruling authority to remain aware of the progress of the mission undertaken by any non-Muslim at war once he has entered into the Muslim country with valid permission (visa) and purpose. And, as soon as he has completed his job in the country, it is also the duty of Muslim Amir (ruler) that he should arrange for his safe return.
Stated in the next four verses (7-10) is the wisdom behind the proclamation of withdrawal mentioned in the initial verses of Surah At-Taubah. Here, by referring to the inherent meanness of pledge-breaking disbelievers whose malice and hostility against Muslims knew no bounds, it was advised in verses 7 and 8 that entertaining any hope from such people that they would ever abide by their pledge was simply wrong to begin with. It was said in the text: Except for some people with whom Muslims had entered into a treaty near the masjid al-Haram, how could any pledge given by these disbelievers be credible before Allah and His Messenger? The fact was that they were a set of people who, if given the least opportunity, would not blink about any relationship they had with them or bother to honor the word of promise given by them. The simple reason was that these people had no intention of honoring the treaty even when they were signing it. Their sole purpose was just to placate them. With their hearts set elsewhere, most of them were sinners, compulsive breakers of pledges and practitioners of treachery.
6- Eğer müşriklerden biri senden emân dilerse ona emân ver. Tâ ki Allah’ın kelâmını dinlesin. Sonra da onu güvende olacağı yere kadar ulaştır. Bu, onların bilmeyen bir toplum olmalarından dolayıdır.
6. Yüce Allah’ın bundan önce geçen:“Haram aylar çıkınca artık müşrikleri nerede bulursanız öldürün, yakalayın, hapsedin ve geçecekleri bütün geçitleri tutun” buyruğu, bütün haller ve bütün müşrik kişiler hakkında umumi bir emir olduğundan ötürü Yüce Allah, bu âyet-i kerimede eğer maslahat onların bazılarına yakınlık göstermeyi gerektirecek olursa bunun caiz, hatta farz olacağını zikrederek şöyle buyurmaktadır:“Eğer müşriklerden biri” Allah’ın kelamını dinlemek ve İslâm’ı incelemek için “senden eman dilerse” senden kendisini himaye etmeni ve kendisine gelecek zararı önlemeni isterse “ona eman ver. Tâ ki Allah’ın kelamını dinlesin.” Bundan sonra da artık müslüman olursa ne âla! Aksi takdirde “onu güvende olacağı yere kadar ulaştır.”
Buna sebepse kâfirlerin “bilmeyen bir toplum” olmalarıdır. Bazen küfürleri üzere devam edişlerinin sebebi onların bilgisizlikleri olabilir. Bu bilgisizlik ortadan kalktı mı İslâm’ı küfre tercih edebilirler. İşte bundan dolayı Yüce Allah, Rasûlüne ve ahkamda ona uymakla yükümlü olan ümmetine Allah’ın kelamını dinlemek isteyen kimseleri himaye etmelerini emretmektedir.
Bu ayet, Kur’an-ı Kerim’in, Allah’ın kelamı olduğunu ve mahlûk olmadığını kabul eden Ehl-i Sünnet ve’l-Cemaatin görüşünün lehine açık bir delildir. Çünkü Kur’an-ı Kerim’i (kelam sıfatı ile) söyleyen/konuşan bizzat Yüce Allah’tır ve O, bu kelamı, sıfatın mevsufuna izafe edilmesi şeklinde kendi zatına izafe etmiştir.
Yine bu buyruk Mutezile ile onların görüşlerini kabul edenlerin ileri sürdükleri Kur’an’ın mahluk olduğu görüşünün batıl olduğuna da delildir. Esasen bu görüşün batıl olduğunu gösteren deliller pek çoktur, ancak bunları sıralamanın yeri burası değildir.
Lorsqu’un polythéiste dont la vie et les bien ne jouissent d’aucune inviolabilité demande ta protection, accorde-la-lui afin qu’il écoute le Coran puis emmène-le là où il sera en sécurité. En effet, les mécréants sont des gens qui ne connaissent pas les vérités de cette religion et lorsqu’ils en prennent connaissance en écoutant la récitation du Coran par exemple, il se pourrait que cela les guide.
Jika ada orang musyrik yang halal darah dan hartanya menemuimu -wahai Rasul- dan meminta perlindungan kepadamu, maka penuhilah permintaannya agar ia mendengar (bacaan) Al-Qur`ān, kemudian kirimlah ia ke tempat yang aman baginya. Hal itu karena orang-orang kafir adalah kaum yang tidak mengetahui hakikat (fakta yang sebenarnya) agama ini. Jika mereka mengetahuinya melalui bacaan Al-Qur`ān yang didengarnya boleh jadi mereka mendapatkan hidayah.
"Dan jika seorang di antara orang-orang musyrikin itu me-minta perlindungan kepadamu, maka lindungilah ia supaya ia sempat mendengar Firman Allah, kemudian antarkanlah ia ke tem-pat yang aman baginya. Demikian itu disebabkan mereka kaum yang tidak mengetahui." (At-Taubah: 6).
(6) Karena FirmanNya,
﴾ فَإِذَا ٱنسَلَخَ ٱلۡأَشۡهُرُ ٱلۡحُرُمُ فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ حَيۡثُ وَجَدتُّمُوهُمۡ وَخُذُوهُمۡ وَٱحۡصُرُوهُمۡ وَٱقۡعُدُواْ لَهُمۡ كُلَّ مَرۡصَدٖۚ ﴿
"Apabila sudah habis bulan-bulan Haram itu, maka bunuhlah orang-orang musyrikin itu di mana saja kamu jumpai mereka, dan tangkaplah mereka, kepunglah mereka dan intailah di tempat pengintaian", (at-Tau-bah: 5) adalah perintah yang bersifat umum dalam segala kondisi dan untuk semua orang dari mereka, maka Allah menyatakan bah-wa jika memang ada kemaslahatan dalam mendekati sebagian dari mereka, maka hal itu dibolehkan, bahkan wajib, Dia berfirman, ﴾ وَإِنۡ أَحَدٞ مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ ﴿ "Dan jika seorang di antara orang-orang musyrikin itu meminta perlindungan kepadamu." Yakni memintamu melindungi-nya dan menjamin keamanannya agar dia mendengar Kalamullah dan melihat keadaan Islam, ﴾ فَأَجِرۡهُ حَتَّىٰ يَسۡمَعَ كَلَٰمَ ٱللَّهِ ﴿ "maka lindungilah ia supaya ia sempat mendengar Firman Allah", kemudian jika dia masuk Islam, maka itulah yang diharapkan, jika tidak, maka antarkan dia ke tempat yang aman.
Penyebabnya adalah bahwa orang-orang kafir adalah kaum yang tidak mengetahui, bisa jadi kekufuran yang mereka ikuti itu dikarenakan kejahilan mereka, jika kejahilan ini lenyap maka bisa jadi mereka memilih Islam, oleh karena itu Allah memerintahkan RasulNya dan umatnya yang mengikutinya, agar melindungi orang yang ingin mendengar Kalamullah.
Ini adalah dalil yang sangat jelas bagi madzhab Ahlus Sunnah wal Jama'ah yang menyatakan bahwa al-Qur`an adalah Kalamullah bukan makhluk, karena Allah-lah yang berbicara dengannya dan menisbatkannya kepada diriNya sebagai bentuk penisbatan sifat kepada pemiliknya. Ini sekaligus menunjukkan kebatilan madzhab Mu'tazilah dan orang-orang yang mengambil pendapat mereka bahwa al-Qur`an adalah makhluk. Dan banyak sekali dalil yang menunjukkan kebatilan pendapat ini, namun bukan di sini tempat untuk membeberkannya.
-Ey Peygamber!- Kanı ve malı sana mübah olan müşriklerden biri senden eman isterse onun bu isteğini kabul et. Böylece Kur'an'ı işitip, dinlesin. Sonra onu güvende olacağı yere ulaştır. Bu kâfirlerin bu dinin hakikatlerini bilmemesinden dolayıdır. Eğer onlar bu hakikatleri Kur'an'ı işitip, dinleyerek öğrenirlerse hidayete ulaşırlar.
Il ne convient pas que les polythéistes bénéficient d’un pacte et d’un traité de non-agression de la part d’Allah et de Son Messager, à l’exception du traité d’Al-Ħudaybiyyah que vous avez conclu avec ces polythéistes près de la Mosquée Sacrée. Tant qu’ils honorent loyalement ce pacte et ne le violent pas, honorez-le loyalement également et ne le violez pas. Allah aime Ses serviteurs pieux qui se conforment à Ses commandements et délaissent Ses interdits.
-Ey Müslümanlar!- Allah'a ortak koşan müşriklerin Allah katında ve resulü yanında bir anlaşmalarının ve emanlarının olması doğru olmaz. Mescid-i Haram'ın yanında Hudeybiye anlaşmasında kendileriyle anlaşma yaptığınız müşrikler bunun dışındadırlar. Bunlar, size doğru dürüst davrandıkları ve ahitlerini bozmadıkları sürece siz de onlara karşı dürüst davranın ve onlarla olan ahitlerinizi bozmayın. Şüphesiz Allah Teâlâ, kullarından emirlerini yerine getirip yasaklarından kaçınarak takva sahibi olanları sever.
Orang-orang yang menyekutukan Allah dengan sesuatu tidak dibenarkan memiliki perjanjian damai dan jaminan keamanan di sisi Allah dan Rasul-Nya, kecuali perjanjian yang kalian -wahai orang-orang Islam- adakan bersama orang-orang musyrik itu di dekat Masjidilharam dalam Perjanjian Hudaibiyah. Sepanjang mereka menghormati perjanjian yang kalian buat dengan mereka itu dan tidak melanggarnya maka kalian pun harus menghormatinya dan tidak boleh melanggarnya. Sesungguhnya Allah mencintai hamba-hamba-Nya yang bertakwa, yaitu yang menjalankan perintah-perintah-Nya, dan menjauhi larangan-larangan-Nya.
Affirming the Disavowel of the Idolators
Allah mentions the wisdom in dissolving all obligations to the idolators and giving them a four month period of safety, after which they will meet the sharp sword wherever they are found,
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ
(How can there be a covenant for the Mushrikin), a safe resort and refuge, while they persist in Shirk with Allah, and disbelief in Him and His Messenger,
إِلاَّ الَّذِينَ عَـهَدْتُمْ عِندَ الْمَسْجِدِ الْحَرَامِ
(except those with whom you made a covenant near Al-Masjid Al-Haram), on the day of Hudaybiyyah. Allah said in another Ayah concerning the day of Hudaybiyyah,
هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ
(They are the ones who disbelieved and hindered you from Al-Masjid Al-Haram and detained the sacrificial animals, from reaching their place of sacrifice.) 48:25 Allah said next,
فَمَا اسْتَقَـمُواْ لَكُمْ فَاسْتَقِيمُواْ لَهُمْ
(So long as they are true to you, stand you true to them.), if they keep the terms of the treaties you conducted with them, including peace between you and them for ten years,
فَاسْتَقِيمُواْ لَهُمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
(then stand you true to them. Verily, Allah loves those who have Taqwa.) The Messenger of Allah ﷺ and the Muslims preserved the terms of the treaty with the people of Makkah from the month of Dhul-Qa`dah in the sixth year of Hijrah, until the Quraysh broke it and helped their allies, Banu Bakr, against Khuza`ah, the allies of Allah's Messenger ﷺ. Aided by the Quraysh, Banu Bakr killed some of Bani Khuza`ah in the Sacred Area! The Messenger of Allah ﷺ led an invasion army in the month of Ramadan, of the eighth year, and Allah opened the Sacred Area for him to rule over them, all thanks are due to Allah. The Messenger of Allah ﷺ freed the Quraysh who embraced Islam after they were overpowered and defeated. These numbered around two thousands, and they were refered to by the name `Tulaqa' afterwards. Those among them who remained in disbelief and ran away from Allah's Messenger ﷺ were sent promises of safe refuge for four months, during which they were allowed to move about freely. They included Safwan bin Umayyah, `Ikrimah bin Abi Jahl and many others. Allah later on guided them to Islam, and they became excellent believers. Surely, Allah is worthy of all praise for all His actions and decrees.
No es correcto que quienes asocian copartícipes con Al-lah tengan un pacto y una garantía de protección de Al-lah y Su Mensajero, a excepción del pacto que hicieron con los idólatras en la Mezquita Sagrada en el Tratado de al-Hudaibiia. Si ellos respetan el pacto con ustedes y no lo quebrantan, ustedes tampoco deben quebrantarlo. Al-lah ama a quienes de entre Sus siervos son temerosos de Él, que obedecen Sus órdenes y se alejan de Sus prohibiciones.
Uphold truth and commit no excess or injustice even against disbelievers is the teaching of Qur'an
This statement of the Qur'an provides guidance for Muslims that they should never surrender truth and justice even when they are dealing with confronting enemies. Whenever they have to take up an issue with them, they are required not to slip into taking exaggerated approaches and stances against them. This is as it has been demonstrated in these verses where full consideration has been given to the case of the disbelievers of Makkah. The fact was that most of them had broken their pledge. Naturally, when something like this happens in that setting, people tend to make a sweeping allegation against every-one. But, the Holy Qur'an, by saying: إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ (except those with whom you made a treaty near al-masjid-al-Haram), has exempted those who had not broken their pledge. In fact, it has ordered that Muslims should stay firm on their commitment as long as the others remain committed and faithful to their pledge. The breach of trust committed by other people should in no case influence their stance whereby they themselves may be led to become breakers of the pledge given to them.
Hindi natutumpak na ang mga tagapagtambal kay Allāh ay may kasunduan at katiwasayan sa ganang kay Allāh at sa ganang Sugo Niya maliban sa kasunduan sa mga tagapagtambal na nakipagkasunduan kayo, O mga Muslim, sa tabi ng Masjid na Pinakababanal kaugnay sa Pakikipagpayapaan sa Ḥudaybīyah. Kaya hanggat nanatili sila para sa inyo sa kasunduan na nasa pagitan ninyo at nila at hindi sila sumira rito, manatili kayo mismo rito at huwag kayong sumira rito. Tunay na si Allāh ay umiibig sa mga tagapangilag magkasala kabilang sa mga lingkod Niya na sumusunod sa mga ipinag-uutos Niya at umiiwas sa mga sinasaway Niya.
Non è opportuno che coloro che associano altri ad Allāh stipulino un patto di non aggressione con Allāh e il Suo Messaggero, fatta eccezione per gli idolatri con cui avete stipulato un patto, o musulmani, presso la Moschea Sacra, nell'accordo di Al-Ħudeybiyehالحديبية. Costoro hanno rispettato tale patto e non lo hanno tradito, dunque fate altrettanto. In verità, Allāh ama i Suoi sudditi giusti, coloro che obbediscono ai Suoi ordini e rispettano i Suoi divieti.
"Bagaimana bisa ada perjanjian (aman) dari sisi Allah dan RasulNya dengan orang-orang musyrikin, kecuali orang-orang yang kamu telah mengadakan perjanjian (dengan mereka) di dekat Masjidil Haram? Maka selama mereka berlaku lurus terhadapmu, hendaklah kamu berlaku lurus (pula) terhadap mereka. Sesungguh-nya Allah menyukai orang-orang yang bertakwa." (At-Taubah: 7).
(7) Ini adalah penjelasan tentang hikmah yang mengharus-kan berlepasnya Allah dan RasulNya dari orang-orang musyrik. Dia berfirman, ﴾ كَيۡفَ يَكُونُ لِلۡمُشۡرِكِينَ عَهۡدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ ﴿ "Bagaimana bisa ada perjanjian (aman) dari sisi Allah dan RasulNya." Apakah me-reka melakukan kewajiban iman? Apakah mereka tidak menyakiti Rasulullah dan orang-orang yang beriman? Bukankah mereka me-merangi kebenaran dan menyokong kebatilan? Bukankah mereka telah melakukan kerusakan di muka bumi? Maka sudah selayak-nya Allah berlepas diri dari mereka, dan hendaknya mereka tidak memiliki jaminan dari Allah dan RasulNya, ﴾ إِلَّا ٱلَّذِينَ عَٰهَدتُّمۡ ﴿ "kecuali orang-orang yang kamu telah mengadakan perjanjian (dengan mereka), dari kaum musyrikin ﴾ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ ﴿ di dekat Masjidil Haram?" Maka mereka memiliki perjanjian, khususnya di tempat yang mulia ini yang seharusnya dijaga. ﴾ فَمَا ٱسۡتَقَٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ ﴿ "Maka selama mereka berlaku lurus terhadapmu, hendaklah kamu berlaku lurus (pula) terhadap mereka. Sesungguhnya Allah menyukai orang-orang yang bertakwa."
Oleh karena itu Dia berfirman,
Người đa thần không có thẩm quyền giao ước nghị hòa với Allah và Thiên Sứ của Ngài, ngoại trừ những giao ước đã ký với các ngươi - hỡi các đồ Muslim - tại Masjid Al-Haram (Makkah) trong lần nghị hòa Al-Hudaibiyah. Một khi họ vẫn duy trì tốt bản nghị hòa đó với các ngươi thì các ngươi hãy hoàn thành bổn phận với họ, các ngươi chớ có bội ước, quả thật Allah luôn yêu thương người ngay thẳng, những người mà họ chấp hành các mệnh lệnh của Ngài của Ngài và tránh xa những điều cấm của Ngài.
7- Müşriklerin, Allah katında ve Rasûlü yanında bir ahdi nasıl olabilir ki?! Ancak Mescid-i Haram’ın yanında ahitleştikleriniz müstesnadır ki onlar, size karşı dürüst davrandıkları sürece siz de onlara karşı dürüst davranın. Şüphesiz ki Allah takva sahiplerini sever.
7. Bu buyruk, Yüce Allah’ın ve Rasûlünün müşriklerden uzak olmalarını gerektiren hikmeti açıklamaktadır. Yüce Allah şöyle buyuruyor:“Müşriklerin, Allah katında ve Rasûlü yanında bir ahdi nasıl olabilir ki?!” Bunlar iman farizasını yerine mi getirdiler yoksa Allah’ın Rasûlüne ve mü’minlere eziyetlerinden mi vazgeçtiler? Aksine onlar hakka savaş açıp batıla yardımcı olmadılar mı? Yeryüzünde fesad çıkarmadılar mı? O halde Allah’ın onlardan uzak olmasını, Allah nezdinde ve Rasûlü yanında geçerli herhangi bir ahitlerinin bulunmamasını hak ettiler. “Ancak Mescid-i Haram’ın yanında ahitleştikleriniz müstesnadır” Çünkü onların özellikle bu faziletli yerde yapılan ahitleri nedeniyle göz önünde bulundurulması gereken bir saygınlıkları vardır. “onlar size karşı dürüst davrandıkları sürece siz de onlara karşı dürüst davranın. Şüphesiz ki Allah takva sahiplerini sever.” İşte bundan dolayı Yüce Allah bir sonraki âyet-i kerimede şöyle buyurmaktadır:
It is not correct for those who associate partners with Allah to have a treaty and an assurance of protection from Allah and His Messenger, except for the treaty you made with those idolaters at the Sacred Mosque in the Treaty of Al-Ḥudaybiyyah. As long as they uphold the treaty with you and do not break it, then you should also not break it. Allah loves those of His servants who are mindful of Him by fulfilling His instructions and avoiding His prohibitions.
Ne može postojati ugovor između Allaha i Njegova Poslanika, sallallahu alejhi ve sellem, s jedne, i višebožaca, s druge strane, jer su višebošci vjerolomni. No, ipak, držite se ugovora koji ste sklopili na Hudejbiji, u blizini Časnog hrama, sve dok ga se oni budu držali, jer Svevišnji Allah voli one koji Ga se boje izvršavajući vjerske naredbe, a sustežući se od vjerskih zabrana.
Papaanong mangyayaring mayroon silang kasunduan at katiwasayan samantalang sila ay mga kaaway ninyo? Kung mananalo sila sa inyo ay hindi sila magsasaalang-alang sa inyo kay Allāh ni sa pagkakamag-anak ni sa kasunduan, bagkus magpapataw sila sa inyo ng kasagwaan ng pagdurusa! Nagpapalugod sila sa inyo sa pamamagitan ng magandang pananalitang binibigkas ng mga dila nila subalit ang mga puso nila ay hindi sumasang-ayon sa mga dila nila kaya naman hindi sila tumutupad sa sinasabi nila. Ang higit na marami sa kanila ay mga lumalabas sa pagtalima kay Allāh dahil sa pagsira nila sa kasunduan.
Kako da se držite ugovora s višebošcima kad su oni vaši neprijatelji, ako bi vas pobijedili i nad vama zavladali, ništa ih ne bi spriječilo da vas kažnjavaju i žestoko muče: ni savez, ni srodstvo, ni ugovor!? Oni vas pridobivaju slatkim, umilnim riječima, a srca su im pakosna protiv vas, zavide vam, mrze vas i zakleti su vam neprijatelji; većina njih krše ugovor.
8- Nasıl olabilir ki?! Zira onlar size karşı üstünlük sağlarlarsa hakkınızda ne akrabalık bağı gözetirler ne de bir ahit! Onlar (şu durumda güya) ağızlarıyla sizi razı ediyorlar, ama kalpleri (buna) karşıdır. Onların çoğu fâsık kimselerdir.
9- Onlar, Allah’ın âyetlerini az bir bedel karşılığında sattılar ve O’nun yolundan alıkoydular. Yapmakta oldukları ne kadar da kötüdür!
10- Onlar bir mü’min hakkında ne akrabalık bağı ne de bir ahit gözetmezler. Onlar haddi aşanların ta kendileridir.
11- Eğer tevbe eder, namaz kılar ve zekât verirlerse artık dinde kardeşlerinizdir. Biz, bilen bir toplum için âyetleri ayrıntılı olarak açıklarız.
8. Müşriklerin Allah nezdinde uyulması gerekli bir ahit ve antlaşmaları “nasıl olabilir ki?” Çünkü onlar “size karşı” güç ve egemenlikleri ile “üstünlük sağlarlarsa” size acımazlar, “hakkınızda ne akrabalık bağı gözetirler ne de bir ahit!” Size kötü davranma konusunda Allah’tan korkmazlar. Aksine size en kötü işkenceleri yaparlar. İşte size üstünlük sağlayacak olurlarsa size yapacakları budur! Bu yüzden sakın sizden korktukları dönemlerde size karşı olan davranışları sizi aldatmasın! Çünkü “onlar (şu durumda güya) ağızlarıyla sizi razı ediyorlar, ama kalpleri” size meyletmeye ve sizi sevmeye “karşıdır.” isteksizdir. Aksine onlar gerçekten sizin düşmanlarınızdır ve tam anlamı ile sizden nefret eden kimselerdir. “Onların çoğu fâsık kimselerdir.” Onların ne dine bağlılıkları vardır ne de mertlikleri.
9. “Onlar, Allah’ın âyetlerini az bir bedel karşılığında sattılar.” Yani dünyadaki değersiz ve dünyevi payı Allah’a ve Rasûlüne imana, Allah’ın âyetlerine itaatle boyun eğmeye tercih ettiler. “Ve O’nun yolundan” hem kendilerini hem de başkalarını “alıkoydular. Yapmakta oldukları ne kadar da kötüdür!”
10. “Onlar bir mü’min hakkında ne akrabalık bağı ne de bir ahit gözetmezler.” Bunun sebebi imana ve mü’minlere olan düşmanlıklarıdır. Onların size düşmanık etmelerine ve size kin duymalarına sebep, imandır.
11. Bu yüzden sizler de dininizi koruyun ve ona arka çıkın. Dininize düşmanlık edenleri düşman belleyin. Yanınızda yer alarak dininize yardım edenleri de dost bilin. Sevgi ve düşmanlığınızda dininizi esas alın, vereceğiniz hükümlerde onu belirleyici yapın. Dostluk ve düşmanlığınız hevanıza, kötülüğü emreden nefse ve onun meyillerine göre olmasın. O nedenle de “eğer” şirklerinden “tevbe eder” imana dönerek “namaz kılar ve zekât verirlerse artık dinde kardeşlerinizdir.” Artık müşrik oldukları sırada aranızda olan düşmanlığı unutun ki Allah’ın ihlas sahibi kulları olasınız. İşte bu yolla kul, gerçek anlamı ile bir kul olur.
Yüce Allah bunca önemli hükümleri beyan edip pek çok hikmetleri açıkladıktan sonra şöyle buyurmaktadır:“Biz, bilen bir toplum için âyetleri ayrıntılı olarak açıklarız.” Açık bir şekilde beyan ederiz. Bizim bu açıklamalarımız bilen bir toplum içindir. Zira âyetler ve hükümler, onlar aracılığı ile bilinir. İslâm dini ve şer’î hükümleri onlar yolu ile öğrenilir.
Allah’ım, ey âlemlerin Rabbi! Rahmetinle, lütuf, kerem ve ihsanınla sen bizleri bilen ve bildikleri ile amel eden topluluk arasına kat!
Earlier when it was said that disbelieving people had nursed betrayal in their hearts right from the beginning and had no intention of staying faithful to their pledge, an exception was also granted. Similarly, when the text says: أَكْثَرُهُمْ فَاسِقُونَ (Most of them are sinners - 8), it hints that all of them were not like that. There were some nice people among them too, who wanted to stand by their commitment, but they were not heard before others.
This is the same subject the Holy Qur'an takes up elsewhere saying in very clear terms: لَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا (and malice against a people should not bid you to not doing justice - 5:8)
After that comes the ninth verse with the reason why these Mushriks were so chronically treacherous and what was it that ailed them. Thus, they too were given a prescription of hope to ponder about so that they could still correct themselves if they chose to. At the same time, Muslims at large were also served with a warning that they should take their guard against the pitfall of treachery and disobedience which had sucked these people in and make a total abstention from this behavior model their distinct life style. The reason is their relentless love of the material. The desire to acquire, possess and expend the limitless range of things of this world had blinded them to the limit that they would not hesitate to sell off the very Words of Allah and their own faith in exchange for paltry gains. This character is, to make an understatement, evil.
Moving on to the tenth verse, the text describes the extreme crookedness of these people by saying: لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً (They do not observe, in the case of a believer, any bond or treaty). The sense is that this was no isolated case of disbelieving people acting treacherously against Muslims to whom they were bound by ties of kinship and treaty obligations. In fact, disbelieving people were a lot who would never consider kinship or pledge as valid grounds when dealing with Muslims.
Given the aforesaid behavior pattern of disbelieving people, it could have been but natural for Muslims to have become disillusioned with them forever and refuse to have any brotherly relationship with them under any condition. Therefore, as the Qur'anic justice and equity would have it, the eleventh verse gives the following instruction:
Come possono stipulare un'alleanza e un patto di non aggressione mentre sono vostri nemici! Se vi catturassero, non avrebbero timore di Allāh facendovi del male, né rispetterebbero i legami di parentela né i patti; al contrario, vi infliggerebbero le peggiori torture. Essi vi compiacciono con le buone parole che le loro lingue pronunciano, ma i loro cuori non sono in accordo con le loro lingue; essi non fanno ciò che dicono, e la maggior parte di loro non è obbediente ad Allāh, a causa del tradimento del patto.
Allah encourages the believers to show enmity to the idolators andto dissociate from them, affirming that they do not deserve to enjoy a covenant of peace, because of their Shirk in Allah and disbelief in Allah's Messenger ﷺ.
Allah encourages the believers to show enmity to the idolators and to dissociate from them, affirming that they do not deserve to enjoy a covenant of peace, because of their Shirk in Allah and disbelief in Allah's Messenger ﷺ If these disbelievers have a chance to defeat Muslims, they will cause great mischief, leave nothing unharmed, disregard the ties of kinship and the sanctity of their vows. `Ali bin Abi Talhah, `Ikrimah and Al-`Awfi narrated that Ibn `Abbas said, "Ill means kinship, while, Dhimmah means covenant." Ad-Dahhak and As-Suddi said similarly.
How can they have a treaty with you and an assurance of protection when they are your enemies? If they gain the upper hand over you they will not be mindful of Allah in relation to you, nor will they respect any relationship or any treaty. Instead, they will impose the worst punishment on you. They please you with fancy speech uttered by their tongues, but their hearts do not agree with their tongues. They will not fulfil what they promise and most of them deviate from following Allah by breaking the treaty.
¿Cómo pueden tener un pacto con ustedes y una garantía de protección cuando son sus enemigos? Si ganaran ventaja sobre ustedes, no tendrían compasión con ustedes por temor a Al-lah, ni respetarían ninguna relación de parentesco o pacto. En cambio, les impondrían el peor castigo. Los complacen con un discurso elegante pronunciado por sus lenguas, pero sus corazones no coinciden con sus palabras. No cumplirán lo que prometen y la mayoría de ellos rompen sus acuerdos.
Sao các ngươi lại nghị hòa với kẻ thù của các ngươi như thế? Trong khi chúng muốn chiến thắng các ngươi, chúng không hề tôn trọng các ngươi bao giờ, vả lại giữa các ngươi và chúng không hề có quan hệ họ hàng hay ràng buộc giao ước nào cả, đúng hơn là chúng muốn trừng phạt các ngươi bằng mọi cách có thể. Chúng nói chuyện mật ngọt chẳng qua để dụ các ngươi mà thôi chứ trong lòng của chúng không phải vậy đâu. Các ngươi chớ tin vào lời lẽ của chúng và đa số bọn chúng đã rời xa sự phục tùng Allah nhằm cố hủy bỏ giao ước.
Comment pouvez-vous conclure un pacte et un accord de non-agression avec eux alors que ce sont vos ennemis et que lorsqu’ils vous dominent ils ne prennent en considération ni Allah, ni les liens de parenté qui vous unissent ni le pacte que vous aviez conclu avec eux. Au contraire, ils vous font subir le pire des supplices. Ils vous amadouent avec de bonnes paroles mais leurs cœurs ne sont pas en phase avec ce que disent leurs bouches. Par conséquent, ils ne tiennent pas leurs promesses et la plupart d’entre eux n'obéissent pas à Allah et violent le pacte qu’ils ont conclu avec vous.
"Bagaimana bisa (ada perjanjian dari sisi Allah dan RasulNya dengan orang-orang musyrikin), padahal jika mereka memperoleh kemenangan terhadap kamu, mereka tidak memelihara hubungan kekerabatan terhadap kamu dan tidak (pula mengindahkan) per-janjian. Mereka menyenangkan hatimu dengan mulutnya, sedang hatinya menolak. Dan kebanyakan mereka adalah orang-orang yang fasik (tidak menetapi perjanjian). Mereka menukarkan ayat-ayat Allah dengan harga yang sedikit, lalu mereka menghalangi (manusia) dari jalan Allah. Sesungguhnya amat buruklah apa yang mereka kerjakan itu. Mereka tidak memelihara (hubungan) kerabat terhadap orang-orang Mukmin dan tidak (pula mengindahkan) perjanjian. Dan mereka itulah orang-orang yang melampaui batas. Jika mereka bertaubat, mendirikan shalat dan menunaikan zakat, maka (mereka itu) adalah saudara-saudaramu seagama. Dan Kami menjelaskan ayat-ayat itu bagi kaum yang mengetahui." (At-Tau-bah: 8-11).
(8) ﴾ كَيۡفَ وَإِن يَظۡهَرُواْ عَلَيۡكُمۡ ﴿ "Bagaimana bisa (ada perjanjian dari sisi Allah dan RasulNya dengan orang-orang musyrikin), padahal jika mereka memperoleh kemenangan terhadap kamu", dengan kekuatan dan kekuasaan, mereka tidak mengasihimu, dan ﴾ لَا يَرۡقُبُواْ فِيكُمۡ إِلّٗا وَلَا ذِمَّةٗۚ ﴿ "me-reka tidak memelihara hubungan kekerabatan terhadap kamu dan tidak (pula mengindahkan) perjanjian." Tidak dalam perjanjian dan tidak juga kekerabatan, serta tidak takut kepada Allah dalam memper-lakukan kamu, justru mereka menimpakan kepadamu siksa yang buruk. Inilah keadaanmu bersama mereka, jika mereka menang. Janganlah kamu tertipu dengan sikap mereka pada waktu mereka takut kepadamu, karena mereka ﴾ يُرۡضُونَكُم بِأَفۡوَٰهِهِمۡ وَتَأۡبَىٰ قُلُوبُهُمۡ ﴿ "menye-nangkan hatimu dengan mulutnya, sedang hatinya menolak." Yakni, hati mereka sama sekali tidak cenderung maupun cinta kepadamu, bah-kan mereka adalah musuh yang sebenarnya, yang membencimu dengan sebenarnya. ﴾ وَأَكۡثَرُهُمۡ فَٰسِقُونَ ﴿ "Dan kebanyakan mereka adalah orang-orang yang fasik (tidak menetapi perjanjian)." Tidak memiliki agama maupun muru'ah.
(9) ﴾ ٱشۡتَرَوۡاْ بِـَٔايَٰتِ ٱللَّهِ ثَمَنٗا قَلِيلٗا ﴿ "Mereka menukarkan ayat-ayat Allah dengan harga yang sedikit." Yakni mereka memilih bagian yang fana lagi hina di dunia daripada iman kepada Allah, RasulNya, dan ke-tundukan kepada ayat-ayatNya. ﴾ فَصَدُّواْ ﴿ "Lalu mereka menghalangi", diri mereka sendiri dan orang lain ﴾ عَن سَبِيلِهِۦٓۚ إِنَّهُمۡ سَآءَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "dari jalan Allah. Sesungguhnya amat buruklah apa yang mereka kerjakan itu."
(10) ﴾ لَا يَرۡقُبُونَ فِي مُؤۡمِنٍ إِلّٗا وَلَا ذِمَّةٗۚ ﴿ "Mereka tidak memelihara (hu-bungan) kerabat terhadap orang-orang Mukmin dan tidak (pula mengin-dahkan) perjanjian." Yakni karena permusuhan mereka terhadap keimanan dan orang-orang yang beriman. Pemicu yang membuat mereka membencimu dan memusuhimu adalah karena iman.
(11) Maka belalah agamamu, menangkanlah ia, jadikan orang yang memusuhinya sebagai musuh, dan orang yang menolongnya sebagai kawan, jadikanlah ada dan tidaknya hukum berkisar pada-nya, jangan jadikan muwalah (loyalitas) dan mu'adah (permusuhan) bersifat emosional yang mengikuti kecenderungan syahwat dan nafsu yang selalu menyuruh kepada keburukan. Oleh karena itu ﴾ فَإِن تَابُواْ ﴿ "jika mereka bertaubat", dari kesyirikan mereka dan kembali kepada iman, ﴾ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ فَإِخۡوَٰنُكُمۡ فِي ٱلدِّينِۗ ﴿ "mendirikan shalat dan menunaikan zakat, maka (mereka itu) adalah saudara-saudaramu seagama." Lupakanlah permusuhan tatkala mereka masih dalam kesyirikan, agar kalian menjadi hamba-hamba Allah yang ikhlas, dengan ini seorang hamba menjadi hamba yang sebenarnya.
Manakala Allah menjelaskan hukum-hukumNya yang agung dan menerangkan berbagai hukum, serta hikmah, Dia berfirman, ﴾ وَنُفَصِّلُ ٱلۡأٓيَٰتِ ﴿ "Dan Kami menjelaskan ayat-ayat itu", yakni menerang-kan dan memerincinya ﴾ لِقَوۡمٖ يَعۡلَمُونَ ﴿ "bagi kaum yang mengetahui", kepada mereka ucapan ditujukan, dengan mereka hukum-hukum dan ayat-ayat diketahui, dan dengan mereka syariat dan agama Islam dikenal. Ya Allah, jadikanlah kami termasuk orang-orang yang mengetahui dan beramal dengan apa yang kami ketahui dengan rahmatMu, kedermawananMu, kemurahanMu, dan kebaikanMu, ya Rabbal 'alamin.
When the Muslims attained a strong position, the Quraysh entered into treaties with them. However, the Quraysh were not happy with these agreements. They thought that their execution of these treaties with their ‘enemy’ was very much to their detriment. That is why they were always on the look-out for opportunities to violate their agreements and cause harm to Muslims or at least defame them. Obviously, when there is a clear breach of a treaty by one party, the carrying out of the agreement by the other party is no longer obligatory. This was the thinking of the Quraysh who felt that, with the rise of the Muslims, their leadership was at stake. However, there were other tribes (Banu Kinana, Banu Khuza’a, Banu Dhamra) who, unhampered by this psychological complication, had executed agreements with the Muslims and fulfilled them. When a period of respite of four months was announced, about nine months remained until the expiry of the periods of these agreements. The order was that these agreements be honoured till the last date, because that was the requirement of God-fearing. But after the expiry of this period, no such agreement was entered into with anybody and there were only two alternatives before the polytheists—either to embrace Islam or be ready for war.
Bagaimana mungkin mereka memiliki perjanjian damai dan jaminan keamanan, sedangkan mereka adalah musuh kalian? Dan sekiranya mereka berhasil mengalahkan kalian pasti mereka tidak akan mengacuhkan Allah, hubungan kekerabatan maupun perjanjian apa pun dalam memperlakukan kalian, melainkan mereka akan menimpakan azab yang sangat buruk kepada kalian. Mereka menyenangkan hati kalian dengan kata-kata manis yang mereka ucapkan, sedangkan hati mereka tidak sejalan dengan mulut mereka. Mereka tidak pernah menepati apa yang mereka ucapkan dan kebanyakan dari mereka tidak taat kepada Allah, karena mereka suka melanggar perjanjian.
Sizin düşmanlarınız oldukları halde onlar için nasıl bir ahit ve eman olabilir? Şayet onlar, size karşı galip gelselerdi; ne Allah'a, ne akrabalığa ve ne de anlaşmaya bakarlardı. Bilakis sizleri en kötü azapla azaplandırırlardı. Onlar dilleriyle konuştukları güzel sözlerle sizleri hoşnut ederler. Fakat kalpleri dillerini doğrulamaz. Söylediklerini de yerine getirmezler. Onların çoğu, anlaşmalarını bozmaları sebebiyle Allah Teâlâ'ya tâatten çıkmışlardır.
Ahitlere vefa göstermenin de dahil olduğu Yüce Allah'ın tüm ayetlerine tabi olmayı kendisi ile şehvetlerine ve hevâlarına ulaştıkları dünyanın geçici ve değersiz şeyleri ile değiştirdiler. Kendi nefislerini hakka tabi olmaktan alıkoydular. Kendileri dışındakileri de haktan alıkoydular. Yapmış oldukları amelleri gerçekten ne kötüdür.
Ils vendent les versets d’Allah, dont certains appellent à la loyauté, en contrepartie d’un vil prix fait de ce qui a de plus abject dans ce bas monde, afin de laisser libre court à leurs désirs et satisfaire leurs passions. Ils éloignent leurs propres personnes et s’en détournent en plus d’en éloigner les autres. Comme est mauvais l’agissement qui est le leur !
Mereka menukar dan mengganti kesediaan mereka untuk mengikuti ayat-ayat Allah, termasuk menepati janji dengan harga yang sangat murah, yaitu berupa harta dunia yang mereka gunakan untuk mendapatkan kesenangan dan kepuasan hati mereka. Mereka menghalang-halangi diri mereka sendiri dari kebenaran dan berpaling darinya, serta menghalang-halangi orang lain dari kebenaran. Sungguh buruk perbuatan yang telah mereka lakukan.
Slijeđenje Allahovih ajeta - u šta spada i pridržavanje ugovora - zamjenjuju za nešto što je bijedno, nisko i prolazno - a to su dunjalučka uživanja - pa sprečavaju ljude od ulaska u islam. Loše je ono što oni čine!
Para satisfacer sus pasiones y deseos, no siguieron la palabra de Al-lah, que incluye el cumplimiento de los pactos, por amor a las cosas materiales de este mundo cuyo valor real es insignificante. Se impidieron a sí mismos seguir la verdad y se apartaron de ella. Así mismo, apartaron a otros de la verdad. Sus acciones son terribles.
Tinumbasan nila at pinalitan nila ang pagsunod sa mga tanda ni Allāh, na kabilang sa mga ito ang pagtupad sa mga kasunduan, ng isang halagang hamak kabilang sa mga basura ng Mundo na umaabot sila sa pamamagitan nito sa mga nasa nila at mga pithaya nila, kaya sumagabal sila sa mga sarili nila sa pagsunod sa katotohanan, umayaw sila rito, at sumagabal sila sa iba sa kanila sa katotohanan. Tunay na sila ay kay sagwa ang gawain nila na dati nilang ginagawa!
In order to satisfy their passions and desires, they took a trivial price of the things of this world in exchange for following Allah’s words, which includes fulfilment of treaties. They prevented themselves from following the truth and they turned away from it. They also prevented others from the truth. Such actions are most certainly evil.
Chúng lấy việc đi theo các lời phán của Allah mang sắc lệnh thực hiện đúng giao ước để đổi những thứ rẻ mạt của trần gian nhằm thỏa mãn ham muốn và dục vọng của chúng. Chúng ngăn cản bản thân chúng đi theo chân lý, chúng ngoảnh mặt với chân lý và còn cản trở người khác đến với chân lý. Thật tồi tệ và xấu xa cho điều chúng làm.
Scambiarono e vendettero i segni di Allāh, in cui vi è contenuto il rispetto dei patti, a vile prezzo, come le cose effimere della vita, per rincorrere i loro vizi e desideri, ed impedirono a loro stessi di seguire la verità e vi furono avversi; e così impedirono agli altri di venire a conoscenza della verità, poiché le azioni che compivano divennero cattive azioni.
اشْتَرَوْاْ بِـَايَـتِ اللَّهِ ثَمَنًا قَلِيلاً
(They have purchased with the Ayat of Allah a little gain,) idolators exchanged following the Ayat of Allah with the lower affairs of life that they indulged in,
فَصَدُّواْ عَن سَبِيلِهِ
(and they hindered men from His way), trying to prevent the believers from following the truth,
إِنَّهُمْ سَآءَ مَا كَانُواْ يَعْمَلُونَلاَ يَرْقُبُونَ فِى مُؤْمِنٍ إِلاًّ وَلاَ ذِمَّةً
(evil indeed is that which they used to do. With regard to a believer, they respect not the ties, either of kinship or of covenant!) 9:9-10. We explained these meanings before, as well as, the meaning of,
فَإِن تَابُواْ وَأَقَامُواْ الصَّلَوةَ
(But if they repent, perform the Salah...)
Chúng chưa từng tôn trọng Allah hay mối quan hệ họ hàng cũng như giao ước nghị hòa với những người có đức tin. Chúng luôn nung nóng hận thù và cố tình vượt giới luật của Allah; bởi bản chất của chúng vốn bất công và thù hằn.
Due to their hatred, they do not have any consideration for Allah in how they deal with the believers, nor do they respect any relationship or treaty. They overstep Allah’s limits because they are oppressive and hostile.
Debido al odio que tienen, no respetan ningún compromiso, relación o pacto con los creyentes. Transgreden los límites de Al-lah porque son opresores y hostiles.
وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ (Then, if they repent and establish salah and pay zakah, they are your brothers in faith).
Here we are being told that once an enemy - no matter how deadly and no matter how hurtful he has been - becomes a Muslim, things change dramatically. Allah Ta` ala forgives his past sins, all of them. So, it becomes obligatory on Muslims too that they should forget the past, start afresh, take them as their brothers in faith and do whatever it takes to fulfill the rights enjoined under such relationship.
Three Conditions of Entry into the Islamic Brotherhood
This verse makes it clear that there are three conditions of entry into the Islamic brotherhood: (1) Taubah or repentance from Kufr and Shirk, (2) establishment of Salah and (3) payment of Zakah - because, 'Iman (faith) and Taubah (repentance) are concealed matters. Common Muslims cannot find out their reality. Therefore, two of their outward signs were mentioned, that is, Salah and Zakah.
Sayyidna ` Abdullah ibn ` Abbas ؓ said: ` This verse has made the blood of Muslims, who qualify as ` the people of Qiblah,' unlawful حرام (haram).' In other words, people who establish Sarah, pay Zak-ah and have said or done nothing against Islam as proved against them, shall be taken as Muslims in the matter of all religious injunctions - even though, they may not have true 'Iman (faith) in their hearts, or have hypocrisy نفاق (nifaq).
This is the verse Sayyidna Abu Bakr ؓ had quoted in support of his declaration of Jihad against those who had refused to pay Zakah after the passing away of the Holy Prophet ﷺ . The noble Companions ؓ before whom he had made this assertion were satisfied with his approach. (Ibn Kathir)
Non si curano né di Allāh, né della parentela, né dei patti con i credenti, a causa delle condizioni di ostilità in cui versano. Essi sono trasgressori dei limiti imposti da Allāh, a causa dell'ingiustizia e l'aggressività che li caratterizzano.
Kad su posrijedi vjernici, oni ne poštuju ni savez, ni srodstvo, ni ugovor, pa prelaze granice Allahova šerijata, nepravedni su i nasrću na prava drugih.
Hindi sila nagsasaalang-alang kay Allāh ni sa pagkakamag-anak ni sa kasunduan kaugnay sa isang mananampalataya dahil sila ay nasa pagkamuhi, kaya naman sila ay mga lumalampas sa mga hangganan ni Allāh dahil nagtataglay sila ng katangian ng kawalang-katarungan at pangangaway.
Mereka tidak mengacuhkan Allah, hubungan kekerabatan, dan perjanjian apa pun dalam memperlakukan orang mukmin karena mereka menyimpan rasa permusuhan kepadanya. Mereka melanggar batas-batas Allah karena mereka adalah orang-orang yang zalim dan melampaui batas.
Ils n’accordent de considération ni à Allah, ni aux liens de parenté ni au pacte qu’ils ont conclu avec un croyant, tellement leur hostilité envers l’Islam est grande. Leur injustice et leur transgression les font franchir les limites fixées par Allah.
Üzerinde oldukları düşmanlık sebebi ile bir Mümin hakkında ne bir akrabalık ve ne de bir anlaşma gözetirler. Onlar zulüm ve düşmanlıkla vasıflandıklarından dolayı Allah'ın sınırlarını çiğnemişlerdir.
S’ils se repentent à Allah de leur mécréance, prononcent les attestations de foi, accomplissent la prière et s’acquittent de l’aumône légale, ils deviennent alors musulmans et vos frères en religion. Ils prétendront aux mêmes droits que vous et seront soumis aux mêmes obligations. Il ne vous sera plus permis de les combattre car leur conversion à l’Islam rend leurs vies, leurs biens et leurs honneurs inviolables. Nous exposons les versets et nous les rendons clairs à l’attention de gens qui savent, car ce sont eux qui en tirent avantage et en font bénéficier les autres.
Jika kemudian mereka bertobat kepada Allah dari kekafiran dengan mengucapkan dua kalimat syahadat, mendirikan salat, dan membayarkan zakat harta mereka maka mereka menjadi orang Islam dan menjadi saudara-saudara kalian yang seiman. Mereka mempunyai hak dan kewajiban yang sama dengan kalian dan kalian tidak boleh memerangi mereka karena keislaman mereka telah melindungi darah, harta, serta kehormatan mereka. Kami menerangkan dan menjelaskan ayat-ayat Kami kepada orang-orang yang mengerti karena merekalah yang bisa mendapatkan manfaat darinya dan membagikan manfaat itu kepada orang lain.
Eğer Allah Teâlâ'ya küfürlerinden tövbe ederler, kelime-i şehadeti söylerler, namazı dosdoğru kılarlar ve mallarının zekâtını verirlerse Müslüman olmuşlardır. Böylece onlar sizin din kardeşlerinizdir. Sizin lehinize olan şey onların da lehinedir, sizin aleyhinize olan şey onların da aleyhinedir. Onlara karşı savaşmanız size helal olmaz. Müslüman olmaları, onların mallarını, kanlarını ve ırzlarını koruma altına alır. Biz ayetleri, bilen bir kavim için işte böyle açıklıyoruz. Ayetlerden istifade edenler ve bu ayetler ile başkalarına fayda verenler de onlardır.
The basis of social life rests on two things: kinship or mutual commitments or agreements. Man honours such rights as are based on blood relationships and the rights of those with whom he has agreements, in terms of his commitments to them. But when a man is overcome by the temptation of worldly interest, and its considerations, he forgets both these duties. For the sake of his petty interests, he forgets the rights of blood relations as well as rights flowing from agreements. Such people are transgressors; they are guilty in the eyes of God. Even if they escape the consequences in the world, they will not be able to save themselves from seizure by God in the Hereafter, unless they repent and desist from arrogance. However wicked an individual may have been in the past, he becomes a respectable member of the Islamic brotherhood if he makes amends and reforms himself. Thereafter, there remains no difference between him and other Muslims.
At the end of verse 11, the text stresses upon the need to abide by given injunctions, regarding those covered under a treaty and those who have repented, by saying: وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (And We elaborate the verses for people who understand).
Si se arrepienten ante Al-lah por su incredulidad, pronuncian los dos testimonios de fe, cumplen con la oración, entregan el zakat de su riqueza, entonces se convertirán en musulmanes y serán sus hermanos en la religión. Por lo tanto, tendrán los mismos derechos y deberes que ustedes y no les será lícito a ustedes luchar contra ellos. Al-lah explica con claridad las aleyas a las personas que las comprenden, ya que son quienes se beneficiarán de ellas y también harán que otros se beneficien de sus enseñanzas.
Nếu như chúng biết hối cải về tội vô đức tin của mình, chịu tuyên thệ hai câu Shahadah, dâng lễ nguyện Salah, xuất Zakah từ tài sản của chúng thì chúng đã trở thành tín đồ Muslim và chúng là anh em đồng đạo với các ngươi, chúng có quyền lợi và nghĩa vụ như các ngươi, và các ngươi không được xâm phạm đến chúng, bởi Islam bảo vệ sinh mạng, tài sản và danh dự của chúng. Và TA (Allah) đã trình bày rõ các câu Kinh cho nhóm người có kiến thức bởi điều đó sẽ mang lại hữu ích cho họ và cho những người khác.
Se si pentono dinanzi ad Allāh per la loro miscredenza e pronunciano la Testimonianza (Al'Shahādeteinالشّهادتين), praticano la Preghieraيقيمون الصّلاة ed elargiscono la Zakēt الزّكاة prelevando dai loro beni, se fanno ciò sono da considerarsi musulmani e sono i vostri fratelli nella fede: Essi hanno i vostri stessi diritti e doveri. Non vi è permesso combatterli poiché la loro sottomissione protegge il loro sangue, i loro beni ed il loro onore. Chiariamo i versetti e li spieghiamo ad un popolo dotato di intelletto; sono costoro a trarne beneficio, e così altri ne trarranno beneficio.
If they repent to Allah from their disbelief, pronounce the two declarations of faith, establish the prayer, give the Zakat of their wealth, then they will become Muslims and they will be your brothers in religion. They will then have the same rights and duties as you and it will not be lawful for you to fight them. Their acceptance of Islam will protect their lives, wealth and honour. Allah explains the verses clearly to a people who know, as they are the ones who will benefit from them and will cause others to benefit as well.
Ngunit kung nagbalik-loob sila kay Allāh mula sa kawalang-pananampalataya nila, bumigkas sila ng Dalawang Pagsaksi, nagpanatili sila ng pagdarasal, at nagbigay sila ng zakāh ng mga yaman nila, sila ay naging mga Muslim na at sila ay mga kapatid ninyo sa Relihiyon. Ukol sa kanila ang ukol sa inyo at kailangan sa kanila ang kailangan sa inyo. Hindi ipinahihintulot para sa inyo ang pakikipaglaban sa kanila sapagkat ang pagyakap nila sa Islām ay nangangalaga sa mga buhay nila, mga ari-arian nila, at mga dangal nila. Naglilinaw si Allāh ng mga tanda at nagpapaliwanag ng mga ito para sa mga taong umaalam, kaya sila ay makikinabang sa mga ito at magpapakinabang sa pamamagitan ng mga ito sa iba pa sa kanila.
No, pokaju li se prihvatajući islam, počnu klanjati obavezne namaze i davati zekat, oni su tad vaša braća u vjeri, pa imaju ista prava i obaveze kao i vi. Više vam neće biti dozvoljeno da se borite protiv njih, jer su zaštićeni islamom. Eto tako Allah objašnjava Svoje dokaze onima koji razumiju i imaju pameti, jer će samo takvi uzeti pouku.
Si estos idólatras, con quienes pactaron no luchar por un período determinado, quebrantan sus juramentos y promesas e insultan su religión y la atacan, entonces luchen contra ellos, porque son los líderes de la incredulidad y no hay pactos ni promesas que puedan proteger sus vidas. Luchen contra ellos para que desistan de su incredulidad, la violación de sus pactos y la agresión hacia el Islam.
Se tali idolatri tradiscono i patti di tregua per un periodo stabilito e offendono la vostra religione, in tal caso combatteteli: Essi sono le guide della miscredenza ed i suoi capi. Nessun patto è possibile con loro, e nessun accordo può proteggere il loro sangue; combatteteli affinché abbandonino la miscredenza e cessino di tradire i patti ed offendere la religione.
Ako ovi višebošci koji su s vama sklopili ugovor o nenapadanju određeni vremenski period prekrše to i ponovo budu vrijeđali vašu vjeru - borite se protiv njih, oni su kolovođe nevjerstva. Sa njima više ne vrijede ugovori i nisu zaštićeni. Borite se protiv njih kako bi se okanili svog nevjerstva, kršenja ugovora i vrijeđanja islama.
Và nếu những kẻ đa thần này đơn phương vi phạm giao ước chấm dứt chiến tranh đã ký kết với các ngươi và xúc phạm đến tôn giáo của các ngươi thì các ngươi hãy đánh toàn thể lãnh đạo vô đức tin đó, chúng chẳng còn bất cứ giao ước hay thỏa hiệp nào với các ngươi nữa. Hy vọng sau cuộc đánh này chúng biết dừng lại hành động vô đức tin của chúng cũng như về lỗi vì phạm giao ước và chúng biết tôn trọng tôn giáo.
If these idolaters, with whom you entered into a treaty not to fight for a set period, break their oaths and promises and insult your religion and attack it, then fight them, because they are the leaders of disbelief and there are no treaties or promises that can protect their lives. Fight them in the hope that they will stop their disbelief, violation of their treaties and speaking badly of the religion.
12- Eğer ahitlerinden sonra yeminlerini bozarlar ve dininize dil uzatırlarsa siz de o küfür önderleriyle savaşın. Çünkü onların yeminleri yoktur. Olur ki vazgeçerler.
13- Yeminlerini bozan, Peygamber’i (yurdundan) çıkarmaya kalkışan, üstelik sizinle ilk olarak kendileri (savaşmaya) başlayan bir toplulukla savaşmayacak mısınız? Yoksa onlardan korkuyor musunuz? Eğer mü’min iseniz asıl korkmanız gereken Allah’tır.
14- Onlarla savaşın ki Allah, sizin ellerinizle onlara azap etsin, onları rezil etsin, onlara karşı size zafer versin ve mü’min bir topluluğun gönüllerini ferahlatsın…
15- Kalplerindeki öfkeyi de gidersin. Allah dilediğine tevbe nasip eder. Allah Alimdir, Hakîmdir.
12. Yüce Allah, daha önce müşrikler arasından antlaşmalı olanların antlaşmalarına bağlı kalıp dürüst davranmaları halinde müminlerin de onlara karşı dürüst davranıp anlaşmaya bağlı kalmalarını emrettikten sonra burada şöyle buyurmaktadır:“Eğer ahitlerinden sonra yeminlerini bozarlar” yeminlerine uymaz, bağlılıklarını sürdürmezler yahut da size karşı savaşanlara yardım eder ya da ahitlerinin gereğini tam anlamı ile yerine getirmeyecek olurlarsa “ve dininize dil uzatırlarsa” onu ayıplar ve onunla alay edecek olurlarsa -bunun kapsamına dine ya da Kur’an’a yönelik bütün eleştiri türleri de girmektedir- “siz de o küfür önderleriyle” Rahman olan Allah’ın dinine dil uzatıp şeytanın dinine yardımcı olan küfür önderleri ve elebaşları ile “savaşın.” Özellikle önderlerin söz konusu edilmesi, işledikleri cinâyetlerin büyüklüğünden ve başkalarının bu hususta onlara tâbi olmalarından dolayıdır. Ayrıca bu, dine dil uzatan ve onu reddetmeye kalkışan kimselerin, küfrün önderlerine dahil olduğuna da delildir.
“Çünkü onların yeminleri yoktur” Yani bunların bağlı kalmayı sürdürdükleri ve riâyet ettikleri ahitleri de antlaşmaları da yoktur. Aksine bunlar her zaman için hain, ahdi bozan ve kendilerine hiçbir şekilde güven duyulmayan kimselerdir. “Olur ki” sizin onlarla savaşmanız dolayısı ile dininize dil uzatmaktan “vazgeçerler.” Ve hatta dininize girerler.
13. Daha sonra Yüce Allah, böyleleri ile savaşmayı teşvik etmekte, o düşmanların yaptıkları işleri ve onlarla savaşmayı gerektiren nitelikleri söz konusu ederek mü’minleri gayrete getirmek üzere şöyle demektedir:“Yeminlerini bozan” kendisine saygı duyulması, ta’zim edilmesi gereken “Peygamber’i (yurdundan) çıkarmaya kalkışan” onu yurdundan çıkartarak sürmeye yeltenen ve bu hususta bütün imkânlarını ortaya koyan “üstelik” antlaşmalarını bozup size karşı düşmanlarınıza yardım etmek suretiyle “sizinle ilk olarak kendileri (savaşmaya) başlayan bir toplulukla savaşmayacak mısınız?”Zira Kureyşliler, müslümanlarla antlaşmaları bulunduğu halde Allah Rasûlü ile antlaşması bulunan Huzâa oğullarına karşı kendi antlaşmaları bulunan Bekroğullarına yardım etmişler ve onların yanında yer alarak birlikte savaşmışlardı. Niteki bu konu, sîret kitaplarında genişçe anlatılmıştır.“Yoksa” böyleleri ile savaşmayı terk ederek “onlardan korkuyor musunuz? Eğer mü’min iseniz asıl korkmanız gereken Allah’tır.” Çünkü onlarla size savaşma emrini veren, bunu oldukça kesin ve pekiştirici ifadeler ile size buyuran Allah’tır. Sizler gerçek mü’minler iseniz Allah’ın emrine uyun, onlardan korkarak Allah’ın emrini terk etmeye kalkışmayın.
14-15. Daha sonra Yüce Allah, onlarla savaşma emrini yineleyerek savaşın sağlayacağı faydaları da zikretmektedir. Bütün bunlar mü’minlerin onlara karşı savaşmaya teşvik edilmesi ve gayrete getirilmesi içindir. Yüce Allah şöyle buyurmaktadır:“Onlarla savaşın ki Allah, sizin ellerinizle” onları öldürmek sureti ile “onlara azap etsin.” Size onlara karşı zafer nasip ederek “onları rezil etsin.” Çünkü onlar gerçekten rezil olmayı hak eden düşmanlarınızdır. “onlara karşı size zafer versin.”Bu da Yüce Allah’ın bir vaadi ve bir müjdesi olup O, bunu gerçekleştirmiştir.“Ve mü’min bir topluluğun gönüllerini ferahlatsın. Kalplerindeki öfkeyi de gidersin.” Çünkü müminlerin kalplerinde onlara karşı öyle bir kin ve öfke vardır ki onlarla savaşmak ve onları öldürmek, adeta mü’minlerin kalplerindeki keder ve üzüntüyü gideren bir şifadır. Zira onlar bu düşmanların Allah ve Rasûlüne karşı savaştıklarını, Allah’ın nurunu söndürmek için gayret edip durduklarını görmekteler. İşte onlarla savaşmak ve onları öldürmek, kalplerinizdeki kin ve öfkeyi gideren bir iştir. Bu da Yüce Allah’ın mü’minleri sevdiğini ve onların hallerine ne kadar ihtimam gösterdiğini ortaya koymaktadır. Zira Yüce Allah, onların kalplerinin ferahlamasını ve öfkelerinin gitmesini, şeriatın maksatları arasında zikretmektedir.
Daha sonra Yüce Allah şöyle buyurmaktadır:“Allah” size karşı savaşan bu kimseler arasından “dilediğine” İslâm’ı kalplerinde süslemek, küfür, fasıklık ve isyandan da tiksindirmek suretiyle İslâm’a girmeye muvaffak kılarak “tevbe nasib eder. Allah Alimdir, Hakîmdir.” Her şeyi yerli yerine koyar. Kimin iman etmeye elverişli olduğunu bilir ve ona hidâyet verir. Kimin de imana elverişli olmadığını bilir, onu da sapıklığı ve azgınlığı içerisinde bırakır.
Kung sumira ang mga tagapagtambal na ito – na nakipagkasunduan kayo sa kanila sa pagtigil sa pakikipaglaban sa isang takdang yugto – sa mga kasunduan sa kanila at mga tipan sa kanila, namintas sila sa relihiyon ninyo, at nagmaliit sila rito, makipaglaban kayo sa kanila sapagkat sila ay mga pasimuno ng kawalang-pananampalataya at mga pinuno nito. Walang mga kasunduan sa kanila ni mga tipan na magliligtas sa mga buhay nila. Makipaglaban kayo sa kanila sa pag-asang tumigil sila sa kawalang-pananampalataya nila, sa pagsira nila sa mga tipan, at sa pagmamaliit nila sa Relihiyon.
Allah says, if the idolators with whom you conducted peace treaties for an appointed term break
أَيْمَـنِهِمْ
(their oaths) meaning, terms of their treaties, and covenants
وَطَعَنُواْ فِى دِينِكُمْ
(and attack your religion...) with disapproval and criticism, it is because of this that one who curses the Messenger, peace be upon him, or attacks the religion of Islam by way of criticism and disapproval, they are to be fought. This is why Allah said afterwards,
فَقَـتِلُواْ أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لاَ أَيْمَـنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ
(then fight (you) against the leaders of disbelief -- for surely, their oaths are nothing to them -- so that they may stop.) so that they may refrain from the disbelief, rebellion and the transgression they indulge in. Qatadah and others said that the leaders of disbelief were Abu Jahl, `Utbah and Shaybah, Umayyah bin Khalaf, and he went on to mention several others. Al-A`mash narrated from Zayd bin Wahb from Hudhayfah; "The people of this Ayah were never fought again." A similar statement was reported from `Ali bin Abi Talib, may Allah be pleased with him. However, this Ayah is general, even though the specific reason behind revealing it was the idolators of Quraysh. So this Ayah generally applies to them and others as well, Allah knows best. Al-Walid bin Muslim said that Safwan bin `Amr narrated that `Abdur-Rahman bin Jubayr bin Nufayr said that when Abu Bakr sent an army to Ash-Sham, he advised them, "You will find some people with shaved heads. Therefore, strike the swords upon the parts that contain the devil, for by Allah, it is better to me to kill one of these people than to kill seventy other men. This is because Allah said,
فَقَـتِلُواْ أَئِمَّةَ الْكُفْرِ
(then fight (you) against the leaders of disbelief.)" Ibn Abi Hatim collected it.
Bu müşrikler kendileri ile savaşmayı terk etmeye dair belirli bir süre için yapmış olduğunuz anlaşmalarını ve sözleşmelerini bozar, sizin dininize dil uzatır ve anlaşmalarından bir şeyi eksiltirlerse onlarla savaşın. Çünkü onlar küfrün ele başlarıdır. Artık onlara verilmiş olan kanlarının dökülmesini engelleyecek bir söz yoktur. Küfürlerinin, anlaşmayı bozmalarının ve dini eksik görmelerinin son bulması için onlarla savaşın.
Commentary
It will be recalled that a cease-fire agreement with the Quraysh of Makkah was concluded at Hudaibiyah in the Hijrah year 6. That the Quraysh will not stick to the agreement was foretold in verse 7 of Su-rah At-Taubah: كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ (how can the Mushriks have a treaty...). Then, came verses 8, 9 and 10 with the causes of their pledge breaking. And in the 11th verse it was announced that, despite having broken their solemn covenant, if these Mushriks become Muslims and start expressing their faith in Islam through prayers and fasting, then, Muslims are duty-bound to keep their present dealings with them free of any effects from the past. In fact, they should take them to be their brothers in faith and treat them as such. In verse 12 cited above, Muslims have been told about the course of action they should take in the event these people do break their pledge, as prophesied earlier.
The actual words of the text read: وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ (And if they break their oaths after they have made a covenant and speak evil of your Faith, then fight the leaders of infidelity - 12). It is worth noting that the present situation in the text demanded the use of فَقَاتِلُوھُم (faqatiluhum: then fight them). The Holy Qur'an has said: فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ (then fight the leaders of infidelity) which bypasses the use of a shorter pronoun at this place. The word: أَئِمَّةَ (a'immah: leaders) is the plural of Imam. The sense is that these people by breaking their word of honor turned into leaders of infidelity and thus became deserving of a war against them. This statement also carries the wisdom and justification of the command to fight. Some commentators say that ` leaders of infidelity' at this place refers to the chiefs of the tribe of Quraysh in Makkah who kept on instigating people against Muslims and remained busy making war preparations. Fighting against them was particularly mentioned because these people were the real source of power the Makkans were credited with. In addition to that, since they were the ones with whom Muslims had bonds of close kinship, there was the possible apprehension that some concession could be granted in their case.
Honest critical study of Islam by Protected Non-Muslim Citizens of Dar al-Islam is possible - vilification is not
Some commentators have interpreted the words: (speak evil of your faith) to mean that speaking evil of the Faith of Muslims is included under contravention of pledge. A person who speaks evil of Is-lam and the Shari’ ah of Islam cannot continue to be a party to the treaty with Muslims. But, according to a consensus of Muslim jurists, it means vilification that is done to insult and belittle Islam and Muslims, openly and publicly. Honest intellectual criticism while conducting research into problems and rulings remains exempt from its purview - then, it is not supposed to be vilification in its lexical sense.
Therefore, for non-Muslim citizens of Dar al-Islam, any honest intellectual criticism can be allowed, but what cannot be allowed is vilification, contempt, insult or outrage against Islam.
In the same verse (12), it was said: إِنَّهُمْ لَا أَيْمَانَ لَهُمْ ,(in fact, they have no oaths). The sense is that these are the kind of people none of whose oaths are trustworthy - because, they are addicted to breaking their oaths and committing breaches of trust. Then, the use of the plural form of oaths here could also mean: ` when they broke their oath, they also absolved Muslims of any responsibility for their oath and pledge.'
At the end of verse 12, it was said: لَعَلَّهُمْ يَنتَهُونَ (so that they may stop). This last sentence tells us that the objective of Jihad carried out by Muslims should never be the conquest of countries like common kings or to hurt the enemy and to take vengeance as belligerent people around the world would love to do. Instead of doing anything like that, when it comes to fighting that they must, the driving objective should be compassion for the enemy, the empathy and the desire that they would stop doing what was not right.
The phrase ‘leaders of disbelief’ referred to the Quraysh who, because of their position of leadership in Arabia, led the movement of opposition against Islam. This was the first prominent group to oppose the movement of Islam, wherever it arose. Its members, feeling that its superior position was being adversely affected by the pure call of Truth, were clever enough to pick out trivial points in the divine call in order to discredit it and they had the resources to thrust the Muslims into different types of difficulties in order to discourage them. 'They have no regard for their pledged word' is a very meaningful sentence. The pledges and treaties of those who oppose Islam out of enmity and obstinacy are uncertain and unreliable. The attitude is that of constant irritation with their opponent. There is no consistency in them. Even if they execute an agreement they are unable to uphold and maintain it for long due to the vagaries of their temperament. It does not take long for them to be overcome by their negative feelings and break their pledges.
"Jika mereka merusak sumpah (janji)nya sesudah mereka ber-janji, dan mereka mencerca agamamu, maka perangilah pemimpin-pemimpin orang-orang kafir itu, karena sesungguhnya mereka itu adalah orang-orang yang tidak dapat dipegang janjinya, agar supaya mereka berhenti. Mengapa kamu tidak memerangi orang-orang yang merusak sumpah (janjinya), padahal mereka telah keras kemauannya untuk mengusir Rasul dan merekalah yang pertama kali memulai memerangi kamu? Mengapa kamu takut kepada me-reka padahal Allah-lah yang berhak untuk kamu takuti, jika kamu benar-benar orang yang beriman. Perangilah mereka, niscaya Allah akan menyiksa mereka dengan (perantaraan) tangan-tanganmu dan Allah akan menghinakan mereka dan menolong kamu atas mereka, serta melegakan hati orang-orang yang beriman. Dan meng-hilangkan panas hati orang-orang Mukmin. Dan Allah menerima taubat orang yang dikehendakiNya. Allah Maha Mengetahui lagi Mahabijaksana." (At-Taubah: 12-15).
(12) Allah تعالى berfirman setelah menjelaskan bahwa orang-orang musyrikin yang berada dalam perjanjian, jika mereka tetap memegang teguh perjanjian mereka, maka penuhilah perjanjian tersebut. ﴾ وَإِن نَّكَثُوٓاْ أَيۡمَٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ ﴿ "Jika mereka merusak sumpah (janji)nya sesudah mereka berjanji." Yakni mereka melanggarnya dan membatalkannya, lalu mereka memerangimu atau membantu me-merangimu atau mengurangi isi perjanjianmu, ﴾ وَطَعَنُواْ فِي دِينِكُمۡ ﴿ "dan mereka mencerca agamamu," yakni mencelanya dan menghinakannya, termasuk dalam hal ini adalah semua cercaan yang ditujukan ke-pada agama atau kepada al-Qur`an, ﴾ فَقَٰتِلُوٓاْ أَئِمَّةَ ٱلۡكُفۡرِ ﴿ "maka perangi-lah pemimpin-pemimpin orang-orang kafir itu." Yakni para pembesar-nya, para pemuka yang mencerca agama Allah, yang membantu agama setan.
Mereka disebut secara khusus karena besarnya kejahatan mereka, dan karena selain mereka hanyalah pengikut, serta untuk menunjukkan bahwa barangsiapa mencerca agama dan menantang untuk menolaknya, maka dia termasuk pemimpin kekufuran, ﴾ إِنَّهُمۡ لَآ أَيۡمَٰنَ لَهُمۡ ﴿ "karena sesungguhnya mereka itu adalah orang-orang yang tidak dapat dipegang janjinya." Yakni tiada perjanjian yang selalu mereka pegang teguh, tetapi sebaliknya, mereka selalu membatal-kannya dan mengkhianatinya, tanpa bisa dipercaya ﴾ لَعَلَّهُمۡ ﴿ "agar supaya mereka", karena kamu memeranginya ﴾ يَنتَهُونَ ﴿ "berhenti", dari mencerca agamamu, dan mungkin memeluknya.
(13) Kemudian Allah mendorong dan memacu orang-orang Mukmin agar memerangi mereka dengan menyinggung sifat-sifat musuh yang mengharuskan agar mereka diperangi. ﴾ أَلَا تُقَٰتِلُونَ قَوۡمٗا نَّكَثُوٓاْ أَيۡمَٰنَهُمۡ وَهَمُّواْ بِإِخۡرَاجِ ٱلرَّسُولِ ﴿ "Mengapa kamu tidak memerangi orang-orang yang merusak sumpah (janjinya), padahal mereka telah keras kemau-annya untuk mengusir Rasul", yang seharusnya dihormati, dihargai, dan dimuliakan, tapi mereka hendak mengusirnya dan mengeluar-kannya dari tanah kelahirannya, dan berusaha untuk itu sekuat tenaga, ﴾ وَهُم بَدَءُوكُمۡ أَوَّلَ مَرَّةٍۚ ﴿ "dan merekalah yang pertama kali memulai memerangi kamu?" Yang mana mereka membatalkan per-janjian dan membantu orang lain memerangimu, di mana hal itu ketika Quraisy –sementara mereka masih terikat perjanjian damai– membantu Bani Bakar sekutu mereka, memerangi Bani Khuza'ah sekutu Rasulullah ﷺ, orang-orang Quraisy berperang bersama Bani Bakar sebagaimana hal itu dijelaskan oleh buku-buku sirah.
﴾ أَتَخۡشَوۡنَهُمۡۚ ﴿ "Mengapa kamu takut kepada mereka", sehingga kamu enggan memerangi mereka? ﴾ فَٱللَّهُ أَحَقُّ أَن تَخۡشَوۡهُ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Padahal Allah-lah yang berhak untuk kamu takuti, jika kamu benar-benar orang yang beriman." Allah memerintahkanmu agar memerangi mereka. Dia sangat menekankan hal itu atasmu, jika kamu adalah orang yang beriman, maka laksanakan perintah Allah, dan janganlah kamu takut kepada mereka sehingga kamu meninggalkan perintah Allah.
(14) Kemudian Allah memerintahkan orang-orang Mukmin agar memerangi mereka, dan menjelaskan manfaat yang timbul aki-bat perang dengan mereka. Semua itu adalah dorongan dan lecutan bagi orang-orang yang beriman agar mau memerangi mereka, Dia berfirman, ﴾ قَٰتِلُوهُمۡ يُعَذِّبۡهُمُ ٱللَّهُ بِأَيۡدِيكُمۡ ﴿ "Perangilah mereka, niscaya Allah akan menyiksa mereka dengan (perantaraan) tangan-tanganmu", dengan pembunuhan, ﴾ وَيُخۡزِهِمۡ ﴿ "dan Allah akan menghinakan mereka", jika Allah memenangkanmu atas mereka. Mereka adalah musuh yang memang hendak menghinakan diri mereka sendiri dan berusaha untuk itu. ﴾ وَيَنصُرۡكُمۡ عَلَيۡهِمۡ ﴿ "Dan menolong kamu atas mereka." Ini adalah janji dan berita gembira dari Allah yang telah Dia wujudkan.﴾ وَيَشۡفِ صُدُورَ قَوۡمٖ مُّؤۡمِنِينَ ﴿ "Serta melegakan hati orang-orang yang beriman."
(15) ﴾ وَيُذۡهِبۡ غَيۡظَ قُلُوبِهِمۡۗ ﴿ "Dan menghilangkan panas hati orang-orang Mukmin." Karena di hati orang-orang Mukmin terdapat ke-bencian dan permusuhan terhadap mereka, yang mana memerangi dan membunuh mereka berarti obat bagi kesedihan dan kecemasan yang ada di dalam hati orang-orang Mukmin, dan penghilang bagi kebencian yang ada di dalam hati mereka, karena mereka melihat musuh-musuh itu adalah orang-orang yang memerangi Allah dan RasulNya, berusaha memadamkan cahaya Allah. Ini menunjukkan kecintaan Allah kepada orang-orang yang beriman dan perhatian-Nya terhadap keadaan mereka, sehingga Dia menjadikan di antara maksud tujuan syariatNya adalah mengobati apa yang ada di dalam hati mereka dan meredam kemarahan mereka.
Kemudian Allah berfirman, ﴾ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُۗ ﴿ "Dan Allah me-nerima taubat orang yang dikehendakiNya," dari kalangan orang-orang yang memerangi itu dengan memberi mereka taufik untuk masuk Islam, menghiasinya di dalam hati mereka, dan menjadikan keku-furan, kefasikan dan kemaksiatan dibenci oleh hati mereka. ﴾ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴿ "Allah Maha Mengetahui lagi Mahabijaksana." Allah Meletakkan segala sesuatu pada tempatnya. Dia mengetahui orang yang layak dengan iman lalu Dia menunjukkannya kepadanya, dan siapa yang tidak layak maka Dia membiarkannya dalam kesesatan dan keja-hatannya.
Jika orang-orang musyrik yang telah mengadakan perjanjian damai dengan kalian sampai batas waktu tertentu itu melanggar perjanjian mereka dan menghina agama kalian, maka perangilah mereka. Mereka adalah para pemimpin dan pemuka kekafiran. Mereka tidak memiliki perjanjian yang dapat melindungi darah mereka. Perangilah mereka agar mereka berhenti dari kekafiran mereka, berhenti melanggar perjanjian mereka dan berhenti menghina agama kalian.
Si ces polythéistes violent le pacte conclu avec eux qui stipule la cessation pour une durée déterminée des hostilités et s’en prennent à votre religion, combattez-les car ce sont les chefs de la mécréance. Ils n’honorent aucun pacte et nul traité ne préserve leurs vies. Combattez-les en espérant que cela fasse cesser leur mécréance, leur violation des pactes qu’ils concluent et leur attaque de votre religion.
-Ey iman edenler!- Size olan ahitlerini bozan, Darun Nedve'de peygamber -sallallahu aleyhi ve sellem-'in Mekke'den çıkarılması için toplanan, bunun için çalışan, sizinle savaşmaya ilk önce kendileri başlayan ve Peygamber'in müttefikleri olan Huzaa kabilesine karşı Kureyş'in müttefikleri olan Bekr kabilesine yardım eden müşriklerle niçin savaşmıyorsunuz? Yoksa onlardan korktuğunuz için mi onlarla savaşmıyorsunuz? Gerçekten hakkıyla iman ediyorsanız Allah -Subhanehu ve Teâlâ- kendisinden korkulmaya daha layıktır.
Mengapa kalian -wahai orang-orang mukmin- tidak memerangi orang-orang yang melanggar perjanjian mereka dan melakukan persekongkolan di Dār an-Nadwah untuk mengusir Rasulullah -ṣallallāhu 'alaihi wa sallam- dari Kota Makkah, dan mereka telah memulai perang dengan kalian ketika mereka membantu suku Bakr, sekutu Quraisy untuk menyerang suku Khuzā’ah, sekutu Rasulullah -ṣallallāhu 'alaihi wa sallam-?! Apakah kalian takut kepada mereka sehingga kalian tidak berani berperang melawan mereka? Allah -Subḥānahu- lebih berhak kalian takuti jika kalian benar-benar beriman kepada-Nya.
The root of all wisdom is fear of God. The fear of God develops in man the readiness to accept the Truth; it awakens in man a certain consciousness that enables him to see realities in their original form. That is why it does not take the God-fearing man long to understand the Divine plan. He comes to know the will of God and dedicates himself to it with full confidence. He starts moving on that right path which ultimately leads to success. The fear of God makes a man’s eye tearful, and before God, it is only the tearful eye which is destined to be cooled in this world as well as in the Hereafter.
Ô croyants, pourquoi hésitez-vous à combattre des gens qui ont violé leurs pactes, n’ont pas tenu leurs engagements, ont pris la décision d’expulser le Messager de la Mecque durant leur rassemblement dans la maison de l’assemblée des notables de la Mecque (dâru n-nadwâ) et ont été les premiers à vous combattre lorsqu’ils ont prêté main forte à la tribu de Bakr alliée de Quraych, contre la tribu de Khuzâ’ah alliée du Messager? Ne les combattez-vous pas parce que vous les craignez? C’est plutôt Allah que vous devez craindre si vous êtes réellement croyants.
Encouragement to fight the Disbelievers, and some Benefits of fighting Them
These Ayat encourage, direct and recommend fighting against the idolators who break the terms of their covenants, those who tried to expel the Messenger from Makkah. Allah said in other Ayat,
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 expell you; they were plotting and Allah too was plotting; and Allah is the best of those who plot.) 8:30,
يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ أَن تُؤْمِنُواْ بِاللَّهِ رَبِّكُمْ
(...and have driven out the Messenger and yourselves (from your homeland) because you believe in Allah your Lord!) 60:1, and,
وَإِن كَادُواْ لَيَسْتَفِزُّونَكَ مِنَ الاٌّرْضِ لِيُخْرِجُوكَ مِنْهَا
(And verily, they were about to frighten you so much as to drive you out from the land.) 17:76 Allah's statement,
وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ
(while they did attack you first), refers to the battle of Badr when the idolators marched to protect their caravan. When they knew that their caravan escaped safely, they still went ahead with their intent to fight Muslims out of arrogance, as we mentioned before. It was also said that these Ayat refer to the idolators breaking the peace agreement with Muslims and aiding Bani Bakr, their allies, against Khuza`ah, the ally of the Messenger of Allah ﷺ. This is why the Messenger of Allah ﷺ marched to Makkah in the year of the victory, thus conquering it, all thanks and praise is due to Allah. Allah said,
أَتَخْشَوْنَهُمْ فَاللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤُمِنِينَ
(Do you fear them Allah has more right that you should fear Him if you are believers.) Allah says here, `Do not fear idolators, but fear Me instead, for I am worthy of being feared by the servants due to My might and punishment. In My Hand lies the matter; whatever I will occurs, and whatever I do not will does not occur.' Allah next said, while ordering the believers and explaining the wisdom of ordaining Jihad against them, all the while able to destroy their enemies with a command from Him,
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.) This Ayah includes all believers, even though Mujahid, `Ikrimah and As-Suddi said that it refers to Khuza`ah. Concerning the believers, Allah said;
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ
(and remove the anger of their hearts), then
وَيَتُوبُ اللَّهُ عَلَى مَن يَشَآءُ
(Allah accepts the repentance of whom He wills), from His servants,
وَاللَّهُ عَلِيمٌ
(Allah is All-Knowing), in what benefits His servants,
حَكِيمٌ
(All-Wise), in His actions and statements, whether narrative or legislative. Allah does what He wills, decides what He wills, and He is the Just Who never wrongs any. Not even the weight of an atom of good or evil is ever neglected with Him, but rather, He compensates for it in this life and the Hereafter.
¿Por qué ustedes, creyentes, no luchan contra un pueblo que ha quebrantado sus pactos y promesas y que planeó, en su encuentro en Dar Al-Nadwah, expulsar al Mensajero r de La Meca? Fueron ellos los primeros en comenzar a agredirlos cuando asistieron a la tribu de Bakr, que eran los aliados de Quraish, contra la tribu de Juza’ah, que eran los aliados del Mensajero r. ¿Es por temor que no proceden a luchar contra ellos? Es Al-lah, que Él sea glorificado, a Quien deben temer, si en verdad son creyentes.
Why do you, O believers, not fight a people who have broken their treaties and promises and who have attempted, in their meeting at Dār Al-Nadwah, to expel the Messenger (peace be upon him) from Makkah? They started the fight against you in the first place when they assisted the Children of Bakr, who were the allies of the Quraysh, against the Children of Khuzā‘ah, who were the allies of the Messenger (peace be upon him). Is it because you are afraid of them that you do not go forward to fight them? It is Allah, may He be glorified, that you should fear, if you are truly believers.
Perché non combattete, o credenti, un popolo che ha tradito gli accordi e i patti, e hanno cercato, durante il raduno nella Casa del Concilio, di esiliare dalla Mekkah il Messaggero, pace e benedizione di Allāh su di lui, e iniziarono a combattere per primi quando aiutarono la tribù di Bakran, alleati di Ǭuraish, contro Khuza'a, gli alleati del Messaggero, pace e benedizione di Allāh su di lui?! Li temete, non andate a combatterli? In verità Allāh, gloria Sua, è più meritevole di timore, se siete davvero credenti.
After that, to persuade Muslims to fight, they were told in verse 13 that there was no reason why they would not be ready to fight against the kind of people who had conspired to expel the Messenger of Allah. This refers to the Jews of Madinah who had hatched a plan to expel the Holy Prophet ﷺ from the city of Madinah. They had said: لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ (the one having more honor and power will certainly expel the one being humble and weak from there - 63:8). In their self-view, they were the people of honor and power while Muslims were weak and lowly. The answer they needed was given by Allah Al-mighty in His way. He took their proud statement as it was and made it come true in a manner that the Holy Prophet ﷺ and his Companions, by turning the Jews out of Madinah, proved that honor belonged to Muslims and disgrace to Jews.
Giving the second reason for fighting against them, it was said: وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ (and it was they who started [ fighting ] against you for the first time). The sense is that they were the aggressors. What Muslims have to do now is simply to defend themselves, an action universally sane and normal.
Then, to remove the awe of the enemy from the hearts of Muslims, it was said: أَتَخْشَوْنَهُمْ ۚ فَاللَّـهُ أَحَقُّ أَن تَخْشَوْهُ (Do you fear them? Then, Allah is worthier that you fear Him) for there is no power that can cause His punishment to disappear. Finally, by saying: إِن كُنتُم مُّؤْمِنِينَ (if you are be-lievers), it was made clear that fearing anyone or anything other than Allah in a manner that obstructs the fulfillment of the injunctions of the Shari’ ah of Islam is not what a true believing-practicing Muslim would do.
Zašto se ne borite protiv protiv ljudi koji su prekršili svoje ugovore s vama, i koji su se dogovorili prognati Resulullaha, sallallahu alejhi ve sellem, iz Meke? Oni su prvi počeli rat protiv vas, kada su pomogli pleme Bekr, koji bijahu saveznici Kurejšija, protiv plemena Huza'a, koji bijahu saveznici Poslanika, sallallahu alejhi ve sellem. Zar se njih bojite pa se ne borite protiv njih? Samo se Allaha treba bojati, ako iskreno vjerujete.
Tại sao các ngươi - hỡi những người có đức tin - vẫn không chịu đánh những kẻ đã từng bội ước với các ngươi, chúng đã từng hội nghị bàn bạc cách trục xuất Thiên Sứ ra khỏi Makkah và chính chúng đã chủ động tấn công sát hại các ngươi trước, phải chăng các ngươi sợ bọn chúng mà không dám giao chiến với chúng? Đáng lẽ ra Allah mới xứng đáng để các ngươi kính sợ nếu các ngươi thật sự là người có đức tin Iman.
Bakit hindi kayo nakikipaglaban, O mga mananampalataya, sa mga taong sumira sa mga kasunduan sa kanila at mga tipan sa kanila at nagpunyagi sa pagpupulong nila sa Bahay ng Sanggunian sa pagpapalisan sa Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – mula sa Makkah? Sila ay nagpasimula sa pakikipaglaban sa unang pagkakataon nang tumulong sila sa [Liping] Bakr na mga kaalyado ng [Liping] Quraysh laban sa [Liping] Khuzā`ah na mga kaalyado ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan. Nangangamba ba kayo sa kanila kaya hindi kayo naglalakas-loob sa pakikipaglaban sa kanila gayong si Allāh – kaluwalhatian sa Kanya – ay higit na karapat-dapat na pangambahan ninyo kung kayo ay mga mananampalataya nang totohanan?
Fight then O believers, the idolaters, so that Allah may punish them by your hands by you killing, humiliating, defeating and capturing them. He also wants to help you making you overcome the idolaters and to heal the hearts of a believing people who had not seen fighting, through the believers killing, capturing, defeating and overcoming their enemies.
For Muslims, the same exhortation to fight in Jihad appears in verses 14 and 15 as well, though from a different angle. They were told:
1. If you get ready to fight them, the help and support from Allah will be with you. As for their enemies, they have already become deserving of Divine punishment because of their evil deeds but this punishment will not come down upon them from the heavens or up from beneath the Earth. Instead of that, says the verse: يُعَذِّبْهُمُ اللَّـهُ بِأَيْدِيكُمْ 'hat is, ` Allah shall punish them at their hands.'
2. As a result of this fighting, Allah Ta` ala will mollify the hearts of Muslims after all those pains and sorrows continuously inflicted upon them by the disbelievers.
3. Then, the anger which filled Muslim hearts because of their treachery and pledge breaking was to be removed by Allah Ta` ala when He punishes them at their hands.
In the previous verse (12), by saying: لَعَلَّهُمْ يَنتَهُونَ (so that they may stop), Muslims were told that they should not fight a people just to release their anger, rather make their correction and betterment the main purpose of their action. When they cleanse their intention from all irrelevant shades, and let it be for Allah alone, and fight for none but Allah, then, Allah Ta'ala shall cause things to unfold in a manner that automatically removes the feelings of anger and sorrow raging in their hearts.
Các ngươi - hỡi những người có đức tin - hãy đánh những kẻ đa thần này. Nếu các ngươi tấn công chúng, Allah sẽ trừng phạt chúng bằng chính đôi tay của các ngươi, đó là các ngươi sẽ giết chúng, hạ nhục chúng, và bắt chúng làm tù bình. Ngài sẽ phù hộ các ngươi chiến thắng được chúng và Ngài sẽ chữa lành nỗi đau trong lòng của nhứng người có đức tin không tham chiến chống lại kẻ thù, không có cơ hội chứng kiến cảnh kẻ thù bị thất bại và bị bắt làm tù binh.
O voi credenti, combattete questi idolatri: Se li combattete, Allāh li punirà tramite le vostre mani, così che voi li uccidiate e li umiliate con la sconfitta e la prigionia, e vi sosterrà contro di loro concedendovi il trionfo, e guarirà l'afflizione nei petti dei credenti che non furono presenti al combattimento, e non sanno cosa è accaduto al loro nemico: Uccisioni, prigionia e sconfitta, e la vittoria dei credenti contro di loro.
Makipaglaban kayo, O mga mananampalataya, sa mga tagapagtambal na ito sapagkat tunay na kung makikipaglaban kayo sa kanila ay pagdurusahin sila ni Allāh sa mga kamay ninyo. Iyon ay sa pamamagitan ng pagpatay ninyo sa kanila. Mang-aaba Siya sa kanila sa pamamagitan ng pagkatalo at pagkabihag. Mag-aadya Siya sa inyo laban sa kanila sa pamamagitan ng pagtatalaga ng pananaig sa inyo. Magpapagaling Siya sa sakit ng mga dibdib ng mga taong mananampalatayang hindi nakasaksi sa pakikipaglaban sa pamamagitan ng nangyari sa kaaway nila na pagkapatay, pagkabihag, pagkatalo, at pag-aadya sa mga mananampalataya laban sa mga iyon.
Así que combatan a esos idólatras, creyentes, para que Al-lah pueda castigarlos a través de sus manos. Al-lah además quiere ayudarlos a vencer a los idólatras y sanar los corazones de aquellos creyentes que no han visto la lucha, a través de la victoria de los creyentes sobre sus enemigos.
O pravovjerni, borite se protiv nevjernika, Allah će ih kazniti vašim rukama, time što ćete ubijati, poraziti i zarobljavati nevjernike (koji ratuju protiv vas). On će vas pomoći protiv njih dajući vam pobjedu, i srca onih koji nisu učestvovali u bici bit će izliječena kada vide pogibiju, zarobljavanje i poraz nevjernika pred vjernicima.
-Ey Müminler!- Bu müşrikler ile savaşın. Eğer siz onlar ile savaşırsanız Yüce Allah, sizin ellerinizle onları cezalandırır. Bu da onları öldürmenizle olur. Onları yenilgi ve esir alınma ile alçaltır. Onlara karşı size yardım eder ve üstünlük verir. Henüz düşmanlarına karşı savaşma, esir alma, müşrikleri yenilgiye uğratma ve onlara karşı Müminlere yardıma şahitlik etmemiş olan Müminlerin kalplerindeki sıkıntıyı giderir.
Perangilah -wahai orang-orang mukmin- orang-orang musyrik itu. Jika kalian memerangi mereka niscaya Allah akan mengazab mereka melalui tangan kalian, yaitu kalian akan membunuh dan menghinakan mereka dengan kekalahan dan menjadikan mereka sebagai tawanan perang. Allah akan menolong kalian untuk mengalahkan mereka dengan memberikan kemenangan kepada kalian, serta Dia akan memuaskan hati orang-orang mukmin yang belum pernah menyaksikan perang dengan apa yang dialami oleh musuh mereka, yaitu terbunuh, tertawan, dan kalah dari orang-orang mukmin, serta keberhasilan orang-orang mukmin mengalahkan mereka.
Ô croyants, combattez ces polythéistes car lorsque vous les combattez, c’est Allah à travers vous qui les châtie quand vous les tuez. Il les humilie en leur faisant subir des défaites et en les faisant devenir captifs. Il vous soutient en vous faisant triompher d’eux et guérit les cœurs des croyants qui n’ont pas participé au combat, en leur annonçant les nouvelles de la mort, de la captivité et de la défaite subies par leur ennemi ainsi que la victoire remportée par les musulmans.
The root of all wisdom is fear of God. The fear of God develops in man the readiness to accept the Truth; it awakens in man a certain consciousness that enables him to see realities in their original form. That is why it does not take the God-fearing man long to understand the Divine plan. He comes to know the will of God and dedicates himself to it with full confidence. He starts moving on that right path which ultimately leads to success. The fear of God makes a man’s eye tearful, and before God, it is only the tearful eye which is destined to be cooled in this world as well as in the Hereafter.
Allah juga menjauhkan amarah dari hati hamba-hamba-Nya yang beriman dengan kemenangan yang mereka peroleh atas musuh-musuh mereka dan Dia akan menerima pertobatan orang-orang kafir yang dikehendaki-Nya apabila mereka bertobat, seperti yang terjadi pada sebagian penduduk Makkah pada waktu pembebasan Kota Makkah. Allah Maha Mengetahui kesungguhan mereka yang bertobat itu, lagi Mahabijaksana dalam mengatur makhluk-Nya dan menetapkan syariat-Nya.
Yüce Allah gönderdiği yardım ile Müminlerin kalplerindeki öfkeyi giderir. Allah Teâlâ Fetih günü, Mekke ehline yaptığı gibi, bu inatçı kimseler içinde tövbe edenlerden dilediği kimselerin tövbesini kabul eder. Allah, onlardan tövbesinde sadık olanları hakkıyla bilendir. O; yaratmasında, idare etmesinde ve hüküm koymasında hikmet sahibidir.
1. Finally, it was said: وَيَتُوبُ اللَّـهُ عَلَىٰ مَن يَشَاءُ (And Allah relents to whomsoever He wills -15). This tells us that there will be an added gain as a result of this Jihad. There will be many from among the enemies who will have the taufiq of Islam. They will become Muslims. So, there were many arrogant ones at the time of the Conquest of Makkah who were put to disgrace while there were many others who embraced Islam.
History proves that the circumstances and events predicted in these verses were witnessed one by one as pointed out by the Holy Qur'an. Therefore, these verses contain many miracles.
Allah fera aussi disparaître la colère des cœurs de Ses serviteurs croyants par la victoire qu’Il leur fera remporter et Il acceptera le repentir de ceux qu’Il veut parmi ces entêtés s’ils se repentent, comme cela a été le cas des habitants de la Mecque qui se sont repentis après avoir rendu les armes. Allah sait si celui qui se repent est sincère. Il est Sage dans ce qu’Il gère et dans ce qu’Il prescrit.
Maglalayo Siya ng ngitngit sa mga puso ng mga lingkod Niyang mananampalataya dahil sa natamo nila na pagwawagi laban sa mga iyon. Tumatanggap si Allāh ng pagbabalik-loob sa sinumang niloloob Niya kabilang sa mga nagmamatigas na ito kung nagbalik-loob sila, gaya ng naganap sa ilan sa mga mamamayan ng Makkah sa Araw ng Pagsakop. Si Allāh ay Maalam sa katapatan ng nagbabalik-loob kabilang sa kanila, Marunong sa paglikha Niya, pangangasiwa Niya, at pagbabatas Niya.
In this way, He will also remove the anger in the hearts of His believing servants by giving them victory. Allah turns in mercy to whomever He wills among those who were stubborn, if they repent to Him, asking for forgiveness. The last part of this verse describes the case of some of the people of Makkah on the day it was conquered by the Muslims. Allah knows the truth about those who repent to Him, and is Wise in His creation and His administration and law-giving.
E allontana la rabbia dai cuori dei sudditi credenti per il sostegno ottenuto. Allāh aiuta al pentimento chiunque Egli desideri di questi ostinati, se si pentono, come nel caso della gente della Mekkah nel giorno del Trionfo; e Allāh è Consapevole della sincerità dei pentiti tra loro, Saggio nella Sua Creazione, Amministrazione e Legge.
Allah sẽ xua tan cơn thịnh nộ trong lòng đám nô lệ có đức tin của Ngài bằng sự chiến thắng mà họ đạt được, rồi Ngài sẽ chấp nhận sự sám hối của bất cứ ai Ngài muốn trong số những người chống đối nếu họ biết ăn năn hối cải như đã xảy ra với một số người ở Makkah trong ngày chinh phục giành chiến thắng. Quả thật Allah biết rõ ai thật lòng sám hối và Ngài sáng suốt trong việc tạo hóa, quản lý, ban hành luật.
De esta manera, Al-lah también removerá la ira de los corazones de Sus siervos creyentes al darles la victoria. Al-lah tiene misericordia de quien Él quiere de los obstinados, si se arrepienten ante Él y piden perdón.
La última parte de esta aleya describe el caso de algunas personas de La Meca en el día en que fue reconquistada por los musulmanes.
Al-lah conoce la verdad acerca de quienes se arrepienten ante Él, y es Sabio en Su creación, en Su administración y legislación de la ley.
Allah će dati da pobjeda vjernika bude razlog za otklanjanje srdžbe i bijesa iz vjerničkih srca. A koji se od protivnika pokaje – pa, Uzvišeni Allah će mu oprostiti, kao što se desilo sa nekim Mekelijama na danu oslobođenja Mekke. Allah zna onoga ko se iskreno pokaje, savršeno mudro stvara i uređuje stvorenja, i savršeno mudro propisuje zakone.
Among the Wisdom of Jihad is to test the Muslims
Allah said,
أَمْ حَسِبْتُمْ
(Do you think), O believers that We will leave you untested with matters that make apparent those who have pure, good intent from those who have false intent This is why Allah said next,
وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَلَمْ يَتَّخِذُواْ مِن دُونِ اللَّهِ وَلاَ رَسُولِهِ وَلاَ الْمُؤْمِنِينَ وَلِيجَةً
(while Allah has not yet tested those among you who have striven hard and fought and have not taken Walijah besides Allah and His Messenger, and the believers...), meaning, supporters and confidants. Rather, they are sincere for Allah and His Messenger inwardly and outwardly. Allah also said;
الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(Alif-Lam-Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested. And We indeed tested those who were before them. And Allah will certainly make known those who are true, and will certainly make known those who are liars...) 29:1-3,
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 patient)3: 142, and,
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good)3:179. In summary, since Allah legislated Jihad for His servants, He explained that the wisdom behind doing so includes testing His servants, distinguishing between those who obey Him and those who disobey Him. Allah, the Exalted, is the All-Knower of what occurred, what will occur, and the true essence of what might occur had He decided it. Therefore, Allah knows everything before it occurs and how it will occur, there is no deity worthy of worship except Him, nor a Lord except Him. Truly, there is none who can avert Allah's judgment and decision.
16- Yoksa siz, Allah içinizden cihad edenlerle Allah’tan, Rasûlünden ve mü’minlerden başkasını dost ve sırdaş edinmeyenleri bilip ortaya çıkarmadan bırakılıvereceğinizi mi sandınız? Allah, yaptıklarınızdan haberdardır.
16. Yüce Allah, mü’min kullarına cihad emrini verdikten sonra şöyle demektedir:“Yoksa siz” sınanıp denenmeksizin, sizden samimi olanı yalancıdan ayırt edecek emirler verilmeksizin ve böylelikle “Allah içinizden cihad edenlerle Allah’tan, Rasûlünden ve mü’minlerden başkasını dost ve sırdaş edinmeyenleri” kâfirleri dost ve sırdaş edinmeyip Allah’ı, Rasûlünü ve mü’minleri dost ve sırdaş edinenlerle kendi yolunda yalnızca kendi dinini yüceltmek için cihad edenleri “bilip ortaya çıkarmadan” yani içinizde potansiyel olarak bulunanları mükâfaat ve ceza almayı gerektirecek şekilde dış dünyaya çıkartmaksızın “bırakılıvereceğinizi mi sandınız?”İşte bu yüzden Yüce Allah, bu en büyük maksadın gerçekleşmesi için cihadı teşrî’ buyurmuştur. Bu maksat, yalnız Allah’ın dininin yanında yer alan gerçek ve samimi mü’minlerle iman iddiasında bulunmakla birlikte Allah’tan, Rasûlünden ve mü’minlerden başkalarını dost ve sırdaş edinen yalancıların birbirinden ayırt edilmesidir.“Allah yaptıklarınızdan haberdardır.” Sizin ortaya koyduklarınızı da koyacaklarınızı da çok iyi bilir. Bu yüzden sizi gerçek durumunuzu ortaya koyacak şeylerle imtihan eder, hayrı ile şerri ile amellerinizin karşılığını da verir.
¿Acaso creen los creyentes que Al-lah no iba a ponerlos a prueba? Al-lah acostumbra a poner a prueba a los creyentes, y así lo hará hasta que Al-lah demuestre claramente quiénes son los que luchan con sinceridad por Su causa, que no toman como protectores a otros que no sean Al-lah, Su Mensajero y los creyentes, y que no toman por aliados a los incrédulos. Al-lah está informado de todo lo que hacen (nada está oculto para Él) y serán retribuidos por sus acciones.
Lẽ nào các ngươi - hỡi những người có đức tin - cho rằng Allah sẽ không thử thách các ngươi ư? Trong khi thử thách là qui luật của Ngài, Ngài sẽ thử thách các ngươi để phân loại rõ ràng ai là nô lệ kiên cường chiến đấu vì Allah, ai là những chỉ chọn lấy Allah, Thiên Sứ của Ngài cũng như những người có đức tin làm đồng minh và không quan hệ thân thiết với những kẻ vô đức tin. Quả thật Allah luôn am tường mọi việc các ngươi làm, không có gì che giấu được Ngài và Ngài se dựa vào đó để thưởng phạt các ngươi.
Do the believers think that Allah would leave them without testing them? Testing is one of Allah’s customs, and they will be tested until Allah clearly proves those who strive with sincerity for Him, who do not take protectors apart from Allah, His Messenger and the believers, and do not make intimate friends with the disbelievers. Allah is aware of everything you do – nothing is hidden from Him – and you will be repaid for your actions.
Zar mislite, o vjernici, da će vas Allah ostaviti a da vas neće iskušati? Iskušenje je Allahov zakon na ovom svijetu, i On će vas iskušavati kako bi ukazao na one koji se iskreno bore na Njegovom putu i ko od vas, umjesto Gospodara i Resulullaha, sallallahu alejhi ve sellem, nije uzeo nikog za prisnog prijatelja s kojima razmjenjuju ljubav. Sveznajućem su Allahu, o ljudi, poznata sva vaša djela, javna i tajna, i dat će vam ono što ste zaslužili.
Pensate forse, o credenti, che Allāh vi risparmi dalla tentazione ?! La tentazione è una delle Sue Leggi, e vigerà finché Allāh non metterà in evidenza chi sono i sudditi, tra voi, che combattono con sincerità per la causa di Allāh. Coloro che non hanno preso amici intimi tra i miscredenti, all'infuori di Allāh e del Suo Messaggero e dei credenti, sappiano che Allāh è Consapevole di ciò che fanno; nulla Gli è nascosto e li ricompenserà per le loro azioni.
O nagpalagay ba kayo, O mga mananampalataya, na mag-iiwan sa inyo si Allāh nang walang pagsubok? Ang pagsubok ay isang kalakaran kabilang sa mga kalakaran Niya. Susubukin kayo hanggang sa maghayag si Allāh ayon sa kaalamang hayag sa mga lingkod na mga nakikibaka kabilang sa inyo nang may pagpapakawagas para kay Allāh, na mga hindi gumawa sa bukod pa kay Allāh ni sa Sugo Niya ni sa mga mananampalataya ng mga alagad kabilang sa mga tagatangging sumampalataya na tinatangkilik nila at ng mga hinirang kabilang sa kanila na iniibig nila. Si Allāh ay Mapagbatid sa anumang ginagawa ninyo: walang nakakukubli sa Kanya mula rito na anuman. Gaganti Siya sa inyo sa mga gawa ninyo.
"Apakah kamu mengira bahwa kamu akan dibiarkan (begitu saja), sedang Allah belum mengetahui (dalam kenyataan) orang-orang yang berjihad di antara kamu dan tidak menjadikan teman yang setia selain Allah, RasulNya dan orang-orang yang beriman. Dan Allah Maha Mengetahui apa yang kamu kerjakan." (At-Tau-bah: 16).
(16) Allah تعالى berfirman kepada hamba-hambaNya yang beriman setelah memerintahkan mereka agar berjihad,﴾ أَمۡ حَسِبۡتُمۡ أَن تُتۡرَكُواْ ﴿ "Apakah kamu mengira bahwa kamu akan dibiarkan (begitu saja)", tanpa cobaan, ujian, dan perintah yang membuktikan antara yang benar dan yang dusta (dalam keimanannya). ﴾ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ ﴿ "Sedang Allah belum mengetahui (dalam kenyataan) orang-orang yang berjihad di antara kamu." Yakni pengetahuan tentang usaha ka-lian yang nampak pada amalan nyata yang berakibat pahala dan siksa, maka Dia mengetahui orang-orang yang berjihad di jalanNya untuk meninggikan kalimat Allah. ﴾ وَلَمۡ يَتَّخِذُواْ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلۡمُؤۡمِنِينَ وَلِيجَةٗۚ ﴿ "Dan tidak menjadikan teman yang setia selain Allah, RasulNya, dan orang-orang yang beriman," yakni wali dari kalangan orang-orang kafir, akan tetapi menjadikan Allah, RasulNya, dan orang-orang yang beriman sebagai wali. Maka Allah mensyariatkan jihad untuk mewujudkan tujuan besar ini, yaitu agar orang-orang yang benar keimanan mereka, yang tidak cenderung kecuali kepada agama Allah, dibedakan dari orang-orang yang dusta, yang mengklaim iman namun mereka mengangkat wali-wali dan kawan-kawan ka-rib selain Allah, RasulNya, dan orang-orang yang beriman.﴾ وَٱللَّهُ خَبِيرُۢ بِمَا تَعۡمَلُونَ ﴿ "Dan Allah Maha Mengetahui apa yang kamu kerjakan." Mengetahui apa yang kamu lakukan lalu Dia mengujimu dengan sesuatu yang membuktikan imanmu dan membalasmu atas amal perbuatanmu yang baik dan yang buruk.
In the present world, when a man makes something the purpose of his life, he encounters many problems and demands in his efforts to achieve it. If the man is bent upon his purpose, he utilizes all his strength in overcoming these problems and fulfilling these demands. This is called jihad. In this world everyone has to face this jihad. Everyone has to prove how ardent he is about his purpose at the level of jihad; only then is it possible for him to succeed in achieving it. It is this struggle in the path of God which indicates to what extent the individual is serious about his purpose. To one who claims to have faith, events which test his faith occur again and again. Sometimes his heart becomes influenced by feelings of ill-will and jealousy towards somebody but his faith urges him to rid himself of all such feelings. Sometimes unpleasant words are on the tip of his tongue but his faith requires that he should hold his tongue at that time. Sometimes, in the course of his dealings, a right has to be honoured which is unpleasant to him, but faith exhorts him to fulfil all entitlements as a matter of justice, whether pleasant or unpleasant. Moreover, the call for truth sometimes reaches the stage when faith commands him to sacrifice his life and property to ensure its success. Going on fulfilling the requirements of faith at any cost, is known as jihad. In the present world, when a man adopts a broad-based purpose, he has necessarily to focus on the centralism of his purpose; he has to be loyal to his leader; and he should completely identify himself with the fellow-travellers on the same path. These things are fraught with a sense of purposefulness. Without these, the claim to lead a purposeful life would be false. Similarly, when a man seriously introduces religion into his life, it will necessarily happen that God, His Prophet and the faithful will become his friends and supporters (walijah); he will be at one with them in every respect. This matter becomes more critical when it is kept in view that its Assessor has full knowledge of its open and the hidden aspects. He will, therefore, deal with every individual in accordance with inner reality and not in accordance with his apparent outward aspect.
-Ey Müminler!- Allah'ın sizi, imtihan etmeden bırakacağını mı sandınız? İmtihan etmek, Allah'ın sünnetlerinden bir sünnettir. Yüce Allah, sizin içinizden cihat eden, Allah’ın, resulünün ve Müminlerin dışında, kâfirlerden yakın dost edinmeyen ihlaslı kullarını ve Allah’ı, resulünü ve Müminleri dost edinen temiz kullarını ortaya çıkarıncaya kadar imtihan olunacaksınız. Muhakkak Allah, yaptıklarınızdan hakkıyla haberdardır. O hususta hiçbir şey O'na gizli kalmaz. Size de amellerinizin karşılığını verecektir.
Ô croyants, pensiez-vous qu’Allah allait vous laisser sans vous éprouver? La soumission aux épreuves est une des lois qu’Il a établies et vous serez éprouvés jusqu’à ce qu’Il sache qui d’entre vous sont des combattants sincères qui n’ont pris aucun autre allié parmi les mécréants avec Allah, Son Messager et les croyants et n’ont pas d’affection pour certains amis qu’ils auraient encore parmi eux. Allah sait ce que vous faites. Rien ne Lui échappe et Il vous rétribuera en conséquence.
Apakah kalian -wahai orang-orang mukmin- mengira bahwa Allah akan membiarkan kalian tanpa ujian? Ujian merupakan serangkaian dari sunatullah. Kalian akan diuji sampai Allah mengetahui secara nyata siapa di antara kalian yang berjihad dengan tulus kepada Allah dan tidak menjadikan orang kafir sebagai pelindung yang diloyali serta teman setia yang dicintai selain Allah, Rasul-Nya, dan kaum mukminin. Allah Maha Mengetahui apa yang kalian perbuat, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia akan memberi kalian balasan yang setimpal dengan amal perbuatan kalian.
Il ne convient pas que les polythéistes fréquentent les mosquées d’Allah et y accomplissent des actes d’adorations et différentes œuvres d’obéissance alors que par leur comportement, ils reconnaissent ouvertement être des mécréants. Les œuvres de ceux-là sont nulles et non avenues parce qu’il manque dans leur accomplissement la condition sine qua non de leur acceptaton: la foi. Puis le Jour de la Résurrection, ils seront jetés dans le Feu pour y demeurer éternellement sauf s’ils se repentent de leur polythéisme avant leur mort.
Commentary
Mentioned in the previous verses was how crooked the Mushrikin of Makkah were, how they broke their pledges and what they did to defend their false ways in religion. With this in view, Muslims were also brought around to stand up against them. In the last previous verse (16), Muslims have been told that Jihad is a test for them. This test is necessary because it helps in marking out a sincere Muslim from hypocrites and the weak-in-faith. Says the verse: ` Do you think that you will be left alone while Allah has not seen those of you who struggle in jihad and never take anyone, other than Allah and His Messenger and the believers, as their confidant?'
The address in this verse is also to those common people who were taken to be Muslims, though some of them were hypocrites while some others were weak in faith and kept wavering. Such people would pass on sensitive information about Muslims to their non-Muslim friends. Therefore, two signs of a sincere Muslim were identified in this verse.
Two signs of sincere Muslims
(1) They fight disbelievers in the way of Allah.
(2) They take no non-Muslim as their close friend to whom secrets are confided.
At the end of the verse, it was said: وَاللَّـهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah is [ All ] Aware of what you do) that is, before Him nobody can get away with false excuses and alibis.
This wisdom of Jihad mentioned earlier has appeared in another verse of the Holy Qur'an in the following words: أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left to say, "We believe," and they will not be tried? - 29:2)
On taking non-Muslims as close friends and insiders
The word: ولیجہ (walijah) used in verse 16 means an insider who shares secrets. There is another verse which uses the word: بطانہ (bitanah) to carry this very sense. Literally, بطانہ ` bitanah' means what is worn under normal clothing and is close to the body. It denotes a person who knows secrets as an insider. The actual words of the verse read: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا O those who believe, do not take anyone as insider but from your own selves for they would spare no effort to put you in trouble). (3:118)
Now we can turn to the present verses (17 and 18) where instructions have been given to cleanse al-masjid-al-Haram and other masajid (mosques) of false modes of worship and replacing them with what is correct and acceptable.
A little background detail is in order at this point. When the Holy Prophet ﷺ got rid of all those idols the Mushriks used to worship from the Baytullah and the Sacred Mosque soon after the conquest of Makkah, it was a matter of relief, at least externally, for the Sacred Mosque was now free from the physical vestiges of Shirk. But, the Holy Prophet ﷺ had granted his old enemies pardon and protection soon after they were overpowered. They still used to do their ` Ibadah and Tawaf in the Sacred Mosque following their false ways.
That the Sacred Mosque was cleansed of idols was good, but it was also necessary to purify this sacred site from the fallout of idolatry and its false mores. The only way it could be done was to prohibit the entry of the Mushriks into the Sacred Mosque. But, this would have gone against the promise of protection given to them - and abiding by the terms of a treaty was far more important in Islam. Therefore, such orders were not given immediately. Instead, it was done in the year next to the conquest of Makkah. At that time, the Holy Prophet ﷺ had Sayyidna Abu Bakr and Sayyidna ` Ali ؓ make an an-nouncement in the great gathering of Mina and ` Arafat that, in the future, no ` Ibadah, Hajj or Tawaf performed in the Mushrik way will be allowed in the Sacred Mosque. Also prohibited through this announcement was the evil custom of making Tawaf in the nude that had lingered from the days of Jahiliyah. It was in the gathering at Mina that Sayyidna Ali ؓ proclaimed:
لَا یَحُجَّنَّ بعد العام مشرِکُ ولا یَطُوفَنَّ بِالبَیتِ عُریَانُ
After this year, no Mushrik will perform Hajj and no naked person will make Tawaf of Baytullah.
And this respite of one year was given for the reason that there were many people among them with whom Muslims had a treaty and they had continued to abide by the terms of the treaty. That they should be made to obey a new law before the expiry of the existing treaty with them was contrary to Islamic policy of tolerance. There-fore, a public announcement was made a year in advance to the effect that it has been decided to cleanse the Sacred Mosque from all Mushrik customs and ways of worship - because, their kind of worship would not let a mosque flourish, rather would go on to make it desolate.
These Mushriks of Makkah equated their pagan customs with ` worship' and thought that they were contributing towards the maintenance and functional thriving of the Sacred Mosque. They were proud of being the custodians of the Baytullah and the Sacred Mosque. Sayyidna ` Abdullah ibn ` Abbas ؓ says, ` when his father, before he became a Muslim, was taken prisoner at the battle of Badr, Muslims reproached him for staying on the side of Kufr and Shirk. He told them, ` you only remember what is bad about us. You do not like to talk about our good things. Do you not know that we are the custodians of the Sacred Mosque? We take care of the building. We keep it filled with people. We manage it and we run a drinking water service for the pilgrims. Revealed thereupon were the verses: مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا مَسَاجِدَ اللَّـهِ (It is not for the Mushriks to build up the mosques of Allah). It means that Mushriks (those who ascribe partners to Allah) do not have the right to build and populate the mosques of Allah. The reason is that a masjid is a place that has been built to worship One God while Shirk and Kufr are its antithesis that cannot be combined with the structure and function of a masjid.
The word: عمارہ (` imarah: building) appearing in this verse is a multi-faceted word and is used to convey several meanings. It could mean the physical building of the masjid including all elements that go in raising and finishing it externally and internally. Then, it could also denote the maintenance of the masjid that would be inclusive of security arrangements, sanitation, upkeep and provision of necessary supplies. And then, it also includes the human dimension of the masjid - that believers present themselves in the masjid for ` Ibadah. (Since there is no exact equivalent in English to carry this sense, the nearest one could come would be to populate, people, fill up, make the masjid flourish in the number of those present and in the quality of acts of ` Ibadah they perform therein.) Incidentally, ` Umrah (عمرہ) is called by that name in view of the fact that one visits Baytullah and makes the best of his presence there in terms of ` Ibadah.
So, the sense of the Qur'anic word ` imarah' covers building, maintenance and presence. The Mushriks of Makkah took credit for all three. They took special pride in considering themselves the custodians of the building of the Sacred Mosque. The present verses tell them that the Mushriks did not have any right to build the mosques of Allah while they were witnesses of their own infidelity. Because of their Kufr and Shirk, their deeds had gone waste and they were to live in the Fire of Jahannam eternally.
The expression: ` witnesses of their own infidelity' could have two meanings. It could either mean that they were virtually confessing to their Kufr and Shirk because of what they were doing as Mushriks. Or, it could refer to their implied confession and witnessing of their Kufr and Shirk when they identify themselves in social situations. Customarily, when a Christian or Jew is asked as to his religious identity, he would say that he was a Christian or Jew. The same would be the case with a fire-worshipper or idolater. They would identify them-selves with what they believe in. Thus, the Mushriks will become witnesses of their infidelity against themselves. (Ibn Kathir)
It is not for Idolators to maintain the Masjids of Allah
Allah says that it is not fitting that those who associate others with Allah in worship should maintain the Masjids of Allah that were built in His Name alone without partners. Those who read the Ayah, "Masjid Allah", said that it refers to Al-Masjid Al-Haram, the most honored Masjid on the earth, which was built, from the first day, for the purpose of worshipping Allah alone without partners. It was built by Khalil Ar-Rahman (the Prophet Ibrahim) peace be upon him. The idolators do this while they themselves testify to their disbelief with their statements and actions. As-Suddi said, "If you ask a Christian, `What is your religion', He will tell you he is a Christian. If you ask a Jew about his religion, he will say he is a Jew, and the same for a Sabi' and a Mushrik!"'
أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ
(The works of such are in vain), because of their Shirk,
وَفِى النَّارِ هُمْ خَـلِدُونَ
(and in Fire shall they abide.) Allah said in another Ayah,
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 with Taqwa, but most of them know not.)8:34.
Believers are the True Maintainers of the Masjids
Allah said,
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day.) Therefore, Allah testifies to the faith of those who maintain the Masjids. `Abdur-Razzaq narrated that `Amr bin Maymun Al-Awdi said, "I met the Companions of the Prophet and they were saying, `The Masjids are the Houses of Allah on the earth. It is a promise from Allah that He is generous to those who visit Him in the Masjids.," Allah said next,
وَأَقَامَ الصَّلَوةَ
(perform the Salah), one of the major acts of worship practiced by the body,
وَءَاتَى الزَّكَوةَ
(and give the Zakah), which is the best act that benefits other people,
وَلَمْ يَخْشَ إِلاَّ اللَّهَ
(and fear none but Allah), they fear only Allah, the Exalted, and none else,
فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
(It is they who are on true guidance.) `Ali bin Abi Talhah said that Ibn `Abbas said about Allah's statement,
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day;) "He who singles out Allah (in worship), has faith in the Last Day." And he said; "He who believes in what Allah has revealed,
وَأَقَامَ الصَّلَوةَ
(perform the Salah), establishes the five daily prayers,
وَلَمْ يَخْشَ إِلاَّ اللَّهَ
(and fear none but Allah.), worships Allah alone,
فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
(it may be they who are on true guidance.) Allah says, `It is they who are the successful ones in truth.' Similarly, Allah said to His Prophet ,
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud)17:79. Allah says here, `Your Lord (O Muhammad) shall grant you a station of praise, that is, the intercession (on the Day of Resurrection).' Every `might' in the Qur'an means `shall'."
Tidak sepatutnya orang-orang musyrik memakmurkan masjid-masjid Allah dengan kegiatan-kegiatan ibadah dan ketaatan-ketaatan lainnya, sedangkan mereka mengakui kekafiran mereka secara terbuka. Amal perbuatan mereka itu sia-sia karena tidak memenuhi salah satu syarat diterimanya amal, yaitu iman. Kelak di hari Kiamat mereka akan masuk ke dalam neraka dan menetap di dalamnya untuk selama-lamanya, kecuali apabila mereka bertobat dari kemusyrikan mereka sebelum mereka meninggal dunia.
Müşriklerin, ibadet ve taat türleri ile Allah'ın mescitlerini imar etmeleri olacak iş değildir. Zira onlar, apaçık bir şekilde ortaya koydukları küfrü ikrar edip, kabul etmektedirler. İşte amellerin kabul edilmesinin şartı olan imanı kaybetmiş olmaları sebebi ile onların amelleri boşa çıkmıştır. Ölmeden önce şirkten tövbe etmeleri durumu hariç, kıyamet günü, cehenneme girecek ve orada ebedî kalacak olanlar da bunlardır.
17- Müşriklerin, kendi küfürlerine kendileri şahit iken Allah’ın mescidlerini imar etme hakları yoktur. Onların amelleri boşa gitmiştir ve onlar ebediyen ateşte kalacaklardır.
18- Allah’ın mescitlerini ancak Allah’a ve âhiret gününe iman eden, namazı dosdoğru kılan, zekâtı veren ve Allah’tan başkasından korkmayan kimseler imar eder. İşte bunların doğru yola erenlerden olmaları umulur.
17. “Müşriklerin, kendi küfürlerine” ve amellerin kabul edilmesinin şartı olan imanı kabul etmediklerine “kendileri şahit iken Allah’ın mescitlerini” ibadet, namaz ve buna benzer çeşitli itaatler ile “imar etme hakları yoktur.” Bu, onlara yaraşan bir şey değildir. Zira onlar, kendilerinin gerek durumlarının, gerekse fıtratlarının tanıklığı ile küfür üzere bulunduklarına tanıklık ve ikrar ediyorken, içlerinden pek çoğu da küfür ve batıl üzere olduklarını biliyorken Allah’ın mescitlerini imar etmeleri onlara yaraşmaz. Onlar bu şekilde kâfir olduklarına ve mü’min olmadıklarına şahitlik ediyor iken nasıl Allah’ın mescitlerini imar etmekte oldukları iddiasında bulunabilirler? Amellerinin kabul edilmesine esas olan imanları olmadığına ve amelleri batıl olduğuna göre böyle bir şeyi nasıl iddia edebilirler? İşte bundan dolayı Yüce Allah:“Onların amelleri boşa gitmiştir” batıldır ve dalâlettir “ve onlar ebediyen ateşte kalacaklardır” buyurmaktadır.
18. Daha sonra Yüce Allah, Allah’ın mescitlerini gerçekte kimlerin imar ettiklerini söz konusu ederek şöyle buyurmaktadır:“Allah’ın mescitlerini ancak Allah’a ve âhiret gününe iman eden”, farz ve müstehab namazları, zahirî ve batınî gereklerini yerine getirerek “namazı dosdoğru kılan, zekâtı” ehil olanlara “veren ve Allah’tan başkasından korkmayan” yani yalnızca Rabbinden korkarak Allah’ın haram kıldıklarından uzak durup Allah’ın yerine getirilmesi gereken haklarında kusurlu davranmayan “kimseler imar eder.”Yüce Allah böylelerini fayda sağlayacak bir imana ve temeli namazla zekât olan salih amelleri yerine getirmekle ve her türlü hayrın esasını oluşturan Allah korkusuna sahip olmakla nitelendirmektedir. İşte böyleleri gerçek anlamı ile mescitleri imar eden ve bu imara ehil olan kimselerdir.“İşte bunların doğru yola erenlerden olmaları umulur.” Yüce Allah’ın “umulur” anlamındaki buyruklardaki vaadi, muhakkak gerçekleşecek anlamındadır. Allah’a iman etmeyen, âhirete inanmayan, Allah’tan korkmayan bir kimsenin ise Allah’ın mescitlerini imar edenlerden olması ve buna ehil kimselerden sayılması -böyle bir şeyi ileri sürüp iddia etse dahi- söz konusu değildir.
No es correcto que los idólatras se ocupen o cuiden de los lugares de adoración de Al-lah, que adoren o hagan buenas acciones en ellos, al tiempo que confirman su incredulidad al exponer el politeísmo y la idolatría. Sus acciones son vanas porque no creen en el monoteísmo, y la fe es la condición para que se acepten las acciones. En el Día del Juicio, entrarán en el fuego del Infierno, para vivir en él por toda la eternidad, a menos que se arrepientan de la idolatría antes de su muerte.
"Tidaklah pantas orang-orang musyrik itu memakmurkan masjid-masjid Allah, sedang mereka mengakui bahwa mereka sen-diri kafir. Itulah orang-orang yang sia-sia pekerjaannya, dan mereka kekal di dalam neraka. Hanyalah yang memakmurkan masjid-masjid Allah ialah orang-orang yang beriman kepada Allah dan Hari Kemudian, serta tetap mendirikan shalat, menunaikan zakat dan tidak takut (kepada siapa pun) selain kepada Allah, maka me-rekalah orang-orang yang diharapkan termasuk golongan orang-orang yang mendapat petunjuk." (At-Taubah: 17-18).
(17) Allah تعالى berfirman, ﴾ مَا كَانَ ﴿ "Tidaklah pantas", yakni tidak semestinya dan tidak layak ﴾ لِلۡمُشۡرِكِينَ أَن يَعۡمُرُواْ مَسَٰجِدَ ٱللَّهِ ﴿ "orang-orang musyrik itu memakmurkan masjid-masjid Allah", dengan ibadah, shalat dan ketaatan-ketaatan lainnya. Sementara mereka bersaksi dan mengakui bahwa diri mereka adalah kafir, dengan kesaksian keadaan dan fitrah mereka, serta pengetahuan banyak kalangan dari mereka bahwa mereka di atas kekufuran dan kebatilan. Jika mereka ﴾ شَٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلۡكُفۡرِۚ ﴿ "mengakui bahwa mereka sendiri kafir," tidak memiliki iman yang merupakan syarat diterimanya amal, bagaimana mereka mengklaim bahwa diri mereka adalah orang-orang yang memakmurkan masjid Allah, padahal mereka tidak mempunyai dasar dan amal mereka adalah batal. Oleh karena itu Allah berfirman, ﴾ أُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ ﴿ "Itulah orang-orang yang sia-sia pekerjaannya", yakni batal dan sia-sia. ﴾ وَفِي ٱلنَّارِ هُمۡ خَٰلِدُونَ ﴿ "Dan mereka kekal di dalam neraka."
(18) Kemudian Allah menyebutkan siapa orang-orang yang memakmurkan masjid Allah sebenarnya, Dia berfirman, ﴾ إِنَّمَا يَعۡمُرُ مَسَٰجِدَ ٱللَّهِ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَأَقَامَ ٱلصَّلَوٰةَ ﴿ "Hanyalah yang memakmurkan masjid-masjid Allah ialah orang-orang yang beriman kepada Allah dan Hari Kemudian, serta tetap mendirikan shalat", yang wajib dan yang sunnah dengan melaksanakan yang lahir dan yang batin darinya, ﴾ وَءَاتَى ٱلزَّكَوٰةَ ﴿ "menunaikan zakat", kepada yang berhak menerima-nya, ﴾ وَلَمۡ يَخۡشَ إِلَّا ٱللَّهَۖ ﴿ "dan tidak takut (kepada siapa pun) selain kepada Allah." Yakni, Dia membatasi rasa takutnya hanya kepada Allah, sehingga dia menahan diri dari yang diharamkan Allah, dan tidak melalaikan hak-hak Allah yang wajib, maka Allah menyifati mereka dengan iman yang bermanfaat dan melakukan amal shalih yang intinya adalah shalat dan zakat, serta dengan rasa takut kepada Allah yang merupakan pokok semua kebaikan. Mereka itulah para pemakmur masjid dan ahlinya yang sebenar-benarnya. ﴾ فَعَسَىٰٓ أُوْلَٰٓئِكَ أَن يَكُونُواْ مِنَ ٱلۡمُهۡتَدِينَ ﴿ "Maka merekalah orang-orang yang diharapkan ter-masuk golongan orang-orang yang mendapat petunjuk", (عَسَى) jika dari Allah maka artinya adalah pasti terjadi. Adapun orang yang tidak beriman kepada Allah dan kepada Hari Akhir dan tidak memiliki rasa takut kepada Allah, maka dia ini bukan termasuk orang-orang yang memakmurkan masjid dan bukan pula ahlinya yang sebenar-nya, meskipun dia mengaku dan mengklaim.
Không thể chấp nhận việc để người đa thần quán xuyến các Masjid của Allah nơi để thờ phượng Ngài trong khi chúng hài lòng cho bản thân mình trên tình trạng vô đức tin qua các thể hiện bên ngoài của chúng. Mọi hành động thiện tốt của nhóm người đó đã bị hủy bỏ, không được chấp nhận vì chúng không có đức tin Iman và vào Ngày Phán Xét chúng sẽ phải vào Hỏa Ngục mà sống muôn đời ngoại trừ ai đã hối cải về tội đa thần của mình trước khi chết.
Hindi nararapat para sa mga tagapagtambal na magtaguyod sa mga masjid ni Allāh sa pamamagitan ng pagsamba at mga uri ng pagtalima samantalang sila ay mga umaamin sa mga sarili nila ng kawalang-pananampalataya sa pamamagitan ng inilalantad nila mula rito. Ang mga iyon ay nawalang-saysay ang mga gawa nila dahil sa pagkawala ng kundisyon sa pagtanggap sa mga ito, na pananampalataya. Sila, sa Araw ng Pagbangon, papasok sa Apoy bilang mga mananatili roon magpakailanman, maliban kung nagbalik-loob sila mula sa shirk bago ng kamatayan nila.
Ne priliči da višebošci grade i održavaju džamije kroz obožavanje i dobra djela dok ispoljavaju nevjerovanje i bore se protiv islama. Svemogući će Allah poništiti sva njihova djela jer ne ispunjavaju uslov primanja - islam, i oni će na Sudnjem danu u Vatru ući, u kojoj će vječno boraviti, osim ako se pokaju od širka prije nego im smrt dođe.
It is not right for the idolaters to attend or care for Allah’s places of worship, worshipping in them, or doing good actions in them, while confirming their disbelief through their displaying of polytheism and the like. Their actions are wasted because they do not have faith, and faith is the condition for actions being accepted. On the Day of Judgement, they will enter the fire of Hell, living in it eternally, unless they repent from idolatry before their death.
Gli idolatri non dovrebbero popolare le Moschee di Allāh (مساجد الله Masājid Allāh) compiendo il loro culto caratterizzato da varie tipologie di riti, mentre loro riconoscono la loro miscredenza, mediante ciò che mostrano; le azioni di costoro sono vane, poiché hanno perduto il mezzo della loro accettazione, ovvero la fede, e nel Giorno della Resurrezione entreranno nel Fuoco e vi dimoreranno per l'eternità, se non si pentono e non ripudiano l'idolatria prima della loro morte.
Người xứng đáng quán xuyến các Masjid của Allah phải là những người có đức tin nơi một mình Allah và không đồng đẳng bất cứ ai cùng Ngài, tin nơi Đời Sau, hành lễ nguyện Salah, xuất Zakah và không sợ bất cứ ai ngoại trừ Allah Toàn Năng. Nhóm người này mới là những người thuộc nhóm người được hướng dẫn đến con đường chính đạo, còn những kẻ đa thần thì ở rất xa với điều đó.
In verità, coloro che meritano di popolare le Moschee sono coloro che le rispettano nel modo dovuto, che credono in Allāh solo e che non associano a Lui nessuno, che credono nel Giorno della Resurrezione, che compiono la Preghiera ed elargiscono la Zakēt prelevando dai propri beni, e che non temono altri all'infuori di Allāh, gloria Sua: costoro sono quelli che ci si attende siano ben guidati alla Retta Via; comunque, gli idolatri sono i più distanti da ciò.
It is only right that places of worship should be supported and cared for by those who have faith in Allah alone, who do not associate partners with Him, who have faith in the Day of Judgement, who establish the prayer, and give the Zakat from their wealth, and who do not fear anyone except for Allah, glory be to Him. Such people will be guided to the right path, while the idolaters are the farthest away from it.
Nagiging karapat-dapat lamang sa pagtataguyod sa mga masjid at nagsasagawa sa karapatan ng mga ito ang sumampalataya kay Allāh lamang at hindi nagtambal sa Kanya ng isa man, sumampalataya sa Araw ng Pagbangon, nagpanatili sa pagsasagawa ng pagdarasal, nagbibigay ng zakāh ng yaman niya, at hindi nangamba sa isa man maliban kay Allāh – kaluwalhatian sa Kanya. Kaya ang mga ito ay inaasahan na maging mga napapatnubayan tungo sa landasing tuwid. Tungkol naman sa mga tagapagtambal, sila ay ang nagiging pinakamalayo buhat roon.
Izgradnju i održavanje džamija i njihovo ispunjavanje ibadetom zaslužuje samo onaj koji vjeruje u Allaha Jedinog i sudruga Mu ni u čemu ne pridružuje, i ko u Sudnji dan vjeruje, namaz klanja, zekat daje, samo se Allaha boji. Za njih se može nadati da će ih Milostivi Allah uputiti na pravi put, a kad je riječ o višebošcima, oni su posve daleko od toga.
Corresponde que los lugares de adoración sean mantenidos y cuidados por aquellos que tienen fe únicamente en Al-lah, que no asocian copartícipes con Él, que tienen fe en el Día del Juicio, que cumplen con la oración y pagan el zakat de su riqueza, y que temen solo a Al-lah. Tales personas serán guiadas hacia el camino correcto, mientras que los idólatras se alejan de él.
Les seuls méritant de fréquenter les mosquées et de les entretenir sont ceux qui ne croient qu’en Allah sans rien Lui associer, croient au Jour de la Résurrection, accomplissent la prière, s’acquittent de l’aumône légale et ne craignent personne d’autre qu’Allah. Il est permis que ceux-là espèrent être guidés dans le droit chemin, contrairement aux polythéistes qui, eux, peuvent être certain que cela ne leur arrivera pas.
Allah'ın mescitlerini imar etmeye ve oraların hakkını eda etmeye sadece Allah'a iman eden, O'na hiçbir şeyi ortak koşmayan, kıyamet gününe iman eden, namazı dosdoğru kılan, malının zekâtını veren ve Allah -Subhanehu ve Têalâ-'dan başkasından korkmayan Müminler hak sahibidir. İşte bu kimselerin dosdoğru yola hidayet olunmaları umulur. Müşrikler ise böyle olmaktan en uzak olan kimselerdir.
Verse 17 was describing the negative aspect as related to the Mushriks. It said that they did not deserve the honor of building and maintaining mosques. Verse 18 takes up the positive aspect relating to mosques by saying:
إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّـهَ ۖ فَعَسَىٰ أُولَـٰئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ ﴿18﴾
In fact, the mosques of Allah are built-up only by those who believe in Allah and in the Last Day and those who establish Salah and pay Zakah and who fear none but Allah. So, it is in all likelihood that they are to be among those on the right path.
It means the building of mosques in the real sense is a serene task. It can be done only by those who are bound by the commandments of Allah in their ` Aqidah (faith) and ` Amal (practice). They must believe in Allah and in the 'Akhirah, establish Salah, pay Zakah and fear none but Allah. At this place, only 'Iman (faith) in Allah and 'Akhirah (Last Day) have been mentioned. Faith in the Rasul (Messenger) of Allah was not mentioned expressly because there is no way one can have faith in Allah Ta` ala except that one puts his or her faith in His Rasul - and wholeheartedly accepts the commandments that come from Allah Ta` ala through him. Therefore, ` faith in the Rasul' is naturally included under ` faith in Allah.' This is why the Holy Prophet ﷺ once asked his noble Companions ؓ ، ` Do you know what 'Iman in Allah is?' The Companions said, ` Allah and His Rasul know best.' He said, ` Iman in Allah is that one bears witness to the fact that there is no one worthy of worship but Allah and that Muhammad is the Rasul of Allah.' This Hadith clearly states that having faith in the Rasul is included under having faith in Allah and is comprehensively united with it. (Mazhari with reference to al-Bukhari and Muslim)
As for the statement: ` fear none but Allah,' it means that, in matters of religion, one should not abandon the command of Allah out of some fear. Otherwise, fearing things that cause fear is quite natural. Beasts, snakes, thieves and robbers generate physical fear but that is not the kind of fear we are talking about here. When the magicians showed snakes made of ropes and staffs to Sayyidna Musa, he had a sense of fear within himself as mentioned in the Qur'an فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ ﴿67﴾ - 20:67. Therefore, the normal fear caused by what causes pain or brings loss is neither contrary to the injunction of the Qur'an nor to the station of a prophet, wallyy or saint. However, one should not become so overcome by this fear as to start creating confusion about the injunctions of Allah Ta` ala or leaving them out altogether. This is not the style of a true believer and this is precisely what is meant at this place.
Some related issues
When it is said in the present verses that Mushriks and Kafirs cannot take up the task of ` maintaining' a masjid which was something only righteous Muslims could do, it refers to the trusteeship and administrative responsibility of the masjid. The outcome is that it is not permissible to appoint a Kafir the trustee and administrator of any Islamic Waqf (endowment). As for the construction of the different units of the structure such as walls and doors, it does not matter even if some non-Muslim is assigned to do the job. (Tafsir Maraghi) Similarly, when a non-Muslim makes a masjid as an act of thawab, or contributes funds for its building, then, it is permissible to accept it. However, the condition is that there should be no danger of a religious or worldly loss, or blame, or usurpation of the property later, or harping on the favor done. (Al-Du rr al Mukhtar, Shami and Maraghi)
It was hinted in verse 18 that building a masjid and making it throb with multitudes of Muslims making prayers, remembering Allah and reciting the Qur'an is a task that can only be accomplished by a righteous Muslim. It proves that anyone who keeps coming to the masjid either to supervise arrangements for the security, maintenance, upkeep and supplies for the masjid, or for the Dhikr of Allah, or to learn about his religion, or to recite or teach the Holy Qur'an is a perfect believer. These deeds are sufficient as witnesses to this honor.
The Holy Prophet ﷺ said: ` when you notice that a person is punctual with his presence in the masjid, bear witness to his ‘Iman - because, Allah Ta` ala has said: إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ (In fact, the masjid of Allah are built-up only by those who believe in Allah... - 18). Imam Tirmidhi and Ibn Majah have reported this Hadith on the authority of Sayyidna Abu Said Al-Khudri ؓ .
It appears in Al-Bukhari and Muslim that the Holy Prophet ﷺ said: ` a person who presents himself in the masjid morning and evening, Allah Ta` ala sets aside a rank of Paradise for him.'
And Sayyidna Salman al-Farisi ؓ narrates that the Holy Prophet ﷺ said: ` a person who comes into the masjid is a visiting guest of Allah Ta` ala - and it is incumbent on the host that He honors the guest.' (Mazhari with reference to Tabarani, Ibn Jarir, al-Baihagi and others)
The commentator of the Qur'an, Qadi Thana'ullah of Panipat has said, ` the expression ` maintenance of the masjid' also requires that the masjid should be cleansed of things and practices for which it was not made. It includes activities like buying and selling, worldly conversation, search of lost property, asking people for material help, recitation of idle poetry, disputation, fighting, disturbing peace by noises and things like that. (Mazhari)
At the time when the Quran was revealed, the position in Arabia was that the Muslims had gathered round the Prophet Muhammad and the polytheists around the Ka‘bah. Till that time the histories of glories which we are now acquainted with had not yet become attached to the name of the Prophet Muhammad. He appeared to the people like an ordinary man. On the other hand, the Sacred Mosque of Makkah, because of the thousands of years of history attached to it, appeared to them a symbol of greatness and holiness. The polytheists saw themselves as being servants and retainers of the holiest shrine. On the contrary, when they saw the Muslims, they thought of them, under the circumstances prevailing at that time, as a group of people gathered around a madman.
Sesungguhnya yang berhak memakmurkan dan mengurus masjid-masjid Allah hanyalah orang yang beriman kepada Allah semata dan tidak menyekutukan-Nya dengan sesuatu, beriman pada hari kiamat, mendirikan salat, membayar zakat, dan tidak takut kepada siapa pun selain Allah -Subḥānahu-. Mereka itulah orang-orang yang diharapkan mendapat petunjuk ke jalan yang lurus, sedangkan orang-orang musyrik terlalu jauh dari harapan itu.
Apakah kalian -wahai orang-orang musyrik- menganggap bahwa orang-orang yang menyediakan air minum bagi jemaah haji dan mengurus Masjidilharam itu sama dengan orang-orang yang beriman kepada Allah dan tidak menyekutukan-Nya dengan sesuatu, dan beriman kepada hari Kiamat, serta berjihad dengan jiwa dan hartanya untuk menjunjung tinggi kalimat Allah dan menjatuhkan kalimat orang-orang kafir? Apakah kalian beranggapan bahwa mereka memiliki keutamaan yang sama di sisi Allah? Mereka sama sekali tidak sama di sisi Allah karena Allah tidak akan memberikan taufik kepada orang-orang zalim yang berbuat syirik, walaupun mereka melakukan perbuatan yang baik, seperti menyediakan air minum bagi jemaah haji.
-Ey müşrikler!- Siz, hacılara su veren ve Mescid-i Haram'ı onaran kimseyi, Allah'a iman edip O'na hiçbir şeyi ortak koşmayan, kıyamet gününe iman eden, malı ve canı ile Allah'ın kelimesinin yüce olması ve kâfirlerin kelimesinin en altta olması için Allah yolunda cihat edenler ile bir mi tutuyorsunuz? Sizler bu amellerin Allah katında fazilet bakımından eşit olduğunu mu sanıyorsunuz? Bunlar asla Allah katında eşit olamazlar. Hacılara su vermek gibi hayırlı amelleri işleseler dahi Allah'a şirk koşarak zulmeden kimseleri Yüce Allah asla muvaffak kılmaz.
"Apakah (orang-orang) yang memberi minuman kepada orang-orang yang mengerjakan Haji dan mengurus Masjidil Haram, kamu samakan dengan orang-orang yang beriman kepada Allah dan Hari Kemudian serta berjihad di jalan Allah? Mereka tidak sama di sisi Allah, dan Allah tidak memberikan petunjuk kepada kaum yang zhalim. Orang-orang yang beriman dan berhijrah serta berjihad di jalan Allah dengan harta benda dan diri mereka, adalah lebih tinggi derajatnya di sisi Allah, dan itulah orang-orang yang mendapat kemenangan. Rabb mereka menggembirakan mereka dengan mem-berikan rahmat daripadaNya, keridhaan dan Surga, mereka mem-peroleh di dalamnya kesenangan yang kekal. Mereka kekal di da-lamnya selama-lamanya. Sesungguhnya di sisi Allah-lah pahala yang besar." (At-Taubah: 19-22).
(19) Manakala terjadi perbedaan pandangan di antara se-bagian kaum Muslimin, atau di antara sebagian kaum Muslimin dengan sebagian kaum musyrikin tentang mana yang lebih utama antara memakmurkan Masjidil Haram dengan membangunnya, shalat dan ibadah di dalamnya serta memberi minum kepada ja-maah haji, dengan iman kepada Allah dan jihad di jalanNya, maka Allah تعالى memberitahukan adanya perbedaan di antara keduanya. Dia berfirman, ﴾ أَجَعَلۡتُمۡ سِقَايَةَ ٱلۡحَآجِّ ﴿ "Apakah (orang-orang) yang memberi minuman kepada orang-orang yang mengerjakan haji." Yakni memberi mereka minum dari air zam-zam, sebagaimana sudah diketahui bahwa jika nama ini disebut secara mutlak maka maksudnya adalah itu, ﴾ وَعِمَارَةَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ كَمَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَجَٰهَدَ فِي سَبِيلِ ٱللَّهِۚ لَا يَسۡتَوُۥنَ عِندَ ٱللَّهِۗ ﴿ "dan mengurus Masjidil Haram, kamu samakan dengan orang-orang yang beriman kepada Allah dan Hari Kemudian serta berjihad di jalan Allah? Mereka tidak sama di sisi Allah", jihad dan iman kepada Allah lebih utama dengan banyak derajat daripada memakmurkan Masjidil Haram dan memberi minum air zam-zam kepada jamaah, karena iman adalah dasar agama, dengannya amal ibadah diterima dan sifat-sifat menjadi suci bersih. Adapun jihad di jalan Allah, maka ia adalah puncak tertinggi agama Islam, yang dengannya agama Islam terjaga dan tersebar luas, dan dengannya kebenaran dimenangkan dan kebatilan dicampakkan. Adapun memakmurkan Masjidil Ha-ram dan memberi minum untuk jamaah, walaupun ia adalah amal shalih, akan tetapi ia bergantung kepada iman, dan tidak terdapat padanya kemaslahatan seperti yang ada pada iman dan jihad di jalanNya, oleh karena itu Dia berfirman, ﴾ لَا يَسۡتَوُۥنَ عِندَ ٱللَّهِۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴿ "Mereka tidak sama di sisi Allah, dan Allah tidak memberikan petunjuk kepada kaum yang zhalim." Yakni orang-orang yang sifat mereka adalah kezhaliman, yang tidak layak menerima sedikit pun kebaikan, justru tidak ada yang layak bagi mereka kecuali keburukan.
(20) Kemudian Allah secara jelas menyatakan keutamaan seraya berfirman, ﴾ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ ﴿ "Orang-orang yang beriman dan berhijrah serta berjihad di jalan Allah dengan harta benda", dengan berinfak untuk jihad dan menyiapkan mujahidin ﴾ وَأَنفُسِهِمۡ ﴿ "dan diri mereka", dengan keluar perang dengan jiwa, ﴾ أَعۡظَمُ دَرَجَةً عِندَ ٱللَّهِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡفَآئِزُونَ ﴿ "adalah lebih tinggi derajatnya di sisi Allah, dan itulah orang-orang yang mendapat kemenangan." Yakni tidak akan mendapatkan apa yang diharapkan dan tidak akan selamat dari yang ditakutkan kecuali orang yang memiliki sifat seperti mereka dan berakhlak dengan akhlak mereka.
(21) ﴾ يُبَشِّرُهُمۡ رَبُّهُم ﴿ "Rabb mereka menggembirakan mereka", sebagai rahmat, kemurahan, kebaikan, perhatian, dan kecintaan dariNya untuk mereka ﴾ بِرَحۡمَةٖ مِّنۡهُ ﴿ "dengan memberikan rahmat dari-padaNya." Dengannya Dia menghilangkan keburukan-keburukan dan menyampaikan kepada mereka semua kebaikan, ﴾ وَرِضۡوَٰنٖ ﴿ "ke-ridhaan" dariNya تعالى yang merupakan kenikmatan surga paling besar dan paling utama. Dia memberikan keridhaanNya, maka Dia tidak murka kepada mereka selamanya. ﴾ وَجَنَّٰتٖ لَّهُمۡ فِيهَا نَعِيمٞ مُّقِيمٌ ﴿ "Dan Surga, mereka memperoleh di dalamnya kesenangan yang kekal." Dari semua yang diinginkan oleh jiwa, yang dinikmati oleh mata yang tidak diketahui sifat dan kadarnya kecuali oleh Allah تعالى yang di antaranya adalah bahwa Allah menyediakan bagi para mujahidin di jalanNya seratus derajat, antara satu derajat dengan yang lainnya seperti antara langit dan bumi, seandainya semua makhluk berkum-pul dalam satu derajat surga niscaya satu derajat surga itu menca-kupi mereka.
(22) ﴾ خَٰلِدِينَ فِيهَآ أَبَدًاۚ ﴿ "Mereka kekal di dalamnya selama-lamanya." Mereka tidak berpindah darinya dan tidak mau meninggalkannya. ﴾ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ﴿ "Sesungguhnya di sisi Allah-lah pahala yang besar." Banyaknya karunia Allah, kebesaran dan kebaikanNya tidaklah mengherankan atas Dzat yang cukup berkata kepada sesuatu, de-ngan Kun fayakun (jadilah, maka jadilah ia).
Commentary
The first four verses (19 - 22) relate to a particular event. A cursory look into its background shows that many Mushriks of Makkah felt proud that they kept the Sacred Mosque bustling with visitors and devotees and ran a drinking water service for the pilgrims. Keeping their rival Muslims in view, they claimed that no deed by anyone could match theirs. When Sayyidna ` Abbas ؓ came to Muslims as a prisoner from the battle of Badr, he had not embraced Islam by that time. His Muslim relatives reproached him for remaining deprived of the blessing of 'Iman. In response, he too had said the same things, ` you think 'Iman and Hijrah are big feathers in your cap, but we too have our own assets. We are the custodians of the building of the Sacred Mosque and serve water to the pilgrims. No deed by anyone can match these.' Revealed thereupon were these verses. (Ibn Kathir on the authority of ` Ali ibn Abi Talhah from Ibn ` Abbas)
And according to some narratives in the Musnad of ` Abd al-Razzaq, it was after the entry of Sayyidna ` Abbas ؓ into the fold of Islam that Sayyidna Talhah ibn Shaybah, Sayyidna ` Abbas and Sayyidna Ali ؓ were talking together. Talhah said: ` I enjoy an excellence which none of you do. I have the keys to the Baytullah in my hands. If I wish I could go inside it and spend the night there.' Sayyidna ` Abbas said: ؓ ` I am the administrator of the water service for pilgrims and I have rights to the Sacred Mosque.' Sayyidna ` Ali ؓ said, ` I do not understand that which makes you so proud. As for me, I have said my prayers facing the Baytullah six months before anyone of you and I have participated in Jihad with the Holy Prophet ﷺ .' There-upon, these verses were revealed. They made it clear that no deed done without 'Iman, no matter how merit worthy, carries any value in the sight of Allah, and no doer of such deeds, while still involved in Shirk, is acceptable with Him.
And the Sahih of Muslim reports an event on the authority of Sayyidna Nu` man ibn Bashir ؓ who says that he was sitting with some Companions ؓ close to the Mimbar of the Holy Prophet ﷺ in his Mosque on a Friday. Someone from those present there said, ` In my view, after Islam and 'Iman, there is no deed superior to serving water to the pilgrims and I do not care about any deed other than this.' Someone else retorted, ` no, Jihad in the way of Allah is the highest of all deeds.' When an argument started between those two, Sayyidna ` Umar ﷺ ؓ reprimanded both of them and said, ` stop quarreling near the Mimbar of the Holy Prophet ﷺ .The proper thing to do is to say your Jumu'ah prayer first, then you can go and ask the Holy Prophet ﷺ himself about it.' As suggested, they did go to the Holy Prophet ؓ to find out his opinion on the matter. Thereupon, these verses were revealed where Jihad has been identified as the deed superior to the ` building' of the Sacred Mosque and the serving of water to pilgrims.
There is nothing far out about the possibility that the revelation of the verses themselves may have been aimed as an answer to the pride and arrogance of the Mushriks. Later, when unpleasant things took place among Muslims, it is quite possible that the same verses were used as the deciding argument - which might have given the listeners the feeling that these particular verses were revealed in the background of that particular event.
However, the present 'ayat of the Qur'an carry an answer to both these kinds of events - that an accomplishment, no matter how good and acceptable, is reduced to zero if it smacks of Shirk. Therefore, no Mushrik is superior to Muslims because of his association with the maintenance of the Mosque or the serving of water to pilgrims. And even after their rejection of disbelief and entry into Faith, the status of 'Iman and Jihad is much higher than the maintenance of the Sacred Mosque and the serving of water to pilgrims. Muslims who took the initiative in 'Iman and Jihad are superior to Muslims who did not take part in Jihad and remained rendering these services to the Sacred Mosque and the pilgrims.
After these introductory remarks, let us go back to the words of the verses and their translation once again. It reads:
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّـهِ ۚ لَا يَسْتَوُونَ عِندَ اللَّـهِ ۗ وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿19﴾
Have you taken the serving of water to the pilgrims and the maintenance of Al-masjid-al-Haram as equal to (the acts) of one who believes in Allah and in the Last Day, and takes up jihad in the way of Allah? They are not equal in the sight of Allah -19)
Seen contextually, the purpose is to urge that each one from 'Iman and Jihad is superior to the serving of water to pilgrims and the maintenance of the Mosque, that is, 'Iman too is superior to both, and Jihad too. Thus, the superiority of 'Iman provides an answer to what the Mushriks said and the superiority of Jihad corrects Muslims who said that maintaining the Mosque and serving water to pilgrims were superior to Jihad.
The Dhikr of Allah is superior to Jihad
Qadi Thana'ullah has said in Tafsir Mazhari, ` the precedence given to Jihad over the maintenance of the Mosque has been done in terms of physical and outward maintenance, that is, the building, repair, cleaning and allied arrangements - for it goes without saying that Jibad takes precedence over these.'
But, the maintenance (` imarah) of the masjid is not restricted to this sense alone. It has another meaning also, that of being present in the masjid for ` Ibadah and Dhikr of Allah, which also applies here strongly. In fact, the genuine flowering of the objective of making, maintaining and manning the masjid with eager devotees comes out from this factor alone. Given this sense, the maintenance of the masjid - as very clearly stated by the Holy Prophet ﷺ - is superior to Jihad. To substantiate, we can refer to the report of Sayyidna Abu al-Darda' ؓ appearing in the Musnad of Ahmad and in Tirmidhi and Ibn Majah. According to this report, the Holy Prophet ﷺ said, ` should I not tell you about an act that is superior to all your acts and certainly more so in the sight of your Master? - This act would raise your ranks to the highest levels, would be even superior to spending gold and silver in the way of Allah, and still be way superior to that you bravely fight your enemies in Jihad where you kill them and they kill you?' The noble Companions ؓ said, ` Do tell us about that act, Ya Rasulallah.' He said, ` that act is the Dhikr of Allah.' This tells us that the merit of the Dhikr of Allah is more pronounced than that of Jihad also. And if the ` maintenance of the masjid' is taken in the sense of the Dhikr of Allah, then, it is superior to Jihad. But, at this place, the pride shown by the Mushriks was not based on the Dhikr of Allah and the ` Ibadah performed in the masjid, instead, it was based on its structural and administrative aspects. Therefore, Jihad was deemed as su-perior to that.
And when we deliberate into different statements of the Qur'an and Sunnah as a whole, it appears that the phenomena of the superiority of one act over the other depends on attending conditions and circumstances. There are conditions when one act is superior to the other. With a change in conditions, things could be the other way round. When Islam and Muslims must be defended at all costs, at that time Jihad shall definitely be more merit worthy as compared to all ` Ibadat - as evident from the event of the battle of Khandaq where the Holy Prophet ﷺ had to miss four of his daily prayers (qada). Conversely, when the need is not so acute, the Dhikr of Allah and ` Ibadah will be more merit worthy as compared to Jihad.
At the end of the verse (19), by saying: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (And Allah does not lead the wrongdoing people to the right path), it was pointed out that the thing they were being told about was not difficult to understand. In fact, it was clear, as clear as it can be - that 'Iman is the foundation of all that is done, and is superior to all of them. Then comes Jihad that is superior as compared to the maintenance of the masjid and serving water to pilgrims. But, Allah Ta` ala does not bless the unjust and the wrongdoing with the gift of understanding. Therefore, they keep at their crooked hairsplitting into things that are otherwise very open and obvious.
Ô polythéistes, mettez-vous sur un même pied d’égalité ceux qui abreuvent les pèlerins et entretiennent la Mosquée Sacrée, avec ceux qui croient en Allah sans rien Lui associer, croient au Jour de la Résurrection et luttent avec leurs personnes et leurs biens afin que la parole d’Allah ait le dessus sur la parole de ceux qui mécroient? Attribuez-vous leur le même mérite auprès d’Allah? Non, ils ne sont assurément pas égaux auprès d’Allah. Allah ne facilite pas la guidée à ceux qui, de par leur polythéisme, sont injustes même s’ils accomplissent de bonnes œuvres, comme abreuver les pèlerins par exemple.
Providing Pilgrims with Water and maintaining the Sacred Masjid are not equal to Faith and Jihad
In his Tafsir, Al-`Awfi reported that Ibn `Abbas explained this Ayah: "The idolators said, `Maintaining Al-Masjid Al-Haram and providing water for pilgrims are better than embracing the faith and performing Jihad.' They used to boast and show off among the people because they claimed, they were the people and maintainers of Al-Masjid Al-Haram. Allah mentioned their arrogance and rejection (of the faith), saying to `the people of Al-Haram', who were idolators,
قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ - مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels (denying them, and refusing to listen to them with hatred). In pride, talking evil about it (the Qur'an) by night.) 23:66-67. They used to boast about being those who maintained the Sacred Sanctuary,
بِهِ سَـمِراً
(talking about it by night). They used to talk about this by night while shunning the Qur'an and the Prophet . Allah declared that faith and Jihad with the Prophet are better than the idolators' maintaining Al-Masjid Al-Haram and providing water for pilgrims. These actions -- maintaining and serving Allah's House -- will not benefit them with Allah because they associate others with Him. Allah the Exalted said,
لاَ يَسْتَوُونَ عِندَ اللَّهِ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(They are not equal before Allah. And Allah guides not those people who are the wrongdoers.) those who claimed they are the maintainers of the House. Allah described them with injustice, on account of their Shirk, and thus, their maintaining the Masjid will not avail them." `Ali bin Abi Talhah reported that Ibn `Abbas said, "This Ayah was revealed about Al-`Abbas bin `Abdul-Muttalib, for when he was captured in the battle of Badr, he said, `If you rushed before us to embrace Islam, perform Hijrah and Jihad, we were maintaining Al-Masjid Al-Haram, providing water for the pilgrims and setting the indebted free.' Allah, the Exalted and Ever High, said,
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ
(Do you consider the providing of drinking water to the pilgrims), until,
وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(and Allah guides not those people who are the wrongdoers). Allah says, `All these actions were performed while committing Shirk, and I do not accept the (good deeds) that are performed while in a state of Shirk."' Ad-Dahhak bin Muzahim said, "Muslims came to Al-`Abbas and his friends who were captured during the battle of Badr and admonished them for their Shirk. Al-`Abbas said, `By Allah! We used to maintain Al-Masjid Al-Haram, release the indebted, serve the House (or cover it, or maintain it) and provide water for pilgrims.' Allah revealed this verse,
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ
(Do you consider the providing of drinking water to the pilgrims...)"' There is a Hadith from the Prophet about the Tafsir of this Ayah that we should mention. `Abdur-Razzaq recorded that An-Nu`man bin Bashir said that a man said, "I do not care if I do not perform an action after embracing Islam other than providing drinking water for pilgrims who visit the Ka`bah at Makkah." Another man said, "I do not care if I do not perform an action after embracing Islam other than maintaining Al-Masjid Al-Haram." A third man said, "Jihad in the cause of Allah is more righteous than what you have said." `Umar admonished them, "Do not raise your voices next to the Minbar of the Messenger of Allah ﷺ," and as it was a Friday, he said, "but after we pray the Friday prayer, we will go to the Prophet and ask him." This verse was revealed,
أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ
(Do you consider the providing of drinking water to the pilgrims and the maintenance of Al-Masjid Al-Haram), until,
لاَ يَسْتَوُونَ عِندَ اللَّهِ
(They are not equal before Allah. )
Zar mislite, o višebošci, da je onaj koji hadžije napaja vodom i vodi brigu o Časnom hramu jednak onom koji vjeruje u Allaha i nikoga Mu ni u čemu ne pridružuje, i ko u Posljednji dan vjeruje i bori se na Božijem putu životom i imetkom da bi Allahova riječ bila gornja a riječ nevjernika donja?! Zar ih smatrate isto vrijednim kod Allaha? Oni nikako ne mogu biti jednaki. Allah neće na pravi put uputiti one koji nepravdu sebi čine pridružujući Allahu sudruga, makar činili dobra djela kao što je napajanje hadžija.
19- Siz, hacılara su vermeyi ve Mescid-i Haram’ın imarını Allah’a ve âhiret gününe inanan ve Allah yolunda cihad eden kimse(nin ameli) ile bir mi tutuyorsunuz? Bunlar Allah nezdinde bir değildir. Allah zalim topluluğa yol göstericilik etmez.
20- İman eden, hicret eden, Allah yolunda malları ve canları ile cihad edenler, Allah katında daha büyük bir dereceye sahiptir. Kurtuluşa erenler de işte onlardır.
21- Rableri, onları katından bir rahmet, hoşnutluk ve cennetlerle müjdeler ki orada onlar için bitmez tükenmez nimetler vardır.
22- Onlar orada ebediyen kalacaklardır. Şüphesiz ki Allah katında büyük bir mükâfat vardır.
19. Bazı müslümanlar yahut bazı müslümanlarla bazı müşrikler, Mescid-i Haram’ın binasının yapılması, orada namaz kılınıp ibadet edilmesi suretiyle imar edilmesi ile hacılara su vermenin, Allah’a imana ve Allah yolunda cihada nispetle üstünlüğü hususunda anlaşmazlığa düşünce Yüce Allah, bu ikisi arasında fark bulunduğunu haber vererek şöyle buyurmuştur:“Siz hacılara su vermeyi” Zemzem suyu içirmeyi -zira bu ifade (سقاية) mutlak olarak kullanıldığı zaman hacılara Zemzem suyu vermeyi ifade eder- ”ve Mescid-i Haram’ın imarını Allah’a ve âhiret gününe inanan ve Allah yolunda cihad eden kimse(nin ameli) ile bir mi tutuyorsunuz? Bunlar Allah nezdinde bir değildir.” Çünkü cihad ve Allah’a iman etmek, hacılara Zemzem suyu içirmekten ve Mescid-i Haram’ı imar etmekten kat kat daha üstündür. Zira iman, dinin temelidir. Ameller onunla kabul olunur ve güzel hasletler onunla gelişir. Allah yolunda cihad ise bu dinin zirvesini teşkil eder. Onun vasıtası ile İslâm dini muhafaza edilir ve yayılır, hak zafere ulaşır ve batıl yenik düşürülür.
Mescid-i Haram’ı imar etmek ile hacılara su vermek ise -her ne kadar salih amel olsalar dahi- bunların kabul edilmesi, iman şartına bağlıdır. Bu işlerdeki menfaatler hiçbir zaman iman ve cihadın özellik ve menfaatlerini taşımaz. İşte bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:“Bunlar Allah nezdinde bir değildir. Allah zalim topluluğa yol göstericilik etmez.” Yani Yüce Allah, zalim olan, hayır namına herhangi bir şey kabul etmeye elverişli olmayan, aksine kendilerine şerden başka bir şey yaraşmayan kimseleri doğru yola iletmez.
Daha sonra Yüce Allah üstünlük sebebini açıkça ifade ederek şöyle buyurmaktadır:
20. “İman eden, hicret eden, Allah yolunda” cihad ve gazileri donatmak için “malları”nı harcayan “ve canları ile” fiilen savaşa çıkarak “cihad edenler, Allah katında daha büyük bir dereceye sahiptir. Kurtuluşa erenler de işte onlardır.” Yani umduklarını elde edenler, korktuklarından kurtulabilenler ancak onların niteliklerini taşıyan ve onların ahlâkı ile ahlâklanan kimselerdir.
21. “Rableri, onları katından” bir lütuf, kerem, iyilik, ihtimam, sevgi olmak üzere “bir rahmet” ki onun sayesinden onlardan kötülükleri uzaklaştırır ve onları her türlü hayra ulaştırır “hoşnutluk” ki o, cennet nimetlerinin en büyüğü ve en üstünüdür. Allah cennetliklerden razı olur ve bir daha ebediyyen onlara gazap etmez “ve cennetlerle müjdeler ki orada onlar için” canların çektiği, gözlerin zevk aldığı, nitelik ve miktarını Allah’tan başka hiçbir kimsenin bilmediği her türlü “bitmez tükenmez nimetler vardır.” Ki bunlardan biri şöyledir: Yüce Allah kendi yolunda cihad edenler için yüz derece hazırlamıştır ki her iki derece arası gök ile yer arası kadar uzaktır ve eğer bütün insanlar bu derecelerden sadece birisinde toplanacak olurlarsa orası, onların hepsini içine alır.
22. “Onlar orada ebediyen kalacaklardır.” Oradan başka bir yere gitmezler ve yerlerinin değiştirilmesini de istemezler. “Şüphesiz ki Allah katında büyük bir mükâfat vardır.” Bu mükâfatın büyüklüğü, Allah’ın lütfuna kıyasla garipsenmez. Zira dilediği şeyi “Ol!” deyip var eden yüce Zat’a nispetle bu lütuf ve ihsanının büyüklüğü ve güzelliği şaşılacak bir şey değildir.
Avete considerato, o voi idolatri, coloro che abbeverano i pellegrini e che popolano la Moschea Sacraالمسجد الحرام pari a coloro che credono in Allāh e che non associano a Lui nessuno, che credono nel Giorno della Resurrezione e che lottano per la causa di Allāh con le loro vite ed il loro denaro affinché la parola di Allāh sia dominante, mentre la parola dei miscredenti sia la più infima?! Li avete considerati di pari rango presso Allāh? Essi non saranno mai pari presso Allāh; Allāh non sostiene gli ingiusti nell'idolatria, anche se compiessero opere buone come abbeverare i pellegrini.
Do the idolaters think that giving water to the pilgrims and caring for the Sacred Mosque is like someone who has faith in Allah, not associating any partners with Him, having faith in the Day of Judgement, striving with their self and their wealth to make the Word of Allah supreme, and the word of the disbelievers lowest? Do they consider them to be equal in virtue before Allah? They will never be equal before Allah, and Allah will not give success to those who do wrong by being idolaters, even if they do good actions, such as giving water to the pilgrims.
¿Piensan los idólatras que quienes dan agua a los peregrinos y cuidan de la Mezquita Sagrada se comparan a aquellos que tienen fe en Al-lah, que no asocian copartícipes con Él, tienen fe en el Día del Juicio, luchan con sus vidas y sus riquezas para enaltecer la Palabra de Al-lah y desacreditar la idolatría? ¿Consideran que son iguales en virtud ante Al-lah? Nunca serán iguales ante Al-lah, y Al-lah no concederá el triunfo a quienes crean en la idolatría, incluso si hacen buenas acciones, como el dar agua a los peregrinos.
Hay là các ngươi - hỡi những người đa thần - xem việc phục vụ nước cho người hành hương Hajj và việc quán xuyến Masjid Al-Haram (ở Makkah) giống như ai có đức tin nơi Allah, không thờ phượng bất cứ ai (vật) cùng với Ngài, tin nơi Ngày Phán Xét, kiên cường đấu tranh bằng tài sản lẫn sinh mạng của mình để giơ cao lời phán của Allah và hạ thấp lời của những kẻ vô đức tin; các ngươi cho rằng cả hai ngang bằng nhau trước Allah sao? Đối với Allah, họ không hề ngang nhau và Allah không hề phù hộ những kẻ làm điều sai quấy qua hành động Shirk cho dù chúng có làm bao điều tốt đẹp như phục vụ nước cho người hành hương Hajj.
Gumawa ba kayo, O mga tagapagtambal, sa mga tagapagsagawa ng pagpapainom sa tagasagawa ng ḥajj at sa pagtataguyod sa Masjid na Pinakababanal tulad ng sumampalataya kay Allāh at hindi nagtambal sa Kanya ng isa man at sumampalataya sa Araw ng Pagbangon at nakibaka sa pamamagitan ng sarili niya at yaman niya upang ang Salita ni Allāh ay maging ang pinakamataas at ang salita ng mga tumangging sumampalataya ay maging ang pinakamababa? Gumawa ba kayo sa kanila na kapantay sa kalamangan sa ganang kay Allāh? Hindi sila nagkakapantay magpakailanman sa ganang kay Allāh. Si Allāh ay hindi nagtutuon sa mga taong tagalabag sa katarungan dahil sa shirk, kahit pa man dati silang gumagawa ng mga gawain ng kabutihan gaya ng pagpapainom sa tagasagawa ng ḥajj.
Những ai tập hợp giữa đức tin Iman nơi Allah, di cư từ vùng đất vô đức tin đến vùng đất Islam và kiên cường chiến đấu vì chính nghĩa của Allah bằng tài sản và sinh của mình se đạt được địa vị cao hơn những ai khác nơi Allah, họ là những người chiến thắng giành được Thiên Đàng.
Los que tienen fe en Al-lah y emigran de las tierras de la incredulidad a las tierras del Islam, luchando por la causa de Al-lah con sus riquezas y sus vidas, tienen el mayor rango ante Al-lah.
Coloro che hanno unito la fede di Allāh all'emigrazione dal paese della miscredenza verso il paese dell'Islām, e che hanno lottato sul sentiero di Allāh con il loro denaro e le loro vite, costoro hanno rango più alto degli altri, presso Allāh, e coloro che possiedono tali caratteristiche saranno coloro che otterranno il Paradiso.
Oni koji su spojili vjerovanje u Allaha sa činjenjem hidžre iz svoje u islamsku zemlju i bore se na Allahovu putu, imecima i životima, na najvećem su stupnju kod Allaha. Oni će na oba svijeta ostvariti svoje želje i bit će istinski dobitnici, u Džennet će ući.
Ang mga nagsama sa pananampalataya kay Allāh, paglikas mula sa bayan ng kawalang-pananampalataya patungo sa bayan ng Islām, at pakikibaka ayon sa landas ni Allāh sa pamamagitan ng mga yaman at mga sarili ay higit na dakila sa antas sa ganang kay Allāh kaysa sa iba pa sa kanila. Ang mga nailalarawang iyon sa mga katangiang iyon ay ang mga magkakamit ng Paraiso.
Those who have faith in Allah and emigrate from the lands of disbelief to the lands of Islam, striving for Allah’s sake with their wealth and their selves, have the greatest rank with Allah. Such people will succeed in achieving what they desire, and avoiding what they fear.
Verse 20 enlarges upon the subject initiated with the words: لَا يَسْتَوُونَ (la yastawun: they are not equal) in the previous verse (19) where it was said that the believing Mujahidin and those engaged only in maintaining the masjid and serving water to pilgrims are not equal. This was enlarged by saying: الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّـهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ اللَّـهِ ۚ وَأُولَـٰئِكَ هُمُ الْفَائِزُونَ ﴿20﴾ (those who believed and emigrated and took up jihad in the way of Allah, with their wealth and lives, are greater in rank in the sight of Allah, and they are the successful ones). The reason is that the Mushriks against them simply had no measure of success whatsoever. As for Muslims in general, they too shared this success in essence, but the success of those identified above had more to it. There-fore, they were the ones whose success was comprehensive.
Ceux qui réunissent la croyance en Allah, la migration d’une terre de mécréance vers une terre d’Islam et la lutte pour la cause d’Allah avec leurs biens propres et leurs personnes, obtiennent de plus hauts degrés auprès d’Allah que les autres. Ceux qui possèdent ces caractéristiques sont ceux qui séjourneront au Paradis.
Orang-orang yang memadukan antara iman kepada Allah, hijrah dari negeri kafir ke negeri Islam, dan berjihad di jalan Allah dengan harta dan jiwanya akan mendapatkan tempat yang lebih agung di sisi Allah daripada orang lain. Orang-orang semacam itulah yang akan mendapatkan keberuntungan berupa surga.
Allah'a imanı ve küfür beldesinden İslam beldesine hicret etmeyi bir araya getirenler ve Allah yolunda malları ve canları ile cihat edenler var ya; işte Allah katında en üstün derece onlarındır. Cenneti kazanacak olanlar, bu sıfatlar ile sıfatlanmış olanlardır.
Allah, Tuhan mereka menyampaikan kepada mereka sesuatu yang menyenangkan hati mereka, yaitu kasih sayang dan keridaan dari-Nya untuk mereka, sehingga Dia tidak akan pernah murka kepada mereka dan Dia akan memasukkan mereka ke dalam surga-surga, di dalamnya mereka akan mendapatkan kenikmatan abadi yang tidak akan pernah berhenti.
Allah, leur Seigneur, leur fait la réjouissante annonce de Sa miséricorde, de Son agrément, ce qui signifie qu’Il ne sera jamais plus en colère contre eux. Il leur fait également la réjouissante annonce qu’ils entreront dans des Jardins où ils jouiront de délices éternels.
Rabbleri olan Allah Teâlâ, rahmetinden kendilerini sevindirecek şeyleri onlara haber vermiştir. Rızası, onların üzerine olacaktır. Ve kesinlikle onlara kızmayacak, onları nimetleri bitmek tükenmek bilmeyen cennetlere girdirecektir.
Svevišnji Allah šalje im vijesti da će im, iz Svoje neizmjerne milosti, oprostiti grijehe, biti zadovoljan njima i nikad se na njih neće rasrditi, a potom će ih uvesti u vječne džennetske bašče.
Su Señor les concede albricias para alegrar sus corazones, que serán recompensados con Su misericordia y complacencia, que jamás se enojará con ellos, y que ingresarán a jardines de bendición eterna.
Nagpapabatid sa kanila si Allāh, ang Panginoon nila, ng nagpapagalak sa kanila na awa Niya at pagpapadapo ng pagkalugod Niya sa kanila sapagkat hindi Siya naiinis sa kanila magpakailanman, at ng pagpasok sa mga harding may ukol sa kanila sa mga iyon na kaginhawahang palaging hindi mapuputol magpakailanman,
Their Lord gives them good news to gladden their hearts, of His mercy and His contentment with them, so that He is never angry with them, and of entering them into gardens in which there is eternal bliss.
Allāh, il loro Dio, dà loro la buona novella della Misericordia che li compiace, in seguito al Suo compiacimento nei loro confronti: Egli non sarà mai arrabbiato con loro e li introdurrà nei Paradisi dove otterranno la beatitudine eterna che non avrà mai fine,
Họ được Allah báo cho biết tin mừng về lòng thương xót của Ngài, về sự hài lòng của Ngài đối với họ và Ngài sẽ không bao giờ phẫn nộ với họ, và họ được thu nhận vào Thiên Đàng, nơi mà họ sẽ hưởng được niềm hạnh phúc và sự khoái lạc bất tận.
Vivirán eternamente en estos jardines como recompensa por las buenas acciones que hicieron en la vida mundanal. Al-lah tiene una gran recompensa para aquellos que obedecen lo que Él ordena y que se alejan de lo que Él ha prohibido, y que vivieron en devoción a Él.
dimorando in quei Paradisi per l'eternità, come ricompensa per le buone azioni che hanno compiuto in vita: In verità, Allāh elargisce grande ricompensa a colui che obbedisce ai Suoi ordini e rispetta i Suoi divieti con fede sincera.
Họ sẽ ở muôn đời trong những ngôi vườn Thiên Đàng đó, một phần thưởng cho việc làm ngoan đạo của họ ở trần gian. Quả thật, Allah có phần thưởng vĩ đại dành cho những ai biết phục tùng các mệnh lệnh của Ngài một cách thành tâm.
bilang mga mamamalagi sa mga harding iyon sa isang pamamalaging walang wakas bilang isang gantimpala ukol sa kanila dahil sa mga gawa nilang maayos na dati nilang ginagawa sa Mundo. Tunay na si Allāh, sa ganang Kanya, ay may isang gantimpalang sukdulan para sa sinumang sumunod sa mga ipinag-uutos Niya at umiwas sa sinasaway Niya bilang nagpapakawagas sa Kanya sa Relihiyon.
Oni će u Džennetu biti vječno, kao nagrada za dobra djela koja su činili na dunjaluku. Kod Allaha je velika nagrada za one koji su radili ono što je naredio i klonili se onoga što je zabranio.
They will live in these gardens eternally as a reward for the good actions that they would do in the world. Allah has a great reward for those who follow what He instructs and who stay away from what He has prohibited, who lived in devotion to Him.
Onlar, o cennetlerde, dünyada yapmakta oldukları salih amellerinin karşılığı olarak sonu gelmeyecek şekilde devamlı olarak kalacaklardır. Şüphesiz emirlerini yerine getirip yasakladıklarından sakınan ve dini Allah Teâlâ'ya halis kılan kimselerin Yüce Allah katındaki mükâfatları çok büyüktür.
Mereka tinggal di dalam surga itu tanpa batas akhir sebagai balasan atas amal saleh yang telah mereka kerjakan di dunia. Sesungguhnya di sisi Allah terdapat pahala yang sangat besar bagi orang-orang yang menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya dengan memurnikan agama hanya kepada-Nya.
En récompense pour les bonnes œuvres qu’ils accomplissaient dans le bas monde, ils demeureront éternellement dans ces Jardins. Une récompense immense sera attribuée par Allah à ceux qui se conforment à Ses commandements, délaissent ses interdits et Lui vouent un culte exclusif.
The Prohibition of taking the Idolators as Supporters, even with Relatives
Allah commands shunning the disbelievers, even if they are one's parents or children, and prohibits taking them as supporters if they choose disbelief instead of faith. Allah warns,
لاَّ تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ يُوَآدُّونَ مَنْ حَآدَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُواْ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَنَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَـئِكَ كَتَبَ فِى قُلُوبِهِمُ الإِيمَـنَ وَأَيَّدَهُمْ بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written (predetermined) faith in their hearts, and strengthened them with a Ruh (proof, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow.) 58:22 Al-Hafiz Al-Bayhaqi recorded that `Abdullah bin Shawdhab said, "The father of Abu `Ubaydah bin Al-Jarrah was repeatedly praising the idols to his son on the day of Badr, and Abu `Ubaydah kept avoiding him. When Al-Jarrah persisted, his son Abu `Ubaydah headed towards him and killed him. Allah revealed this Ayah in his case,
لاَّ تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ يُوَآدُّونَ مَنْ حَآدَّ اللَّهَ وَرَسُولَهُ
(You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger.")58:22 Allah commanded His Messenger to warn those who prefer their family, relatives or tribe to Allah, His Messenger and Jihad in His cause,
قُلْ إِن كَانَ ءَابَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَنُكُمْ وَأَزْوَجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَلٌ اقْتَرَفْتُمُوهَا
(Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained), amassed and collected,
وَتِجَـرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَـكِنُ تَرْضَوْنَهَآ
(the commerce in which you fear a decline, and the dwellings in which you delight), and prefer and love because they are comfortable and good. If all these things,
أَحَبَّ إِلَيْكُمْ مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ
(are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait...) for what will befall you of Allah's punishment and torment,
حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الْفَـسِقِينَ
(until Allah brings about His decision. And Allah guides not the people who are rebellious.) Imam Ahmad recorded that Zuhrah bin Ma`bad said that his grandfather said, "We were with the Messenger of Allah ﷺ, while he was holding the hand of `Umar bin Al-Khattab. `Umar said, `By Allah! You, O Messenger of Allah, are dearer to me than everything, except for myself.' The Messenger of Allah ﷺ said,
«لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِه»
(None among you will attain faith until I become dearer to him than even himself.) `Umar said, `Verily, now, you are dearer to me than myself, by Allah!' The Messenger of Allah ﷺ said,
«الْآنَ يَا عُمَر»
(Now, O `Umar!)" Al-Bukhari also collected this Hadith. Imam Ahmad and Abu Dawud (this is the version of Abu Dawud) recorded that Ibn `Umar said, "I heard the Messenger of Allah ﷺ saying,
إِذَا تَبَايَعْتُمْ بِالْعِينَةِ وَأَخَذْتُمْ بِأَذْنَابِ الْبَقَرِ وَرَضِيتُمْ بِالزَّرْعِ، وَتَرَكْتُمُ الْجِهَادَ سَلَّطَ اللهُ عَلَيْكُمْ ذُلًّا لَا يَنْزِعُهُ حَتَّى تَرْجِعُوا إِلَى دِينِكُم»
(If you transact in `Iynah (a type of Riba), follow the tails of cows (tilling the land), become content with agriculture and abandoned Jihad, Allah will send on you disgrace that He will not remove until, you return to your religion.)"
Ô vous qui croyez en Allah et suivez ce que Son Messager a apporté, ne prenez pas pour amis rapprochés vos géniteurs, vos frères germains et ceux avec qui vous êtes liés par un autre lien de parenté, leur divulguant les secrets des croyants et vous concertant avec eux, s’ils préfèrent la mécréance à la croyance en Allah l’Unique. Quiconque les prend pour alliés bien qu’ils soient restés mécréants et leur manifeste de l’affection, désobéit alors à Allah, commet une injustice envers sa propre personne et s’expose à la perdition en désobéissant.
These verses mention the merits of Hijrah and Jihad which require that one leaves his country, relatives, friends, companions, wealth and property, all in one stroke. As obvious, surrendering all these attachments is most difficult and painful. Therefore, in the next verse (23), the text disapproves of limitless attachment with these things and thereby prepares Muslim minds to welcome Hijrah and Jihad. It was said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الْإِيمَانِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ ﴿23﴾.
0 those who believe, do not take your fathers and your brothers as friends, if they prefer infidelity over Faith. And whoever from you has friendship with them, then such people are the wrongdoers.
As for the need to maintain strong bonds of kinship with parents, brothers and sisters and other kinsfolk and to treat all of them generously, the Qur'an remains full of relevant instructions. But, this verse has made it very clear that each relationship has a limit. Every relationship out of these, whether that of parents and children or that of real brother and sister, has to be bypassed when it stands in competition with one's relationship with Allah and His Messenger. Should these two relationships come on a collision course on some occasion, then, the relationship that has to be kept intact is one's relationship with Allah and His Messenger. All relationships competing against it are to be ignored.
Some special notes and rulings
Some special notes and rulings emerging from verses 19 - 23 are being given below:
1. 'Iman (faith) is the moving spirit of ` Amal (deed). A deed devoid of it, no matter how good, is nothing but a lifeless form, and simply unacceptable. It has no worth in terms of the salvation in the Hereafter. Of course, there is no injustice with Allah Ta` ala. He would not let even good deeds of disbelievers that are devoid of the essential light of faith go waste in toto. Their return is given to them right here in this world of their experience. They are given possessions and wealth to procure articles and means of comfort and self-satisfaction as desired. Thus, their account stands all settled, something the Holy Qur'an takes up in several verses of the Holy Qur'an.
2. Sin and disobedience spoil human reason. One starts taking good as bad and bad as good. The statement: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (And Allah does not lead the wrongdoing people to the right path -19) releases a hint in this direction. Similarly, it has been counterbalanced in an-other verse of the Qur'an by saying: إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْقَانًا : "0 those who believe, if you fear Allah, He will provide you with a criterion (to distinguish between right and wrong) - 8:29." This gives a clear indication that the attitude of obeying Allah and fearing Him gives polish and luster to human reason, balance and poise to thinking and a never-failing ability to distinguish between good and bad.
3. Even good deeds have a mutual rivalry for precedence. Correspondingly, the same element of precedence operates in the ranks of those who do good deeds. All doers of deeds cannot be placed in the same rank since things depend, not on abundance, but on the quality of deeds. It was said in Surah al-Mulk: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (so that He might test you as to who among you is better in deed - 67:2).
4. For blessings to remain everlasting two things are necessary - that there is no end to them and that they are not separated from those who are blessed with them. Therefore, a guarantee was given to the favored servants of Allah on both counts. By saying: (Gardens having an everlasting bliss for them -21), it was declared that the blessings were eternal. Then, by saying: خالدین فیھآ ابداً (where they shall dwell forever -22), these successful people were assured that they shall never be separated from these blessings.
The real bond is the bond of Islam and’ man - all bonds of lineage and country must be sacrificed for it
5. The fifth point elaborated here is of basic importance. It settles that the, relation with Allah and His Messenger should be given precedence over all relations of kinship and friendship. The relation that clashes against it deserves to be broken. This was the way of the noble Companions. This was why they rose to be the superior most people of the Muslim Ummah. It was some trail they blazed by sacrificing all that was with them, their life, wealth, property, relatives and bonds of all sorts, only for the sake of Allah and His Messenger. That the bond of Islam was supreme and universal stood proved when Bill from Ethiopia, Suhayb from Byzantium, Salman from Persia, the Quraysh from Makkah and the Ansar from Madinah became brothers to each other. And that the bonds of lineage and tribe had to be cast aside was also demonstrated when, on the battlefields of Badr and 'Uhud, swords were crossed between father and son and between brother and brother. These are significant evidences of the creed they held dear.
اَللِّھُمَّ اَرزُقنَا اِتِّبِاعَھُم وَاجعَل حّبُّکَ اَحَبَّ الاَشیَآِء اِلَینَا وَ خَشیَتَکَ اَخوَفَ '
Ya Allah, bless us with the ability to follow them, and make Your love the dearest of everything in our sight and make Your fear the most fear-worthy of everything with us.
Ey Allah'a iman eden ve O'nun resulünün getirdiklerine tabi olanlar! Bir olan Allah'a imana karşılık olarak küfrü tercih ederlerse, babalarınızı, soy kardeşlerinizi ve diğer seçkin akrabalarınızı, Müminlerin sırlarını kendileri ile paylaştığınız ve kendileri ile istişarede bulunduğunuz dostlar edinmeyin. Onlar küfür üzerinde kalmak hususunda ısrar ettikleri halde kim onları dost edinir ve onları sevdiğini izhar ederse, o kimse Yüce Allah'a isyan etmiştir. Ve işlediği günah sebebi ile nefsini helaka götürerek kendisine zulmetmiştir.
"Hai orang-orang yang beriman, janganlah kamu jadikan ba-pak-bapak dan saudara-saudaramu sebagai pemimpin-pemimpin-mu, jika mereka lebih mengutamakan kekafiran atas keimanan, dan siapa di antara kamu yang menjadikan mereka pemimpin-pemim-pinmu, maka mereka itulah orang-orang yang zhalim. Katakanlah, 'Jika bapak-bapak, anak-anak, saudara-saudara, istri-istri, kaum keluargamu, harta kekayaan yang kamu usahakan, perniagaan yang kamu khawatir kerugiannya, dan rumah-rumah tempat tinggal yang kamu sukai, adalah lebih kamu cintai daripada Allah dan RasulNya dan (dari) berjihad di jalanNya, maka tunggulah sampai Allah mendatangkan keputusanNya.' Dan Allah tidak memberi petunjuk kepada orang-orang fasik." (At-Taubah: 23-24).
(23) Allah تعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ﴿ "Hai orang-orang yang beriman", lakukanlah tuntutan iman dengan berwala` kepada yang menunaikannya dan bermu'adah kepada yang tidak menunai-kannya. Dan ﴾ لَا تَتَّخِذُوٓاْ ءَابَآءَكُمۡ وَإِخۡوَٰنَكُمۡ ﴿ "janganlah kamu jadikan bapak-bapak dan saudara-saudaramu", yang merupakan orang terdekat, lebih-lebih selainnya, janganlah kamu menjadikan mereka ﴾ أَوۡلِيَآءَ إِنِ ٱسۡتَحَبُّواْ ﴿ "pemimpin-pemimpinmu, jika mereka lebih mengutamakan." Yakni me-milih dengan suka rela ﴾ ٱلۡكُفۡرَ عَلَى ٱلۡإِيمَٰنِۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿ "kekafiran atas keimanan, dan siapa di antara kamu yang menjadikan mereka pemimpin-pemimpinmu, maka mereka itulah orang-orang yang zhalim." Karena mereka berani bermaksiat kepada Allah dan men-jadikan musuh-musuh Allah sebagai pemimpin-pemimpin. Pada asalnya, arti al-Wilayah adalah kecintaan dan pertolongan, dan di sini dinyatakan demikian karena menjadikan mereka pemimpin-pemimpin melazimkan sifat mendahulukan ketaatan dan kecintaan kepada mereka di atas ketaatan dan kecintaan kepada Allah dan RasulNya.
(24) Oleh karena itu Allah menyebutkan sebab yang me-lazimkan hal itu, yaitu bahwa kecintaan kepada Allah dan Rasul-Nya wajib didahulukan di atas kecintaan kepada apa pun, dan menjadikan segala sesuatu menginduk kepadanya, Dia berfirman, ﴾ قُلۡ إِن كَانَ ءَابَآؤُكُمۡ ﴿ "Katakanlah, 'Jika bapak-bapak'," sama juga ibu-ibu, ﴾ وَإِخۡوَٰنُكُمۡ ﴿ "saudara-saudara",[87] dalam nasab dan keluarga, ﴾ وَأَزۡوَٰجُكُمۡ وَعَشِيرَتُكُمۡ ﴿ "istri-istri, kaum keluargamu." Yaitu kerabatmu secara umum. ﴾ وَأَمۡوَٰلٌ ٱقۡتَرَفۡتُمُوهَا ﴿ "dan harta kekayaan yang kamu usahakan", dan kamu men-dapatkannya dengan susah payah, ia disebutkan secara khusus karena ia paling dicintai oleh pemiliknya, dan tentu saja pemiliknya lebih semangat dalam menjaganya daripada orang yang mendapat-kan harta tanpa usaha dan lelah ﴾ وَتِجَٰرَةٞ تَخۡشَوۡنَ كَسَادَهَا ﴿ "dan perniagaan yang kamu khawatiri kerugiannya." Yakni khawatir menipis dan ber-kurang. Ini meliputi seluruh bentuk perniagaan dan usaha dalam berbagai bentuk perniagaan seperti emas, bejana, senjata, perabot, biji-bijian, hasil bumi, ternak, dan lain-lain. ﴾ وَمَسَٰكِنُ تَرۡضَوۡنَهَآ ﴿ "Dan rumah-rumah tempat tinggal yang kamu sukai", karena keindahannya, hiasannya, dan kesesuaiannya dengan hawa nafsumu, jika semua itu ﴾ أَحَبَّ إِلَيۡكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٖ فِي سَبِيلِهِۦ ﴿ "adalah lebih kamu cintai dari-pada Allah dan RasulNya dan (dari) berjihad di jalanNya", maka kamu adalah orang-orang fasik yang zhalim. ﴾ فَتَرَبَّصُواْ ﴿ "Maka tunggulah", azab yang akan menimpamu ﴾ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦۗ ﴿ "sampai Allah menda-tangkan keputusanNya", yang tiada tertolak. ﴾ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ ﴿ "Dan Allah tidak memberi petunjuk kepada orang-orang fasik", yaitu yang keluar dari ketaatan kepada Allah, yang mendahulukan salah satu perkara di atas, daripada kecintaan kepada Allah.
Ayat yang mulia ini adalah dalil terbesar akan kewajiban men-cintai Allah dan RasulNya, dan mendahulukannya di atas kecintaan kepada segala sesuatu selain keduaNya, serta ancaman keras dan kemarahan besar atas siapa saja yang salah satu dari yang disebut-kan ini lebih dia cintai daripada Allah, RasulNya, dan jihad di ja-lanNya. Dan tandanya adalah bahwa jika dia dihadapkan pada dua perkara, yang pertama dicintai oleh Allah dan RasulNya dan dia tidak memiliki hasrat padanya, dan kedua dicintai dan diinginkan oleh nafsunya, akan tetapi ia mengakibatkan lenyapnya apa yang dicintai oleh Allah dan RasulNya atau menguranginya, maka jika dia mendahulukan apa yang diinginkan oleh nafsunya daripada apa yang dicintai Allah, berarti itu menunjukkan bahwa dia zhalim dan telah meninggalkan apa yang wajib atasnya.
Allah تعالى memberi nikmat kepada hamba-hambaNya yang beriman dengan memberikan kemenangan di banyak peperangan, hingga pada perang Hunain di mana kaum Muslimin menghadapi tekanan kuat sehingga mereka berlari dan mundur yang membuat bumi yang luas itu seolah-olah menjadi sempit, hal itu ketika Nabi ﷺ menaklukkan Makkah, Nabi mendengar bahwa Hawazin ber-sekutu untuk memerangi beliau, maka Nabi mendatangi mereka dengan sahabat-sahabat yang ikut berpartisipasi pada Fathu Makkah ditambah orang-orang Makkah yang dimaafkan oleh beliau dan masuk Islam, mereka semua berjumlah dua belas ribu orang, se-dangkan orang-orang musyrik hanyalah empat ribu orang, sehingga sebagian kaum Muslimin terperdaya oleh jumlah mereka yang be-sar, sebagian dari mereka berkata, "Hari ini kita tidak akan mungkin dikalahkan oleh yang sedikit."
Manakala mereka bertemu dengan pasukan Hawazin, me-reka menyerang kaum Muslimin secara serempak, sehingga kaum Muslimin terpukul mundur tanpa mempedulikan yang lain, yang tersisa bersama Rasulullah hanyalah sekitar seratus orang yang teguh bersamanya. Mereka ini berperang melawan orang-orang musyrik, Nabi sendiri memacu untanya ke barisan musuh sambil berkata,
أَنَا النَّبِيُّ لَا كَذِبْ، أَنَا ابْنُ عَبْدِ الْمُطَّلِبْ.
"Akulah Nabi tiada dusta, akulah Ibnu Abdil Muththalib."[88]
Manakala Nabi melihat kondisi kaum Muslimin, beliau me-minta Abbas bin Abdul Muththalib untuk menyeru orang-orang Anshar dan kaum Muslimin yang lain, "Wahai Ashhabus Samurah[89], wahai ahli surat al-Baqarah." Manakala kaum Muslimin mendengar suaranya, mereka kembali dengan serempak dan berperang me-lawan kaum musyrikin, maka Allah mengalahkan kaum musyrikin dengan kekalahan yang sangat telak dan kaum Muslimin pun me-nguasai negeri, wanita-wanita dan harta mereka.
But this idea of the polytheists was absolutely wrong. They were making the mistake of comparing the outward appearances of things with the realities. Supplying drinking water to the visitors of the Sacred Mosque; cleaning the Mosque and lighting it; covering the Ka‘bah, attending to its floor and walls—all these are outward, showy deeds. How can they be equal to the deeds of a man who discovers God and spends the rest of his life caring about the Hereafter; who dedicates his life and property to God; who denies all other greatness and makes God his great one? The real discoverers of Truth are not those who discover it at the meaningless level of outward show, but those who are attached to Truth at the level of self-sacrifice and not simply at the level of superficial exhibitionism. There are two types of attachment: one is to ritual, in which a man performs deeds of a showy nature, but does not offer himself or his wealth for the cause of God. The other is one in which a man is so serious about his faith that if he is required to renounce anything for its sake, he does so willingly, and whatever he is required to give, he gives willingly. One who evinces the second kind of attachment will, after death, be blessed by God with great munificence.
Wahai orang-orang yang beriman kepada Allah dan mengikuti apa yang dibawa oleh Rasul-Nya! Janganlah kalian menjadikan bapak-bapak dan saudara-saudara kalian, baik saudara kandung maupun lainnya sebagai sekutu-sekutu yang bahu-membahu dengan kalian dalam menyebarluaskan rahasia-rahasia kaum mukminin dan bertukar pikiran dengan mereka, jika mereka lebih mengutamakan kekafiran daripada keimanan kepada Allah semata. Barang siapa yang menjadikan mereka sebagai sekutu-sekutu sedangkan mereka tetap mempertahankan kekafiran mereka sembari menampakkan kasih sayang kepada mereka maka ia telah durhaka kepada Allah dan menganiaya dirinya sendiri dengan menjerumuskannya ke jurang kebinasaan disebabkan perbuatan maksiat itu.
¡Ustedes que tienen fe en Al-lah y siguen a Su Mensajero!, no tomen a sus padres y hermanos, familiares y a otros parientes, como aliados y protectores, si ellos prefieren la incredulidad a la fe.
Quien los tome como aliados a pesar de su incredulidad, acercándose a ellos, desobedece a Al-lah, se perjudica y se destruye a sí mismo.
O you who have faith in Allah and follow His Messenger, do not take your fathers and brothers, relatives and other relations, as intimates and protectors, telling them the secrets of the believers and consulting them, if they prefer disbelief to faith in Allah alone. Whoever makes them protectors despite their disbelief, drawing close to them, disobeys Allah, wrongs themselves and brings destruction upon themselves because of their disobedience.
O vi koji vjerujete u Allaha i slijedite ono sa čim je došao Njegov Poslanik, ne uzimajte svoje očeve, niti svoju braću, niti bilo kog rođaka za prisne prijatelje, pa da im otkrivate tajne vjernika i sa njima se konsultujete mimo vjernika, ako su ti rođaci dali prednost nevjerstvu nad islamom. Ko njih uzme za pomagače i prisne prijatelje dok su nevjernici i ispoljava im čistu srčanu ljubav (koja je viši stepen od prirodne naklonosti i milosti duše prema rodbini ili tome slično), zgriješio je prema Allahu i time nepravdu prema sebi učinio.
O voi che credete in Allāh e seguite ciò che comunicò il Suo Messaggero, non prendete i vostri padri, i vostri fratelli di sangue e altri parenti per amici, raccontando loro i segreti dei credenti, consigliandovi con loro, se hanno preferito la miscredenza alla fede in Allāh solo; e chi li prende per amici, nonostante la loro ostinazione nella miscredenza, e mostra loro benevolenza, avrà disobbedito ad Allāh ed avrà fatto torto a se stesso, conducendo se stesso alla rovina, a causa della sua disobbedienza.
Hỡi những người có đức tin và noi theo những gì Thiên Sứ của Ngài mang đến, các ngươi chớ lấy tin mật của những người có đức tin hoặc những gì các ngươi bàn bạc với họ mang đưa cho cha mẹ cũng như anh em cùng huyết thống với các ngươi và những người thân thuộc trong họ hàng của các ngươi. Nếu các ngươi xem trọng sự vô đức tin hơn đức tin Iman nơi một mình Allah và nhất định chọn lấy những kẻ vô đức tin, các ngươi thương yêu chúng trong khi chúng vẫn ở trên tình trạng vô đức tin nơi Allah thì quả thật các ngươi đã nghịch lại Allah, đã bất công với bản thân mình, e là các ngươi đang đứng trên bờ của sự diệt vong.
23- Ey iman edenler! Eğer küfrü imana tercih ediyorlarsa babalarınızı ve kardeşlerinizi (bile) dost edinmeyin. İçinizden kim onları dost edinirse işte onlar zalimlerin ta kendileridirler.
24- De ki:“Eğer babalarınız, oğullarınız, kardeşleriniz, eşleriniz, aşiretiniz, kazandığınız mallar, durgunluğa uğramasından korktuğunuz ticaret ve hoşunuza giden meskenler sizin için Allah’tan, Rasûlünden ve O’nun yolunda cihaddan daha sevimli ise o halde Allah’ın emri gelinceye kadar bekleyedurun. Allah, fâsıklar topluluğunu hidâyete erdirmez.”
23. “Ey iman edenler!” İman esasını yerine getirenleri dost edinmek, onu gerçekleştirmeyenleri de düşman edinmek sureti ile imanın gereğini yerine getirin ve “eğer küfrü imana tercih ediyorlarsa” küfrü severek ve hoşnutlukla imana tercih ediyorlarsa, insanların size en yakınları olan “babalarınızı ve kardeşlerinizi (bile) dost edinmeyin.”insanların size en yakınlarının durumu buysa diğerler kafirlerin dost edinilmemesi öncelikle söz konusudur.“İçinizden kim onları dost edinirse işte onlar zalimlerin ta kendileridirler.” Çünkü bunlar Allah’a isyanı gerektiren işleri yapma cesaretini göstermiş ve Allah’ın düşmanlarını dost edinmişlerdir.
Dost edinmenin aslı, sevgi duymak ve yardım edip desteklemektir. Buradaki yasağın sebebi şudur: Onları dost edinmek onlara itaat etmeyi Allah’a itaat etmenin önüne, onları sevmeyi de Allah ve Rasûlünü sevmenin önüne geçirmeyi gerektirir. İşte bundan dolayı Yüce Allah, bu yasağı gerektiren sebebi de söz konusu etmektedir ki o da şudur: Allah’ı ve Rasûlünü sevmek, bu sevgiyi her türlü sevginin önüne geçirmeyi ve her şeyi onlara tâbi kabul etmeyi gerektirir. Bundan dolayı Yüce Allah, bir sonraki âyet-i kerimede şöyle buyurmaktadır:
24. “De ki: Eğer babalarınız” ve aynı şekilde anneleriniz “oğullarınız” gerek nesep gerek arkadaşlık bağınız olan “kardeşleriniz, eşleriniz, aşiretiniz” yani genel olarak bütün akrabalarınız “kazandığınız” elde ettiğiniz ve kazanmak için çalışıp çabaladığınız “mallar” özellikle kazanılan malların söz konusu edilmesi, malı çalışıp çabalamadan ve yorulmadan ele geçiren kimseye nispetle çalışarak kazanan kişinin, malına daha tutkun olması ve onu daha çok sevmesinden dolayıdır “durgunluğa uğramasından” yani karı azalıp eksilmesinden “kortuğunuz ticaret” bu, aynı zamanda para, kap kacak, silah, ticari mallar, tahıllar, ekinler, davarlar vb. gibi çeşitli ticaret malları ile türlü kazanç yollarının tümünü kapsar, “ve” güzelliği, lüks olması, istek ve arzunuza uygunluğu dolayısı ile “hoşunuza giden meskenler” işte bu gibi şeyler “sizin için Allah’tan, Rasûlünden ve O’nun yolunda cihaddan daha sevimli ise” böyle bir durumda siz yoldan çıkmış fasıklar ve zalimler olmuşsunuz demektir ki “o halde” geri çevrilmesi mümkün olmayan “Allah’ın emri gelinceye kadar” yani başınıza gelecek olan azabı “bekleyedurun. Allah fasıklar topluluğunu” Allah’a itaat sınırlarının dışına çıkan ve sözü geçen şeylerden herhangi birisini Allah’ı sevmekten öne geçiren kimseleri “hidâyete erdirmez.”
Bu âyet-i kerime Allah’ı ve Rasûlünü sevmenin farz olduğuna, onlara duyulan sevginin her şeyden önce gelmesi gerektiğine, sözü geçen şeylerden herhangi birisini Allah’tan, Rasûlünden ve Allah yolunda cihad etmekten daha çok seven kimsenin çok ağır bir tehdit ve kesin bir gazaba maruz kalacağına dair en büyük delildir.
Böyle bir sevginin alameti ise şudur: Bir kimsenin önüne birisi Allah ve Rasûlünün sevdiği ama kendi nefsinin arzu ve isteklerine uymayan bir iş, diğeri ise nefsinin sevip arzuladığı, bununla birlikte Allah ve Rasûlünün sevdiği bir şeyi gerçekleştirmesine kısmen ya da tamamen engel olan bir başka iş çıktığı taktirde eğer o, nefsinin arzuladığı şeyi diğerinden öne geçirip ona öncelik tanırsa işte bu, o kimsenin yerine getirmesi gereken farzı terk eden zalim bir kişi olduğunun delilidir.
Yüce Allah, mü’min kullarına düşmanlarla karşılaştıkları pek çok yerde, savaş ve çarpışmaların kızıştığı bir çok alanda yardımcı olduğunu belirterek onlara olan lütfunu hatırlatmaktadır. Öyle ki O, oldukça sıkıntılı bir hale düştükleri, savaştan kaçışın ve çözülmenin bütün genişliğine rağmen yeryüzünü başlarına dar ettiği Huneyn gününde bile onlara yardım etmişti. Şöyle ki Peygamber sallallahu aleyhi ve sellem Mekke’yi fethettiği sırada, Hevazin kabilesinin kendisi ile savaşmak üzere bir araya toplandıklarını duydu. Bunun üzerine hem Mekke’yi fetheden ashabı ile birlikte hem de Mekke halkından İslâm’a girmiş bulunan ve tulakâ/azatlılar diye adlandırılan kimselerle onların üzerine yürüdü. Müslümanların sayısı on iki bin, müşriklerin sayısı ise dört bin idi. Bu nedenle bazı müslümanlar çokluklarından dolayı böbürlenerek:“Şüphesiz bugün azlıktan dolayı yenilgiye uğramayız” dediler. Ancak Hevazinlilerle karşılaştıkları vakit Hevazinliler hep birden müslümanlara saldırınca müslümanlar bozguna uğradılar ve kimse kimseye dönüp bakmaz oldu. Allah Rasûlü ile birlikte ancak yüz kişi kadar sebat gösterdi ve bunlar müşriklerle çarpışmaya koyuldular. Peygamber sallallahu aleyhi ve sellem de katırını müşriklere doğru koşturarak:“Ben peygamberim hiç şüphesiz; ben Abdulmuttalib’in oğlu (torunu)yum” diyordu.[20]
Peygamber sallallahu aleyhi ve sellem müslümanların bu durumu görünce Abbas b. Abdulmuttalib’e Ensar’ ve diğer Müslümanlara seslenmesini emretti. Abbas yüksek sesli birisi idi. Şöyle seslendi:“Ey Semura ashabı (ağaç altında bey’atta bulunanlar)! Ey Bakara suresinin sahipleri!” Müslümanlar onun bu seslenişini işitince aynı anda hep birden geri döndüler ve müşriklerle göğüs göğüse çarpışmaya başladılar. Yüce Allah da müşrikleri müthiş bir bozguna uğrattı. Müslümanlar da müşriklerin karargahlarını ele geçirdiler, kadınlarını esir, mallarını ganimet aldılar.
O mga sumampalataya kay Allāh at sumunod sa inihatid ng Sugo Niya, huwag ninyong gawin ang mga magulang ninyo at ang mga kapatid ninyo sa kaangkanan at ang iba pa sa kanila kabilang sa mga kaanak ninyo bilang mga hinirang, na tinatangkilik ninyo sa pamamagitan ng pagkakalat sa kanila ng mga lihim ng mga mananampalataya at pakikipagsanggunian sa kanila, kung nagtangi sila sa kawalang-pananampalataya higit sa pananampalataya kay Allāh lamang. Ang sinumang gumagawa sa kanila bilang mga katangkilik sa kabila ng pananatili nila sa kawalang-pananampalataya at nagpapakita sa kanila ng pagmamahal ay sumuway nga kay Allāh at lumabag sa katarungan sa sarili dahil sa paghahatid nito sa mga hatiran ng kapahamakan dahilan sa pagsuway.
Sabihin mo, O Sugo: "Kung ang mga magulang ninyo, O mga mananampalataya, ang mga anak ninyo, ang mga kapatid ninyo, ang mga asawa ninyo, ang mga kamag-anak ninyo, ang mga yaman ninyong kinita ninyo, ang pangangalakal ninyong naiibigan ninyo ang pagkamabili nito at pinangangambahan ninyo ang pagkatumal nito, at ang mga bahay ninyong kinalulugdan ninyo ang paninirahan sa mga ito, kung ang lahat ng mga iyon ay higit na kaibig-ibig sa inyo kaysa kay Allāh at sa Sugo Niya, at kaysa sa pakikibaka ayon sa landas Niya, maghintay kayo ng ibababa ni Allāh sa inyo na parusa at parusang panghalimbawa." Si Allāh ay hindi nagtutuon sa mga lumalabas sa pagtalima sa Kanya para sa paggawa ayon sa kinalulugdan Niya.
Reci, o Vjerovjesniče, onima koji preferiraju ovaj svijet: “Ako su vam očevi, i sinovi, i braća, i žene, i porodice, i stečeni imeci, i trgovačka roba za koju strepite da neće imati prođe, i kuće vaše u kojima uživate – draži od pokornosti Allahu, hidžre i borbe na Božijem putu, onda pričekajte kaznu Silnog Allaha! Allah neće na pravi put uputiti one koji Mu prkose i čine ono što On ne voli."
Say O Messenger to the believers, if their fathers, sons, brothers, wives and relatives, the wealth which they have gained, the trade which they want to grow and fear its reduction, and the houses which they like to live in are more beloved to them than Allah and His Messenger and striving for His sake, then they should wait for the punishment that Allah will send down upon them. Allah does not make it easy for those who disobey Him to do actions which please Him.
Ngươi hãy nói - hỡi Thiên Sứ -: Nếu các ngươi - hỡi những người có đức tin - xem cha mẹ, con cái, anh em, những người vợ, họ hàng thân thuộc, tài sản mà các ngươi tích lũy được, việc kinh doanh mà các ngươi muốn nhân rộng và lo sợ cho việc bị thua lỗ cũng như những căn nhà mà các ngươi hài lòng được sống trong nó hơn cả tình yêu dành cho Allah, cho Thiên Sứ của Ngài và việc Jihad vì chính nghĩa của Ngài thì các ngươi hãy chờ đợi hình phạt mà Allah sẽ giáng xuống trừng phạt các ngươi; và Allah không bao giờ phù hộ những kẻ rời khỏi sự phục tùng Ngài.
Di', o Messaggero: "Se i vostri padri, o credenti, i vostri figli, i vostri fratelli, le vostre mogli, i vostri parenti, la ricchezza che avete acquisito, il commercio la cui crescita vi compiace, e di cui temete la crisi, e le vostre case, in cui vi piace vivere, se amate tutto ciò più di Allāh e del Suo Messaggero, e più della Lotta per la Sua causa, attendete la punizione e il tormento che Allāh vi infliggerà; Allāh non aiuta coloro che eludono l'obbedienza a Lui dovuta, compiendo le azioni che non Lo compiacciono.
Mensajero, di a los creyentes: si sus padres, hijos, hermanos, esposas y parientes, la riqueza que han ganado, el negocio que desean que prospere y del cual temen su pérdida, y las casas que les agrada habitar, les son más amados que Al-lah y Su Mensajero y la lucha por Su causa, entonces que esperen el castigo que Al-lah les enviará. Al-lah no guía a los que Lo desobedecen.
Katakanlah -wahai Rasul-, “Jika bapak-bapak kalian -wahai orang-orang mukmin-, anak-anak kalian, saudara-saudara kalian, istri-istri kalian, karib kerabat kalian, harta benda yang kalian dapatkan, perniagaan yang kalian harapkan keuntungannya dan kalian takutkan kerugiannya, serta rumah-rumah yang menjadi tempat tinggal kesukaan kalian, jika semua itu lebih kalian cintai daripada Allah dan Rasul-Nya, dan lebih kalian utamakan daripada berjihad di jalan Allah, maka tunggulah hukuman yang akan Allah turunkan kepada kalian. Allah tidak akan membimbing orang-orang yang tidak taat kepada-Nya untuk mengerjakan sesuatu yang diridai oleh-Nya.
For human beings, their families, their wealth and their economic interests have the greatest value. They consider these things the most important. They prefer these things to all other things and sacrifice their all for them. This sort of life is of the worldly type, and whatever the worldly person receives, he receives only in this world. There is nothing for him in the eternal life after death. As opposed to this, the other type of life is that in which a man gives the greatest importance to God, His Prophet and to efforts for the cause of God and, for the sake of these things, he is ready to leave everything else. It is the latter which is the God-worshipping life and for God’s worshippers, the doors of paradise will remain eternally open in the Hereafter. The first sort of life is based on worldly connections and worldly interests. The second is based on Faith. Whatever a man chooses to adopt as the basis of his life, it is always at the cost of having to leave all other things for its sake; he has to develop relations with some people and break off relations with others. Certain losses are absolutely unbearable to him and at the risk of his life and at the cost of the greater part of his wealth, he tries to avert them, but as regards certain other losses, he is not perturbed by their occurrence. Those who invest their all in worldly affairs, achieve worldly success. Similarly, the Hereafter will be the achievement of those who sacrifice everything else for its sake. Giving up a materially advantageous thing in favour of something apparently less advantageous is a serious matter. So much so that a man’s belief or disbelief comes to be determined on that basis. Just as in this world of God, open infidels are not destined to succeed, similarly there is no possibility of success for those who make tall claims of faith, but when faced with a critical situation, give preference to the world-oriented way. If such claimants of faith have any misconceptions about themselves, they will come to know of their fate at the time God pronounces His verdict.
Commentary
This verse of Surah At-Taubah was revealed essentially about people who did not migrate from Makkah at the time migration was made obligatory for them. Their love for family and property had stopped them from carrying out their obligation to migrate. In their case, Allah Almighty asked the Holy Prophet ﷺ to tell them what appears in the verse cited above.
As for the statement: "Wait until Allah comes with His command," Tafsir authority Mujahid has said that 'command' referred to here, means the command to carry out Jihad and conquer Makkah. The sense of the statement is that the time is near when the evil end of those who sacrifice their relationship with Allah and His Messenger for the sake of worldly bonds shall become visible to all. That is the time when Makkah shall stand conquered, those who chose to discard their appointed duty shall face disgrace and their bonds with people and things they fancied shall be of no avail to them.
Then, there is the interpretation of the famous Hasan al-Basri (رح) who has said that ` command' at this place means the command of punishment. The sense is that those who sacrificed their spiritual bonds as related to the Hereafter just for the sake of their attachment to what was blandly material and did not migrate as instructed were people who would be seized by the Divine command of punishment fairly soon. Either this punishment would come upon them right here in this mortal world, or they shall have to face the punishment of the Hereafter - which is certain. The purpose at this place is to serve a note of warning against the abandonment of the obligation of migration - but, what has been mentioned here is ` Jihad' and not Hijrah (migration), which is the next step after Hijrah. The hint embedded here is that the real thing has not happened yet. What has come up right now is no more than the initial command to migrate. There are people who did not have the courage to do even that. Ahead of them is the forthcoming command of Jihad following which they would have to surrender all worldly attachments for the sake of love for Allah and His Messenger, even stake their lives for that noble cause. And it is also possible that this may be a place where migration itself has been made to stand for Jihad - because, in reality, that too is nothing but a department of Jihad.
Finally, by saying: وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (And Allah does not lead the sinning people to the right path) at the end of the verse, it was made amply clear that those who, despite the standing command of migration, opted for their temporal relationships and kept clinging to their family, relatives, wealth and property, shall soon find out that this conduct of theirs was not going to serve their purpose even in this mortal world. If they were thinking that they would keep basking in the sunshine of family, wealth and property in everlasting peace and tranquility, then, they would never realize this dream. Once the command of Jihad comes, these very attractions will turn into burdens too cumbersome to go along with - because, Allah Ta` ala does not allow the sinning and the disobedient to achieve their desired objective.
Standing Rules of Hijrah (migration)
1. First of all, when Hijrah from Makkah to Madinah was made obligatory, it was not simply a matter of obligation, in fact, it was also a hallmark and a symbol of being a Muslim. Anyone who did not migrate at that time, despite having the ability to do so, was not taken to be a Muslim. This injunction was abrogated after the Conquest of Makkah.
2. After that, the basic injunction which remained operative was: Should there be a land where it is not possible for one to comply with his or her religious obligations, such as praying and fasting in accordance with the injunctions of Allah, migrating from there shall remain a matter of duty (fard) for ever - on condition that one is capable of un-dertaking such migration. This is the first degree of compliance.
3. Compliance in the second degree is that one should leave every such place where sin and disobedience have a dominant role in life. This act remains recommended (mustahabb) forever. (see details in Fath al-Bari)
It will be noticed that the address in the verse under study is direct. Those being addressed are people who did not migrate when they were asked to do so because they cared more about their worldly bonds. But, the generality of the words of the verse is telling all Muslims that their love for Allah and His Messenger is obligatory on them in a special degree. That degree is the highest, the foremost. This degree requires that no other bond or love for anything or anyone should ever prevail over it. So, whoever fails to come up with this level of love becomes deserving of punishment from Allah. Let him, then, wait for it.
The Touchstone of True Faith ('Iman)
Therefore, it has been reported in an authentic Hadith narrated by Sayyidna Anas ibn Malik ؓ which appears in the two collections of al-Bukhari and Muslim that the Holy Prophet ﷺ said: No one can be a true believer until I become to him dearer than his father, children and everyone else in this world.
According to a Hadith from Sayyidna Abu Umamah ؓ appearing in Abu Dawud and Tirmidhi, the Holy Prophet ﷺ has said: Anyone who takes a friend or makes an enemy for the sake of Allah or spends his wealth or withholds it for the sake of Allah has made his faith perfect.
These narrations from Hadith prove that perfection of faith depends on the dominance of the love for the Holy Prophet ﷺ over all other kinds of love, friendship and enmity, concession and reservation - all of which must remain subservient to the will and command of Allah and His Messenger.
Tafsir authority, Qadi al-Baidawi and other commentators have said that there are very few people who could be considered exempt from the warning given in this verse. The reason is that even the greatest among those who practice and teach religious percepts and virtues seem to be subdued by their love for family and belongings - of course, with the exception of those Allah wills to be otherwise. However, Qadi al-Baidawi explains further by saying that ` love' here means love that is within one's control. It has nothing to do with love which one does not control, that which is natural - because Allah Ta` a1a does not obligate anyone beyond one's capacity and control. Therefore, a person may have his heart full of natural love for worldly bonds but he should not let it overpower him to the limit that he starts acting against the will and command of Allah and His Messenger If so, this warning will not apply to him and he will be taken as one who keeps his love for Allah and His Messenger above everything. This is very much like the case of a patient who gets nervous about an unpleasant medicine or unexpected surgery. This is natural. But, he does agree to it rationally since it is for his own good. If so, it is not blameworthy. Then, commonsense never forces him to get rid of his natural nervousness and dislike. Similarly, if someone feels naturally uncomfortable while complying with some Divine injunctions due to his love for wealth and children, yet bears by the discomfort and carries those in-junctions out, then, that is not blameworthy either. In fact, it is praise-worthy for he would be regarded as one who keeps his love for Allah and His Messenger on top of everything in the light of this verse.
Nevertheless, as for the high station of love is concerned, there is no doubt about the ideal that love must come to prevail over one's nature as well and go on to turn every discomfort welcome while complying with what your beloved would like you to do. This is not so difficult to comprehend. Think of the seekers of material comfort in this world. Day in and day out, they would embrace the hardest conceivable labor with a smile to get what they want. For a salary check at the end of the month, one would sacrifice sleep, comfort and social relationships. Honestly or dishonestly, such a seeker would let his desire dominate everything else to achieve his goal.
Moving away from the seekers of the material, let us consider the charisma of the People of Allah. When they seek Allah and His Messenger and the blessings of the-life-to-come, they too reach a station of love which pales out any thoughts of pain and discomfort. According to a Hadith in al-Bukhari and Muslim, the Holy Prophet ﷺ said: There are three traits which, if found in a person, would bless him or her with the sweetness of faith. Those three traits are: (1) That Allah and His Messenger are, in his sight, dearer than anything other than them, (2) that one loves a servant of Allah for His sake only, (3) and that the very thought of Kufr and Shirk gives one the feeling of being thrown away into the fire.
The ` sweetness of faith' mentioned in the Hadith quoted above means this very station of love that makes the hardest possible labor most welcome for the true seeker. Love has its own chemistry of turning the sour into the sweet. Some Muslim scholars have pointed out that a heart when enriched with the sweetness of faith starts passing it on to other parts of the body which begin to relish it during acts of worship and obedience. In some reports, the same thing has been equated with the ecstasy of faith - and in Hadith, the Holy Prophet ﷺ said: The delight of my eyes is in Salah.
Qadi Thana'ullah of Panipat has said in Tafsir Mazhari: This station of love for Allah and His Messenger is a great blessing - but, it can be acquired only when one stays close to the People of Allah. It is for this reason that Muslim mystics consider it necessary that it be sought with Shaykhs. The author of Ruh al-Bayan has said that this station of friendship can be acquired by the one who is ready to sacrifice, like Sayyidna Ibrahim Khalilullah, (علیہ السلام) everything for the love of Allah - wealth, children, life, everything.
Finally, says commentator al-Baidawi: The preservation and protection of the Sunnah and Shari’ ah of the Holy Prophet ﷺ and the rebuttal of and the defense against those who oppose or malign them is also an open sign of love for Allah and His Messenger.
رَزَقنَا اللہ تعالیٰ و جمیع المسلمین حُبِّہِ و حُبّ رَسُولِہِ کمَا یُحِب و یَرضَاہ
May Allah bless us and bless all Muslims with love for Him and the love for His Messenger.
-Ey Peygamber!- De ki: -Ey Müminler!- Eğer babalarınız, oğullarınız, kardeşleriniz, eşleriniz, hısım akrabanız, kazandığınız mallar, revaçta olmasını istediğiniz ticaretiniz ve kesada uğramasından korktuğunuz ticaretiniz, içerisinde barınmaktan hoşlandığınız evleriniz, işte bunların hepsi size Allah'tan, resulünden ve Allah'ın yolunda cihat etmekten daha sevgili ise artık Yüce Allah'ın, cezasını ve azabını sizin üzerinize indirmesini bekleyin. Allah Teâlâ, rızasını kazandıracak olan amelleri terk ederek taatinden çıkanları muvaffak kılmaz.
Ô Messager, dis: Ô croyants, si vos pères, vos frères, vos épouses, vos proches, les richesses que vous avez acquises, le négoce que vous désirez voir prospérer et dont vous redoutez le déclin ainsi que les habitations où il vous est agréable de demeurer, vous sont plus cher qu’Allah, Son Messager et la lutte pour Sa cause, attendez alors le châtiment et la punition qu’Allah fera s’abattre sur vous. Allah ne facilite pas à ceux qui Lui désobéissent d’œuvrer de manière à mériter Son agrément.
"Sesungguhnya Allah telah menolong kamu (hai orang-orang Mukmin) di medan peperangan yang banyak, dan (ingatlah) pepe-rangan Hunain, yaitu di waktu kamu menjadi congkak karena ba-nyaknya jumlahmu, maka jumlah yang banyak itu tidak memberi manfaat kepadamu sedikit pun, dan bumi yang luas itu telah terasa sempit olehmu, kemudian kamu lari ke belakang dengan bercerai berai. Kemudian Allah menurunkan ketenangan kepada RasulNya dan kepada orang-orang yang beriman, dan Allah menurunkan bala tentara yang kamu tiada melihatnya, dan Allah menimpakan ben-cana kepada orang-orang yang kafir, dan demikianlah pembalasan kepada orang-orang yang kafir. Sesudah itu Allah menerima taubat dari orang-orang yang dikehendakiNya. Dan Allah Maha Pengam-pun lagi Maha Penyayang." (At-Taubah: 25-27).
(25) Yaitu Firman Allah تعالى, ﴾ لَقَدۡ نَصَرَكُمُ ٱللَّهُ فِي مَوَاطِنَ كَثِيرَةٖ وَيَوۡمَ حُنَيۡنٍ ﴿ "Sesungguhnya Allah telah menolong kamu (hai orang-orang Mukmin) di medan peperangan yang banyak, dan (ingatlah) peperangan Hunain." Ia adalah nama tempat yang terletak di antara Makkah dan Thaif, yang terjadi padanya perang tersebut.﴾ إِذۡ أَعۡجَبَتۡكُمۡ كَثۡرَتُكُمۡ فَلَمۡ تُغۡنِ عَنكُمۡ شَيۡـٔٗا ﴿ "Yaitu di waktu kamu menjadi congkak karena banyaknya jumlahmu, maka jumlah yang banyak itu tidak memberi manfaat kepadamu sedikit pun." Yakni jumlahmu yang banyak maupun sedikit, sama sekali tidak bisa membantumu. ﴾ وَضَاقَتۡ عَلَيۡكُمُ ٱلۡأَرۡضُ ﴿ "Dan bumi yang luas itu telah terasa sempit olehmu", karena kesedihan dan duka yang di-sebabkan oleh kekalahan kalian itu, padahal ﴾ بِمَا رَحُبَتۡ ﴿ "bumi yang luas", maksudnya, padahal tanah (tempat kalian berpijak) begitu lapang dan luas. ﴾ ثُمَّ وَلَّيۡتُم مُّدۡبِرِينَ ﴿ "Kemudian kamu lari ke belakang de-ngan bercerai berai", maksudnya, lari terdesak kalah.
(26) ﴾ ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ ﴿ "Kemudian Allah me-nurunkan ketenangan kepada RasulNya dan kepada orang-orang yang beriman." Sakinah adalah apa yang Allah sematkan dalam hati dalam kondisi kesulitan, kegoncangan, dan ketakutan, yang dapat mene-guhkannya, menenteramkannya, dan menjadikannya tenang. Ia adalah salah satu nikmat besar Allah kepada hamba-hambaNya. ﴾ وَأَنزَلَ جُنُودٗا لَّمۡ تَرَوۡهَا ﴿ "Dan Allah menurunkan bala tentara yang kamu tiada melihatnya." Yaitu para malaikat, Allah menurunkan mereka untuk menolong kaum Muslimin pada perang Hunain yang me-neguhkan dan memberi berita gembira kemenangan.﴾ وَعَذَّبَ ٱلَّذِينَ كَفَرُواْۚ ﴿ "Dan Allah menimpakan bencana kepada orang-orang yang kafir", dengan kekalahan, pembunuhan dan dikuasainya wanita, anak-anak dan harta mereka oleh kaum Muslimin. ﴾ وَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ ﴿ "Dan demikianlah pembalasan kepada orang-orang yang kafir." Allah mengazab mereka di dunia kemudian di akhirat mereka digiring kepada azab yang sangat pedih.
(27) ﴾ ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعۡدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُۗ ﴿ "Sesudah itu Allah mene-rima taubat dari orang-orang yang dikehendakiNya." Allah mengampuni banyak orang yang kalah dalam perang ini, mereka datang kepada Nabi ﷺ dengan menyatakan masuk Islam dan bertaubat, maka Nabi mengembalikan harta, istri, dan anak mereka. ﴾ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang." Yakni Pemilik ampunan yang luas dan rahmat yang menyeluruh. Mengampuni dosa-dosa besar bagi yang bertaubat dan menyayangi mereka de-ngan taufikNya kepada mereka untuk bertaubat dan melakukan ketaatan, serta Allah memaafkan kesalahan mereka dan menerima taubat mereka, maka janganlah seorang pun berputus asa dari rahmat dan ampunanNya, meski dia telah melakukan dosa dan kejahatan sebesar apa pun.
Reliance on oneself develops sort of a haughtiness in a man which results in carelessness of external facts. He falls short in carrying out disciplinary regulations. Due to overweening self-confidence, he starts acting in an unrealistic manner, the result of which is necessarily defeat in this world of cause and effect. As opposed to this, having confidence in God is reliance on the greatest power. This develops humility in a man; he becomes extremely realistic; and realism is the key to all success.
-Ey Müminler!- Muhakkak ki Allah, pek çok savaşta müşriklerden olan düşmanlarınıza karşı sayınızın az olmasına ve gücünüzün de zayıf olmasına rağmen O'na tevekkül etmeniz ve sebeplere sarılmanız sebebiyle size yardım etmişti. Siz, bu savaşlarda çokluğunuz ile böbürlenmemiş ve çokluk, onlara karşı size yardım edilmesine sebep olmamıştı. Huneyn Günü'nde size yardım etti, çokluğunuz sizi böbürlendirmiş ve şöyle demiştiniz: "Bugün az olmaktan dolayı yenilmeyeceğiz." Sizi gururlandıran çokluğunuz size bir fayda sağlamamıştı. Ve düşmanlarınız size galip gelmişlerdi. Yeryüzü bütün genişliğine rağmen size dar gelmiş ve yenilmiş bir şekilde arkanıza dönerek düşmanlarınızdan kaçmıştınız.
Ô croyants, Allah vous a secourus contre vos ennemis polythéistes dans de nombreuses batailles malgré votre faible nombre et l’infériorité de votre équipement, lorsque vous vous en êtes remis à Allah, que vous avez mobilisé les moyens nécessaires et que votre nombre ne vous emplissait pas d’orgueil. En effet, ce n’est pas votre nombre qui vous fit obtenir la victoire dans cette bataille. Rappelez-vous en revanche la Bataille de Ħunayn où votre nombre vous emplissait d’orgueil et que vous avez dit: Nous ne serons certes pas vaincus pour infériorité numérique aujourd'hui. Cette supériorité numérique, objet de votre orgueil, ne vous fut d’aucune utilité et votre ennemi vous vainquit. La Terre devint alors bien étroite pour vous malgré son étendue et vous avez tourné le dos à vos ennemis, fuyants le champ de bataille et humiliés.
Commentary:
Described in the verses cited about are events relating to the scenario of defeat and victory at the battle of Hunain. Along with it, several primary and subsidiary problems have also been resolved as a corollary. As the verse opens, Allah Ta` ala mentions His favour and grace which has descended upon Muslims on all occasions and under all conditions. It was said: لَقَدْ نَصَرَكُمُ اللَّـهُ فِي مَوَاطِنَ كَثِيرَةٍ (Allah has surely blessed you with His help on many battlefields). Particularly cited soon after this opener was: وَيَوْمَ حُنَيْن (and on the day of Hunain) that is, Muslims were blessed with the help of Allah on the day of the battle of Hunain as well.
The battle of Hunain was specially mentioned because many events and circumstances unfolded unexpectedly and extraordinarily during the course of this encounter. If you were to think about these happenings, you would realize that they make one stronger in faith and bolder in deed. Therefore, before we take up a literal explanation of the verses under study, it is appropriate to describe the major events of this battle. They appear in authentic books of Hadith and history. We are describing them in a somewhat detailed manner so that it becomes easier to understand not only the verses mentioned above but also the lessons that these events teach. The major portion of these events has been taken from Tafsir Mazhari. Necessary references to books of Hadith and history may be seen there.
Hunain is the name of a place between Makkah al-Mukarramah and Ta'if. It is located at a distance of about ten miles from Makkah. When Makkah was conquered in Ramadan of Hijrah 8, the Quraysh of Makkah laid down their arms before the Holy Prophet ﷺ . This alarmed the tribe of Banu Thaqif from Ta'if who were a branch of the tribe of Hawazin known all over Arabia as big, brave, rich and warring. They got together and considered the challenge posed by the newly gained strength of Muslims after their conquest of Makkah. Once the Muslims settled down, they concluded, they would turn to them. Therefore, they decided, the wisest course for them was to launch a pre-emptive attack on Muslims much before they came upon them. To carry out this plan, the tribe of Hawazin brought all its branches spread out from Makkah to Ta'if together. Included there were all big and small units of this tribe - except a few individuals who were less than a hundred in number.
The leader of this movement was Malik ibn ` Awf who became a Muslim later on and rose to be a major standard-bearer of Islam. However, at that particular time, his zeal to attack Muslims was the highest. Going along with him, the overwhelming majority of the tribe started preparing for war. Two small branches of this tribe, Banu Ka'b and Banu Kilab, did not approve of this action plan. Allah Ta` ala had blessed them with some foresight. They said: Even if the forces of the whole world from the East to the West came together against Muhammad ﷺ ، he would still overcome all of them. We cannot fight the power of God (with him). As for the rest of them, they all gave their pledges to fight. Malik ibn ` Awf devised a plan to ensure that all of them abided by their commitment to the war. He proposed that all participants should take their families and valuables with them. The catch was that, in case they thought of bolting away from the battlefield, the love of wife, children and things of value with them would hold them back like shackles on their feet and they would be left with no freedom to desert the battlefield. As for their numbers, historians differ. According to the master of Hadith, ` Allamah ibn Hajar and some others, the weightier opinion is that they were twenty four or twenty eight thousand in number. Some others have given a number of four thousand. It is possible that, with the inclusion of women and children, the total number could be twenty four or twenty eight thousand while the actual number of fighting men among them remained four thousand.
Anyway, when the news of their dangerous intentions reached the Holy Prophet ﷺ in Makkah al-Mukarramah, he decided to confront them. He appointed Sayyidna ` Attab ibn Asid ؓ as the Amir of Makkah al-Mukarramah, left Sayyidna Mu` adh ibn Jabal ؓ behind to teach people Islam, and asked the Quraysh of Makkah for weapons and other war supplies - of course, as a borrowing. The Quraysh chief, Safwan ibn Umaiyyah spoke out: ` Do you want to take this war material forcibly against our will?' He said: ` No, we would rather like to borrow it from you, a borrowing guaranteed to be returned.' After hearing that, he gave one hundred coats of mail and Nawfil ibn Harith offered three thousand spears likewise. According to a narration of Imam Zuhri, the Holy Prophet ﷺ was now ready to launch the Jihad with an army of fourteen thousand Companions ؓ which included twelve thousand Ansar of Madinah who had accompanied him for the conquest of Makkah. Then, there were two thousand Muslims who were residents of Makkah and its environs and who had embraced Islam at the time of its conquest. They are known as ` al-tulaqa.' It was on Saturday, the 6th of Shawwal that he marched out for this battle saying that the next day, insha'Allah, they shall be camping at the spot in Khaif bani Kinanah where the Quraysh of Makkah had assembled to write down their pledge to excommunicate Muslims.
As for the army of fourteen thousand Mujahidin, it did march out of the city for Jihad. But, there was another crowd of people - many men and women of the city of Makkah - who also came out of their homes as spectators. Their hearts were excited with conflicting emotions. Speaking generally, if Muslims were to be defeated on this occasion, they thought, they would have a good chance of taking their revenge against Muslims - and if they were to win, they consoled themselves that they were not going to lose anything after all.
Shaibah ibn ` Uthman was one of these spectators. When he embraced Islam later on, he narrated what had happened to him: ` In the battle of Badr, my father was killed by Hamzah and my uncle by Sayyidna ` Ali. My heart was full of anger. I was bent on taking my revenge. I took advantage of this opportunity and started walking alongside the Muslim forces. The purpose was to find an opportunity and attack the Holy Prophet ﷺ . I kept hanging with them always on the lookout for that opportunity until came the time during the initial stage of this Jihad when some Muslims had started losing their ground. When I found them running, I seized the opportunity and reached close to the Holy Prophet ﷺ But, I saw that ` Abdullah ibn ` Abbas ؓ was guarding him on the right and Abu Sufyan ibn Harith ؓ on the left. Therefore, I dashed towards the rear with the intention of attacking him with my sword all of a sudden. Right then, he happened to look at me and he called out to me: 'Shaibah, come here.' He asked me to come closer. Then, he put his blessed hand on my chest and prayed: ` 0 Allah, remove the Shaytan away from him.' Now, when I raise my eyes, the Holy Prophet ﷺ becomes in my heart dearer than my own eye and ear and life. He said to me: 'Go and fight the disbelievers.' Now, there I was staking my life for him, fighting the enemy valiantly right to the end. When the Holy Prophet ﷺ returned from this Jihad, I presented myself before him. At that time, he told me about the thoughts I had when I started off from Makkah with a particular intention and how I was shadowing him in order to kill him. But, since Allah had intended that I must do something good, I did what I did.'
Something similar happened to Nadr ibn Harith. He too had gone to Hunain with the same intention. However, when he reached there, Allah Ta` ala put in his heart the thought of the innocence of the Holy Prophet ﷺ and a feeling of love for him.
This turned him into a valiant Mujahid who took no time in piercing through the enemy lines.
During the course of this very expedition, yet another event took place. This concerns Abu Burdah ibn Niyar۔ When he reached the place known as Awtas, he saw that the Holy Prophet ﷺ was sitting under a tree and there was someone else with him. The Holy Prophet ﷺ told Abu Burdah that he was sleeping when the man sitting with him came, grabbed his sword, positioned by the side of his head and said: ` O Muhammad, now tell me who can save you from me?' I said, ` Allah!' When he heard this, the sword fell down from his hands.' Abu Burdah said: ` O Messenger of Allah, please allow me to behead this enemy of Allah, he looks like a spy.' The Holy Prophet ﷺ said: ` Abu Burdah, say no more. Allah Ta` ala is my Protector until my religion prevails over all others.' After all that, he uttered not a single word of reproach for that person, in fact, let him go free.
When Muslims camped after reaching Hunain, Sayyidna Suhail ibn Hanzalah ؓ came to the Holy Prophet ﷺ with the news that one of their riders had brought a report that the entire tribe of Hawazin had arrived with an array of their war materials. Hearing this, the Holy Prophet ﷺ smiled and said: ` Do not worry. All this material has come as war spoils for Muslims!'
Once settled at the camping grounds, the Holy Prophet ﷺ sent Sayyidna ` Abdullah ibn Haddad to gather intelligence from the area controlled by the enemy. He went there and stayed with them for two days watching all prevailing conditions closely. He saw the enemy leader and commander, Malik ibn ` Awf and heard him saying to his people: ` Muhammad has yet to face a nation of experienced warriors. That fight against the innocent Quraysh of Makkah has given him false notions. He has become proud of his power. Now, he will find out where he stands. Let all of you go in battle formation at the early hour of dawn in a manner that each warrior has his wife, children and articles of value behind him. Then, take your swords out of the sheaths, break the sheaths, and attack, all together in one go.' These people were really very experienced in warfare. They had deployed their forces not only openly but secretly too. For example, they had hidden some units of their army in different mountain passes.
This was a view of how the army of disbelievers was getting ready to fight. On the other side, this was the first Jihad of Muslims in which fourteen thousand fighters had come out to confront the enemy. The war material they had with them was much more than they ever had. Then, they had the experience of Badr and 'Uhud where they had seen how a negligible number of three hundred and thirteen ill-equipped men had triumphed over a strong army of one thousand well-equipped fighters. Under these circumstances, when they came to think about their numbers and preparations on that day, some unfortunate words - ` today, it is impossible that anyone can defeat us, for today, once the fighting starts, the enemy will run' - were uttered by some of them (as reported by Hakim and Bazzar).
This attitude - that someone relies solely on one's own power - was something disliked by the supreme Master of humans, jinns and angels. Hence, Muslims were taught a lesson for their lack of discretion. They got a taste of it when the tribe of Hawazin, following their battle plan, launched a surprise attack and their army units lurking in mountain passes encircled Muslims from all sides. The dust kicked up by their sudden tactical advance turned the day into night, the Companions ؓ lost their foothold and started running. In contrast, the Holy Prophet ﷺ was the lone figure seen advancing on his mount, forward and not backwards. A counted few of his noble Companions ؓ - reportedly, three hundred, or even less than one hundred as said by others - did, however, stay with him, but they too wished that he would not continue advancing.
Then, the Holy Prophet ﷺ realized that the situation was grave. He asked Sayyidna ` Abdullah ibn ` Abbas ؓ to call his Companions ؓ . These were his Companions ؓ who had given him a pledge to fight when they had assembled under the Tree. Then, he pointed out to those who had been mentioned in the Qur'an as well as to the Ansar of Madinah who had promised to stake their lives in this Jihad. He wanted all of them to come back and wanted them to know that the Messenger of Allah was present on the battlefield.
The call given by Sayyidna ` Abdullah ibn ` Abbas ؓ ran through the battlefield like some power current. All deserters were smitten with remorse. They regrouped with fresh vigor and valor and fought against the enemy fully and decisively. First the enemy commander, Malik ibn ` Awf ran away from the battlefield leaving his family and belongings behind and took refuge in the fort of Taif. After him, the rest of his people deserted the battlefield. Seventy of their chiefs were killed. Incidentally, when some children received wounds at the hands of Muslim soldiers, the Holy Prophet ﷺ took immediate notice and prohibited them sternly against any such action in future. Everything they left fell into Muslim hands. It included six thou-sand prisoners of war, twenty four thousand camels, forty thousand goats and four thousand 'Uqiyah of silver.
1 'Uqiyah = 122.472 grams approximately. (اوزان شرعیّہ / Mufti Muhammad Shafi)
The same subject has been taken up in the first (25) and second (26) verses. The gist of what was said there is: ` when you waxed proud of your numbers, it did not work for you and you found yourself all cornered as if the earth was straitened for you despite its vastness. Then, you showed your backs and ran. Then, Allah Ta` ala sent down upon you His tranquility - sending forces of angels for His Messenger and the believers with him, something you did not see. Thus, the disbelievers were punished at your hands.'
The Outcome of Victory by Way of the Unseen Aid
Ibn Jurayj reported from Mujahid that this was the first Ayah of Bara'ah in which Allah, the Exalted, reminds the believers how He favored and blessed them by giving them victory in many battles with His Messenger . Allah mentioned that victory comes from Him, by His aid and decree, not because of their numbers or adequate supplies, whether the triumphs are few or many. On the day of Hunayn, the Muslims were proud because of their large number, which did not avail them in the least; they retreated and fled from battle. Only a few of them remained with the Messenger of Allah ﷺ Allah then sent down His aid and support to His Messenger and the believers who remained with him, so that they were aware that victory is from Allah alone and through His aid, even if the victorious were few. Many a small group overcame a larger opposition by Allah's leave, and Allah is ever with those who are patient. We will explain this subject in detail below, Allah willing.
The Battle of Hunayn
The battle of Hunayn occurred after the victory of Makkah, in the month of Shawwal of the eighth year of Hijrah. After the Prophet conquered Makkah and things settled, most of its people embraced Islam and he set them free. News came to the Messenger of Allah ﷺ that the tribe of Hawazin were gathering their forces to fight him, under the command of Malik bin `Awf An-Nadri, as well as, the entire tribe of Thaqif, the tribes of Banu Jusham, Banu Sa`d bin Bakr, a few people of Awza` from Banu Hilal and some people from Bani `Amr bin `Amir and `Awf bin `Amir. They brought their women, children, sheep and camels along, in addition to their armed forces and adequate supplies. The Messenger of Allah ﷺ marched to meet them with the army that he brought to conquer Makkah, ten thousand from the Muhajirin, the Ansar and various Arab tribes. Along with them came the Tulaqa' numbering two thousand men. The Messenger took them along to meet the enemy. The two armies met in Humayn, a valley between Makkah and At-Ta'if. The battle started in the early part of the morning, when the Huwazin forces, who were lying in ambush, descended on the valley when the Muslims entered. Muslims were suddenly struck by the ambush, the arrows descended on them and the swords struck them. The Huwazin commander ordered them to descend and attack the Muslims as one block, and when they did that, the Muslims retreated in haste, just as Allah described them. The Messenger of Allah ﷺ remained firm in his position while riding his mule, Ash-Shahba'. He was leading his mule towards the enemy, while his uncle Al-`Abbas was holding its right-hand rope and his cousin Abu Sufyan bin Al-Harith bin `Abdul-Muttalib was holding the left rope. They tried to hold the mule back so it would not run faster toward the enemy. Meanwhile, the Messenger of Allah ﷺ was declaring his name aloud and saying,
«إِلَيَّ عِبَادَ اللهِ إِلَيَ أَنَا رَسُولُ الله»
(O servants of Allah! Come back to me! I am the Messenger of Allah! He repeated these words,
«أَنَا النَّبِيُّ لَاكَذِبْ. أَنَا ابْنُ عَبْدِالْمُطَّلِب»
(I am the Prophet, not lying! I am the son of Abdul-Muttalib!) There remained between a hundred and eighty Companions with the Prophet . These included Abu Bakr, `Umar, Al-`Abbas, `Ali, Al-Fadl bin `Abbas, Abu Sufyan bin Al-Harith, Ayman the son of Umm Ayman and Usamah bin Zayd. There were many other Companions, may Allah be pleased with them. The Prophet commanded his uncle Al-`Abbas, whose voice was rather loud, to call at the top of his voice, "O Companions of the Samurah tree" referring to the Muhajirin and Ansar who gave their pledge under the tree during the pledge of Ridwan, not to run away and retreat. He also called, "O Companions of Surat Al-Baqarah." Upon hearing that, those heralded started saying, "Here we are! Here we are!" Muslims started returning in the direction of the Messenger of Allah ﷺ. If the camel of one of them did not obey him (as the people were rushing to the other direction in flight) he would wear his shield and descend from his camel and rush to the side of the Messenger of Allah ﷺ on foot. When a large crowd gathered around the Messenger of Allah ﷺ, he commanded them to fight in sincerity and took a handful of sand and threw it in the faces of the disbelievers, after supplicating to Allah,
«أللّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي»
(O Allah! Fulfill Your promise to me!) Then he threw that handful of sand which entered the eyes and mouth of all the disbelievers, thus distracting them from fighting, and they retreated in defeat. The Muslims pursued the enemy, killing and capturing them. The rest of the Muslim army (returning to battle gradually) rejoined their positions and found many captured disbelieving soldiers kept tied before the Messenger of Allah ﷺ. In the Two Sahihs, it is recorded that Shu`bah said that Abu Ishaq said that Al-Bara' bin `Azib said to a man who asked him, "O Abu `Amarah! Did you run away during Hunayn and leave the Messenger of Allah ﷺ " Al-Bara' said, "But the Messenger of Allah ﷺ did not run away. Hawazin was a tribe proficient with their arrows. When we met them we attacked their forces and they ran away in defeat. The Muslims started to worry about collecting the spoils of war and the Hawazin started shooting arrows at us, then the Muslims fled. I saw the Messenger of Allah ﷺ proclaiming, -- while Abu Sufyan was holding the bridle of his white mule,
«أَنَا النَّبِيُّ لَاكَذِبْ أَنَا ابْنُ عَبْدِالْمُطَّلِب»
(I am the Prophet, not lying, I am the son of `Abdul- Muttalib!) This shows the great courage on behalf of the Prophet in the midst of confusion, when his army ran away and left him behind. Yet, the Messenger remained on his mule, which is a slow animal, not suitable for fast battle moves or even escape. Yet, the Messenger of Allah ﷺ was encouraging his mule to move forward towards the enemy announcing who he was, so that those among them who did not know who he was came to know him. May Allah's peace and blessings be on the Messenger until the Day of Resurrection. This indicates the tremendous trust in Allah and reliance upon Him, as well as, sure knowledge that He will give him victory, complete what He has sent him for and give prominence to his religion above all other religions. Allah said,
ثُمَّ أَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ
(Then Allah did send down His Sakinah on His Messenger), He sent down tranquillity and reassurance to His Messenger,
وَعَلَى الْمُؤْمِنِينَ
(and on the believers), who remained with him,
وَأَنزَلَ جُنُوداً لَّمْ تَرَوْهَا
(and sent down forces which you saw not, ) this refers to angels. Imam Abu Ja`far bin Jarir At-Tabari said that Al-Qasim narrated to them, that Al-Hasan bin `Arafah said that Al-Mu`tamir bin Sulayman said from `Awf bin Abi Jamilah Al-`Arabi who said that he heard `Abdur-Rahman, the freed slave of Ibn Barthan saying, "A man who participated in Hunayn with the idolators narrated to me, `When we met the Messenger of Allah ﷺ and his Companions on the day of Hunayn, they did not remain in battle more than the time it takes to milk a sheep! When we defeated them, we pursued them until we ended at the rider of the white mule, the Messenger of Allah ﷺ. At that time, men with white handsome faces intercepted us and said: `Disgraced be the faces! Go back. So we ran away, but they followed us. That was the end for us."' Allah said,
ثُمَّ يَتُوبُ اللَّهُ مِن بَعْدِ ذَلِكَ عَلَى مَن يَشَآءُ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(Then after that Allah will accept the repentance of whom He wills. And Allah is Oft-Forgiving, Most Merciful.) Allah forgave the rest of Huwazin when they embraced Islam and went to the Prophet , before he arrived at Makkah in the Ji`ranah area. This occurred twenty days after the battle of Hunayn. The Messenger ﷺ gave them the choice between taking those who were prisoner or the war spoils they lost, and they chose the former. The Prophet released six thousand prisoners to them, but divided the war spoils between the victors, such as some of the Tulaqa', so that their hearts would be inclined towards Islam. He gave each of them a hundred camels, and the same to Malik bin `Awf An-Nasri whom he appointed chief of his people (Huwazin) as he was before. Malik bin `Awf said a poem in which he praised the Messenger of Allah ﷺ for his generosity and extraordinary courage.
Sungguh Allah telah menolong kalian -wahai orang-orang mukmin- untuk mengalahkan orang-orang musyrik yang menjadi musuh kalian di banyak pertempuran, meskipun jumlah pasukan kalian sedikit dan peralatan perang kalian tidak kuat, yaitu tatkala kalian berserah diri kepada Allah, melakukan upaya-upaya yang diperlukan, dan tidak membanggakan banyaknya jumlah pasukan kalian, karena banyaknya jumlah pasukan bukanlah penentu kemenangan kalian atas musuh-musuh kalian. Dia juga menolong kalian pada perang Ḥunain ketika kalian merasa bangga dengan banyaknya jumlah pasukan kalian hingga kalian berkata, “Hari ini kita tidak akan dikalahkan karena sedikitnya jumlah pasukan,” ternyata banyaknya jumlah pasukan yang kalian banggakan itu sama sekali tidak menguntungkan kalian, sehingga kalian dikalahkan oleh musuh kalian dan bumi yang luas ini terasa sempit bagi kalian, kemudian kalian melarikan diri dari musuh-musuh kalian.
Allah helped the believers against their enemies, the idolaters, in many battles, despite their small numbers and shortage of weapons, when they trusted in Allah and took appropriate measures. The believers should not be simply pleased by being a great number, because this is not the reason for them beating their enemy. On the day of Ḥunayn, when they were pleased by their great numbers, they said that they would not be defeated on that day because of small numbers; but their great numbers which pleased them did them no good, with their enemies overcoming them, and the earth becoming narrow for them despite its vastness. Then they turned from their enemies, fleeing in defeat.
Allāh vi sostenne, o credenti, contro i vostri nemici idolatri in molte occasioni, nonostante il vostro numero esiguo e la scarsità dei vostri armamenti, quando vi affidaste ad Allāh e prendeste le dovute precauzioni, e non vi insuperbiste per i vostri grandi numeri, poiché i grandi numeri non sono ragione di vittoria; tuttavia, il giorno di Ħunein, quando il vostro grande numero vi compiacque, diceste: "Oggi non saremo sconfitti per il nostro numero esiguo", il vostro grande numero, che tanto vi compiacque, non vi fu per nulla utile, ed il vostro nemico vi sconfisse, e avvertiste come se la terra si stringesse nonostante la sua vastità, e poi vi ritiraste dal vostro nemico, fuggendo sconfitti.
Talaga ngang nag-adya sa inyo si Allāh, O mga mananampalataya, laban sa kaaway ninyo kabilang sa mga tagapagtambal sa maraming labanan sa kabila ng kakauntian ng bilang ninyo at kahinaan ng kasangkapan ninyo noong nanalig kayo kay Allāh, nagsagawa kayo ng mga kaparaanan, at hindi kayo humanga sa dami ninyo sapagkat ang dami ay hindi naging dahilan ng pagwawagi ninyo laban sa kanila sa araw ng [labanan sa] Ḥunayn nang nagpahanga sa inyo ang dami ninyo kaya nagsabi kayo: "Hindi tayo madadaig ngayong araw dahil sa kakauntian." Hindi nagpakinabang sa inyo ng anuman ang dami ninyo na nagpahanga sa inyo sapagkat dumaig laban sa inyo ang kaaway ninyo at sumikip sa inyo ang lupa sa kabila ng luwang nito, pagkatapos tumalikod kayo sa mga kaaway ninyo habang mga tumatakas na mga talunan.
Al-lah ayudó a los creyentes contra sus enemigos en muchas batallas, a pesar de su pequeño número y escasez de armas, cuando confiaron en Al-lah y tomaron las medidas adecuadas. Los creyentes no deben vanagloriarse solo por tener un gran número, porque esta no es la razón por la que vencen a su enemigo. En el día de Hunain, confiados en su gran número, dijeron que en ese día no serían derrotados; sin embargo, su gran número, del cual se vanagloriaban, no les sirvió, ya que sus enemigos los vencieron y la tierra se volvió estrecha para ellos a pesar de su vastedad. Derrotados, huyeron de sus enemigos.
25- Andolsun ki Allah birçok yerde ve (özellikle de) Huneyn gününde size yardım etmiştir. Hani (o gün) çokluğunuz sizi böbürlendirmişti de bunun size hiçbir faydası olmamıştı. Yeryüzü genişliğine rağmen başınıza dar gelmişti. Sonra da arkanızı dönüp kaçmıştınız.
26- Sonra Allah, Rasûlüne ve mü’minlere sekînetini indirmişti. Sizin görmediğiniz ordular da indirip kâfirlere azap etmişti. Kâfirlerin cezası işte budur.
27- Sonra Allah, bunun ardından dilediğine tevbe nasip eder. Allah Ğafurdur, Rahimdir.
25. İşte Yüce Allah’ın:“Andolsun ki Allah birçok yerde ve (özellikle de) Huneyn gününde size yardım etmiştir” buyruğu bunu anlatmaktadır. “Huneyn” Mekke ile Taif arasında bu olayın cereyan ettiği yerin adıdır.
“Hani çokluğunuz sizi böbürlendirmişti de bunun size hiçbir faydası olmamıştı.” Az ya da çok size bir fayda sağlamamıştı. “Yeryüzü genişliğine rağmen” bozguna uğrayınca karşılaştığınız üzüntü ve keder dolayısı ile “başınıza dar gelmişti. Sonra da” bozguna uğrayarak “arkanızı dönüp kaçmıştınız.”
26. “Sonra Allah Rasûlüne ve mü’minlere” sıkıntılı zamanlarda, sarsıntı esnasında ve dehşet verici hallerde kalplere sükûn ve sebat veren, kalpleri rahat ve huzura kavuşturan ve Allah’ın kullar üzerindeki büyük nimetlerinden birisi olan “sekînetini indirmişti. Sizin görmediğiniz ordular” yani melekleri Allah Huneyn günü müslümanlara sebat vermek, onları zaferle müjdelemek ve onlara destek olmak üzere “indirip kâfirlere” bozguna uğrama, öldürülme, müslümanlar tarafından kadınlarının, çocuklarının ve mallarının ele geçirilmesi suretiyle “azap etmiştir. Kâfirlerin cezası işte budur.” Allah onlara dünya hayatında azap ettikten sonra âhirette de onları oldukça ağır bir azaba duçar edecektir.
27. “Sonra Allah bunun ardından dilediğine tevbe nasip eder.”Allah bu savaşı kaybeden pek çok kimseye tevbe nasip etmiş, onlar da tevbe edip İslâm’a girmek üzere Peygamber sallallahu aleyhi ve sellem’e gelmişler, o da onlara kadınlarını ve çocuklarını geri vermişti.“Allah Ğafurdur, Rahimdir.” Yani Yüce Allah'ın mağfireti geniş ve rahmeti engindir. O, tevbe edenlerin pek büyük günahlarını affettiği gibi, onları tevbe ve itaate muvaffak kılmak, günahlarını bağışlamak ve tevbelerini kabul etmekle de onlara merhamet buyurur. Öyleyse sakın hiç kimse -suçları ve günahları ne olursa olsun- O’nun rahmet ve mağfiretinden ümit kesmesin.
Uzvišeni Allah bio je uz vas, vjernici, pa vam je pomogao protiv višebožaca u mnogim bitkama i pohodima, iako ste bili slabi i malobrojni, kad ste se na Njega oslonili i uzroke poduzeli, i kada niste bili obmanuti svojom brojnošću, jer brojnost nije sebeb (uzrok) vaše pobjede. Što se tiče bitke na Hunejnu, gdje ste bili poneseni svojom brojnošću i rekli ste: "Danas nećemo biti pobijeđeni zbog malobrojnosti.", nije vam mnoštvo koristilo, pa vas je neprijatelj savladao i zemlja vam je postala tijesna, ma koliko prostrana bila, a onda ste se u bijeg dali, poraženi.
Quả thật, Allah đã phù hộ các ngươi, hỡi những người có đức tin, chiến thắng kẻ thù của các người từ những kẻ đa thần trong các cuộc chinh chiến mặc dù lực lượng của các ngươi ít và yếu, do các ngươi biết phó thác cho Allah sau khi đã tìm lấy các nguyên nhân, và không ngạo mạn, kiêu hãnh về số lượng đông đảo của mình. Bởi lẽ số lượng đông đảo không phải yếu tố giúp các ngươi chiến thắng. Các ngươi hãy nhớ lại trận chiến Hunain, các ngươi đã kiêu hãnh về lực lượng hùng hậu của mình, các ngươi nói "Ngày hôm nay, chúng ta sẽ không bị đánh bại bởi một lực lượng nhỏ" Nhưng lực lượng hùng hậu mà các ngươi đắc chí nào giúp ích được cho các ngươi, kẻ thù đã đánh bại các ngươi, lúc đó, các ngươi cảm thấy trái bị đất thu hẹp lại trong khi nó vẫn rộng thênh thang, và các ngươi đã quay lưng tháo chạy.
Poi, dopo la vostra fuga dal nemico, Allāh fece scendere la serenità sul Suo Messaggero e sui credenti, rendendoli determinati a combattere; e fece scendere gli angeli, che non vedeste, e punì i miscredenti con l'uccisione e la prigionia, privandoli dei loro beni e prendendo i loro famigliari come schiavi: Tale è la ricompensa che ottennero questi miscredenti rinnegatori del loro Messaggero, ostinati nell'avversione a ciò che comunicò.
Nakon vašeg bježanja od neprijatelja, Allah je na Poslanika i na vjernike spustio smiraj, pa su se vratili na poprište bitke i poslao je meleke koje niste vidjeli, a kaznio je nevjernike pogibijom, zarobljavanjem i zaplijenom imetka i zarobljavanjem porodica. Eto, to je višebošcima bila kazna zato što su utjerali Allaha i Njegovog Poslanika u laž, okrećući se od Objave sa kojom je došao.
Pagkatapos ng pagtakas ninyo mula sa kaaway ninyo ay nagpababa si Allāh ng katiwasayan sa Sugo Niya at nagpababa nito sa mga mananampalataya kaya nagpakatatag sila sa pakikipaglaban, nagpababa Siya ng mga anghel na hindi ninyo sila nakikita, at nagparusa Siya sa mga tumangging sumampalataya sa pamamagitan ng nangyari sa kanila na pagkapatay, pagkabilanggo, pagkakuha ng mga yaman, at pagkabihag ng mga supling. Ang ganting iyon na iginanti sa mga ito ay ganti para sa mga tagatangging sumampalataya, na mga tagapasinungaling sa Sugo nila, na mga tagaayaw sa inihatid niya.
Then, after they ran away from their enemy, Allah sent down calm upon His Messenger and the believers, so that they became patient in fighting; and He sent angels they could not see, and punished the disbelievers with death, capture and seizure of their wealth, women and children. These disbelievers were repaid in this way for their rejection of the Messenger.
Sau khi các ngươi bỏ chạy trốn kẻ thù thì Allah đã trấn an tấm lòng Thiên Sứ của Ngài và cả những người có đức tin, Ngài giữ vững bước chân họ trên sa trường, Ngài phái xuống một đoàn thiên binh mà các ngươi không nhìn thấy và Ngài đã trừng phạt những kẻ vô đức tin bằng những gì đã xảy ra với chúng từ việc bị giết, bị bắt làm tù binh, bị giành lấy tài sản, bị đầy làm nô lệ. Đó là phần phạt dành cho những kẻ vô đức tin đã phủ nhận những gì mà Thiên Sứ đã mang đến cho họ.
Luego, después de que huyeron de su enemigo, Al-lah hizo descender el sosiego sobre Su Mensajero y los creyentes, para que tuvieran paciencia en la lucha, y envió ángeles que ellos no podían ver, y castigó a los incrédulos con la derrota. Estos incrédulos fueron retribuidos de esta manera debido a que rechazaron al Mensajero.
Kemudian setelah kalian melarikan diri dari musuh kalian, Allah menurunkan rasa tenteram ke dalam hati Rasul-Nya dan menurunkannya ke dalam hati orang-orang mukmin sehingga mereka bertahan di medan perang. Allah juga menurunkan malaikat yang tidak terlihat oleh kalian, lalu Dia menghukum orang-orang kafir dengan apa yang menimpa mereka, yaitu terbunuh, tertawan, kehilangan harta benda, dan tertawannya keluarga mereka. Balasan yang mereka terima itu merupakan balasan bagi orang-orang kafir yang mendustakan rasul mereka dan berpaling dari ajaran yang dibawanya.
Puis après avoir fui votre ennemi, Allah apaisa Son Messager et les croyants qui demeuraient déterminés à combattre. Il fit descendre des anges que vous ne voyiez pas et châtia les mécréants en les tuant, en les emprisonnant, et en vous livrant leurs biens et leurs enfants. Telle est la rétribution allouée aux mécréants qui démentent leur Messager et se détournent de ce qu’il leur a apporté.
Düşmanınızdan kaçmanızdan sonra Allah, peygamberi ve Müminlerin üzerine rahatlık indirmiş ve böylece sizler savaşta sebat etmiştiniz. Görmediğiniz melekler indirmiş, kâfirlere ise öldürülme, esir alınma ve mallarının ele geçirilmesi ile azap etmişti. Onların cezalandırıldığı bu cezanın sebebi, onların peygamberlerini yalanlamaları ve O'nun getirdiklerinden yüz çevirmeleriydi.
It will be useful to explain the statement: ثُمَّ أَنزَلَ اللَّـهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِين (Then Allah sent down His tranquility upon His Messenger and upon the believers) appearing in verse 26 a little further. It means that Allah Ta` ala sent down His tranquility upon the hearts of the noble Companions who had lost their foothold on the battlefield during the initial attack of the enemy at Hunain. This caused their feet to become firm again and those who had run away came back. As for the sending of tranquility upon the Holy Prophet ﷺ and the Companions ؓ who had stayed on the war front with firmness and determination, it means that they could see victory close at hand. And since the tranquility mentioned here was of two kinds - one for those who ran, and the other for those who stayed on with the Holy Prophet ﷺ with firmness and determination - it is to point out to this refinement that the expressions: عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِين (...upon His Messenger and upon the believers) have been placed separately and introduced one after the other with the repetition of the preposition علی ) ’ ala: upon).
After that, it was said: وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا (... and sent down forces which you did not see). This means that the people at large did not see. That some reports mention the ` seeing' of these ` forces' should not be taken as contrary to this.
After that, in conclusion, it was said: وَعَذَّبَ الَّذِينَ كَفَرُوا ۚ وَذَٰلِكَ جَزَآءُ الْكَافِرِينَ. It means that Allah punished those who disbelieved - and those who disbelieved deserved that punishment. This punishment or recompense refers to their subjugation at the hands of Muslims which was some-thing witnessed openly. In sum, what was their worldly punishment, they received promptly. As for their fate in the Hereafter, it has been mentioned in verse 27:
Celui qui se repent de sa mécréance et de son égarement après le châtiment infligé par Allah (la défaite), Allah acceptera son repentir. Allah pardonne à ceux qui se repentent et est miséricordieux envers eux. Il accepte leur repentir après qu’ils aient été des mécréants et qu’ils aient commis des actes de désobéissance.
Azap edilmesinden sonra küfründen ve sapıklığından tövbe eden kimsenin tövbesini Allah Teâlâ kabul eder. Yüce Allah, kullarından af dileyenleri çokça bağışlayandır. Onlara karşı merhametlidir. Küfürden ve günah işledikten sonra tövbe eden kullarının tövbelerini kabul eder.
: ثُمَّ يَتُوبُ اللَّـهُ مِن بَعْدِ ذَٰلِكَ (Yet Allah relents, after that, to whomsoever He wills). As for the details of events that came to pass during the battle of Hunain, part of it has been mentioned in the Qur'an while the rest has been taken from authentic narrations of Hadith. (Mazhari and Ibn Kathir)
Injunctions and Rulings
Many injunctions, rulings and subsidiary elements of guidance appear here under the shadows of these events. In fact, they are the very purpose of the narration of these events.
The very first instruction given in these verses is that Muslims should never wax proud of their power or numerical superiority. They should realize that the way they look towards Allah and His help at times when they are weak and deficient, very similarly, when they are strong and powerful, their total trust should also remain on nothing but the help of Allah alone.
In the battle of Hunain, Muslims enjoyed numerical superiority. They had sufficient weapons and supplies. This led some Companions to utter words of pride to the effect that no one could dare defeat them on that particular day. Allah Ta` ala did not like that a group of people so dear to him would say something like that. The result was that Muslims lost their foothold on the battlefield at the time the enemy launched the initial attack. They started running. Then, it was only with unseen help from Allah that this battle was won.
Properties of defeated non-believers: The need for justice and caution
The second instruction given here relates to the need for observing caution and justice when handling properties owned by non-believers who have been defeated and overpowered. This is illustrated by the action taken by the Holy Prophet ﷺ when he had taken war materials for the battle of Hunain from the vanquished non-Muslims of Makkah. This was an occasion when these supplies could have been taken from them by force too. But the Rasul of Allah, ﷺ took these as borrowing - and then, he returned everything so borrowed back to them.
This event taught Muslims an essential lesson - that they should maintain perfect justice and show mercy and magnanimity even when they are dealing with enemies.
The third instruction is embedded in what he said while making a stopover at Khaif bani' Kinanah enroute Hunain. ` Tomorrow', he said, ` we shall be staying at a place where our enemies, the Quraysh of Makkah, had once sat and resolved to excommunicate Muslims!' The hint given here is clear - when Allah Ta` ala has blessed Muslims with victory and power, they should not forget about the days of distress in the past, so that they remain grateful to Allah under all conditions. It will also be recalled that the defeated Hawazin forces had taken refuge in the Ta'if fortress from where they were shooting arrows against Muslims repeatedly. The Holy Prophet ﷺ was requested to pray for a curse to fall on them. He did not respond to their arrows in that manner. He prayed that they be guided to the right path. Being mercy for all the worlds, this prayer for his enemies is teaching Muslims the lesson that Muslims, when they fight in a Jihad, do not intend to subdue the enemy, instead, their objective is to bring them to guidance. Therefore, making efforts to achieve this objective should not be neglected at any time.
The third verse (27) instructs Muslims that they should not write off disbelievers who have been defeated at war because it is likely that Allah Ta` ala may give them the ability to embrace Islam and be blessed with the light of faith. The Hawazin deputation's entry into the fold of Islam proves it.
The same deputation from the tribe of Hawazin had requested the return of their prisoners and the Holy Prophet ﷺ had asked the gathering of Companions ؓ if they agreed to do that out of their free will. The response came in the form of voiced ayes from the audience. The Holy Prophet ﷺ did not consider it to be sufficient. Instead, he took elaborate steps to ascertain the approval of each and every individual before he would act.
This proves that the matter of rights is serious. It is not permissible to take what belongs to a person as a matter of right unless it becomes certain that this was done on the basis of his or her free will. The silence of a person either due to the awe of the crowd or the sense of shame before people is not a sufficient proof of the person's free will and heartfelt consent. From here, Muslim jurists have deduced the ruling that it is not correct to solicit contributions even for some religious purpose when it is done to impress a person by one's personal office, power, or influence. The reason is that there are many gentle people who would be affected by such conditions around and decide to get away by giving something just to avoid being embarrassed - of course, this does not have the backing of genuine free will, approval and pleasure. Incidentally, what is given in that spirit does not have any barakah either.
In Ramadan of the year 8 Hijrah, the Muslims successfully subdued the Quraysh and conquered Makkah. This was a virtually bloodless entry into Makkah. But in the very next month of Shawwal of the year 8 Hijrah, they were defeated by the polytheistic tribes of Hawazin and Thaqif, though at the conquest of Makkah, the number of Muslims was only ten thousand, while in the battle against the Hawazin and the Thaqif their number was twelve thousand. The reason for this was that when the Muslims had marched against the Quraysh, they had set out simply relying on God. But while proceeding to fight against the Hawazin and the Thaqif, they were proud of the fact that they were the conquerors of Makkah; that they had an army of twelve thousand men; that now nobody could defeat them. They were successful when they had reposed confidence in God; when they reposed confidence in themselves, they had to face defeat. Reliance on oneself develops a sort of a haughtiness in a man which results in carelessness of external facts. He falls short in carrying out disciplinary regulations. Due to overweening self-confidence, he starts acting in an unrealistic manner, the result of which is necessarily defeat in this world of cause and effect. As opposed to this, having confidence in God is reliance on the greatest power. This develops humility in a man; he becomes extremely realistic; and realism is the key to all success.
Kemudian jika sesudah turunnya azab itu ada orang yang bertobat dari kekafiran dan kesesatannya maka Allah akan menerima tobatnya. Sungguh Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat karena Dia masih menerima tobat mereka setelah mereka menganut ajaran kafir atau berbuat maksiat.
Zatim, ko se pokaje od svog nevjerstva i svoje zablude, nakon te kazne - Allah će mu oprostiti, jer On prašta pokajnicima i milostiv je prema njima. On od pokajnika prihvata pokajanje nakon nevjerstva i činjenja grijeha.
Pagkatapos, tunay na ang sinumang nagbalik-loob mula sa kawalang-pananampalataya niya at pagkaligaw niya nang matapos ng pagpaparusang iyon, tunay na si Allāh ay magpapatawad sa kanya at tatanggap ng pagbabalik-loob niya. Si Allāh ay Mapagpatawad sa sinumang nagbalik-loob sa mga lingkod Niya, Maawain sa kanila yayamang tumatanggap Siya mula sa kanila ng pagbabalik-loob matapos ng kawalang-pananampalataya at paggawa ng mga pagsuway.
Then whoever rejects disbelief and misguidance after that affliction, Allah will accept their repentance. Allah is Forgiving and Merciful to those of His servants who repent to Him, accepting their repentance after their denial of the truth and their disobedience.
Rồi ai biết hối cải về tội vô đức tin và lầm lạc của mình sau sự trừng phạt đó thì y sẽ được Allah chấp nhận sự sám hối, vì Allah luôn tha thứ cho ai biết hối cải trong đám nô lệ của Ngài và Ngài khoan dung với họ mặc dù họ đã vô đức tin và đại nghịch với Ngài.
Así, a quien abandone la incredulidad y el extravío después de esa aflicción, Al‑lah le aceptará su arrepentimiento. Al-lah es Perdonador y Misericordioso con aquellos de Sus siervos que se arrepienten ante Él, aceptando su arrepentimiento.
Così che, chiunque si penta della sua miscredenza e perdizione, dopo quella punizione, in verità Allāh lo aiuti al pentimento e accetti il suo pentimento: Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro. Egli accetta il loro pentimento dopo la miscredenza e dopo aver commesso peccati.
O mga sumampalataya kay Allāh at sa Sugo Niya at sumunod sa isinabatas Niya para sa kanila, ang mga tagapagtambal ay salaula lamang dahil sa taglay nilang kawalang-pananampalataya, kawalang-katarungan, mga kaasalang napupulaan, at mga kaugaliang masagwa kaya huwag silang pumasok sa Looban ng Makkah – at bahagi ng sakop nito ang Masjid na Pinakababanal – kahit pa man sila ay mga magsasagawa ng ḥajj o mga magsasagawa ng `umrah, matapos ng taon nilang ito na ika-9 ng Taong Hijrah. Kung nangamba kayo, O mga mananampalataya, ng isang karalitaan dahilan sa pagkaputol ng dati nilang idinudulot sa inyo na mga pagkain at mga kalakalang nagkakaiba-iba, tunay na si Allāh ay sasapat sa inyo mula sa kabutihang-loob Niya kung niloob Niya. Tunay na si Allāh ay Maalam sa kalagayan ninyo na dinaranas ninyo, Marunong sa ipinangangasiwa Niya para sa inyo.
28- Ey iman edenler! Müşrikler ancak bir pisliktir. Onun için bu yıllarından sonra artık Mescid-i Haram’a yaklaşmasınlar. Eğer fakirlikten korkarsanız (bilin ki) Allah, dilerse sizi kendi lütfundan zenginleştirir. Şüphesiz Allah Alimdir, Hakimdir.
28. Yüce Allah şöyle buyurmaktadır:“Ey iman edenler!” Allah ile birlikte başkasına ibadet eden “müşrikler ancak bir pisliktir.” İtikat ve amel yönünden pis ve murdar kimselerdir. Allah ile birlikte, fayda sağlamayan, zarar vermeyen ve kişiye gelecek hiçbir zararı önleyemeyen varlıklara ibadet eden, işleri güçleri Allah’a karşı savaş açmak, Allah yolundan alıkoymak, batıla yardım edip hakkı reddetmek, yeryüzünde ıslaha değil fesada çalışmak olan bir kimseden daha pis ne olabilir? O halde sizler de mabedlerin en şerefli ve en temiz olanını onları oraya yaklaştırmamak sureti ile temiz tutmalısınız. “Onun için bu yıllarından sonra artık Mescid-i Haram’a yaklaşmasınlar.” Sözü edilen yıl, Ebu Bekir es-Sıddik’in hac emirliği yaptığı yıl olan hicretin dokuzuncu yılı idi. Peygamber sallallahu aleyhi ve sellem amcasının oğlu Ali’yi de Hacc-ı Ekber günü berâeti (müşrikler ile ilişkilerin koparıldığını) ilan etmek üzere göndermişti. O da bu yıldan itibaren hiçbir müşrik kimsenin Beyt’i haccedemeyeceğini ve çıplak bir kimsenin Beyt’i tavaf edemeyeceğini ilan etmişti.
Müşriklerin pislik olması, bedenlerinin pis olduğu anlamında değildir. Çünkü başkaları gibi kâfirin de bedeni temizdir. Buna delil ise Yüce Allah’ın Kitap Ehli olan kadınlarla evlenmeyi ve ilişki kurmayı mubah kılması, onların tenine değen yeri yıkmayı da emretmemiş olmasıdır. Müslümanlar da öteden beri kâfirlerin bedenlerine temas etmişlerdir. Ancak necasetlerden sakındıkları gibi onların tenlerine değinmekten sakındıklarına dair herhangi bir şey nakledilmemiştir. O nedenle buradaki pislikten maksat -önceden geçtiği gibi- şirkten kaynaklanan manevi pisliktir. Nasıl ki tevhid ve iman bir temizliktir, şirk de bir pisliktir.
Ey müslümanlar! “Eğer fakirlikten” müşriklerin Mescid-i Haram’a yaklaşmasının engellenmesi dolayısı ile sizinle onlar arasındaki dünyevi bağların kopmasından ötürü fakir ve muhtaç düşmekten “korkarsanız (bilin ki) Allah dilerse sizi kendi lütfundan zenginleştirir.”Çünkü rızık yalnızca tek bir kapıya ve tek bir yere münhasır değildir. Aksine bir kapı kapandı mı mutlaka onun dışında pek çok kapılar açılır. Yüce Allah’ın lütfu pek geniştir. O’nun cömertliği ve ihsanı pek büyüktür. Özellikle de O’nun rızası için herhangi bir şeyi terk edenlere karşı Allah, cömertlerin en cömerdidir. Yüce Allah verdiği bu sözünü gerçekleştirmiş, müslümanları kendi lütfundan zenginleştirmiş, onlara bol ve geniş rızıklar ihsan etmiştir. Bu ihsan dolayısı ile de onlar, en büyük zenginler ve hükümdarlar arasına girmişlerdir.“Dilerse” buyruğu, zengin kılmanın ilahî meşîete bağlı olduğunu ifade etmektedir. Çünkü dünyada zengin olmak, imanın gereklerinden değildir. Yüce Allah, zengin kıldığı kimseyi seviyor diye bir şey de yoktur. Bundan dolayı Yüce Allah, bu zengin kılmayı kendi dilemesine bağlı olarak söz konusu etmiştir. Allah, dünyalığı sevdiği ve sevmediği herkese verirken, imanı ve dini ancak sevdiği kimselere verir.
“Şüphesiz Allah Alimdir.” O’nun ilmi pek geniştir. Kimin zenginliğe layık olduğunu, kimin layık olmadığını bilir. “Hakimdir” O, hikmeti gereği her şeyi yerli yerince koyar ve onlara hak ettiği değeri verir.
Yüce Allah’ın: “Onun için bu yıllarından sonra artık Mescid-i Haram’a yaklaşmasınlar” buyruğu, müşriklerin önceleri Beytullah’ın başkan ve yöneticileri olduğunu, Mekke fethedildikten sonra ise yönetimin Allah Rasûlünün ve mü’minlerin eline geçtiğini, müşriklerin de Beytullah’ın çevresinde ve Mekke-i Mükerreme’de ikamet etmeye devam ettiklerini ortaya koymaktadır. Bundan sonra ise işte bu âyet-i kerime nazil olmuştur. Peygamber sallallahu aleyhi ve sellem de vefatının hemen öncesinde müşriklerin Hicaz bölgesinden sürülmelerini ve o bölgede iki farklı dinin bir arada olmamasını emretmişti. Bütün bunlar, her çeşit kâfirin Mescid-i Haram’dan uzak olması içindir ve bu, Yüce Allah’ın:“Onun için bu yıllarından sonra artık Mescid-i Harama yaklaşmasınlar” buyruğunun kapsamına girmektedir.
A los que tienen fe en Al-lah y Su Mensajero, y siguen la ley revelada que Él estableció, se les informa que los idólatras son impuros debido a su incredulidad, desobediencia y rasgos de carácter reprochables. Por lo tanto, no deben ingresar al recinto sagrado de La Meca, que contiene la Mezquita Sagrada, como peregrinos para el Hayy o la ‘Umrah después de ese año, que fue el noveno año de la Hégira. Si los creyentes temen la pobreza, debido a que los idólatras ya no traerán diferentes tipos de alimentos y mercaderías, Al‑lah les proveerá de Su generosidad, si Él quiere. Al-lah conoce la situación, y es Sabio en Sus planes.
O vi koji vjerujete u Allaha i Njegovog Poslanika, i slijedite ono što vam je propisao, višebošci su nečist, zbog nevjerstva, nepravde, i ružnih karakternih osobina i običaja, pa neka ne ulaze u mekkanski harem - u okviru kojeg je i sam Sveti hram - makar bili hadžije ili došli na 'umru, nakon ove, devete godine po Hidžri. Ukoliko se bojite, o vjernici, siromaštva zbog prekida hrane i razne robe sa kojima su mušrici dolazili, Allah će vam to nadoknaditi iz Svojih riznica, ako bude htio. Doista Allah zna vaše stanje i mudro određuje ono što je dobro za vas.
Hỡi những người có tin nơi Allah, nơi Thiên Sứ của Ngài và đã tuân thủ theo giáo luật của Ngài! Thật vậy, những kẻ đa thần là những kẻ không sạch sẽ bởi sự vô đức tin, hành động sai quấy, bản chất xấu xa và phong tục thối nát của chúng. Cho nên chúng không được phép đến gần vùng đất linh thiêng Makkah - trong đó có Masjid Al-Haram - kể từ năm nay trở đi, đó là năm thứ 9 lịch Islam, cho dù chúng đến để hành hương Hajj và 'Umrah. Nếu các ngươi - hỡi những người có đức tin - sợ nghèo khổ vì chấm dứt mọi nguồn cung cấp lương thực và các nguồn thương mại khác thì Allah sẽ bù đắp đầy đủ cho các ngươi bằng nguồn thiên lộc của Ngài. Quả thật Allah luôn tận tường mọi hoàn cảnh của các ngươi, luôn sáng suốt trong việc quản lý các ngươi.
Those who have faith in Allah and His Messenger, and follow the sacred law that He established for them, are told that the idolaters are unclean because of their disbelief, disobedience and blameworthy character traits, and evil customs. So they were not to enter the sacred area of Makkah, containing the Sacred Mosque, as pilgrims for the Hajj or Umrah after that year, which was the ninth year of the Hijrah. If the believers fear poverty, because of the idolaters no longer bringing different foods and merchandise, Allah will be sufficient for them from His bounty, if He wills. Allah knows the situation, and is Wise in His plan.
O voi che credete in Allāh e nel Suo Messaggero, e che seguite ciò che Egli ha deciso nei loro riguardi, in verità gli idolatri sono impuri a causa della loro miscredenza, ingiustizia, cattiva morale e cattive abitudini: Non devono entrare nel Luogo Sacro, inclusa la Moschea Sacra (المسجد الحرامAl'Masjid Al'Ħarām), anche se fossero pellegrini o gente impegnata nella Omrah, dopo quest'anno, il nono anno dalla Hijrah. Se avete timore, o credenti, della povertà, in seguito ai cibi e ai vari tipi di commercio che vi fornivano, in verità Allāh provvederà a voi, se vuole. In verità, Allāh è Consapevole delle condizioni in cui versavate, Saggio nella Sua Provvidenza.
"Hai orang-orang yang beriman, sesungguhnya orang-orang yang musyrik itu najis, maka janganlah mereka mendekati Mas-jidil Haram sesudah tahun ini. Dan jika kamu khawatir menjadi miskin, maka Allah nanti akan memberikan kekayaan kepadamu dari karuniaNya, jika Dia menghendaki. Sesungguhnya Allah Maha Mengetahui lagi Mahabijaksana." (At-Taubah: 28).
(28) Allah تعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ ﴿ "Hai orang-orang yang beriman, sesungguhnya orang-orang yang musyrik itu", yang menyekutukan Allah dengan sesuatu, ﴾ نَجَسٞ ﴿ "najis", yakni kotor pada akidah dan amal mereka, najis mana yang lebih berat daripada orang yang menyembah tuhan-tuhan lain selain Allah yang tidak dapat mendatangkan manfaat, menolak mudarat, dan tidak berguna apa pun. Sementara perbuatan mereka hanyalah berkisar antara memerangi Allah, menghalang-halangi dari jalan Allah, men-dukung kebatilan, menolak kebenaran, dan berbuat kerusakan di muka bumi, bukan kebaikan? Maka kamu harus menyucikan rumah termulia dan tersuci dari mereka. ﴾ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ ﴿ "Maka janganlah mereka mendekati Masjidil Haram sesudah tahun ini." Yakni tahun sembilan hijriyah, ketika orang-orang berhaji dengan amir Abu Bakar ash-Shiddiq, dan Nabi ﷺ mengutus sepupunya, Ali bin Abi Thalib, agar mengumumkan pemutusan hubungan dari Allah kepada orang-orang musyrik pada hari haji akbar, maka dia mengumumkan bahwa setelah tahun ini orang-orang musyrik tidak boleh berhaji dan orang yang telanjang tidak boleh thawaf di Ka'bah.
Najis yang dimaksud di sini bukan najis badan, karena orang kafir adalah suci badannya sebagaimana yang lain, dengan dalil bahwa Allah تعالى menghalalkan menggauli istri yang Ahli Kitab, dan tidak memerintahkannya agar mencuci apa yang terkena darinya, dan kaum Muslimin sendiri selalu bergaul dan bermuamalah de-ngan orang-orang kafir, dan tidak dinukil dari mereka bahwa me-reka merasa jijik seperti mereka jijik terhadap benda najis, akan tetapi yang dimaksud di sini adalah najis maknawi, yaitu syirik mereka, sebagaimana tauhid dan iman adalah kesucian, maka syirik adalah najis.
FirmanNya, ﴾ وَإِنۡ خِفۡتُمۡ ﴿ "Dan jika kamu khawatir", wahai kaum Muslimin ﴾ عَيۡلَةٗ ﴿ "menjadi miskin", akibat melarang orang-orang musyrik dari mendekati Masjidil Haram, di mana sarana-sarana dunia terputus darimu karena itu, ﴾ فَسَوۡفَ يُغۡنِيكُمُ ٱللَّهُ مِن فَضۡلِهِۦٓ ﴿ "maka Allah nanti akan memberikan kekayaan kepadamu dari karuniaNya." Rizki tidak terbatas pada satu pintu dan tempat saja, bahkan tidaklah satu pintu tertutup kecuali pintu-pintu lain yang banyak akan dibukakan, karena karunia Allah sangatlah luas, dan kemurahanNya amatlah besar, khususnya bagi yang meninggalkan sesuatu karena meng-harap WajahNya yang mulia, karena sesungguhnya Allah adalah Dzat paling Pemurah di antara para pemurah, dan Allah telah membuktikan janjiNya dengan menjadikan kaum Muslimin ber-kecukupan dengan karuniaNya dan membentangkan rizki untuk mereka yang membuat mereka menjadi orang-orang kaya dan pe-nguasa yang terkaya. FirmanNya, ﴾ إِن شَآءَۚ ﴿ "Jika Dia menghendaki." Mengaitkan karunia kekayaan dengan kehendakNya, karena ke-kayaan di dunia bukan termasuk konsekuensi iman dan tidak me-nunjukkan kecintaan Allah, oleh karenanya Allah menggantung-kannya dengan kehendakNya, karena Allah memberikan dunia kepada yang Dia cintai dan kepada yang tidak Dia cintai dan Dia tidak menganugerahkan keimanan dan agama kecuali kepada yang Dia cintai. ﴾ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٞ ﴿ "Sesungguhnya Allah Maha Menge-tahui lagi Mahabijaksana." Yakni ilmuNya luas, mengetahui siapa yang layak diberi kekayaan dan siapa yang tak layak, meletakkan segala sesuatu pada tempatnya dan sesuai dengan posisinya.
Ayat yang mulia ini, yakni FirmanNya, ﴾ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ ﴿ "Maka janganlah mereka mendekati Masjidil Haram sesudah tahun ini", menunjukkan bahwa orang-orang musyrik sebelumnya adalah pemimpin dan penguasa di Baitul Haram, kemudian setelah Fathu Makkah kepemimpinan tersebut berpindah kepada Rasulullah dan orang-orang Mukmin, meski mereka tetap tinggal di Makkah Mukarramah, kemudian turunlah ayat ini. Dan ketika Nabi ﷺ hen-dak wafat, beliau meminta agar mereka diusir dari Hijaz, sehingga tidak ada dua agama padanya, semua itu demi menjauhkan orang kafir dari Masjidil Haram, ia termasuk ke dalam Firman Allah, ﴾ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ ﴿ "Maka janganlah mereka mendekati Mas-jidil Haram sesudah tahun ini."
Ey Allah'a ve resulü'ne iman eden ve Allah'ın, kullarına koyduğu şeriate tabi olanlar! Müşrikler kendilerinde olan küfür, zulüm, kınanmış ahlak ve kötü alışkanlıklardan dolayı pisliktirler. Onun için bu yıllarından yani hicri dokuzuncu yıllarından sonra hacı yahut umreci olarak da olsa Mescid-i Haram'ın da içerisinde bulunduğu Mekke Haremi'ne girmesinler. -Ey Müminler!- Eğer onların size getirmekte oldukları yiyeceklerin ve çeşitli ticaret mallarının kesilmesi sebebi ile yoksulluktan korkarsanız, şüphesiz Yüce Allah, fazlı ile size yeter. Şüphe yoktur ki Allah, sizin içinde bulunduğunuz hali hakkıyla bilendir, sizin için düzenleyip idare ettiklerinde hikmet sahibidir.
Idolators are no longer allowed into Al-Masjid Al-Haram
Allah commands His believing servants, who are pure in religion and person, to expel the idolators who are filthy in the religious sense, from Al-Masjid Al-Haram. After the revelation of this Ayah, idolators were no longer allowed to go near the Masjid. This Ayah was revealed in the ninth year of Hijrah. The Messenger of Allah ﷺ sent `Ali in the company of Abu Bakr that year to publicize to the idolators that no Mushrik will be allowed to perform Hajj after that year, nor a naked person allowed to perform Tawaf around the House. Allah completed this decree, made it a legislative ruling, as well as, a fact of reality. `Abdur-Razzaq recorded that Jabir bin `Abdullah commented on the Ayah,
إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا
(O you who believe! Verily, the Mushrikin are impure. So let them not come near Al-Masjid Al-Haram after this year) "Unless it was a servant or one of the people of Dhimmah." Imam Abu `Amr Al-Awza'i said, "Umar bin `Abdul-`Aziz wrote (to his governors) to prevent Jews and Christians from entering the Masjids of Muslims, and he followed his order with Allah's statement,
إِنَّمَا الْمُشْرِكُونَ نَجَسٌ
(Verily, the Mushrikin are impure.) `Ata' said, "All of the Sacred Area the Haram is considered a Masjid, for Allah said,
فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا
(So let them not come near Al-Masjid Al-Haram (at Makkah) after this year.)" This Ayah indicates that idolators are impure and that the believers are pure. In the Sahih is the following,
«الْمُؤْمِنُ لَا يَنْجُس»
(The believer does not become impure.) Allah said,
وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ
(and if you fear poverty, Allah will enrich you, out of His bounty.) Muhammad bin Ishaq commented, "The people said, `Our markets will be closed, our commerce disrupted, and what we earned will vanish.' So Allah revealed this verse,
وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ
(and if you fear poverty, Allah will enrich you, out of His bounty), from other resources,
إِن شَآءَ
(if He wills), until,
وَهُمْ صَـغِرُونَ
(. ..and feel themselves subdued.) This Ayah means, `this will be your compensation for the closed markets that you feared would result.' Therefore, Allah compensated them for the losses they incurred because they severed ties with idolators, by the Jizyah they earned from the People of the Book." Similar statements were reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Qatadah and Ad-Dahhak and others. Allah said,
إِنَّ اللَّهَ عَلِيمٌ
(Surely, Allah is All-Knowing), in what benefits you,
حَكِيمٌ
(All-Wise), in His orders and prohibitions, for He is All-Perfect in His actions and statements, All-Just in His creations and decisions, Blessed and Hallowed be He. This is why Allah compensated Muslims for their losses by the amount of Jizyah that they took from the people of Dhimmah.
The Order to fight People of the Scriptures until They give the Jizyah
Allah said,
قَـتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ حَتَّى يُعْطُواْ الْجِزْيَةَ عَن يَدٍ وَهُمْ صَـغِرُونَ
(Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture, until they pay the Jizyah with willing submission, and feel themselves subdued.) Therefore, when People of the Scriptures disbelieved in Muhammad , they had no beneficial faith in any Messenger or what the Messengers brought. Rather, they followed their religions because this conformed with their ideas, lusts and the ways of their forefathers, not because they are Allah's Law and religion. Had they been true believers in their religions, that faith would have directed them to believe in Muhammad , because all Prophets gave the good news of Muhammad's advent and commanded them to obey and follow him. Yet when he was sent, they disbelieved in him, even though he is the mightiest of all Messengers. Therefore, they do not follow the religion of earlier Prophets because these religions came from Allah, but because these suit their desires and lusts. Therefore, their claimed faith in an earlier Prophet will not benefit them because they disbelieved in the master, the mightiest, the last and most perfect of all Prophets . Hence Allah's statement,
قَـتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ
(Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture,) This honorable Ayah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's religion in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihad announcing his intent and destination. The Messenger ﷺ sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around it, lagged behind, for that year was a year of drought and intense heat. The Messenger of Allah ﷺ marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where he set camp for about twenty days next to its water resources. He then prayed to Allah for a decision and went back to Al-Madinah because it was a hard year and the people were weak, as we will mention, Allah willing.
Paying Jizyah is a Sign of Kufr and Disgrace
Allah said,
حَتَّى يُعْطُواْ الْجِزْيَةَ
(until they pay the Jizyah), if they do not choose to embrace Islam,
عَن يَدٍ
(with willing submission), in defeat and subservience,
وَهُمْ صَـغِرُونَ
(and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said,
«لَا تَبْدَءُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِه»
(Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley.) This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace. The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham: `In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors of our houses of worship for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit or betrayal against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names, or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. We will not encrypt our stamps in Arabic, or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices with prayer at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to `Umar, he added to it, `We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion."'
Ô vous qui croyez en Allah et en Son Messager, accomplissez ce qu’Il vous a prescrit. Les polythéistes sont impurs en raison de leur mécréance, de leur injustice, de leurs vices et des mauvaises coutumes qu’ils perpétuent. Qu’ils n’entrent donc plus, à partir de cette année (la neuvième année de l’Hégire), dans le Sanctuaire de la Mecque dont la Mosquée Sacrée fait partie, même s’ils s’y rendent en pèlerins. Ô croyants, si vous redoutez la pauvreté parce qu’ils ne vous approvisionnent plus avec certaines nourritures et marchandises qu’ils vous fournissaient auparavant, Allah, par Sa grâce, vous suffira. Allah connaît le mieux votre situation et est Sage dans ce qu’Il décide pour vous.
Commentary
A proclamation of withdrawal was made against Mushriks and disbelievers at the beginning of Surah At-Taubah. The verse appearing above describes injunctions related to this proclamation. In substance, it stipulated that treaties with disbelievers should be terminated or fulfilled within a year and after the passage of one year from this proc-lamation, no Mushrik should remain within the sacred precincts of the Haram.
This has been stated in the present verse in a particular manner that accomplishes two objectives simultaneously. It points out to the wisdom behind this injunction and it also alleviates the apprehensions of some Muslims about its implementation. Here, the word: نَجَس (najas) has been used with fathah on the letter jeem ج which carries the sense of filth and filth denotes every impurity which one averts naturally. Imam Raghib al-Isfahani has said: It also includes impurity that is perceived through the senses, such as the eye, the nose or the hand as well as that which one is able to know about through knowledge and reason. Therefore, the word: ` najas' is inclusive of filth or impurity of three types. The first one is real. Everyone perceives it as such. Then, there is the second type. This is known as legal because it makes wudu وُضُو (ablution) or ghusl غُسُل (bath) legally necessary. Examples are the state of Janabah (intercourse, ejaculation or wet-dream etc.), as well as, the post-menstruation and post-childbed states known as haidh حیض and nifas نفاس . And then, there is the spiritual impurity that relates to the human heart, for example, false beliefs and evil morals. The word ` najas' covers all of these.
The word, اِنَّمَا (innama) introduced in this verse has been used for hasr or restriction. Therefore, the sentence comes to mean that Mushriks (those who ascribe partners to Allah) are impure indeed (in the sense of ` are but filth' ). The truth of the matter is that all three types of impurities are found in Mushriks because they just do not take a lot of impure things as really impure. The outcome is that they do not make any effort to stay away from smearing themselves with obvious impurities - such as, liquor and things made with it. As for the modalities of purification against acquired impurities provided by religious codes - such as, the prescribed bath after having fallen into the state of Janabah - they simply do not believe in them! Similarly, spiritual impurities like false beliefs and evil morals do not make much sense to them.
Therefore, by declaring Mushriks to be impure in this verse, the injunction given was: فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا (so let them not come near Al-masjid-al-Haram after this year of theirs).
The word: اَلمَسجِد اَلحَرَام Al-masjid-al-Haram is generally used to denote the place that is surrounded by a walled structure around the Baytullah. But, in the Qur'an and Hadith, this word, at times, has been used for the sacred precincts of the entire Haram of Makkah as well - which is an area of several square miles and is hemmed in by limits originally ap-pointed by Sayyidna Ibrahim (علیہ السلام) . It is in this very sense that words of the text of the Qur'an referring to the event of Mi` raj: مِّنَ الْمَسْجِدِ الْحَرَامِ (from Al-masjid-al-haram - 17:1) have been taken. This interpretation has the backing of a consensus because the event of Mi` raj did not originate from inside what is commonly known as Al-masjid-al-Haram, instead of which, it started from the home of Sayyidah Umm Hani' ؓ .Similarly, in the noble verse: إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ (Except those with whom you made a treaty near Al-masjid-al-Haram - 9:7), Al-masjid-al-Haram means the whole of Haram - because, the event of making a peace treaty mentioned there took place at Hudaibiyah, which is located outside the limits of the Haram close by. (A1-Jassas)
Therefore, the verse comes to mean that the entry of the Mushriks into the sacred precincts of the Haram shall be banned after ` this' year. Which year is ` this' year? Some commentators say that it means the Hijrah year 10. But, according to the majority of commentators, the preferred year is Hijrah 9 - because, the Holy Prophet ﷺ had made the ` proclamation of withdrawal' through Sayyidna Abu Bakr and Sayyidna Ali ؓ during the Hajj season of this very Hijrah year 9. Therefore, the period between Hijrah 9 and Hijrah 10 is the year of respite. It was only after Hijrah 10 that this law came into force.
Does the rule stop Mushriks from entering the Sacred Mosque only, or does it apply to all mosques?
About the injunction appearing in the cited verse: that no Mushrik should be allowed to come near Al-masjid-al-Haram (the Sacred Mosque) after Hijrah 10, three things need consideration. Firstly, we have to determine if this injunction is particular to the Sacred Mosque, or other mosques of the world also fall under its jurisdiction. Secondly, if this is particular to the Sacred Mosque, then, is the entry of a Mushrik in the Sacred Mosque banned in an absolute sense? Or the ban of such entry applies only in the case of Hajj and ` Umrah - not otherwise. Thirdly, this injunction appearing in the verse relates to Mushriks. In that case, are the disbelievers (kuffar) among the People of the Book included here, or are they not?
Since the words of the Qur'an are silent about these details, therefore, the Mujtahid Imams have, by turning to the hints of the Qur'an and the reports of Hadith, given a description of injunctions in accordance with their respective Ijtihad. The first investigation in this connection is about the terms of reference in which the Holy Qur'an has declared Mushriks as ` najas' (filth). If this means physical filth or some major legal impurity (janabah etc.), then, as evident, allowing the entry of filth in any masjid is not permissible. Similarly, allowing any person in the state of major impurity or a woman in the state of menstruation or childbed in any masjid is not permissible. And if ` najasah' in this verse means the spiritual filthiness of kufr and shirk, then, it is possible that the injunction which covers it may be different from the injunction which covers outward filth.
According to Tafsir Al-Qurtubi, Imam Malik and other jurists of Madinah, may Allah have mercy on them, said: Mushriks are filthy on all counts. They generally do not abstain from obvious filth, are not very particular about taking a bath after having fallen into the state of major impurity and, as for the spiritual impurity of kufr and shirk, they already suffer from it. Therefore, this injunction is equally applicable to all Mushriks and mosques. To prove this, they have cited an executive order given by Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) in which he had instructed the administrators of cities that they should not allow disbelievers to enter mosques. He had quoted this very verse as part of his executive order. In addition to that, there is a Hadith of the Holy Prophet ﷺ in which he said: لَا اُحِلُّ المَسجِدَ لحَیٔضِ وَ لَا جُنُبِ (I do not make entry into the masjid lawful for any woman in menstruation or for any person in the state of major impurity) - and since the Mushriks and disbelievers do not generally take a bath when in a state of janabah, their entry into the masjid has been prohibited.
Imam Shafi` i (رح) has said that this injunction is applicable to all Mushriks and disbelievers among the People of the Book - but, is restricted to the Sacred Mosque. Their entry into other mosques is not prohibited. (Qurtubi) In proof, he has cited the event relating to Thumamah ibn Athal, according to which Thumamah was arrested. The Holy Prophet ﷺ had him tied to a pillar of his Mosque before he embraced Islam.
According to Imam Abu Hanifah (رح) ، not letting Mushriks come near the Sacred Mosque as commanded in the verse means that they will not be allowed to perform Hajj and ` Umrah in their peculiar polytheistic manner from the next year. Its proof lies in the proclamation of withdrawal which was made through Sayyidna ` Ali al-Murtada ؓ at the time of the Hajj season. This proclamation made was for nothing but: لَا یَحُجَّنَّ بعد العام مُشرِک which made it very clear that no Mushrik will be able to perform Hajj after that year. Therefore, the meaning of the statement: فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ ( (so let them not come near Al-masjid-al-Haram) in this verse is - in accordance with this proclamation - nothing but that they have been prohibited to perform Hajj and ` Umrah, with the exception of entering there on the basis of a particular need which would be subject to the permission of the Muslim 'Amir. This is proved by what happened in the case of the deputation from the tribe of Thaqif. When, after the Conquest of Makkah, their deputation came to the Holy Prophet ﷺ he let them stay in the masjid, although they were kafirs at that time. Thereupon, the Companions ؓ submitted: ` Ya Rasulallah, these are filthy people!' He said: ` The floor of the masjid is not affected by their impurity.' (Jassas)
This report from Hadith also makes it very clear that the Holy Qur'an, when it calls Mushriks ` najas' (filth), it refers to the filth of their kufr and shirk - as interpreted by the great Imam Abu Hanifah (رح) . Similarly, according to a narration of the Companion, Sayyidna Jabir ibn ` Abdullah رضی اللہ تعالیٰ عنہ the Holy Prophet ﷺ said that no Mushrik should go near the Masjid except that the person be a bondman or bondwoman of a Muslim - then, he could be admitted if needed. (Qurtubi)
This Hadith too confirms that the Mushriks were not prevented from entering into the Sacred Mosque on the basis of their outward impurity as the cause - otherwise, there was nothing particular about a bondman or bondwoman. In fact, the real basis is the danger of kufr and shirk lest these come to dominate. In the case of a bondman or bondwoman, this danger does not exist. So, they were allowed. In addition to that, as far as outward impurity is concerned, even Muslims stand included under this restriction for they too, if in a state of full impurity (janabah or haidh or nifas), are not allowed to enter the Sacred Mosque.
Besides, when according to the explanation given by the majority of commentators, Al-masjid-al-Haram at this place means the entire Haram, then, that too lends support to the view that this prohibition is not based on outward impurity, instead, it is based on the impurity of kufr and shirk. It is for this reason that their entry was banned not simply in the Sacred Mosque, in fact, it was banned in the entire area known as the Haram. This was done because the Haram is the sanctuary and fortress of Islam and having some non-Muslim inside it cannot be tolerated.
To sum up the investigative approach of the great Imam Abu Hanifah (رح) ، it can be said that the concern for maintaining masajid in a state of perfect purity, free from all sorts of outward and inward pollution, is an issue of major importance having its proof from the Qur'an and Hadith. But, this verse is not connected with this problem. It is, in fact, connected with the particular political order of Islam that was announced at the beginning of Surah Al-Bara'ah and wherein the purpose was to have the sacred Haram vacated by all Mushriks present in Makkah. But, such was the dictate of justice and mercy that all of them were not ordered to vacate immediately and en-block soon after the Conquest of Makkah. Instead of that, the plan was to be implemented within the time-span of one year by allowing people who had a treaty for a specified period to complete that period subject to its solemn fulfillment and by giving others available periods of respite. This is what was stated in the verse under study - that the entry of Mushriks will stand prohibited within the sacred precincts of the Haram after that year and they would no more be able to perform Hajj and ` Umrah in their polytheistic style.
After it was clearly stated in the 'ayat of Surah At-Taubah that no Mushrik would be able to enter the sacred precincts of the Haram after Hijrah 9, the Holy Prophet ﷺ had increased this injunction to cover the whole of the Arabian Peninsula. Hadith reports confirm it but its implementation could not take effect during the lifetime of the Holy Prophet ﷺ . Then, Sayyidna Abu Bakr ؓ remained unable to attend to it because of other emergent problems on hand. It was Sayyidna ` Umar ؓ who, during his period, put this legal order in force.
As for the problem of the impurity of disbelievers and the problem of keeping masjid secured from impurities of all kinds, that has its own place. These problems and their solutions have been taken up in books of Fiqh (Islamic Jurisprudence). Details can be seen there. In brief, no Muslim can enter any masjid in the state of najasah or janabah. As for disbelievers and Mushriks or the People of the Book, they too are not generally free and duly purified from these impurities, therefore, their entry too is not permissible in any masjid, unless needed acutely.
When, according to this verse, the entry of Kafirs and Mushriks into the Haram was banned, Muslims had to face an economic problem. Makkah had no produce of its own. Visitors from far and near brought the needed supplies with them. Thus, during the Hajj season, the people of Makkah found what they needed available locally. Now that their entry was banned, the Makkans worried, how things would work for them. In response, they were told in the Qur'an: وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّـهُ مِن فَضْلِهِ إِن شَاءَ (And if you apprehend poverty, then, Allah shall, if He wills, make you self-sufficient with His grace). In other words, the sense is: if you foresee any economic hardships, then, you must realize that the economic support of the entire creation rests with Allah Almighty. If He wills, He shall make you self-sufficient, free from any dependence on all those kafirs. Incidentally, the restriction of ` if He wills' placed here does not mean that there is any doubt or hesitation in carrying out the Divine will. On the contrary, this is to point out that those who have their sights trained on nothing but material causes find it very difficult to understand and accept a situation like this. Here, the ground reality was that these non-Muslims were the apparent source of all economic support. Putting a ban on the entry of disbelievers amounted to nothing but a termination of the means of livelihood for believers. So, this restriction was placed to remove any such doubts and apprehensions. The strong message given to them was that Allah Ta` ala does not depend on material causes as such. When He intends to do something, all related causes start falling in line with His will. So, His will is what matters - the rest follows. Hence, اِن شآَء (in sha' ) at the end of the sentence serves as a wise indicator of this truth.
Wahai orang-orang yang beriman kepada Allah dan Rasul-Nya dan mengikuti apa yang disyariatkan-Nya untuk mereka! Sesungguhnya orang-orang musyrik itu adalah najis karena di dalam diri mereka terkandung kekafiran, kezaliman, akhlak tercela, dan kebiasaan yang buruk. Oleh sebab itu, jangan sampai mereka memasuki tanah suci Makkah, termasuk Masjidilharam, walaupun mereka bermaksud menunaikan ibadah haji atau umrah, setelah tahun ini, yaitu tahun 9 Hijriah. Namun, jika kalian -wahai orang-orang mukmin- takut miskin disebabkan terhentinya pasokan makanan dan barang perdagangan lainnya, sesungguhnya Allah akan mencukupi kebutuhan kalian dari karunia-Nya jika Dia menghendaki. Sesungguhnya Allah Maha Mengetahui keadaan kalian lagi Mahabijaksana dalam mengatur urusan kalian.
Initially, when the entry of polytheists into the Sacred Mosque of Makkah was banned, Muslims were worried because, Arabia being a non-agricultural country, its economy was based on trade and commerce, and trade is based on mutually harmonious relations. Muslims thought that when the entry of polytheists into the Sacred Mosque ended, trade relations with them would also come to an end. But they did not keep in view the possibility that these very polytheists might soon embrace Islam. And that is exactly what happened. Due to the general acceptance of Islam by Arabs, trade activities were restored in a new form. Moreover, the result of this initial sacrifice was that finally Islam became an international religion. The doors of their economy, which seemed to be closed at a local level, were opened at a universal level.
-Ey Müminler!- Yahudi ve Hristiyanlardan hak ilah olup, hiçbir ortağı bulunmayan Yüce Allah'a ve kıyamet gününe iman etmeyen; leş, domuz eti, içki ve faiz ve bunların dışında Allah'ın ve O'nun Rasûlü'nün haram kıldıklarından sakınmayan ve Allah'ın din kıldığı şeylere boyun eğmeyen kâfirlere karşı savaşın. Ta ki; onların boyunlarını bükerek ve mağlup ederek kendi elleriyle sizlere cizye versinler.
Ô croyants, combattez les mécréants, juifs et chrétiens, qui ne croient pas en Allah, en tant que Dieu Unique n’ayant pas d’associé, ni au Jour de la Résurrection et ne s’abstiennent pas de ce qu’Allah leur a déclaré illicite, comme de consommer la chair des bêtes mortes, la chair de porc et le vin, et de s’adonner à l’usure. Combattez ceux qui ne se soumettent pas à ce qu’Allah a prescrit, jusqu’à ce que, de leur propre chef, ils versent la capitation (`al-jizyah(jizyatu)), se rabaissent devant vous et accepte votre domination.
"Perangilah orang-orang yang tidak beriman kepada Allah dan tidak (pula) kepada Hari Kemudian dan mereka tidak mengha-ramkan apa yang telah diharamkan oleh Allah dan RasulNya dan tidak beragama dengan agama yang benar (agama Allah), (yaitu orang-orang) yang diberikan al-Kitab kepada mereka, sampai me-reka membayar jizyah dengan patuh sedang mereka dalam keadaan tunduk." (At-Taubah: 29).
(29) Ayat ini adalah perintah memerangi orang-orang kafir dari orang-orang Yahudi dan Nasrani dari ﴾ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأٓخِرِ ﴿ "orang-orang yang tidak beriman kepada Allah dan tidak (pula) kepada Hari Kemudian", dengan iman yang benar yang dibuktikan dengan perbuatan mereka. ﴾ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ ﴿ "Dan mereka tidak meng-haramkan apa yang telah diharamkan oleh Allah." Mereka tidak meng-ikuti syariatNya dalam mengharamkan yang haram, ﴾ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ ﴿ "dan tidak beragama dengan agama yang benar (agama Allah)." Yakni tidak memeluk agama yang benar, meskipun mereka meng-klaim diri mereka beragama, karena ia bukanlah agama yang benar karena ia adalah agama yang telah diganti yang tidak disyariatkan oleh Allah sama sekali, atau ia adalah agama yang mansukh (terha-pus) yang disyariatkan lalu diganti dengan syariat Muhammad, maka setelah ia dinasakh tidak boleh dipegang lagi.
Allah memerintahkan dan mendorong orang-orang beriman untuk memerangi mereka karena mereka menyeru manusia kepa-da kesesatan dan terjadi banyak mudarat terhadap manusia dari mereka, karena mereka adalah Ahli Kitab. Dan titik akhir perang itu adalah ﴾ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ ﴿ "sampai mereka membayar jizyah." Yakni harta yang dibayarkan sebagai imbalan atas tidak diperanginya mereka oleh kaum Muslimin dan izin tinggal dengan aman terha-dap diri dan harta mereka di tengah-tengah kaum Muslimin. Ia diambil dari mereka setiap tahun, masing-masing berdasarkan ke-mampuannya, kaya, miskin, atau menengah, sebagaimana hal itu dilakukan oleh Amirul Mukminin Umar bin al-Khaththab dan se-lainnya.
FirmanNya, ﴾ عَن يَدٖ ﴿ "Dengan patuh", yakni, mereka memba-yarnya dalam keadaan rendah diri dan tanpa memiliki kekuasaan, mereka membayarnya dengan tangan mereka tanpa melalui pe-layan atau perantara, dan ia tidak diterima kecuali melalui tangan mereka, ﴾ وَهُمۡ صَٰغِرُونَ ﴿ "sedang mereka dalam keadaan tunduk." Jika me-reka dalam kondisi seperti ini, dan mereka meminta kaum Muslimin agar mereka dibiarkan dengan jizyah sedangkan mereka di bawah kendali dan kekuasaan kaum Muslimin, dalam kondisi aman dari fitnah dan keburukan mereka, menerima syarat yang diberlakukan oleh kaum Muslimin kepada mereka, di mana hal ini dapat meng-hilangkan kesombongan dan kekuasaan mereka dan memaksa me-reka tunduk dan patuh, maka sang pimpinan atau wakilnya wajib memberlakukan jizyah atas mereka, jika tidak demikian, di mana mereka tidak menepati dan tidak memberikan jizyah dengan patuh dan tunduk, maka tidak boleh membiarkan mereka dengan jizyah, akan tetapi wajib diperangi.
Ayat ini dijadikan dalil oleh jumhur ulama yang berkata bah-wa jizyah tidak diambil kecuali dari Ahli Kitab, karena Allah tidak menyebutkan tentang bolehnya mengambil jizyah kecuali dari me-reka. Adapun selain mereka, maka yang ada hanyalah diperangi sampai mereka masuk Islam. Orang-orang Majusi diindukkan kepada Ahli Kitab dalam hal pengambilan jizyah dari mereka dan pembiaran mereka di negeri kaum Muslimin, karena Nabi ﷺ meng-ambilnya dari orang Majusi Hajar, kemudian Umar juga mengam-bilnya dari orang Majusi Persia.[90]
Ada juga yang berpendapat, bahwa jizyah diambil dari semua orang kafir, baik dari Ahli Kitab maupun lainnya, karena ayat ini turun setelah selesainya perang melawan orang-orang Arab yang musyrik dan dimulainya perang melawan Ahli Kitab dan semisal mereka, maka pembatasan ini hanyalah sekedar penyampaian ten-tang kenyataan yang terjadi, tidak ada makna tersirat padanya, dan ini didukung dengan dalil bahwa orang-orang Majusi juga dituntut membayar jizyah, padahal mereka bukanlah Ahli Kitab, dan karena telah mutawatir dari kalangan sahabat dan orang-orang yang se-sudah mereka, bahwa mereka menyerukan satu dari tiga perkara kepada orang-orang yang mereka perangi: Islam, atau jizyah, atau perang, tanpa ada perbedaan antara Ahli Kitab dan selainnya.
Perangilah -wahai orang-orang mukmin- orang-orang kafir yang tidak beriman kepada Allah sebagai sembahan yang tiada sekutu bagi-Nya dan tidak beriman kepada hari Kiamat, tidak menjauhi apa yang diharamkan bagi mereka oleh Allah dan Rasul-Nya, seperti bangkai, daging babi, khamar, riba, dan lainnya, serta tidak tunduk kepada syariat Allah, dari golongan Yahudi dan Nasrani, sampai mereka memberikan jizyah dengan tangan mereka sendiri sambil menunjukkan sikap yang rendah dan tunduk.
Vjernici, borite se protiv nevjernikā, koji Allahu sudruga pridružuju, i koji ne vjeruju Posljednji dan, i koji se ne klone onoga što je zabranio Allah preko Svog Poslanika, poput strvine, svinjskog mesa, alkohola i kamate, i koji se ne žele povinovati odredbama Allahovog zakona. Borite se protiv njih, a to su Jevreji i kršćani, sve dok ne daju porez, poraženi i ponizno.
Commentary
Verse 28 appearing earlier referred to Jihad against the Mushirks of Makkah. The present verses talk about Jihad against the People of the Book. In a sense, this is a prelude to the battle of Tabuk that was fought against the People of the Book. In Tafsir al-Durr al-Manthur, it has been reported from the Qur'an commentator, Mujahid that these verses have been revealed about the battle of Tabuk. Then, there is the reference to ` those who were given the Book.' In Islamic religious terminology, they are referred to as ` ahl al-Kitab' or People of the Book. In its literal sense, it covers every disbelieving group of people who be-lieve in a Scripture but, in the terminology of the Holy Qur'an, this term is used for Jews and Christians only - because, anly these two groups from the People of the Book were well-known in and around Arabia. Therefore, addressing the Mushriks of Arabia, the Holy Qur'an has said:
أَن تَقُولُوا إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ ﴿156﴾
lest you should say, "The Book was sent down only upon two groups before us, and we were ignorant of what they studied." - 6:156
As for the injunction of Jihad against the People of the Book given in verse 29, it is really not particular to the People of the Book. The fact is that this very injunction applies to all disbelieving groups - because, the reasons for the injunction to fight mentioned next are common to all disbelievers. If so, the injunction has to be common too. But, the People of the Book were mentioned here particularly to serve a purpose. Since, it was possible that Muslims may hesitate to fight against them on the ground that they too are believers in a certain degree, believers in Torah and Injil, and in Sayyidna Musa and ` Isa (علیہما السلام) may peace be upon them both. So, it was possible that their connection with past prophets and their Books may become a factor in dissuading them from Jihad. Therefore, fighting with them was mentioned particularly.
There is yet another element of coherence at this place. This particularization of the People of the Book in the verse is also releasing a hint that, in a certain way, these people are deserving of greater punishment. The reasons were simple. They were people with knowledge. They had the knowledge of Torah and Injil. These Scriptures referred to the Last among prophets, Sayyidna Muhammad al-Mustafa ﷺ giving his blessed identity in details. They knew all this, yet elected to reject the truth and went on to mount conspiracies against Islam and Muslims. When they did what they did, their crime became much more serious. That explains why fighting against them was mentioned particularly.
The injunction to fight spells out four reasons in this verse:
1. لَا يُؤْمِنُونَ بِاللَّـهِ : They do not believe in Allah.
2. وَلَا بِالْيَوْمِ الْآخِرِ: They do not believe in the Hereafter.
3. لَا يُحَرِّمُونَ مَا حَرَّمَ اللَّـهُ : They do not take as prohibited what Allah and His Messenger have prohibited.
4. لَا يَدِينُونَ دِينَ الْحَقِّ : They do not submit to the Faith of Truth.
This raises a doubt. Is it not that the People of the Book, that is, the Jews and Christians, obviously believe in Allah - and in Hereafter and a Last Day too? Why, then, their faith ('Iman) in these things has been negated? The reason is that mere words of faith are hardly sufficient to prove one's actual belief in it. Not having the kind of faith desirable in the sight of Allah would amount to having no faith at all. Of course, the Jews and Christians did not openly reject the belief in Tauhid, that is, oneness of Allah or pure monotheism. But, as says the next verse, the Jews took Sayyidna ` Uzayr (علیہ السلام) and the Christians took Sayyidna ` Isa (علیہ السلام) to be the sons of God and thereby assigned to them partnership in His divinity. Therefore, their confession of pure monotheism became ineffectual and any claim to faith, false.
Similarly, the kind of faith desirable in the Hereafter was something not to be found with the People of the Book. Many of them went by the belief that, on the Last Day (the Qiyamah) there will be no return to life in body forms they had in the mortal world. Instead, it will be a kind of spiritual life. As for Paradise and Hell, they did not consider them to be any particular places. Spirit when happy was Paradise and spirit when gloomy was Hell. Since all this is patently contrary to what Allah says, therefore, even their faith in the Last Day too turns out to be no faith in real terms.
The third thing - that these people do not take, what Allah has declared to be unlawful, as unlawful - means that they do not believe in the unlawfulness of many things prohibited by Torah or Injil - for example, riba رِبَاء (interest). Similarly, there were many edibles prohibited in Torah and Injil. They just did not consider these unlawful and indulged in them freely.
This tells us about a religious rule of conduct. According to this rule, taking anything declared unlawful by Allah Ta` ala as lawful is not simply the commitment of a sin, in fact, it is kufr, a flat rejection of the faith itself. Similarly, taking something lawful to be unlawful is also kufr. However, should someone inadvertently fall short in practice while still taking the unlawful as unlawful, then, that would be sin, not kufr.
Since all wars must end, a limit and end of the action of fighting against those people has also been set forth in this verse where it has been said: حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ (until they pay jizyah with their own hands while they are humbled).
Literally, jizyah means return or recompense. In the terminology of the Shari’ ah, it refers to the amount of money taken from disbelievers in lieu of killing.
The reason is that kufr and shirk are rebellion against Allah and Rasul. Killing is the real punishment for it. But, Allah Ta` ala has, in His perfect mercy, reduced their punishment by giving them an option. The option is that, should they agree to live as subjects of the Islamic state under the general Islamic legal framework, they may be allowed to remain there against the payment of a nominal amount of jizyah. Since, they would be living there as citizens of a Muslim state, the protection of their life, property and honor will be the responsibility of the Islamic government and no hindrance will be placed in the observance of their religious duties. The amount thus taken is called jizyah.
Should jizyah be fixed by mutual conciliation and agreement, there is no prescribed limit imposed by the Shari’ ah. It accepts the amount and thing for which a mutual peace treaty is arrived at - as was done by the Holy Prophet ﷺ with the people of Najran. A peace pact was concluded between him and the whole group of these people. They agreed to give him two thousand hullahs annually. A hullah is a pair of clothes. It could be a waist wrap for the lower part of the body with a top sheet wrap, or a long, loose shirt or cloak. Even the estimated monetary worth of every hullah was pre-determined. The value of each hullah was supposed to be one 'Uqiyah اُوقِیَہ of silver. An 'Uqiyah is equal to approximately 122.472 grams of silver, according to our weights.
. Awzam-i-Shar’ iyah, Hadrat Maulana Mufti Muhammad Shafi
A similar agreement was reached between Sayyidna ` Umar ؓ and the Christians of Bani Taghlib which stipulated that the jizyah on them be levied at the rate of Islamic Zakah - but, twice the Zakah.
Furthermore, in the event Muslims conquered a certain land through war, then allowed the properties of its residents to remain under their ownership and possession, and they too agreed to continue living there as law-abiding citizens, a jizyah was levied on them. The rate of jizyah fixed and implemented by Sayyidna ` Umar ؓ during the period of his Khilafat was four dirhams from the rich, two dirhams from the middle class and only one dirham from the active poor who earned by working on wages, or by making or vending things. This monthly payment of one dirham was equal to about 3.618 grams of silver or its equivalent amount. According to rules, nothing was to be taken from the very poor, disabled or handicapped. Similarly, nothing was to be taken from women, children, aged people and religious leaders living in seclusion.
These were small amounts, yet there were instructions from the Holy Prophet ﷺ that no one should be made to pay more than he could afford. If anyone oppressed a non-Muslim, the Holy Prophet ﷺ himself will support that non-Muslim against his oppressor on the day of Qiyamah (Mazhari)
Reports such as these have led some Muslim jurists to hold the position that there is no particular rate of jizyah payment as fixed by the Shari’ ah. Instead, this has been left for the ruler of the time to deter-mine the appropriate action in terms of existing conditions.
The comments appearing above also make it clear that jizyah is a compensation for removing the punishment of killing from disbelievers - not a substitute for Islam. Therefore, there is no justification for doubting as to why were they given the permission to keep staying on their policy of aversion from and denial of Islam for a paltry price. The proof is that permission is given to many other people also who live in an Islamic country with the freedom to keep observing the percepts of their religion. Jizyah is not taken from them - for example, women, children, the aged, religious leaders, the disabled and the handicapped. Had jizyah been taken in lieu of Islam, it should have been taken from these as well.
It should be noted that the paying of jizyah in this verse has been qualified with the words: عَن يَدٍ :'with their own hands.' Here, the first word: عن (` an: with) denotes cause, and ید (yad: hands) signifies power and subjugation. It means that the payment of this jizyah should not be in the spirit of some voluntary contribution or charity. Instead of that, it has to be in the spirit of recognition and acceptance of Islamic victory and of the willingness to live under it. (As in Ruh al-Ma` ani) As for the later part of the sentence: وَهُمْ صَاغِرُونَ (while they are humbled), it means, according to the explanation given by Imam Shafi` i (رح) that they should subscribe to the common law of Islam and take the responsibility of remaining obedient to it. (Ruh al-Ma` ani and Mazhari)
Regarding the instruction given in this verse that once these people have agreed to pay jizyah, fighting should be stopped; a little explanation may be useful. According to the majority of Muslim jurists, it includes all disbelievers - whether from the People of the Book or from those other than them. However, the Mushriks of Arabia stand excluded from it for jizyah was not accepted from them.
Fight then O believers, against the disbelievers who do not have faith in Allah as their Lord without any partner, do not believe in the Day of Judgement, do not avoid what Allah and His Messenger have forbidden (such as carrion, the meat of pigs, alcohol and usury), and who do not submit themselves to what Allah has made sacred law, among the Jews and Christians – until they pay the jizyah tax with their own hands and are humble and subdued.
Hỡi những người có đức tin - các ngươi hãy đánh chiến với những kẻ vô đức tin trong số những người Do Thái và Thiên Chúa, những kẻ đã không tin Allah là Thượng Đế duy nhất, không có đối tác cùng Ngài, cũng không tin vào Đời Sau, không tránh xa những thứ Allah và Thiên Sứ của Ngài đã cấm như xác chết, thịt heo, rượu, cờ bạc, vay lãi, và những thứ khác, và không chịu phục tùng theo các giáo luật của Allah. Các ngươi hãy đánh chúng cho đến khi nào chúng chịu cúi đầu giao nộp thuế thân bằng đôi tay thấp hèn của chúng.
Luchen entonces, creyentes, contra los incrédulos que los han agredido porque no creen en Al-lah como su Señor sin copartícipe alguno, no creen en el Día del Juicio, no se apartan de lo que Al-lah y Su Mensajero han prohibido (como la carroña, la carne de cerdo, el alcohol y la usura), y que no se someten a lo que Al-lah ha establecido como ley sagrada, entre los judíos y los cristianos (a menos que paguen un impuesto con humildad).
29- Kendilerine kitap verilmiş olup da Allah’a ve âhiret gününe iman etmeyen, Allah’ın ve Rasûlünün haram kıldığını haram saymayan ve hak dini din olarak kabul etmeyenlerle kendi elleri ile zelil bir halde cizye verinceye kadar savaşın.
29. Bu âyet-i kerime, yahudi ve hıristiyanlardan oluşan kâfirlerle savaşmayı emretmektedir. Bunlar “Kendilerine kitap verilmiş olup da Allah’a ve âhiret gününe” amelleri ile tasdik edecek şekilde sağlıklı bir imanla “iman etmeyen, Allah’ın ve Rasûlünün haram kıldığını haram saymayan” haram kılınan şeyler hususunda onun şeriatına uymayan “ve hak dini din olarak kabul etmeyenlerle” yani doğru dini kabul etmeyen kimselerle… Her ne kadar kendilerinin bir dine sahip olduklarını iddia etseler de onların dini hak değildir. Çünkü bunların tuttukları din ya değişikliğe uğratılmış ve Yüce Allah’ın hiçbir şekilde teşrî buyurmadığı bir dindir yahut da Yüce Allah tarafından teşrî edilmiş olmakla birlikte Muhammed sallallahu aleyhi ve sellem’in şeriatı ile neshedilmiş bir dindir. O halde artık neshedilmesinden sonra o dine bağlılık caiz olmaz. İşte bundan dolayı Yüce Allah, Peygamber’e bu gibi kimselerle savaşmasını emretmiş ve buna teşvik etmiştir. Çünkü bu kitap ehli kimseler, başkalarını da üzerinde bulundukları yola çağırmaktadırlar ve Kitap ehli olmalarından ötürü de insanlara daha çok zararları dokunmaktadır.
Bu savaş onlar “kendi elleri ile cizye verinceye” kadardır. Cizye ise müslümanların onlarla savaşmayı bırakmalarına ve onların da can ve mal emniyetine sahip olarak müslümanlar arasında yaşamalarına karşılık alınan bir maldır. Bu mal her yıl bir defa herkesten zenginliğine, fakirliğine ve orta halli oluşuna göre alınır. Nitekim mü’minlerin emiri Ömer b. Hattab ile diğer mü’minlerin emirleri de böyle yapmışlardır. Yüce Allah’ın:“Kendi elleri ile zelil bir halde” ifadesine gelince bu, onlar bunu zelil ve iktidar sahibi olmadıkları bir halde, ayrıca hizmetçi veya bir başkası ile göndermek yerine bizzat kendi elleri ile ödeyinceye kadar demektir. Zira bu cizye onlardan ancak bizzat onların kendi elleri ile vermeleri halinde kabul olunur.
İşte onlar bu şekilde müslümanlardan cizyelerinin kabul edilmesini isteyip müslümanların yönetimleri ve idaresi altına girerseler ve böylelikle onların kötülüklerinden ve fitnelerinden yana güven duyulup da izzet ve tekebbürlerini ortadan kaldıran, onun yerine zelil ve hakir olmalarını gerektiren şartlara teslimiyet gösterirlerse, devlet başkanının yahut da onun vekilinin onlarla cizye akdi yapması farz olur. Eğer bu şartları yerine getirmeyecek olur da zelil bir halde kendi elleri ile cizyeyi vermezlerse onlardan cizye kabul etmek caiz olmaz, bilakis onlarla savaşılır. Ta ki İslam’ı ya da cizyeyi kabul edinceye kadar.
Bu âyet-i kerimeyi cumhûr ulema, şu görüşlerine delil göstermişlerdir: Cizye ancak kitap ehlinden alınır. Çünkü Yüce Allah ancak onlardan cizye alınacağını söz konusu etmiştir. Onların dışında kalanlarla ise müslüman oluncaya kadar savaşmaktan başka bir hüküm söz konusu etmemiştir.
Cizye karşılığı müslümanların yurdunda yaşamalarına imkân tanınması bakımından Mecusiler de Kitap Ehli gibi mütalaa edilmişlerdir. Zira Peygamber sallallahu aleyhi ve sellem, Hecer Mecusilerinden cizye aldığı gibi daha sonra mü’minlerin emiri de İranlı Mecusilerden cizye almıştır.[21]
Cizyenin hem Kitap Ehlinden hem de onların dışında kalan diğer kâfirlerden alınacağı da söylenmiş ve bu şöyle izah edilmiştir: Çünkü bu âyet-i kerime müşrik Araplar ile savaşın bitiminden ve Kitap Ehli ve onlara benzer kimselerle savaşmaya başlanmasından sonra inmiştir. O halde bu kayıttan kasıt, mefhumu değil sadece vakıayı haber vermektir. Nitekim Kitap Ehli olmadıkları halde Mecusilerden cizye alınmış olması da buna delildir. Diğer taraftan ashab-ı kiram ve onlardan sonra gelen müslümanlardan tevâtüren nakledilegeldiği üzere onlar, savaştıkları kimseleri şu üç husustan birisini kabule davet ederlerdi: İslâm’a girmek yahut cizye vermek veya savaş. Bu konuda da Kitap Ehli kimselerle başkaları arasında herhangi bir ayırım gözetmemişlerdir.
Makipaglaban kayo, O mga mananampalataya, sa mga tagatangging sumampalataya na mga hindi sumasampalataya kay Allāh bilang Diyos na walang katambal sa Kanya; ni sumasampalataya sa Araw ng Pagbangon; ni umiiwas sa ipinagbawal ni Allāh at ng Sugo Niya sa kanila gaya ng [pagkain ng] maytah (hayop na namatay nang hindi kinatay), baboy, alak, patubo, at iba pa; ni nagpapasailalim sa isinabatas ni Allāh, kabilang sa mga Hudyo at mga Kristiyano, hanggang sa magbigay sila ng jizyah sa pamamagitan ng mga kamay nila bilang mga kaaba-aba na mga nagapi.
Combattete, o voi credenti, i miscredenti, coloro che non credono in Allāh in quanto Dio Unico, privo di soci, e che non credono nel Giorno della Resurrezione, non evitano ciò che Allāh e il Suo Messaggero hanno loro proibito, come la carogna, la carne di maiale, gli alcolici e l'usura, e non si sottomettono a ciò che Allāh ha decretato, sia Ebrei che Nazareni, finché non paghino un'imposta, sottomessi, obbligatoriamente.
Jevreji i kršćani su višebošci. Jevreji su Allahu pridružili Uzejra kao Allahovog sina, a kršćani su ustvrdili da je Isa Allahov sin, neosnovano i bez ikakva dokaza to govoreći. Slično su izmišljali i prijašnji višebošci koji su govorili da su meleki Božije kćeri. Uzvišen je Allah i daleko iznad onoga što oni tvrde! Kako se odmeću od jasne istine i prihvataju zabludu?!
Quả thật, tất cả dân Do Thái và Thiên Chúa đều phạm tội Shirk, Do Thái thì cho rằng 'Uzair (Ezra) là con trai của Allah, còn Thiên Chúa thì cho rằng Al-Masih Ysa tức Giê-su là con trai của Allah. Đó quả là những lời nói khống không có cơ sở, nó chỉ được thốt ra từ cửa miệng của chúng, lời nói của chúng giống như những thế hệ trước chúng đã nói "Chính Thiên Thần là những đứa con gái của Allah" nhưng Allah tối thượng hơn mọi thứ chúng gán ghép cho Ngài. Chúng đã bị Allah tiêu diệt. Làm sao mà chúng lại lệch khỏi chân lý để sa lầy vào lầm lạc đến thế cơ chứ!
Tunay na bawat isa kabilang sa mga Hudyo at mga Kristiyano ay tagapagtambal. Ang mga Hudyo ay nagtambal kay Allāh noong nag-angkin sila na si Ezra ay anak ni Allāh. Ang mga Kristiyano ay nagtambal sa Kanya noong nag-angkin sila na ang Kristo Jesus ay anak ni Allāh. Ang sabing iyon na ginawa-gawa nila ay sinabi nila sa pamamagitan ng mga bibig nila nang walang paglalahad ng patotoo roon. Sila ay nakawawangis sa sabing ito sa sabi ng mga tagapagtambal bago pa nila, na mga nagsabi: "Tunay na ang mga anghel ay mga babaing anak ni Allāh." Pagkataas-taas si Allāh kaysa roon ayon sa malaking kataasan! Magpahamak nawa sa kanila si Allāh! Paano silang nalilihis palayo sa katotohanang malinaw tungo sa kabulaanan?
The Jews and the Christians associate partners with Allah: the Jews do so by claiming that ‘Uzayr is the son of Allah; and the Christians do so by claiming that the Messiah, Jesus, is the son of Allah. What they say with their own mouths is simply made up without any proof from Allah. By saying such things, they are similar to the idolaters before them, who said that the angels were the daughters of Allah. Allah is far above such things – may Allah destroy them! How can they turn away from the clear truth to falsehood?
In the second verse (30), the subject taken up briefly in verse 29 (where it was said that these people do not believe in Allah) has been enlarged. In the second verse, it has been said that the Jews take Sayyidna ` Uzayr (علیہ السلام) to be the Son of God.l So do the Christians. They say that Sayyidna ` Isa (علیہ السلام) is the Son of God. Therefore, their claim that Allah is One and that they have faith turns out to be false.
1. This is not the belief of all the Jews; it was the belief of some Jews of the Arabia. Now, the Dead Sea Scrolls have also proved the fact that some Jewish sects believed Ezra to be the son of God. It is learnt from some scholars who have studied the Scrolls. وَاللہُ اعلم ، (Muhammad Taqi Usmani)
After that, it was said: ذَٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ. (That is their saying [ invented ] by their mouths). This could also mean that these people profess it openly and clearly through their own tongues. There is nothing secret about it. Then, it could also mean that this blasphemy they utter re-mains the work of their tongues. They can give no reason or justification for it.
Finally, it was said: یضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّـهُ ۚ أَنَّىٰ يُؤْفَكُونَ (They (They resemble the earlier disbelievers in their saying. Be they killed by Allah, how far turned away they are! ). It means that the Jews and Christians, by calling prophets sons of Allah, became the same as disbelievers and Mushriks of past ages, for they used to say that the angels, and their idols, Lat and Manat, were daughters of God.
Sia gli Ebrei che i Nazareni sono idolatri, e gli Ebrei associarono altri ad Allāh perché sostenevano che 'Usair fosse il figlio di Allāh, mentre i Nazareni sostenevano che Al-Messīħ, Isa, fosse figlio di Allāh. Questo è quanto insinuarono ingiustamente con le loro bocche, senza alcuna prova: Essi sono come gli idolatri che insinuarono, prima di loro, che Gli angeli fossero le figlie di Allāh; lungi Allāh da ciò! Che Allāh li distrugga per il fatto di aver preferito la falsità alla chiara verità.
Los judíos y los cristianos asociaron copartícipes con Al-lah: los judíos lo hacen afirmando que Uzeir es el hijo de Al-lah, y los cristianos lo hacen afirmando que el Mesías, Jesús, es el hijo de Al-lah. Lo que dicen con sus bocas es simplemente un invento sin ningún sustento en la revelación. Al decir tales cosas, son similares a los idólatras que los precedieron, quienes dijeron que los ángeles eran las hijas de Al-lah. Al-lah está muy por encima de tales cosas, ¡que Al-lah los destruya! ¿Cómo pueden abandonar la verdad incuestionable por la falsedad?
30- Yahudiler:“Uzeyr, Allah’ın oğludur” dediler. Hristiyanlar da:“(İsa) Mesih Allah’ın oğludur” dediler. Bu, onların ağızlarında geveledikleri sözleridir ki o, daha önceki kâfirlerin sözlerine benziyor. Allah onları kahretsin! Nasıl da döndürülüyorlar?
31- Onlar Allah’ı bırakıp hahamlarını ve râhiplerini rabler edindiler, bir de Meryem oğlu Mesih’i... Halbuki sadece bir tek ilâha ibadet etmekle emrolunmuşlardı. Zira O’ndan başka (hak) ilâh yoktur. O, onların ortak koşmalarından münezzehtir.
32- Allah’ın nurunu ağızlarıyla söndürmek istiyorlar. Halbuki Allah kendi nurunu tamamlamaktan başkasına razı olmaz. Kâfirler hoşlanmasa bile.
33- O dini bütün dinlere üstün kılmak için Rasûlünü hidâyet ve hak din ile gönderen O’dur. Müşrikler hoşlanmasa bile.
30. Yüce Allah, Kitap Ehli ile savaşma emrini verdikten sonra, mü’minlerin Rableri ve dinleri için gayrete gelerek onlarla savaşmalarını ve bu hususta bütün güç ve takatlerini ortaya koymalarını sağlamak için onların çirkin sözlerini söz konusu ederek şöyle buyurmaktadır:“Yahudiler: Uzeyr Allah’ın oğludur, dediler.” Bu söz, her ne kadar onların tümünün söyledikleri bir söz değilse de onların bir kesimi bunu söylemişlerdir. Bu, yahudilerin Allah’a karşı oldukça küstah bir ifade olan bu sözü söyleyerek O’nun azamet ve celaline halel düşürecek bir noktaya varacak kadar kötü ve şerli olduklarını göstermektedir. Denildiğine göre onların Uzeyr’in Allah’ın oğlu olduğu iddiasında bulunmalarının sebebi şudur:Krallar, İsrailoğullarına musallat olup onları darmadağın ettiler ve Tevrat’ı bilenleri de öldürdüler. Bundan sonra İsrailoğulları Uzeyr’in, Tevrat’ın tamamını ya da büyük bir bölümünü ezbere bildiğini gördüler. O, Tevrat’ı onlara ezberinden okudu, onlar da okuduklarını yazdılar. Bunun üzerine onun hakkında bu çirkin iddiada bulundular.“Hristiyanlar da: Mesih” Meryem oğlu İsa “Allah’ın oğludur, dediler.” Yüce Allah bu sözlere karşılık olarak şöyle buyurmaktadır: Onların söyledikleri “bu” sözler “onların ağızlarında geveledikleri sözleridir ki” buna dair herhangi bir delil ve bir belge ortaya koyamamaktadırlar. Ne söylediğine aldırış etmeyen kimselerin söyledikleri sözler de garip karşılanmaz. Çünkü bu gibi kimselerin, kendilerini istediklerini söylemekten alıkoyacak ne dini duyguları ne de akılları yoktur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
Onların bu sözleri “daha önceki kâfirlerin sözlerine” yani “Melekler Allah’ın kızlarıdır” diyen müşriklerin sözlerine “benziyor”, böylelikle onların kalpleri birbirine benzediği gibi bu sözleri de batıl oluş açısından birbirini andırmaktadır. “Allah onları kahretsin! Nasıl da döndürülüyorlar?” Yani onlar nasıl olur da bu apaçık olan haktan apaçık batıl olan sözlere döndürülüyor ve saptırılıyorlar?
31. Azıcık düşünme ve akıl yormanın bile batıl olduğunu gösterdiği bu türden bir iddiada bulunmak, sayıca çok ve büyük bir ümmet için garip karşılansa da böyle bir iddiada bulunmalarının bir sebebi vardır. O da şudur:“Onlar Allah’ı bırakıp hahamlarını” alimlerini “ve râhiplerini” yani kendilerini her şeyden soyutlayarak ibadete vermiş abidlerini “rabler edindiler.”Âlim ve rahiplerini rabler edinmeleri şöyle olmuştu: Bu âlim ve rahipler, Allah’ın haram kıldığı bir şeyi onlara helâl kıldığı zaman onlar onu helâl sayıyorlardı; Allah’ın helâl kıldığı bir şeyi haram kıldıkları zaman da onu haram kabul ediyorlardı. Âlim ve rahipleri, peygamberlerin dinine aykırı olan birtakım sözler söyleyip hükümler koyunca onlar bu hususlarda onlara uyuyorlardı. Aynı şekilde onlar hocaları, şeyhleri ve kendilerini ibadete vermiş olan abidleri hususunda aşarılığa kaçıyor, onları tazim ediyor, kabirlerini Allah’ın dışında ibadet edilen, kurban kesilen, kendilerine dua edilip yardım istenen putlar haline getiriyorlardı.“bir de Meryem oğlu Mesih’i...” Meryem oğlu Mesih’i ise Allah’ın dışında bir ilah edinmişlerdi. Ancak onlar bu hususta Allah’ın peygamberleri vasıtası ile kendilerine vermiş olduğu emirlere muhalefet ediyorlardı. Bu yüzden Yüce Allah şöyle buyurmaktadır:“Halbuki sadece bir tek ilâha ibadet etmekle emrolunmuşlardı.”Böylelikle ibadet ve itaatlerini yalnızca O’na halis kılmak, sevgi ve duaları ile yalnızca O’na yönelip boyun eğmekle emrolunmuşlardı. Onlar ise Allah’ın emrini bir kenara bırakarak, O’na hakkında herhangi bir delil indirmediği şeyleri ortak koştular.“O, onların ortak koşmalarından münezzehtir.” yücedir, mukaddestir. O’nun azameti, onların şirklerinden de iftiralarından da çok çok yücedir. Çünkü onlar, bu hususlarda Allah’ın şanına yakışmayan, celâline yaraşmayan niteliklerle O’nu vasfediyorlar. Halbuki Yüce Allah hem sıfatlarında hem de fiillerinde kemal derecesindeki kudsiyetine aykırı düşen ve kendisine nispet edilen her türlü noksanlıktan yüce ve münezzehtir.
32. Onların iddialarına dâir herhangi bir delilleri bulunmadığı, itikadî bir esas olarak kabul ettikleri bu hususa dâir herhangi bir belgelerinin olmadığı; aksine iddialarının yalnızca geveledikleri bir söz ve uydurdukları bir iftira olduğu ortaya çıktığından dolayı Yüce Allah, onların bu durumunun nedenini şöyle haber vermektedir: Onlar bu yaptıklarıyla “Allah’ın nurunu” peygamberlerle gönderdiği ve kitaplarında indirdiği dinini “ağızlarıyla söndürmek istiyorlar.”
Yüce Allah’ın dinine “nur” adını vermesi, cehaletin ve batıl dinlerin karanlıklarında onunla aydınlanılmasından dolayıdır. Çünkü Allah’ın dini, hakkı bilmek ve o hak gereğince amel etmektir. Onun dışındaki her şey bunun zıddınadır. İşte yahudiler, hristiyanlar ve onların benzeri olan diğer müşrikler, Allah’ın nurunu asla delillendirilemeyecek türden asılsız sözlerle söndürmek istemektedirler.
“Halbuki Allah kendi nurunu tamamlamaktan başkasına razı olmaz.” Çünkü o, bütün insanlar söndürmek üzere bir araya gelecek olsalar dahi söndürmelerine imkân bulunmayan göz kamaştırıcı bir nurdur. O nuru indiren ise bütün kulların idaresini elinde tutan mutlak hakimdir ve O, bu nuru ona kötülük vermek isteyen herkese karşı korumayı taahhüt etmiştir. İşte bundan dolayı Yüce Allah:“Halbuki Allah kendi nurunu tamamlamaktan başkasına razı olmaz. Kâfirler hoşlanmasa bile.” buyurmaktadır. Onlar bu nuru geri çevirmek ve söndürmek için bütün imkânlarını ortaya koysalar dahi onların bu çalışıp çabalamalarının hakka en ufak bir zararı olmayacaktır.
33. Daha sonra Yüce Allah, tamamlamayı ve korumayı taahhüt ettiği bu nurun mahiyetini açıklayarak şöyle buyurmaktadır:“O dini bütün dinlere üstün kılmak için Rasûlünü” faydalı ilmin kendisi olan “hidâyet ve” salih amelin kendisi olan “hak din ile gönderen O’dur.”
Allah’ın, Muhammed sallallahu aleyhi ve sellem ile gönderdiği din; Allah’ın isimleri, sıfatları, fiilleri, hükümleri ve haberleri hususunda hakkı beyânı içerir; kalpler, ruhlar ve bedenler için faydalı olan dinin yalnızca Allah’a halis kılınması, Allah’ı sevip O’na ibadet etmek, ahlâkın üstün değerlerini ve güzel erdemleri, salih amelleri, faydalı adabı emreder; bunun zıddını teşkil eden ve bununla çelişen her türlü kötü ahlakı, kalplere, bedenlere, dünya ve âhirete zarar veren amelleri yasaklar. İşte Yüce Allah, Peygamberini böyle bir hidâyet ve böyle bir hak din ile göndermiştir ve “müşrikler hoşlanmasa bile” onu “bütün dinlere üstün” kılacaktır. Yani bu dini gerek delil ve belge ile gerekse kılıç ve silah gücü ile diğer dinlerin üstüne çıkaracaktır. Müşrikler isterse bundan hoşlanmasınlar, isterse bu dine karşı her türlü engeli çıkarsınlar, hile ve tuzaklarını ortaya koysunlar. Hiç şüphesiz hile ve tuzaklar, ancak onları ortaya koyanlara zarar verir. Yüce Allah’ın vaadinin gerçekleşmesi muhakkaktır. O, taahhüdünü mutlaka yerine getirir.
Les juifs comme les chrétiens sont des polythéistes. En effet, les juifs associent une divinité à Allah lorsqu’ils prétendent que ‘Uzayr est le fils d’Allah et les chrétiens Lui associent une divinité lorsqu’ils prétendent que Jésus, le Messie, est le fils d’Allah. Ces allégations inventées sont des paroles provenant de leurs bouches et ne sont étayées par aucune preuve. Cette croyance les rend semblable aux polythéistes qui les ont précédés qui, eux, disaient: Les anges sont les filles d’Allah, qu’Allah soit purifié de ces allégations. Qu’Allah les extermine ! Comment peuvent-ils avoir autant déviés de la vérité vers le faux?
"Orang-orang Yahudi berkata, 'Uzair itu putra Allah.' Dan orang-orang Nasrani berkata, 'Al-Masih itu putra Allah.' Demikian itulah ucapan mereka dengan mulut mereka, mereka meniru perka-taan orang-orang kafir yang terdahulu. Dilaknati Allah-lah mereka, bagaimana mereka sampai berpaling? Mereka menjadikan orang-orang alimnya, dan rahib-rahib mereka sebagai tuhan selain Allah, dan (juga mereka mempertuhankan) al-Masih putra Maryam, pada-hal mereka hanya disuruh menyembah Rabb Yang Maha Esa, tidak ada tuhan (yang berhak disembah) selain Dia. Mahasuci Allah dari apa yang mereka persekutukan. Mereka berkehendak memadamkan cahaya (agama) Allah dengan mulut (ucapan-ucapan) mereka, dan Allah tidak menghendaki selain menyempurnakan cahayaNya, walaupun orang-orang yang kafir tidak menyukai. Dia-lah yang telah mengutus RasulNya (dengan membawa) petunjuk (al-Qur`an) dan agama yang benar untuk dimenangkanNya atas segala agama, walaupun orang-orang musyrik tidak menyukai." (At-Taubah: 30-33).
(30) Manakala Allah تعالى memerintahkan memerangi Ahli Kitab, Dia menyebutkan dari ucapan mereka yang buruk, yang dapat mendorong orang-orang Mukmin yang mempunyai kecem-buruan membela Rabb dan agamaNya, untuk memerangi mereka dengan sungguh-sungguh dan mengeluarkan segala daya untuk itu, Dia berfirman, ﴾ وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ ﴿ "Orang-orang Yahudi ber-kata, 'Uzair itu putra Allah'." Meskipun ini bukanlah pendapat ma-yoritas mereka, akan tetapi ia diucapkan sekelompok dari mereka. Ini menunjukkan bahwa pada diri orang-orang Yahudi terdapat ke-jahatan dan kebusukan yang membuat mereka mengatakan ucapan yang merupakan kelancangan terhadap Allah dan pelecehan ter-hadap keagungan dan kebesaranNya. Dikatakan bahwa penyebab klaim mereka bahwa Uzair adalah putra Allah adalah manakala para raja menguasai Bani Israil dan mencerai beraikan mereka de-ngan buruk dan membunuh para pembawa Taurat, mereka men-dapati Uzair menghafal Taurat atau menghafal mayoritas darinya, maka Uzair mendiktekan Taurat kepada mereka dari hafalannya dan mereka menulisnya, lalu mereka menganggapnya dengan anggapan yang buruk tersebut.
Dan orang-orang Nasrani berkata Isa, ﴾ ٱبۡنُ ٱللَّهِۖ ﴿ "Putra Allah." Allah berfirman, ﴾ ذَٰلِكَ ﴿ "Demikian itulah", ucapan yang mereka ucapkan ﴾ قَوۡلُهُم بِأَفۡوَٰهِهِمۡۖ ﴿ "dengan mulut mereka", tanpa berpijak kepada bukti dan dalil, dan barangsiapa tidak peduli dengan apa yang diucapkan, maka tidak heran kalau dia mengucapkan apa pun, karena tidak ada akal dan agama yang mengerem ucapannya. Oleh karena itu Dia berfirman, ﴾ يُضَٰهِـُٔونَ ﴿ "Mereka meniru", yakni menye-rupai dengan ucapan mereka itu ﴾ قَوۡلَ ٱلَّذِينَ كَفَرُواْ مِن قَبۡلُۚ ﴿ "perkataan orang-orang kafir yang terdahulu." Yakni ucapan orang-orang musyrik bahwa malaikat adalah anak wanita Allah, hati mereka serupa maka ucapan mereka pun sama-sama batilnya. ﴾ قَٰتَلَهُمُ ٱللَّهُۖ أَنَّىٰ يُؤۡفَكُونَ ﴿ "Dilaknati Allah-lah mereka, bagaimana mereka sampai berpaling?" Ba-gaimana mereka berpaling dari kebenaran murni dan sangat jelas kepada ucapan yang telah nyata kebatilannya.
(31) Ini, walaupun agak mengherankan jika ada umat besar bersepakat mengatakan pendapat yang kebatilannya ditunjukkan oleh pemikiran ringan dan akal yang biasa-biasa saja, akan tetapi hal itu mempunyai sebab yaitu bahwa mereka ﴾ ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ ﴿ "Men-jadikan orang-orang alimnya", yaitu ulama mereka, ﴾ وَرُهۡبَٰنَهُمۡ ﴿ "dan rahib-rahib mereka," yakni ahli ibadah yang berkonsentrasi hanya kepada ibadah ﴾ أَرۡبَابٗا مِّن دُونِ ٱللَّهِ ﴿ "sebagai tuhan selain Allah." Para alim dan rahib itu menghalalkan untuk mereka apa yang diharam-kan Allah, lalu mereka mengikutinya, dan mengharamkan untuk mereka apa yang dihalalkan Allah lalu mereka mengikutinya, serta mensyariatkan syariat-syariat dan ucapan-ucapan yang bertentangan dengan agama para rasul, dan mereka pun mengikutinya. Mereka juga bersikap berlebih-lebihan terhadap syaikh-syaikh dan ahli-ahli ibadah mereka dan mengagungkannya, menjadikan kuburan mereka sebagai tempat-tempat ibadah yang disembah selain Allah, serta dijadikan sebagai tempat untuk menyembelih kurban, berdoa, dan beristighatsah.
﴾ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ ﴿ "Dan (juga mereka mempertuhankan) al-Masih putra Maryam." Mereka mengangkatnya sebagai tuhan selain Allah, mereka telah menyelisihi perintah Allah kepada mereka melalui lisan para rasulNya. ﴾ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَٰهٗا وَٰحِدٗاۖ لَّآ إِلَٰهَ إِلَّا هُوَۚ ﴿ "Pa-dahal mereka hanya disuruh menyembah Rabb Yang Maha Esa, tidak ada Rabb (yang berhak disembah) selain Dia." Agar mereka mengikhlaskan ibadah dan ketaatan hanya untukNya, serta mengkhususkanNya dengan kecintaan dan doa, namun mereka mencampakkan perintah Allah dan menyekutukanNya dengan sesuatu yang Allah tidak menurunkan keterangan tentangnya. ﴾ سُبۡحَٰنَهُۥ عَمَّا يُشۡرِكُونَ ﴿ "Maha-suci Allah dari apa yang mereka persekutukan." Mahasuci, Mahabersih, dan Mahatinggi keagunganNya dari kesyirikan dan kedustaan mereka, sesungguhnya perbuatan mereka itu berarti meremehkan-Nya dan menyifatiNya dengan apa yang tidak layak bagi keagung-anNya, padahal Allah Mahatinggi dalam sifat dan perbuatanNya dari segala yang dinisbatkan kepadaNya yang bertentangan dengan kesucianNya.
(32) Manakala terbukti bahwa tidak ada hujjah atas apa yang mereka katakan, dan tidak ada bukti atas apa yang mereka letak-kan, akan tetapi ia hanyalah ucapan dan kedustaan yang mereka ada-adakan, maka Allah mengabarkan bahwa, ﴾ يُرِيدُونَ ﴿ "mereka berkehendak", dengan ini ﴾ أَن يُطۡفِـُٔواْ نُورَ ٱللَّهِ بِأَفۡوَٰهِهِمۡ ﴿ "memadamkan cahaya (agama) Allah dengan mulut (ucapan-ucapan) mereka." Cahaya Allah adalah agamaNya yang dengannya Dia mengutus para rasul dan menurunkan kitab-kitab. Allah menamakannya cahaya karena ia dijadikan sebagai cahaya penerang dalam kegelapan kebodohan dan agama-agama yang batil. Ia adalah ilmu dan amal dengan ke-benaran, sedangkan selainnya adalah kebalikannya. Orang-orang Yahudi, Nasrani, dan orang-orang musyrikin lain yang menyerupai mereka ingin memadamkan cahaya Allah hanya dengan ucapan mereka yang sama sekali tak berdalil. ﴾ وَيَأۡبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ ﴿ "Dan Allah tidak menghendaki selain menyempurnakan cahayaNya", karena itu adalah cahaya yang terang kuat, yang tidak mungkin bagi se-luruh makhluk untuk memadamkannya meski mereka bersatu, sementara yang menurunkannya adalah pemegang ubun-ubun segenap hamba. Dan Dia menjamin menjaganya dari siapa pun yang ingin berbuat jahat kepadanya. Oleh karena itu, Dia berfirman, ﴾ وَيَأۡبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَٰفِرُونَ ﴿ "Dan Allah tidak menghendaki selain menyempurnakan cahayaNya walaupun orang-orang yang kafir tidak menyukai," dan berusaha dengan keras dalam menolak dan membatalkannya, sesungguhnya usaha mereka tidak akan memu-daratkan kebenaran sedikit pun.
(33) Kemudian Allah تعالى menjelaskan cahaya yang Allah menjamin akan menjaga dan menyempurnakannya, Dia berfirman, ﴾ هُوَ ٱلَّذِيٓ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ ﴿ "Dia-lah yang telah mengutus RasulNya (de-ngan membawa) petunjuk (al-Qur`an)", yaitu ilmu yang bermanfaat ﴾ وَدِينِ ٱلۡحَقِّ ﴿ "dan agama yang benar", yaitu amal yang shalih. Apa yang dengannya Allah mengutus Muhammad ﷺ mencakup penjelasan yang haq dengan yang batil dalam nama, sifat, dan perbuatan Allah, dalam hukum dan beritaNya, perintah kepada semua kemaslahatan yang bermanfaat bagi hati, rohani, dan jasmani, mulai dari meng-ikhlaskan ketaatan hanya kepada Allah semata, mencintai dan menyembah Allah, perintah kepada kemuliaan akhlak, kebaikan sifat, amal shalih, dan adab yang bermanfaat, serta larangan ter-hadap apa yang menjadi lawannya, berupa amal dan akhlak yang buruk, yang memudaratkan hati, jasmani, dunia, dan akhirat.
Allah mengutus Muhammad dengan petunjuk dan agama yang benar ﴾ لِيُظۡهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ ٱلۡمُشۡرِكُونَ ﴿ "untuk dimenangkan-Nya atas segala agama, walaupun orang-orang musyrik tidak menyukai", yakni agar Dia meninggikannya di atas agama-agama yang lain dengan hujjah dan bukti, pedang dan tombak, meskipun orang-orang musyrik membenci itu, membuat tipu daya dan makar untuk-nya, sesungguhnya makar yang buruk hanya akan membahayakan pelakunya, janji Allah pasti akan Dia laksanakan dan jaminanNya pasti akan Dia tunaikan.
Sesungguhnya orang-orang Yahudi dan Nasrani itu semuanya adalah orang-orang musyrik. Orang-orang Yahudi menjadi musyrik ketika mereka beranggapan bahwa 'Uzair adalah anak Allah dan orang-orang Nasrani menjadi musyrik ketika mereka beranggapan bahwa Almasih Isa adalah anak Allah. Anggapan yang mereka buat-buat sendiri itu mereka ucapkan dengan mulut mereka tanpa dalil maupun argumen yang jelas. Ucapan mereka itu menyerupai ucapan orang-orang musyrik sebelum mereka yang mengatakan bahwa malaikat adalah anak perempuan Allah. Allah Mahatinggi dari itu semua dengan setinggi-tingginya. Semoga Allah membinasakan mereka. Bagaimana mungkin mereka berpaling dari kebenaran yang nyata kepada kebatilan?!
Fighting the Jews and Christians is legislated because They are Idolators and Disbelievers
Allah the Exalted encourages the believers to fight the polytheists, disbelieving Jews and Christians, who uttered this terrible statement and utter lies against Allah, the Exalted. As for the Jews, they claimed that `Uzayr was the son of God, Allah is free of what they attribute to Him. As for the misguidance of Christians over `Isa, it is obvious. This is why Allah declared both groups to be liars,
ذلِكَ قَوْلُهُم بِأَفْوَهِهِمْ
(That is their saying with their mouths), but they have no proof that supports their claim, other than lies and fabrications,
يُضَـهِئُونَ
(resembling), imitating,
قَوْلَ الَّذِينَ كَفَرُواْ مِن قَبْلُ
(the saying of those who disbelieved aforetime.) They imitate the previous nations who fell into misguidance just as Jews and Christians did,
قَـتَلَهُمُ اللَّهُ
(may Allah fight them), Ibn `Abbas said, "May Allah curse them."
أَنَّى يُؤْفَكُونَ
(how they are deluded away from the truth!) how they deviate from truth, when it is apparent, exchanging it for misguidance. Allah said next,
اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ
(They took their rabbis and their monks to be their lords besides Allah, and the Messiah, son of Maryam) 9:31. Imam Ahmad, At-Tirmidhi and Ibn Jarir At-Tabari recorded a Hadith via several chains of narration, from `Adi bin Hatim, may Allah be pleased with him, who became Christian during the time of Jahiliyyah. When the call of the Messenger of Allah ﷺ reached his area, `Adi ran away to Ash-Sham, and his sister and several of his people were captured. The Messenger of Allah ﷺ freed his sister and gave her gifts. So she went to her brother and encouraged him to become Muslim and to go to the Messenger of Allah ﷺ. `Adi, who was one of the chiefs of his people (the tribe of Tai') and whose father, Hatim At-Ta'i, was known for his generosity, went to Al-Madinah. When the people announced his arrival, `Adi went to the Messenger of Allah ﷺ wearing a silver cross around his neck. The Messenger of Allah ﷺ recited this Ayah;
اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ
(They took their rabbis and their monks to be their lords besides Allah). `Adi commented, "I said, `They did not worship them."' The Prophet said,
«بَلَى إِنَّهُمْ حَرَّمُوا عَلَيْهِمُ الْحَلَالَ وَأَحَلُّوا لَهُمُ الْحَرَامَ فَاتَّبَعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»
(Yes they did. They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they obeyed them. This is how they worshipped them.) The Messenger of Allah ﷺ said to `Adi,
«يَا عَدِيُّ مَا تَقُولُ؟ أَيُفِرُّكَ أَنْ يُقَالَ: اللهُ أَكْبَرَ؟ فَهَلْ تَعْلَمُ شَيْئًا أَكْبَرَ مِنَ اللهِ؟ مَا يُفِرُّكَ؟ أَيُفِرُّكَ أَنْ يُقَالَ: لَا إِلَهَ إِلَّا اللهُ؟ فَهَلْ تَعْلَمُ مَنْ إِلهٌ إِلَّا اللهُ؟»
(O `Adi what do you say Did you run away (to Ash-Sham) so that 'Allahu Akbar' (Allah is the Great) is not pronounced Do you know of anything greater than Allah What made you run away Did you run away so that `La ilaha illallah' is not pronounced Do you know of any deity worthy of worship except Allah)
The Messenger ﷺ invited `Adi to embrace Islam, and he embraced Islam and pronounced the Testimony of Truth. The face of the Messenger of Allah ﷺ beamed with pleasure and he said to `Adi,
«إِنَّ الْيَهُودَ مَغْضُوبٌ عَلَيْهِمْ وَالنَّصَارَى ضَالُّون»
(Verily, the Jews have earned the anger (of Allah) and the Christians are misguided.) Hudhayfah bin Al-Yaman, `Abdullah bin `Abbas and several others said about the explanation of,
اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ
(They took their rabbis and their monks to be their lords besides Allah...) that the Christians and Jews obeyed their monks and rabbis in whatever they allowed or prohibited for them. This is why Allah said,
وَمَآ أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهاً وَحِداً
(while they were commanded to worship none but One God), Who, whatever He renders prohibited is the prohibited, whatever He allowed is the allowed, whatever He legislates, is to be the law followed, and whatever He decides is to be adhered to;
لاَّ إِلَـهَ إِلاَّ هُوَ سُبْحَـنَهُ عَمَّا يُشْرِكُونَ
(None has the right to be worshipped but He. Hallowed be He above what they associate (with Him).) Meaning, exalted, sanctified, hallowed above partners, equals, aids, rivals or children, there is no deity or Lord worthy of worship except Him.
If faith is active and alive, man attributes every event to God. He is able to understand a thing only when he forms an opinion about it with reference to God. He appreciates and understands the sweet smell of a flower when he finds the fragrance of God in it. He discovers the sum only when he comes to know of its donor. Every greatness seems to him the blessing of God. Every good reminds him of God’s Grace. Contrary to this, if man’s relation with God is reduced to the stage of a feeble belief, then God will become an unknown entity in the sphere of his active consciousness; he will start imagining God on the pattern of the visible things of the world. Those of feeble belief start seeing their Creator in the same way as they see the things of the world known to them. They bring the Creator down to the level of the created ones. This was the condition of the ancient Jews and the Christians during the period of their deviation from the true faith. At that time the concept of God they had was relegated to the position of a flimsy belief. Accordingly they started giving to their great ones and saints the status which they should have given to the All Knowing God, Who is Aware of the Unseen. They saw that the Greek and Roman nations had made the sun their god and had presumed the existence of a son of that god. So, they too felt that this was the highest ranking title for their great ones. They made their own interpretation of the words ab (father) and ibn (son) appearing in their Holy Books and started calling God ‘the father’ and each of their prophets His ‘son,’ though the fact is that God is One and only One; He is incomparable; He alone deserves to be accepted as the Greatest and most worthy of being worshipped.
Yahudi ve Hristiyanlardan her biri müşriktirler. Yahudiler; Üzeyir'in Allah'ın oğlu olduğunu iddia ederek Allah'a ortak koştular. Hristiyanlar ise Mesih İsa -aleyhisselam-'ın Allah'ın oğlu olduğu iddiasında bulunarak Allah'a ortak koştular. Bu onların herhangi bir delile dayanmaksızın dilleriyle iddia ettikleri bir iftiraydı. Onlar bu sözleriyle kendilerinden önceki müşriklerin, melekler Allah'ın kızlarıdır sözlerine benzemektedir. Allah Teâlâ, onların söyledikleri bu sözlerden çok yücedir ve büyüktür. Yüce Allah, onları helak etti. Onlar nasıl da apaçık hakkı bırakarak batıla doğru çevriliyorlar?
Les juifs firent de leurs rabbins et les chrétiens de leurs moines, des seigneurs à la place d’Allah. Ces seigneurs leur rendent licite ce qu’Allah leur a déclaré illicite et leur rendent illicite ce qu’Allah leur a déclaré licite. En outre, les chrétiens ont fait du Messie, Jésus fils de Marie, une divinité qui concurrence Allah. Or Allah a ordonné, aux savants juifs, aux dévots chrétiens et à Jésus fils de Marie, de L’adorer Seul sans rien Lui associer car Il est, exalté soit-il, l’Unique Dieu. Il n’existe aucun être méritant d’être adoré hormis Lui. Qu’il soit élevé et sanctifié, Il n’a aucun associé comme le prétendent ces polythéistes et d’autres mécréants.
God has invariably ruled that when a community has had his divine call directly conveyed to it by a prophet, its right to exist is taken away from it if, after all the necessary preaching and argumentation has been done, it persists in its wrongful approach, just as in a state, an individual forfeits his right to live if his being a rebel is established. But as far as other groups are concerned, they are to be dealt with as is deemed proper and in accordance with normal international principles.
Yahudiler, âlimlerini; Hristiyanlar ise abidlerini, Allah'tan gayrı rabler edindiler. Allah'ın onlara haram kıldıklarını helal kılıyor, helal kıldıklarını ise haram kılıyorlardı. Hristiyanlar, Meryem'in oğlu İsâ Mesih'i, Allah ile beraber ilah edindiler. Allah, Yahudilerin âlimlerine; Hristiyanların abidlerine, Üzeyir ve Meryem'in oğlu İsâ'ya sadece kendisine ibadet etmelerini ve hiçbir şeyi O'na ortak koşmamalarını emretti. Allah -Subhânehû ve Teâlâ- tek ilahtır. O'ndan başka hak ilah yoktur. O, müşriklerin ve onların dışındakilerin iddia ettikleri gibi bir ortağının olmasından çok yücedir, beridir.
Orang-orang Yahudi menjadikan para ulama mereka dan orang-orang Nasrani menjadikan para rahib mereka sebagai tuhan-tuhan selain Allah yang menghalalkan bagi mereka apa yang Allah haramkan dan mengharamkan bagi mereka apa yang Allah halalkan. Orang-orang Nasrani juga menjadikan Almasih Isa putra Maryam sebagai tuhan yang disembah bersama Allah, padahal Allah tidak menyuruh para ulama Yahudi, para rahib Nasrani, 'Uzair, dan Isa putra Maryam selain perintah menyembah Allah semata dan tidak menyekutukan-Nya dengan sesuatu karena Allah -Subḥānahu- adalah Tuhan yang tunggal. Tidak ada yang berhak disembah selain Dia. Mahasuci dan Mahaagung Allah dari segala macam sekutu yang dikatakan oleh orang-orang musyrik itu dan oleh selain mereka.
Commentary
The four verses cited above mention how astray the learned and the devoted and the abstaining among the Jews and Christians had gone and what blasphemies of word and deed they had come up with. The word: اَحبَار (ahbar) is the plural form of حبر (hibr) and رھبان (ruhban) is the plural of راھب (rahib). Hibr refers to a religious scholar among the Jews and Christians while a rahib denotes someone who devotes to worship and abstains from a worldly role in life.
In the first verse (31), it has been said that these people have taken their rabbis and monks as gods beside Allah and they have done the same with Sayyidna ` Isa ibn Maryam (علیہما السلام) whom they have given the status of their Lord. This is, of course, obvious in the case of Sayyidna ` Isa (علیہ السلام) whom they took to be the son of God and did not demur from saying so. As for the charge against them that they had taken their rabbis and monks as gods, it has its reason. They used to call them as their Lord in clear terms, but even if it is presumed that they did not believe their religious leaders to be their gods, they had virtually transferred to them the right to be obeyed which is the right of Allah Jalla Thana'uh, absolutely and exclusively. They would, so to say, follow the dictates of these leaders under all circumstance - even if their dictates happen to be against Allah and His Messenger. With that attitude, one is bound to land in a valley of no return. How can one go about obeying someone even if that person says things contrary to the dictates of Allah and His Messenger? And how can one who has reached this ultimate limit still not refuse to obey that person? This is like taking someone as god - an act of flagrant blasphemy, an open kufr.
This tells us that the present verse is not related in any way to the popular religious issue of following a particular juristic school (taqlid) which has two main aspects. Firstly, common people who are not aware of religious precepts and their details trust ` Ulama' and follow their fatawa. Secondly, Mujtahid Imams are followed in juristic issues requiring Ijtihad. So, this verse has no bearing on that count because such following is, in real terms, nothing but the following of the dictates of Allah and His Rasul Those whom Allah has blessed with knowledge and insight have a direct access to the original resources of Shari'ah whereby they know what Allah and His Rasul have said. They see it and act accordingly. The unaware masses act in accordance with the same injunctions by asking those who have knowledge. Then, there are those who have knowledge but are not competent enough to occupy the station of Ijtihad, they too follow the Mujtahid Imams in matters requiring ijtihad. This following is in accordance with the injunction of the Holy Qur'an and is nothing but obedience to Allah Ta` ala - as says the Qur'an: فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ. It means: ` If you yourself are not aware of the injunctions of Allah and the Messenger, act by asking the people of knowledge 1- 16:43.'
1. The basic point of difference is that the one who follows an imam does not believe him to be an independent point of obedience. lie simply consults him as an interpreter of the Holy Qur'an and Sunnah. That is why he will not follow him if there is a clear clash between his view and a clear-cut ruling given by the Holy Qur'an and Sunnah. The case of Jews and Christians is totally different. They believe their religious leaders (rabbis and popes) as law-givers. They believe them to be infallible who cannot commit mistakes and their rulings are to be obeyed in any case, even though they contradict the ruling given by the scriptures. For more details on the subject, see my book on 'Taqlid' or on 'Uloom al-Qur'an.' (Muhammad Taqi Usmani)
In sum, the masses of people among the Jews and Christians had ignored Scriptures, Divine commandments and the teachings of apostles totally and, in its place, they had taken the word and deed of self-serving scholars and ignorant pseudo-devotees as the core of their religion. This is what has been condemned in the verse.
Gli Ebrei presero i loro rabbini, e i Nazareni i loro preti, come divinità all'infuori di Allāh. Essi permettono ciò che Allāh proibì, e proibiscono ciò che Allāh permise; mentre i Nazareni presero ‘Īsā figlio di Maryem come divinità pari ad Allāh. Allāh non diede altro ordine ai rabbini ebrei e ai sacerdoti nazareni, e non diede altro ordine ad 'Usair o a ‘Īsā figlio di Maryem che quello di adorare Allāh solo, senza associare a Lui nessuno; Lui, gloria Sua, è il Dio Unico; nessuno, in verità, viene adorato all'infuori di Lui. Lungi Egli, gloria Sua, dall'avere altri pari a Lui, come dicono tali idolatri e altri!
Los judíos tomaron a sus rabinos por divinidades en lugar de Al-lah, así como los cristianos hicieron con sus monjes, al permitirles que hicieran lícito lo que Al-lah les había prohibido y prohibieran lo que Al-lah había permitido. Y los cristianos tomaron al Mesías, Jesús hijo de María, como un dios junto a Al-lah. Solo se les había ordenado adorarlo únicamente a Él, y que no asociaran copartícipes con Él. Al-lah es el único Al-lah, y nada hay digno de adoración sino Él. Está muy por encima de tener cualquier copartícipe que estos y otros idólatras Le asocian.
The Jews made their rabbis lords instead of Allah, as did the Christians with their monks, by allowing them to permit what Allah had forbidden them and forbidding what Allah had allowed for them; and the Christians made the Messiah, Jesus the son of Mary, a god next to Allah. as well as ‘Uzayr and Jesus the son of Mary, to worship Him alone, and not to associate anything with Him. He, glory be to Him, is the only God, and there is nothing worthy of worship except Him. He is, glory be to Him, sacred, far above having any partner that these idolaters and others claim.
Người Do Thái đã suy tôn các học giả của họ và người Thiên Chúa thì suy tôn các thầy tu của họ như những thượng đế thay vì Allah. Những kẻ được suy tôn đó đã thay đổi những thứ Allah cấm thành những thứ cho phép và những thứ Allah cho phép thành những thứ cấm. Người Thiên Chúa đã suy tôn Al-Masih Ysa (Giê-su) con trai của Maryam như một thượng đế cùng với Allah. Allah không ra lệnh cho các học giả Do Thái, các thầy tu Thiên Chúa, 'Uzair và Ysa con trai của Maryam ngoại trừ họ phải hết lòng thờ phượng duy nhất một mình Ngài, tuyệt đối không tổ hợp bất cứ thứ gì với Ngài. Ngài là Thượng Đế Hiển Vinh, không có Thượng Đế đích thực nào khác ngoài Ngài, Ngài tối cao và linh thiêng với tất cả mọi thứ mà những kẻ đa thần và những kẻ khác ngoài họ đã gán ghép cho Ngài.
Jevreji svoje svećenike, a kršćani svoje monahe učinili su bogovima pored Allaha, pa im oni dozvoljavaju ono što je Allah zabranio i zabranjuju ono što je Allah dozvolio. Kršćani vjeruju da je Isa, sin Merjemin, bog kojeg treba obožavati pored Uzvišenog Allaha. Uzvišeni Allah je rabinima i monasima, i Uzejru i Isau sinu Merjeminom, naredio da samo Njega, Jedinog, obožavaju, jer On, Uzvišeni, je jedan jedini Bog, i niko pored njega nema pravo biti obožavan. On je daleko iznad toga da ima sudruga, kako to tvrde višebošci i njima slični.
Gumawa ang mga Hudyo sa mga maaalam nila at ang mga Kristiyano sa mga relihiyoso nila bilang mga panginoon bukod pa kay Allāh, na nagpapahintulot sa kanila ng ipinagbawal ni Allāh sa kanila at nagbabawal sa kanila ng ipinahintulot ni Allāh sa kanila. Gumawa ang mga Kristiyano kay Kristo Hesus na anak ni Maria bilang diyos kasama kay Allāh samantalang walang ipinag-utos si Allāh sa mga maaalam ng mga Hudyo at sa mga relihiyoso ng mga Kristiyano at wala Siyang ipinag-utos kay Ezra at kay Hesus na Anak ni Maria kundi na sumamba sila sa Kanya lamang at huwag silang magtambal sa Kanya ng anuman sapagkat Siya – kaluwalhatian sa Kanya – ay nag-iisang Diyos: walang sinasamba ayon sa karapatan na iba pa sa Kanya. Nagpawalang-kaugnayan Siya – kaluwalhatian sa Kanya – at pagkabanal-banal Siya na magkaroon Siya ng katambal gaya ng sinasabi ng mga tagapagtambal na ito at ng iba pa sa kanila!
The disbelievers from all the various religious groups who disbelieve by making up wrong beliefs and rejecting Muhammad (peace and blessings be upon him), wish to eradicate Islam. So they undermine the clear proofs establishing that there is only one God and that His Messenger has brought the truth. However, Allah will not allow anything to stop His sacred path being perfected and being made clear. He will raise His Religion above everything else, even if the disbelievers hate that, and if Allah wills something, others are powerless to prevent it.
Những kẻ vô đức tin này và những kẻ vô đức tin khác đã vu khống và phủ nhận mọi thứ được Muhammad mang đến để hủy hoại Islam. Chúng phủ nhận những bằng chứng rõ rệt cũng như những chứng cứ thuyết phục khẳng định tính duy nhất của Allah được mang đến cho chúng và chúng phủ nhận mọi sự thật mà Thiên Sứ của Ngài mang đến. Tuy nhiên Allah vẫn hoàn thành tôn giáo của Ngài, vẫn phơi bày nó và nâng nó lên đỉnh cao của vinh quang mặc cho những kẻ người vô đức tin cay ghét và khó chịu. Và một khi Allah muốn điều gì thì mọi ý muốn khác đều vô giá trị.
Esos incrédulos que no creen en Al-lah y rechazan a Mujámmad r desean apagar el mensaje del Islam. Así que rechazan las pruebas claras que establecen que hay un solo Al-lah y que Su Mensajero ha traído la verdad. Pero Al-lah elevará Su religión por encima de todo, así eso desagrade a los incrédulos; cuando Al-lah desea hacer algo, no hay quien pueda evitarlo.
Ang mga tagatangging sumampalataya na ito at iba pa sa kanila kabilang sa nasa isa sa mga kapaniwalaan ng kawalang-pananampalataya ay nagnanais sa mga paninirang-puri nilang ito at pagpapasinungaling nila sa inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na magbigay-wakas sa Islām, magpabula rito, at magpabula sa nasaad dito na mga katwirang maliwanag at mga patotoong hayag sa paniniwala sa kaisahan ni Allāh at sa katotohanan ng inihatid ng Sugo Niya. Tatanggi si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – maliban na mabuo Niya ang relihiyon Niya, maipangibabaw Niya ito, at maitaas Niya ito sa iba pa rito, kahit pa nasuklam ang mga tagatangging sumampalataya sa pagbuo sa relihiyon Niya, pagpapangibabaw rito, at pagpapataas dito sapagkat tunay na si Allāh ay maglulubos dito, magpapangibabaw nito, at magpapataas dito. Kapag nagnais si Allāh ng isang bagay, nawawalang-saysay ang pagnanais ng iba pa sa Kanya.
Jevreji, kršćani i svi ostali nevjernici žele, vrijeđajući islam i utjerujući u laž ono sa čim je došao Muhammed, sallallahu 'alejhi ve sellem, žele uništiti islam i njegove kristalno jasne dokaze Allahove jednoće i istinitosti posljednje Objave, ali Allah odbija to i uistinu će upotpuniti i uzdići Njegovu vjeru nad svim ostalim, makar nevjernicima bilo mrsko. Kada Allah nešto hoće - biva uništeno sve što se Njegovoj volji suprotstavlja.
Questi miscredenti, e altri di coloro che seguono la miscredenza, intendono, con le loro accuse e le loro menzogne verso ciò che comunicò Muħammed, pace e benedizione di Allāh su di Luiﷺ, eliminare l'Islām e smentirlo, e smentire i chiari argomenti e le chiare prove dell'Unicità di Allāh, e la verità che comunicò il Suo Messaggero; tuttavia Allāh, gloria Sua, l'Altissimo, non fa altro che completare la Sua fede ed elevarla al di sopra delle altre, anche se ai miscredenti non piace che Egli completi la Sua fede e la elevi; In verità, Allāh la completa, la mette in evidenza e la eleva; e se Allāh decreta qualcosa, le possibilità degli altri vengono vanificate.
Orang-orang kafir itu dan orang-orang kafir lainnya ingin menghabisi dan merusak agama Islam dengan membuat berbagai macam kebohongan dan mendustakan ajaran yang dibawa oleh Muhammad -ṣallallāhu ‘alaihi wa sallam. Mereka juga ingin merusak hujah-hujah yang jelas dan bukti-bukti yang nyata tentang keesaan Allah dan kebenaran agama yang dibawa oleh rasul-Nya. Tetapi, Allah -Subḥānahu wa Ta'ālā- menolak keinginan mereka tersebut, sebab Dia ingin menyempurnakan, memenangkan, dan menjadikan agamanya unggul atas agama-agama lainnya, walaupun orang-orang kafir tidak menyukainya karena Allah yang menyempurnakannya, memenangkannya, dan menjadikannya unggul. Namun, apabila Allah menghendaki sesuatu maka batallah apa yang dikehendaki oleh yang lain.
Ces mécréants et d’autres ,appartenant à d'autres confessions mécréantes, veulent par ces inventions et en démentant ce que Muħammad a apporté, faire disparaître l’Islam, l’invalider et discréditer les arguments clairs et les preuves manifestes de l’Unicité d’Allah et de la véracité de ce qui a été apporté par Son Messager. Allah Lui, veut parachever Sa religion, la faire triompher et faire d’elle une religion supérieure aux autres, même si cela répugne aux mécréants, car lorsqu’Allah décide quelque chose, rien ne peut s’opposer à Sa volonté.
People of the Scriptures try to extinguish the Light of Islam
Allah says, the disbelieving idolators and People of the Scriptures want to,
أَن يُطْفِئُواْ نُورَ اللَّهِ
(extinguish the Light of Allah). They try through argument and lies to extinguish the guidance and religion of truth that the Messenger of Allah ﷺ was sent with. Their example is the example of he who wants to extinguish the light of the sun or the moon by blowing at them! Indeed, such a person will never accomplish what he sought. Likewise, the light of what the Messenger was sent with will certainly shine and spread. Allah replied to the idolators' desire and hope,
وَيَأْبَى اللَّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَـفِرُونَ
(but Allah will not allow except that His Light should be perfected even though the disbelievers (Kafirun) hate (it)) 9:32. Linguistincally a Kafir is the person who covers something. For instance, night is called Kafiran covering because it covers things with darkness. The farmer is called Kafiran, because he covers seeds in the ground. Allah said in an Ayah,
أَعْجَبَ الْكُفَّارَ نَبَاتُهُ
(thereof the growth is pleasing to the Kuffar tillers)57:20.
Islam is the Religion That will dominate over all Other Religions
Allah said next,
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ
(It is He Who has sent His Messenger with guidance and the religion of truth.) `Guidance' refers to the true narrations, beneficial faith and true religion that the Messenger came with. `religion of truth' refers to the righteous, legal deeds that bring about benefit in this life and the Hereafter.
لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ
(to make it (Islam) superior over all religions) It is recorded in the Sahih that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ زَوَى لِي الْأَرْضَ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زُوِيَ لِييِمنْهَا»
(Allah made the eastern and western parts of the earth draw near for me to see, and the rule of my Ummah will extend as far as I saw.) Imam Ahmad recorded from Tamim Ad-Dari that he said, "I heard the Messenger of Allah ﷺ saying,
«لَيَبْلُغَنَّ هَذَا الْأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ، وَلَا يَتْرُكُ اللهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ هَذَا الدِّينَ، يُعِزُّ عَزِيزًا وَيُذِلُّ ذَلِيلًا، عِزًّا يُعِزُّ اللهُ بِهِ الْإِسْلَامَ وَذُلًّا يُذِلُّ اللهُ بِهِ الْكُفْر»
(This matter (Islam) will keep spreading as far as the night and day reach, until Allah will not leave a house made of mud or hair, but will make this religion enter it, while bringing might to a mighty person (a Muslim) and humiliation to a disgraced person (who rejects Islam). Might with which Allah elevates Islam (and its people) and disgrace with which Allah humiliates disbelief (and its people).) Tamim Ad-Dari who was a Christian before Islam used to say, "I have come to know the meaning of this Hadith in my own people. Those who became Muslims among them acquired goodness, honor and might. Disgrace, humiliation and Jizyah befell those who remained disbelievers."
Then, it was said that these people chose to take the way of error although they were asked by Allah to worship only one God who is free and pure from what they associated with Him. This verse limits itself to saying that they followed the false and obeyed people other than Allah, something they were not permitted to do. In the verse that follows (32), mentioned there is another error they make. It is said that they do not stop at the error they have already made. They, rather, like to compound their errors when they try to subvert Divine guidance and black out the Faith of Truth. The statement has been dressed in a si-militude - ` they want to blow out the Light of Allah with their mouths' - although, this is something they cannot do. Allah Ta` ala has already decided that He shall see to it that His Light, that is, the Religion of Islam, reaches its perfection, no matter how displeasing this may turn out to be for those who disbelieve.
Bu kâfirler ve küfür milletlerinden olan diğerleri, iftiralarıyla ve Muhammed -sallallahu aleyhi ve sellem-'in getirdiklerini yalanlayarak İslam'ı bitirmek ve yok etmek istiyorlar. Allah'ın birliğine/tevhidine delalet eden apaçık delilleri ve O'nun resulü Muhammed -sallallahu aleyhi ve sellem-'in getirdiği hakkı yok etmek istiyorlar. Ancak Allah -Subhanehu ve Teâlâ- bunu hoş görmez ve kâfirler; dinini tamamlamasını, izhar etmesini ve yüceltmesini istemese de dinini tamamlayacak, izhar edecek ve diğer (dinlere) üstün kılacaktır. Yüce Allah, bir şeyi dilediği zaman başkalarının istedikleri hükümsüzdür.
In these verses, God has announced His firm resolve to keep His religion completely safe till Doomsday. When Almighty God settled human beings on the earth, He furnished them with His Guide Book. Later, when people fell into the ways of neglect and worldliness, they changed the words of God to suit their desires. For example, presuming their great revered men to be mediators with and recommenders to God, they adopted the belief that whatever they did, their holy men would, on the strength of their recommendation, be their saviours before God. They also believed that heaven or hell existed right there in the present world and that there was nothing beyond this world. Whatever the people themselves wanted, they attributed it to God and wrote it in God’s Book. Thereafter, God sent another prophet who rid the divine religion of all man-made impurities and presented it again in its true form. Subsequent generations made changes in that as well. This happened again and again. Finally, Almighty God decided to send a final Prophet, and through him create such conditions that the religion of God should remain safe in its original form forever. This task—the greatest in the history of prophethood—was achieved through the Prophet Muhammad. At the time when the Prophet Muhammad appeared, many self-made religions had been devised. The polytheists of Arabia had a religion which they called the religion of Moses. The Christians had a religion which they called the religion of Jesus. These were all concocted editions of God’s religion, and had been wrongly claimed to be the religion sent by God. God rejected all these religions and established the religion revealed to Prophet Muhammad as the sole authentic edition of His religion which would remain valid until Doomsday. Today Islam is the only religion in the text of which no changes could be made. Islam is the only religion which is historically authentic. Islam is the only religion whose teachings are found in a living language. The candle lit by God in the shape of Islam has never been dimmed or extinguished. It is there in its entirety before the world, maintaining its ideological superiority over all other religions.
Allah, exalté soit-Il, est Celui qui révéla à Son Messager Muħammad le Coran, qui est une guidée pour les gens, et l’Islam, la religion de vérité, afin que cette religion, de par les arguments, les preuves et les jugements qui sont les siens, soit supérieure à toutes les autres religions, même si cela répugne aux polythéistes.
Allah, -Subhanehu ve Teâlâ- resulü Muhammed -sallallahu aleyhi ve selem-'i insanlar için hidayet rehberi olan Kur'an ve hak din olan İslam dini ile gönderdi. Bunu da müşrikler onu istemese de içerisindeki deliller, kesin kanıtlar ve hükümler ile dinini diğer dinlere üstün kılmak için yaptı.
Allah -Subḥānahu- yang telah mengutus Rasul-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- dengan membawa Al-Qur`ān yang merupakan petunjuk jalan bagi manusia, dan membawa agama yang benar, yaitu agama Islam, untuk menjadikannya unggul di atas agama-agama lainnya dengan hujah-hujah, bukti-bukti, dan hukum-hukum yang ada di dalamnya, walaupun orang-orang musyrik tidak menyukai hal itu.
Si Allāh – kaluwalhatian sa Kanya – ay ang nagsugo sa Sugo Niyang si Muḥammad – basbasan Niya ito at pangalagaan – kalakip ng Qur'ān na isang patnubay para sa mga tao at kalakip ng relihiyon ng katotohanan, ang relihiyong Islām, upang magpataas Siya nito – sa pamamagitan ng taglay nito na mga patunay, mga patotoo, at mga patakaran – higit sa iba rito na mga relihiyon, kahit pa nasuklam ang mga tagapagtambal doon.
E Allāh, gloria Sua, fu Lui a inviare il Suo Messaggero Muħammed, la pace e la benedizione di Allāh sia su di luiﷺ, col Corano, guida per la gente, e la religione della verità, che è la religione dell'Islām, per elevarlo, tramite gli argomenti, le prove evidenti e le leggi in esso contenuti, sulle altre religioni, anche se gli idolatri vi sono contrari.
After that, the same subject has been further stressed in the third verse (33) by saying that Allah Ta` ala has sent His Messenger with guidance, that is, the Qur'an, and with the Faith of Truth, that is, Islam, in order to have it prevail over all other faiths. Appearing in almost the same words, there are several other verses of the Holy Qur'an promising that the religion of Islam shall be made to prevail over all other faiths of the world.
This glad tiding regarding the ascendancy of Islam is, as in Tafsir Mazhari, for most times and circumstances. In a Hadith from Sayydina Miqdad ؓ ، the Holy Prophet ﷺ said: No mud or mortar home shall remain on the face of the earth where the word of Islam has not entered with the honor of the honored and the disgrace of the disgraced. Whoever Allah blesses with honor shall embrace Islam and whoever is to face disgrace shall not, though, accept Islam but shall become a subject of the Islamic government. This promise of Allah Ta` ala was fulfilled. For about a thousand years, the primacy of Islam remained operative throughout the world.
How this Light of Allah reached its perfection during the blessed period of the Holy Prophet ﷺ and the most righteous and worthy elders of the Muslim Community is a spectacle the world has already witnessed. Then, in future too, in terms of its legitimacy and truth for all times to come, the religion of Islam is a perfect religion no sensible person would elect to criticize. For this reason, this Faith of Truth, in terms of its arguments and proofs, has always been powerful. And, should Muslims follow this religion fully and faithfully, out-ward ascendancy, power and governance also turn out to be its inevitable results. As proved by the annals of the history of Islam, whenever Muslims acted whole-heartedly in accordance with the Qur'an and Sunnah, no impediment in their way could defeat their determination and their presence was felt all over the world as a dominant force. And whenever and wherever they have reached the limits of being subjugated or oppressed, it was but the evil consequence of heedlessness to and contravention of the injunctions of Qur'an and Sunnah which came before them. As for the Religion of Truth, it stood its grounds as always, august and protected.
It is Allah, glory be to Him, Who sent His Messenger Muhammad (peace be upon him)with the Qur’ān as the guidance for all people and the path of truth – establishing the religion of Islam – so as to raise it above all other religions through its proof, evidence and laws, even if the idolaters hate this.
Es Al-lah Quien envió a Su mensajero Mujámmad r con el Corán como guía para todas las personas y camino de la verdad (que establece la religión del Islam), para elevarlo por encima de todas las demás religiones a través de sus pruebas, evidencias y leyes, aunque esto disguste a los idólatras.
Allah je Vjerovjesnika Muhammeda, sallallahu alejhi ve sellem, poslao s Kur'anom, u kojem se nalazi uputa za ljude, i poslao ga je sa istinitom vjerom, islamom, kako bi uzdigao tu vjeru i njene jasne dokaze i propise iznad svih drugih vjera, makar ne bilo po volji višebošcima.
Và Allah Toàn Năng là Đấng đã gởi Thiên Sứ Muhammad của Ngài mang Qur'an, một nguồn hướng dẫn nhân loại, một tôn giáo chân lý - đó là tôn giáo Islam - để nâng cao nó qua các chứng cứ, các bằng chứng và những giáo lý vượt trội hơn tất cả tôn giáo khác, mặc cho những kẻ đa thần luôn ghét điều đó.
34- Ey iman edenler! Hahamların ve rahiplerin birçoğu insanların mallarını batıl yollarla yerler ve Allah yolundan alıkoyarlar. Altın ve gümüşü yığıp biriktiren ve onları Allah yolunda infak etmeyenler var ya onlara can yakıcı bir azabı müjdele!
35- O gün bunlar, cehennem ateşinde kızdırılacak da onların alınları, böğürleri ve sırtları onlarla dağlanacak ve onlara:“İşte kendiniz için yığıp biriktirdikleriniz! Haydi, biriktirdiğiniz şeyleri tadın bakalım!” denecek.
34. “Ey iman edenler! Hahamların ve rahiplerin birçoğu…” Bu buyrukla Yüce Allah, mü’min kullarını insanların mallarını batıl yollarla yani haksız şekilde yiyen ve Allah’ın yolundan alıkoyan alim ve abidlerden oluşan haham ve rahiplerin birçoğuna karşı uyarmaktadır. Çünkü bunlar, insanların mallarından birtakım maaşlar alıyor yahut da insanlar bunlara kendi mallarının bir kısmını veriyorlarsa hiç şüphesiz bunun sebebi, onların ilimleri, ibadetleri, hidâyette olmaları ve doğru yola iletmeleridir. Bunlar ise bu malları almakla birlikte insanları Allah’ın yolundan alıkoymaktadırlar. Dolayısı ile onların bu malları almaları bir haksız kazanç ve zulümdür. Çünkü insanların bunlara mallarını gönül hoşluğu ile vermelerinin tek amacı, kendilerine Sırat-ı Müstakimi göstermelerini istemeleridir. Onların insanların mallarını haksızca alış şekillerinden birisi de Allah’ın indirdiğinden başka şekillerde fetva yahut da hüküm verme karşılığında mal almalarıdır. İşte bu tür haham ile rahiplerden şu iki halleri dolayısı ile sakınmak gerekir:İnsanların mallarını haksız yollarla almaları ve Allah’ın yolundan alıkoymaları.“Altın ve gümüşü yığıp biriktiren” saklayan “ve onları Allah yolunda” yani Allah'a ulaştıran hayır yollarında “infak etmeyenler var ya…” Burada haram kılınan mal biriktirme (كنز), kişinin üzerine farz olan harcamayı yapmayıp bundan kaçınmasıdır. İşte haram olan budur. Meselâ verilmesi gereken zekâtı vermemek yahut eşlere ve akrabaya yönelik farz nafakayı temin etmemek ya da farz olması halinde Allah yolunda infakı terk etmek gibi. İşte “onlara can yakıcı bir azabı müjdele!”
35. Daha sonra Yüce Allah bu azabı şöylece açıklamaktadır:“O gün bunlar” yani biriktirdikleri mallar, her bir dinar yahut dirhem ayrı ayrı “cehennem ateşinde kızdırılacak da onların” Kıyamet gününde “alınları, böğürleri ve sırtları bunlarla dağlanacak” ve süresi elli bin yıl kadar olan bir günde bunlar soğudukça tekrar kızdırılacaktır. Ayrıca onlara azarlama ve kınama olmak üzere de şöyle denecek:“İşte kendiniz için yığıp biriktirdikleriniz! Haydi, biriktirdiğiniz şeyleri tadın bakalım.” Size hiçbir şekilde zulmedilmiyor. Ancak sizler, bu mallarınızı infak etmemekle kendinize zulmettiniz ve bundan dolayı azap görmektesiniz.
Yüce Allah, bu iki âyet-i kerimede insanın malı ile ilgili tasarruflarındaki sapmasını söz konusu etmektedir. Bu da iki türlü olmaktadır: Birincisi, kişiye hiçbir şekilde fayda sağlamayan aksine katıksız zarardan başka bir sonuç getirmeyen batıl yollarda malını harcamaktır. Mesela mallarını Yüce Allah’a itaate yardımcı olmayan, aksine nefsi arzular ve günahlar uğrunda ya da Allah yolundan alıkoymak için harcamak buna örnektir. İkincisi de kişinin malını farz olan yollarda harcamayıp saklamasıdır. Bir şeyin yasaklanması ise onun zıddının emredilmesi demektir.
O mga sumampalataya at gumawa ayon sa isinabatas ni Allāh sa kanila, tunay na marami sa mga pantas ng mga Hudyo at marami sa mga relihiyoso ng mga Kristiyano ay talagang kumukuha ng mga yaman ng mga tao nang walang karapatang isinabatas sapagkat kumukuha sila ng mga ito sa pamamagitan ng panunuhol at iba pa, habang sila ay pumipigil sa mga tao sa pagpasok sa relihiyon ni Allāh. Ang mga nagtitipon ng ginto at pilak at hindi nagbibigay ng kinakailangan sa kanila na zakāh sa mga ito ay magpabatid ka sa kanila, O Sugo, ng ikasasama ng loob nila sa Araw ng Pagbangon na isang pagdurusang nakasasakit.
O vi koji vjerujete i radite po Allahovom zakonu, doista mnogi rabini i monasi bespravno uzimaju imetak od naroda, kroz mito i druge radnje, i ljudima zabranjuju prihvatanje Allahove vjere. One koji gomilaju zlato i srebro, a ne daju obavezni zekat na to, "obraduj" žestokom i bolnom patnjom na Sudnjem danu.
In the fourth verse (34), the address is to Muslims but the subject taken up concerns the conduct of rabbis and monks among the Jews and Christians, a conduct which led common people astray. Perhaps, the address to Muslims indicates a purpose behind the description of the conduct of Jewish rabbis and Christian monks. The purpose is to warn them as well in order that they too remain alert against such conditions prevailing among Muslims.
The verse states that many rabbis and monks among the Jews and Christians eat up the wealth of the people by false means and prevent (them) from the way of Allah.
Most rabbis and monks among the Jews and Christians were involved in this practice - and under such conditions, people generally tend to make a sweeping statement and call everyone bad. But, at this place, the Holy Qur'an, by adding the word: کَثیِرا (kathira: many), has prompted Muslims to mind their words even when dealing with enemies. It was clearly demonstrated here by not attributing the practice to all of them. Instead, what was said here was that many of them do so. Then, it was said that they were not doing the right thing when they eat up the wealth of people by false means. ` False means' refers to their practice of giving fatwa (religious edict or ruling) counter to the injunction of Torah, for money. In doing so, on occasions, they would misinterpret Divine injunctions through concealment and falsification. Further on from here, yet another error of their conduct was pointed out by saying that they were unfortunate people who, not only that they themselves had gone astray but were also ready to prevent others from seeking the way of Allah in the hope of finding right guidance. The reason is that people, when they see their leaders doing things like that, the inherent love for truth in them dies out. In addition to that, when they start basing their conduct on such false rulings, they end up taking that error and waywardness to be as good as correct.
Since this disease among the rabbis and monks of the Jews and Christians - that they give false rulings for money - showed up because of worldly greed and love for money, the verse takes up the subject in its own way. It says that excess in love for money and property produces bad results, even punishment if not spent in the way of Allah, and suggests how to get rid of this disease. The exact words of the text are:
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّـهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ` good' news of a painful punishment.
The words: وَلَا يُنفِقُونَهَا (and do not spend it) indicate that people who spend in the way of Allah as necessary, for them the rest of their accumulated wealth brings no harm.
In Hadith too, the Holy Prophet ﷺ has said: Wealth for which Zakah has been paid is not included under: کَنَزتُم (kanaztum: you have accumulated). (Abu Dawud, Ahmad and others)
This tells us that keeping wealth which remains after taking out Zakah is no sin.
The majority of Muslim jurists and Imams have taken this approach. It should be noted that the pronoun in وَلَا یُنفِقُونَھَا (and do not spend it) reverts to فِضَّۃ (fiddah) which means silver. Two things, gold and silver, were mentioned immediately earlier but the pronoun was made to revert to silver only. Tafsir Mazhari takes it to be a clear indicator of the rule that should a person have a little of both gold and silver, his threshold (nisab) will be determined in terms of silver. His Zakah will be paid by calculating the price of gold in terms of the price of silver.
Hỡi những người có đức tin và tuân thủ đúng theo giáo luật của Allah! Quả thật, có rất nhiều học giả Do Thái và nhiều thầy tu Thiên Chúa đã chiếm lấy tài sản của thiên hạ một cách bất chính như hối lộ và những cách ăn chặn khác. Ngoài ra, chúng còn ngăn cản thiên hạ gia nhập vào tôn giáo của Allah. Và những ai tích lũy vàng và bạc nhưng không chịu thực hiện bổn phận Zakah, Ngươi - hỡi Thiên Sứ - hãy cho chúng biết về hậu quả mà chúng phải gặp ở Đời Sau, đó là một cực hình đau đớn.
Those who believe in Allah and His Messenger, acting in obedience to the sacred law, are told that many of the Jewish rabbis and the Christian monks unjustly take the wealth of people, through things such as taking bribes, and prevent people from entering the path of Allah; they also collect gold and silver without purifying it by giving charity. The Messenger is told to inform them of the painful punishment that they will be given on the Day of Judgement.
O voi che credete e che applicate la Legge di Allāh, in verità molti dei sapienti Ebrei e molti dei sacerdoti Nazareni si appropriano del denaro del popolo senza averne diritto; se ne appropriano con tangenti e altro, e impediscono alla gente di abbracciare la religione di Allāh. E quanto a quelli che collezionano oro e argento e non elargiscono la Zakēt dovuta, informali, o Messaggero, della dura punizione che verrà loro inflitta nel Giorno della Resurrezione.
A quienes creen en Al-lah y Su Mensajero, y actúan en obediencia a la ley revelada, se les informa que muchos de los rabinos judíos y los monjes cristianos toman injustamente la riqueza de las personas, como cuando aceptan sobornos, e impiden que las personas entren en el camino de Al-lah; acumulan oro y plata sin purificarlo a través de la caridad. Se le ordena al Mensajero que les advierta sobre el doloroso castigo que recibirán en el Día del Juicio.
Ey iman edenler ve Allah'ın kendilerine şeriat/din kıldığı şeyler ile amel edenler! Muhakkak ki Yahudilerin âlimlerinin ve Hristiyanların abidlerinin çoğunluğu, dinen herhangi bir hakları olmadığı halde insanların mallarını haksız yere yerler. Onlar, insanların mallarını rüşvet ve benzeri yollarla ele geçirirler ve insanları, Allah'ın dinine girmekten alıkoyarlar. -Ey Peygamber!- Altın ve gümüşü biriktirip üzerlerine farz olan zekâtı vermeyenler var ya; işte onlara, kendilerini kıyamet günü üzecek olan acıklı azabı haber ver.
"Hai orang-orang yang beriman, sesungguhnya sebagian besar dari orang-orang alim Yahudi dan rahib-rahib Nasrani benar-benar memakan harta orang dengan jalan yang batil dan mereka meng-halang-halangi (manusia) dari jalan Allah. Dan orang-orang yang menyimpan emas dan perak dan tidak menafkahkannya pada jalan Allah, maka beritahukanlah kepada mereka, (bahwa mereka akan mendapat) siksa yang pedih. Pada hari dipanaskan emas perak itu dalam Neraka Jahanam, lalu dibakar dengannya dahi mereka, lambung dan punggung mereka (lalu dikatakan) kepada mereka, 'Inilah harta bendamu yang kamu simpan untuk dirimu sendiri, maka rasakanlah sekarang (akibat dari) apa yang kamu simpan itu'." (At-Taubah: 34-35).
(34) Ini adalah peringatan dari Allah تعالى kepada hamba-hambaNya yang beriman agar berhati-hati terhadap banyaknya rahib dan ulama yang memakan harta manusia dengan cara yang batil, yakni dengan cara yang tidak benar dan menghalang-halangi dari jalan Allah, jika mereka mendapatkan gaji dari uang manusia atau manusia memberikan hartanya kepada mereka maka seharus-nya hal itu karena ilmu dan ibadahnya, karena petunjuk dan hida-yahnya, sementara mereka mengambilnya dan menghalang-halangi orang-orang dari jalan Allah, maka tindakan mereka mengambil harta dengan cara itu adalah kezhaliman dan keburukan, karena orang-orang tidak memberikan harta mereka kecuali agar mereka mau membimbing ke jalan yang lurus.
Termasuk tindakan mereka mengambil harta manusia dengan cara yang tidak benar adalah jika orang-orang membayar demi fatwa atau keputusan hukum mereka yang tidak berdasar kepada apa yang diturunkan oleh Allah. Para rahib dan ulama itu yang diwas-padai dari mereka adalah dua hal: tindakan mereka mengambil harta manusia dengan cara yang batil, dan menghalang-halangi manusia dari jalan Allah.
﴾ وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ ﴿ "Dan orang-orang yang menyimpan emas dan perak." Yakni menahannya. ﴾ وَلَا يُنفِقُونَهَا فِي سَبِيلِ ٱللَّهِ ﴿ "Dan tidak menafkahkannya pada jalan Allah." Yakni jalan-jalan kebaikan yang mengantarkan kepada Allah, dan inilah kekayaan yang diharam-kan, yakni tidak menafkahkannya pada nafkah wajib, seperti tidak membayar zakat, tidak memberi nafkah istri, atau kerabat, atau nafkah untuk jihad di jalan Allah jika jihad itu wajib, ﴾ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٖ ﴿ "maka beritahukanlah kepada mereka, (bahwa mereka akan menda-pat) siksa yang pedih."
(35) Kemudian Allah menafsirkannya dengan FirmanNya, ﴾ يَوۡمَ يُحۡمَىٰ عَلَيۡهَا ﴿ "Pada hari dipanaskan" yaitu pada harta m e r e k a ﴾ فِي نَارِ جَهَنَّمَ ﴿ "dalam Neraka Jahanam", setiap dinar dan emas dipanaskan sedemikian rupa, ﴾ فَتُكۡوَىٰ بِهَا جِبَاهُهُمۡ وَجُنُوبُهُمۡ وَظُهُورُهُمۡۖ ﴿ "lalu dibakar dengan-nya dahi mereka, lambung dan punggung mereka", pada Hari Kiamat. Setiap kali ia dingin, siksa itu dilakukan kembali pada hari yang lamanya seperti lima puluh ribu tahun (di dunia), maka dikatakan kepada mereka dengan celaan dan hinaan.﴾ هَٰذَا مَا كَنَزۡتُمۡ لِأَنفُسِكُمۡ فَذُوقُواْ مَا كُنتُمۡ تَكۡنِزُونَ ﴿ "Inilah harta bendamu yang kamu simpan untuk dirimu sendiri, maka rasakanlah sekarang (akibat dari) apa yang kamu simpan itu." Allah tidak menzhalimimu, akan tetapi kamulah yang menzha-limi dirimu sendiri dan disiksa dengan kekayaan ini.
Dalam dua ayat ini Allah menyebutkan penyimpangan ma-nusia pada hartanya, yaitu dengan satu dari dua hal: bisa dengan membelanjakannya dalam kebatilan yang tidak bermanfaat apa pun, justru yang didapatkan hanyalah mudarat semata, seperti dengan membelanjakan harta dalam memuaskan nafsu dan kemaksiatan yang tidak mendukung ketaatan kepada Allah, dan mengeluarkan-nya untuk menghalang-halangi dari jalan Allah, bisa pula dengan tidak menafkahkannya pada hal yang bersifat wajib, dan larangan terhadap sesuatu merupakan perintah kepada kebalikannya. 9
Warning against Corrupt Scholars and Misguided Worshippers
As-Suddi said that the Ahbar are Jewish rabbis, while the Ruhban are Christian monks. This statement is true, for Ahbar are Jewish rabbis, just as Allah said,
لَوْلاَ يَنْهَـهُمُ الرَّبَّـنِيُّونَ وَالاٌّحْبَارُ عَن قَوْلِهِمُ الإِثْمَ وَأَكْلِهِمُ السُّحْتَ
(Why do not the Ahbar (rabbis) and the religious learned men forbid them from uttering sinful words and eating unlawful things.) 5:63 The Ruhban are Christian monks or worshippers, while the `Qissisun' are their scholars. Allah said in another Ayah,
ذلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَاناً
(This is because among them, there are Qissisin and Ruhban...)5:82. This Ayah warns against corrupt scholars and misguided worshippers. Sufyan bin `Uyaynah said, "Those among our scholars who become corrupt are similar to the Jews, while those among our worshippers who become misguided are like Christians." An authentic Hadith declares,
«لَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ حَذْوَ القُذَّةِ بِالْقُذَّة»
(You will follow the ways of those who were before you, step by step.) They asked, "Jews and Christians" He said,
«فَمَن»
؟ (Who else) In another narration, they asked, "Persia and Rome" He said,
«فَمَنِ النَّاسِ إِلَّا هَؤُلَاءِ؟»
(And who else if it was not them) These texts warn against imitating them in action and statement, for they, as Allah stated,
لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَـطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
(devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah.) They sell the religion in return for worldly gains, using their positions and status among people to illegally devour their property. For instance, the Jews were respected by the people of Jahiliyyah and collected gifts, taxes and presents from them. When Allah sent His Messenger , the Jews persisted in their misguidance, disbelief and rebellion, hoping to keep their status and position. However, Allah extinguished all this and took it away from them with the light of Prophethood and instead gave them disgrace and degradation, and they incurred the anger of Allah, the Exalted. Allah said next,
وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
(and hinder (them) from the way of Allah.) Therefore, they illegally devour people's property and hinder them from following the truth. They also confuse truth with falsehood and pretend before their ignorant followers that they call to righteousness. The true reality is that they call to the Fire and will not find any helpers on the Day of Resurrection.
Torment of Those Who hoard Gold and Silver
Allah said,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(And those who hoard Kanz gold and silver and spend them not in the way of Allah, announce unto them a painful torment.) 9:34. This is the third category of leaders, for people rely on their scholars, worshippers and the wealthy among them. When these categories of people become corrupt, the society in general becomes corrupt. Ibn Al-Mubarak once said, "What corrupted the religion, except kings and wicked Ahbar and Ruhban." As for Kanz, it refers to the wealth on which Zakah has not been paid, according to Malik, who narrated this from `Abdullah bin Dinar from Ibn `Umar. Al-Bukhari recorded that Az-Zuhri said that Khalid bin Aslam said that `Abdullah bin `Umar said, "This was before Zakah was ordained. When Zakah was ordained, Allah made it a cleanser for wealth." `Umar bin `Abdul-`Aziz and `Irak bin Malik said that this Ayah was abrogated by Allah's statement,
خُذْ مِنْ أَمْوَلِهِمْ صَدَقَةً
(Take Sadaqah (alms) from their wealth) There are many Hadiths that admonish hoarding gold and silver. We will mention here some of these Hadiths. `Abdur-Razzaq recorded a Hadith from `Ali about Allah's statement,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ
(And those who hoard up gold and silver...) `Ali said that the Prophet said,
« تَبًّا لِلذَّهَبٍ تَبًّا لِلْفِضَّة»
(Woe to gold! Woe to silver.) He repeated this statement thrice, and this Hadith was hard on the Companions of the Messenger of Allah ﷺ, who said, "What type of wealth should we use" `Umar said, "I will find out for you," and he asked, "O Allah's Messenger! Your statement was hard for your Companions. They asked, `What wealth should we use"' The Prophet answered,
«لِسَانًا ذَاكِرًا وَقَلْبًا شَاكِرًا وَزَوْجَةً تُعِينُ أَحَدَكُمْ عَلَى دِينِه»
(A remembering tongue, an appreciative heart and a wife that helps one of you implement his religion.) Allah's statement,
يَوْمَ يُحْمَى عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ
(On the Day when that will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them) "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.") These words will be said to them as a way of admonishing, criticizing and mocking them. Allah also said;
ثُمَّ صُبُّواْ فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ - ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ
(Then pour over his head the torment of boiling water. "Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!") 44:48-49. There is a saying that goes, "He who covets a thing and prefers it to Allah's obedience, will be punished with it." Because hoarding money was better to these people than Allah's pleasure, they were punished with it. For instance, Abu Lahab, may Allah curse him, was especially active in defying the Messenger of Allah ﷺ, and his wife was helping him in this regard. Therefore, on the Day of Resurrection, she will help in punishing him, for there will be a twisted rope of palm fiber on her neck. She will be gathering wood from the Fire and throwing it on him so that his torment is made harder by the hand of someone whom he used to care for in this life. Likewise, money was precious to those who hoarded it in this life. Therefore, money will produce the worst harm for them in the Hereafter, when it will be heated in the Fire of Jahannam, whose heat is quiet sufficient, and their forehead, sides and back will be branded with it. Imam Abu Ja`far Ibn Jarir recorded that Thawban said that the Messenger of Allah ﷺ used to declare,
«مَنْ تَركَ بَعْدَهُ كَنْزًا مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقَرَعَ لَهُ زَبِيبَتَانِ يَتْبَعُهُ وَيَقُولُ: وَيْلَكَ مَا أَنْتَ؟ فَيَقُولُ: أَنَا كَنْزُكَ الَّذِي تَرَكْتَهُ بَعْدكَ وَلَا يَزَالُ يَتْبَعُهُ حَتَّى يُلْقِمَهُ يَدَهُ فَيَقْضِمَهَا ثُمَّ يَتْبَعُهَا سَائِرَ جَسَدِه»
(Whoever leaves a treasure behind (on which he did not pay the Zakah), then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will follow him, and he will say, `Woe to you! Who are you' The snake will say, `I am your treasure that you left behind,' and will keep following him until the man gives it his hand; the snake will devour it and then devour his whole body.) Ibn Hibban also collected this Hadith in his Sahih. Part of this Hadith was also collected in the Two Sahihs from Abu Hurayrah. In his Sahih, Muslim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«مَا مِنْ رَجُلٍ لَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ يَوْمَ الْقِيَامَةِ صَفَائِحُ مِنْ نَارٍ، فَيُكْوَى بِهَا جَنْبُهُ وَجَبْهَتُهُ وَظَهْرُهُ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ ثُمَّ يُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار»
(Every man who does not pay the Zakah due on his money, then on the Day of Resurrection, his side, forehead and back will be branded with rods made of fire on a Day the length of which is fifty thousand years, until when the servants will be judged; that man will be shown his destination, either to Paradise or the Fire.) aIn the Tafsir of this Ayah, Al-Bukhari recorded that Zayd bin Wahb said, "I passed by Abu Dharr in the area of Rabadhah and asked him, `What made you reside in this area' He said, `We were in Ash-Sham when I recited this Ayah,
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(And those who hoard up gold and silver and spend them not in the way of Allah, announce unto them a painful torment.) Mu`awiyah said, `This Ayah is not about us, it is only about the People of the Book.' So I (Abu Dharr) said, `Rather, it is about us and them."
Ô vous qui croyez et mettez en pratique ce qui vous a été prescrit par Allah, de nombreux savants juifs et dévots chrétiens s’emparent illégalement des biens des gens. La corruption et d’autres subterfuges leur permettent de s’en accaparer illicitement. De plus, ils interdisent aux gens d’embrasser la religion d’Allah. Ceux qui amassent de l’or et de l’argent et ne versent pas l’aumône légale qui est due sur ces richesses, annonce-leur la mauvaise nouvelle, celle d’un châtiment douloureux qu’ils subiront le Jour de la Résurrection.
Wahai orang-orang yang beriman dan menjalankan syariat Allah! Sungguh banyak ulama Yahudi dan rahib Nasrani yang mengambil harta manusia tanpa hak secara syariat, mereka mengambilnya melalui suap-menyuap dan lain-lain. Mereka menghalang-halangi manusia yang ingin masuk agama Allah. Adapun bagi orang-orang yang mengumpulkan emas dan perak tetapi tidak mau membayarkan kewajiban zakatnya maka sampaikanlah -wahai Rasul- kepada mereka tentang kabar buruk berupa azab pedih yang akan mereka terima di hari Kiamat nanti.
Biriktirip hakkını vermeyi engelledikleri o şeyler kıyamet günü cehennem ateşinde yakılır. Bu ateşin şiddeti artınca biriktirdikleri o şeyler alınlarının, yanlarının ve sırtlarının üzerine konulur. Bir azarlama olarak onlara şöyle denir: "İşte bu sizin biriktirip onlardaki farz olan hakları eda etmediğiniz mallarınızdır. Topladığınız ve haklarını eda etmediğiniz mallarınızın vebali olarak azabı ve bunun cezasını tadın."
One way of taking wealth from others is by doing so rightfully, i.e. one may offer real service to another or give him some real benefit and then take money from him in return. This is perfectly legitimate. The wrongful way of taking the wealth of others is to obtain it by deceiving them. This latter way is illegitimate and invites God’s wrath. Taking others’ wealth wrongfully is that action which is known as exploitation in modern times. The ancient religious leaders indulged in the large-scale exploitation of the general public. They spread false stories among the people to ensure that they entertained extraordinary hopes of holy persons and, treating them as holy persons, would seek their blessings, and present them with offerings and gifts. In the name of service to religion they used to extract money from people, though the faith they presented to the people was their own brand of religion and not at all that which was sent down by God. They used to collect huge donations in the name of the revival of the community. Whatever they did on this pretext aroused false hopes, so that they could maintain their leadership. They even used to attribute mysterious qualities to the charms and talismans which they prepared and then sold to the people, though they themselves did not rely on these charms in their own crucial affairs. There are only certain legitimate uses of the wealth received by man—spending on his actual needs and giving away for the cause of God whatever is surplus, i.e. exceeding his actual needs. Any ways of spending other than these two will lead to retributive punishment for man—whether he spends his money lavishly or hoards it. Those who have established their leadership in a group on the basis of a self-made religion and exploit people in the name of God’s religion abhor the call for truth which attempts to revive the true and unadulterated religion of God. Within the framework of such a religion, it seems to them that their religious position would lose credibility. They feel that if this religion prevails among the people, their religious trading might come out into the open and be publicly unmasked. As soon as such a movement is set in motion, they come to know of it and set about opposing it.
Le Jour de la Résurrection, on embrasera ce qu’ils ont amoncelé et se sont refusé de dépenser puis lorsque cet or et cet argent fondra, on s’en servira pour marquer leurs flancs et leurs dos. Ensuite, on leur dira en guise de remontrance: Voici les richesses que vous amassiez et dont vous ne préleviez pas l’aumône légale qui y était due. Goûtez donc au résultat funeste et à la conséquence de cette thésaurisation.
Pada hari Kiamat nanti apa yang mereka kumpulkan dan tidak mereka bayarkan kewajibannya itu akan dipanaskan di dalam neraka Jahanam. Kemudian jika sudah sangat panas akan diletakkan di kening mereka, di lambung mereka, dan di punggung mereka. Lalu mereka akan dicela dengan kata-kata, "Inilah harta kalian yang tidak kalian bayarkan kewajibannya, maka rasakanlah akibat dari apa yang kalian kumpulkan dan tidak kalian tunaikan kewajibannya."
Explained in the fifth verse (35) is the detail of the ` painful punishment' referred to at the end of verse 34. There, it has been said: يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُونَ ﴿35﴾(on the day it will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it: "This is what you had accumulated for yourselves. So, taste what you have been accumulating". It means that this ` painful punishment' will be for those who do not pay Zakah. It will come on a day when the gold and silver accumulated by them will be heated up in the Fire of Jahannam.
Then, their foreheads, sides and backs shall be branded with it, and they shall be told, as a sort of verbal punishment, that it was what they had accumulated for themselves, and in consequence, they better have a taste of what they had accumulated. The return of a deed is the deed itself. That which was accumulated illegally or that which was accumulated legally but without having paid its Zakah ultimately became, by itself, the punishment of these people.
In this verse, mention has been made of branding foreheads, sides and backs. Either it means the whole body or these three parts have been particularized for the reason that a miser who does not like to spend his wealth in the way of Allah would usually greet a needy visitor looking for charity or Zakah with a forehead all wrinkled with distaste. After that, when to avoid him, he tries to turn away to the right or the left side. And if the needy person still persists, he would turn his back on him. Perhaps, the forehead, the sides and the back were thus particularized for this punishment.
Sa Araw ng Pagbangon ay paniningasin ang tinipon nila at ang ipinagkait nila na karapatan nito sa apoy ng Impiyerno. Kaya kapag tumindi ang init ng mga ito ay ilalagay ang mga ito sa mga noo nila, sa mga tagiliran nila, at sa mga likod nila. Sasabihin sa kanila bilang paninisi: "Ang mga ito ay ang mga yaman ninyo na tinipon ninyo at hindi ninyo ginampanan ang mga tungkuling kinakailangan sa mga ito. Kaya lasapin ninyo ang masamang kinahantungan ng dati ninyong tinitipon, habang hindi ninyo ginagampanan ang mga tungkulin sa mga ito, at ang kahihinatnan niyon."
Na Sudnjem danu će se ložiti vatra na blagu kojeg su bespravno skupljali, u Džehennemu, pa kada se užari - biće im stavljeno na čela, bokove i leđa, i bit će im rečeno: “Ovo je vaš imetak kojeg ste skupljali i niste udjeljivali ono što je obavezno. Iskusite posljedice vaših djela!”
En el Día del Juicio, lo que atesoraron de forma injusta será calentado en el fuego del Infierno y, cuando esté ardiendo, será colocado sobre sus frentes, costados y espaldas, y cuando se enfrié será recalentado, en un día que durará cincuenta mil años. Se les dirá que esa es la riqueza que acumularon para sí mismos, de la cual no pagaron el zakat ni tampoco gastaron de la forma en la que se les había ordenado. Por lo tanto, se les condenará a sufrir las malas consecuencias del mal uso de sus riquezas.
Vào Ngày Tận Thế, tất cả những tài sản tích trữ mà những kẻ không chịu xuất Zakah sẽ được đem nung trong Hỏa Ngục cho đến khi đỏ rực thì chúng được lấy ra mà dán lên trán, lên hông và lên lưng của những kẻ đó, và chúng được bảo: Đây là tài sản mà các ngươi đã tích trữ nhưng không chịu hoàn thành bổn phận Zakah, vì thế, các ngươi hãy nếm lấy thứ mà các ngươi đã ôm chặt trong người, đây là hậu quả của việc làm đó.
On the Day of Judgement, what they hoarded and did not give its right will be heated in the fire of Hell; and when it is greatly heated, it will be placed on their foreheads, sides and backs, then reheated when it cools, on a day lasting fifty thousand years. It will be said to them, by way of blame, that this is the wealth they hoarded for themselves, not paying the Zakat from it, or spending it in the way they were ordered; and they will be told to taste the evil consequences of what they hoarded and did not use correctly.
Nel Giorno della Resurrezione le somme che hanno raccolto, e di cui impedirono di elargire il dovuto bruceranno nel Fuoco dell'inferno. Quando il suo calore crescerà, verranno poste sulle loro fronti, sui loro fianchi e sui loro dorsi, e verrà detto loro con rimprovero: "Questo è il vostro denaro che avete accumulato e di cui non avete elargito il dovuto. Soffrite la disgrazia che avete attirato su di voi non elargendo il dovuto, e le sue conseguenze".
Quả thật, số lượng tháng trong một năm được giáo lý của Allah qui định là gồm mười hai tháng. Điều đó đã được ghi rõ ràng trong Quyển Sổ Mẹ nơi Ngài trước khi trời đất được khởi tạo. Trong số mười hai tháng này có bốn tháng cấm kỵ vì Allah cấm giao chiến trong những tháng này. Bốn tháng cấm kỵ này gồm ba tháng liền nhau: Zdul Qa'dah, Zdul Hijjah và Muharram tức tháng11, 12 và tháng giêng theo lịch Islam và một tháng không liền khác, đó là Rajab tức tháng 7. Việc liệt kê ra số lượng tháng trong năm cũng như qui định bốn tháng cấm kỵ là một tôn giáo chính thống. Bởi thế, các ngươi chớ làm điều bất công cho bản thân các ngươi trong các tháng cấm kỵ này bằng sự giết chóc lẫn nhau. Và các ngươi hãy chiến đấu với tất cả những kẻ đa thần giống như chúng chiến đấu với tất cả các ngươi. Và các ngươi hãy nên biết là Allah luôn ở bên giúp đỡ và phù hộ những ai ngay chính tuân thủ đúng mọi mệnh lệnh của Ngài; và những ai được Allah bên cạnh thì không bao giờ thất bại.
Commentary
Mentioned in the previous verses were the errors and misdeeds of disbelievers and Mushriks who persisted with their disbelief and kept associating others in the pristine divinity of Allah. In the present two verses, mentioned there is another bad custom prevailing in Arabia since its age of ignorance - which Muslims have been instructed to ab-stain from. That bad custom relates to a chain of happenings. Details go back to the distant past since when a year was accepted as having twelve months by the religious codes of all past prophets. Out of these twelve months, four were considered sacred, therefore, worthy of great reverence. They were three consecutive months of Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and the month of Rajab.
All religious codes of past prophets agree that every act of worship during these four months is more reward-worthy - and should someone commit a sin during these months, the curse and punishment resulting from it is also more blameworthy. Under these past religious codes, fighting and killing was prohibited during these months.
Since the Arabs of Makkah al-Mukarramah are the progeny of Sayyidna Ibrahim (علیہ السلام) through Sayyidna Ismail (علیہ السلام) they all professed belief in Sayyidna Ibrahim (علیہ السلام) as a prophet and messenger of Allah and claimed to follow his Shari` ah. However, as fighting, killing and hunting was also prohibited during these four sacred months among the followers of the Ibrahimi community, the people of the Arab age of ignorance found the implementation of this injunction extremely hard. The reason was that, during the pagan period, fighting and killing had become the only vocation for them. Therefore, in order to make this restriction somewhat easy on them, they spun out all sorts of excuses to satisfy their self-serving motives. Whenever they needed to fight during one of the sacred months, or whenever a sacred month approached while they were already fighting, then, they would say: This year, this month is not sacred. The next month will be the sacred one. For example, when Muharram arrived, they would say that ` this year, the month of Muharram is not sacred, instead of that, the month of S afar will be sacred'. And if they had some other exigency, they would say, ` this year, the month of Rabi' al-Awwal will be sacred;' or say, ` this year the month of Safar has come earlier and Muharram will come later.' Thus, in one stroke, they made the month of Muharram the month of Safar! In short, they would somehow complete the count of four month during one year, but would not bother to retain the order and signification of what was divinely determined. It was up to them to give any name to any month, call it Dhu al-Hijjah or call it Ramadan or make one come earlier and make the other come later. If another emergency came, for example, when they would remain en-gaged in fighting for a period as long as ten months leaving only two months to the year, then, on this occasion, they would increase the number of months in a year saying, ` this year will be of fourteen months.' In this way, they would make the remaining four months the sacred months.
In short, they did show their reverence for the Ibrahimi faith at least by doing it during four months of the year when they would abstain from fighting and killing. But, they did not observe the order of the months in a year according to which four of them were fixed as the sacred months. This was what they juggled with seeking interpretations to suit their needs or fancies.
The outcome was that, during those days, it had become difficult to determine as to which month was Ramadan or Shawwal, or Dhu al-Qa'dah, Dhu al-Hijjah or Rajab. When Makkah al-Mukarramah was conquered in the 8th year of Hijrah and the Holy Prophet ﷺ sent Sayyidna Abu Bakr ؓ to make the proclamation of withdrawal from disbelievers and Mushriks at the Hajj season of Hijrah year 9, this month was, according to the genuine calculation, the month of Dhu al-Hijjah. But, according to the same old custom of the Jahiliyyah, this month was declared to be that of Dhu al-Qa'dah - and, that year, according to them, not Dhu al-Hijjah, but Dhu al-Qa'dah was fixed to be the month of Hajj. Then came the Hijrah year 10 which was the year the Holy Prophet ﷺ went for his last Hajj. As nature would have it, this brought about a unique arrangement when the genuine month was that of Dhu al-Hijjah and, according to the ar-bitrary reckoning of the people of Jahiliyyah too, that turned out to be Dhu al-Hijjah itself. Therefore, the Holy Prophet ﷺ said in his address at Mina: اِنَّ الزَّمان قد استدار کَھَیٔتہ یوم خَلَقَ اللہُ السَّمٰوَات والارض (Time has come back to its position Allah had set the day He created the heavens and the Earth). It means that the month, the real month of Dhu al-Hijjah, turned out to be the same month of Dhu al-Hijjah that year, even in the sight of the people of Jahiliyyah.
This was a window to the custom of Jahiliyyah, a custom that changed the number, the order and the specification of months in a year, even made deletions and alterations at will. The activity of making a few changes here and there may appear to be small and innocu-ous. A month is a month, call it by any name, it remains a month. But, things were not that simple in the given situation. These changes disturbed the implementation of Islamic laws connected with a particular month or a specific date in it. They also affected duties fixed for the be-ginning or the end of the year - such as, the injunctions of Hajj during the ten days of the month of Dhu al-Hijjah, fasting during the ten days of Muharram and the rules of Zakah at the end of the year. As a direct result of this practice, hundreds of Islamic laws were distorted making their compliance useless. In these two verses of the Holy Qur'an, Muslims have been instructed to remain on guard against the evil in this pagan custom.
Explanation of the Verses
In the first verse (36), it is said: اِنَّ عِدَّۃَ الشُّھُورِ عِند اللہِ عَشَرَ شَھراً ,(Surely, the number of months with Allah is twelve). Here, the word: عِدّہ ('iddah) appears in the sense of number and شُھُور (shuhur) is the plural of شَھر (shahr) which means month. The sense of the verse is that the number of months, in the sight of Allah, is set as twelve. No one has the right to decrease or increase it.
Then, by placing the phrase: فِی کِتَابَ اللہِ (fi kitabillah: as written in the Book of Allah), it was stressed that this numerical setting of the months stood recorded in the Preserved Tablet (al-lawh al-mahfuz) since eternity. Then, by saying: یَومَ خَلَقَ السَّمٰوٰتِ وَ الاَرضَ (on the day He created the heavens and the Earth), it was indicated that the Divine decree was, though, promulgated in eternity, but this order and setting of the months came into being when the heavens and the Earth were created.
After that, it was said: مِنھَآ اَربَعَۃُ حُرُمُ (of which there are Four Sacred Months). It means that, out of these twelve months, four are sacred. They have been called حُرُمُ Hurum (sanctified ones) in the sense that fighting and killing is prohibited during these month, and also in the sense that these months are blessed and it is obligatory to hold them in due esteem and that acts of worship during these become more reward worthy. The first injunction out of the two was abrogated in the Shari’ ah of Islam. But, the second one, that of increased reverence, esteem and devotion to ` Ibadah during this period still remains operative in Islam.
In his addressl of the Day of Sacrifice2 during the Last Hajj3, the Holy Prophet ﷺ explained these months by saying: ` Three months are consecutive - Dhu al-Qa'dah, Dhu al-Hijjah, Muharram - and one month is that of Rajab.' But, there were two sayings of the Arabs regarding the month of Rajab. Some tribes used to call the month we know as Ramadan the month of Rajab while, as seen by the tribe of Mudar, Rajab was the month which comes in between Jumada ath-Thaniah and Sha` ban. Therefore, the Holy Prophet ﷺ by mentioning this month as ` Rajab Mudar' - also made it clear that it means the month of Rajab which is in between Jumada ath-Thaniah and Sha` ban.
1. Khutbah.
2. Yowmu 'n-Nahr, a term used for ‘Idu ‘l-Adha, the Feast or Festival of Sacrifice.
3. Hujjatu'I-Wada'.
Thereafter appears the statement: ذالکَ الدِّین القَیِّمُ (That is the right faith). It means that keeping the setting and serial order of months, specially the injunctions pertaining to the Four Sacred Months, according to the very original decree of Allah Almighty is the right faith to hold. Making any changes, alterations, additions or deletions there-in is a sign of crookedness in comprehension and temperament.
The next sentence: فلا تَظلِمُوا فِیھِنَّ اَنفُسَکُم do not wrong yourselves therein) means: ` Do not become unjust to your own selves either by acting against the compliance-worthy injunctions pertaining to these months, or by not observing proper respect for them, or by falling short in devoting yourselves to ` Ibadah therein.
In his Ahkam a1-Qur'an, Imam Abu Bakr al-Jassas has said: The hint given here is that these blessed months have an exclusive characteristic of their own. Whoever devotes to ` Ibadah during these is awarded with the ability and encouragement to engage in it during the rest of the months. Similarly, a person who makes the necessary effort to stay safe from sins and other bad deeds during these months finds that remaining safe from these evils during the rest of the months of a year has become easier on him. Therefore, not making the best out of these months is a terrible loss.
Up to this point, the text has described and refuted a particular custom of Jahiliyyah practiced by the Mushriks of Makkah. At the end of the verse, the text reverts to the command, given at the beginning of the verse (5), requiring that, soon after the expiry of the treaty deadline, Jihad is obligatory against all Mushriks and disbelievers.
Doce son los meses del año decretados por Al-lah, ni más ni menos, los que Al‑lah estableció en la Tabla Preservada cuando creó los cielos y la Tierra. De estos doce meses, cuatro son sagrados, durante los cuales Al-lah ha prohibido el combate. Tres de ellos son consecutivos (Dul Cádah, Dul Jíyah y Mujárram), y el otro mes (Rayab) se encuentra separado. Respetar los doce meses del año y el carácter sagrado de cuatro de ellos es el modo de vida correcto. Al-lah les pide a los creyentes que no pequen contra sí mismos combatiendo durante los meses sagrados, violando así su carácter sagrado.
Además, a los creyentes se les ordena que combatan en conjunto contra los idólatras, así como ellos lo hacen, y que sepan que Al-lah está con los piadosos, que obedecen lo que Él ordena y se alejan de lo que Él ha prohibido. Nadie podrá derrotar a quien Al-lah defiende.
The Year consists of Twelve Months
Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,
«أَلَا إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالْأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعُةٌ حُرُمٌ، ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
ثم قال:
«أَيُّ يَوْمٍ هَذَا»
قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَ يَوْمَ النَّحْرِ»
قلنا: بلى ثم قال:
«أَيُّ شَهْرٍ هَذَا؟»
قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَ ذَا الحِجَّةِ؟»
قلنا: بلى، ثم قال:
«أَيُّ بَلَدٍ هَذَا؟»
قلنا: الله ورسوله أعلم فسكت حتى ظننا أنه سيسميه بغير اسمه قال:
«أَلَيْسَتِ الْبَلْدَةَ؟»
قلنا: بلى»
(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban." The Prophet then asked, (What is the day today') We said, "Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn't it the day of Nahr) We replied, "Yes." He further asked, (Which month is this) We again said, "Allah and His Messenger know better," and he kept quiet and made us think that he might give it another name. Then he said,(Isn't it the month of Dhul-Hijjah) We replied, "Yes." He asked, (What town is this) We said, "Allah and His Messenger know better," and he kept quiet until we thought that he might change its name. He asked, (Isn't this the (Sacred) Town) We said, "Yes." He said,
«فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَحْسِبُهُ قَالَ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا. وَسَتَلْقَوْنَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا لَا تَرْجِعُوا بَعْدِي ضُلَّالًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ أَلَا هَلْ بَلَّغْتُ؟ أَلَا لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ فَلَعَلَّ مَنْ يُبَلِّغُهُ يَكُونُ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَه»
(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.) Al-Bukhari and Muslim collected this Hadith. In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma' Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, "...and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir' a place, it means to leave it... Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one's property... and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then....They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda' - that is - the heat, and they say that the branch Ramadat when it is thirsty...And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that..."
The Sacred Months
Allah said,
مِنْهَآ أَرْبَعَةٌ حُرُمٌ
(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion. The Prophet said,
«ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban). The Prophet said "Rajab of Mudar" to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely. Allah said next,
ذلِكَ الدِّينُ الْقَيِّمُ
(That is the right religion), that is the Straight Law, requiring implementing Allah's order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
(...and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months `Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah's statement,
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ
(Verily, the number of months with Allah...), is connected to
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein), "In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them." Qatadah said about Allah's statement,
فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ
(so wrong not yourselves therein), "Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will." He also said, "Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension."
Fighting in the Sacred Months
Allah said,
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً
(and fight against the idolators collectively), all of you,
كَمَا يُقَـتِلُونَكُمْ كَآفَّةً
(as they fight against you collectively.), all of them,
وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللَّهِ وَلاَ الشَّهْرَ الْحَرَامَ
(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,
فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ
(Then when the Sacred Months have passed, kill the idolators...) 9:5. As for Allah's statement,
وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً
(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,
وَلاَ تُقَـتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَـتِلُوكُمْ فِيهِ فَإِن قَـتَلُوكُمْ فَاقْتُلُوهُمْ
(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191. As for the Messenger of Allah laying siege to At-Ta'if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta'if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.
There are twelve months of the year decreed by Allah, no more or less, which Allah established in the Preserved Tablet when He created the heavens and the earth. Of these twelve months, four are sacred, during which Allah has forbidden fighting. Three of them consecutive (Dhū Al-Qa‘dah, Dhū Al-Ḥijjah and Muḥarram), and one is on its own (Rajab). The twelve months of the year, and respecting the sacredness of four of them, is the correct way of life. Allah tells the believers not to wrong themselves during these sacred months by fighting, violating their sacredness. Also, the believers are instructed to fight the idolaters all together as they fight them all together, and to know that Allah is with those who are Mindful, who follow what He instructs and stay away from what He has prohibited, and He helps and supports them. If Allah supports anyone, no one will be able to defeat them.
In verità il numero dei mesi dell'anno, secondo il decreto di Allāh e la Sua legge, sono dodici, come Allāh mostrò nella Matrice del Libro alle origini, quando creò i Cieli e la Terra. Di questi dodici mesi, quattro sono sacri: Il combattimento, in questi mesi, è vietato; tre di essi si susseguono: Dhul-Ǭhedah, Dhu'l-Ħijjah, e Muħarram, mentre uno di essi è separato dagli altri, ovvero Rajeb. I mesi dell'anno menzionati, e la sacralità di quattro di loro, questa è la giusta religione; non fate torto a voi stessi in questi mesi sacri combattendo e infrangendo i divieti; e combattete tutti gli idolatri, così come loro vi combattono, e sappiate che, in verità, Allāh è con coloro che lo temono, obbedendo ai Suoi ordini e rispettando i Suoi divieti, col sostegno e la fermezza, e chiunque Egli sostenga non viene sopraffatto da nessuno.
Tunay na ang bilang ng mga buwan ng taon sa paghahatol ni Allāh at paghuhusga Niya ay labindalawang buwan ayon sa pinagtibay ni Allāh sa Tablerong Pinangalagaan nang unang nilikha ang mga langit at lupa. Kabilang sa labindalawang buwang ito ay apat na buwang ipinagbawal ni Allāh sa mga ito ang pakikipaglaban. Ang mga ito ay tatlong magkakasunod: Dhulqa`dah, Dhulḥijjah, at Muḥarram, at isang namumukod-tangi: Rajab. Ang nabanggit na iyon na bilang ng mga buwan ng taon at pagbabawal sa apat sa mga ito ay ang relihiyong tuwid. Kaya huwag kayong lumabag sa katarungan sa mga buwang pinakababanal na ito sa mga sarili ninyo sa pamamagitan ng pagpapaganap ng pakikipaglaban sa mga ito at paglapastangan sa kabanalan ng mga ito. Makipaglaban kayo sa mga tagapagtambal nang sama-sama kung paanong sila ay nakikipaglaban sa inyo nang sama-sama. Alamin ninyo na si Allāh ay kasama sa mga nangingilag magkasala sa Kanya, sa pamamagitan ng pagsunod sa ipinag-utos Niya at pag-iwas sa sinaway Niya, sa pamamagitan ng pagpapawagi at pagpapatatag. Ang sinumang si Allāh ay kasama sa kanya ay hindi magagapi ng isa man.
36- Allah’ın gökleri ve yeri yarattığı günkü yazısına göre Allah katında ayların sayısı, on ikidir. Bunlardan dördü haram aydır. İşte dosdoğru din budur. O halde bu aylarda nefislerinize zulmetmeyin. Bununla beraber müşrikler sizinle nasıl topluca savaşıyorlarsa siz de onlarla topluca savaşın. Bilin ki Allah takva sahipleriyle beraberdir.
36. Yüce Allah şöyle buyurmaktadır:“Allah’ın gökleri ve yeri yarattığı” ve onların gecelerini, gündüzlerini vücuda getirip vakitlerinin miktarlarını tayin ettiği “günkü yazısına” yani O’nun kaderi hükmüne “göre Allah katında” yani Allah’ın kaza ve kaderinde “ayların sayısı, on ikidir.” Allah, bu ayları bildiğimiz bu on iki ay şeklinde taksim etmiştir. “Bunlardan dördü haram aydır” Bunlar, arkasında başka bir haram ay gelmeyen Receb ile arka arkaya gelen Zülkade, Zülhicce ve Muharrem aylarıdır. Bunlara “haram” niteliğinin verilmesi, hürmet ve saygınlıklarının fazla oluşu ve bu aylarda savaşmanın haram kılınmasındandır.
“İşte dosdoğru din budur. O halde bu aylarda nefislerinize zulmetmeyin.” Bu ayların zikri geçen “on iki ay” olması muhtemeldir. Buna göre Allah, bu ayları kulları için süreler olarak takdir etmiş, Allah'a itaat ile şenlendirilmesi ve kulların maslahatı için onları takdir etmesi şeklindeki bu lütuf ve ihsanına karşılık O’na şükredilmesi gerektiğini bildirmiş olmaktadır. O halde bu aylarda kendinize zulmetmekten sakınmalısınız, denmektedir. Bu aylardan kastın “dört haram ay” olması da mümkündür. Buna göre her zaman yasak kılınmış olmasına rağmen zulmün özellikle bu aylarda yasak kılınması, bu ayların hürmetlerinin daha bir ileri ve bu aylardaki zulmün de diğer aylara göre daha ağır olması dolayısı iledir.
Bu aylarda savaşın haram kılındığına dair gelen umum naslarla amel edip bu haramlığın nesholmadığını söyleyenlerin görüşlerine göre bu aylarda savaştan kaçınılmaması da bu zulme dahildir. Bununla beraber kimi alimler, bu aylarda savaşın haram olduğu yönündeki hükmün nesholduğunu söylemişlerdir. Onlar bu kanaatlerine Yüce Allah’ın şu buyruğu ile benzeri umum buyrukları delil gösterirler:“Bununla beraber müşrikler sizinle nasıl topluca savaşıyorlarsa siz de onlarla topluca savaşın” yani her türlü müşrikle, alemlerin Rabbine küfreden her türlü kâfirle savaşın. Bu konuda kimileri ile savaşırken kimileri ile savaşmamak gibi bir yol izlemeyin. Aksine onların hepsi size karşı düşman oldukları gibi siz de onların hepsini düşman bilin. Çünkü onlar bütün iman ehlini kendilerine düşman bellemişlerdir. Onlara ellerinden gelen her türlü kötülüğü yapmaktan geri kalmazlar. “Topluca” anlamındaki (كَآفَّةٗ ) kelimesinin, (“savaşın” anlamındaki (وَقَٰتِلُواْ ) kelimesinin faili olan “vav”) çoğul zamirinden hal olması ihtimali de vardır. Bu durumda buyruğun anlamı (mealde de esas alındığı üzere) hep birlikte, topluca müşriklerle savaşın, demek olur. Buna göre bütün mü’minlerin savaşa katılmaları farz olur. Bu anlama gelme ihtimaline göre bu buyruk, Yüce Allah’ın: “Mü’minlerin topluca savaşa çıkmaları doğru değildir”(et-Tevbe, 9/122)buyruğu ile neshedilmiş olur.“Bilin ki Allah” yardımı, zaferi ve desteği ile “takva sahipleriyle beraberdir.” O halde gizli hallerinizde de alenî hallerde de takvalı olmaya, O’na itaatle amel etmeye bütün gücünüzle gayret etmelisiniz. Bilhassa kâfirlerle savaşırken… Çünkü böyle bir durumda mü’min bir kimsenin savaşçı düşman kâfirlerle ilişkilerinde takvâyı terk etme ihtimali vardır.
Prema Allahovoj odredbi koju je zapisao u Levhi-mahfuzu tek što je stvorio nebesa i Zemlju, u godini ima tačno dvanaest mjeseci. Od toga je u četiri zabranjeno ratovanje, a to su: zul-ka'de, zul-hidždže, muharrem i redžeb. Taj spomenuti broj mjeseci, i svetost četiri mjeseca, predstavljaju dio ispravne vjere, pa nemojte sebi nepravdu činiti time što ćete u navedena četiri mjeseca ratovati, skrnaveći ih. I borite se (u ostalim mjesecima) protiv svih višebožaca kao što se oni bore protiv svih vas, i znajte da je Allah pomaže i daje pobjedu onima koji se čuvaju od onoga što će ih udaljiti od Njega, pa čine ono što je naredio i klone se onoga što je zabranio, i On ih učvršćuje na pravom put, a onaj uz koga je Allah - niko ga ne može pobijediti.
"Sesungguhnya bilangan bulan pada sisi Allah ialah dua belas bulan, dalam ketetapan Allah di waktu Dia menciptakan langit dan bumi, di antaranya empat bulan Haram. Itulah (ketetapan) agama yang lurus, maka janganlah kamu menganiaya diri kamu dalam bulan yang empat itu dan perangilah kaum musyrikin itu semuanya sebagaimana mereka pun memerangi kamu semuanya, dan ketahuilah bahwasanya Allah beserta orang-orang yang ber-takwa." (At-Taubah: 36).
(36) Allah تعالى berfirman, ﴾ إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ﴿ "Sesungguhnya bilangan bulan pada sisi Allah," yakni dalam keputusan dan takdir-Nya, ﴾ ٱثۡنَا عَشَرَ شَهۡرٗا ﴿ "ialah dua belas bulan", yaitu bulan-bulan yang dikenal ini ﴾ فِي كِتَٰبِ ٱللَّهِ ﴿ "dalam ketetapan Allah," yakni hukum tak-dirNya ﴾ يَوۡمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "di waktu Dia menciptakan langit dan bumi", dan memberlakukan siang dan malam serta menentukan waktu-waktunya, lalu Dia membaginya menjadi dua belas bulan ini. ﴾ مِنۡهَآ أَرۡبَعَةٌ حُرُمٞۚ ﴿ "Di antaranya empat bulan Haram." Yaitu Rajab, Dzulqa'dah, Dzulhijjah, dan Muharram, dinamakan Haram karena kesucian dan kehormatannya yang lebih dan karena diharamkan-nya perang di dalamnya.
﴾ فَلَا تَظۡلِمُواْ فِيهِنَّ أَنفُسَكُمۡۚ ﴿ "Janganlah kamu menganiaya diri kamu da-lam bulan yang empat itu." Ada kemungkinan kata gantinya kembali kepada dua belas bulan itu, dan bahwa Allah تعالى menjelaskan bah-wa Dia menjadikannya sebagai ukuran bagi manusia, dan agar ia diramaikan dengan ketaatan, agar Allah تعالى disyukuri karena nik-matNya padanya, dan pemberlakuan bulan-bulan tersebut untuk kemaslahatan ma-nusia, maka hendaknya kamu berhati-hati dalam menzhalimi diri sendiri di dalamnya. Ada kemungkinan pula kata gantinya kembali kepada empat bulan Haram, bahwa ini adalah larangan khusus bagi mereka dari berbuat aniaya di dalamnya, ditambah dengan larangan terhadap kezhaliman di setiap waktu, karena pengharamannya yang lebih di mana kezhaliman padanya lebih berat daripada di selainnya, dan di antaranya adalah larangan berperang di dalamnya menurut pendapat yang menyatakan bahwa pengharaman berperang di bulan-bulan Haram tidak dinasakh, dalam rangka mengamalkan dalil-dalil yang umum yang mengha-ramkan perang di dalamnya, ada pula yang berkata bahwa pengha-raman perang di bulan Haram telah dinasakh dengan mengambil keumuman Firman Allah, ﴾ وَقَٰتِلُواْ ٱلۡمُشۡرِكِينَ كَآفَّةٗ كَمَا يُقَٰتِلُونَكُمۡ كَآفَّةٗۚ ﴿ "Dan perangilah kaum musyrikin itu semuanya sebagaimana mereka pun memerangi kamu semuanya." Yakni perangilah semua jenis orang-orang musyrik dan orang-orang yang kafir kepada Rabb semesta alam tanpa pandang bulu, akan tetapi anggaplah semuanya sebagai musuhmu sebagaimana mereka bersikap kepadamu, mereka meng-anggap orang-orang yang beriman sebagai musuh di mana mereka selalu ingin menimpakan keburukan kepadamu. Ada juga kemung-kinan bahwa ﴾ كَآفَّةٗ ﴿ adalah hal dari wawu (pada kata قَاتِلُوْا) jadi mak-nanya adalah perangilah olehmu semua orang-orang musyrik, jadi kewajiban berperang berlaku atas semua kaum Muslimin, dan menurut kemungkinan ini ia dinasakh oleh FirmanNya,
﴾ وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِيَنفِرُواْ كَآفَّةٗۚ ...﴿
"Tidak sepatutnya bagi orang-orang yang Mukmin itu pergi se-muanya (ke medan perang)...." (At-Taubah: 122).
﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ ﴿ "Dan ketahuilah bahwasanya Allah beserta orang-orang yang bertakwa," dengan pertolonganNya, kemenangan-Nya, dan dukunganNya. Hendaknya kamu selalu bertakwa dan taat kepada Allah dalam urusanmu yang rahasia dan yang terang-terangan, khususnya pada saat perang melawan orang-orang kafir, karena bisa jadi dalam kondisi tersebut seorang Mukmin mening-galkan ketakwaan kepada Allah dalam bersikap terhadap orang-orang kafir yang merupakan musuh yang memerangi.
Allah définit, décréta et écrivit dans la Tablette Préservée au début de la création des Cieux et de la Terre, que le nombre de mois sera de douze. De ces douze mois, il y en a quatre durant lesquels le combat fut déclaré illicite: trois qui se suivent (Dhû al-Qi’dah, Dhû al-Ħijjah et Muħarram) et un à part (Rajab). Cette mention du nombre de mois dans l’année et de la sacralité de quatre d’entre eux fait bien partie de la religion. Ne soyez donc pas injustes à l’égard de vous-mêmes en combattant durant ces Mois Sacrés et en violant leur sacralité. Combattez tous les polythéistes sans exception, comme eux vous combattent sans exception et sachez qu’Allah est avec ceux qui Le craignent, se conforment à ce qu’Il ordonne et délaissent ce qu’Il défend. Il les soutient en les secourant et en les raffermissant. Or celui avec qui est Allah ne pourra être vaincu par personne.
Sesungguhnya jumlah bulan dalam setahun menurut keputusan dan ketentuan Allah ialah dua belas bulan. Itulah yang ditetapkan Allah di dalam Loh Mahfuz pada awal Dia menciptakan langit dan bumi. Di antara dua belas bulan itu ada empat bulan haram, yaitu bulan-bulan yang di dalamnya perang diharamkan oleh Allah. Tiga bulan di antaranya berurutan, yakni Zulkaidah, Zulhijah dan Muharam, dan satu bulan terpisah, yakni Rajab. Hal tersebut yaitu jumlah bulan dalam setahun dan larangan berperang pada empat bulan di antaranya merupakan ajaran agama yang lurus. Oleh karena itu, janganlah kalian menzalimi diri sendiri dengan mengobarkan perang pada bulan-bulan haram itu dan menginjak-injak kehormatannya. Perangilah orang-orang musyrik semuanya sebagaimana mereka memerangi kalian semuanya dan ketahuilah bahwa Allah bersama dengan orang-orang yang bertakwa kepada-Nya dengan menjalankan perintah-Nya dan menjauhi larangan-Nya melalui pertolongan dan dukungan-Nya. Siapa yang dibersamai oleh Allah niscaya tidak ada seorang pun yang dapat mengalahkannya.
Şüphesiz Allah'ın hükmünde ve kaderinde ayların sayısı on ikidir. Allah Teâlâ onu ilk başta gökleri ve yeri yarattığında Levh-i Mahfûz'da sabit kıldığı şekliyledir. Bu on iki aydan dördü, içerisinde savaşmanın Allah tarafından haram kılındığı haram aylardır. Onlar, üçü arka arkaya gelen zilkade, zilhicce ve muharrem aylarıdır. Diğer ay tek olarak gelen recep ayıdır. Senenin aylarının sayısı ve bu aylardan dördünün haram kılınması dosdoğru dindir. Sakın bu aylarda savaşarak kendi nefislerinize zulmetmeyin ve bu ayların hürmetini çiğnemeyin. Müşriklerin sizinle topyekûn savaştığı gibi siz de onlarla topyekûn savaşın. Bilin ki Allah, yardımı ve desteklemesi ile emirlerini yerine getirip yasaklarından kaçınan kullarıyla beraberdir. Allah, kim ile beraberse hiç kimse kesinlikle ona üstün gelemez.
Religious commandments can be carried out by everyone individually. But it is required by Almighty God that all the people of Faith should perform them together, so that a collective spirit is created in them. For the purpose of promoting this collectivism, definite timings and dates have been fixed for the performance of the religious rites of prayers, etc. Had these dates been appointed according to the solar calendar, there could have been uniformity in the time of their occurrence. For example, the days of fasting would always have come in one particular season and likewise Hajj. But, whereas uniformity creates inertia in man, change introduces new inspiration for action. Therefore, the natural lunar calendar has been adopted to provide the basis for the collective pattern of religious matters. On account of this principle, the dates of Hajj (pilgrimage) fall in different seasons —sometimes in summer and sometimes in winter. In ancient times when the congregation for Hajj was most important from the commercial point of view, the occurrence of Hajj in different seasons appeared to be harmful. Worldly considerations appeared to the Arab people more important than religious imperatives. They wanted to adopt a system by which Hajj would fall in one suitable season. At that time they came to know of the adjustments possible in the calculation (kabisa) of the Jews and Christians. They approved of this, as it was exactly according to their wishes, and they therefore adopted it. This meant displacing months and replacing one month by another, for example, replacing the month of Safar by the month of Muharram and vice versa. ‘Fight the polytheists all together, as they fight you all together.’ This means that just as the infidels unite on their refusal to fear God, the Muslims should unite on their fear of God (taqwa): If they join together for negative purposes, the Muslims should join together for positive ends. If they become one for the sake of the world, the Muslims should become one for the sake of the Hereafter.
Le report de la sacralité d’un mois sacré vers un autre qui lui ne l’est pas, à l’image de ce que faisaient les Arabes de l’époque préislamique( ), est une nouvelle mécréance qui s’ajoute à leur mécréance en Allah. En effet, en faisant cela, ils mécroient en Son jugement sur les Mois Sacrés. C’est Satan qui les égara en établissant cette pratique: une année, ils désacralisent un mois sacré et en sacralisent un autre non sacré, et l’année d’après, ils considèrent le mois qu’ils avaient l’année d’avant désacralisé, comme sacré. Ceci, afin que chaque année le nombre de mois sacrés soit le même, même si les mois eux changent. Ainsi, ils ne désacralisaient pas un mois sans en sacraliser un autre. En pratiquant cela, ils rendent licite ce qui a été déclaré illicite par Allah et s’opposent à Son jugement. Satan leur a embelli les mauvaises œuvres, dont cette pratique, et ils les commettent sans avoir conscience de ce qu’ils font. Allah ne facilite pas la guidée aux mécréants qui s’obstinent à mécroire.
Cahiliye dönemindeki Arapların yaptığı gibi haram aylardan olan muharrem ayının haramlığının başka bir aya ertelenerek o ayın muharrem ayının yerine koyulması, kâfirlerin Allah'a küfürlerini arttıran ve onları küfürde ileri götüren bir husustur. Onlar, Allah'ın haram aylar hakkındaki hükmünü inkâr etmişlerdir. Şeytan bununla Allah'ı inkâr edenleri saptırır ve onlara böyle kötü bir adeti gidilen yol edindirir. Onlar haram aylardan birini helal aylardan bir ay ile bir yıllığına değiştiriyor, sonra da haram ayların sayısının Allah'ın haram kıldığı ayların sayısıyla aynı olması için o haram ayı bir yıl da haram olarak bırakıyorlardı. Böylece Allah'ın haram aylardan kıldığı ayları helal kılarak Allah'ın hükmüne muhalefet ediyorlardı. Şeytan onlara kötü amelleri güzel göstermiş ve onlar da bu amelleri işlemişlerdi. Bu amellerden biri de haram ayların başka aylara ertelenmesidir. Allah, küfür üzerinde olmak hususunda ısrar eden kâfirleri muvaffak kılmaz.
The second verse (37) also refers to this very custom of Jahiliyyah by saying: اِنَّمَا الںَّسِٓیُ زِیَادَۃُ فِی الکُفرِ (... is nothing but an increase in the infidelity). The word: نَسِیی (nasi’) is a verbal noun that means to move back or postpone. It is also used in the sense of that which is delayed (mu'akhkhar).
By putting these months back and forth, the Mushriks of Arabia thought, they would be achieving two things - that it will serve their material interests and that it would also give them the credit of complying with the Divine injunction. This approach was not approved by Allah Ta` ala for their act of postponing and moving months from where they belonged was nothing but an addition to their stance of denial which was going to lead them further astray. That they go about declaring that a sacred month was not sacred in some year and then be ready to name it as sacred in some other year was simply unacceptable. The sentence: لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّـهُ (so that they may conform [ only ] to the number of what Allah has sanctified) following soon after means that a mere act of conforming to the given number cannot stand for the correct compliance of the injunction. The truth of the matter is that the month for which the injunction has been given should be the month in which the injunction must be carried out. This is imperative.
Injunctions and Rulings
The verses cited above prove that the order of months and the names by which they are known in Islam should not be taken as terms coined by human beings. In fact, the day the Lord of all the worlds created the heavens and the Earth, He had also settled this order and these names and, along with it, particular injunctions to be carried out during particular months. From here, we also come to know that, in all Islamic legal injunctions, only lunar months are credible in the sight of Allah Ta'ala. In other words, all injunctions of the Shari’ ah of Islam - such as, fasting, Hajj, Zakah and many others - relate to the lunar calendar. But, when it comes to finding out the day, date and year, the way the Holy Qur'an has declared the Moon as its indicator, it has, very similarly, identified the Sun too as the other sign: لِتعلَمُوا عَدَہَ السِّنِینَ وَالحِسَاب (so that you may know the number of years and the count [ of time ] - 10:5). Therefore, keeping track of days and years through a lunar or solar calendar is equally permissible. But, Allah Ta` ala has favored the lunar calendar for His injunctions and has made it the pivot round which the laws of the Shari’ ah of Islam revolve. Therefore, the preservation of the lunar calendar is Fard al-Kifayah (a religious obligation which, if fulfilled by some, will absolve others). If the entire community of Muslims were to abandon the lunar calendar and forget all about it, then, everyone will be a sinner. However, if it remains viably preserved, the use of another calendar is also permissible - but, there is no doubt that it is against the way of Allah and the way of the worthy forbears of Islam - therefore, it is not good to opt for it unnecessarily.
The month intercalated to complete the count of years has also been considered by some as impermissible under this verse. But, that is not correct because the system of reckoning under which the intercalation of a month is made has nothing to do with the laws of the Shari’ ah of Islam. The people of Jihiliyyah changed these religious laws by adding to the lunar and legal months, therefore, they were censured. As for the practice of intercalation, it does not affect Islamic legal injunctions, therefore, it is not included under this prohibition.
Admonishing the Preference of Opinion in a Religious Matter
Allah admonishes the idolators for choosing their wicked opinions over Allah's Law. They changed Allah's legislation based upon their vain desires, allowing what Allah prohibited and prohibiting what Allah allowed. They thought that three consecutive sacred months were rather long for them to remain without fighting, for they were full of anger and rage. This is why before Islam they innovated a change in the Sacred Month of Muharram, delaying it to the month of Safar! Therefore, they allowed fighting in the Sacred Month and made the non-sacred month sacred, to make the Sacred Months in a year four, as Allah decided! `Ali bin Abi Talhah said that Ibn `Abbas commented on Allah's statement,
إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ
(The postponing (of a Sacred Month) is indeed an addition to disbelief), "Junadah bin `Awf bin Umayyah Al-Kinani, known as Abu Thumamah, used to attend the Hajj season every year and declare, `Abu Thumamah is never rejected nor refuted!,' and he used to treat Safar as sacred for people one year and un-sanctify Muharram and treat Muharram as sacred another year and un-sanctify Safar in that year. This is why Allah said,
إِنَّمَا النَّسِىءُ زِيَادَةٌ فِى الْكُفْرِ
(The postponing (of a Sacred Month) is indeed an addition to disbelief. ) nAllah says, `They allow Muharram one year and make it sacred another year."' Al-`Awfi narrated a similar statement from Ibn `Abbas. Layth bin Abi Sulaym narrated that Mujahid said, "There was a man from Bani Kinanah who would attend the Hajj season every year riding his donkey. He would proclaim, `O people! I am never rejected, denied or refuted in what I say. We made this coming Muharram sacred, and Safar not!' The following year he would come again and declare the same words then say, `We made this coming Safar sacred and delayed Muharram (revoked its sanctity).' This is the meaning of Allah's statement,
لِّيُوَاطِئُواْ عِدَّةَ مَا حَرَّمَ اللَّهُ
(in order to adjust the number of months forbidden by Allah), to four months. Allah says, `They allow what Allah disallowed by delaying the Sacred Month."' The idolators used to allow Muharram one year and sanctify Safar in its place. They would continue the months of the year according to their normal count and names. The next year they would sanctify Muharram and continue the year, Safar, Rabi`, until the end of the year.
يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُواْ عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّواْ مَا حَرَّمَ اللَّهُ
(They make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allah, and make such forbidden ones lawful.) Therefore, they would still sanctify four months every year, but would one year sanctify the third from the three consecutive Sacred Months, Muharram, and postpone and delay it another year to Safar. In his book of Sirah, Imam Muhammad bin Ishaq presented a very useful beneficial discussion on this matter. He said; "The first to start the practice of overlooking the sanctity of months for the Arabs, thus allowing what Allah sanctified of them and sanctifying what Allah allowed of them, was "Al-Qalammas". He was Hudhayfah bin `Abd Fuqaym bin `Adi bin `Amr bin Tha`labah bin Al-Harith bin Malik bin Kinanah bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar bin Nizar bin Ma`dd bin `Adnan. His son `Abbad maintained this practice, then after him his son Qala` bin `Abbad did the same, Then his son Umayyah bin Qala`, then his son `Awf bin Umayyah, then his son Abu Thumamah Junadah bin `Awf. He was the last one of his sons (to continue this practice) before Islam. The Arabs used to gather around him when Hajj finished, and he would stand and give them a speech in which he sanctifies Rajab, Dhul-Qa`dah and Dhul-Hijjah. He would defer the sanctity of Muharram to Safar one year and uphold its sanctity another year, so as to appear upholding the number (of Sacred Months) Allah made sacred. Therefore, he would allow what Allah prohibited and prohibit what Allah allowed." Allah knows best.
The Arabs derived two advantages from this method of transposition (nasi’)—one was the diverting of the Hajj season to suit commercial requirements and the other was that if fighting against an enemy had to be started in forbidden months (i.e. Muharram, Rajab, Dhu’l-Qa‘dah and Dhu’l-Hijjah), replacing a haram month by a non-haram month legitimised the opening of hostilities. Abraham’s method had formerly been the backbone of Arab tradition, but since the Arabs’ thinking was dominated by commercial considerations and tribal requirements, the nasi’ method found favour with them and they adopted it in their affairs.
Sesungguhnya menunda keharaman bulan haram ke bulan lain yang tidak haram dan menjadikannya sebagai penggantinya (seperti yang dilakukan oleh orang-orang Arab di masa jahiliah) merupakan kekafiran yang menambah kekafiran mereka kepada Allah; karena mereka telah mengingkari ketentuan hukum Allah tentang bulan-bulan haram. Kebiasaan buruk itu digunakan oleh setan untuk menyesatkan orang-orang yang kafir kepada Allah, yaitu dengan menghalalkan pada mereka bulan haram selama setahun dengan cara menggantinya dengan bulan lain di luar bulan haram dan mempertahankan keharaman bulan haram selama setahun agar sesuai dengan jumlah bulan-bulan haram yang telah ditetapkan oleh Allah, walaupun nama-nama bulannya berbeda. Jadi, setiap kali mereka menghalalkan satu bulan haram mereka mengharamkan satu bulan halal sebagai gantinya. Dengan demikian mereka menghalalkan bulan-bulan haram yang telah Allah tetapkan dan melanggar ketentuan hukum-Nya. Setan telah membuat banyak perbuatan buruk tampak baik di mata mereka sehingga mereka tergoda untuk melakukannya. Salah satunya ialah perbuatan bidah mereka yang menunda pelaksanaan bulan haram ke bulan lainnya. Sungguh Allah tidak akan memberikan bimbingan-Nya kepada orang-orang kafir yang bersikeras mempertahankan kekafirannya.
Postponing the sacredness of the month of Muḥarram to another month, as the Arabs of the time of ignorance before Islam used to do, was another example of their disbelief and rejection of His laws. Satan led the disbelievers further astray through this, when he made them adopt this evil practice. They would declare a sacred month not to be sacred one year, exchanging it for one of the other months, and honoured its sacredness another year, making up the same number of months that Allah made sacred, but changing which months, in opposition to Allah’s law. Satan made their evil actions seems attractive to them so that they did them, and one such action was postponing sacred months through their invention. Allah does not give success to the disbelievers and those who persist in disbelief.
"Sesungguhnya mengundur-undurkan bulan Haram itu adalah menambah kekafiran, orang-orang yang kafir disesatkan dengan mengundur-undurkan itu, mereka menghalalkannya pada suatu tahun dan mengharamkannya pada tahun yang lain, agar mereka dapat menyesuaikan dengan bilangan yang Allah mengharamkan-nya maka mereka menghalalkan apa yang diharamkan Allah. (Setan) menjadikan mereka memandang baik perbuatan mereka yang buruk itu. Dan Allah tidak memberi petunjuk kepada orang-orang yang kafir." (At-Taubah: 37).
(37) An-Nasi` adalah apa yang dilakukan oleh orang-orang jahiliyah dalam bulan-bulan Haram, dan di antara bid'ah mereka yang batil adalah bahwa manakala mereka merasa harus berperang di sebagian waktu dari bulan yang Haram, maka mereka meman-dang dengan pandangan mereka yang rusak perlunya menjaga bilangan bulan-bulan Haram yang mana Allah melarang berperang padanya, maka mereka menunda atau memajukan sebagian bulan Haram dengan menggantikannya dengan bulan halal sesuka hati mereka, jika ia telah diganti dengannya, maka mereka pun mengha-lalkan berperang di dalamnya dan menjadikan bulan yang halal, haram. Inilah yang dinyatakan oleh Allah bahwa ia adalah tam-bahan kekufuran dan kesesatan mereka, karena ia mengandung berbagai dampak negatif:
Di antaranya, bahwa mereka mengada-adakan hal tersebut dari diri mereka sendiri dan menjadikannya sama dengan syariat dan agama Allah, padahal Allah dan RasulNya berlepas diri dari-nya.
Di antaranya, bahwa mereka memutarbalikkan agama, men-jadikan yang halal haram dan yang haram halal.
Di antaranya, bahwa mereka mengelabui Allah –menurut klaim mereka- dan mengelabui hamba-hambaNya serta merancukan agama mereka. Mereka memakai tipuan dan kebohongan dalam agama Allah.
Di antaranya, juga bahwa adat-adat yang bertentangan dengan syariat yang terus dilakukan berakibat hilangnya (nilai) keburukan adat itu dari jiwa, bahkan bisa jadi ia dikira baik, maka terjadilah kesesatan dan kebatilan.
Oleh karena itu Allah berfirman, ﴾ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُواْ يُحِلُّونَهُۥ عَامٗا وَيُحَرِّمُونَهُۥ عَامٗا لِّيُوَاطِـُٔواْ عِدَّةَ مَا حَرَّمَ ٱللَّهُ ﴿ "Orang-orang yang kafir disesatkan dengan meng-undur-undurkan itu, mereka menghalalkannya pada suatu tahun dan mengharamkannya pada tahun yang lain, agar mereka dapat menyesuaikan dengan bilangan yang Allah mengharamkannya." Yakni agar mereka menyesuaikan bilangannya. ﴾ فَيُحِلُّواْ مَا حَرَّمَ ٱللَّهُۚ زُيِّنَ لَهُمۡ سُوٓءُ أَعۡمَٰلِهِمۡۗ ﴿ "Maka mereka menghalalkan apa yang diharamkan Allah. (Setan) menjadikan mereka memandang baik perbuatan mereka yang buruk itu." Yakni setan menjadikan amal buruk mereka seakan-akan indah, maka mereka pun memandangnya indah keyakinan yang disematkan oleh setan seolah-olah indah di dalam hati mereka. ﴾ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ ﴿ "Dan Allah tidak memberi petunjuk kepada orang-orang yang kafir", orang-orang yang kekufuran dan pendustaan telah tercetak di dalam hati mereka. Kalaupun semua ayat Allah datang kepada mereka, niscaya mereka tetap tidak beriman.
Kemudian Allah تعالى berfirman,
In verità, ritardare la sacralità del mese di Muħarram ad un altro mese che non sia Muħarram e sostituirlo con quest'ultimo, come facevano gli Arabi ai tempi dell'ignoranza, è aggiungere miscredenza alla miscredenza nei confronti di Allāh, poiché rinnegarono lo scopo di questi mesi sacri. Satana sviò coloro che rinnegarono Allāh, quando impose loro un infausto decreto. Essi dissacrano i Mesi Sacri durante un anno, sostituendoli con mesi non sacri, mentre un in un altro anno preservano la sua sacralità, così che coincidano con i mesi che Allāh proibì, anche se sono avversi ai loro signori; essi non dissacrano un mese senza rendere sacro un altro mese al suo posto. Dissacrano i mesi sacri che Allāh ha proibito, e trasgrediscono la Sua Legge; Satana abbellì loro queste azioni malvagie e così le compierono. In seguito a queste manipolazioni, inventarono questa pratica de An-Nasi'i النّسيء (scambiare mesi sacri con altri non sacri ogni qualvolta faccia loro comodo). Allāh non aiuta i miscredenti che perseverano nella miscredenza.
37- Nesî’ ancak küfürde bir artıştır. Onunla kâfirler saptırılır. Onu bir yıl helâl, bir yıl haram sayarlar ki böylece hem Allah’ın haram kıldığı (aylara) sayıca uyarlar hem de Allah’ın haram kıldığı (ayları) helâl sayarlar. Kötü amelleri onlara güzel gösterilmiştir. Allah kâfirler topluluğunu hidâyete erdirmez.
37. Nesî’; cahiliye dönemi insanlarının haram aylar hususundaki bir uygulamasıdır. Şöyle ki onların uydurdukları batıl bid’atlerler arasında şu da vardı: Onlar haram ayların bazı vakitlerinde savaşmaya ihtyaç duyacak olurlarsa kendi bozuk görüşlerine dayanarak, Allah’ın savaşılmasını haram kıldığı haram ayların sayısını olduğu gibi korumakla birlikte kimi haram ayı erteliyor yahut da öne alıyorlardı ve onun yerine de istedikleri helâl aylardan birini geçiriyorlardı. Bu şekilde ayların yerini değiştirince de haram ayda savaşmayı helâl kabul ediyor ve haram olmayan ayı da haram ay yapıyorlardı. İşte bu -Yüce Allah’ın haklarında haber verdiği gibi- onların küfür ve sapıklıklarındaki bir artıştır. Çünkü bunda çeşitli mahzurlar vardır:
1. Onlar, bu uygulamayı kendiliklerinden uydurmuş, sonra da bunu Allah’ın şeriatı ve dini mesabesinde kabul etmişlerdi. Halbuki Allah ve Râsulü böyle bir hüküm koymaktan uzaktırlar.
2. Onlar bu uygulamaları ile dinin hükümlerini altüst etmiş, helâli haram, haramı helâl kılmış oluyorlardı.
3. Onlar kendi zanlarına göre hem Allah’ı hem de Allah’ın kullarını kandırmış, dinleri konusunda insanların kafalarını karıştırmış ve Allah’ın dininde hile ve aldatma yolunu izlemiş oluyorlardı.
4. Şeriata aykırı olan âdetler uzun süre sürdürülecek olursa onların çirkin olduğu yönündeki kanaat de zamanla ortadan kalkar. Hatta bunların güzel adetler oldukları dahi zannedilebilir ve bunun sonucunda pek çok yanlışlıklar ve sapıklıklar husule gelir. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Onunla kâfirler saptırılır. Onu bir yıl helâl, bir yıl haram sayarlar ki böylece hem Allah’ın haram kıldığı (aylara) sayıca uyarlar hem de Allah’ın haram kıldığı (ayları) helâl sayarlar” yani sayı itibariyle haram aylara uygun düşürüp Allah’ın haram kıldığı ayları da helâl kılmak için böyle yapıyorlardı. “Kötü amelleri onlara güzel gösterilmiştir.”Yani şeytanlar, kötü amelleri onlara süslemiş ve onları güzel görmelerini sağlamıştır. Buna sebep ise kalplerinde kendilerine süslü ve güzel gösterilen inançlarıdır.“Allah kâfirler topluluğunu” yani küfür ve yalanlama kalplerine işlemiş olan kafirleri “hidâyete erdirmez.” Zira böylelerine her türlü âyet ve mucize gelse dahi onlar iman etmezler.
Tunay na ang pagpapaliban sa kabanalan ng buwang binanal tungo sa buwang hindi binanal at ang paglalagay nito sa kinalalagyan niyon – gaya ng dating ginagawa ng mga Arabe sa Panahon ng Kamangmangan – ay isang pagdaragdag ng kawalang-pananampalataya sa dating kawalang-pananampalataya nila kay Allāh yayamang tumanggi silang sumampalataya sa kahatulan Niya sa mga buwang pinakababanal. Nanligaw ang demonyo sa pamamagitan ng mga ito ng mga tumangging sumampalataya kay Allāh nang nagpauso siya para sa kanila ng masagwang kalakarang ito. Nagpapahintulot sila [ng labanan] sa isang taon sa buwang pinakababanal sa pamamagitan ng pagpapalit dito ng isang buwang kabilang sa mga buwang karaniwan. Nagpapanatili sila nito sa pagbabawal dito [ng digmaan] sa isang taon upang magpaalinsunod sila sa bilang ng mga buwan na nagbawal si Allāh [ng labanan], kahit pa sumalungat sila sa mga pinakadiwa ng mga ito, sapagkat hindi sila nagpapahintulot ng [labanan sa] isang buwan malibang nagbabawal sila kapalit nito sa isa namang buwan. Kaya nagpapahintulot sila dahil doon ng ipinagbawal ni Allāh mula sa mga buwang pinakababanal at sumasalungat sila sa kahatulan Niya. Pinaganda para sa kanila ng demonyo ang mga gawaing masagwa kaya gumawa sila ng mga ito, na kabilang sa mga ito ang ginawa-gawa nilang pag-aantala [ng buwang pinakababanal]. Si Allāh ay hindi nagtutuon sa mga tagatangging sumampalataya na nagpupumilit sa kawalang-pananampalataya nila.
Postergar el carácter sagrado del mes de Mujárram para otro mes, como solían hacer los árabes de la época de la ignorancia, fue otro ejemplo de su incredulidad y rechazo de las leyes de Al-lah. El demonio extravió a los incrédulos aún más cuando los hizo adoptar esta terrible práctica. Ellos declaraban que un año, uno de los meses sagrados no sería considerado como tal, intercambiándolo por otro mes, y otro año sí respetaban su carácter sagrado. De esta forma siempre hacían coincidir el número de meses que Al‑lah había establecido como sagrados, pero intercambiaban los meses, en oposición a la ley de Al-lah. El demonio hizo que sus malas acciones se vieran atractivas ante sus ojos, como cuando pospusieron los meses sagrados basados en sus inventos. Al-lah no concede el éxito a los incrédulos ni a los que persisten en la incredulidad.
Proizvoljno pomjeranje svetosti s onog mjeseca kojeg je Allah učinio svetim i činjenje svetim mjeseca kojeg Allah nije učinio svetim povećava nevjerovanje kod višebožaca, jer su prvo učinili nevjerstvo u Allaha, a zatim u Njegov zakon po pitanju svetih mjeseci. Šejtan tako nevjernike u zabludu odvodi, pa jedne godine dozvoljavaju borbu u mjesecu u kojem je to zabranjeno, zabranjujući je u mjesecu u kojem to nije zabranjeno, a druge godine ponovo taj mjesec čiju su svetost prekršili, čine svetim uklanjajući svetost sa onog mjeseca kojeg su privremeno učinili svetim, a sve to kako bi na kraju bio isti broj svetih mjeseci, makar nekada ne bili to baš oni mjeseci koje je Allah učinio svetim. Time krše Allahov zakon. Šejtan im je uljepšao loša djela, pa su ih činili, u šta spada i navedeni ružni običaj, a Allah neće uputiti na pravi put one koji ustrajavaju na nevjerstvu.
Quả thật, việc dời sự cấm kỵ của tháng cấm kỵ đến tháng không cấm kỵ nhằm thay thế vị trí của tháng - giống như người Ả-rập đã thường làm ở thời tiền Islam - chỉ gia tăng sự vô đức tin cho những kẻ vốn đã không tin Allah vì họ đã không tin vào giáo lý cấm kỵ đó. Từ đó Shaytan mê hoặc những kẻ vô đức tin này bằng chính cách xấu xa này, chúng đã thay đổi tháng cấm kỵ bằng những tháng khác để cho đủ số lượng tháng cấm kỵ mà Allah đã cấm mặc dù có khác về vị trí của tháng. Cho nên, không được cấm bất cứ tháng nào ngoại trừ tháng mà Allah đã cấm, không được phép làm những gì Allah đã cấm trong các tháng cấm đó xem như các ngươi đã vi phạm lệnh cấm của Ngài. Shaytan tác động chúng làm chúng tưởng việc làm xấu xa của chúng là tốt nên chúng đã duy trì. Và Allah không bao giờ hướng dẫn những kẻ ngoan cố trong sự vô đức tin của chúng.
O mga sumampalataya kay Allāh at sa Sugo Niya at gumawa ayon sa isinabatas Niya sa kanila, ano ang nangyayari sa inyo na kapag inanyayahan kayo sa pakikibaka ayon sa landas ni Allāh para makipaglaban sa kaaway ninyo ay nagbagal-bagalan kayo at nahilig kayo sa pananatili sa mga tirahan ninyo? Nalugod ba kayo sa natatamasa ng buhay na pangmundo na naglalaho at mga sarap nitong napuputol bilang panumbas sa nanatiling kaginhawahan sa Kabilang-buhay na inihanda ni Allāh para sa mga nakikibaka ayon sa landas Niya? Ngunit ano ang natatamasa sa buhay na pangmundo sa paghahambing sa Kabilang-buhay kundi hamak? Kaya papaanong ukol sa isang nag-iisip na pumili ng isang naglalaho kaysa sa isang namamalagi at isang hamak kaysa isang dakila?
¡Ustedes que tienen fe en Al-lah y Su Mensajero, y que siguen Su ley revelada!, ¿qué les sucede que responden de mala gana cuando se los llama a luchar por la causa de Al-lah para combatir a su enemigo? ¿Es que prefieren la vida pasajera de este mundo y sus placeres, que son de corta duración, a la felicidad eterna del Más Allá, que Al-lah ha preparado para quienes luchan por Su causa? El placer de la vida mundanal es insignificante en comparación con el del Más Allá. ¿Cómo es posible que alguien con juicio escoja lo pasajero por encima de lo eterno, o lo despreciable por encima de lo que es sublime?
Hỡi những người có đức tin nơi Allah, nơi Thiên Sứ của Ngài và tuân thủ theo giáo luật của Ngài! Các ngươi bị sao thế, tại sao khi các ngươi được kêu gọi đi Jihad vì chính nghĩa của Allah để giết kẻ thù của các ngươi thì các ngươi lại lười biếng, chán ngán chỉ muốn bám lấy ngôi nhà của các ngươi như thế? Phải chăng các ngươi đã hài lòng với những vật chất sớm tiêu vong và sự hưởng thụ tạm bợ đó thay vì cuộc sống hạnh phúc mãi mãi ở Đời Sau đã được Allah chuẩn bị sẵn cho những người chiến đấu trên đường chính nghĩa của Ngài ư? Quả thật, vật chất của cuộc sống trần gian này so với cuộc sống Đời Sau chỉ là những thứ đáng khinh, làm sao người khôn ngoan lại lựa chọn thứ tạm bợ thay vì thứ trường tồn, chọn thứ rẻ mạt thay vì thứ quí giá?!
O vi koji vjerujete u Allaha i Njegovog Poslanika, i radite po onome što vam je Allah propisao, zašto kada ste bili pozvani u borbu na Allahovu putu protiv vašeg neprijatelja - oklijevate i težite ka ostanku u svojim kućama? Zar preferirate prolazna uživanja nad vječnim blagodatima koje je Allah pripremio za one koji se bore na Njegovom putu!? Ovaj je život kratak, bijedan i ništavan u odnosu na Ahiret, pa kako da razuman čovjek da prednost nečemu prolaznom nad nečim vječnim i nečem ništavnom nad nečim veličanstvenim?
O voi che credete in Allāh e nel Suo Messaggero, e fate ciò che Egli vi ha prescritto, perché indugiate quando venite chiamati a combattere il vostro nemico per la causa di Allāh, preferendo restare nelle vostre case?! Siete soddisfatti dell'effimera vita terrena e delle sue delizie invece della beatitudine eterna di Allāh nell'Aldilà, che Allāh ha preparato per coloro che combattono per la Sua causa?! Il godimento di questa vita, se confrontato a quello dell'Aldilà, è vile: come può una persona saggia preferire le cose effimere a quelle durature, e l'effimero all'Immenso?!.
O you who have faith in Allah and His Messenger, and follow His sacred law, what is wrong with you that when you are called to strive for Allah’s sake, fighting against your enemy, tyou become reluctant, desiring to remain in your houses. Do you prefer the passing life of this world and its pleasures, which are short-lived, to the eternal bliss of the Afterlife, which Allah has prepared for those who strive for His sake? The enjoyment of the life of this world is insignificant in comparison to that of the Afterlife. How can anyone with sense choose something passing over something eternal, or something miserable over something amazing?
38- Ey iman edenler! Size ne oldu ki:“Allah yolunda savaşa çıkın” denildiği zaman ağırdan alarak yerinize çakılıp kaldınız? Yoksa ahirete karşılık dünya hayatına mı razı oldunuz? Fakat dünya hayatının faydası âhirete göre pek azdır.
39- Eğer savaşa çıkmazsanız Allah, size can yakıcı bir azapla azap eder, yerinize başka bir kavim getirir ve siz de O’na hiçbir zarar veremezsiniz. Allah, her şeye gücü yetendir.
38. Şu bilinmelidir ki bu şerefli sûrenin büyük bir bölümü Tebûk gazvesi hakkında inmiştir. Peygamber sallallahu aleyhi ve sellem’in müslümanları Bizanslılara karşı yapılan bu gazaya çağırması da sıcak bir döneme rastlamıştı. Azıklar azdı ve geçim de zordu. Bu yüzden de bazı müslümanlar işi ağırdan almışlardı. Bu da Yüce Allah’ın kendilerini azarlamasını ve gayrete getirmesini gerektirmiştir. Bu yüzden Yüce Allah şöyle buyurmaktadır:“Ey iman edenler!” Allah’ın emirlerini çabucak yerine getirmek, rızasına hızlıca koşmak, Allah'ın düşmanlarına karşı cihad etmek ve dininize destek olmak gibi imanın ve kesin inancın gereği olan amellerde bulunmayacak mısınız? “Size ne oldu ki: “Allah yolunda topluca savaşa çıkın”denildiği zaman ağırdan alarak yerinize çakılıp kaldınız?” Tembelleştiniz de rahata ve olduğunuz yerde kalmaya meylettiniz.“Yoksa ahirete karşılık dünya hayatına mı razı oldunuz?” Yani sizin bu durumunuz, ancak dünya hayatı ile yetinen, onun için çalışan ve âhirete -sanki ona iman etmiyormuşçasına- hiç aldırış etmeyen kimselerin halini andırmaktadır. “Fakat” sizi kendisine meylettiren ve onu âhiretin önüne geçirmenize sebep olan “dünya hayatının faydası, âhirete göre pek azdır.” Allah, size işleri kendi vasıtası ile ölçmenizi ve hangisinin tercih edilmeye değer olduğunu tespit etmenize yarayacak akıllar vermedi mi? Başından sonuna kadar tüm dünya, âhirete kıyas bile edilmeyecek kadar değersiz değil midir? İnsanın dünya hayatındaki kısacık ömrü ne kadardır ki, kişi onu nihâî bir gaye olarak kabul etsin de bütün çalışmalarını, gayret ve çabalarını, istek ve arzularını, kederlerle dolup tehlikelerle taşan şu kısacık dünya hayatına yöneltsin? Siz, neye dayanarak dünya hayatını canların çektiği, gözlerin zevk aldığı pek çok nimetleri barındıran ve içinde ebedî olarak kalacağınız âhiret yurduna tercih ettiniz? Allah’a andolsun ki, kalbinde imanın yer ettiği, sağlam bir görüşe sahip ve akıllılardan sayılan hiçbir kimse dünya hayatını âhirete tercih etmez.
39. Yüce Allah müminlere savaşa çıkmama konusundaki tehdidini bildirerek şöyle buyurmaktadır:“Eğer savaşa çıkmazsanız Allah, size” dünya ve âhirette “can yakıcı bir azapla azap eder.” Çünkü savaşa çağırılma esnasında bu çağrıyı kabul etmemek en ağır azabı gerektiren büyük günahlardandır. Çünkü bu, oldukça büyük zararları içermektedir. Zira cihad emrinden geri kalan, Yüce Allah’a karşı gelmiş, O’nun yasakladığı bir şeyi işlemiş, Allah’ın dininin zaferi uğrunda yardıma koşmamış, Allah’ın Kitabını ve şeriatını savunmaya katkıda bulunmamış, kendilerini kökten imha etmeyi ve dinlerini ortadan kaldırmayı isteyen düşmanlarına karşı müslüman kardeşlerine yardımcı olmamış olur. Kendisi dışında imanı zayıf birtakım kimseler de bu konuda ona uyabilir. Hatta bu, Allah’ın düşmanlarına karşı cihad eden kimselerin maneviyatını da kırabilir. İşte bu durumda olan bir kimseye Yüce Allah’ın oldukça ağır bir tehditte bulunması gâyet uygundur. Bundan dolayı Allah şöyle buyurmaktadır:“Eğer savaşa çıkmazsanız Allah, size can yakıcı bir azapla azap eder, yerinize başka bir kavim getirir” ki onlar sizin gibi olmazlar “ve siz de O’na hiçbir zarar veremezsiniz.” Çünkü kendi dinini zafere kavuşturmayı ve kelimesini yüceltmeyi bizzat kendisi üstlenmiştir. Öyleyse Allah’ın emrine ister uyun, isterse de onu elinizin tersiyle itin, siz bilirsiniz! “Allah, her şeye gücü yetendir.” Murad ettiği hiçbir şeyi gerçekleştirmekten aciz olmadığı gibi hiçbir kimse de O’nu yenik düşüremez.
Commentary
The verses quoted above describe an important battle from among those fought by the Holy Prophet As a corollary, also given there are many injunctions and instructions. This battle is known as the battle of Tabuk and is almost the last battle of the Holy Prophet ﷺ .
Tabuk is the name of a place located close to the Syrian border towards the north of Madinah. Syria was, at that time, a province of the government controlled by Byzantine Christians. When the Holy Prophet ﷺ reached Madinah in the 8th year of Hijrah after the conquest of Makkah and the battle of Hunain, that was a time major parts of the Arabian Peninsula had come under the control of the Islamic state. This was a period of some peace Muslims could enjoy after their eight year long battles against the Mushriks of Makkah.
But, destiny has its own workings. Is it not that Allah had already revealed about the blessed person of the Holy Prophet ﷺ . لِیُظھِرَہ عَلَی الدِّینِ کُلِّہِ (so that He makes it prevail over every faith - 9:33, 48:28, 61:9) which was the glad tidings of a world of victories and the ascendancy of the Faith of Truth? The Prophet ﷺ and his companions in the mission would hardly have the respite to relax. Soon after they reached Madinah, Syrian traders of olive oil informed them that the Byzantine ruler, Hiraql had assembled his forces at Tabuk on the border of Syria. They were also told that soldiers of the Byzantine army had been placated by the payment of advance salaries for one year and that they had sinister understanding with some Arab tribes and that they all had plans to mount a surprise attack on Madinah.
When this information reached the Holy Prophet ﷺ he decided that their attack plans should be pre-empted and they should be challenged where they are gathered together with their forces. (Tafsir Mazhari, with reference to Muhammad ibn Yusuf Salihi)
By chance, this was a terribly hot summer. People in Madinah were generally devoted to agriculture. Their farms were close to being harvested. On this depended their economy, rather the sustenance of the whole year. Like people in vocations who have empty pockets by the end of the month, people who depend on agricultural produce are empty-handed close to the harvesting time. On the one hand, they have poverty while on the other, they have hopes of income in the near future. Then, there was this scorching heat of the summer for a people who had their first breather after eight years of incessant wars. No doubt, this was an exacting trial.
But, equally crucial was the time. This Jihad was different. It was not like the wars they had fought before. At that time, they were fighting common people like them. Here, they were to confront the trained armed forces of Hiraql, the ruler of Byzantine. Therefore, the Holy Prophet ﷺ ordered all Muslims of Madinah to come out for this Jihad. He also invited some other tribes living around Madinah to join in.
This general call was a tough test for those who were willing to make sacrifices for Islam as well as a challenge to the hypocrites who would have to prove their claim to be Muslims by joining the Jihad or be exposed as false pretenders. Apart from this consideration, the inevitable consequence was that those who professed belief in Islam re-acted to the call in terms of the conditions they were in. The Holy Qur'an has enumerated them as separate groups of people and has pointed out to their condition as well.
The first group included those who were strong and perfect in their faith. They were ready for Jihad without any hesitation. The second group was composed of those who hesitated at the initial stage but, later on, joined up with those ready for Jihad. About these two groups of people, the Holy Qur'an said: الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ (... who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked - 9:117). The third group was of those who were unable to join this Jihad on the basis of some genuine excuse. About that, by saying: لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ (There is no blame on the weak, nor on the sick - 9:91), the Holy Qur'an has announced the acceptance of their excuse. Belonging to the fourth group were people who, despite that they had no excuse to offer, simply did not participate in the Jihad out of sheer laziness. Several verses were revealed about them, for example: وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ there are others who admitted their sins - 9:102), and: وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّـهِ ' (d there are others whose matter is deferred till the command of Allah [ comes ] - 9:106), and: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And [ He relented ] towards the three whose matter was deferred - 9:118). These three verses were revealed about similar people. They carry admonition for their inertia as well as the good news that their Taubah or repentance has been accepted.
The fifth group was that of the hypocrites, the munafiqs. Their hypocrisy was deep seated and saying yes to Jihad was hard. Finally, they failed to cover it up and stayed away from Jihad. Hypocrites have been mentioned in the verses of the Qur'an on many places.
The sixth group included munafiqs who had joined up with Muslims with the objective of spying and mischief making. The Holy Qur'an mentions their conduct in the following verses:
{ 1} وَفِيكُمْ سَمَّاعُونَ لَهُمْ ' (And among you there are their listeners - 9:47);
{ 2} وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ ' (and if you ask them, they will say - 9:65);
{ 3} وَهَمُّوا بِمَا لَمْ يَنَالُوا (And had planned for what they could not achieve - 9:74).
Given above were details about those who stayed away from the Jihad. But, the fact is that their total number was negligible. The majority did belong to those Muslims who, despite many prohibitive factors, chose to sacrifice all gains and comforts and were ready to face expected hardships in the way of Allah. This is the reason why the total number of the Islamic army which set out for this Jihad was thirty thousand - a number never seen in a Jihad before.
The outcome of this Jihad expedition was that Hiraql, the Byzantine ruler - when he heard about such a large Muslim force coming up against him - was overtaken by awe. He simply did not turn up on the battlefield. The Holy Prophet ﷺ camped on the war front with the army of his angelic companions for a few days in the hope that the enemy may decide to come. When totally disappointed, he re-turned back to Madinah.
The verses quoted above obviously relate to the fourth group of people who did not take part in the Jihad because of their inertia and without any valid excuse. In the beginning of this set of verses, they were admonished for their lethargy, then, they were told why they behaved the way they did and, finally, they were told how to correct themselves. This wise approach unfolds major lessons.
Regard for Dunya and Disregard for Akhirah: The Root of all Crimes
No doubt, what has been said above is related to a particular event. But, if we were to think about it, we shall realize that the real cause of negligence towards faith - and of every crime and sin - is nothing but this love for the material and heedlessness towards the life to come. Therefore, the Holy Prophet ﷺ said: حُبُّ الدُّنیَا رَاسُ کُلِّ خَطِیٔۃِ (The love for Dunya [ material life of the present world ] is at the top of every error and sin). That is why it was said in the verse:
O those who believe, what is wrong with you that, when it is said to you, "Come out in the way of Allah," you turn heavy (and cling) to the ground. Have you become happy with the worldly life instead of the Hereafter? - 38.
This was the diagnosis of the disease. Its treatment appears next when it was said:
So, the enjoyment of the worldly life is but little as compared with the Hereafter - 38.
The thrust of the argument is that one's major concern in life should be that of the eternal life in Akhirah. It is this concern for the Akhirah that offers the only and the most perfect treatment of all diseases. Incidentally, this also happens to be the master prescription for eradication of crimes that bother human societies all over the world.
The ` Aqa'id of Islam (articles of faith) are based on three principles: (1) Tauhid (Oneness of Allah); (2) Risalah (the true mission of the messenger and prophet sent by Allah) and (3) Akhirah (Hereafter). Out of these, the belief in Akhirah is, in all reality, the moving spirit for correction of deeds and serves as an iron wall before crimes and sins. A little thought would make it amply clear that there can be no peace in the world without subscribing to this belief. The world as we see it to-day has reached its zenith in terms of its material progress. Then, there is no dearth of functional solutions and plans designed to eradicate crimes. Laws proliferate. So does the administrative machinery to interpret and implement the objective. No doubt, there is progress in those terms. But, along with it, everyone is witnessing crimes increasing day by day, everywhere, in all societies. The reason, in our humble view, is no other but that the disease has not been properly diagnosed and the line of treatment is not sound. The root of the disease is materialism, excessive indulgence in the temporal and negligence or avoidance of the thought of any life to come. The only way this frame of mind can be corrected is to remember Allah and think about the Akhirah, the life to come. Whenever and wherever in this world this master prescription was used, whole nations and their societies became models of humanity at its best earning the admiration of angels. That this happened during the blessed period of the Holy Prophet ﷺ and during the age of his noble Companions, is sufficient as its proof.
Wahai orang-orang yang beriman kepada Allah dan Rasul-Nya dan menjalankan syariat-Nya! Mengapa kalian jika kalian diajak berjihad di jalan Allah untuk berperang melawan musuh, kalian menjadi malas dan memilih tinggal di rumah?! Apakah kalian merasa puas dengan kesenangan hidup di dunia yang sementara dan kenikmatannya yang terbatas dan mengabaikan kenikmatan hidup di akhirat yang kekal dan abadi yang disiapkan oleh Allah untuk orang-orang yang berjihad di jalan-Nya?! Kesenangan hidup di dunia terlalu kecil bila dibandingkan dengan kesenangan hidup di akhirat? Jadi, bagaimana mungkin orang yang berakal sehat memilih sesuatu yang sementara dibanding sesuatu yang kekal, dan mengutamakan sesuatu yang kecil dibanding sesuatu yang besar?!
Admonishing clinging to Life rather than rushing to perform Jihad
Allah admonishes those who lagged behind the Messenger of Allah ﷺ in the battle of Tabuk, at a time when fruits were ripe and shades tempting in the intense and terrible heat,
يَأَيُّهَا الَّذِينَ ءَامَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُواْ فِى سَبِيلِ اللَّهِ
(O you who believe! What is the matter with you, that when you are asked to march forth in the cause of Allah), if you are called to perform Jihad in the cause of Allah,
اثَّاقَلْتُمْ إِلَى الاٌّرْضِ
(you cling heavily to the earth), reclining to remain in peace, shade and ripe fruits.
أَرَضِيتُم بِالْحَيَوةِ الدُّنْيَا مِنَ الاٌّخِرَةِ
(Are you pleased with the life of this world rather than the Hereafter), why do you do this, is it because you prefer this life instead of the Hereafter Allah next diminishes the eagerness for this worldly life and increases it for the Hereafter,
فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ قَلِيلٌ
(But little is the enjoyment of the life of this world compared to the Hereafter.) Imam Ahmad recorded that Al-Mustawrid, a member of Bani Fihr, said that the Messenger of Allah ﷺ said,
«مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ هَذِهِ فِي الْيَمِّ،فَلْيَنْظُرْ بِمَ تَرْجِعُ؟»
(The life of this world, compared to the Hereafter, is just like when one of you dips his finger in the sea, let him contemplate how much of it his finger would carry.) The Prophet pointed with his index finger. Muslim collected this Hadith. Ath-Thawri narrated that Al-A`mash said about the Ayah,
فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ قَلِيلٌ
(But little is the enjoyment of the life of this world compared to the Hereafter.) "What compares to the provision a traveler takes." `Abdul-`Aziz bin Abi Hazim narrated that his father said, "When `Abdul-`Aziz bin Marwan was dying he said, `Bring the shroud I will be covered with so that I inspect it.' When it was placed before him, he looked at it and said, `Is this what I will end up with from this life' He then turned his back and cried, while saying, `Woe to you, O life! Your abundance is truly little, your little is short lived, we were deceived by you."' Allah warns those who do not join Jihad,
إِلاَّ تَنفِرُواْ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
(If you march not forth, He will punish you with a painful torment) Ibn `Abbas said, "Allah's Messenger ﷺ called some Arabs to mobilize, but they lagged behind and Allah witheld rain from coming down on them, and this was their torment." Allah said,
وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ
(and will replace you by another people), who will give aid to His Prophet and establish his religion. Allah said in another Ayah,
الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ
(And if you turn away (from the obedience to Allah), He will exchange you for some other people and they will not be your likes.) 47:38
وَلاَ تَضُرُّوهُ شَيْئًا
(and you cannot harm Him at all), you can never harm Allah when you lag behind and stay away from joining Jihad,
وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(and Allah is able to do all things.) He is able to destroy the enemies without your help.
Ô vous qui croyez en Allah et en Son Messager et mettez en pratique ce qu’Il vous a prescrit, qu’avez-vous à traîner les pieds et à préférer rester chez vous, lorsqu’on vous appelle à lutter pour la cause d’Allah et à combattre votre ennemi? Vous satisfaisez-vous de la jouissance éphémère de ce bas monde et ses plaisirs temporaires? Les préférez-vous aux délices éternels de l’au-delà qu’Allah a promis à ceux qui combattront pour Sa cause? Comparée à l’au-delà, la jouissance de ce bas monde est certes insignifiante. Comment quelqu’un de raisonnable peut-il préférer ce qui est insignifiant à ce qui est infini?
Ey Allah'a ve resulüne iman edip kendileri için şeriat kılınan din ile amel edenler! Size ne oluyor da Allah yolunda düşmanlarınızla savaşmak için cihada çağrıldığınız zaman olduğunuz yerde kalıyor ve evlerinizde kalmaya meylediyorsunuz? Yoksa sizler, Allah yolunda cihat edenlere hazırlanmış ve devamlı olan ahiret nimetlerine karşılık dünya hayatının geçici ve değersiz olan metasına mı razı oldunuz? Dünya hayatının metası, ahiretin yanında değersiz ve geçicidir. Nasıl olur da akıl sahibi bir kimse, fani olan şeyi kalıcı olan şeye; değersiz olan şeyi de değerli olan şeye tercih eder?
"Hai orang-orang yang beriman, apakah sebabnya apabila dikatakan kepada kamu, 'Berangkatlah (untuk berperang) pada jalan Allah,' kamu merasa berat dan ingin tinggal di tempatmu? Apakah kamu puas dengan kehidupan di dunia sebagai ganti kehi-dupan di akhirat? Padahal kenikmatan hidup di dunia ini (diban-dingkan dengan kehidupan) di akhirat hanyalah sedikit. Jika kamu tidak berangkat untuk berperang, niscaya Allah menyiksa kamu dengan siksa yang pedih dan digantinya (kamu) dengan kaum yang lain, dan kamu tidak akan dapat memberi kemudaratan kepadaNya sedikit pun. Allah Mahakuasa atas segala sesuatu." (At-Taubah: 38-39).
(38) Ketahuilah bahwa banyak ayat di dalam surat yang mulia ini turun pada perang Tabuk, ketika Nabi ﷺ menyiapkan kaum Muslimin untuk memerangi Romawi, sementara waktu itu adalah musim panas, bekal minim dan kehidupan sedang sulit[91], maka sebagian kaum Muslimin merasa berat yang membuat Allah تعالى menegur dan mendorong mereka, Dia تعالى berfirman, ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ﴿ "Hai orang-orang yang beriman", tidakkah kalian tahu tuntutan keimanan dan sebab keyakinan adalah bersegera melaksanakan perintah Allah dan berlomba-lomba menuju ridhaNya, berjihad melawan musuhnya serta memenangkan agamamu?
﴾ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِي سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِۚ ﴿ "Apakah sebabnya apa-bila dikatakan kepada kamu, 'Berangkatlah (untuk berperang) pada jalan Allah,' kamu merasa berat dan ingin tinggal di tempatmu?" Yakni kamu bermalas-malasan, cenderung dan condong kepada keselamatan dan enak-enakan. ﴾ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأٓخِرَةِۚ ﴿ "Apakah kamu puas dengan kehidupan di dunia sebagai ganti kehidupan di akhirat?" Yakni keadaanmu tidak lain kecuali sama dengan keadaan orang yang rela dengan dunia dan mengejarnya tanpa peduli terhadap akhirat, seolah-olah dia tidak beriman kepadanya. ﴾ فَمَا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "Pa-dahal kenikmatan hidup di dunia ini", yang kamu condong kepadanya dan kamu dahulukan di atas akhirat ﴾ إِلَّا قَلِيلٌ ﴿ "hanyalah sedikit."
Bukankah Allah telah memberimu akal untuk menimbang segala urusan, mana yang lebih berhak untuk didahulukan? Bu-kankah dunia dari awal sampai ujung tiada bandingannya dengan akhirat? Berapakah umur manusia di dunia yang sangat pendek itu sehingga dia menjadikannya tujuan akhir, sehingga seluruh usaha-nya, pikirannya, tindak tanduknya, dan ambisinya tidak lebih ke-cuali untuk dunia yang pendek yang penuh dengan polusi yang sarat dengan marabahaya? Dengan dasar apakah kamu mementing-kannya di atas kehidupan akhirat, yang padanya terdapat seluruh nikmat, yang padanya terdapat seluruh apa yang diinginkan oleh jiwa dan dinikmati oleh mata dan kamu pun kekal di dalamnya? Demi Allah, tidak akan mendahulukan dunia di atas akhirat orang yang imannya mantap di hatinya, pikirannya matang di kepalanya, yang termasuk sebagai Ulil Albab (orang-orang yang berakal).
(39) Kemudian Allah mengancam mereka jika mereka tetap malas berjihad, Dia berfirman, ﴾ إِلَّا تَنفِرُواْ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمٗا ﴿ "Jika kamu tidak berangkat untuk berperang, niscaya Allah menyiksa kamu dengan siksa yang pedih", di dunia dan akhirat, karena tidak berangkat untuk berjihad dalam kondisi yang menuntut keberangkatan, termasuk dosa besar yang menyebabkan azab yang berat, karena ia mengan-dung mudarat besar, orang yang tertinggal dengan sengaja telah durhaka kepada Allah تعالى, melakukan laranganNya, tidak mem-bantu menolong agama Allah, tidak membela Kitab dan syariat Allah, tidak membantu saudaranya yang seiman melawan musuh yang hendak menghabisi mereka dan mematikan agama mereka, dan bisa jadi dia diikuti orang-orang yang lemah imannya, bahkan hal itu bisa melemahkan sebagian orang yang telah ikut berjihad melawan musuh Allah, maka orang yang demikian ini berhak mem-peroleh ancaman keras dari Allah, Dia berfirman, ﴾ إِلَّا تَنفِرُواْ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمٗا وَيَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ ﴿ "Jika kamu tidak berangkat untuk berperang, niscaya Allah menyiksa kamu dengan siksa yang pedih dan digantinya (kamu) dengan kaum yang lain", yang tidak sama dengan kamu, ﴾ وَلَا تَضُرُّوهُ شَيۡـٔٗاۗ ﴿ "dan kamu tidak akan dapat memberi kemudaratan kepada-Nya sedikit pun." Karena Allah تعالى telah menjamin untuk memenang-kan agamaNya dan meninggikan kalimatNya, tak ada bedanya kamu menjalankan perintah Allah atau kamu mencampakkannya di belakang punggungmu. ﴾ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Allah Mahakuasa atas segala sesuatu." Tidak ada sesuatu pun yang menghalang-hala-ngiNya dari apa yang diinginkanNya dan tak ada sesuatu pun yang dapat mengalahkanNya.
-Ey Müminler!- Eğer sizler, düşmanlarınıza karşı savaşmak için Allah yolunda cihada çıkmazsanız Allah; sizleri kahretme, alçaltma ve diğer şeyler ile cezalandırır. Sizin yerinize Allah'a itaat eden ve cihada çağrıldıkları zaman cihada çıkan bir kavim getirir. Sizler, Allah'ın emrine muhalefet ederek Allah'a hiçbir zarar veremezsiniz. O, size muhtaç değildir. Sizler ise O'na muhtaçsınız. Allah her şeye kadirdir. O'nu hiçbir şey aciz bırakamaz. O, siz olmadan da dinine ve peygamberine yardım etmeye kadirdir.
Jika kalian -wahai orang-orang mukmin- tidak mau pergi berjihad di jalan Allah untuk berperang melawan musuh, niscaya Allah akan menghukum kalian dengan kekalahan, kehinaan, dan lain-lain. Lalu Dia akan mengganti kalian dengan orang-orang yang taat kepada Allah, yang apabila mereka diajak pergi berjihad, mereka pasti berangkat. Allah sama sekali tidak merugi dengan sikap kalian yang melanggar perintah-Nya karena Dia sama sekali tidak membutuhkan kalian, sedangkan kalian sangat membutuhkan-Nya. Sungguh Allah Mahakuasa atas segala sesuatu, tidak ada sesuatu yang dapat melemahkan-Nya. Dia sanggup menolong agama-Nya dan Nabi-Nya tanpa kalian.
These verses were revealed while the Prophet was at Tabuk (9 Hijra). At this juncture the behaviour displayed by the hypocrites (munafiqun) of Madinah gives us an idea of the role played by people of fickle faith when they join the Islamic society. In reality there are two stages of connection with Islam. In one, all of man’s loyalties become attached to Islam; it becomes a question of life and death for him. In the other, man’s real interests are elsewhere and he only superficially accepts Islam. In the first category are the real believers—the people of faith. In the second are those known, in the terminology of the Shariah, as munafiq (hypocrites). The condition of the believer is that he steadfastly holds to Islam in normal circumstances as well as at times when sacrifice is required. By contrast, the hypocrite seems to be very much to the fore in making a show of his religiousness, when Islam makes no special demands on him, but as soon as he has to fulfil demands of Islam at the level of sacrifice, he backs away.
Ô croyants, si vous ne sortez pas afin de lutter pour la cause d’Allah et combattre votre ennemi, Allah vous punira en faisant de vous des vaincus humiliés. Il vous remplacera en outre par des gens qui eux combattrons lorsqu’ils y seront appelés. Vous ne nuirez en rien à Allah en vous opposant à Son ordre, car Lui n’a aucun besoin de vous, alors que vous dépendez totalement de Lui. Allah a pouvoir sur toute chose et rien ne Lui est impossible. Il est donc capable de secourir Sa religion et Son prophète sans vous.
Nếu các ngươi - hỡi những người có đức tin - không chịu đi ra tham gia Jihad vì chính nghĩa của Allah để đánh kẻ thù của các ngươi thì Ngài sẽ trừng phạt các ngươi bằng cực hình và sỉ nhục các ngươi, và rồi Ngài sẽ thay thế các ngươi bằng một nhóm người khác luôn phục tùng Allah, một nhóm người mà khi được Ngài yêu cầu xuất binh Jihad thì họ liền xuất binh. Tất nhiên các ngươi không thể gây thiệt hại cho Allah khi các ngươi nghịch lệnh Ngài, bởi Ngài giàu có, bất cần các ngươi, chỉ có các ngươi mới là những kẻ nghèo khổ luôn cần đến Ngài. Và Allah toàn năng trên tất cả mọi thứ, không có gì làm khó Ngài và Ngài thừa sức ban chiến thắng cho tôn giáo của Ngài cũng như vị Thiên Sứ của Ngài mà không cần đến các ngươi.
Si no proceden a luchar por la causa de Al-lah para combatir contra el enemigo, Al-lah los retribuirá con derrota y humillación, y los reemplazará por otras personas que están dedicadas a Al-lah, quienes se apresuran a luchar cuando se les convoca a hacerlo. Ustedes no perjudican a Al-lah en nada al ir contra Su mandato, porque Él no tiene necesidad de ustedes, mientras que ustedes sí necesitan de Él. Al-lah tiene poder sobre todas las cosas, nada puede debilitarlo, y para Él es tarea fácil hacer que Su camino y Su Profeta triunfen sin ustedes.
O vjernici, ne budete li se borili na Allahovu putu protiv vaših neprijatelja, On će vas kazniti poniženjem, porazima, tegobama i raznim iskušenjima, a potom će vas zamijeniti Svojim iskrenim robovima koji će se boriti na Njegovu putu bez oklijevanja. Vi ne možete nimalo nauditi Silnom Allahu kršenjem Njegove naredbe, budući da je On neovisan o bilo kome, dok ste vi ovisni o Njemu. Allah sve može, u šta spada i to da pomogne Svoju vjeru i Svog Vjerovjesnika bez vas.
If you do not go forward, striving for the sake of Allah to fight against the enemy, Allah will repay you with defeat and humiliation, and He will replace you with another people who are devoted to Allah, who rush to fight when they are called to do so. You do not harm Him in any way by going against His command, because He has no need of you, while you are in need of Him. Allah has power over all things, nothing weakens Him, and it is easy for Him to make His path and His Prophet triumph without you.
Kung hindi kayo susugod, O mga mananampalataya, para sa pakikibaka ayon sa landas ni Allāh para makipaglaban sa mga kaaway ninyo ay pagdurusahin kayo ni Allāh sa pamamagitan ng paglupig, pang-aaba, at iba pa rito; magpapalit Siya sa inyo ng mga taong tagatalima sa Kanya, na kapag pinahayo sila para sa pakikibaka ay humahayo sila; at hindi kayo makapipinsala sa Kanya ng anuman dahil sa pagsuway ninyo sa utos Niya sapagkat Siya ay Walang-pangangailangan sa inyo samantalang kayo ay mga maralita para sa Kanya. Si Allāh sa bawat bagay ay May-kakayahan: walang nakapagpapahina sa Kanya na anuman, sapagkat Siya ay nakakakaya sa pag-aadya sa relihiyon Niya at Propeta Niya sa halip ninyo.
It is interesting that the modern world would very much like to eradicate crimes but it would do so by not having to bother about God and the Hereafter. To achieve this purpose, it invents, introduces and surrounds itself with things to live with - a lifestyle which would never allow human beings to turn their attention towards God and Hereafter. The result of this negative approach is no mystery. We are watching it with our own eyes. Even in the face of ever better laws, all legal systems seem to be failing. Crimes are there as they were, in fact, they are increasing with dangerous speed. To conclude, we wish that intelligent people among countries and nations of the world would think of using this Qur'anic prescription, at least for once, and discover for themselves how easily crimes can be controlled.
Now, as we move to the second verse (39), the text has, after serving a notice of warning to the lazy and the listless about their disease and its treatment, delivered its verdict by saying:
` If you do not come out for Jihad, Allah will have you go through a painful punishment and bring in your place a nation other than you, and (by your refusal to follow Islam) you can bring no loss to Allah (or His Messenger) because Allah is powerful over everything.'
Se non partite, o credenti, per la Lotta per la causa di Allāh contro il nemico, Allāh vi punirà con l'oppressione, l'umiliazione e altro, e vi sostituirà con persone obbedienti ad Allāh, che quando è il momento di partire per la Lotta, lo fanno; e voi non fate alcun torto ad Allāh se siete avversi al Suo ordine: Egli non ha bisogno di voi, mentre voi avete bisogno di Lui. Allāh è Onnipotente, nulla può impedirGli di sostenere la Sua religione e il Suo Profeta senza il vostro appoggio.
Kung hindi kayo, O mga mananampalataya, mag-aadya sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at tutugon sa paanyaya niya para sa pakikibaka ayon sa landas ni Allāh, nag-adya na sa kanya si Allāh nang hindi kayo naging kasama sa kanya nang nagpalisan ang mga tagapagtambal sa kanya at kay Abū Bakr – malugod si Allāh sa kanya. Walang ikatlong [kasama] sa kanilang dalawa – nang silang dalawa ay nasa Yungib ng Thawr habang mga nagkukubli mula sa mga tagatangging sumampalataya na naghahanap sa kanilang dalawa – nang nagsasabi ang Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – sa kasamahan niyang si Abū Bakr Aṣ-Ṣiddīq nang nangamba ito na makaabot dito ang mga tagapagtambal: "Huwag kang malungkot; tunay na si Allāh ay kasama sa atin sa pamamagitan ng pag-alalay Niya at pag-aadya Niya." Kaya nagpababa si Allāh ng kapanatagan sa puso ng Sugo Niya at nagpababa sa kanya ng mga kawal na hindi ninyo nasasaksihan. Sila ay ang mga anghel na umaalalay sa kanya. Ginawa Niya ang salita ng mga tagapagtambal bilang ang pinakamababa. Ang salita ni Allāh ay ang pinakamataas nang nagpataas Siya sa Islām. Si Allāh ay Makapangyarihan sa sarili Niya, sa paglupig Niya, at paghahari Niya: walang dumadaig sa Kanya na isa man; Marunong sa pangangasiwa Niya, pagtatakda Niya, at sa batas Niya.
40- Eğer siz ona yardım etmezseniz, hiç şüphe yok ki Allah ona yardım etmiştir (yine eder). Hani kâfirler onu iki kişiden biri olarak (yurdundan) çıkarmışlardı da ikisi de mağarada idiler ve o, arkadaşına:“Üzülme, çünkü Allah bizimle beraberdir” diyordu. (İşte o zaman) Allah ona sekînetini indirmiş, onu görmediğiniz ordularla desteklemiş ve kâfirlerin sözünü en aşağılara indirmişti. En yüce olansa, ancak Allah’ın sözüdür. Allah Azizdir, Hakîmdir.
40. “Eğer siz ona yardım etmezseniz” Yani eğer siz, Allah’ın Rasûlü Muhammed sallallahu aleyhi ve sellem’e yardım etmeyecek olursanız, Allah’ın size bir ihtiyacı yoktur ve O’na hiçbir zarar vermiş olmazsınız. Zira O, Peygamberine en zayıf ve sayıca en az olduğu durumda iken yardım etmiştir. “Hani kâfirler onu iki kişiden biri olarak” Ebu Bekir es-Sıddîk radıyallahu anh ile birlikte “(yurdundan) çıkarmışlardı” onu öldürme kararını verip bunu gerçekleştirmeye çalışarak bu yolda bütün gayretlerini ortaya koymuşlar ve böylece onu Mekke’den çıkmak zorunda bırakmışlardı. “İkisi de mağarada idiler”Yani Mekke’den kaçtıklarında Mekke’nin aşağı tarafındaki Sevr mağarasına sığındılar ve peşlerinde olanlar vazgeçsin diye orada kalmışlardı. İşte Peygamber sallallahu aleyhi ve sellem ile Ebû Bekir, düşmanlarının onları takip etmek ve yakalayıp öldürmek kastı ile dört bir tarafa yayılmış oldukları bu son derece zorlu durumda iken Yüce Allah, üzerlerine hiçbir kimsenin hatırına getiremeyeceği türden bir yardım indirmişti.“O” Peygamber “arkadaşına” son derecede üzülen ve endişelenen Ebu Bekir radıyallahu anh’a: “Üzülme, çünkü Allah” yardım, zafer ve desteği ile “bizimle beraberdir, diyordu. (İşte o zaman) Allah ona sekînetini” kalbini yatıştırıcı huzur, sükûn ve sebatını “indirmiş”; böylece o da tedirgin olan arkadaşına: “Üzülme, çünkü Allah bizimle beraberdir” diyerek onu teskin etmiştir, “onu görmediğiniz ordularla” Yüce Allah’ın onun için koruyucu olsunlar diye görevlendirdiği melaike-i kiram ile “desteklemiş ve kâfirlerin sözünü en aşağılara indirmişti” yani düşük ve zelil düşürmüş, eliboş çıkarmıştı. Çünkü kâfirler, Allah Rasûlünü yakalayıp öldüreceklerini zannediyor ve bu maksatlarını gerçekleştireceklerini varsayıyorlardı. Ona karşı kinle dolu idiler. Bu yüzden maksatlarını gerçekleştirmek için de ellerinden gelen her şeyi sonuna kadar yaptılar. Allah ise onları eliboş çevirdi, böylece maksatlarına ulaşamadılar. Hatta amaçladıkları hiçbir şeyi gerçekleştiremediler. Zira Allah düşmanlarına karşı Rasûlünü savunarak ona yardımcı olmuştu. İşte burada sözü edilen yardım budur. Çünkü yardım iki türlüdür:Birisi, müslümanlar düşmanları üzerine yürüyünce Yüce Allah’ın onların istek ve maksatlarını gerçekleştirmesi sayesinde düşmanlarını yenik düşürmeleri, ele geçirmeleri ve onlara karşı muzaffer olmaları şeklindeki yardımıdır.
Diğeri ise güçlü olan düşman, zayıf haldeki müslümana zarar vermek istediği zaman Allah’ın o zayıf kimsenin düşmanını ondan uzaklaştırıp bertaraf etmesi, onu savunup koruması şeklindeki yardımıdır. Belki böyle bir yardım, iki yardım türünün daha üstün ve faydalı olanıdır. İşte iki kişinin ikincisi olarak kâfirler tarafından yurdundan çıkartılan Allah Rasûlü’ne Allah’ın gönderdiği yardım da bu türdendir.“En yüce olansa, ancak Allah’ın sözüdür” Allah’ın kaderî sözleri de dinî sözleri de her zaman için diğer sözlerin üstündedir. Yüce Allah’ın şu buyrukları da bu sözler arasında yer alır:“Mü’minlere yardım etmek, üzerimize bir haktır.”(er-Rum, 30/47); “Muhakkak biz Peygamberlerimize ve mü’minlere hem dünya hayatında hem de şahitlerin şahitlik yapacakları günde mutlaka yardım ederiz.”(el-Mumin, 40/51); “Muhakkak galip olanlar, elbette bizim ordumuzdur.”(es-Saffat, 37/173)O halde Allah’ın dini, apaçık belgeler, göz kamaştırıcı mucizeler ve zafere kavuşturan gücü ile diğer bütün dinlerden üstündür.“Allah Azizdir” kimse onu yenik düşüremez ve O’ndan kaçan kimse O’ndan kurtulamaz. “Hakimdir” her şeyi yerli yerince koyar. Bazen de kendi taraftarlarına yardımını, ilâhi hikmetin gerektirdiği bir başka vakte erteleyebilir.
Bu âyet-i kerimede Ebû Bekr es-Sıddîk’ın bu ümmet arasında başka hiçbir kimseye nasip olmayan bir özelliğinden kaynaklanan fazileti dile getirilmektedir. Bu ise oldukça üstün bir makamı ve son derece güzel bir arkadaşlığı elde etme özelliğidir. Bütün müslümanlar bu âyet-i kerimede kastedilen kişinin, o olduğunda icma etmişlerdir. Bundan dolayı da Ebû Bekr radıyallahu anh’ın Peygamber sallallahu aleyhi ve sellem’in sahabisi olduğunu inkâr eden kimsenin kâfir olduğunu kabul etmişlerdir. Çünkü bunu inkâr eden bir kimse, Kur’an-ı Kerim’in açıkça ifade etmiş olduğu bir gerçeği inkâr etmiş olur.
Yine bu âyet-i kerime ilahî sekînetin faziletini ve bu sekînetin Yüce Allah’ın, kalplerin ne yapacağını bilemediği sıkıntılı ve korku dolu zamanlarda Allah’ın kulu üzerindeki nimetlerini tamamlayıcı unsurlarından biri olduğunu ifade etmekte, yine bu sekînete kulun, Rabbini tanıyıp O’nun hak olan vaadine güveni, imanı ve cesareti oranında mazhar olacağını göstermektedir.
Yine âyet-i kerime Yüce Allah’ın sıddıklık derecesindeki has kullarının da bazen üzüleceklerine delildir. Bununla birlikte evla olan, kulun, üzüntü halinde bunu gidermek için çalışması ve gayret etmesidir. Çünkü üzüntü, kalbi zayıflatır ve kararlılık gücünü azaltır.
If you O believers, do not help the Messenger (peace be upon him) and respond to his call to strive for the sake of Allah, then Allah has already helped him when you were not with him; when the idolaters drove him away from Mecca with Abū Bakr aṣ-Ṣiddīq (may Allah be pleased with him), and the two of them hid in the cave of Thawr from the disbelievers who were chasing them. On that occasion, the Messenger of Allah (peace and blessings be upon him) told his companion Abū Bakr, who was scared that the idolaters would discover him, not to worry, because Allah was with them, supporting and helping them. Allah sent down His reassurance and tranquility upon the heart of His Messenger, and sent angels which they could not see to support them, making the word of the idolaters the lowest, and the word of Allah the highest by aiding His Religion. Allah is Mighty in His essence, power and force – nothing can overcome Him – and He Wise in His planning, decree and laws.
Si ustedes, creyentes, no socorren al Mensajero r ni responden a su llamado a luchar por la causa de Al‑lah, sepan que Al-lah ya lo socorrió una vez antes que ustedes estuvieran con él, cuando los idólatras lo expulsaron de La Meca con Abu Bakr as-Siddiq, y ambos se escondieron de los incrédulos que los perseguían en la cueva de Zaur. En esa ocasión, el Mensajero de Al-lah r le dijo a su compañero Abu Bakr, quien tenía miedo de que los idólatras los descubrieran, que no se preocupara, porque Al‑lah estaba con ellos, protegiéndolos y ayudándolos. Al-lah envió Su consuelo y sosiego al corazón de Su Mensajero, y envió ángeles que ellos no veían para socorrerlos, desacreditando así la palabra de los idólatras, y enalteciendo la palabra de Al-lah al apoyar Su religión. Al-lah es Altísimo en Su esencia, poder y fuerza (nada puede vencerlo) y es Sabio en Sus planes, decretos y leyes.
Ako vi ne htjednete pomoći Resulullahu, sallallahu alejhi ve sellem, i ne budete se odazvali njegovom pozivu u borbu na Allahovom putu, pa Allah ga je pomogao i bez vas, onda kad su njega i Ebu Bekra nevjernici protjerali iz Meke, same, pa kada su bili sami u pećini, krijući se od nevjernika koji su ih tražili. Tada, kada se Ebu Bekr pobojao da će višebošci doći do Poslanika, Poslanik, sallallahu alejhi ve sellem, mu se obratio: “Ne brini se, Allah je s nama Svojim pomaganjem!” Tada je Allah spustio smirenost i sigurnost u Vjerovjesnikovo, sallallahu alejhi ve sellem, srce, i spustio je vojske koje vi ne vidite - a to su meleki - kako bi ga pomogli. Tada je Svevišnji Allah učinio da riječ nevjernika bude donja, a da Allahova riječ bude gornja. Tada je uzdigao islam, a Allah je silan i apsolutni vladar svega, mudar je u onom što čini, određuje i propisuje.
Nếu các ngươi - hỡi những người có đức tin - không chịu phò trợ Thiên Sứ của Allah và không đáp lại lời kêu gọi Jihad của Y cho con đường chính nghĩa của Ngài thì các ngươi hãy biết rằng quả thật Allah đã phù hộ Thiên Sứ của Ngài và Abu Bakr mà không cần đến các ngươi khi cả hai bị nhóm đa thần trục xuất khỏi Makkah, không có người thứ ba bên cạnh khi cả hai đang lẫn trốn trong hang núi Thawr trước sự truy sát của kẻ thù. Lúc Abu Bakr thấy kẻ thù đang đứng ngay ngoài miệng hang làm y lo sợ thì Thiên Sứ của TA đã trấn an: "Anh đừng lo sợ, quả thật Allah đang bên cạnh bảo vệ và phù hộ chúng ta". Thế là Allah ban xuống cho Thiên Sứ của Ngài sự điềm tĩnh trong tim và phái xuống một đoàn Thiên Binh để phò trợ Y nhưng các ngươi không nhìn thấy và Ngài đã hạ thấp tin thần của những kẻ đa thần và Ngài nâng cao lời phán của Ngài khi Islam chạm đến đỉnh cao của vinh quang. Và Allah toàn năng trong vương quyền và uy thế của Ngài, không ai chiến thắng được Ngài và Ngài luôn sáng suốt trong việc thống trị, chi phối và định đoạt.
Se non sostenete, o credenti, il Messaggero di Allāh, la pace e la benedizione di Allāh siano su di lui, e non rispondete al suo invito alla Lotta per la causa di Allāh, sappiate che Allāh lo ha già sostenuto senza il vostro appoggio, quando gli idolatri esiliarono lui ed Abā-Bakrأبا بكر, che Allāh sia soddisfatto di lui: non vi fu un terzo assieme a loro quando furono nella grotta di Thaurثور, nascosti dai miscredenti che li stavano cercando, quando il Messaggero di Allāh disse al suo amico Abī-Bakrأبي بكر Al-Seddìǭ, quando ebbe timore che gli idolatri lo catturassero: "Non essere triste, in verità Allāh è con noi con il Suo sostegno e la vittoria". Allāh fece scendere la serenità sul cuore del Suo Messaggero, e fece scendere soldati che non vedete, gli angeli che lo sostenevano, e fece in modo che la parola degli idolatri fosse inferiore, mentre la parola di Allāh fosse superiore, quando elevò l'Islam. Allāh è Potente di per Sé, nel Suo Dominio e nel Suo Regno: nessuno può vincerLo, Saggio nella Sua Amministrazione tramite la Sua Potenza e Legge.
Ô croyants, si vous ne secourez pas le Messager d’Allah et ne répondez pas à son appel à lutter pour la cause d’Allah, sachez qu’Allah l’a auparavant secourut alors que vous n’étiez pas avec lui. En effet, lorsque les polythéistes décidèrent de l’expulser avec `Abû Bakr, ils n’étaient que deux et n’avaient pas de troisième compagnons quand ils se réfugièrent dans la grotte de Thawr afin d’échapper aux mécréants qui les recherchaient. Le Messager d’Allah dit alors à `Abû Bakr, son Compagnon, alors qu’il craignait que les polythéistes ne les rattrapent: Ne sois pas triste, Allah est notre soutient et notre secours. Allah apaisa alors le cœur de Son Messager et fit descendre sur lui des soldats que vous ne pouvez pas voir –les anges– afin de le soutenir. En faisant en sorte que l’Islam ait le dessus, Allah éleva Sa parole bien plus haut que celle des polythéistes. Allah est Puissant dans Son Etre, Sa domination et Son Royaume et personne ne peut Lui tenir tête. Il est aussi Sage dans Sa gestion, dans Sa prédestination et dans Sa religion.
In the third verse (40), by citing the event of the Hijrah of the Holy Prophet, it has been stressed that the Rasul of Allah has no need to depend on any human help and support. Allah can help him directly through unseen factors - as it happened at the time of Hijrah when his own people had forced him to leave his homeland. On this journey, the only companion he had was Sayyidna Abu Bakr ؓ the true one. Enemy foot soldiers and riders were looking for them in hot pursuit. The place to hide he had found was no fortified fortress. It was just a cave and the enemy search party had reached close to its edges. Inside it, the companion of the cave, Sayyidna Abu Bakr ؓ was worried, not for his own safety, but about his master. He was in fear lest the enemy outside were to harm the Holy Prophet ﷺ . But, the master himself was sitting calm like a mountain at peace. Not simply that he was himself cool and collected, he was telling his companion, Sayyidna Abu Bakr: ؓ لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا (` la tahzan innallaha ma` ana': Do not grieve. Allah is with us).
What has been said here is composed of a couple of words, easy and effortless as they sound. But, let those listening place the blueprint of conditions prevailing before their eyes, cross their hearts and ask: Can someone dependent on mere material means be that tranquil? Every honest person would say that it was just not possible. The reason for this was no other but that which the Qur'an has given in the next sentence:
So, Allah sent down His tranquility on him and strengthened him with troops you did not see ...
These troops could be troops of angels, and of the elemental forces of the entire universe too - for they are, so to say, a virtual army of Allah. When this happened, the ultimate came to be. The word of disbelievers was rendered low and the word of Allah remained the highest.
Apabila kalian -wahai orang-orang mukmin- tidak mau menolong Rasulullah -ṣallallāhu 'alaihi wa sallam- maupun memenuhi seruannya untuk berjihad di jalan Allah maka sebenarnya Allah telah menolongnya tanpa kalian, yaitu di saat orang-orang musyrik mengusirnya bersama Abu Bakar -raḍiallāhu ‘anhu-. Ketika itu keduanya bersembunyi di dalam Gua Ṡūr untuk menghindari kejaran orang-orang kafir, yaitu ketika Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda kepada sahabatnya, Abu Bakr aṣ-Ṣiddīq tatkala ia mencemaskan beliau kalau-kalau orang-orang musyrik berhasil menemukan beliau, "Jangan bersedih. Sesungguhnya Allah bersama kita melalui dukungan dan pertolongan-Nya." Kemudian Allah menurunkan ketenteraman ke dalam hati Rasulullah, dan juga menurunkan bala tentara yang tidak bisa mereka lihat, yakni para malaikat, untuk mendukung beliau. Lalu Allah pun menjadikan kalimat orang-orang musyrik jatuh ke tingkat terbawah dan membuat kalimat Allah naik ke tingkat tertinggi ketika Dia menjunjung tinggi agama Islam. Sungguh Allah Mahaperkasa di dalam zat-Nya, kekuasaan-Nya, dan kerajaan-Nya, tidak ada seorang pun yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam pengaturan-Nya, ketetapan-Nya, dan ketentuan syariat-Nya.
The ‘second of two’ is an allusion to the prophet’s immigration, in the company of Abu Bakr, from Makkah to Madinah in the year 622 A.D. The reason for this difference is that the true believer keeps the goal of the Hereafter before him, and does not set a higher value upon the things of this world, than upon the eternal bounties of the Hereafter. So if anything of a worldly nature impedes him, he ignores it and proceeds towards the goals of religion. Unlike him, the hypocrite likes that type of Islam in which, without damaging one’s worldly interests, one gets the credit for Islamism. Therefore, whenever an occasion arises when he has to lose the world for Islam, he tilts towards the world, even if in this process, he loses his grip on the rope of Islam. The struggles between Islam and non-Islam that arise from time to time in the present world are between two groups, but in reality it is an affair of God. On every such occasion, God Himself supports Islam. This is expressed in the shape of a cause-and-effect event, so that the credit of doing service to religion may be given to those people who have completely surrendered themselves to God.
-Ey Müminler!- Eğer sizler Rasûlullah -sallallahu aleyhi ve sellem-'e yardım etmez ve onun Allah yolunda cihat çağrısına icabet etmezseniz, Allah ona yardım etmiştir. Hani, müşrikler onu ve beraberinde olan Ebu Bekir -radıyallahu anh-'ı yanlarında üçüncü bir kimse yokken iki kişiden biri olarak çıkarmışlardı. O ikisi mağaradaydı. Onları arayan kâfirlerden saklanıyorlardı. Ebu Bekir -radıyallahu anh-, müşriklerin Rasûlullah -sallallahu aleyhi ve sellem-'i yakalamalarından korktuğunda, Rasûlullah -sallallahu aleyhive sellem-, arkadaşı Ebu Bekir'e: "Üzülme! Çünkü Yüce Allah yardımı ve desteği ile bizimle beraberdir." diyordu. Bunun üzerine Allah, Rasûlullah -sallallahu aleyhi ve sellem-'in kalbine sükûnet/huzur vermiş ve onu meleklerden oluşan görmediğiniz ordularını indirerek desteklemişti. Allah, böylece müşriklerin sözünü alçaltmış ve İslam'ı yücelterek Allah'ın kelimesini üstün kılmıştır. Allah Teâlâ, zatında üstünlüğü ve mülkü ile yücedir. İşleri çekip çevirmesinde, takdirinde ve dininde hikmet sahibidir.
Allah supports His Prophet
Allah said,
إِلاَّ تَنصُرُوهُ
(If you help him not), if you do not support His Prophet , then it does not matter, for Allah will help, support, suffice and protect him, just as He did,
إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ
(when the disbelievers drove him out, the second of the two;) During the year of the Hijrah, the idolators tried to kill, imprison or expel the Prophet , who escaped with his friend and Companion, Abu Bakr bin Abi Quhafah, to the cave of Thawr. They remained in the cave for three days so that the pagans who were sent in their pursuit, returned (to Makkah), and they proceed to Al-Madinah. While in the cave, Abu Bakr was afraid the pagans might discover them for fear that some harm might touch the Messenger ﷺ. The Prophet kept reassuring him and strengthening his resolve, saying,
«يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا»
(O Abu Bakr! What do you think about two, with Allah as their third) Imam Ahmad recorded from Anas that Abu Bakr said to him, "I said to the Prophet when we were in the cave, `If any of them looks down at his feet, he will see us.' He said,
«يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا»
(O Abu Bakr! What do you think about two with Allah as their third)" This is recorded in the Two Sahihs. This is why Allah said,
فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ
(Then Allah sent down His Sakinah upon him) sent His aid and triumph to His Messenger , or they say it refers to Abu Bakr,
وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا
(and strengthened him with forces which you saw not), the angels,
وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللَّهِ هِىَ الْعُلْيَا
(and made the word of those who disbelieved the lowermost, while the Word of Allah that became the uppermost;) Ibn `Abbas commented, "'The word of those who disbelieved', is Shirk, while, `The Word of Allah' is `La ilaha illallah." It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, "The Messenger of Allah ﷺ was asked about a man who fights because of courage, or out of rage for his honor, or to show off. Whom among them is in the cause of Allah' The Prophet said,
«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ الله»
(He who fights so that Allah's Word is superior, then he fights in Allah's cause.)" Allah said next,
وَاللَّهُ عَزِيزٌ
(and Allah is All-Mighty), in His revenge and taking retribution, He is the Most Formidable and those who seek refuge with Him and take shelter by adhering to what He instructs are never made to suffer injustice,
حَكِيمٌ
(All-Wise), in His statements and actions.
"Jikalau kamu tidak menolongnya (Muhammad) maka se-sungguhnya Allah telah menolongnya (yaitu) ketika orang-orang kafir (musyrikin Makkah) mengeluarkannya (dari Makkah) sedang dia salah seorang dari dua orang ketika keduanya berada dalam gua, di waktu dia berkata kepada sahabatnya, 'Janganlah kamu berduka cita, sesungguhnya Allah beserta kita.' Maka Allah menu-runkan ketenanganNya kepada (Muhammad) dan membantunya dengan tentara yang kamu tidak melihatnya, dan Allah menjadikan seruan orang-orang kafir itulah yang rendah. Dan kalimat Allah itulah yang tinggi. Allah Mahaperkasa lagi Mahabijaksana." (At-Taubah: 40).
(40) Jikalau kamu tidak menolong RasulNya, Muhammad ﷺ, maka sesungguhnya Allah Mahakaya (tidak memerlukan se-suatu pun) darimu, dan kamu tidak akan memudaratkanNya sama sekali. Dia telah menolongnya dalam kondisi yang paling sulit dan paling lemah, ﴾ إِذۡ أَخۡرَجَهُ ٱلَّذِينَ كَفَرُواْ ﴿ "(yaitu) ketika orang-orang kafir (musyrikin Makkah) mengeluarkannya (dari Makkah)." Ketika mereka hendak membunuhnya dengan serius dan sungguh-sungguh, maka mereka telah memaksanya keluar. ﴾ ثَانِيَ ٱثۡنَيۡنِ ﴿ "Sedang dia salah se-orang dari dua orang." Dia dan Abu Bakar ash-Shiddiq رضي الله عنه ﴾ إِذۡ هُمَا فِي ٱلۡغَارِ ﴿ "ketika keduanya berada dalam gua." Ketika keduanya lari dari Makkah dan berlindung di gua Tsur di bagian bawah Makkah, ke-duanya bersembunyi di dalamnya sampai pencarian kaum musy-rikin terhadapnya mengendur, keduanya dalam kondisi yang sulit, sempit, dan berat, manakala musuh berada di setiap penjuru men-cari keduanya untuk dibunuh, lalu Allah menurunkan pertolongan-Nya kepada keduanya yang tidak diduga-duga ﴾ إِذۡ يَقُولُ ﴿ "di waktu dia berkata," yakni Nabi ﷺ ﴾ لِصَٰحِبِهِۦ ﴿ "kepada sahabatnya", Abu Bakar ketika dia bersedih dan sangat cemas, ﴾ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَاۖ ﴿ "janganlah kamu berduka cita, sesungguhnya Allah beserta kita." Dengan bantuan, pertolongan, dan dukunganNya. ﴾ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيۡهِ ﴿ "Maka Allah menurunkan ketenanganNya kepada (Muhammad)", yakni keteguhan, ketentraman, dan kedamaian yang meneguhkan hati. Oleh karena itu manakala sahabatnya cemas, dia menenangkannya dengan ucapannya, "Janganlah kamu berduka cita, sesungguhnya Allah beserta kita." ﴾ وَأَيَّدَهُۥ بِجُنُودٖ لَّمۡ تَرَوۡهَا ﴿ "Dan membantunya dengan tentara yang kamu tidak melihatnya", yaitu para malaikat yang mulia yang dija-dikan sebagai penjaga oleh Allah baginya.
﴾ وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُواْ ٱلسُّفۡلَىٰۗ ﴿ "Dan Allah menjadikan se-ruan orang-orang kafir itulah yang rendah." Yakni kalah dan terhinakan. Orang-orang kafir dengan kemarahannya mengira mampu mem-bunuh Muhammad untuk mengobati kebenciannya, mereka meng-upayakan segala cara untuk itu, akan tetapi Allah menipu mereka dan menggagalkan keinginan mereka, bahkan mereka sedikit pun tidak mendapatkan apa yang mereka inginkan. Allah menolong RasulNya dengan membelanya. Inilah pertolongan yang disebut-kan di tempat ini, karena pertolongan Allah itu ada dua macam: yaitu pertolongan bagi kaum Muslimin manakala mereka berperang melawan musuh mereka. Allah menyempurnakan apa yang mereka cari dan inginkan sehingga mereka pun menguasai musuh dan menang atas mereka. Yang kedua adalah pertolongan bagi orang tertindas di mana musuh yang kuat hendak mencelakakannya, per-tolongan Allah kepadanya adalah dalam bentuk menolak keinginan musuh darinya dan menggagalkanya. Bisa jadi jenis pertolongan yang kedua ini lebih bermanfaat, dan pertolongan Allah kepada RasulNya ketika orang-orang kafir mengusirnya sedang dia adalah salah satu dari dua orang adalah termasuk jenis yang kedua.
FirmanNya, ﴾ وَكَلِمَةُ ٱللَّهِ هِيَ ٱلۡعُلۡيَاۗ ﴿ "Dan kalimat Allah itulah yang tinggi." Yakni kalimat takdirNya dan kalimat diniyahNya meng-ungguli kalimat selainnya, yang di antaranya adalah FirmanNya,
﴾ وَكَانَ حَقًّا عَلَيۡنَا نَصۡرُ ٱلۡمُؤۡمِنِينَ 47 ﴿
"Dan Kami selalu berkewajiban menolong orang-orang yang ber-iman." (Ar-Rum: 47).
﴾ إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيَوۡمَ يَقُومُ ٱلۡأَشۡهَٰدُ 51 ﴿
"Sesungguhnya Kami menolong rasul-rasul Kami dan orang-orang yang beriman dalam kehidupan dunia dan pada hari berdirinya saksi-saksi (Hari Kiamat)." (Al-Mu`min: 51).
﴾ وَإِنَّ جُندَنَا لَهُمُ ٱلۡغَٰلِبُونَ 173 ﴿
"Dan sesungguhnya tentara Kami itulah yang pasti menang." (Ash-Shaffat: 173).
Agama Allah-lah yang unggul dan di atas agama-agama lain dengan hujjah-hujjah yang jelas, ayat-ayat yang mengagumkan, dan kekuatan yang unggul. ﴾ وَٱللَّهُ عَزِيزٌ ﴿ "Allah Mahaperkasa", tidak ada yang dapat mengalahkanNya dan tidak ada yang mampu berlari dariNya, ﴾ حَكِيمٌ ﴿ "lagi Mahabijaksana." Meletakkan segala sesuatu pada tempatnya dan menunda kemenangan golonganNya sampai batas waktu tertentu sesuai dengan tuntutan hikmah ilahiyah.
Di dalam ayat yang mulia ini juga terdapat penjelasan tentang keutamaan Abu Bakar ash-Shiddiq رضي الله عنه dengan satu keunggulan yang tidak diraih oleh siapa pun dari umat ini, yaitu keberuntungan me-raih keistimewaan yang mulia dan persahabatan yang luhur. Dan kaum Muslimin telah sepakat bahwa dialah yang dimaksud dalam ayat ini. Oleh karena itu mereka mengategorikan orang yang meng-ingkari Abu Bakar sebagai sahabat Nabi ﷺ adalah kafir, karena dia mengingkari al-Qur`an yang secara nyata menegaskan hal itu.
Di dalam ayat ini juga terdapat penjelasan tentang keutamaan 'sakinah' bahwa ia termasuk kesempurnaan nikmat Allah kepada seorang hamba dalam masa-masa sulit dan mencekam yang men-jadikan hati takut, dan bahwa ia akan didapat sesuai dengan ma'rifat seorang hamba kepada Rabbnya dan kepercayaannya kepada jan-jiNya yang benar, dan sesuai dengan iman serta keberaniannya.
Di dalamnya juga terdapat penjelasan bahwa kecemasan bisa merasuki hamba-hamaba Allah yang shiddiqin, meskipun yang lebih baik bagi seorang hamba jika tertimpa olehnya agar berusaha melenyapkannya, karena ia dapat melemahkan hati dan menggem-bosi semangat.
"Berangkatlah kamu baik dalam keadaan merasa ringan atau-pun merasa berat, dan berjihadlah dengan harta dan dirimu di jalan Allah. Yang demikian itu adalah lebih baik bagimu jika kamu me-ngetahui. Kalau yang kamu serukan kepada mereka itu keuntungan yang mudah diperoleh dan perjalanan yang tidak berapa jauh, pas-tilah mereka mengikutimu, tetapi tempat yang dituju itu amat jauh terasa oleh mereka. Mereka akan bersumpah dengan (Nama) Allah, 'Jikalau kami sanggup tentulah kami berangkat bersama-samamu.' Mereka membinasakan diri mereka sendiri dan Allah mengetahui bahwa sesungguhnya mereka benar-benar orang-orang yang ber-dusta." (At-Taubah: 41-42).
(41) Allah تعالى berfirman kepada hamba-hambaNya yang beriman, mendorong mereka untuk berjihad di jalanNya. Dia ber-firman, ﴾ ٱنفِرُواْ خِفَافٗا وَثِقَالٗا ﴿ "Berangkatlah kamu baik dalam keadaan merasa ringan ataupun merasa berat", dalam kondisi sulit maupun mudah, semangat maupun terpaksa, panas maupun dingin, dan dalam se-mua kondisi. ﴾ وَجَٰهِدُواْ بِأَمۡوَٰلِكُمۡ وَأَنفُسِكُمۡ فِي سَبِيلِ ٱللَّهِۚ ﴿ "Dan berjihadlah dengan harta dan dirimu di jalan Allah." Yakni keluarkan dayamu untuk itu, berikanlah kemampuanmu dalam harta dan jiwa. Ini adalah dalil bahwa sebagaimana jihad itu wajib pada jiwa, ia juga wajib pada harta, sesuai dengan tuntutan situasi dan kondisi, kemudian Dia berfirman, ﴾ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ﴿ "Yang demikian itu adalah lebih baik bagimu jika kamu mengetahui." Yakni, jihad dengan jiwa dan harta adalah lebih baik bagimu daripada berpangku tangan, karena ia mengandung ridha Allah تعالى dan kemenangan dengan derajat yang tinggi di sisiNya, serta membantu agamaNya dan masuk ke dalam golongan dan tentaraNya.
(42) ﴾ لَوۡ كَانَ ﴿ "Kalau", keluarnya mereka itu untuk mencari keuntungan yang mudah untuk didapatkan atau manfaat dunia yang mudah untuk diraih, atau bepergiannya adalah, ﴾ وَسَفَرٗا قَاصِدٗا ﴿ "Perjalanan yang tidak berapa jauh," yakni mudah lagi dekat, ﴾ لَّٱتَّبَعُوكَ ﴿ "pastilah mereka mengikutimu", karena tidak adanya kesulitan yang berarti. ﴾ وَلَٰكِنۢ بَعُدَتۡ عَلَيۡهِمُ ٱلشُّقَّةُۚ ﴿ "Tetapi tempat yang dituju itu amat jauh terasa oleh mereka." Jaraknya bagi mereka adalah jauh. Perjalanan-nya bagi mereka adalah sulit. Oleh karena itu, mereka merasa berat untuk mengikutimu. Ini bukanlah tanda penghambaan, akan tetapi seorang hamba yang hakiki yang benar-benar beribadah kepada Allah dalam kondisi apa pun, yang menunaikan semua ibadah baik yang mudah maupun yang berat, maka dialah hamba Allah dalam kondisi apa pun. ﴾ وَسَيَحۡلِفُونَ بِٱللَّهِ لَوِ ٱسۡتَطَعۡنَا لَخَرَجۡنَا مَعَكُمۡ ﴿ "Mereka akan ber-sumpah dengan (nama) Allah, 'Jikalau kami sanggup tentulah kami ber-angkat bersama-samamu'." Yakni mereka akan bersumpah bahwa tidak keluarnya mereka disebabkan oleh suatu alasan, dan bahwa mereka memang tidak mampu melakukan itu. ﴾ يُهۡلِكُونَ أَنفُسَهُمۡ ﴿ "Mereka membinasakan diri mereka sendiri", dengan duduk, berpangku tangan, berdusta, dan mengatakan sesuatu yang tidak sesuai dengan kenya-taannya. ﴾ وَٱللَّهُ يَعۡلَمُ إِنَّهُمۡ لَكَٰذِبُونَ ﴿ "Dan Allah mengetahui bahwa sesungguh-nya mereka benar-benar orang-orang yang berdusta."
Sindiran ini hanyalah untuk orang-orang munafik yang tidak berpartisipasi bersama Nabi ﷺ dalam perang Tabuk, lalu mereka menyampaikan alasan-alasan dusta, maka Nabi ﷺ memaafkan me-reka hanya dengan alasan yang mereka sampaikan, tanpa menguji mereka agar diketahui yang berdusta dan yang jujur, oleh karena itu Allah menegur Rasulullah atas ketergesa-gesaan beliau dalam memaklumi mereka.
Jihad is required in all Conditions
Sufyan Ath-Thawri narrated from his father from Abu Ad-Duha, Muslim bin Subayh, who said, "This Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) was the first part to be revealed from Surah Bara'ah." Mu`tamir bin Sulayman narrated that his father said, "Hadrami claimed that he was told that some people used to declare that they will not gain sin (if they lag behind the forces of Jihad) because they are ill or old. This Ayah was revealed,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy.)" Allah commanded mass mobilization together with the Messenger of Allah ﷺ for the battle of Tabuk, to fight the disbelieving, People of the Book, the Romans, Allah's enemies. Allah ordained that the believers all march forth with the Messenger ﷺ regardless whether they felt active, lazy, at ease or had difficult circumstances,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) `Ali bin Zayd narrated that Anas said that Abu Talhah commented (on this Ayah), "Whether you are old or young, Allah did not leave an excuse for anyone." Abu Talhah marched to Ash-Sham and fought until he was killed. In another narration, Abu Talhah recited Surah Bara'ah until he reached this Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً وَجَـهِدُواْ بِأَمْوَلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ اللَّهِ
(March forth, whether you are light or heavy, and strive hard with your wealth and your lives in the cause of Allah.) He then said, "I see that Allah had called us to mobilize whether we are old or young. O my children! Prepare my supplies." His children said, `May Allah grant you His mercy! You conducted Jihad along with the Messenger of Allah ﷺ until he died, then with Abu Bakr until he died, then with `Umar until he died. Let us perform Jihad in your place." Abu Talhah refused and he went to the sea under the command of Mu`awiyah where he died. They could not find an island to bury him on until nine days later, during which his body did not deteriorate or change and they buried him on the island. As-Suddi said,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy), whether you are rich, poor, strong, or weak. A man came forward, and he was fat, complained, and asked for permission to stay behind from Jihad, but the Prophet refused. Then this Ayah,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) was revealed, and it became hard on the people. So Allah abrogated it with this Ayah,
لَّيْسَ عَلَى الضُّعَفَآءِ وَلاَ عَلَى الْمَرْضَى وَلاَ عَلَى الَّذِينَ لاَ يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلَّهِ وَرَسُولِهِ
r(There is no blame on those who are weak or ill or who find no resources to spend, if they are sincere and true (in duty) to Allah and His Messenger) 9:91." Ibn Jarir said that Hibban bin Zayd Ash-Shar`abi narrated to him, "We mobilized our forces with Safwan bin `Amr, who was the governor of Hims towards the city of Ephsos appointed to the Jerajima Christian expatriates (in Syria). I saw among the army an old, yet active man, whose eyebrows had sunk over his eyes (from old age), from the residents of Damascus, riding on his animal. I said to him, `O uncle! Allah has given you an excuse (to lag behind).' He said, `O my nephew! Allah has mobilized us whether we are light or heavy. Verily, those whom Allah loves, He tests them. Then to Allah is their return and eternal dwelling. Allah tests from His servants whoever thanks (Him) and observes patience and remembrance of Him, all the while worshipping Allah, the Exalted and Most Honored, and worshipping none else."' Next, Allah encourages spending in His cause and striving with one's life in His pleasure and the pleasure of His Messenger ,
وَجَـهِدُواْ بِأَمْوَلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(and strive hard with your wealth and your lives in the cause of Allah. This is better for you, if you but knew.) Allah says, this is better for you in this life and the Hereafter. You might spend small amounts, but Allah will reward you the property of your enemy in this life, as well as, the honor that He will keep for you in the Hereafter. The Prophet said,
«تَكَفَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرُدَّهُ إِلَى مَنْزِلِهِ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»
(Allah promised the Mujahid in His cause that if He brings death to him, He will enter him into Paradise. Or, He will return him to his house with whatever reward and war spoils he earns.) So 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 (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. Allah knows but you do not know.)2:216 Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said to a man,
«أَسْلِم»
(Embrace Islam,) but the man said, "I dislike doing so." The Messenger ﷺ said,
«أَسْلِمْ وَإِنْ كُنْتَ كَارِهًا»
(Embrace Islam even if you dislike it)."
-Ey Müminler!- Zorlukta ve kolaylıkta gençler ve ihtiyarlar olarak Allah yolunda cihat etmek için çıkın! Mallarınız ve canlarınız ile Allah yolunda cihat edin. Mallar ve canlar ile yapılan o çıkış ve cihat dünya ve ahirette malların ve canların selametini düşünerek bunlara bağlı kalmaktan daha faydalıdır. Eğer bunu biliyorsanız bu hususta hırslı olun.
Ô croyants, partez lutter pour la cause d’Allah dans l’aisance comme dans l’adversité, que vous soyez jeunes ou vieux et menez cette lutte avec vos biens et vos personnes. Partir lutter avec ses biens et sa personne est plus bénéfique dans ce bas monde et dans l’au-delà que l’oisiveté et l’attachement à l’intégrité des biens et des vies. Préférez donc lutter si vous avez compris cela.
Among the hypocrites of Madinah there was a group who were Muslims of weak belief. Finding Islam to be the truth, they had accepted it. But they used to act only on those teachings of Islam which were not against their worldly interests. When the demands of Islam clashed with their worldly pursuits, they ignored Islamic imperatives and upheld worldly requirements. In Madinan society one who adhered to Islam, even when it meant making sacrifices, was known as a believer, while one who did not want to go to the extent of sacrifice for the sake of Islam was called a hypocrite. The Tabuk affair was a symbolic event which showed who was a believer and who was a hypocrite in the eyes of God. On this occasion it was necessary to set out against a great and organised power, the Romans. The midsummer heat was at its fiercest and the crops were almost ready to be reaped; despite all the unfavourable circumstances, it was necessary to reach the faraway border of Syria. Then, among the Muslims some had property and some were without property; some were free and some were tied down by their domestic circumstances. But the order was that they should at all events set out without making any kind of excuse. The reason for this was that, before God, quantity did not matter; but whatever a man had should be offered. This is, in fact, the cost of paradise, howsoever small or great it may apparently be in the eyes of the people. The particular sign of a hypocrite is that when he sees that after undertaking a journey without hardships he will receive great credit for Islamic service, he will immediately be willing to set forth. However, if the journey is likely to be beset with hardships, and if there is no likelihood of achieving honour or success, even after facing those hardships, he is not inclined to take part in such a religious campaign. If a genuine religious campaign is the option, but an individual, preferring to dissociate himself from it, makes all kinds of excuses, this clearly proves that he has not given top priority in his life to God’s religion. Making excuses in itself implies that there is something which has more importance in the individual’s view than the purpose before him. Obviously, making excuses is going to make a man appear unreliable in the eyes of God, and will take away his opportunity of being on God’s list of most cherished creatures. Hypocrisy is in fact being neglectful of God, while caring more for His subjects. If a man comes to realise the power of God, he will never behave like this.
Berangkatlah kalian -wahai orang-orang mukmin- ke medan jihad fi sabilillah dalam keadaan sulit maupun mudah, dalam usia muda maupun tua, dalam keadaan ringan maupun berat, serta berjihadlah dengan harta dan diri kalian karena berjihad dengan harta dan jiwa itu lebih bermanfaat bagi kehidupan dunia dan akhirat dibanding duduk berpangku tangan dan mengharapkan keselamatan bagi harta dan jiwa kalian. Jika kalian mengetahui hal itu maka usahakanlah dengan sekuat tenaga.
Các ngươi - hỡi những người có đức tin - hãy ra đi Jihad vì chính nghĩa của Allah dù trong hoàn cảnh khó khăn hay phồn thịnh, dù là thanh niên hay đã già, các ngươi hãy đấu tranh bằng tài sản và cả sinh mạng của các ngươi. Quả thật, việc các ngươi ra đi Jihad bằng tài sản và sinh mạng sẽ mang lại rất nhiều lợi ích cho cuộc sống trần gian và cả Đời Sau nếu các ngươi nhận biết được điều đó, các ngươi hãy cố mà tuân lệnh.
Procedan, creyentes, a luchar por la causa de Al-lah, ya sea en situaciones difíciles o fáciles, sean jóvenes o ancianos, luchen con su riqueza y con sus vidas, porque esto es de mayor beneficio en la vida mundanal y en el Más Allá que estar sentados en sus casas y apegarse a sus riquezas. Si realmente supieran qué es lo mejor para ustedes.
Maglakbay kayo, O mga mananampalataya, para sa pakikibaka ayon sa landas ni Allāh sa hirap at ginhawa, mga kabataan at mga katandaan. Makibaka kayo sa pamamagitan ng mga yaman ninyo at mga sarili ninyo sapagkat tunay na ang pagsugod at ang pakikibaka na iyon sa pamamagitan ng mga yaman at mga sarili ay higit sa pakinabang sa buhay na pangmundo at Kabilang-buhay kaysa sa pananatili sa bahay at pagkahumaling sa kaligtasan ng mga yaman at mga sarili. Kung kayo ay nakaaalam niyon, magsigasig kayo roon.
Polazite u borbu na Allahovu putu, o vjernici, bilo vam lahko ili teško, bili mladi ili stari, i trošite svoje imetke na tom putu i žrtvujte svoje živote. Borba na Allahovom putu, imecima i životima, korisnija vam je i na dunjaluku i na Ahiretu, od sjedenja i vezanosti za te imetke i živote. Ako to znate onda težite onome što je bolje.
41- Ağır ve hafif (her halde) savaşa çıkın ve Allah yolunda mallarınızla da canlarınızla da cihad edin. Eğer bilirseniz bu, sizin için daha hayırlıdır.
42- Eğer yakın bir menfaat ve orta yollu bir yolculuk olsaydı (münafıklar) elbette arkandan gelirlerdi. Fakat meşakkatli yol onlara uzak geldi. “Eğer gücümüz yetseydi elbette biz de sizinle beraber (savaşa) çıkardık” diye Allah’a yemin edeceklerdir. Böylece kendilerini helâke sürüklüyorlar. Halbuki Allah biliyor ki onlar kesinlikle yalancıdırlar.
41. Yüce Allah, mü’min kullarını kendi yolunda cihada çıkmak için gayrete getirip teşvik etmek üzere şöyle buyurmaktadır:“Ağır ve hafif (her halde)” zorluk halinde, kolaylık halinde, hoşunuza gitsin, gitmesin, sıcakta ve soğukta ve bütün hallerde “savaşa çıkın ve Allah yolunda mallarınızla da canlarınızla da cihad edin.” Bu uğurda bütün gayretinizi ortaya koyun. Mal ve can türünden imkânlarınızı bu uğurda harcayın. Bu buyrukta canla cihad farz olduğu gibi ihtiyaç olması halinde mal ile cihadın da farz olduğuna delil vardır.
Daha sonra Yüce Allah şöyle buyurmaktadır:“Eğer bilirseniz bu, sizin için daha hayırlıdır.” Can ve mal ile cihad etmek, sizin için cihaddan uzak kalıp oturmaktan daha hayırlıdır. Çünkü cihad, Yüce Allah’ı razı eder. Cihad sayesinde Allah nezdinde üstün derecelere ulaşılır, Allah’ın dinine yardım edilir ve cihadla Allah’ın askerleri ve hizbi arasına girilir.
42. “Eğer” onların çıkıp gidecekleri yer “yakın bir menfaat” yani kolaylıkla elde edilebilecek ve çabuk ulaşılabilecek bir dünyevi menfaat ve “orta yollu bir yolculuk” kolay ve yakın mesafeli bir yolculuk “olsaydı elbette” çok zorluğu gerektirmeyeceğinden dolayı “arkandan gelirlerdi. Fakat meşakkatli yol onlara uzak geldi.”Bu kadar uzun mesafeyi uzak gördüler ve böyle bir yolculuğa katlanmak onlara zor geldi. İşte bundan dolayı seninle beraber çıkmayı ağırdan aldılar. Oysa bu, Allah’a kulluğun alâmetlerinden değildir. Aksine gerçek kul, her halde Rabbine ibadet eden, kolay olsun, zor olsun her ibadeti yerine getiren kimsedir. İşte her durumda Allah’a kulluk eden gerçek kul, budur.“Eğer gücümüz yetseydi elbette biz de sizinle beraber (savaşa) çıkardık, diye Allah’a yemin edeceklerdir.” Yani sizinle birlikte cihada çıkmamaktan dolayı mazeretlerinin bulunduğuna ve buna güçlerinin yetmediğine dair yemin edeceklerdir. “Böylece” savaşa çıkmayıp oturmakla, yalan söylemekle ve durumlarına dair gerçeğe aykırı beyanda bulunmakla “kendilerini helâke sürüklüyorlar. Halbuki Allah biliyor ki onlar kesinlikle yalancıdırlar.”
Bu ayetteki azarlama, Tebûk gazvesinde Peygamber sallallahu aleyhi ve sellem ile birlikte gazaya çıkmayıp yalan birtakım mazeretleri dile getiren münafıklara yöneliktir. Peygamber sallallahu aleyhi ve sellem ise kimin doğru kimin yalancı olduğunu açığa çıkartacak bir şekilde onları sınavdan geçirmeksizin sadece mazeret belirtmeleri üzerine onları affetmişti. Bundan dolayı Yüce Allah Peygamber’in, onların mazeretlerini kabul etmekte acele davranmasına şöylece serzenişte bulunmaktadır:
"O voi credenti, giovani e anziani, lottate per la causa di Allāh nelle avversità e nella serenità, e lottate con il vostro denaro e le vostre vite: partecipare alla Lotta con il proprio denaro e la propria vita è più utile in questa vita e nell'Aldilà che aggrapparsi alla salvezza del proprio denaro e della propria vita. Se avete compreso ciò, attenetevi ad esso.
March forth O believers, striving for the cause of Allah in hardship and in ease, whether you are young or old, striving with your wealth and selves, because going out and striving with your wealth and your selves is of more benefit in the life of this world and in the Afterlife than sitting at home and becoming attached to your wealth and persons. If you truly know this, then be eager to obey.
In the fourth verse (41), the command given earlier has been repeated for emphasis. It is being said here that, once the Prophet of Allah orders people to come out for Jihad, they must come out as a matter of absolute obligation - for on the compliance of this command hinges all that is good for them.
Kad je posrijedi borba, da se, o Vjerovjesniče, radi o materijalnoj koristi do koje je lahko doći, bez umora i poteškoće, pošli bi s tobom i munafici, oni koji inače izostaju. Međutim, njima, dvoličnjacima, učinila se ta razdaljina koju moraju prevaliti do neprijatelja veoma velikom pa su ostali kod kuće. A kad se vratiš u Medinu, oni će se pojaviti i zaklinjat će ti se Allahom: “Da smo ikako mogli, pošli bismo s vama u boj!” Oni se ovim lažnim zakletvama izlažu najžešćoj kazni, Allah zna da su njihove zakletve i isprike lažne i ništavne.
If the Prophet had called the hypocrites who asked for permission to stay behind to an easy reward and a journey that was not difficult, they would have followed him; but the distance he called them to cover to get to the enemy was too great for them, so they stayed behind. These hypocrites who asked for permission to stay behind would swear by Allah when the Prophet returned to them, saying that if they could have gone out to fight with them they would have done so. They destroy themselves by exposing themselves to Allah’s punishment, because they stayed behind and then swore a lie. Of course, Allah knew they were lying in what they claimed and in what they swore.
Why Hypocrites would not join in Jihad
Allah admonishes those who lagged behind and did not join the Prophet for the battle of Tabuk, those who asked the Prophet for permission to remain behind, falsely pretending to have legitimate reasons to do so,
لَوْ كَانَ عَرَضًا قَرِيبًا
(Had it been a near gain), booty right in front of them, according to Ibn `Abbas,
وَسَفَرًا قَاصِدًا
(and an easy journey), travel for only a short distance,
لاَّتَّبَعُوكَ
(they would have followed you.) But,
وَلَـكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ
(the distance was long for them), to Ash-Sham,
وَسَيَحْلِفُونَ بِاللَّهِ
(and they would swear by Allah), when you return to them,
لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ
(If we only could, we would certainly have come forth with you), had not there been a valid excuse, we would have gone out with you,
يُهْلِكُونَ أَنفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـذِبُونَ
(They destroy themselves, and Allah knows that they are liars.)
The fifth verse (42) mentions an excuse offered by those who did not participate in the Jihad because of negligence and lethargy. It was rejected as unacceptable because they did not use the ability given by Allah to pick and choose the right thing to do in His way. Therefore, the excuse of not having that ability is not valid.
Si el Profeta hubiera llamado a los hipócritas, los que pidieron permiso para no ir al combate, a una recompensa fácil de conseguir y a un viaje breve, ellos lo habrían seguido; pero la distancia que se requería recorrer para llegar al enemigo era demasiado larga para ellos, por lo que prefirieron no ir. Estos hipócritas que pidieron permiso para no ir juraron por Al-lah, cuando el Profeta regresó con ellos, que, si hubieran podido salir a pelear con ellos, lo habrían hecho. Se destruyen a sí mismos exponiéndose al castigo de Al-lah, porque se relegaron y luego juraron con una mentira. Ciertamente, Al-lah sabía que mentían en sus afirmaciones y juramentos.
Kung sakaling nangyaring ang inaanyaya ninyo sa mga nagpaalam sa iyo na magpaiwan kabilang sa mga mapagpaimbabaw ay isang madaliang [pagkuha ng] samsam sa digmaan at isang paglalakbay na walang paghihirap, talaga sanang sumunod sila sa iyo, O Propeta, subalit lumayo para sa kanila ang distansiya na inanyaya mo sa kanila para bagtasin patungo sa kaaway, kaya nagpaiwan sila. Manunumpa kay Allāh ang mga nagpapaalam na ito na magpaiwan kabilang sa mga mapagpaimbabaw kapag babalik ka sa kanila, na mga magsasabi: "Kung sakaling nakaya namin ang pagsugod tungo sa pakikibaka kasama sa inyo ay talaga sanang lumisan kami," habang nagpapahamak sila ng mga sarili nila sa pamamagitan ng paghahantad sa mga ito sa parusa ni Allāh dahilan ng pagpapaiwan nila at dahilan sa mga panunumpang sinungaling na ito. Si Allāh ay nakaaalam na sila ay mga sinungaling sa pag-aangkin nila at sa mga panunumpa nilang ito.
Se coloro che invitate sono gli stessi ipocriti che ti chiesero il permesso di restare, se si fosse trattato di un facile bottino e un facile viaggio privo di sofferenze, ti avrebbero seguito, o Profeta; tuttavia, il luogo a cui tu li inviti e in cui si trova il nemico è lontano, così non parteciparono; e gli ipocriti che ti hanno chiesto il permesso di non partecipare, giureranno su Allāh, nel momento del tuo ritorno, dicendo: "Se solo avessimo potuto partire nella Lotta con voi, lo avremmo fatto". Essi distruggono le loro anime esponendole alla punizione di Allāh a causa della loro mancanza di partecipazione e a causa della loro falsa fede; Allāh è Consapevole che sono bugiardi nelle loro dichiarazioni e nella loro fede.
Với bao lý do mà những kẻ Munafiq (đạo đức giả) đã đưa ra làm cái cớ để được Ngươi cho phép chúng ở lại. Nếu như chiến lợi phẩm dễ lấy và đường đi không khó nhọc thì chắc chắn chúng đã xuất binh cùng Ngươi mất rồi - hỡi Thiên Sứ -, nhưng vì đường đi xa xôi và nhiều trở ngại khó khăn nên chúng đã quyết ở lại nhà. Và rồi khi Ngươi trở về, những kẻ trong nhóm Munafiq này sẽ thề với Allah mà nói với Ngươi rằng, nếu có thể là chúng đã đi cùng với các ngươi rồi. Quả thật chúng đáng bị tiêu diệt vì dám đẩy thân mình vào hình phạt của Allah bởi sự thề thốt dối trá của chúng. Va Allah biết rõ chúng là những kẻ nói dối trong lời nói cũng như trong lời thề thốt này của chúng.
Si tu appelais, ô Prophète, les hypocrites qui t’ont demandé de les dispenser de combat à la prise d’un butin facile ou à un voyage sans peine, ils te suivraient. Seulement, tu les appelles là à un long voyage en vue d’affronter un ennemi, voilà pourquoi ils restent en retrait. Ces hypocrites qui te demandent de les dispenser de combat te feront serment lorsque tu reviendras et te diront: Si nous avions pu sortir combattre avec vous, nous serions sortis. Leur retrait et ces serments mensongers les mènent à leur propre perdition et les exposent à la punition d’Allah. Allah sait, que lorsqu’ils prétendent cela, ils mentent et que leurs serments sont mensongers.
Sekiranya apa yang kamu serukan kepada orang-orang munafik yang meminta izin kepadamu untuk tidak pergi ke medan perang itu adalah untuk mengambil rampasan perang yang mudah dan perjalanan yang tidak berat, niscaya mereka mau mengikuti seruanmu, -wahai Nabi-. Akan tetapi, karena jarak yang kamu serukan kepada mereka untuk ditempuh agar sampai ke tempat musuh itu sangat jauh maka mereka memilih tinggal di rumah. Orang-orang munafik yang meminta izin kepadamu untuk tidak pergi ke medan jihad itu akan bersumpah dengan nama Allah ketika kamu kembali kepada mereka dan berkata, “Seandainya kami bisa pergi ke medan jihad bersama kalian, pasti kami pergi bersama kalian.” Mereka mencelakakan diri mereka sendiri dengan menjadikannya sebagai sasaran hukuman Allah akibat keengganan mereka pergi ke medan jihad dan akibat sumpah mereka yang palsu ini. Sungguh Allah mengetahui dengan pasti perihal kebohongan mereka dalam pengakuan dan sumpah mereka itu.
Ey Peygamber!- Savaştan geri kalmak için senden izin isteyen münafıklar, şayet kolay elde edilen kazanç ve meşakkatsiz bir yolculuk olsaydı sana uyarlardı. Fakat onları davet etmiş olduğun düşmana karşı katetmeleri gereken mesafe onlara uzak geldi de bu yüzden seferden geri kaldılar. Seferden geri kalmak için izin isteyen bu münafıklar, sen onlara döndüğün zaman Allah'a yemin ederek şöyle diyeceklerdir: "Eğer sizinle beraber cihada gitmeye güç yetirebilseydik sizinle beraber çıkardık." Muhalefet etmeleri ve yalan yeminleri sebebi ile kendi nefislerini Allah'ın cezalandırmasına arz ederek kendilerini helak ediyorlar. Yüce Allah, gerçekten onların yalancı olduklarını ve yeminlerinin de yalan olduğunu biliyor.
Mudah-mudahan Allah mengampunimu -wahai Rasul- atas ijtihadmu yang mengizinkan mereka untuk tidak pergi ke medan jihad. Mengapa kamu mengizinkan mereka melakukan hal itu? Seharusnya jangan mengizinkan sampai jelas siapa di antara mereka yang jujur dalam menyampaikan alasan-alasannya dan siapa yang berdusta. Kemudian kamu bisa memberikan izin (untuk tidak pergi ke medan perang) kepada mereka yang jujur dan bukan mereka yang berdusta.
Ô Messager, qu’Allah te pardonne ta décision mûrie de leur permettre de rester en retrait. Pourquoi leur as-tu accordé cette permission avant de t’être assuré qui parmi eux est véridique et qui est menteur afin de n’accorder la permission qu’à ceux qui sont véridiques?
-Ey Peygamber!- Allah seni affetsin! Seferden geri kalanlara izin vermek hususundaki içtihadında Allah seni affetti. Neden onlara izin verdin? (Acele etmeseydin) Öne sürdükleri mazeretlerinde doğru olanlar ile yalan söyleyenleri ortaya çıkarmasını bekleseydin de onlardan sadece doğru söyleyenlere izin verseydin.
Dia berfirman,
"Semoga Allah memaafkanmu. Mengapa kamu memberi izin kepada mereka (untuk tidak pergi berperang), sebelum jelas bagimu orang-orang yang benar (dalam keudzurannya) dan sebelum kamu ketahui orang-orang yang berdusta? Orang-orang yang beriman kepada Allah dan Hari Kemudian, tidak akan meminta izin kepa-damu untuk (tidak ikut) berjihad dengan harta dan diri mereka. Dan Allah mengetahui orang-orang yang bertakwa. Sesungguhnya yang akan meminta izin kepadamu, hanyalah orang-orang yang tidak beriman kepada Allah dan Hari Kemudian, dan hati mereka ragu-ragu, karena itu mereka selalu bimbang dalam keraguannya." (At-Taubah: 43-45).
(43) Allah تعالى berfirman kepada RasulNya ﷺ, ﴾ عَفَا ٱللَّهُ عَنكَ ﴿ "Semoga Allah memaafkanmu." Yakni mengampuni dan memaklumi apa yang kamu lakukan. ﴾ لِمَ أَذِنتَ لَهُمۡ ﴿ "Mengapa kamu memberi izin kepada mereka," untuk tidak pergi berperang, ﴾ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُواْ وَتَعۡلَمَ ٱلۡكَٰذِبِينَ ﴿ "sebelum jelas bagimu orang-orang yang benar (dalam keudzurannya) dan sebelum kamu ketahui orang-orang yang berdusta?" Dengan menguji mereka agar terbukti mana yang dusta dan mana yang benar sehingga kamu memaafkan siapa yang berhak dimaaf-kan dan siapa yang tidak.
(44) Kemudian Allah memberitahukan bahwa orang-orang yang beriman kepada Allah dan Hari Akhir tidak akan meminta izin untuk tidak pergi berjihad dengan harta dan jiwa mereka, ka-rena mereka memiliki semangat kepada kebaikan dan keimanan yang membuat mereka terdorong untuk berjihad tanpa memerlukan adanya pendorong, apalagi mereka meminta izin untuk tidak ber-jihad tanpa alasan. ﴾ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ ﴿ "Dan Allah mengetahui orang-orang yang bertakwa." Maka Dia membalas mereka atas ketakwaan yang mereka lakukan. Dan di antara ilmu Allah terhadap orang-orang yang bertakwa adalah bahwa Dia menyatakan bahwa di antara tanda-tandanya adalah mereka tidak meminta izin untuk tidak ber-jihad.
(45) ﴾ إِنَّمَا يَسۡتَـٔۡذِنُكَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَٱرۡتَابَتۡ قُلُوبُهُمۡ ﴿ "Sesung-guhnya yang akan meminta izin kepadamu, hanyalah orang-orang yang tidak beriman kepada Allah dan Hari Kemudian, dan hati mereka ragu-ragu." Yakni, mereka tidak memiliki iman yang sempurna dan keyakinan yang benar. Oleh karena itu, keinginan mereka kepada kebaikan pun minim, mereka takut berperang, mereka harus me-minta izin untuk tidak berperang. ﴾ فَهُمۡ فِي رَيۡبِهِمۡ يَتَرَدَّدُونَ ﴿ "Karena itu mereka selalu bimbang dalam keraguannya." Yakni selalu dalam ke-bimbangan dan kebingungan.
Moderately criticizing the Prophet for allowing the Hypocrites to stay behind
Ibn Abi Hatim recorded that `Awn said, "Have you heard criticism softer than this, starting with forgiveness before criticism,
عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ
(May Allah forgive you. Why did you grant them leave...)" Muwarriq Al-`Ijli and others said similarly. Qatadah said, "Allah criticized him as you read here, then later revealed to him the permission to allow them to lag behind if he wants, in Surat An-Nur,
فَإِذَا اسْتَـْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ
(So if they ask your permission for some affairs of theirs, give permission to whom you will of them) 24:62." `Ata' Al-Khurasani said similarly. Mujahid said, "This Ayah was revealed about some people who said, `Ask permission from the Messenger of Allah ﷺ to stay behind, and whether he agrees, or disagrees, remain behind!"' Allah said,
حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ
(...until those who told the truth were manifest to you), in reference to valid excuses,
وَتَعْلَمَ الْكَـذِبِينَ
(and you had known the liars) Allah says, `Why did you not refuse to give them permission to remain behind when they asked you, so that you know those who truly obey you and the liars, who were intent on remaining behind even if you do not give them permission to do so, Allah asserts that none who believe in Allah and His Messenger seek his permission to remain behind from fighting,
لاَ يَسْتَأْذِنُكَ
(would not ask your leave), to stay behind from Jihad,
الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ أَن يُجَـهِدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ
(Those who believe in Allah and the Last Day, to be exempted from fighting with their properties and their lives.) because they consider Jihad an act of worship. This is why when Allah called them to perform Jihad, they obeyed and hasten to act in His obedience,
وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَإِنَّمَا يَسْتَأْذِنُكَ
(and Allah is the All-Knower of those who have Taqwa. Those who ask your leave), to remain behind, without a valid excuse,
الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(those who believe not in Allah and the Last Day), they do not hope for Allah's reward in the Hereafter for their good actions,
وَارْتَابَتْ قُلُوبُهُمْ
(and whose hearts are in doubt), about the validity of what you brought them,
فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ
(so in their doubts they waver.) They waver in doubt, taking one step forward and one step back. They do not have a firm stance in anything, for they are unsure and destroyed, neither belonging to these nor to those. Verily, those whom Allah misguides, will never find a way for themselves to guidance.
A hypocrite is one who remains to the fore in the profitable and undemanding aspects of Islam, but who recoils when he feels that his interests are being affected. On such occasions, what such weaklings rely on is excuses. They try to hide their inaction by attractive explanations. In view of collective considerations, if the chief of believers accepts their excuses, they are very happy, thinking that they have successfully hidden their reluctance behind a veil of words. But they forget that their real dealings are not with a human being but with God, and He very well knows the truth about every man. God sometimes reveals the hidden aspects of such persons in this world, but in the Hereafter the truth about everyone is going to be laid bare.
Commentary
Mentioned in most of the seventeen verses of this entire section are hypocrites who had, on false pretexts, secured permission from the Holy Prophet ﷺ that they would not go to participate in the Jihad of Tabuk. Falling under it, there are many injunctions, rulings and instructions that have been pointed out in the commentary.
The first verse (43) begins in a subtle manner. Here, a complaint has been made to the Holy Prophet ﷺ . He has been told that those hypocrites were lying when they presented themselves as de-serving of being excused from active service in Jihad. But, he accepted their plea without first having made an inquiry about the real state of affairs with them which would have made the true and false of it comes out clearly. This gave them the opportunity to go about congratulating themselves on how smartly they had deceived the Holy Prophet ﷺ . Though, in verses coming next, Allah Ta` ala has also clarified that those people were asking to be excused from Jihad just to play tricks - otherwise, even if they were not permitted, still then, they would have never gone. And in another verse, it was also pointed out that, in case these people did go to this Jihad, it would have been of no use to Muslims - in fact, their conspiracy and mischief would have been far more dangerous.
But, the drift of the argument is that, in case, permission was not given, they were still not going to go anyway - however, their hypocrisy would have definitely been exposed and they would not have had the opportunity to throw taunts at Muslims and exult that they had fooled them. And the real purpose here is not to show wrath or displeasure, instead of that, it is a way of saying that, in future, the motives and moves of such people should be watched and screened carefully. Then, it can be conceded that there does exist a certain kind of displeasure in the external framework of words but it has been coated with a delightful concern for sensitivities, particularly that of his dear prophet. We can see that the expression of displeasure which begins with the words: لِمَ أَذِنتَ لَهُمْ why did you permit them?) does not actually begin until said ahead of it was: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) !
It has been said by people having insight in the nature of God-Prophet relationship that the Holy Prophet ﷺ had a special attachment to Allah Jalla Thana'uh. His heart could not simply bear the shock of being in a situation where he is subjected to questioning from Allah Ta` ala. For instance, if the words: (why did you permit them?) - which translate as interrogation in their formal appearance - were said in the very beginning, the blessed heart of the Holy Prophet ﷺ would have been simply unable to take it. Therefore, the words: عَفَا اللَّـهُ عَنكَ (Allah has forgiven you) have been placed earlier. This serves two purposes. Firstly, it gives him the information that something has happened, something that was not liked by Allah. Secondly, the information that he has been forgiven for whatever had happened was being given beforehand so that what is said next should not break his blessed heart.
As for the word of forgiveness, let there be no doubt about it and let no one say that forgiveness is usually given for crimes and sins - and the Holy Prophet ﷺ was ma` sum مَعصُوم (protected from sin) - what, then, would be the sense of forgiveness at this place? The answer is that the way there is forgiveness for sin, similarly, there could also be forgiveness for what is contrary to the preferred way (khilaf al-awla) or is simply undesirable - and that does not violate the concept of the ` ismah (infallibility) of a prophet.
Allāh ti ha perdonato, o Messaggero, per aver accordato loro il permesso di restare, finché non ti sarà chiaro chi sono i veritieri nelle scuse che hanno presentato, e chi sono i bugiardi, così da accordare il permesso ai veritieri e non ai bugiardi.
May Allah forgive the Messenger for his decision to permit them to stay behind! Why did he do so before it became apparent to him who had real excuses and who was lying? Then he could have excused those who were telling the truth, not those who were lying.
Magpaumanhin si Allāh sa iyo, O Sugo, sa pagpapasya mo sa pagpapahintulot sa kanila na magpaiwan; kaya bakit ka pumayag sa kanila nito? [Sana ay] hanggang sa lumiwanag sa iyo ang mga tapat sa mga pagdadahilan nila na inihain nila at ang mga sinungaling sa mga ito para magpahintulot ka sa mga tapat sa halip na sa mga sinungaling.
Allah ti je, Poslaniče, oprostio tvoju odluku da im dozvoliš da ostanu u Medini i ne idu u pohod na Tebuk. Iako si trebao sačekati dok se ne uvjeriš ko je od njih iskren a ko laže, ti si požurio i prihvatio njihove isprike.
Allah tha thứ cho Ngươi - hỡi Thiên Sứ - về việc Ngươi tự ý cho phép chúng không tham chiến trong lúc Ngươi chưa rõ ai là kẻ thành thật và ai là kẻ giả dối trong việc đưa ra các lý do không thể cùng Ngươi tham chiến.
43- Allah seni affetsin! Doğru söyleyenler sana belli oluncaya ve sen yalancıları bilinceye kadar (beklemeyip) niçin onlara izin verdin?
44- Allah’a ve âhiret gününe iman edenler, mallarıyla ve canlarıyla cihad(ı terk) etme konusunda senden izin istemezler. Allah takvâ sahiplerini çok iyi bilendir.
45- Senden ancak Allah’a ve âhiret gününe iman etmeyen, kalpleri şüpheye düşüp de şüphelerinin içinde bocalayıp duran kimseler izin isterler.
43. Yüce Allah Rasûlüne hitaben şöyle buyurmaktadır:“Allah seni affetsin!” yani Allah yaptığını bağışlasın ve seni müsamaha ile karşılasın. Cihaddan geri kalma hususunda “doğru söyleyenler sana belli oluncaya ve sen yalancıları bilinceye kadar (beklemeyip) niçin onlara izin verdin?” Onları kimin doğru, kimin yalancı olduğunu ayırt etmek için sınamadan niye onlara izin verdin? Bu sınama sonucunda da mazur görülmeyi hak eden kimseyi hak etmeyenden ayırt edip hak edenleri mazur görmeliydin.
44. Daha sonra Yüce Allah, Allah’a ve âhiret gününe iman eden kimselerin mallarıyla ve canlarıyla cihadı terk etmek amacıyla izin istemeyeceklerini haber vermektedir. Çünkü onların hayır arzuları ve imanları, mazeretsiz olarak cihadı terk etmek için izin istemeleri şöyle dursun, teşvik edici herhangi bir sebep bulunmaksızın dahi onları cihada sevkeder. “Allah takvâ sahiplerini çok iyi bilendir.” Bu yüzden takvâlı davranışları dolayısı ile onları mükâfatlandıracaktır. Yüce Allah takvâ sahiplerini bildiğinden dolayıdır ki takvâlıların alâmetlerinden birisinin de cihadı terk etmek hususunda izin istememeleri olduğunu bildirmiştir.
45. “Senden ancak Allah’a ve âhiret gününe iman etmeyen, kalpleri şüpheye düşüp de şüphelerinin içinde bocalayıp duran kimseler izin isterler.” Yani böyleleri, şüphe ve şaşkınlıkları içerisinde devam edip duran, tam imana sahip olmayan ve samimi bir yakînleri bulunmayan kimselerdir. İşte bundan dolayı onların hayır elde etme istekleri azdır, savaşa katılmaktan korkarlar ve savaşı terk etmek için senden izin istemeye gerek duyarlar.
¡Que Al-lah perdone al Mensajero por su decisión de permitirles no ir al combate! ¿Por qué lo hizo antes de que le fuera manifiesto quién decía la verdad y quién mentía? Recién entonces podría haber excusado solo a los que decían la verdad, y no a los que mentían.
Hindi kabilang sa gawi ng mga mananampalataya kay Allāh at sa Araw ng Pagbangon ayon sa isang pananampalatayang tapat na humiling sila sa iyo, O Sugo, ng pahintulot sa pagpapaiwan sa pakikibaka ayon sa landas ni Allāh sa pamamagitan ng mga yaman nila at mga sarili nila. Bagkus ang gawi nila ay na humayo sila [sa pakikibaka] kapag pinahayo mo sila at na makibaka sila sa pamamagitan ng mga yaman nila at mga sarili nila. Si Allāh ay Maalam sa mga tagapangilag magkasala kabilang sa mga lingkod Niya na hindi nagpapaalam sa iyo malibang may mga kadahilanang pumipigil sa kanila sa pagsugod kasama sa iyo.
In the second (44) and third (45) verses given there was the difference between believers and hypocrites. Those who believe in Allah Ta` ala truly and staunchly do not pick an occasion like that only to seek desertion from Jihad just for the sake of love for their lives and wealth and go about asking the permission of their prophet to stay back. In fact, this is the behavior of only those who do not believe in Allah and the Day of Judgment (Akhirah), truly and correctly - and, as for Allah, He knows the God-fearing perfectly well.
Ljudi koji iskreno vjeruju u Allaha i u Sudnji dan neće od tebe tražiti dopuštenje da ne učestvuju u borbi imecima i životima. Naprotiv, njihov je običaj da ti se odmah odazovu kada ih pozoveš, i da se bore imecima i životima svojim. Allah zna bogobojazne, koji ne traže dozvolu za izostajanje iz borbe osim kada imaju opravdan razlog koji ih sprečava da s vama idu.
No es algo característico de quienes tienen fe verdadera en Al-lah y en el Día del Juicio pedirle al Mensajero r permiso para no responder al llamado de combatir por la causa de Al-lah con su riqueza y con sus vidas. Por el contrario, ellos obedecen cuando son llamados a luchar y esforzarse con su riqueza y su persona. Al-lah conoce a los que son piadosos entre Sus siervos, que no piden ser excusados excepto por razones legítimas que realmente les impidan ir con el Mensajero.
It is not the characteristic of those who truly have faith in Allah and the Day of Judgement to ask the Messenger (peace be upon him)for permission to stay behind from striving for Allah’s sake with their wealth and their selves. Rather, it is their characteristic to rally when they are called to fight, and to strive with their wealth and their persons. Allah knows those among His servants who are Mindful, who do not ask to be excused except for genuine reasons that really prevent them from going with the Messenger.
Những người có đức tin nơi Allah và Ngày Phán Xét một cách trung thực và thành tâm sẽ không xin Ngươi - hỡi Thiên Sứ - cho phép họ ở lại nhà, không tham chiến vì chính nghĩa của Allah mà họ sẽ sẵn sàng chiến đấu bằng cả tài sản và sinh mạng của họ khi được kêu gọi. Và Allah luôn am tường về người ngay chính trong đám nô lệ của Ngài, bởi họ không bao giờ xin phép trừ phi có lý do thật sự chính đáng.
Non si addice a coloro che credono fermamente in Allāh e nell'Ultimo Giorno chiederti – o Messaggero – il permesso di non partecipare alla Lotta per la causa di Allāh con i loro beni e le loro vite; al contrario, la loro attitudine è quella di rispondere immediatamente alla chiamata a lottare con i loro beni e le loro vite. Allāh è Consapevole di chi sono i Suoi sudditi devoti, coloro che non ti chiedono permesso se non per un valido motivo.
Adapun orang-orang yang benar-benar beriman kepada Allah dan hari Kiamat mereka tidak akan meminta izin kepadamu -wahai Rasul- untuk tidak pergi ke medan jihad fi sabilillah dengan harta dan jiwa mereka. Mereka selalu siaga kapan saja mereka diminta pergi ke medan jihad dan selalu siap berjihad dengan harta dan jiwa mereka. Allah Maha Mengetahui hamba-hamba-Nya yang bertakwa, yang tidak meminta izin (untuk tidak pergi ke medan jihad) kecuali benar-benar ada uzur (halangan) yang menghalangi keberangkatan mereka bersamamu.
Il n’est pas de la nature de ceux qui croient sincèrement en Allah et au Jour Dernier de te demander, ô Messager, la permission de rester en retrait et de ne pas lutter pour la cause d’Allah avec leurs personnes et leurs biens. Leur nature les appelle plutôt à se mobiliser lorsqu’on les appelle à combattre avec leurs personnes et leurs biens. Allah connaît le mieux qui sont Ses serviteurs pieux qui ne demandent cette permission que pour une excuse les empêchant véritablement de sortir combattre avec toi.
If a son is ill or if there is a daughter’s marriage, at such a time nobody spares himself or his money. If such an occasion arises, he will sacrifice his life and his wealth for the sole purpose if being of use to his kinsfolk. This is the time to do one’s utmost rather than sheltering behind excuses. The truly religious individual, however, will never put forward excuses, when some occasion arises which demands sacrifice for religion. The restless emotions of faith in his heart await such a crucial moment when he will have the occasion to sacrifice himself and prove his loyalty before God. Then, such an occasion having arisen, how would such a person try to hide behind an excuse? The benefits of the Hereafter not being present before a human being, he entertains doubts about undertaking any sacrifices for it. But to tear off this veil of doubt is the real test of man in this world.
-Ey Resul!- Allah'ın yolunda malları ve canları ile cihattan geri kalmak için senden izin istemeleri sadık bir iman ile Allah'a ve kıyamet gününe iman edenlerin yapacakları bir şey değildir. Bilakis onlar; Müminler ne zaman seferberlik ilan ederlerse onlar da onlarla beraber sefer ederler. Malları ve canları ile cihat ederler. Allah, onları seninle beraber cihada çıkmaktan alıkoyan (Gerçek) mazeretleri dışında senden izin istemeyen takva sahibi kullarını hakkıyla bilendir.
Ô Messager, ceux qui te demandent la permission de rester en retrait de la lutte pour la cause d’Allah sont les hypocrites qui ne croient ni en Allah ni au Jour Dernier. Leurs cœurs doutent de la religion d’Allah et ce doute les rend hésitants et désemparés, incapable d’être guidés vers la vérité.
-Ey Peygamber!- Şüphesiz Allah yolunda cihat etmekten geri kalmak için senden izin isteyenler; Allah'a iman etmeyen ve kıyamet gününe de iman etmeyen münafıklardır. Onların kalplerine Allah'ın dini hakkında şüphe isabet etmiştir. Onlar; hak yoluna uymada tereddüt edip durmaktadırlar.
Sesungguhnya orang-orang yang meminta izin kepadamu -wahai Rasul- untuk tidak pergi ke medan jihad fi sabilillah ialah orang-orang munafik, yaitu orang-orang yang tidak beriman kepada Allah dan tidak beriman kepada hari Kiamat dan hati mereka diselimuti keraguan terhadap agama Allah. Mereka terombang-ambing oleh kebimbangan mereka tanpa bisa menemukan jalan yang benar.
In verità, coloro che ti chiedono, o Messaggero, il permesso di non partecipare alla lotta per la causa di Allāh sono gli ipocriti che non credono in Allāh e non credono nel Giorno della Resurrezione, e il cui cuore cova dubbi sulla religione di Allāh. Essi vacillano e sono in dubbio, e non percorrono la strada della verità.
Tunay na ang mga humihingi sa iyo, O Sugo, ng pahintulot na magpaiwan sa pakikibaka ayon sa landas ni Allāh ay ang mga mapagpaimbabaw na hindi sumasampalataya kay Allāh at hindi sumasampalataya sa Huling Araw. Tumama sa mga puso nila ang pagdududa sa Relihiyon ni Allāh kaya sila, dahil sa pagdududa nila, ay nag-aatubili habang mga litong hindi napapatnubayan tungo sa katotohanan.
Aquellos que le piden permiso al Mensajero r no asistir a la lucha por la causa de Al-lah, son los hipócritas que no creen en Al-lah y en el Día del Juicio, y cuyos corazones están llenos de dudas acerca del camino de Al-lah. En sus dudas vacilan, confundidos, y no son guiados a la verdad.
Those who ask the Messenger (peace be upon him)for permission to stay behind from striving for the sake of Allah are the hypocrites who do not believe in Allah and the Day of Judgement, and whose hearts are full of doubt about the sacred path of Allah. In their doubt they waver, confused, and they are not guided to the truth.
Quả thật những kẻ đến xin phép Ngươi - hỡi Thiên Sứ - ở lại nhà, không tham chiến vì chính nghĩa của Allah, chính là nhóm Munafiq. Chúng chẳng có đức tin nơi Allah, cũng không tin vào cuộc sống Đời Sau, và chúng là những kẻ luôn mang chứng bệnh nghi ngờ trong tim về tôn giáo của Allah; và với tấm lòng nghi ngờ đó, chúng đã do dư và lưỡng lự nên chúng đã không được hướng dẫn đến với chân lý.
Dozvolu za izostanak iz borbe na Allahovom putu tražit će samo munafici, koji ne vjeruju u Allaha i u Sudnji dan. Njihova srca sumnjaju u Allahovu vjeru, i oni tumaraju tminama sumnji i zbunjenosti, nikako da ka istini budu upućeni.
Kung sakaling sila ay naging mga tapat sa pag-aangkin na sila ay nagnanais ng pagsugod kasama sa iyo para sa pakikibaka ayon sa landas ni Allāh, talaga sanang naglaan sila para roon sa pamamagitan ng paghahanda ng kasangkapan, subalit namuhi si Allāh sa pagsugod nila kasama sa iyo kaya bumigat sa kanila ang pagsugod hanggang sa minagaling nila ang pananatili sa mga tahanan nila.
Da su dvoličnjaci uistinu željeli poći s tobom u borbu na Allahovom putu, kako tvrde, pripremili bi se onako kako to dolikuje ratnicima. Međutim, Allah nije želio da oni pođu u borbu s tobom, pa im je taj izlazak predstavio teškim.
Và nếu thật sự chúng muốn tham chiến như lời chúng nói rằng rất muốn ra đi cùng Ngươi tham chiến vì chính nghĩa của Allah thì chắc chúng đã trang bị đầy đủ ngay từ đầu. Tuy nhiên, Allah đã ghét việc chúng xuất binh cùng Ngươi nên đã khiến chúng cảm thấy ì ạch và nặng nề để rồi cuối cùng chúng phải ở lại nhà.
Se fossero stati onesti nella loro richiesta e avessero realmente voluto partire assieme a te nella lotta per la causa di Allāh, si sarebbero preparati e avrebbero preparato il necessario; tuttavia, Allāh ripudiò il fatto che partecipassero assieme a te, e così fu per loro gravoso partire assieme a te, finché non preferirono restare nelle loro dimore.
46- Eğer onlar (savaşa) çıkmak isteselerdi elbet bunun için bir hazırlık yaparlardı. Fakat Allah onların çıkmalarını hoş görmedi de onları alıkoydu ve kendilerine:“(Savaşa çıkmayıp evde) oturanlarla beraber oturun” denildi.
47- Eğer sizinle birlikte (savaşa) çıksalardı içinizde fesadı artırmaktan başka bir şey yapmazlardı ve mutlaka sizi fitneye düşürme arzusuyla aranızı bozmaya çalışırlardı. Aranızda onlara kulak verecekler de vardır. Allah zalimleri çok iyi bilendir.
48- Andolsun ki onlar bundan önce de fitne çıkarmak istemişler ve arkandan birtakım işler çevirmişlerdi. Nihâyet hak geldi ve onlar hoşlanmadıkları halde Allah’ın emri üstün geldi.
46. Yüce Allah cihaddan geri kalan münafıkların durumunu beyan ederek onların durumlarında, savaşa çıkma isteklerinin olmadığını gösteren ve ileri sürdükleri mazeretlerin asılsız olduğunu ortaya koyan birtakım deliller olduğunu ifade etmektedir. Çünkü gerçek mazeret, kulun bütün gücünü ortaya koyup savaşa çıkmanın sebeplerini gerçekleştirmeye çalışmakla birlikte dinen geçerli bir engel ile karşılaşan kimsenin mazeretidir. Kişi ancak bu şekilde mazur görülebilir. Bu münafıklara gelince “eğer onlar (savaşa) çıkmak isteselerdi, elbet bunun için bir hazırlık yaparlardı.”Gerekli hazırlıkları yapar ve imkânları ölçüsünde savaşa çıkma sebeplerini yerine getirirlerdi. Fakat onlar savaşa çıkmak için hazırlık yapmadıkların için onların savaşa çıkma niyetleri olmadığı anlaşılmış olmaktadır.“Fakat Allah onların” sizinle birlikte gazaya “çıkmalarını hoş görmedi de onları” kader ve kazası gereği “alıkoydu.” Savaşa çıkma emrini vermek ve buna teşvik etmekle birlikte, yine bunu gerçekleştirme kudretini onlara bahşetmekle beraber hikmeti gereği onlara yardımcı olmamayı murad etti. Onları yardımsız bıraktı ve alıkoydu “ve kendilerine” savaşa çıkmamakta mazur olanlardan ve kadınlardan oluşan “oturanlarla beraber oturun, denildi.” Daha sonra Yüce Allah, bundaki hikmeti söz konusu ederek şöyle buyurmaktadır:
47. “Eğer sizinle birlikte (savaşa) çıksalardı içinizde fesadı artırmaktan” yani cihad gücünüzün eksiltmekten “başka bir şey yapmazlardı ve mutlaka mutlaka sizi fitneye düşürme arzusuyla aranızı bozmaya çalışırlardı.”Aranızda fitneyi ve kötülüğü körüklemek için çalışır, birliğinizi dağıtmaya gayret ederlerdi. Onlar, aranızda fitne çıkartmaya ve düşmanlık sokmaya gayretle çalışırlardı.“Aranızda” aklî güçleri zayıf olup “onlara kulak verecekler” onlara aldanarak çağrılarını kabul edecek kimseler “de vardır.”Bu durumda onlar sizi yardımsız bırakmaya, aranızda kötülükler yaymaya ve düşmanlarınızla savaşmaktan alıkoymaya son derece gayret ederlerken, üstelik aranızda da onların söylediklerini kabul edecek ve onlardan öğüt almak isteyecek kimseler de bulunurken eğer onlar, mü’minlerle birlikte savaşa çıksalardı onlara verecekleri sayısız zararı var sen hesap et! Gerçekten Yüce Allah'ın, onların mü’min kulları ile birlikte savaşa çıkmalarını engellemesi, mükemmel bir ilahî hikmet ve mü’min kulları için de büyük bir rahmettir. O, onlara fayda sağlamayacak, aksine zarar verecek unsurları aralarına katmamakla onlara büyük bir lütufta bulunmuştur.“Allah zalimleri çok iyi bilendir.” O nedenle kullarına bu zalimlerden nasıl sakınacaklarını öğretir, onlarla içli dışlı olmaktan dolayı meydana gelecek çeşitli fesat ve kötülükleri de beyan eder.
Daha sonra Yüce Allah, bu münafıkların daha önceden birtakım kötülükler yapmaya kalkıştıklarını da hatırlatarak şöyle buyurmaktadır:
48. “Andolsun ki onlar bundan önce de” Medine’ye hicret ettiğiniz sırada, bütün gayretlerini ortaya koyarak “fitne çıkarmak istemişler ve arkandan birtakım işler çevirmişlerdi.” Yani davanızı boşa çıkarmak ve dininizi yardımsız bırakmak için düşünce alışverişinde bulunmuşlar, hilelere başvurmuşlar ve bu hususta ellerinden gelen her şeyi yapmışlardı. “Nihâyet hak geldi ve onlar hoşlanmadıkları halde Allah’ın emri üstün geldi.” Böylelikle onların hileleri boşa çıktı ve batıl maksatları da yıkılıp gitti. İşte Bbu gibi kimselerden Allah’ın mü’min kullarını sakındırması gerçekten yerindedir. Mü’minlerin de kendilerinden geri kalmaları dolayısı ile onlara aldırmamaları da çok yerindedir.
Si hubieran sido sinceros cuando dijeron que deseaban salir con el Mensajero r, y luchar por la causa de Al‑lah, se habrían preparado para ello, pero Al-lah no quiso que ellos fueran con el Profeta y les impidió hacerlo. Fueron deshonrados porque se les ordenó quedarse junto con los que debían quedarse atrás, es decir, con las mujeres, los niños y los enfermos.
If they had been telling the truth in their claim that they wanted to go out with the Messenger (peace be upon him), striving for the sake of Allah, they would have made preparations for it; but Allah did not want them to go with the Prophet, and stopped them from doing so. They were disgraced because they were told to stay behind with those who were ordered to stay behind, such as the women, children and the sick.
S’ils étaient véridiques lorsqu’ils prétendaient qu’ils voulaient sortir avec toi afin de lutter pour la cause d’Allah, ils se seraient préparés pour cela, mais Allah détesta qu’ils sortent avec toi. Il a alors alourdi leurs pas au point qu’ils préférèrent rester dans leurs demeures.
Exposing Hypocrites
Allah said,
وَلَوْ أَرَادُواْ الْخُرُوجَ
(And if they had intended to march out,), with you to participate in Jihad
لأَعَدُّواْ لَهُ عُدَّةً
(certainly, they would have made some preparation for it) they would have prepared for such task,
وَلَـكِن كَرِهَ اللَّهُ انبِعَاثَهُمْ
(but Allah was averse to their being sent forth) Allah hated that they should go with you,
فَثَبَّطَهُمْ
(so He made them lag behind, and stay away from Jihad,
وَقِيلَ اقْعُدُواْ مَعَ الْقَـعِدِينَ
(and it was said (to them): "Sit you among those who sit (at home)") as a part of what was decreed for them not that He legislated that they stay behind. Allah then explained why He disliked that they march with the believers, saying,
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً
(Had they marched out with you, they would have added to you nothing except disorder), because they are cowards and failures,
ولاّوْضَعُواْ خِلَـلَكُمْ يَبْغُونَكُمُ الْفِتْنَةَ
(and they would have hurried about in your midst sowing sedition among you) They would have rushed to spread false stories, hatred and discord among you,
وَفِيكُمْ سَمَّـعُونَ لَهُمْ
(and there are some among you who would have listened to them.) who would have obeyed them, given preference to their speech and words and asked them for advice, unaware of the true reality of these hypocrites. This might have caused corruption and great evil between the believers. Muhammad bin Ishaq said, "Those who sought permission (from the Messenger to lag behind) included some of the chiefs, such as `Abdullah bin Ubayy bin Salul and Al-Jadd bin Qays, who were masters of their people. Allah also made them lag behind because He knew that if they went along with the Messenger ﷺ they would sow sedition in his army." There were some in the Prophet's army who liked these chiefs and were ready to obey them, because they considered them honorable,
وَفِيكُمْ سَمَّـعُونَ لَهُمْ
(and there are some among you who would have listened to them) 9:47. Allah next reminds of His perfect knowledge, saying,
وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ
(And Allah is the All-Knower of the wrongdoers.) Allah says that He knows what occurred, what will occur and if anything would have occurred, how it would occur, such as,
لَوْ خَرَجُواْ فِيكُم مَّا زَادُوكُمْ إِلاَّ خَبَالاً
(Had they marched out with you, they would have added to you nothing except disorder,) indicating what they would have done had they marched, even though they did not. Allah said in similar Ayat,
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars.) 6:28,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth)) 8:23, and,
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَـرِكُمْ مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْراً لَّهُمْ وَأَشَدَّ تَثْبِيتاً - وَإِذاً لاّتَيْنَـهُمْ مِّن لَّدُنَّـآ أَجْراً عَظِيماً - وَلَهَدَيْنَـهُمْ صِرَطاً مُّسْتَقِيماً
(And if We had ordered them (saying), "Kill yourselves (the innocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction. And indeed We would then have bestowed upon them a great reward from Ourselves. And indeed We would have guided them to the straight way) 4:66-68.
Seandainya mereka jujur dengan pengakuan mereka bahwa mereka ingin pergi ke medan jihad fi sabilillah bersamamu tentu mereka telah bersiap-siap untuk itu dengan menyiapkan perlengkapan perang mereka. Akan tetapi Allah tidak merestui kepergian mereka bersamamu. Maka Allah menunda kepergian mereka dan menistakan mereka. Dan dikatakan kepada mereka, “Duduklah kalian bersama orang-orang yang duduk dari kalangan wanita, anak-anak dan orang-orang sakit.”
"Dan jika mereka mau berangkat, tentulah mereka menyiap-kan persiapan untuk keberangkatan itu, tetapi Allah tidak menyukai keberangkatan mereka, maka Allah melemahkan keinginan mereka, dan dikatakan kepada mereka, 'Tinggallah kamu bersama orang-orang yang tinggal itu.' Jika mereka berangkat bersama-sama kamu, niscaya mereka tidak menambah kamu selain dari kerusakan be-laka, dan tentu mereka akan bergegas-gegas maju ke muka di celah-celah barisanmu, untuk mengadakan kekacauan di antaramu, sedang di antara kamu ada orang-orang yang amat suka mendengarkan perkataan mereka. Dan Allah mengetahui orang-orang yang zhalim. Sesungguhnya dari dahulu pun mereka telah mencari-cari kekacauan dan mereka mengatur pelbagai macam tipu daya untuk (merusak-kan)mu, hingga datanglah kebenaran (pertolongan Allah), dan menanglah agama Allah, padahal mereka tidak menyukainya." (At-Taubah: 46-48).
(46) Allah تعالى berfirman menjelaskan bahwa orang-orang yang tidak ikut serta dalam berjihad dari kalangan orang-orang munafik, telah nampak dari mereka indikasi-indikasi tidak ingin berjihad sama sekali, dan bahwa alasan yang mereka ajukan adalah batil, karena alasan yang benar adalah penghalang yang mengha-langi jika seorang hamba telah mengeluarkan upayanya dan ber-usaha melakukan sebab-sebab yang dengannya dia bisa keluar berjihad lalu dia terhalangi oleh penghalang yang syar'i, inilah yang dianggap sebagai alasan. Adapun orang-orang munafik itu sean-dainya ﴾ أَرَادُواْ ٱلۡخُرُوجَ لَأَعَدُّواْ لَهُۥ عُدَّةٗ ﴿ "mereka mau berangkat, tentulah mereka menyiapkan persiapan untuk keberangkatan itu." Yakni mereka pasti bersiap-siap dan melakukan sarana-sarana yang membantu, akan tetapi karena mereka tidak melakukan persiapan, maka terbuktilah bahwa mereka memang tidak ingin berangkat. ﴾ وَلَٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمۡ ﴿ "Tetapi Allah tidak menyukai keberangkatan mereka", bersamamu kepa-da jihad, ﴾ فَثَبَّطَهُمۡ ﴿ "maka Allah melemahkan keinginan mereka", dengan qadha dan qadarnya, meskipun Dia telah memerintahkan mereka dan mendorong mereka untuk keluar berjihad dan menjadikan mereka mampu untuk itu, akan tetapi dengan hikmahNya Dia tidak berkenan membantu mereka, Dia membiarkan dan melemahkan niat mereka, ﴾ وَقِيلَ ٱقۡعُدُواْ مَعَ ٱلۡقَٰعِدِينَ ﴿ "dan dikatakan kepada mereka, 'Tinggallah kamu bersama orang-orang yang tinggal itu'." Dari kalangan para wanita dan orang-orang yang berhalangan.
(47) Kemudian Allah menyebutkan hikmahNya dalam hal ini. ﴾ لَوۡ خَرَجُواْ فِيكُم مَّا زَادُوكُمۡ إِلَّا خَبَالٗا ﴿ "Jika mereka berangkat bersama-sama kamu, niscaya mereka tidak menambah kamu selain dari kerusakan belaka", yakni kekurangan, ﴾ وَلَأَوۡضَعُواْ خِلَٰلَكُمۡ ﴿ "dan tentu mereka akan bergegas-gegas maju ke muka di celah-celah barisanmu", yakni, mereka akan menyulut fitnah dan keburukan di antaramu dan memecah belah persatuanmu ﴾ يَبۡغُونَكُمُ ٱلۡفِتۡنَةَ ﴿ "untuk mengadakan kekacauan di antara-mu." Yakni mereka berkeinginan keras memicu fitnah dan memacu permusuhan di antaramu. ﴾ وَفِيكُمۡ ﴿ "Sedang di antara kamu ada orang-orang", yang lemah akalnya ﴾ سَمَّٰعُونَ لَهُمۡۗ ﴿ "yang amat suka mendengarkan perkataan mereka." Yakni memenuhi panggilan mereka dan tertipu oleh mereka. Jika mereka berkeinginan keras untuk menelantar-kanmu dan ingin menanamkan keburukan di antaramu, serta me-lemahkan barisanmu di depan musuhmu sedangkan di antaramu ada yang menerima ucapan mereka dan mendengarnya, maka bagaimana menurutmu dengan keburukan yang terjadi dan akibat pahit yang timbul jika mereka berangkat bersama orang-orang yang beriman? Milik Allah-lah hikmah yang sempurna manakala Dia melemahkan niat mereka dan mencegah mereka keluar bersama hamba-hambaNya yang beriman karena kasih sayangNya kepada hamba-hambaNya agar mereka tidak disusupi orang-orang yang tidak berguna malah membahayakan. ﴾ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ ﴿ "Dan Allah mengetahui orang-orang yang zhalim." Maka Dia memberitahu hamba-hambaNya bagaimana mewaspadai mereka dan menjelaskan dam-pak negatif akibat berteman dengan mereka.
(48) Kemudian Allah menyebutkan bahwa mereka telah menanam keburukan sebelumnya, Dia berfirman, ﴾ لَقَدِ ٱبۡتَغَوُاْ ٱلۡفِتۡنَةَ مِن قَبۡلُ ﴿ "Sesungguhnya dari dahulu pun mereka telah mencari-cari kekacau-an." Yakni pada waktu kamu hijrah ke Madinah, mereka berusaha dengan sekuat tenaga, ﴾ وَقَلَّبُواْ لَكَ ٱلۡأُمُورَ ﴿ "dan mereka mengatur berba-gai macam tipu daya untuk (merusakkan)mu." Yakni mereka memutar otak dan membuat tipu daya untuk membatalkan dakwahmu dan menghinakan agamamu, dan mereka tidak lalai dalam melakukan hal itu. ﴾ حَتَّىٰ جَآءَ ٱلۡحَقُّ وَظَهَرَ أَمۡرُ ٱللَّهِ وَهُمۡ كَٰرِهُونَ ﴿ "Hingga datanglah kebenaran (pertolongan Allah), dan menanglah agama Allah, padahal mereka tidak menyukainya." Maka batallah tipu daya mereka dan terkikislah ke-batilan mereka, maka orang-orang seperti mereka memang pantas diwaspadai oleh hamba-hamba Allah yang beriman dan agar orang-orang Mukmin tidak peduli dengan ketidakberangkatan mereka kepada jihad.
At least, one aspect of why their excuse was false has been given in the fourth (46) where it has been said: وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً (And had they [ really ] wished to set out [ for Jihad ], they would have [ of necessity ] made [ at least ] some preparation for it [ but they made none ] - 46). This shows that the plea of having an excuse was false. The truth of the matter was that they just did not have any intention to come out for Jihad.
How do we know if an excuse is reasonable or unreasonable?
An important principle comes out from this verse, a principle that can be used to distinguish between a reasonable and an unreasonable excuse. To wit, an excuse presented only by those who are ready to carry out orders - but, were rendered helpless by some accident - can be entertained and accepted. This rule applies to all matters pertaining to the excusable. As for a person who made no preparation to carry out orders, did not even make the intention to carry them out when called, thereafter, came some excuse - then, this excuse will be like the excuse of sin which is worse than the sin. This will not be taken as a genuine excuse. Take the example of a person who has made all preparations to present himself in the masjid for his Jumu'ah prayers and is intending to go there when, all of a sudden, came an impediment which prevented him from going there. Then, his excuse is reasonable - and Allah Ta` ala blesses such a person with the full reward of his ` Ibadah (worship). As for the person who just did not make any preparation but, later on, by chance, there came an excuse before him, then, this will be taken as nothing but a ruse and pretext.
Take an example from everyday life. One makes the necessary preparations to get up early in the morning and get ready for the Fajr Salah. An alarm was set in the family clock, or somebody was assigned to give a wakeup call. After that, by chance, whatever arrangements were made did not work - and because of this, the Salah was missed. This is similar to what happened to the Holy Prophet ﷺ when he camped on a journey late at night (lailatu 't-ta` ris). In order to get up on time for Fajr Salah, he arranged with Sayyidna Bilal ؓ that he would sit the night out and wake up everybody when morning comes. But, by chance, sleep overtook him too. Everyone got up only when the sun had risen. So, this excuse is correct and reasonable. Based on this, consoling his Companions ؓ ، the Holy Prophet ﷺ said: لَا تَفرِیطَ فی النَّومِ اِنَّمَا التَّفرِیط فی الیقظۃِ (There is no negligence in sleep. Negligence occurs only when awake) that is, one is excusable in sleep. The reason was that, as far as it was possible to do, arrangements had already been made to get up on time.
In short, a decision about an excuse being reasonable or unreasonable can be taken only by knowing whether or not preparation was made to carry out orders. Simply using a lot of words to make a point gets nothing done.
Eğer onlar, Allah yolunda cihada çıkmak istediklerine dair iddialarında samimi olsalardı cihat için hazırlık yaparlardı. Fakat Allah; onların seninle çıkmalarını çirkin gördü de çıkmak onlara ağır geldi. Böylece (cihada çıkmak yerine) evlerinde oturmayı tercih ettiler.
In the fifth (47) verse, it was explained that the hypocrites had procured the permission to stay away from Jihad by deceit and now it was better that they just did not participate in it. Had they gone there, they would have done nothing but hatch conspiracies, circulate rumors and spread disorder. The Qur'anic statement: وَفِيكُمْ سَمَّاعُونَ لَهُمْ (And among you there are their listeners) means that, among Muslims, there were some simple people too, people who could be easily taken advantage of and who may have likely been affected by their false rumors.
At a time when a son is ill or there is a daughter’s marriage, nobody spares himself or his money; he will sacrifice his life and his wealth for the sole purpose of being of use to his kinsfolk. This is not the time for sheltering behind excuses. Similarly, the truly religious individual will never put forward excuses, when some occasion arises which demands sacrifice for religion. The restless emotions of faith in his heart await such a crucial moment when he will have the chance to sacrifice himself and prove his loyalty before God. Then, such an occasion having arisen, how would such a person try to hide behind an excuse? The believer is God-fearing in nature, fear being the strongest feeling in man. The feeling of fear overcomes all other feelings. A man becomes extremely realistic and serious about anything to which he relates to. For this reason, one who has become a believer in God at the level of fear wastes no time in understanding what his reaction should be on particular occasions. The benefits of the Hereafter not being present before a human being, he entertains doubts about making any sacrifices for it. But to tear off this veil of doubt is the real test of man in this world.
Bu münafıkların sizinle beraber cihada çıkmamaları, çıkmalarından daha hayırlıdır. Eğer sizinle beraber çıkmış olsalardı, size zelillik, bozgunculuk ve şüphe atmaktan başka bir şey katmazlardı. Yine sizi bölmek için saflarınızda laf taşımayı yaymak için çabalarlardı. -Ey Müminler!- Sizin içinizden onların yalan olarak yaydıkları şeylere kulak verip bunları kabul edip yayacak kimseler vardı. Böylece içinizde ayrılık meydana gelirdi. Allah Teâlâ, münafıklardan zalim olan kimselerin, Müminlerin arasında hileleri, şüpheleri yayan kimseler olduklarını bilendir.
Il est préférable que ces hypocrites ne sortent pas combattre avec vous car s’ils étaient sortis, ils auraient tenté de vous perturber davantage en vous démotivant et en vous faisant douter. Ils se seraient également empressés de semer la zizanie dans vos rangs afin de vous diviser. Car malheureusement certains parmi vous, ô musulmans, écoutent les mensonges qu’ils répandent, les croient et les diffusent à leur tour, et cela vous aurait conduit à vous quereller. Allah connaît le mieux les hypocrites injustes qui manigancent et font douter les croyants.
Merupakan hal baik bila orang-orang munafik itu tidak ikut pergi bersama kalian (ke medan jihad) karena apabila mereka pergi bersama kalian mereka hanya akan merusak suasana dengan ulah mereka yang mengabaikan kalian dan melontarkan kata-kata yang mengganggu keyakinan kalian. Mereka juga pasti akan bergerak cepat di tengah-tengah barisan kalian untuk mengadu domba dan memecah-belah persatuan kalian, sementara di antara kalian -wahai orang-orang mukmin- ada orang-orang yang mau mendengar isu-isu yang mereka hembuskan, kemudian menerimanya dan menyebarkannya, sehingga akan timbul perselisihan di antara kalian. Allah Maha Mengetahui orang-orang zalim dari kalangan orang-orang munafik yang menghembuskan isu-isu dan keragu-raguan di antara orang-orang mukmin.
È bene che questi ipocriti non partano con voi; se partissero con voi, non farebbero altro che accrescere la vostra corruzione con i loro comportamenti scoraggianti ed inducendovi al dubbio, e si sarebbero affrettati nelle vostre file per diffondere dicerie al fine di dividervi; e tra di voi, o credenti, vi è chi ascolta le bugie che diffondono, e le avrebbe accettate e a sua volta diffuse, così da far sorgere la discordia tra voi. E Allāh è Consapevole di chi sono gli ingiusti tra gli ipocriti, coloro che diffondono dicerie tra i credenti ed instillano in loro il dubbio.
Bahagi ng kabutihan na hindi sumugod ang mga mapagpaimbabaw na ito kasama sa inyo sapagkat sila, kung sumugod sila kasama sa inyo, ay walang maidadagdag sa inyo kundi katiwalian dahil sa isinasagawa nila na pagpapakanulo at paghahasik ng kalituhan at talaga sanang kumaripas sila sa gitna ng mga hanay ninyo sa pagpapalaganap ng paninirang-puri para paghati-hatiin kayo. Sa piling ninyo, O mga mananampalataya, ay may nakikinig sa inilalako nila na kasinungalingan, saka tinatanggap ito at ipinalalaganap ito, kaya lilitaw ang alitan sa pagitan ninyo. Si Allāh ay Maalam sa mga tagalabag sa katarungan kabilang sa mga mapagpaimbabaw na naghahasik ng mga intriga at mga pagdududa sa pagitan ng mga mananampalataya.
Dobro je da ovi licemjeri ne pođu sa vama u borbu, jer da su pošli samo bi nered među vama unijeli, odvraćajući vas od borbe i ubacujući sumnje među vojnicima. Težili bi rasturanju vojske, a među vama ima onih koji vjeruju njihovim lažima, pa bi povjerovali i u te nove laži i širili bi ih. Nakon toga bi došlo do razilaženja među vama, a Allah zna munafike koji ubacuju sumnje među vjernike.
Là một điều tốt khi nhóm Munafiq này không tham chiến với các ngươi, bởi khi chúng đi cùng các ngươi thì chúng chỉ toàn tạo ra sự lộn xộn, rắc rối cho các ngươi. Chúng sẽ nhanh mồm nói xấu người này và đâm thọc người kia nhằm chia rẽ sự đoàn kết và gây bất hòa giữa các ngươi. Trong nhóm các ngươi - hỡi những người có đưc tin - có những tên dọ thám của chúng loan truyền những tin tức bịa đặt, những điều nghi kỵ khiến các ngươi bất hòa nhau. Và Allah biết rõ những kẻ làm điều sai quấy trong đám Munafiq đó, những kẻ mà chúng luôn tìm cách gây sự xáo trộn hàng ngũ của những người có đưc tin.
Fue una bendición que estos hipócritas no los acompañaran, porque si hubieran ido, solo habrían causado más problemas: desmoralizar a la tropa y hacerlos dudar, y difundir rumores para dividirlos. Algunos de los creyentes escucharían tales mentiras, las creerían y las repetirían, causando así discusiones entre las filas. Al-lah conoce a los injustos entre los hipócritas, quienes tratan de sembrar conspiraciones y dudas entre los creyentes.
It was a blessing that these hypocrites did not go with them, because if they had gone they would only have increased them in problems: demoralising people and making them doubt, hurrying between their lines, spreading rumours to divide them. Some of the believers would listen to such lies, believing and repeating them, causing arguments amongst them. Allah knows the wrongdoers among the hypocrites, who try to spread conspiracies and doubts among the believers.
Estos hipócritas ya habían intentado causar problemas cuando crearon división entre los creyentes antes de la Batalla de Tabuk, al dificultar las cosas para el Mensajero r a través de sus planes y conspiraciones, para que afectaran la determinación del Profeta de luchar. Hasta que llegó el socorro y el apoyo de Al-lah, y fortaleció su camino y venció a Sus enemigos, aunque ellos lo detestaban ya que deseaban que lo falso triunfara sobre la verdad.
Allah encourages His Prophet against hypocrites,
لَقَدِ ابْتَغَوُاْ الْفِتْنَةَ مِن قَبْلُ وَقَلَّبُواْ لَكَ الأُمُورَ
(Verily, they had plotted sedition before, and had upset matters for you,) `For a long time,' Allah says, hypocrites thought and plotted against you and your Companions, as well as, failing and attempting to extinguish your religion.' This occurred soon after the Prophet migrated to Al-Madinah, when pagan Arabs joined force and the Jews and hypocrites of Al-Madinah waged war against the Messenger ﷺ. When Allah gave victory to the Prophet in Badr and raised high his word, `Abdullah bin Ubayy and his fellows said, "This (Islam) is a matter that has prevailed." They embraced Islam outwardly, and whenever Allah elevated Islam and its people in might, hypocrites increased in rage and disappointment,
حَتَّى جَآءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَـرِهُونَ
(until the truth (victory) came and the decree of Allah became manifest though they hated it.)
Nhóm Munafiq này đã cố gắng chia rẽ sự đoàn kết của những người có đức tin với mọi khả năng có thể trước khi xuất binh trong trận Tabuk. Chúng đã tìm trăm mưu ngàn kế để làm giảm ý chí xuất binh của Ngươi - hỡi Thiên Sứ - mãi khi Allah phù hộ và bảo vệ Ngươi, Allah phù hộ tôn giáo của Ngài và hạ nhục kẻ thù tôn giáo. Và chúng căm ghét diều đó bởi chúng luôn khao khát phổ biến mọi điều ngụy tạo hồng che khuất chân lý.
These hypocrites had already tried to cause trouble by creating division amongst the believers before the Battle of Tabūk, by making things difficult for the Messenger (peace be upon him) through their schemes and plots, so that they might affect the Prophet’s determination to fight. This was until the help and support of Allah arrived, and He strengthened His path and overcame His enemies, although they hated this, because they wanted what was false to overcome the truth.
Talaga ngang nagsigasig ang mga mapagpaimbabaw na ito sa pagtitiwali sa pamamagitan ng paghahati-hati sa paninindigan ng mga mananampalataya at pagwawatak-watak sa bukluran nila bago pa ng paglusob sa Tabūk. Sinarisari nila at iniba-iba sa iyo, O Sugo, ang mga gawain sa pamamagitan ng pangangasiwa ng mga panggugulang nang sa gayon ang mga panggugulang nila ay makaapekto sa pagtitika mo sa pakikibaka, hanggang sa dumating ang pag-aadya ni Allāh at ang pag-alalay Niya sa iyo. Nagparangal si Allāh sa Relihiyon Niya at lumupig Siya sa mga kaaway Niya samantalang sila ay mga nasusuklam doon dahil sila ay naghahangad noon ng pagwawagi ng kabulaanan laban sa katotohanan.
Questi ipocriti ci tenevano a corrompere, dividendo le opinioni dei credenti, in modo che si dividessero prima della battaglia di Tabùk – o Profeta – e tramarono varie astuzie, affinché le loro astuzie ti scoraggiassero a partire in battaglia, finché non giunse il sostegno di Allāh, aiutandoti. Allāh elevò la Sua fede e schiacciò il nemico, e loro non ne furono compiaciuti, poiché desideravano che la falsità vincesse la verità.
Dvoličnjaci su i prije pohoda na Tebuk sijali smutnju, prepadali vjernike i izazivali nered i raskol, varali su i pokušali obmanjivati Resulullaha, sallallahu alejhi ve sellem, sve dok Svevišnji Allah nije pomogao islam i Svoga Poslanika, sallallahu alejhi ve sellem, a riječ Svoju uzdigao i vojsku Svoju podržao. A njima, dvoličnjacima, nije bilo po volji to što je Allah, džellešanuhu, pomogao i uzvisio islam, jer su htjeli da zabluda pobijedi istinu.
Ces hypocrites se sont appliqués à envenimer les relations entre les croyants, à les diviser et à faire diverger leurs avis avant la Bataille de Tabûk. Ils eurent recours à diverses ruses, ô Messager, dans l’espoir de réussir à te détourner du jihâd, jusqu’à ce que tu aies reçu le secours et le soutien d’Allah et qu’Allah aies consolidé Sa religion et vaincu Ses ennemis. Ils détestèrent cela, car ils désiraient que le faux ait le dessus sur le vrai.
The opening sentence of the sixth verse (48): لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِن قَبْلُ (They sought disorder even earlier...) refers to what had happened in the battle of 'Uhud.
The statement وَظَهَرَ أَمْرُ اللَّـهِ وَهُمْ كَارِهُونَ (… and the will of Allah prevailed, though they disliked it) at the end of the verse indicates that victory is in the hands of Allah. This has been proved on earlier occasions when the Holy Prophet ﷺ was blessed with victory. The same will happen in this Jihad as well when all tricks played by hypocrites will fail.
-Ey Peygamber!- Münafıklar, Tebuk gazvesinden önce de Müminlerin kelimesini (saflarını) bölerek bozgunculuk yapmak için çabalamış, hileler yaparak sana karşı bir takım işler çevirmeye kalkmışlardı. Olur ki onların hileleri senin cihada çıkmak hususunda azmini kırabilir. Ancak Yüce Allah'ın sana olan yardımı ve desteği gelmiştir. Onlar (münafıklar) hoşlanmasalar da Yüce Allah; dinini yüceltir ve düşmanlarını mağlup eder. Onların hoşlanmamalarının sebebi; hakka karşı batılın galip gelmesini istemelerinden dolayıdır.
Sungguh orang-orang munafik itu telah berusaha keras untuk membuat kerusakan dengan memecah belah persatuan dan kesatuan orang-orang mukmin sebelum perang Tabuk. Mereka melancarkan berbagai macam tipu daya kepadamu -wahai Rasul- untuk menggoyahkan semangat jihadmu sampai pertolongan dan dukungan Allah datang kepadamu, dan Allah memenangkan agama-Nya serta mengalahkan musuh-musuh-Nya, sedangkan orang-orang kafir tidak menyukai hal itu. Hal itu lantaran orang-orang kafir itu menginginkan agar kebatilan dapat mengalahkan kebenaran.
Adopting a religion may be done either with sincerity or with hypocrisy. Adopting religion sincerely means that a man makes religion the focus of his life, with a prime right over his life and property. Without sincerity, the adherent has a purely formal, external relation with religion, feeling no need to face all kinds of adversity for its sake. Admission of one’s mistakes amounts to acceptance of one’s being inferior to another: to do so is the most difficult thing for a man. That is why man always tries to somehow prove the correctness of his stand. Accordingly, those who accept Islam hypocritically are always in search of an opportunity to taunt sincere believers and to prove themselves as being in the right as compared to them. The hypocrites of Madinah were continuously engaged in such efforts. For example, when the Muslims were defeated in the battle of Uhud, the hypocrites who had remained behind in Madinah started circulating propaganda against the Prophet Muhammad to the effect that he had no experience of warfare or strategic affairs; that, spurred on by his own enthusiasm, he had taken the youngsters of the community to a dangerous place and had senselessly caused them to be killed. Among human beings there are very few people who are capable of deeply analysing problems and realising that the mere fact of a statement being cast in grammatically correct language does not in itself furnish proof of its being meaningfully correct. Many people are simple minded, and if something is presented to them in beautiful words, they are very soon affected by it. It is the presence of the hypocritical type of people in a Muslim group that is the cause of the weakening of that group. In their attempt to prove themselves right, such people frequently distort what they have to say so as give it a colour suited to their purpose. Influenced by such artifice, simple-minded people begin to be beset by doubts and uncertainty. In spite of the hypocrites’ efforts to oppose Islam, when the Muslims were victorious in the battle of Badr, ‘Abdullah ibn Ubayy and his companions are reported to have said, ‘This thing has got going now.’ The domination of Islam being obvious, they should have placed credence on the veracity of Islam, but even that fed their jealousy.
Münafıklar asılsız özürler ile senden özür dileyip şöyle derler: "-Ey Allah'ın resulü!- Bana cihattan geri kalmam için izin ver, seninle cihada çıkmak yükünü yükleme ki, düşman olan -Rumların- kadınlarının fitnesi sebebiyle bana bir günah isabet etmesin." Hayır! Onlar iddia ettiklerinden daha büyük bir fitneye düşmüşlerdir. İşte o fitne nifaktır ve savaştan geri kalmaktır. Muhakkak ki cehennem, kıyamet günü kâfirleri kuşatacaktır. Ondan hiç kimse kurtulamayacak ve hiç kimse ondan bir kaçış bulamayacaktır.
"Di antara mereka ada orang yang berkata, 'Berilah saya izin (tidak pergi berperang) dan janganlah kamu menjadikan saya terjerumus ke dalam fitnah.' Ketahuilah, bahwa mereka telah ter-jerumus ke dalam fitnah. Dan sesungguhnya Jahanam itu benar-benar meliputi orang-orang yang kafir." (At-Taubah: 49).
(49) Yakni, dari kalangan orang-orang munafik itu ada yang meminta izin tidak berangkat dengan memberi alasan yang aneh, dia berkata, ﴾ ٱئۡذَن لِّي ﴿ "Berilah saya izin", tidak pergi berperang, ﴾ وَلَا تَفۡتِنِّيٓۚ ﴿ "dan janganlah kamu menjadikan saya terjerumus ke dalam fitnah", dengan keluar berjihad, karena jika aku keluar berjihad dan melihat para wanita Bani al-Ashfar maka aku tidak bisa menahan diri, se-bagaimana hal itu diucapkan oleh al-Jad bin Qais, padahal maksud mereka –semoga Allah menimpakan keburukan kepadanya– adalah nifak dan riya, dengan mengatakan bahwa tujuanku baik, karena kalau aku keluar berperang berarti fitnah dan menjebloskan diri kepada keburukan, sedangkan kalau aku tidak keluar maka itu berarti keselamatan dan keterjagaan dari keburukan.
Allah تعالى berfirman menjelaskan kedustaan perkataan ini,﴾ أَلَا فِي ٱلۡفِتۡنَةِ سَقَطُواْۗ ﴿ "Ketahuilah, bahwa mereka telah terjerumus ke dalam fit-nah." Seandainya maksud ucapan orang itu adalah benar, maka penolakan berangkat jihad tetap saja mengakibatkan kerugian besar dan fitnah besar yang pasti terjadi, yaitu kemaksiatan kepada Allah dan kepada RasulNya serta keberanian kepada dosa yang besar lagi berat. Adapun kerugian berangkat berjihad maka ia lebih kecil dibandingkan dengan ketidakberangkatan, padahal ia belum tentu terjadi. Namun sebenarnya maksud orang tersebut hanyalah pe-nolakan terhadap jihad, tidak lain. Oleh karena itu Allah mengan-camnya dengan FirmanNya. ﴾ وَإِنَّ جَهَنَّمَ لَمُحِيطَةُۢ بِٱلۡكَٰفِرِينَ ﴿ "Dan sesungguhnya Jahanam itu benar-benar meliputi orang-orang yang kafir." Mereka tidak mungkin selamat, berlari, dan menghindar darinya.
Certains parmi les hypocrites avancent différents prétextes afin de ne pas combattre, comme ceux qui par exemple dirent: Ô Messager d’Allah, permets-moi de rester en retrait et ne me contrains pas à sortir avec toi afin que je ne commette aucun péché, comme d’être tenté par la beauté des femmes de nos ennemis grecs. Seulement, ils sont tombés dans une tentation plus grave encore que celles qu’ils prétendaient redouter. Cette tentation est celle de l’hypocrisie et du retrait. Le Jour de la Résurrection, l’Enfer cernera les mécréants. Aucun d’eux n’y échappera et ils n’y trouveront aucune issue.
Di antara orang-orang munafik ada orang yang menyampaikan alasan-alasan yang dibuat-buat. Ia berkata, "Ya Rasulullah! Izinkanlah kami untuk tidak pergi ke medan jihad. Janganlah kamu membebaniku dengan keharusan pergi (ke medan jihad) bersamamu, agar aku tidak jatuh ke dalam perbuatan dosa karena tergoda oleh pesona wanita-wanita musuh (Romawi) apabila aku melihat mereka." Ingatlah, sesungguhnya mereka telah terjerumus ke dalam malapetaka yang jauh lebih besar dari apa yang mereka kira, yaitu malapetaka kemunafikan dan enggan pergi ke medan jihad. Sesungguhnya kelak di hari Kiamat neraka Jahanam benar-benar akan mengurung orang-orang kafir. Tidak ada satu pun dari mereka yang akan luput dari siksanya dan mereka tidak akan menemukan tempat berlindung dari azabnya.
Mayroon sa mga mapagpaimbabaw na nagdadahi-dahilan ng mga dahi-dahilang magkakaiba saka nagsasabi: "O Sugo ni Allāh, magpahintulot ka sa akin na magpaiwan sa pakikibaka at huwag mong iudyok sa akin ang pagsugod kasama sa iyo upang walang dumapo sa akin na pagkakasala dahilan sa tukso ng kababaihan ng kaaway, ang mga Bizanteo, kapag nasaksihan ko sila." Kaingat, nasadlak sila sa isang tukso na higit na mabigat kaysa sa inakala nila, ang tukso ng pagpapaimbabaw at ang tukso ng pagpapaiwan. Tunay na ang Impiyerno, sa Araw ng Pagbangon, ay talagang sasaklaw sa mga tagatangging sumampalataya. Walang makaaalpas doon na isa man kabilang sa kanila at hindi sila makatatagpo palayo roon ng isang matatakasan.
In the seventh verse (49), after citing a particular excuse made by a noted hypocrite called Jadd ibn Qays, a comment has been made which shows how astray he had gone. The excuse for not going on Jihad he came up with was that he happened to be a young man. If he went out against the Roman Christians in their territory, there were chances that he might fall into the snare of their beautiful women! (` Do not expose me to an ordeal' ) The Qur'an responded by saying: أَلَا فِي الْفِتْنَةِ سَقَطُوا (Look! they have already fallen into an ordeal). It means that such people were not very smart. They were trying to hide behind the excuse of an imaginary ordeal, not realizing that they had already fallen into the sin of a certain ordeal, the ordeal of acting against the command of Allah and His Messenger, and of deserting the Jihad effort, right on the spot.
The last sentence of the verse: وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (and certainly the Jahannam has the disbelievers encircled) could have two meanings. It could either mean that the Hell would encircle them in the Hereafter. Or, it could mean that the very chain of causes, which are operating to take them to Hell, and which have them all encircled at that time, are what has been equated with Hell. Given this interpretation, it would suggest that they happen to be, even now, within the larger circle of nothing but Hell.
ائْذَن لِّي
(Grant me leave), to stay behind,
وَلاَ تَفْتِنِّى
(and put me not into trial.), if I go with you and see the women of the Romans. Allah, the Exalted, replied,
أَلا فِى الْفِتْنَةِ سَقَطُواْ
(Surely, they have fallen into trial) because of the statement they uttered. Muhammad bin Ishaq reported from Az-Zuhri, Yazid bin Ruwman, `Abdullah bin Abi Bakr, `Asim bin Qatadah and several others that they said, "The Messenger of Allah ﷺ said to Al-Jadd bin Qays from Bani Salimah,
«هَلْ لَكَ يَا جَدُّ الْعَامَ فِي جَلَادِ بَنِي الْأَصْفَرِ؟»
(`Would you like to fight the yellow ones (Romans) this year) He said, `O Allah's Messenger! Give me permission (to remain behind) and do not cause Fitnah for me. By Allah! My people know that there is not a man who is more fond of women than I. I fear that if I see the women of the yellow ones, I would not be patient.' The Messenger of Allah ﷺ turned away from him and said,
«قَدْ أَذِنْتُ لَك»
(I give you permission.) In Al-Jadd's case, this Ayah was revealed,
وَمِنْهُمْ مَّن يَقُولُ ائْذَن لِّي وَلاَ تَفْتِنِّى
(And among them is he who says: "Grant me leave and put me not into trial.") Therefore, Allah says that the Fitnah that he fell into because of not joining the Messenger of Allah ﷺ (in Jihad) and preferring his safety to the safety of the Messenger ﷺ is worse than the Fitnah that he falsely claimed to fear." It was reported from Ibn `Abbas, Mujahid and several others that this Ayah was revealed in the case of Al-Jadd bin Qays, who was among the chiefs of Bani Salimah. It is also recorded in the Sahih that the Messenger of Allah ﷺ asked,
«مَنْ سَيِّدُكُمْ يَا بَنِي سَلَمَةَ؟»
(Who is your chief, O Bani Salamah) They said, "Al-Jadd bin Qays, although we consider him a miser." The Messenger of Allah ﷺ said,
«وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ وَلَكِنْ سَيِّدُكُمْ الْفَتَى الْجَعْدُ الْأَبْيَضُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُور»
(There is not a disease worse than stinginess! Therefore, your chief is the white young man with curly hair, Bishr bin Al-Bara' bin Ma'rur.) Allah said next,
وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَـفِرِينَ
(And verily, Hell is surrounding the disbelievers.) and they will never be able to avoid, avert, or escape from it.
Và trong số những tên Munafiq viện lý do để không tham chiến, hắn nói: "Thưa Thiên Sứ của Allah, xin cho tôi được không tham chiến, xin đừng lôi kéo tôi vào tội lỗi bởi sự cám dỗ phụ nữ - Hi Lạp - của kẻ thù khi tôi gặp các ả." Há chúng chẳng phải đã tự đẩy mình rơi vào thử thách khủng khiếp hơn so với thứ mà chúng khẳng định ư? Đó là tội ngụy đức tin và tội không tham chiến, chắc chắn Hỏa Ngục ở Đời Sau sẽ bao trùm những kẻ vô đức tin, không một ai trong chúng thoát được và chúng không thể tìm thấy lối thoát hiểm nào.
Among the hypocrites were those who used various excuses, asking the Prophet (peace and blessings be upon him) to permit them to stay behind from fighting, for fear of being tested by the women of the Roman enemy and hence falling into sin. But they fell into a greater sin than the one they claimed they feared: the sin of hypocrisy, and staying behind. On the Day of Judgement, Hell will surround the disbelievers, none of them escaping it or getting away from it.
Entre los hipócritas se encontraban aquellos que presentaban varias excusas, y le pedían al Profeta r que les permitiera no alistarse en el ejército, por temor a ser tentados por las mujeres del enemigo romano y, en consecuencia, caer en el pecado. Sin embargo, cayeron en un pecado mayor que el que decían temer: el pecado de la hipocresía y el desertar del ejército. En el Día del Juicio, el Infierno rodeará a los incrédulos, sin que ninguno de ellos pueda escapar.
49- Onlardan bazıları da:“Bana izin ver, beni fitneye düşürme!” derler. Bilin ki onlar zaten fitnenin ortasına düşmüşlerdir. Şüphe yok ki cehennem, kâfirleri çepeçevre kuşatacaktır.
49. Yani bu münafıklar arasından cihaddan geri kalmak için izin isteyen ve şaşılacak başka bir mazeret belirten kimseler de vardır ki bunlar şöyle derler:“Bana” geri kalmak için “izin ver” ve savaşa çıkararak “beni fitneye düşürme!”“Çünkü ben savaşa gidecek olursam Bizanslıların kadınlarını görürüm de onlara karşı kendimi tutamam.” Nitekim el-Ced b. Kays böyle demişti. Onun asıl maksadı ise riyakarlık ve münafıklık idi. O dili ile: Benim niyetim güzel ve iyidir; çünkü benim savaşa çıkmama, fitneye düşmeme sebep olur ve ben kötülüğe maruz kalırım. Çıkmayışım ise esenlikte kalmama ve kötülükten uzak olmama vesile olacaktır, diyordu.
Yüce Allah ise bu sözün yalan olduğunu beyan ederek:“Bilin ki onlar zaten fitnenin ortasına düşmüşlerdir” buyurmaktadır. Bu sözü söyleyenin maksadının samimi ve doğru olduğunu kabul etsek dahi savaştan geri kalmak büyük bir fesat, gerçekleşmesi kesin ve büyük bir fitnedir. Zira bu, Allah’a ve Rasûlüne isyan, oldukça büyük bir günaha ve büyük bir vebale karşı da cüretkârlıktır. Savaşa çıkmanın sebep olacağı kötülük ise geri kalmaya nispetle oldukça azdır ve böyle bir kötülüğün gerçekleşmesi de bir varsayımdan ibarettir. Bununla birlikte bu sözü söyleyenin, savaştan geri kalmaktan başka bir maksadı da yoktur. Bundan dolayı Yüce Allah onları şöyle tehdit etmektedir:“Şüphe yok ki cehennem, kâfirleri çepeçevre kuşatacaktır.” Onların bu cehennemden kurtuluşları, kaçışları, yakalarını ondan kurtarmaları ve uzaklaşmaları mümkün olmayacaktır.
Neki dvoličnjaci izmišljaju opravdanja: “Vjerovjesniče, dozvoli mi da ne pođem u borbu s vama! Ne razriješiš li me i pođem li u borbu, zaradit ću grijeh zbog iskušenja bizantijskim ženama kada ih vidim!” Oni su, ne opažajući, ovim postupkom upali u najveću smutnju – smutnju licemjerstva i smutnju izostajanja iz borbe. Džehennem će na Sudnjem danu okruživati nevjernike i niko mu neće umaći.
Tra gli ipocriti vi è chi si scusa utilizzando le scuse più varie, dicendo: "O Messaggero di Allāh, permettimi di non partecipare alla Lotta, non obbligarmi a partire con te affinché non mi accada nulla di male in seguito alla tentazione delle donne del nemico, ovvero i Romani. Se potessi vederli, essi sono caduti in una tentazione ancora più grande di quella che temevano, ovvero l'ipocrisia e la mancanza di partecipazione alla Lotta. In verità L'Inferno, nel Giorno della Resurrezione, circonderà i miscredenti: Nessuno vi sfuggirà e non troveranno scampo da esso.
50- Eğer sana bir güzellik erişirse bu, onları üzer. Şâyet başına bir musibet gelirse:“Biz önceden tedbirimizi almıştık” der ve sevinç içinde dönüp giderler.
51- De ki:“Allah’ın bizim için yazdığından başkası asla bize erişmez. O, bizim mevlâmızdır. O halde mü’minler yalnız Allah’a tevekkül etsinler.”
50. Yüce Allah gerçek düşmanların ve dine karşı tam bir nefret besleyenlerin, münafıklar olduğunu beyan ederek şöyle buyurmaktadır:“Eğer sana” ilâhi yardıma mazhar olmak, düşmanlara karşı zafer kazanmak gibi “bir güzellik erişirse bu, onları üzer.” Onları kederlendirir ve hoşlarına gitmez. “Şâyet başına” düşmanın sana karşı zafer kazanması gibi “bir musibet gelirse” seninle birlikte olmamaları sayesinde esenliğe kavuşmalarıyla böbürlenerek: “Biz önceden tedbirimizi almıştık” yani bizler, önceden tedbir aldık ve bizi böyle bir musibete düşmekten kurtaracak işleri yerine getirdik “der ve sevinç içinde dönüp giderler” hem senin başına gelen musibete hem de bu musibette seninle ortak olmamalarına sevinirler.
Yüce Allah bu konuda onların kanaatlerini reddederek şöyle buyurmaktadır:
51. “De ki: Allah’ın bizim için yazdığından” yani Levh-i Mahfuz’da yazdığı, takdir edip uygulamaya koyduğundan “başkası asla bize erişmez. O, bizim mevlâmızdır”dinî ve dünyevî bütün işlerimizi yürüten O’dur. Bize düşen de O’nun kaderine razı olmaktır. Bu konuda elimizden gelecek bir şey yoktur.“O halde mü’minler yalnız Allah’a tevekkül etsinler.” Maslahatlarını gerçekleştirmek, zararları uzaklaştırmak hususunda O’na güvensinler, isteklerini elde etmekte yalnız O’na dayansınlar. Çünkü O’na tevekkül eden, asla hüsrana uğramaz. O’ndan başkasına güvenip dayanan ise yardımsız kalır ve hiçbir zaman istediğini elde edemez.
Kung may umabot sa iyo, O Sugo ni Allāh, na isang biyaya mula kay Allāh dahil sa nagpapagalak sa iyo na isang pagwawagi o isang samsam sa digmaan ay nasusuklam sila roon at nalulungkot sila dahil doon. Kung may umabot sa iyo na isang kapahamakan gaya ng isang kalamidad o isang pagkawagi ng kaaway ay nagsasabi ang mga mapagpaimbabaw na ito: "Nag-ingat na kami para sa mga sarili namin at nagsagawa ng paghuhunos-dili nang hindi kami sumugod para sa pakikipaglaban gaya ng pagsugod ng mga mananampalataya kaya dumapo sa kanila ang dumapo sa kanila na pagkapatay at pagkabihag." Pagkatapos lumilisan ang mga mapagpaimbabaw na ito patungo sa mga mag-anak nila habang mga nagagalak sa pagkakaligtas.
Se ricevi, o Messaggero di Allāh, una grazia da parte di Allāh che ti compiace, come il sostegno alla vittoria o il bottino, loro non sono compiaciuti di ciò e si rattristano per ciò che hai ottenuto; mentre se ti affligge una grave disgrazia o la vittoria del nemico, tali ipocriti dicono: "Noi abbiamo preso le nostre precauzioni e abbiamo preso una buona decisione quando decidemmo di non partire come invece fecero i credenti". Li afflisse l'uccisione e la prigionia che li afflisse, cosìcché tali ipocriti tornarono alle loro famiglie, felici di essere salvi.
Si el Mensajero de Al-lah recibe una bendición de Al-lah que lo complace, como la victoria o algunos logros, los hipócritas no se contentan con ello, sino que se disgustan. Si una desgracia le sucede en forma de dificultades o pérdidas en la batalla, estos hipócritas dicen que ellos habían tomado precauciones para sí mismos, tomando la decisión correcta cuando no salieron a luchar como lo hicieron los creyentes, lo que llevó a estos últimos a ser asesinados o capturados. Ellos, entonces, se vuelven hacia su gente, regocijados en su propia seguridad.
Khi Ngươi - hỡi Thiên Sứ - được Allah ban cho hồng ân làm ngươi hoan hỉ bằng chiến thắng hoặc chiến lợi phẩm thì chúng lại căm ghét và đau buồn. Nhưng khi Ngươi bị gặp tai họa hoặc bị thất bại trước kẻ thù thì những kẻ Munafiq này liền nói "Chúng tôi đã lường trước cho bản thân mình điều này nên đã không ra đi chinh chiến giống như những người có đức tin đã ra đi và đã bị giết chóc và giam cầm" rồi quay lưng bỏ đi về với gia đình bằng niềm vui bởi sự bình an của chúng.
Ako ti se, Vjerovjesniče, dogodi nešto lijepo, ako pobijediš ili stekneš ratni plijen, dvoličnjaci se odmah rastuže, a akoli te pogodi neka nedaća ili ako doživiš poraz, oni kažu: "Bili smo oprezni i sačuvali se neodlaženjem u borbu u koju su otišli vjernici, pa su pobijeni i zarobljeni." Zatim odlaze sretni svojim porodicama jer su se spasili.
Allah emphasizes the enmity that the hypocrites have for the Prophet
If a blessing, such as victory and triumph over the enemies, is given to the Prophet , thus pleasing him and his Companions, it grieves the hypocrites,
وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُواْ قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ
(but if a calamity overtakes you, they say: "We took our precaution beforehand,"), they say, we took precautions when we did not join him,
وَيَتَوَلَّواْ وَّهُمْ فَرِحُونَ
(and they turn away rejoicing.) Allah directed His Prophet to reply to the perfect enmity they have towards him,
قُلْ
(Say), to them,
لَّن يُصِيبَنَآ إِلاَّ مَا كَتَبَ اللَّهُ لَنَا
(Nothing shall ever happen to us except what Allah has ordained for us.) for we are under His control and decree,
هُوَ مَوْلَـنَا
(He is our Mawla.), Master and protector,
وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(And in Allah let the believers put their trust) 9:51, and we trust in Him. Verily, He is sufficient for us and what an excellent guardian.
In the eighth verse (50), yet another aspect of their low nature has been mentioned by saying that, though these people live among Muslims giving the outward impression that they are one of them, but they are soon exposed by their inner reactions to what happens to the Holy Prophet ﷺ . The text illustrates it by saying: إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ (If some good comes to you, it annoys them) and: وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا وَّهُمْ فَرِحُونَ (and if some suffering visits you, they say, "We had already taken care of our problem" ). They would take it as expedient in their favour that they did not go along with Muslims and found the results satisfying enough to go away delighted.
If the Messenger of Allah receives a blessing from Allah that pleases him, such as victory or some gains, they dislike this, and it grieves them. If a misfortune befalls him in the form of some hardship or loss in battle, these hypocrites say that they had taken precautions for themselves, making the right decision when they did not go out to fight as the believers did, which led to them being killed or captured. They, then, turn away to their people, rejoicing in their own safety.
Jika kamu -wahai Rasul- mendapatkan nikmat dari Allah berupa sesuatu yang menyenangkan hatimu, seperti kemenangan atau rampasan perang, mereka pasti tidak menyukainya dan merasa sedih karenanya. Sebaliknya, jika kamu ditimpa musibah, seperti mengalami kesulitan atau dikalahkan oleh lawan, orang-orang munafik itu akan berkata, "Kami telah berhati-hati untuk diri kami dan kami telah mengambil keputusan yang tegas ketika kami tidak pergi ke medan perang bersama orang-orang mukmin. Kemudian mereka mengalami apa yang mereka alami, yaitu terbunuh dan tertawan oleh musuh." Lalu orang-orang munafik itu pulang ke rumah keluarga mereka dengan suka cita karena mereka pulang dengan selamat.
"Jika kamu mendapat sesuatu kebaikan, mereka menjadi tidak senang karenanya, dan jika kamu ditimpa oleh sesuatu bencana, mereka berkata, 'Sesungguhnya kami sebelumnya telah memperha-tikan urusan kami (tidak pergi berperang),' dan mereka berpaling dengan rasa gembira. Katakanlah, 'Sekali-kali tidak akan menimpa kami melainkan apa yang telah ditetapkan oleh Allah bagi kami. Dia-lah Pelindung kami, dan hanyalah kepada Allah orang-orang yang beriman harus bertawakal'." (At-Taubah: 50-51).
(50) Allah تعالى berfirman menjelaskan bahwa orang-orang munafik itu adalah musuh yang sebenarnya yang murni membenci agama, ﴾ إِن تُصِبۡكَ حَسَنَةٞ ﴿ "jika kamu mendapat sesuatu kebaikan", se-perti kemenangan dan keunggulan di atas musuh, ﴾ تَسُؤۡهُمۡۖ ﴿ "mereka menjadi tidak senang karenanya." Yakni membuat mereka bersedih dan gundah gulana. ﴾ وَإِن تُصِبۡكَ مُصِيبَةٞ ﴿ "Dan jika kamu ditimpa oleh sesuatu bencana", seperti kamu kalah dari musuhmu, ﴾ يَقُولُواْ ﴿ "me-reka berkata", dengan membanggakan diri mereka yang selamat karena tidak ikut berperang bersamamu, ﴾ قَدۡ أَخَذۡنَآ أَمۡرَنَا مِن قَبۡلُ ﴿ "Se-sungguhnya kami sebelumnya telah memperhatikan urusan kami (tidak pergi berperang)", kami telah berhati-hati dan melakukan apa yang membuat kami selamat dari musibah seperti ini. ﴾ وَيَتَوَلَّواْ وَّهُمۡ فَرِحُونَ ﴿ "Dan mereka berpaling dengan rasa gembira", dengan musibahmu dan ketidakikutsertaan mereka bersamamu.
(51) Allah تعالى berfirman membantah mereka, ﴾ قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا ﴿ "Katakanlah, 'Sekali-kali tidak akan menimpa kami melain-kan apa yang telah ditetapkan oleh Allah bagi kami'." Yakni Dia menak-dirkannya dan memberlakukannya di Lauhul Mahfuzh. ﴾ هُوَ مَوۡلَىٰنَاۚ ﴿ "Dia-lah Pelindung kami", yang mengurusi perkara kami, baik urusan agama maupun dunia, maka kita wajib ridha terhadap takdirNya, dan kita tidak memiliki sedikit pun hak dalam perkara kita. ﴾ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ﴿ "Dan hanyalah kepada Allah orang-orang yang ber-iman harus bertawakal." Yakni mereka bersandar kepadaNya dalam mendatangkan maslahat untuk mereka dan menolak mudarat dari mereka, serta mereka percaya kepadaNya dalam meraih apa yang mereka harapkan, maka tidaklah merugi orang yang bertawakal kepadaNya. Adapun orang yang bertawakal kepada selainNya, maka dia akan terlantar dan tidak berhasil meraih apa yang diangan-angankan.
-Ey Resul!- Eğer sana, yardım yahut ganimet gibi seni sevindirecek olan Allah'ın nimetlerinden bir şey erişirse; bu onları üzer. Eğer sana zorluk yahut düşmanın sana karşı galip gelmesi gibi bir musibet erişecek olursa bu münafıklar: "Bizler, kendi nefislerimiz için tedbir almış ve bu Müminlerin yaptığı gibi onlar savaşa çıktığında onlarla birlikte savaşa çıkmayarak kendimizi sağlama almıştık." derler. Sonra münafıklar; Müminlere öldürülme ve esir edilme gibi şeyler isabet ettiğinde mutlu bir şekilde selametle ailelerine dönerler.
When there was a general call to set out for the campaign of Tabuk, one Jud ibn Qais of Madinah came to the Prophet Muhammad and said: ‘Please excuse me from taking part in this campaign. This is a Roman area. There after seeing the Roman women, I will be caught in trying circumstances (fitna).’ But, making excuses on such occasions in itself amounts to being affected in fitna, because in moments of adversity, far from seeking excuses to lag behind, the urge to sacrifice himself for the sake of religion should well up inside a man. To give such an excuse a religious and moral colour is a greater evil, since it amounts to adding fraud to inaction. This type of attitude develops in an individual because he is more attached to his worldly interests than to the Hereafter. In times of danger, such people hold themselves back from treading the path of religion. Then, when the real proponents of Truth suffer any loss due to their uncompromising, principled behaviour, these people are happy, feeling that it is good that they adopted the policy of keeping themselves safe. On the contrary, if it happens that the real supporters of truth face dangers and yet are successful, then they are unhappy, because this occurrence proves that the policy they had adopted was not correct.
Ô Messager, lorsqu’un bienfait d’Allah –comme une victoire ou la prise d’un butin– t’es accordé, cela les rebute et les attriste, alors que lorsque tu es éprouvé par un malheur –comme une adversité ou une défaite–, ces mêmes hypocrites disent: Nous avons pris nos précautions et avons été prudents en ne sortant pas combattre comme sont sortis les croyants qui sont morts ou captifs ; puis retournent auprès de leurs familles, satisfaits d’être encore sains et saufs.
-Ey Peygamber!- O münafıklara de ki: "Bize Allah'ın bizim için yazdığından başkası asla erişmez. O Allah -Subhanehu ve Teâlâ- bizim efendimiz ve sığınağımızdır. Müminler de bütün işlerini sadece O'na havale ederler ve O, onlara yeter. O, ne güzel vekildir."
Katakanlah -wahai Rasul- kepada orang-orang munafik itu, "Kami tidak akan mengalami sesuatu kecuali apa yang telah Allah tetapkan untuk kami karena Dialah -Subḥānahu- Tuhan kami dan tempat berlindung kami. Kami berserah diri kepada-Nya dalam semua urusan kami dan hanya kepada-Nya orang-orang mukmin menyerahkan urusan mereka. Dialah pelindung mereka yang merupakan sebaik-baik pelindung.”
Ô Messager, dis à ces hypocrites: Nous ne serons éprouvés que par ce qui a été décrété par Allah car Il est notre Maître et notre protecteur. Nous nous en remettons à Lui dans toutes nos affaires et c’est à Lui Seul que les croyants délèguent leurs affaires, Il leur suffit et il n’y a pas meilleur garant que Lui
In the ninth verse (51), Allah Ta` ala has instructed the Holy Prophet ﷺ and Muslims, that they should not allow themselves to be affected by things like that said by the hypocrites and that they must always keep reality as it is before them. The words of the Holy Qur'an are:. قُل لَّن يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّـهُ لَنَا هُوَ مَوْلَانَا ۚ وَعَلَى اللَّـهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿51﴾ (Say, "Nothing , can ever reach us except what Allah has written for us. He is our Master. And in Allah alone the believers must place their trust" ). In other words, the Holy Prophet ﷺ is being asked that he should tell those, who worship material causes such as these, that they were in a serious deception. These material causes were no more than a curtain. The power that moves inside them belongs to none but Allah. Whatever happens to us is exactly whatever Allah has written for us - and He, is our Master, Guardian and Helper. And Muslims must place their real trust in Him alone. Consequently, they must see material causes as no more than effective agents and signs while never taking them to be the real dispensers of any good or evil.
Belief in Destiny includes Management of affairs: Giving Inaction or Mismanagement the name of Trust is Wrong
This verse (51) brings into sharp focus the essential reality of the religious issue of Taqdir (destiny) and Tawakkul (trust). The outcome of believing in Taqdir and Tawakkul should never be that one goes home, sits tight, does nothing and says what will be will be. This is no belief in destiny and this is no practice of trust. Instead, the thing to do is that one should devote full personal energy and courage to put together whatever lawful material means one can arrange for - within the range of what lies in control. After this has been done, the matter should be resigned to destiny and trust. However, the caveat is that one has to keep his or her sight trained toward Allah alone - for it is He who has the ultimate outcome of everything one does under His absolute power and control.
Speaking generally, people around the world are found in great confusion about the religious problem of Taqdir and Tawakkul. Some of them are plain irreligious. They just do not recognize the very possibility that something like that exists. They are content with material means as the deity they are comfortable with. Then, there are other people who lack proper awareness. They have turned destiny and trust into a pretext for their sloth and inertia. The Prophet of Islam, may the blessing of Allah and peace be upon him, made full preparation for Jihad, after which, the revelation of this verse put an end to this cycle of excess and deficiency and showed the right way - as put in the lively Persian saying: بر توکل زانوے اشتربہ بند (With Tawakkul [ trust ], do tie the knees of the camel). To sum up, means which you have the option to utilize, are nothing but blessings given by Allah Ta` ala. Not taking ad-vantage of these means is ingratitude, even stupidity. Of course, do not give means the status they do not have and believe that results and outcomes are not subservient to these means - instead of all that, they obey the command of Allah Almighty.
Reci, Poslaniče ovim licemjerima: “Sve što nam se događa biva Allahovom voljom i Njegovim određenjem. Gospodar upravlja nama u svim stanjima, i u blagostanju i u poteškoći, On je naše utočište i na Njega se oslanjamo u svemu što radimo." Vjernici svoju sudbinu Allahu Jedinom prepuštaju, On im je dovoljan i divan Zaštitnik.
Ngươi - hỡi Thiên Sứ - hãy nói với những kẻ Munafiq: Không bao giờ có một điều gì đó gây hại được chúng tôi ngoài những gì Allah đã định cho chúng tôi, Ngài là Chủ Nhân của chúng tôi, là điểm dựa của chúng tôi và chúng tôi phó thác mọi việc của chúng tôi cho Ngài và những người có đức tin luôn hướng đến Ngài để phó mặc cho Ngài; Ngài thừa sức giúp đỡ họ và một mình Ngài đã đủ cho họ.
Di', o Messaggero, a quegli ipocriti: "Non ci accadrà nulla se non ciò che Allāh ha previsto per noi. Egli, gloria Sua, è il nostro Signore e il nostro rifugio, al Quale noi ci rifuggiamo. Noi ci affidiamo a Lui nei nostri affari; a Lui solo si affidano i credenti in tutti i loro affari: Egli è loro sufficiente. Che eccellente tutore!"
Mensajero, diles a esos hipócritas: “Nada nos afligirá, excepto lo que Al-lah ha escrito para nosotros, Él es nuestro Protector en Quien nos refugiamos, y depositamos nuestra confianza en Él en todos nuestros asuntos. Que los creyentes depositen su confianza en Al-lah, porque Él es suficiente para ellos y el mejor de los Protectores.
Sabihin mo, O Sugo, sa mga mapagpaimbabaw na ito: "Walang aabot sa amin kundi ang itinakda ni Allāh para sa amin. Siya – kaluwalhatian sa Kanya – ay ang Pinapanginoon namin at ang Kalingaan Namin na nagpapakalinga kami. Kami ay mga nananalig sa Kanya sa mga kapakanan namin. Sa Kanya lamang ipinagkakatiwala ng mga mananampalataya ang mga kapakanan nila sapagkat Siya ay nakasasapat sa kanila. Kay inam ang Pinagkakatiwalaan!
O Messenger, tell these hypocrites: 'Nothing will afflict us except what Allah has written for us, He is our Protector, the one whom we take refuge in, and we put our trust in Him in all our affairs. Let the believers place their trust in Him for He is sufficient for them and the best of guardians.
قُلْ
(Say), O Muhammad to them,
هَلْ تَرَبَّصُونَ بِنَآ
(Do you wait for us), anything,
إِلاَ إِحْدَى الْحُسْنَيَيْنِ
(except one of the two best things), martyrdom or victory over you, according to the meaning given by Ibn `Abbas, Mujahid, Qatadah, and others.
وَنَحْنُ نَتَرَبَّصُ بِكُمْ
(while we await for you), that this will touch you,
أَن يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا
(either that Allah will afflict you with a punishment from Himself or at our hands), either capture or killing,
فَتَرَبَّصُواْ إِنَّا مَعَكُمْ مُّتَرَبِّصُونَ
(So wait, we too are waiting with you.) Allah said next,
قُلْ أَنفِقُواْ طَوْعاً أَوْ كَرْهاً
(Say: Spend willingly or unwillingly), for whatever you spend either way,
لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْماً فَـسِقِينَ
(it will not be accepted from you. Verily, you are ever a people who are rebellious.) Allah mentions the reason behind not accepting their charity from them,
إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ
(except that they disbelieved in Allah and in His Messenger. ) and the deeds are accepted if they are preceded with faith,
وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى
(and that they came not to the Salah except in a lazy state.) Therefore, they neither have good intention nor eagerness to perform the acts of faith,
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـتُهُمْ إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَـرِهُونَ
(And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger, and that they came not to the Salah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly.) The Truthful, to whom the Truth was revealed, Muhammad, peace be upon him, said that Allah does not stop giving rewards until you (believers) stop performing good deeds, and that Allah is Tayyib Good and Pure and only accepts what is Tayyib. This is why Allah does not accept charity or good deeds from the people described in these Ayat, because He only accepts it from those who have Taqwa.
52- De ki:“Siz, bizim başımıza iki güzel (akıbetten) birinin gelmesinden başka neyi bekleyebilirsiniz ki? Halbuki biz, Allah’ın sizi ya kendi katından yahut da bizim ellerimizle bir azaba uğratmasını bekliyoruz. Öyleyse bekleyin, şüphesiz biz de sizinle beraber bekliyoruz.”
52. Başınıza türlü musibetlerin gelmesini bekleyen münafıklara “de ki:” Sizin başımıza gelmesini beklediğiniz şey nedir? Sizler ancak bizim için son derece faydalı bir şey beklemektesiniz ki bu da şu iki güzel şeyden birisidir: Ya düşmana karşı zafer kazanıp onlara karşı ilahî yardıma mazhar olmak ve böylelikle dünyevî ve uhrevî mükâfaatı elde etmek yahut da insanların ulaşabilecekleri en üstün derece ve Allah nezdindeki en yüce mevki olan şehadete kavuşmak. Bizim sizin başınıza gelmesini beklediğimiz şeye gelince ey münafıklar, biz Yüce Allah’ın sizi ya kendi nezdinden bizim sebep olmayacağımız bir azaba çarptırmasını yahut da bizim ellerimizle yani bizi size musallat kılarak ve böylece sizi öldürmemizi sağlayarak başınıza bir musibet getirmesini bekliyoruz.
“Öyleyse” siz bizim hakkımızda hayır “bekleyin, şüphesiz biz de sizinle beraber” başınıza gelecek kötülükleri “bekliyoruz.”
Sabihin mo, O Sugo, sa kanila: "Naghihintay kaya kayo na [may ibang] maganap sa amin maliban pa ang pagwawagi o ang pagkamartir? Kami ay naghihintay na magpababa sa inyo si Allāh ng isang pagdurusa mula sa ganang Kanya, na magpapahamak sa inyo o magpaparusa sa inyo sa mga kamay namin sa pamamagitan ng pagkapatay sa inyo at pagkabihag sa inyo kapag nagpahintulot Siya sa amin ng pakikipaglaban sa inyo. Kaya maghintay kayo sa kahihinatnan namin; tunay na kami ay mga naghihintay sa kahihinatnan ninyo."
Di' loro, o Messaggero: "Aspettate forse che ci giunga la vittoria o il martirio?! Mentre noi attendiamo che Allāh vi infligga una punizione, da parte Sua, che vi distrugga, o che vi punisca tramite le nostre mani, uccidendovi o prendendovi prigionieri, se ci permetterà di combattervi. Attendete la nostra fine, noi attendiamo la vostra".
Ngươi - hỡi Thiên Sứ - hãy bảo chúng: "Hay là các ngươi đang chờ đợi bọn ta được chiến thắng hoặc hy sinh vì đạo?! Và bọn ta thì đang chờ Allah giáng lên các ngươi hình phạt tiêu diệt toàn bộ các ngươi hoặc Ngài sẽ trừng phạt các ngươi bằng bàn tay của bọn ta bởi việc giết các ngươi hoặc bắt các ngươi làm tù binh khi Ngài cho phép bọn ta đánh các ngươi. Các ngươi cứ hãy chờ xem kết quả của bọn ta và bọn ta đang chờ đợi kết cuộc của các ngươi."
Mensajero, diles: “¿Están esperando que nos suceda algo más que la victoria o el martirio (ambos son buenos resultados), mientras que nosotros esperamos que Al-lah envíe sobre ustedes un infortunio, ya sea un castigo de Al-lah que los destruya, o que sean castigados por nuestras manos, si Al-lah nos permite luchar contra ustedes? Esperen a ver cuál será nuestro destino, porque nosotros también esperamos a ver su destino”.
O Messenger, say to them: 'Are you waiting for anything other than victory or martyrdom to befall us – which are both good outcomes – while we expect Allah to send down a misfortune upon you: a punishment from Allah which would destroy you, or that you are punished at our hands with either death or being captured, if Allah permits us to fight against you? Wait to see then what our outcome will be, for we are also waiting to see your outcome.'
Allahov Poslaniče, reci dvoličnjacima: “Očekujete li vi u pogledu nas bilo šta drugo osim dva veličanstvena završetka: pobjedu i ponos na dunjaluku, ili šehadet i najveću nagradu na Ahiretu? Što se nas tiče, mi očekujemo da Allah na vas spusti kakvu kaznu s neba, ili da vas kazni našim rukama, ako nam dozvoli borbu protiv vas. Eto, vi čekajte šta će biti s nama, a i mi ćemo čekati šta će dogoditi vama.”
Ô Messager, dis-leur: Attendez-vous que nous soyons victorieux ou que nous tombions en martyrs? Quant à nous, nous attendons qu’Allah vous inflige un châtiment qui vous anéantira ou quand Il nous autorisera à vous combattre, qu’Il se serve de nous pour vous châtier en vous tuant et en vous emprisonnant. Attendez donc afin de savoir quel sera notre devenir, nous attendons de notre côté, quel sera le vôtre.
-Ey Peygamber!- onlara de ki: "Bize iki şeyden; şehadet yahut zaferden başka bir şeyin gelmesini mi bekliyorsunuz? Biz de Allah'ın, katından indireceği bir azap ile sizi helak etmesini yahut sizinle savaşmamıza izin vererek bizim elimizle sizleri öldürmek ve esir etmek yolu ile size azap etmesini bekliyoruz. Siz, bizim akıbetimizi bekleyin; biz de sizin akıbetinizi bekliyoruz."
For true men of faith, there is no question of failure in this world. Their success lies in God being pleased with them and this is a certainty, in both good times and bad. If any trouble befalls a believer, this increases his inclination towards God. If he receives some benefit, this creates the feeling of obligation and gratitude in him and, by being grateful to God, he becomes entitled to further blessings from Him. ‘So wait, if you will; we too, are waiting with you.’ On the face of it, this is a statement of believers, but in fact these are God’s words addressed to unbelievers. God is telling them in a warning tone that although they have been waiting for the destruction of the believers, the fact is that in God’s scheme they are destined to achieve eternal success, and what is going to happen to them (the opponents) is that after their being given a long rope to fully and finally establish their guilt, they will be consigned to eternal degradation and punishment.
The tenth verse (52), while mentioning the charming demeanor of the man of true faith, has given an answer to hypocrites delighted over the discomfort of Muslims. According to the man of true faith, the thing that hypocrites take as suffering for Muslims and which makes them happy is really no suffering for them. In fact, it is another form of comfort and success. The reason is that a man of true faith becomes deserving of eternal returns and rewards even after having failed in his strong resolve, something that is the real objective of all his successes. Therefore, he succeeds, even in failure and gains, even in loss.
The first sentence of the verse: قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْن (Say, "Is it not that you are expecting for us but one of the two good things [ martyrdom and victory ] "?) means exactly this. However, along with it, it was also said that the fate of the disbelievers was quite contrary for they will find no respite from suffering or punishment under any condition. Either, they would be punished at the hands of Muslims right here in this world, in which case, they will taste the punishment in the mortal and the eternal world both. And, in case, they somehow escaped unscathed in the mortal world, there is no possibility of deliverance from the punishment of the Hereafter.
Katakanlah -wahai Rasul- kepada mereka, "Apakah kalian menunggu-nunggu apa yang terjadi pada kami, yang tidak lain adalah kemenangan atau gugur sebagai syahid? Adapun kami maka kami menunggu Allah yang akan menimpakan azab-Nya kepada kalian untuk membinasakan kalian, atau hukuman yang diberikan oleh-Nya melalui tangan kami yang akan mencabut nyawa kalian dan menjadikan kalian sebagai tawanan perang manakala Allah mengizinkan kami untuk memerangi kalian. Oleh sebab itu, tunggulah kesudahan kami karena sesungguhnya kami juga menunggu kesudahan kalian.”
"Katakanlah, 'Tidak ada yang kamu tunggu-tumggu bagi kami, kecuali salah satu dari dua kebaikan. Dan kami menunggu-nunggu bagi kamu bahwa Allah akan menimpakan kepadamu azab (yang besar) dari sisiNya, atau (azab) dengan tangan kami. Sebab itu tunggulah, sesungguhnya kami menunggu-nunggu bersamamu'." (At-Taubah: 52).
(52) Katakan kepada orang-orang munafik yang menanti-nantikan kekalahan bagimu. Apakah yang kamu tunggu-tunggu bagi kami? Karena kamu tidak menunggu kecuali perkara yang be-nar-benar bermanfaat bagi kami yaitu salah satu dari dua kebaikan: yang pertama adalah kemenangan dan keunggulan atas musuh serta meraih pahala dunia dan akhirat, dan yang kedua adalah mati syahid yang merupakan derajat makhluk tertinggi di sisi Allah. Adapun kami wahai orang-orang munafik, maka ﴾ نَتَرَبَّصُ بِكُمۡ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٖ مِّنۡ عِندِهِۦٓ ﴿ "kami menunggu-nunggu bagi kamu bahwa Allah akan menimpakan kepadamu azab (yang besar) dari sisiNya", di mana kami bukan menjadi penyebabnya, ﴾ أَوۡ بِأَيۡدِينَاۖ ﴿ "atau (azab) dengan tangan kami", dengan menguasakan kami atasmu, lalu kami mem-bunuhmu. ﴾ فَتَرَبَّصُوٓاْ ﴿ "Sebab itu tunggulah", kebaikan bagi kami. ﴾ إِنَّا مَعَكُم مُّتَرَبِّصُونَ ﴿ "Sesungguhnya kami menunggu-nunggu bersamamu", keburukan bagimu.
Katakanlah -wahai Rasul- kepada mereka, "Keluarkanlah sebanyak mungkin harta kalian dengan sukarela maupun terpaksa, Allah tidak akan menerima infak kalian karena kalian telah berbuat kafir kepada Allah dan tidak taat kepada-Nya."
Ô Messager, dis-leur: Quoique vous dépensiez de vos richesses, volontairement ou sous la contrainte, votre mécréance et votre désobéissance à Allah feront que ces dépenses ne seront jamais considérées comme des œuvres pieuses.
-Ey Peygamber!- Onlara de ki: Mallarınızdan isteyerek ya da istemeyerek verin. İnkâr etmeniz ve Allah'ın taatinden çıkmanız sebebi ile infak ettikleriniz sizden asla kabul edilmeyecektir.
"Katakanlah, 'Nafkahkanlah hartamu baik dengan suka rela ataupun dengan terpaksa, namun nafkah itu sekali-kali tidak akan diterima darimu. Sesungguhnya kamu adalah orang-orang yang fasik.' Dan tidak ada yang menghalangi mereka untuk diterima dari mereka nafkah-nafkahnya melainkan karena mereka kafir kepada Allah dan RasulNya dan mereka tidak mengerjakan shalat, melain-kan dengan malas dan tidak (pula) menafkahkan (harta) mereka, melainkan dengan rasa enggan." (At-Taubah: 53-54).
(53) Allah تعالى berfirman menjelaskan kebatilan nafkah orang-orang munafik dan menyebutkan penyebabnya. ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka, ﴾ أَنفِقُواْ طَوۡعًا ﴿ "nafkahkanlah hartamu baik dengan suka rela", dari dirimu ﴾ أَوۡ كَرۡهٗا ﴿ "ataupun dengan terpaksa", atas itu tanpa kerelaan, ﴾ لَّن يُتَقَبَّلَ مِنكُمۡ ﴿ "namun nafkah itu sekali-kali tidak akan diterima darimu." Yakni, tidak ada sedikit pun amalmu yang diterima, karena ﴾ كُنتُمۡ قَوۡمٗا فَٰسِقِينَ ﴿ "sesungguhnya kamu adalah orang-orang yang fasik." Keluar dari ketaatan kepada Allah.
(54) Kemudian Allah menjelaskan sifat kefasikan mereka dan perbuatan mereka, Dia berfirman, ﴾ وَمَا مَنَعَهُمۡ أَن تُقۡبَلَ مِنۡهُمۡ نَفَقَٰتُهُمۡ إِلَّآ أَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَبِرَسُولِهِۦ ﴿ "Dan tidak ada yang menghalangi mereka untuk diterima dari mereka nafkah-nafkahnya melainkan karena mereka kafir kepada Allah dan RasulNya." Padahal semua amal, syarat diterima-nya adalah iman, sedangkan mereka itu tidak beriman dan tidak beramal shalih, bahkan shalat yang merupakan amal jasmani yang paling utama, mereka lakukan dengan malas-malasan. ﴾ وَلَا يَأۡتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمۡ كُسَالَىٰ ﴿ "Dan mereka tidak mengerjakan shalat, melainkan dengan malas." Yakni merasa berat, hampir tidak melakukannya karena beratnya shalat atas mereka. ﴾ وَلَا يُنفِقُونَ إِلَّا وَهُمۡ كَٰرِهُونَ ﴿ "Dan tidak (pula) menafkahkan (harta) mereka, melainkan dengan rasa enggan", tanpa kelapangan dada dan ketenangan jiwa. Ini adalah celaan yang men-dalam bagi siapa saja yang melakukan seperti apa yang mereka lakukan, dan bahwa seorang hamba seharusnya tidak mendatangi shalat kecuali dalam keadaan semangat jasmani dan rohani, dan tidak berinfak kecuali dengan dada yang lapang dan jiwa yang tenang berharap balasan pahalanya dari Allah semata dan tidak menyerupai orang-orang munafik.
Tell them O Messenger, : 'Spend of your wealth willingly or unwillingly, for it will not be accepted from you because of your disbelief and disloyalty to Allah.'
Diles, Mensajero: “Gasten su riqueza de buena o mala gana, porque no les será aceptada debido a su incredulidad y deslealtad hacia Al-lah”.
53- De ki:“İster gönülden gelerek isterse de gönülsüz olarak infak edin (fark etmez, zira) sizden asla kabul edilmeyecektir. Çünkü siz, fâsık bir topluluk oldunuz.”
54- İnfaklarının onlardan kabul edilmesini engelleyense sadece şudur: Onlar, Allah’ı ve Rasûlünü inkar ederler, namaza ancak üşene üşene gelirler ve infâklarını da ancak istemeye istemeye yaparlar.
53. Yüce Allah, münafıkların infaklarının boşa gideceğini açıklamakta ve bunun sebebini de söz konusu ederek şöyle buyurmaktadır: Onlara “de ki: İster gönülden” içinizden “gelerek isterse de gönülsüz olarak” istemeye istemeye, zorla “infak edin (fark etmez, zira) sizden asla” amellerinizin hiç birisi “kabul edilmeyecektir. Çünkü siz, fasık” Allah’a itaatin dışına çıkan “bir topluluk oldunuz.”
54. Daha sonra Yüce Allah, onların ne tür bir fasıklık içinde olduklarını ve amellerinin niteliklerini şu buyrukları ile beyan etmektedir:“Onlar, Allah’ı ve Rasûlünü inkar ederler.” Bütün amellerin kabul edilebilmesi için iman şarttır. Bunların ise imanları da salih amelleri de yoktur. Hatta bedenî amellerin en faziletlisi olan namaza kalkacak olurlarsa üşene üşene, tembel tembel kalkarlar. Nitekim Yüce Allah bunu da açıklayarak şöyle buyurmaktadır:“Namaza ancak üşene üşene gelirler”yani namaz onlara o kadar ağır gelir ki, neredeyse namaz kılmayacaklardır; kıldıkları vakit de isteksizlikten kaynaklanan bir nedenle işi ağırdan alırlar.“İnfâklarını da ancak istemeye istemeye yaparlar.” Gönül hoşluğu ile ve bu konuda sebat ve kararlılık ile infâkta bulunmazlar. Burada onlar gibi davrananlar çok ileri derecede yerilmektedir. Kulun namaza hem bedeni hem de kalbi ile canlı ve istekli bir halde gitmesi gerekir. Yine ancak gönül hoşluğu ile ve sebat bulmuş bir kalple, mükâfatını da yalnızca Yüce Allah’tan bekleyerek infakta bulunmalıdır, münafıklara benzememelidir.
Ngươi hãy bảo chúng - hỡi Thiên Sứ -: "Mặc cho các ngươi có cố gắng chi dùng tài sản ra sao, tự nguyện làm từ thiện hoặc bị ép làm từ thiện thì mọi thứ các ngươi đã chi dùng vẫn không được chấp nhận vì các ngươi vốn không tin tưởng và đã rời khỏi sự phục tùng Allah."
Sabihin mo, O Sugo, sa kanila: "Magkaloob kayo ng ipagkakaloob ninyo mula sa mga yaman ninyo nang kusang-loob o napipilitan, hindi tatanggapin mula sa inyo ang ginugol ninyo mula sa mga iyon dahil sa kawalang-pananampalataya ninyo at pagsugod ninyo mula sa pagtalima kay Allah."
Di' loro, o Messaggero: "Elargite i vostri beni che potete elargire, volontariamente o obbligatoriamente: ciò non verrà accettato da parte vostra a causa della vostra miscredenza e della vostra lontananza dall'obbedienza dovuta ad Allāh".
Reci dvoličnjacima: “Allah neće prihvatiti vašu milostinju, davali je milom ili silom, zato što ste Mu nepokorni i što ste nevjernici."
Và nguyên nhân việc bố thí của chúng không được chấp nhận là do ba vấn đề: Vô đức tin nơi Allah và Thiên sứ của Ngài; lười biếng và uể oải khi dâng lễ nguyện Salah và miễn cưỡng bố thí tài sản chứ lòng không chút mong muốn; bởi lẽ chúng không hề hy vọng về phần thưởng qua việc lễ nguyện Salah cũng như qua việc bố thí của họ.
Walang pumigil sa kanila sa pagtanggap sa mga gugol nila kundi ang tatlong bagay: ang kawalang-pananampalataya nila kay Allāh at sa Sugo Niya, ang katamaran nila at ang pagbibigat-bigatan ng katawan nila kapag nagdarasal sila, at dahil sila ay hindi gumugugol ng mga yaman nila nang kusang-loob at gumugugol lamang sila dahil napipilitan dahil sila ay hindi naghahangad ng gantimpala sa pagdarasal nila ni sa paggugol nila.
Cosa ha impedito che la loro elargizione venisse accettata? Vi sono tre motivi: La loro miscredenza nei confronti di Allāh e del Suo Messaggero, la loro pigrizia durante la Preghiera, e il fatto che non elargissero il loro denaro volontariamente; piuttosto, lo elargivano contro la loro volontà perché non si aspettavano una ricompensa per la loro Preghiera né per le loro elargizioni.
Njihova milostinja ne može biti primljena zbog tri stvari: 1 - jer oni ne vjeruju u Allaha i Njegova Poslanika, sallallahu alejhi ve sellem; 2 - kad klanjaju namaz, klanjaju ga nemarno, tromo i radi toga da ih ljudi vide; 3 - kad nešto udjeljuju, oni to nevoljno čine, jer se ne nadaju nagradi ni za svoj namaz ni za svoje udjeljivanje.
What the hypocrites spend in charity will not be accepted from them due to three matters: their disbelief in Allah and His Messenger; their reluctance and lack of interest in praying; and not spending their wealth willingly, but only unwillingly – because they do not expect to get any benefit from their prayer, or from what they spend.
Lo que los hipócritas gastan en caridad no les será aceptado debido a tres razones: su incredulidad en Al-lah y Su Mensajero; su renuencia y falta de interés en la oración; y su falta de disposición para gastar su riqueza, porque lo hacen de mala gana (ya que no esperan recibir ningún beneficio de su oración o de lo que gastan).
Commentary
Mentioned in the previous verses were bad morals and bad deeds of the hypocrites. The same subject continues in the verses quoted above. As for the statement in verse 55 -- where it has been declared that the wealth and children of hypocrites should not be taken as a blessing for them as these are, in fact, a form of punishment from Allah -- it has a reason. Is it not that love for and engrossment in worldly life becomes a punishment right here in this world? One starts with desires to acquire worldly wealth, then goes through a series of hard work to establish the necessary channels, day in and day out, sacrificing sleep, comfort and family life. After that, if one succeeds, come the concerns of increasing and retaining it - a round the clock punishment indeed. A serious loss or sickness could become unwelcome cans of worries, and if one happens to get everything one wants, the vicious circle continues either through apprehensions of decreasing wealth or cravings of increasing it further. There is just no respite anytime.
Finally, these things go out of one's hands. This may happen at the time of death, or much earlier. Whenever it does, despair takes over. What is this, if not punishment? Man surrounds himself with articles of comfort and calls it comfort. Real comfort, the peace and comfort of the heart is something man has yet to find. But, in the meantime, man has to rely on material means and things for satisfaction, not realizing that these agents will keep snatching away his share of peace in this world and will also become the prelude to the punishment in the world to come.
Can Sadaqah be given to a disbeliever?
The last two verses show that the hypocrites used to receive a share from properties available as Sadaqat (plural of Sadaqah, meaning a donation through which one seeks reward with Allah Ta` ala, usually referred to as alms or charity). But, when they did not get these as they wished, they became angry and started accusing and cursing. If, at this place, Sadaqat are taken in their general sense - which includes all Sadaqat, necessary (wajib) and voluntary (nafl) - then, there is no problem, because non-Muslims can be given out of the voluntary Sadaqat. This is permissible on the basis of the consensus of Muslim Ummah and stands proved from Sunnah. However, even if Sadaqat at this place mean what is obligatory, like Zakah and ` Ushr, then, we should remember that the hypocrites were given a share from it on the basis that they claimed to be Muslims. Since they claimed to believe in all the necessary articles of faith and their kufr was hidden in their hearts, with no conclusive proof in their apparent claims they were treated as Muslims to the extent of this worldly life and Allah Ta` ala had, in His wisdom, given the orders that the hypocrites should be treated as Muslims. (Bayan a1-Qur'an)
Signs of Hypocrites and Warning for Muslims
In verse 54, two signs of hypocrites have been given: (1) they come to the Sa ل ah lazily and listlessly, and (2) that they spend in the way of Allah unwillingly.
Muslims have been warned here that sloth in Salah and being sour at heart while spending in the way of Allah, that is, Zakah and Sadaqah, are signs of nifaq (hypocrisy). All Muslims should make conscious effort to stay safe from these signs.
Tidak ada alasan yang membuat infaq mereka itu tidak diterima oleh Allah selain tiga hal, mereka ingkar kepada Allah dan Rasul-Nya, mereka malas dan berat ketika melaksanakan salat, dan mereka tidak menginfaqkan harta mereka dengan sukarela, melainkan karena terpaksa. Hal itu karena mereka tidak mengharapkan pahala dalam menunaikan salat mereka dan dalam menginfaqkan harta mereka.
Trois raisons font que leurs dépenses ne seront pas acceptées par Allah: Leur mécréance en Allah et en Son Messager, leur paresse et leur indolence lorsqu’ils prient et le fait que ces dépensent ne sont pas faites de bon cœur mais à contrecœur. Ils n’espèrent d’ailleurs pas être récompensés pour les prières qu’ils accomplissent ni pour les dépenses qu’ils effectuent.
In Madinah the majority of all the people who had embraced Islam, were sincere believers. However, there were a number of people who had embraced Islam to go with the tide of the times, but who lacked that spirit of surrender which is the characteristic of true faith in and true attachment to God. These are the people who are known as hypocrites. These hypocrites consisted mostly of the wealthy class. It was this wealth which was behind their hypocrisy. Those who do not have anything to lose are ready and willing to accept that Islam in which one has to lose one’s all. But those who have something to lose generally become anxious about their worldly considerations. They somehow carry out those commandments of Islam which do not involve any sacrifice, but they find themselves unable to go ahead and accept any requirements of Islam which might involve loss of life and property, or when the question of becoming a believer at the level of sacrifice arises. But lagging behind in accepting the Islam of sacrifice renders even their prayers and fasting valueless. The rite of prayer (‘ibadah)—the worship performed in mosques—is intimately related with worship outside the mosque. If the individual’s life outside the mosque is devoid of the real spirit of religion, his life inside the mosque will also be empty of the true religious spirit and, obviously, action without such spirit has no value before God. God accepts nothing but righteous action. All else is devoid of merit in His eyes.
Onların verdiklerinin kabul edilmesine ancak şu üç şey engel olmuştur: Allah'a ve resulüne (iman etmeyip) kâfir olmaları, namaza üşenerek ve oyalanarak gelmeleri ve mallarını isteyerek infak etmemeleri. Onlar mallarını istemeyerek infak ederler. Çünkü onlar, namazlarından ve infaklarından bir sevap ümit etmezler.
-Ey Peygamber!- Münafıkların malları ve evlatları seni imrendirmesin ve sakın onlar için bu durumu hoş görme! Onların mallarının ve evlatlarının sonu kötü olacaktır. Allah, zorluk ve meşakkat ile onların mallarını ve evlatlarını, onların üzerine indirdiği bir azap ve musibet kılacaktır. Allah Teâlâ bunu, onların ruhları küfür üzerine çıkıncaya kadar yapacak ve onlar, cehennemin en alt tabakasında azap olunacaklardır.
"Maka janganlah harta benda dan anak-anak mereka mena-rik hatimu. Sesungguhnya Allah menghendaki dengan (memberi) harta benda dan anak-anak itu untuk menyiksa mereka dalam ke-hidupan di dunia dan kelak akan melayang nyawa mereka, sedang mereka dalam keadaan kafir. Dan mereka (orang-orang munafik) bersumpah dengan (Nama) Allah, bahwa sesungguhnya mereka termasuk golonganmu, padahal mereka bukanlah dari golonganmu, akan tetapi mereka adalah orang-orang yang sangat takut (kepada-mu). Jikalau mereka memperoleh tempat perlindungan atau gua-gua atau lubang-lubang (dalam tanah), niscaya mereka pergi kepada-nya dengan secepat-cepatnya." (At-Taubah: 55-57).
(55) Allah تعالى berfirman, janganlah kamu kagum terhadap harta dan anak-anak orang-orang munafik itu, karena tidak ghibthah[92] padanya, kesialan pertama mereka adalah bahwa mereka menda-hulukannya di atas keridhaan Allah dan mereka durhaka kepada Allah karenanya. ﴾ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "Sesungguhnya Allah menghendaki dengan (memberi) harta benda dan anak-anak itu untuk menyiksa mereka dalam kehidupan di dunia." Yang dimaksud dengan azab di sini adalah kesulitan dalam mendapatkannya, usaha yang mati-matian dalam hal itu, serta kecemasan hati dan keletihan tu-buh yang mereka dapatkan, sekiranya kenikmatan mereka diukur dengan kesulitannya maka ia tidaklah sebanding, manakala harta tersebut melenakan mereka dari Allah dan dzikir kepadaNya, maka ia menjadi azab atas mereka bahkan di dunia, dan di antara akibat buruk yang berbahaya adalah bahwa hati mereka selalu bergantung kepadanya dan keinginan mereka tidak lepas darinya, ia menjadi tujuan akhir dan target final mereka, di hati mereka tidak lagi ada bagian akhirat, yang hal itu mengharuskan mereka berpindah dari dunia. ﴾ وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ ﴿ "Dan kelak akan melayang nyawa mereka, sedang mereka dalam keadaan kafir." Adakah hukuman yang lebih besar daripada hukuman yang mengakibatkan kesengsaraan dan kerugian yang abadi dan terus menerus?
(56) ﴾ وَيَحۡلِفُونَ بِٱللَّهِ إِنَّهُمۡ لَمِنكُمۡ وَمَا هُم مِّنكُمۡ وَلَٰكِنَّهُمۡ ﴿ "Dan mereka (orang-orang munafik) bersumpah dengan (Nama) Allah, bahwa sesungguhnya mereka termasuk golonganmu, padahal mereka bukanlah dari golonganmu, akan tetapi mereka", tujuan mereka dalam bersumpah adalah bahwa mereka ﴾ قَوۡمٞ يَفۡرَقُونَ ﴿ "adalah orang-orang yang sangat takut (kepada-mu)." Yakni takut serangan. Di hati mereka tidak ada keberanian yang mendorong mereka menunjukkan jati diri mereka, mereka takut jika mereka menunjukkan keadaan mereka kepadamu, mereka takut kamu berlepas diri dari mereka yang akibatnya musuh meng-incar mereka dari segala penjuru. Adapun keadaan orang yang kuat hatinya lagi teguh jiwanya, maka dia tidak takut menyatakan ke-adaan dirinya, baik atau buruk, akan tetapi orang-orang munafik itu memang berbaju dengan pakaian ketakutan dan bermantel kebohongan.
(57) Kemudian Allah menyebutkan besarnya ketakutan me-reka, Dia berfirman, ﴾ لَوۡ يَجِدُونَ مَلۡجَـًٔا ﴿ "Jikalau mereka memperoleh tempat perlindungan", sebagai tempat berlindung pada saat datang-nya kesulitan ﴾ أَوۡ مَغَٰرَٰتٍ ﴿ "atau gua-gua" yang bisa mereka masuki dan tinggali ﴾ أَوۡ مُدَّخَلٗا ﴿ "atau lubang-lubang (dalam tanah)," yaitu tempat persembunyian untuk membentengi diri mereka, ﴾ لَّوَلَّوۡاْ إِلَيۡهِ وَهُمۡ يَجۡمَحُونَ ﴿ "niscaya mereka pergi kepadanya dengan secepat-cepatnya", yakni dengan cepat dan bergegas. Mereka tidak memiliki keteguhan yang mem-buat mereka tenang.
Oleh karena itu, jangan sekali-kali kamu -wahai Rasul- terkecoh dan terpesona oleh kekayaan dan keturunan orang-orang munafik karena kekayaan dan keturunan mereka itu akan berakhir dengan buruk. Bahkan Allah akan menjadikannya sebagai siksaan bagi mereka, yaitu dengan membuat mereka bekerja keras dan bersusah payah untuk mendapatkannya, serta dengan menurunkan berbagai musibah terhadapnya hingga ajal menjemput mereka dalam keadaan kafir. Kemudian Allah akan menyiksa mereka secara kekal di dalam kerak neraka.
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ
(So let not their wealth nor their children amaze you...) In similar Ayat, Allah said,
وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَجاً مِّنْهُمْ زَهْرَةَ الْحَيَوةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى
(And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting) 20:131, and,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) 23:55-56. Allah said next,
إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(in reality Allah's plan is to punish them with these things in the life of this world,) by taking the Zakah due on their money from them and spending it in Allah's cause, according to the meaning given by Al-Hasan Al-Basri. Allah's statement,
وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ
(and that their souls shall depart while they are disbelievers) means, so that when Allah brings death to them, they will still be disbelievers, to make matters worse for them and the torment more severe. We seek refuge from such an end, which includes being led astray gradually by these things which they have.
Ô Messager, ne sois pas émerveillé par les richesses et la descendance nombreuse de ces hypocrites et ne crois pas que ce sont des bienfaits qui leur sont accordés, car ce qui va suivre ces richesses est épouvantable. En effet, Allah les châtiera pour les efforts qu’ils auront fournis en vue de les amasser et d’obtenir une descendance aussi nombreuse. Des malheurs toucherons leurs biens et leurs progénitures jusqu’à ce qu’Allah fasse sortir leurs âmes de leurs corps et qu’ils meurent mécréants. Ensuite, ils subiront le châtiment du Feu dans la fosse la plus profonde [de l’enfer] dans laquelle ils demeureront éternellement.
Nemoj se diviti njihovim bogatstvima i njihovoj djeci! Allah želi da im to bude uzrok nesreće, brige i tuge na dunjaluku, time što se muče da sve to steknu, a zatim pate kada nesreće zadese njihov imetak i njihovu djecu. Tako će patiti sve dok im Allah ne uzme duše dok su nevjernici, nakon čega će vječno patiti u najnižem katu Džehennema.
55- O halde onların malları da evlatları da seni imrendirmesin. Allah onlar sebebiyle ancak dünya hayatında onlara azap etmeyi ve canlarının da kâfir olarak çıkmasını ister.
56- Onlar, kesinlikle sizden olduklarına dair Allah’a yemin ederler. Halbuki onlar sizden değildir. Fakat onlar korkak bir topluluktur.
57- Eğer sığınacak bir yer veya mağaralar yahut da sokulacak bir delik bulsalardı arkalarını dönüp o tarafa koşarlardı.
55. Yüce Allah, şöyle buyurmaktadır: Bu münafıkların malları da evlatları da seni imrendirmesin. Çünkü bunlarda imrenilecek bir şey yoktur. Bunların aleyhlerine dönüşmesi, ilk olarak bunları Rablerinin rızasının önüne geçirmeleri ve onlar sebebi ile Allah’a isyan etmeleridir. “Allah onlar sebebiyle ancak dünya hayatında onlara azap etmeyi... ister.” Burada azaptan kasıt, bunları elde etmek için karşı karşıya kaldıkları sıkıntılar, bu uğurdaki dur durak bilmeyen çabaları, kalbi gayretleri ve bedeni yorgunluklarıdır. Onların nimet gibi görünen bu şeylerden aldıkları lezzet, çektikleri sıkıntılar ile karşılaştırılacak olursa bu lezzetlerden söz edilmeye bile değmez. Çünkü bunlar, kendilerini Allah’tan ve O’nu anmaktan alıkoyduklarından dolayı onlar aleyhinde dünyada bile ağır bir yük ve vebal olurlar. Bu büyük ve tehlikeli veballerden biri, kalp ve iradeleri ile bunlara bağlanarak onları aşamamaları, bütün isteklerinin ve arzularının onlardan öteye geçememesi, kalplerinde de âhirete hiç yer kalmamasıdır. Bu durum da onların dünyadan “kâfirler olarak çıkmasını” gerektirir. Şimdi, ebedi bedbahtlığı ve sürekli bir pişmanlığı gerektiren böyle bir cezadan daha büyük bir ceza olabilir mi?
56. “Onlar, kesinlikle sizden olduklarına dair Allah’a yemin ederler. Halbuki onlar sizden değildir” Bu yeminleri etmelerinin sebebi ise onların “korkak bir topluluk” olmalarıdır. Yani başlarına gelecek musibetlerden korkarlar. Kalplerinde gerçek durumlarını açıklamayı sağlayacak cesaret yoktur. Onlar, durumlarını açığa vurdukları takdirde sizden korkarlar, sizin onlardan uzaklaşmanızdan, bunun sonucunda da düşmanların dört bir yandan gelip onları yakamasından ve öldürmesinden korkarlar. Yürekli ve cesur kimse ise gerçek halini -iyi ya da kötü olsun- olduğu gibi açıklar. Fakat münafıklar, korkaklık elbisesine bürünmüş ve yalan ile bezenmişlerdir.
57. Daha sonra Yüce Allah, onların korkaklıklarının büyüklüğünü söz konusu ederek şöyle buyurmaktadır:“Eğer” sıkıntılarla karşı karşıya kaldıklarında “sığınacak bir yer veya” içine girecekleri ve orada yerleşecekleri “mağaralar yahut da sokulacak” ve böylelikle kendilerini korunma altında hissedecekleri “bir delik bulsalardı, arkalarını dönüp” süratle “o tarafa koşarlardı.” Çünkü onların sebat ve metanet gösterebilecekleri melekeleri yoktur.
Non compiacerti, o Messaggero, della ricchezza degli ipocriti e dei loro figli, e non considerarla una cosa benefica; il destino della loro ricchezza e dei loro figli è un infausto destino: Allāh li renderà una punizione per loro, in modo che dovranno lottare e faticare per ottenerla, a causa delle disgrazie che li affliggeranno, finché Allāh non strapperà le loro anime mentre sono miscredenti, così saranno puniti per l'eternità nell'Abisso del Fuoco.
Kaya huwag magpahanga sa iyo, O Sugo, ang mga yaman ng mga mapagpaimbabaw ni ang mga anak nila at huwag mong magandahin ang mga ito. Ang kahihinatnan ng mga yaman nila at mga anak nila ay masagwa. Si Allāh ay gagawa sa mga ito bilang pagdurusa laban sa kanila sa pamamagitan ng pagpapagal at pagpapagod sa pagtamo sa mga ito at sa pamamagitan ng bumababa na mga kapahamakan sa mga ito, hanggang sa magpalabas si Allāh ng mga kaluluwa nila sa sandali ng kawalang-pananampalataya nila, kaya pagdurusahin Niya sila sa pamamagitan ng pananatili sa pinakamababang palapag ng Apoy.
So do not be impressed by the wealth and children of these hypocrites, or think it to be something good. The end result of their wealth and children will be grievous: Allah will make them a form of punishment for the hypocrites, causing them difficulty and hardship, and send misfortune through them until Allah takes their souls while they still disbelieve; and are given an eternal punishment in the lowest depths of the fire of Hell.
Así que no te dejes impresionar por la riqueza y los hijos de estos hipócritas, ni pienses que es algo bueno. El resultado final de su riqueza y sus hijos será lamentable: Al-lah los convertirá en una forma de castigo para los hipócritas, que les causará dificultades y adversidades, y por medio de ellos les enviará infortunios hasta que Al-lah tome sus almas mientras aún no creen, y recibirán un castigo eterno en lo más profundo del fuego del Infierno.
Vì vậy, Ngươi - hỡi Thiên Sứ - đừng để tài sản và con cái của những tên Munafiq lôi cuốn Ngươi khiến Ngươi tưởng đó là điều tốt. Sự việc không phải như thế, hậu quả xấu sẽ đến từ tài sản và con cái của chúng. Allah sẽ biến tất cả thành một cực hình dành cho chúng để có được những thứ đó và chúng sẽ phải đối mặt với hàng loại tai nạn cho đến khi Allah rút hồn chúng và chúng vẫn trên tình trạng vô đức tin để rồi cuối cùng chúng sẽ mãi mãi ở tầng đáy của Hỏa Ngục.
E gli ipocriti vi giurano, o credenti, mentendo, di essere dei vostri, ma non sono con voi nel loro intimo, anche se dimostrano di essere dei vostri; al contrario, è gente che teme le uccisioni e la prigionia che colpì i loro famigliari ipocriti. Essi si mostrano musulmani solo per proteggersi.
Sumusumpa ang mga mapagpaimbabaw sa inyo, O mga mananampalataya, habang mga nagsisinungaling na tunay na sila raw ay kabilang sa kabuuan ninyo samantalang sila ay hindi kabilang sa inyo sa mga kaibuturan nila, kahit pa nagpapakita sila na sila ay kabilang sa inyo. Bagkus sila ay mga taong nangangamba na dumapo sa kanila ang dumapo sa mga tagapagtambal na pagkapatay at pagkabihag, kaya nagpapakita sila ng pag-anib sa Islām bilang pagkukubli ng tunay na saloobin.
Dvoličnjaci vam se zaklinju da su uz vas, o vjernici, i da vam pomažu u ratu, ali oni samo lažu. Oni vam govore da vas vole, a u srcima osjećaju mržnju i neprijateljstvo spram vas; to čine iz velikog straha kako im se ne bi desilo kao i višebošcima i zbog toga oni samo ispoljavaju da su muslimani.
The hypocrites swear to the believers, lying to them, that they are with them, when they are secretly not, although they make it look as if they were. But they are a scared people, cowards in fighting, and fear that what happened to the idolaters who were killed and captured will happen to them, so they pretend to be Muslim.
Los hipócritas juran a los creyentes, mintiéndoles, que están con ellos, cuando en secreto no lo están, aunque aparenten que es así. Pero en realidad son cobardes en la lucha y actúan por temor, por lo que pretenden ser musulmanes.
Và những kẻ Munafiq đã thề thốt dối trá với các ngươi - hỡi những người có đức tin - rằng chúng tự khẳng định là người của các ngươi, nhưng thực sự chúng đâu phải là người của các ngươi mặc dù chúng sinh sống cùng quê hương với các ngươi, chúng luôn cố gắng thể hiện là người cùng nhóm với các ngươi. Đúng hơn, chúng là nhóm người sợ phải hậu quả giống người đa thần đã bị như bị giết, bị bắt làm tù binh, từ đó chúng đã cố gắng thể hiện mình là người Muslim mà thôi.
Exposing Hypocrites' Fright and Fear
Allah describes to His Prophet the fright, fear, anxiety and nervousness of the hypocrites,
يَحْلِفُونَ بِاللَّهِإِنَّهُمْ لَمِنكُمْ
(They swear by Allah that they are truly of you), swearing a sure oath,
وَمَا هُم مِّنكُمْ
(while they are not of you), in reality,
وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ
(but they are a people who are afraid), and this is what made them swear.
لَوْ يَجِدُونَ مَلْجَئاً
(Should they find a refuge), such as a fort in which they hide and fortify themselves,
أَوْ مَغَـرَاتٍ
(or caves), in some mountains,
أَوْ مُدَّخَلاً
(or a place of concealment), a tunnel or a hole in the ground, according to the explanation given by Ibn `Abbas, Mujahid and Qatadah,
لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(they would turn straightway thereto with a swift rush) away from you because they associate with you unwillingly, not because they are fond of you. They prefer that they do not have to mix with you, but necessity has its rules! It is because of this that they feel grief, sadness and sorrow, seeing Islam and its people enjoying ever more might, triumph and glory. Therefore, whatever pleases Muslims brings them grief, and this is why they prefer to disassociate themselves from the believers. Hence Allah's statement,
لَوْ يَجِدُونَ مَلْجَئاً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ
(Should they find a refuge, or caves, or a place of concealment, they would turn straightway thereto with a swift rush.)
وَمِنْهُمْ مَّن يَلْمِزُكَ فِي الصَّدَقَـتِ فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ
Orang-orang munafik itu mengucapkan sumpah palsu di hadapan kalian -wahai orang-orang mukmin- bahwa mereka adalah bagian dari kalian. Padahal di dalam batin mereka tidaklah demikian adanya, walaupun mereka menyatakan bahwa mereka adalah bagian dari kalian. Akan tetapi, mereka adalah orang-orang yang khawatir dan takut dibunuh atau dijadikan tawanan perang seperti yang terjadi pada orang-orang musyrik. Oleh karena itulah, mereka menyatakan keislaman mereka untuk menyembunyikan jati diri mereka.
Ô croyants, les hypocrites vous font des serments mensongers lorsqu’ils vous disent qu’ils sont des vôtres alors qu’ils ne le sont pas dans leur for intérieur. Ce sont des gens qui ont peur d’être tué et que leurs familles soient capturées. Ce n’est que la peur qui les pousse à se faire passer pour des musulmans.
-Ey Müminler!- Münafıklar, yalan yere yemin ederek kendilerinin sizden olduklarını iddia ederler. Onlar, dış görünüşlerinde sizden olarak görünseler de iç yüzlerinde sizden değildirler. Fakat onlar, öldürülme ve esir edilme gibi müşriklere uygulanması helal olan durumların kendileri için de helal olup uygulanmasından korkmaktadırlar. Onlar takiye yaparak İslam'ı kabul etmiş gibi göstermektedirler.
Eğer bu münafıklar, kendi canlarını korumak için sığınacakları bir sığınak yahut gözden kaybolacakları bir mağara veya içine girecekleri bir delik bulsalardı, koşarak o tarafa yönelip oraya girerlerdi.
Sekiranya orang-orang munafik itu menemukan tempat berlindung seperti benteng yang dapat mereka jadikan sebagai tempat untuk melindungi diri mereka, atau menemukan gua di gunung yang dapat mereka jadikan sebagai tempat persembunyian, atau menemukan terowongan yang dapat mereka masuki, tentu mereka akan berlindung di sana dan masuk ke dalamnya secepat kuda.
Si ces hypocrites pouvaient se réfugier dans une forteresse, dans la grotte d’une montagne ou dans un souterrain afin de se mettre à l’abri, ils s’empresseraient de le faire.
If these hypocrites find a shelter, such as a fort, to protect themselves in, or caves in the mountains to hide in, or an underground tunnel they could go into to shelter in, they would rush away immediately.
Se questi ipocriti trovassero rifugio in una fortezza in cui proteggere le loro vite, o trovassero caverne nelle montagne in cui nascondersi, o trovassero un tunnel in cui entrare, vi si rifuggerebbero e si affretterebbero ad entrarvi.
Kung sakaling nakatatagpo ang mga mapagpaimbabaw na ito ng isang kalingaan na isang kutang makapangangalaga sila sa loob niyon ng mga sarili nila o nakatatagpo sila ng mga yungib sa mga bundok na makakukubli sila sa mga iyon o nakatatagpo sila ng isang lagusan na makapapasok sila roon, talaga sanang nagpakalinga sila roon at pumasok sila roon habang sila ay mga nagmamabilis.
Nếu như đám Munafiq đó tìm thấy một điểm nương thân nào có thể ẩn mình dù là hang động trong núi hoặc là đường hầm thì chắc chắn chúng đã nhanh chân lẫn trốn vào đó mất rồi.
Si estos hipócritas encuentran un refugio, como un fuerte, para protegerse a sí mismos, o cuevas en las montañas para esconderse, se dirigirán hacia allí de inmediato.
Kad bi dvoličnjaci našli kakvu utvrdu, pećinu ili podzemnu odaju, pohitali bi da se sakriju u nju, iz straha i uznemirenosti.
Entre los hipócritas están los que critican al Mensajero por la forma en que distribuye la caridad. Si se les da lo que quieren de ella, se contentan con el Mensajero, pero si él no les da lo que quieren de ella, comienzan a quejarse.
58- Onlardan bazıları da sadakalar hususunda sana dil uzatırlar. Zira eğer kendilerine onlardan verilirse hoşnut olurlar. Kendilerine onlardan bir şey verilmezse de hemen kızarlar.
59- Keşke onlar, Allah’ın ve Rasûlünün kendilerine verdiğine razı olsalardı da:“Bize Allah yeter. Elbet Allah bize lütfundan verecektir, Rasûlü de. Şüphesiz biz ancak Allah’tan umarız” deselerdi.
58. Yani münafıklar arasından senin sadakaları pay etmeni ayıplayan ve bu konuda seni tenkit eden kimseler de vardır. Ancak onların bu hususta seni tenkit edip ayıplamalarının sebebi, doğru bir maksad olmadığı gibi sağlıklı bir görüşe de dayanmıyordu. Onların asıl maksadı bu sadakalardan da kendilerine bir şeyler verilmesidir. O nedenle de “eğer kendilerine onlardan verilirse hoşnut olurlar. Kendilerine onlardan bir şey verilmezse de hemen kızarlar.” Halbuki gerçek bir kulun hoşnutluğunun da gazabının da nefsinin dünyevî isteklerine ve kötü maksatlarına tâbi olmaması gerekir. Aksine iyi bir kulun tutum ve davranışlarında Rabbinin rızasını gözetmesi gerekir. Nitekim Peygamber sallallahu aleyhi ve sellem şöyle buyurmuştur:“Sizden herhangi bir kimsenin hevâsı getirdiklerime tâbi olmadıkça o kimse iman etmiş olmaz.”[22]
Yüce Allah daha sonra da şöyle buyurmaktadır:
59. “Keşke onlar Allah’ın ve Rasûlünün kendilerine” az ya da çok olsun “verdiğine razı olsalardı da: Bize Allah yeter” O’nun bize ayırdığına razıyız, hoşnutuz “Elbet Allah bize lütfundan verecektir, Rasûlü de Şüphesiz biz ancak Allah’tan umarız” Allah’ın lütuf ve ihsanını umarak: Menfaatlerimizi elde etmek ve bize gelecek zararları önlemek hususunda O’na niyaz ederiz, “deselerdi.” Eğer böyle yapsalardı elbette nifaktan kurtulur, imana ve yüce makamlara ulaştırılırlardı.
Daha sonra Yüce Allah farz sadakaların (yani zekâtın) pay ediliş şeklini beyan ederek şöyle buyurmaktadır:
Kabilang sa mga mapagpaimbabaw ang namimintas sa iyo, O Sugo, sa paghahati ng mga kawanggawa kapag hindi sila nagtatamo mula sa mga ito ng ninanais nila; ngunit kung nagbigay ka sa kanila mula sa mga ito ng hinihiling nila ay nalulugod sila sa iyo, at kung hindi ka nagbigay sa kanila ng hinihiling nila mula sa mga ito ay nagpapakita sila ng pagmamaktol.
Và trong số đám người Munafiq, có kẻ đã nói xấu về Ngươi - hỡi Thiên Sứ - về việc Ngươi chia phần bố thí không thuận theo ý muốn của chúng. Nếu Ngươi chia theo yêu cầu đòi hỏi của chúng thì chúng hài lòng về Ngươi còn khi Ngươi không chia theo yêu cầu của chúng thì chúng liền bọc lộ bản tính xấu của chúng ra.
E tra gli ipocriti vi sono coloro che non sono compiaciuti, o Messaggero, del modo in cui dividi le elemosine, quando non ottengono ciò che vogliono; se tu dai loro quello che chiedono, sono soddisfatti di te; mentre se non dai loro ciò che chiedono, mostrano malcontento.
Among the hypocrites are those who criticise the Messenger for how he distributes charity. If they are given what they want from it, they are happy with the Messenger; but if he does not give them what they want from it, they start to complain.
Neki ti dvoličnjaci, Poslaniče milosti, prigovaraju zbog raspodjele zekata i optužuju te da si nepravedan u tome, onda kada oni ne dobiju ono što bi željeli. Ako njima daš onoliko koliko žele, zadovoljni su tobom i hvale te. Međutim, akoli ne dobiju koliko žele, rasrde se na tebe i prigovaraju ti.
-Ey Resul!- Sadakalardan umduklarına ulaşamadıkları için münafıklardan, sadakaların taksimi hususunda seni eleştirenler vardır. Eğer istedikleri şey kendilerine verilirse senden hoşnut olurlar. Yok eğer istedikleri verilmezse kızıp homurdanırlar.
Ô Messager, certains hypocrites désapprouvent le partage qui est fait des aumônes lorsqu’ils n’obtiennent pas ce qu’ils veulent. Quand tu leur donnes ce qu’ils veulent, ils sont satisfaits du partage et quand tu ne leur donnes pas ce qu’ils veulent, ils protestent.
"Dan di antara mereka ada orang yang mencelamu tentang (pembagian) zakat, jika mereka diberi sebagian darinya, mereka bersenang hati, dan jika mereka tidak diberi sebagian darinya, dengan serta merta mereka menjadi marah. Jikalau mereka sungguh-sungguh ridha dengan apa yang diberikan Allah dan RasulNya ke-pada mereka, dan berkata, 'Cukuplah Allah bagi kami, Allah akan memberikan kepada kami sebagian dari karuniaNya dan demikian (pula) RasulNya, sesungguhnya kami adalah orang-orang yang ber-harap kepada Allah,' (tentulah yang demikian itu lebih baik bagi mereka)." (At-Taubah: 58-59).
(58) Yakni di antara orang-orang munafik itu ada yang mencelamu dan mengkritikmu dalam pembagian zakat, akan tetapi kritikannya bukan untuk tujuan yang benar maupun pandangan yang lurus, akan tetapi tujuannya hanyalah agar mereka diberi. ﴾ فَإِنۡ أُعۡطُواْ مِنۡهَا رَضُواْ وَإِن لَّمۡ يُعۡطَوۡاْ مِنۡهَآ إِذَا هُمۡ يَسۡخَطُونَ ﴿ "Jika mereka diberi sebagian darinya, mereka bersenang hati, dan jika mereka tidak diberi sebagian dari-nya, dengan serta merta mereka menjadi marah." Tidak selayaknya bagi seorang hamba mengikutkan rela dan marahnya kepada hawa nafsunya yang bersifat dunia dan tujuannya yang rusak, justru yang semestinya adalah hendaknya hawa nafsunya mengikuti ridha Rabbnya, sebagaimana Nabi ﷺ bersabda,
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُوْنَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ.
"Tidak beriman (dengan sempurna) salah seorang dari kalian se-hingga hawa nafsunya mengikuti ajaranku."[93]
(59) Dan di sini Dia berfirman, ﴾ وَلَوۡ أَنَّهُمۡ رَضُواْ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ ﴿ "Jikalau mereka sungguh-sungguh ridha dengan apa yang diberikan Allah dan RasulNya kepada mereka", besar atau kecil, ﴾ وَقَالُواْ حَسۡبُنَا ٱللَّهُ ﴿ "dan berkata, 'Cukuplah Allah bagi kami'." Yakni Allah yang mencukupi kami, maka kami pun rela dengan pembagian dariNya. Dan hen-daklah mereka berharap karunia dan kebaikanNya kepada mereka dengan berkata, ﴾ سَيُؤۡتِينَا ٱللَّهُ مِن فَضۡلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ ﴿ "'Allah akan memberikan kepada kami sebagian dari karuniaNya dan demikian (pula) RasulNya, sesungguhnya kami adalah orang-orang yang berharap kepada Allah,' (tentulah yang demikian itu lebih baik bagi mereka)." Yakni kami merendahkan diri dalam mengharap kebaikan dan menolak kebu-rukan [niscaya mereka selamat dari kemunafikan, dan niscaya me-reka ditunjukkan kepada iman dan keadaan-keadaan yang tinggi].
Kemudian Allah تعالى menerangkan tata cara pembagian sede-kah wajib (zakat), Dia berfirman,
Sebagian dari orang-orang munafik itu mencelamu -wahai Rasul- dalam pembagian zakat tatkala mereka tidak mendapatkan apa yang mereka inginkan. Jika kamu memberi mereka apa yang mereka minta mereka suka kepadamu, tetapi jika kamu tidak memberi mereka apa yang mereka minta mereka akan menunjukkan kekecewaan mereka.
Hypocrites question the Integrity of the Messenger when distributing Alms
Allah said next,
وَمِنْهُمُ
(And of them), among the hypocrites,
مَّن يَلْمِزُكَ
(who accuse you) or question your integrity,
فِى
(concerning), division of,
الصَّدَقَـتِ
(the alms), when you divide them. They question your fairness, even though it is they who deserve that their integrity be questioned. The hypocrites do not do this in defense of the religion, but to gain more for themselves. This is why,
أُعْطُواْ مِنْهَا
(If they are given) meaning, from the Zakah,
رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ
(They are pleased, but if they are not given thereof, behold! They are enraged!) 9:58, angry for themselves. Qatadah commented on Allah's statement,
وَمِنْهُمْ مَّن يَلْمِزُكَ فِي الصَّدَقَـتِ
(And of them are some who accuse you concerning the alms. ) "Allah says, `Some of them question your integrity in the matter of distribution of the alms.' We were told that a bedouin man, who had recently embraced Islam, came to the Prophet , when he was dividing some gold and silver, and said to him, `O Muhammad! Even though Allah commanded you to divide in fairness, you have not done so.' The Prophet of Allah said,
«وَيْلَكَ فَمَنْ ذَا الَّذِي يَعْدِلُ عَلَيْكَ بَعْدِي؟»
(Woe to you! Who would be fair to you after me then) The Prophet of Allah said next,
«احْذَرُوا هَذَا وَأَشْبَاهَهُ فَإِنَّ فِي أُمَّتِي أَشْبَاهُ هَذَا يَقْرَءُونَ الْقُرآنَ لَا يُجَاوِزُ تَرَاقِيهِمْ فَإِذَا خَرَجُوا فَاْقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُمْ، ثُمَّ إِذَا خَرَجُوا فَاقْتُلُوهُم»
(Beware of this man and his likes! There are similar persons in my Ummah who recite the Qur'an, but the Qur'an will not go beyond their throat. If they rise (against Muslims rulers) then kill them, if they rise, kill them, then if they rise kill them.) We were also told that the Prophet of Allah used to say,
«وَالَّذِي نَفْسِي بِيَدِهِ مَا أُعْطِيكُمْ شَيْئًا وَلَا أَمْنَعُكُمُوهُ إِنَّمَا أَنَا خَازِن»
(By He in Whose Hand is my life! I do not give or withhold anything; I am only a keeper.)" This statement from Qatadah is similar to the Hadith that the Two Shaykhs narrated from Abu Sa`id about the story of Dhul-Khuwaysirah, whose name was Hurqus. Hurqus protested against the Prophet's division of the war spoils of Hunayn, saying, "Be fair, for you have not been fair!" The Prophet said,
«لَقَدْ خِبْتُ وَخَسِرْتُ إِنْ لَمْ أَكُنْ أَعْدِل»
(I would have become a loser and a failure if I was not fair!) The Messenger ﷺ said after that man left,
«إِنَّهُ يَخْرُجُ مِنْ ضِئْضِىءِ هَذَا قَوْمٌ يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ؛ فَإِنَّهْم شَرُّ قَتْلَى تَحْتَ أَدِيمِ السَّمَاء»
(Among the offspring of this man will be some with whose prayer, when one of you sees it, would belittle his prayer, and his fast as compared to their fast. They will be renegades from the religion, just like an arrow goes through the game's body. Wherever you find them, kill them, for verily, they are the worst dead people under the cover of the sky.) Allah said next, while directing such people to what is more beneficial for them than their behavior,
وَلَوْ أَنَّهُمْ رَضُوْاْ مَآ ءَاتَـهُمُ اللَّهُ وَرَسُولُهُ وَقَالُواْ حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِن فَضْلِهِ وَرَسُولُهُ إِنَّآ إِلَى اللَّهِ رَغِبُونَ
(Would that they were content with what Allah and His Messenger gave them and had said: "Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger (from alms). We implore Allah (to enrich us).") This honorable Ayah contains a gracious type of conduct and an honorable secret. Allah listed; contentment with what He and His Messenger give, trusting in Allah alone -- by saying;
وَقَالُواْ حَسْبُنَا اللَّهُ
(and they had said: Allah is sufficient for us), and hoping in Allah alone, and He made these the indications of obedience to the Messenger ﷺ, adhering to his commands, avoiding his prohibitions, believing his narrations and following his footsteps.
Sadakaların taksimi hususunda seni kınayan münafıklar, eğer Allah'ın kendilerine verdiğinden ve resulünün de Allah'ın verdiklerinden vereceği sadakalardan razı olmuş olsalardı ve Allah bize yeter. O, bize lütfundan dilediği kadar verecektir deselerdi, resulü de bize Allah'ın kendisine verdiğinden verecek. Bizler sadece Rabbimizin bize kendi fazlından vereceğine rağbet ederiz, diyerek, böyle davransalardı seni kınamalarından daha hayırlı olurdu.
Seandainya orang-orang munafik yang mencelamu dalam pembagian zakat itu mau menerima apa yang Allah tetapkan untuk mereka dan apa yang Rasul-Nya berikan kepada mereka dengan sukarela sembari berkata, "Cukuplah Allah bagi kami. Dialah yang akan memberi kami sebagian dari karunia-Nya menurut kehendak-Nya, serta Rasul-Nya akan memberi kami sebagian dari apa yang Allah berikan kepadanya. Sesungguhnya hanya kepada Allah kami berharap bahwa Dia akan memberikan sebagian dari karunia-Nya kepada kami", seandainya mereka melakukan hal itu niscaya hal itu akan lebih baik bagi mereka daripada melontarkan celaan kepadamu.
If a man basks in the glories of wealth and has many minions constantly in attendance, the general public will envy him. But the fact is that such people are the most unlucky. Their condition is such that their wealth and status become fetters, rendering them unable to proceed fully towards God’s religion; they forget God and busy themselves with worldly affairs until they meet with death, which mercilessly divests them of their wealth and high position.
Si les hypocrites qui désapprouvent le partage qui est fait des aumônes s’étaient satisfaits de ce que leur avait attribué Allah et de ce que le Prophète leur avait donné, et avaient dit: Allah nous suffit, Il nous donnera de sa grâce ce qu’Il voudra et Son Messager nous donnera de ce que lui a donné Allah. C’est à Allah Seul que nous demandons de nous donner de Sa grâce. S’ils s’étaient comportés de la sorte, cela aurait été préférable pour eux que de désapprouver ton partage.
Và giá như những kẻ Munafiq xuyên tạc Ngươi về việc chia phần bố thí biết hài lòng với những gì Allah đã ban cho chúng, thỏa mãn những gì được Thiên Sứ chia phần và biết nói: Đối với chúng tôi Allah là đủ, Ngài sẽ sớm ban cho chúng tôi thiên lộc như Ngài muốn và Thiên Sứ sẽ chia đúng phần mà Allah đã định cho chúng tôi, chúng tôi chỉ hi vọng vào Allah duy nhất trong việc ban phát. Và nếu như chúng đã làm thế thì đã tốt đẹp biết bao cho chúng, tốt đẹp hơn hẳn việc chúng đã xuyên tạc.
Si tan solo estos hipócritas que te criticaron en la distribución de la caridad se hubieran conformado con la parte que Al-lah les asignó y con lo que el Mensajero les dio, y hubieran dicho: “Al-lah es suficiente para nosotros y Él nos concederá más de Su Gracia, y el Mensajero también nos dará de lo que Al-lah le ha dado, ¡y le pedimos únicamente a Al-lah que nos enriquezca!”, si hubieran dicho esto, habría sido mejor para ellos que criticar al Mensajero.
Kung sana ang mga mapagpaimbabaw na ito na namimintas sa iyo sa paghahati ng mga kawanggawa ay nalugod sa isinatungkulin ni Allāh para sa kanila at sa ibinigay sa kanila ng Sugo Niya mula sa mga ito at nagsabi: "Nakasasapat sa amin si Allāh; magbibigay sa amin si Allāh mula sa kabutihang-loob Niya ng niloob Niya at magbibigay sa amin ang Sugo Niya mula sa ibinigay Niya rito. Tunay na kami kay Allāh lamang ay mga nagmimithi na magbigay Siya sa amin mula sa kabutihang-loob Niya." Kung sana sila ay gumawa niyon, talaga sanang iyon ay higit na mabuti para sa kanila kaysa sa mamintas sila sa iyo.
Kad bi ovi dvoličnjaci, koji ti pripisuju mahane u podjeli zekata, bili zahvalni na ratnom plijenu koji im Allah, džellešanuhu, daje posredstvom Resulullaha, sallallahu alejhi ve sellem, i kada bi rekli: “Allah nam je dovoljan, On će nam dati šta On hoće, iz Svog obilja, i mi samo od Njega tražimo.", bilo bi im bolje od pripisivanja mahana tebi.
If only these hypocrites who criticize you in the distribution of charity had been pleased with their portion that Allah had assigned for them and with what the Messenger gave them, saying: 'Allah is sufficient for us and He will grant us more from His Grace, and the Messenger will also give us from what Allah has given him, and we ask Allah alone to enrich us!'-had they said this it would have been better for them then criticising the Messenger.
E se quegli ipocriti che ti accusano di distribuire ingiustamente le elemosine fossero stati soddisfatti di ciò che Allāh ha imposto loro e di ciò che il Suo Messaggero ha dato loro, e avessero detto: "Ci è sufficiente Allāh: Allāh ci concederà le grazie che vuole, ed il Suo Messaggero ci concederà ciò che Allāh gli ha concesso; in verità, noi ci rivolgiamo solo ad Allāh, che ci concede la Sua grazia", se avessero detto ciò sarebbe stato meglio per loro, invece di mostrare malcontento.
Quả thật, các của cải Zakah chỉ được chia cho người nghèo, họ rất cần sự giúp đỡ mặc dù họ có thu nhập và có công việc nhưng số tiền kiếm được hoàn toàn không đủ cho họ xoay sở; cho người cận nghèo, họ gần như không sở hữu bất cứ gì có giá trị và hoàn cảnh của họ ai cũng rõ; cho người thu gom tiền Zakah để giao nộp cho lãnh đạo; cho người ngoại đạo mục đích để tác động hi vọng họ vào Islam hoặc trợ giúp người có đức tin có thể gia tăng niềm tin hoặc để giảm thiểu sự gây hại của họ đối với tín đồ Muslim khác; cho người nô lệ để họ chuộc thân được tự do; cho người thiếu nợ không phải do chi tiêu phung phí, cũng không vì mục đích tội lỗi và không có khả năng trả nợ; phục vụ cho quân lính đi Jihad vì chính nghĩa của Allah; và cho người lỡ đường không còn tiền đi tiếp về đến quê nhà. Tiền Zakah chỉ được chi dùng cho tám đối tượng này, đó là qui định mà Allah đã ban hành. Allah luôn biết rõ mọi thứ cải thiện cuộc sống đám nô lệ của Ngài, Ngài rất sáng suốt trong việc thống trị và định đoạt.
In verità, la Zakēt dovuta deve essere elargita ai poveri, ovvero ai bisognosi che possiedono beni provenienti da un mestiere o da un impiego ma che non sono tuttavia sufficienti, e la cui povertà non viene considerata; e ai miseri che non possiedono nulla e non possono passare inosservati a causa delle loro condizioni e del loro linguaggio; a coloro che vengono incaricati di raccogliere la Zakēt, e ai miscredenti affinché si convertono all'Islām, oppure a quelli che hanno una fede debole, in modo che la loro fede si rafforzi;
Obligatory charity should be distributed to: 1) the poor, those who hardly own anything and this is not hidden from people, either because of the obvious distress of their situation or because of what they tell people about their problems 2) the needy who have some money from working, but not enough for them to live well, whose situation is not drawn attention to; 3) those employed and sent by the Imam to collect it 4) disbelievers, as a sign of friendship, in order to bring them closer to Islam, and those of weak faith, so as to strengthen their faith and prevent evil 5) freeing captives 6) people in debt – who find themselves in debt due to reasonable conditions and not because of extravagance – if they cannot find a way of repaying their debts 7) those striving for the sake of Allah and 8) the traveller who has run out of money. Limiting the distribution of zakat to these people is a duty established by Allah. Allah knows what is in the best interests of His servants, Wise in His planning and law-making.
Osam je kategorija ljudi koje polažu pravo na zekat, i to su: 1 - el-fukara' - siromasi, a to su oni koji imaju malo imetka kojeg zarađuju preko zanata ili službe, ali im to nije dovoljno za osnovne potrebe; 2 - miskini - nevoljnici, a to su oni koji skoro ništa nemaju i koji se ne skrivaju od ljudi, već ljudi vide njihovo stanje; 3 - sakupljači zekata koje šalje vladar; 4 - nevjernici koje treba pridobiti za islam ili muslimani slaboga imana kako bi im ojačao iman, ili za one čijeg se zla treba sačuvati; 5 - robovi koje treba osloboditi; 6 - prezaduženi, koji su upali u dug iz opravdanog razloga ukoliko na drugi način ne mogu naći imetak da vrate dug; 7 - borci na Allahovu putu i 8 - putnici kojima je nestalo sredstava za putovanje. Ograničavanje zekata na ove vrste ljudi je Božija odredba, a On najbolje zna u čemu je dobrobit i potreba ljudi i mudro uređuje sve stvari.
La caridad obligatoria debe distribuirse entre: 1) los pobres, que son aquellos que no poseen nada y cuya situación no está oculta ante la gente, ya sea por su evidente angustia o por lo que dicen a la gente sobre sus problemas; 2) los necesitados, que cuentan con algo de dinero proveniente de su trabajo, pero que no es suficiente para que vivan dignamente; 3) aquellos que se encargan de la recaudación; 4) los incrédulos, como signo de amistad para acercarlos al Islam, y los de fe débil, a fin de fortalecer su fe y prevenir el mal; 5) la liberación de los esclavos y cautivos; 6) las personas que se encuentran endeudadas debido a condiciones razonables y no por extravagancia, y que no pueden encontrar una forma de pagar sus deudas; 7) los que luchan por la causa de Al‑lah; y 8) el viajero que se ha quedado sin dinero. Limitar la distribución del zakat entre estas personas es un deber establecido por Al-lah. Al-lah sabe lo que es mejor para Sus siervos, es Sabio en Su planificación y legislación.
60- Sadakalar, ancak fakirlere, yoksullara, zekat işinde çalışanlara, kalpleri (İslam’a) ısındırılmak istenenlere, kölelere, borçlulara, Allah yolunda olanlara ve yolda kalmışlara mahsustur. Bu, Allah tarafından belirlenmiş bir farzdır. Allah her şeyi bilendir, hikmet sahibidir.
60. “Sadakalar” yani zekâtlar, çünkü müstehab olan sadakanın belli kimselere tahsis edilmesi söz konusu değildir, herkese verilebilir “ancak” sözü edilen şu kimselere verilir, onlardan başkasına verilmez. Çünkü Yüce Allah, zekâtların sadece burada sözü edilen sekiz ayrı kesime verilebileceğini belirtmiştir ki bunlar şunlardır:
1, 2- Fakirler ve yoksullar (miskinler): Burada fakir ve miskin birbirinden farklı iki ayrı kesimdir. Fakir; miskinden daha ileri derecede ihtiyaç sahibidir. Çünkü Yüce Allah, öncelikle fakirleri söz konusu etmektedir. Böyle bir durumda ise ancak daha önemli olan başa alınır. Fakir; hiçbir şey bulamayan yahut da kendisine yetecek miktarın yarısından daha azını bulabilen kimse şeklinde açıklanırken; miskin/yoksul, ihtiyacının yarısını ve ondan fazlasını bulmakla birlikte yeterli miktarın tümünü bulamayan kimse şeklinde açıklanmıştır. Çünkü kendisine yetecek miktarın tümünü bulacak olursa zengin olur. İşte bu iki kesime fakirlik ve yoksulluklarını ortadan kaldıracak miktarda zekâttan pay verilir.
3- Zekat işinde çalışanlara: Bunlar, zekâtı muhafaza etmek, zekât vermesi gerekenlerden zekâtı toplamak, zekât olarak alınan hayvanların çobanlığını yapmak yahut zekâtı taşımak, yazıcılığını yapmak vb. gibi zekât ile ilgili herhangi bir iş ve faaliyette bulunan herkestir. İşte bunlara da çalışmaları dolayısı ile işlerinin karşılığı olan ücret zekat malından verilir.
4- Kalpleri (İslam’a) ısındırılmak istenenler (el-muellefetu kulûbuhum): Kalbi ısındırılmak istenen kimseler, kavmi arasında sözü dinlenen efendiler olup ya İslâm’a girmesi umulan yahut kötülüğünden endişelenilen ya da ona yapılacak bağış ile imanının güçlenmesi beklenen veya kendisine verilen zakat sebebiyle onun konumundakilerin İslâm’a girmesi yahut da zekât vermeleri umulan kişilerdir. İşte böylelerine bu tür bir ısındırmayı ve maslahatı gerçekleştirecek miktarda zekâttan pay verilir.
5- Köleler: Bunlar, efendilerinden hürriyetlerini satın almak üzere sözleşme (mukâtebe akdi) yapmış kölelerdir. Bunlar kendilerini kölelikten kurtaracak kadar malı elde etmek için çalışırlar. İşte bu gibi kimselere zekâttan pay verilerek yardımcı olunur. Kâfirlerin hapsi/esareti altında olan müslüman bir kimsenin kurtarılması da bunun kapsamına -hem de daha öncelikli olarak- girer. Yine zekat malından köle azat etmek de caizdir. Çünkü bu da Yüce Allah’ın:“kölelere” buyruğunun kapsamı içerisindedir.
6- Borçlular: Bunlar iki kısımdır. Bir kısmı insanların arasını düzeltmek için borca girmiş olanlardır. Bu kişi iki grup insan arasındaki mevcut anlaşmazlık ve fitneyi kaldırıp onların aralarını düzeltmek için aracılık yaparak onlardan birisine veya hepsine mal bağışında bulunur. İşte bu durumdaki bir kimseye de bu gibi işlere daha çok gayrette bulunması amacıyla ve azmini güçlendirmek için -zengin dahi olsa- zekâttan bir pay verilir. İkinci tür borçlu ise kendi adına borç almakla birlikte daha sonra ödemekte zorlanan kimsedir. İşte böyle bir kimseye de borcunu ödeyecek miktar verilir.
7- Allah yolunda olan gaziler: Bunlar herhangi bir şekilde divana tâbi olmayan (devletten asker olarak maaş almayan) gönüllü gazilerdir. Bunlara da gazalarına yardımcı olacak şekilde silah yahut binek bedeli ya da kendisinin ve çoluk çocuğunun nafakasını karşılayacak şekilde zekâttan pay verilir ki kendisini cihada verebilsin ve bu konuda içi rahat olun.
Fukahadan pek çok kimse şöyle demektedir: Çalışıp kazanma gücü olmakla birlikte bir kimse kendisini ilim talebine adamışsa ona da zekâttan pay verilir. Çünkü ilim de Allah yolunda cihadın kapsamına girmektedir. Yine fukahânın dediğine göre farz haccı ifa etmesi için fakir bir kimseye de zekâttan pay verilebilir. Ancak bu görüş tartışmaya açıktır.
8- Yolda kalmışlar: Bunlar, kendi memleketlerinde bulunmayan ve yolculuk sırasında muhtaç düşen yabancılardır. Bu gibi kimselere de zekâttan kendilerini memleketlerine ulaştıracak kadar bir pay verilir.
İşte zekâtın sadece kendilerine verileceği sekiz grup bunlardır. “Bu, Allah tarafından belirlenmiş bir farzdır.” Allah bunu ilim ve hikmetine göre takdir ve tayin edip farz kılmıştır. “Allah her şeyi bilendir, hikmet sahibidir.”
Şunu da belirtelim ki bu sekiz sınıf iki grup altında toplanabilir: Birincisi, fakir, yoksul vb. kimselerde olduğu gibi bizatihi kendi ihtiyacı ve menfaati dolayısı ile zekâttan pay alanlar, ikincisi de kendisine ihtiyaç duyulduğu ve İslâm’ın kendisinden fayda sağladığı kimseler.
Yüce Allah’ın zenginlerin mallarında zekâtı farz kılması, İslâm’ın ve müslümanların özel ve genel ihtiyaçlarını sağlamak içindir. Eğer zenginler şeriata uygun bir şekilde mallarının zekâtını verecek olurlarsa, hem müslümanlar arasında fakir kimse kalmayacaktır hem de İslâm devletinin sınırlarını korumak ve kâfirlere karşı cihad etmek için gerekli olan mallar elde edilecektir ki bu sayede de bütün dinî maslahatlar tahakkuk edecektir.
Ang mga zakāh na kinakailangan ay kinakailangan na gugulin para sa mga maralita, ang mga nangangailangan na may ari-arian mula sa isang trabaho o propesyon subalit ito ay hindi nakasasapat sa kanila ni hindi napapansin ang kalagayan nila; mga dukha, ang mga hindi halos nagmamay-ari ng anuman at hindi sila nagkukubli sa mga tao dahilan sa kalagayan nila o nasasabi nila; para sa mga manggagawa na mga ipinadadala ng pinuno para sa pagkalap sa mga ito; para sa mga tagatangging sumampalataya na napalulubag-loob sa pamamagitan ng mga ito upang yumakap sila sa Islām, o para sa mga mahina ang pananampalataya upang lumakas ang pananampalataya nila, o para sa sinumang maitutulak sa pamamagitan ng mga ito ang kasamaan niya; na gugulin sa mga alipin upang mapalaya sila sa pamamagitan ng mga ito; para sa mga nagkakautang nang hindi dahil sa pagsasayang ni hindi sa pagsuway, kung hindi sila nakatagpo ng pambayad para sa nakaatang sa kanila na pagkakautang; na gugulin sa paghahanda ng mga nakikibaka ayon sa landas ni Allāh; at para sa manlalakbay na kinapos ang panggugol nito. Ang paglilimita sa paggugol ng mga zakāh para sa mga ito ay isang tungkulin mula Allāh. Si Allāh ay Maalam sa mga kapakanan ng mga lingkod Niya, Marunong sa pangangasiwa Niya at batas Niya.
Farz olan zekâtlar; ancak görev yahut meslekleri sebebiyle mal sahibi olan fakat kendilerine yetmeyen ve bu durumları hususunda da kendilerine dikkat edilmeyen fakirler, hiçbir şeye sahip olmayan ve durumları yahut sözleri sebebiyle halleri diğer insanlara gizli olmayan miskinler, devlet idarecisinin zekât mallarını toplaması için görevlendirdiği kimseler, Müslüman olmaları için kendilerine zekât malından verilen kâfirler yahut imanlarının kuvvetlenmesi için imanı zayıf olan kimseler veya kötülüklerinin savuşturulması için verilen kimseler içindir. Özgürlüklerini kazanmaları için kölelere, israf ve masiyet olmaksızın borçlarını ödeyecek bir şey bulamayan kimselere, Allah yolunda cihat eden mücahitlerin hazırlanması ve nafakası biten ve bundan dolayı yolda kalmış kimselere verilir. Zekât mallarının sadece bu kimseler ile sınırlı olması Allah Teâlâ'dan bir farzdır. Yüce Allah, kullarının yararına olan şeyleri hakkıyla bilen, idare etmesinde ve dininde hikmetli olandır.
"Sesungguhnya zakat-zakat itu hanyalah untuk orang-orang fakir, orang-orang miskin, pengurus-pengurus zakat, para muallaf yang dibujuk hatinya, untuk (memerdekakan) budak, orang-orang yang berhutang, untuk jalan Allah dan orang-orang yang sedang dalam perjalanan, sebagai sesuatu ketetapan yang diwajibkan Allah, dan Allah Maha Mengetahui lagi Mahabijaksana." (At-Tau-bah: 60).
(60) Allah تعالى berfirman, ﴾ إِنَّمَا ٱلصَّدَقَٰتُ ﴿ "Sesungguhnya zakat-zakat itu", yakni zakat yang wajib dengan dalil bahwa sedekah yang dianjurkan itu diberikan kepada siapa saja tanpa pengkhususan, se-dangkan di dalam ayat ini disebutkan adanya pengkhususan, yakni ﴾ إِنَّمَا ٱلصَّدَقَٰتُ ﴿ "Sesungguhnya zakat-zakat itu", adalah untuk mereka, tidak untuk yang lain, karena Allah membatasinya pada mereka, yaitu delapan golongan berikut ini:
Pertama dan kedua: Fakir dan miskin. Di tempat ini kedua-nya adalah dua golongan yang berbeda. Fakir lebih membutuhkan daripada miskin, karena Allah menyebutkannya di awal, dan suatu perkataan tidak dimulai kecuali dengan yang lebih penting, lalu baru yang penting berikutnya. Fakir adalah orang yang tidak memi-liki apa pun untuk memenuhi kebutuhannya, atau memiliki kurang dari setengahnya, sedangkan miskin, maka dia memiliki setengah lebih tetapi belum mencukupi, karena jika dia memilikinya berarti dia adalah orang kaya. Keduanya diberi zakat yang bisa menghi-langkan kefakiran dan kemiskinannya.
Ketiga: Amil zakat, dia adalah setiap orang yang bekerja dan sibuk pada urusan zakat, mulai dari penjaga, penarik dari muzakki (pembayar zakat), penggembala, pembawa, penulis, dan petugas lainnya, dia diberi karena pekerjaannya, ia adalah gaji dari peker-jaannya dalam mengurusi zakat.
Keempat:(Orang yang sedang dibujuk hatinya) dia adalah pembesar yang ditaati oleh kaumnya yang diharapkan keislaman-nya, atau ditakutkan kejahatannya, atau dia diberi dengan harapan agar imannya kuat, atau orang yang sepertinya masuk Islam, atau zakat bisa ditarik dari orang yang tidak memberikannya, dia diberi sekedar bisa menarik hatinya dan meraih kemaslahatan.
Kelima: Riqab, yaitu hamba sahaya mukatab yang menebus dirinya dari tuan (pemilik)nya, yang berusaha keras agar bisa mem-bebaskan dirinya, maka dia dibantu dari zakat. Membebaskan tawa-nan Muslimin dari tangan orang-orang kafir termasuk di dalamnya, bahkan ia lebih layak. Termasuk dalam hal ini boleh memerdeka-kan hamba sahaya walaupun dia bukan mukatab, karena ia termasuk dalam FirmanNya, ﴾ وَفِي ٱلرِّقَابِ ﴿ "Untuk memerdekakan budak."
Keenam: Gharim, jenis ini terbagi menjadi dua: orang yang mengeluarkan harta demi mendamaikan dua kelompok yang ber-tikai dan berselisih, lalu seseorang menengahi untuk mendamaikan dengan mengeluarkan harta untuk salah satu kelompok atau untuk keduanya, maka dia diberi bagian dari zakat agar hal itu menjadi peneguh dan penyemangat bagi tekadnya, dia diberi walaupun dia kaya.
Yang kedua adalah orang yang berhutang harta untuk dirinya sendiri, kemudian dia bangkrut (tidak bisa melunasi hutang), dia diberi apa yang cukup untuk menutupi hutangnya.
Ketujuh: Orang yang berperang di jalan Allah, yang berpe-rang dengan suka rela tanpa ada departemen yang membawahinya. Dia diberi zakat secukupnya untuk membantunya berperang, untuk mendapatkan senjata atau kendaraan atau nafkah untuknya dan keluarganya, agar dia fokus dengan tenang dalam jihadnya. Banyak fuqaha yang menyatakan, "Jika orang yang mampu bekerja memu-tuskan untuk berkonsentrasi mencari ilmu, maka dia diberi dari zakat, karena menuntut ilmu termasuk ke dalam jihad di jalan Allah." Mereka juga berkata, "Orang miskin diberi zakat untuk haji." Namun pendapat ini perlu dikaji kembali.
Kedelapan: Ibnu Sabil, yaitu orang asing yang kehabisan be-kal dan sedang tidak di negerinya, dia diberi dari zakat yang dapat menyampaikannya ke negerinya.
Mereka inilah delapan golongan yang mana zakat diberikan kepada mereka saja. ﴾ فَرِيضَةٗ مِّنَ ٱللَّهِۗ ﴿ "Sebagai sesuatu ketetapan yang diwajibkan Allah." Allah mewajibkannya dan menentukan kadarnya sesuai dengan ilmu dan hikmahNya. ﴾ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ﴿ "Dan Allah Maha Mengetahui lagi Mahabijaksana."
Ketahuilah, bahwa delapan golongan ini kembali kepada dua hal, pertama: yang diberi karena kebutuhan dan keperluannya se-perti fakir miskin dan semisalnya. Dan yang kedua adalah yang diberi karena memang dibutuhkan dan untuk kepentingan Islam.
Allah mewajibkan bagian ini atas harta orang-orang kaya un-tuk menutupi kebutuhan khusus dan umum bagi Islam dan kaum Muslimin. Seandainya orang-orang kaya itu mau membayarkan zakatnya sesuai dengan ketentuan syar'i, niscaya tidak ada lagi orang fakir dari kalangan kaum Muslimin, niscaya akan terkumpul harta untuk mengamankan perbatasan dan melawan orang-orang kafir serta terwujudnya seluruh kepentingan agama.
Commentary
Recipients of Sadaqat
Objection raised by some hypocrites against the Holy Prophet s, and the answer to that, was given in verses previous to this. It will be recalled that the hypocrites had blamed the Holy Prophet ﷺ that he (God forbid) does not observe justice while disbursing Sadaqat and gives whatever he wishes to whomsoever he chooses.
In the present verse, by listing the recipients of Sadaqat categorywise, Allah Ta` ala has removed their misunderstanding and told them that He has himself determined as to who should receive Sadaqat. The Holy Prophet ﷺ only complies with the Divine decree while disbursing Sadaqat - doing nothing on his own or with his personal opinion.
This is also confirmed by the Hadith reported in Abu Dawud and Darqutni as based on a narration by Sayyidna Ziyad ibn Harith al-Suda'i ؓ who says: I visited the Holy Prophet ﷺ where I noticed that he was sending Muslim forces against my people. I said to him: ` Ya Rasulallah, you do not have to send any troops. I guarantee that all of them will submit before you with pleasure.' Then I wrote a letter to my people and all of them embraced Islam. Thereupon, he said: یَا اَخَاصُداء المّطَاعِ فِی قومِہِ (which was like a title saying that this person was the beloved one of his people who followed him! ). I submitted: ` I deserve no credit for that. Allah, in His grace, guided them right and they embraced Islam.' I was still present in the sitting, says the narrator, when a person came in asking for something. The answer he gave to him was:
"Allah Ta` ala has never handed over the distribution of Sadaqat to any prophet, even to anyone other than a prophet. Instead of that, He has Himself determined eight categories for it. If you are included under one of those eight, I can let you have it. (Tafsir al-Qurtubi, p. 168, v. 8)
This was the background in which this verse was revealed. Now, before going to its explanation in full, please understand that Allah Jalla Thana'uh has promised sustenance for the entire creation. Says the Qur'an: وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّـهِ رِزْقُهَا (And there is no creature on earth but that upon Allah is its provision - 11:6). However, in His infinite wisdom, he has not done something like making all of them equal in the matter of provision or sustenance - or رِزق rizq as the Qur'an says. This would have done away with the difference of rich and poor. This is a vast field of inquiry full of hundreds of wise insights into the moral grooming of human beings and into the proper ordering of the universal system they live under - something that cannot be taken up in details at this place. So, it was in His wisdom that He made someone rich and someone else poor and then fixed a share for the poor and needy in the riches of the rich. It was said: وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ (And, in their wealth, there is a share fixed for the asking and the deprived - 70:24) which was theirs as a matter of right.
First of all, this tells us that the command to take out Sadaqah from the wealth of the wealthy is no favor from them. In fact, this is a right of the needy the fulfillment of which is their duty. Then, it also tells us that this right is fixed in the sight of Allah Ta` ala not that someone decreases or increases it at will, anytime. Pursuant to that, the duty of making the amount of this fixed right widely known was assigned to the Holy Prophet ﷺ . Therefore, he acted with marked diligence and Ólan in this matter. He could have informed his Companions about it orally. But, he did not consider it to be sufficient. Instead, he had detailed executive orders written and placed in the custody of Sayyidna ` Umar and Sayyidna ` Amr ibn Hazam ؓ . This clearly proves that the nisab (threshold) of Zakah, and the amount of Zakah in each nisab, have been fixed by Allah Ta` ala and promulgated through His Messenger to remain valid forever. No one, at any time and in any country, has any right to decrease, increase, change or alter what has been prescribed.
It is correct to say that the obligation of Sadaqah and Zakah was already decreed by revelation during the early stage of Islam in Makkah al-Mukarramah. Tafsir authority, Ibn Kathir has cited the verse of Surah Al-Muzzammil: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (So, establish Salah and give Zakah - 73:20) in proof because this Surah is among those that belong to the initial period of revelation and, along with Salah, it carries the injunction of Zakah. However, the narratives of Iladith seem to indicate that, during the initial period of Islam, any particular nisab for Zakah, or a particular amount, was not fixed. In its absence, whatever was left behind after having served the needs of a Muslim was spent in the way of Allah. The fixation of nisab and the declaration of the amount of Zakah came after Hijrah in Madinah a-Taiyyibah. After that, the firmly established system of the receipts of Zakah and Sadaqat was something that came into existence only after the conquest of Makkah.
This verse - with the consensus of the Sahabah ؓ and the Tabi` in - describes the disbursement of the same obligatory (wajib) Sadaqah which is obligatory on Muslims like Salah, because the heads of disbursement fixed in this verse are the heads of the obligatory Sadaqat. As for the voluntary (Nafl) Sadaqat, given the clear statements of Hadith narratives, their range is quite vast. To be precise, they are not restricted to these eight heads of expenditure.
Though, in the verse appearing above, the general word: صدقات (Sadaqat) has been used - which apparently may include the obligatory and the voluntary both - but, there is a consensus of the Muslim Ummah, on the point that this verse refers only to the obligatory (wajib) Sadaqat. It appears in Tafsir al-Qurtubi that the word: صَدَقَہ (Sadaqah) whenever used in an absolute sense anywhere in the Qur'an - while there is no textual evidence to prove that it is voluntary Sadaqah - it invariably means obligatory Sadaqah at that place.
This verse has been initiated with the word: اِنَّمَا (innama) which is used for restriction (hasr and inhisar). Thereby, the very first word in the beginning of the statement speaks for itself that the recipients of Sadaqat being enumerated next are obligatory Sadaqat and must, therefore, be spent on them. In fact, obligatory Sadaqat cannot be spent on any good cause other than them, such as, the preparation for Jihad or making masjids and religious schools or other institutions of public welfare. Though, all these projects are necessary and there is great reward for investing in them, but obligatory Sadaqat the quan-tum of which stands fixed cannot be applied to such projects.
The second word: صدقات (Sadaqat) appearing in the verse is the plural form of Sadaqah. Lexically, it denotes a portion of the wealth or property that is spent for the sake of Allah (Qamus). In Mufradat al-Qur'an, Imam Raghib al-Isfahani has said that Sadaqah is called Sadaqah because it is derived from the root of 'Sidq' which means 'truth' and the one who gives something in Sadaqah purports that he is true in his word and deed, he has no worldly motives and is spending for the pleasure of Allah only. Therefore, a Sadaqah mixed up with a desire to earn a fair name or to project one's personality or any other worldly motive conceivable has been declared to be null and void by the Holy Qur'an.
As stated earlier too, the word: صَدَقہ (Sadaqah) is general in terms of its real meaning. It is used for voluntary Sadaqah as well as for obligatory Zakah. Its use for nafl (voluntary or supererogatory charity) is already very common. However, it has also been used for fard (obligatory or prescribed alms) at several places in the Qur'an, for example: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً (Take out of their wealth a Sadaqah [ obligatory alms ] - 9:103) and the verse: إِنَّمَا الصَّدَقَاتُ The Sadaqat [ prescribed alms ] are only for ...) under discussion right now. In fact, according to the verification of commentator Al-Qurtubi, when the Qur'an mentions the word: صَدِقِہ (Sadaqah) in an absolute sense, it invariably means the fard (obligatory) Sadaqah.
In Hadith narratives, the word: صَدَقَہ (Sadaqah) has also been used for every good deed, for instance, says the Hadith: ` Meeting a Muslim with a smile is also a Sadaqah.' Or, ` helping the bearer of a burden carry it is also a Sadaqah.' Or, ` to share the water drawn from a well for personal use with someone else is also a Sadaqah.' In these Hadith ref-erences, the word: صَدَقَہ (Sadaqah) has been used in its general sense with a figurative touch.
The third word after that begins with: لِلفُقرَاء (lil-fuq’ ara' ). It will be noted that the letter lam appears in the very beginning, a letter used to carry the sense of particularization. Therefore, the sentence would mean that all Sadaqat rightfully belong only to those who have been mentioned later.
Now, we can go to a detailed description of the eight recipients mentioned after that:
Out of these, the first category of recipients is that of al-fuqara' (the poor) followed by the second which is that of al-masakin (the needy or indigent). There is, though, difference of opinion about the real meaning of ` faqir' and ` miskin.' A ` faqir' is one who has nothing while a ` miskin' is one who has less than the nisab1. But, they remain the same under the injunction of Zakah. No difference exists there. The outcome is that a person who does not own wealth or property to the value of nisab in excess of his or her basic needs shall be a person to whom Zakah can be given and for that person too this taking of Zakah is permissible. As for ` basic needs,' included therein is everything like the residential house, utensils in use, clothes and furniture etc. Anyone who has the nisab, that is, 7 1/2 tolas2 gold, or 52 1/2 tolas3 of silver, or its equivalent in cash - and is not in debt - then, it is not permissible for such a person to receive Zakah nor is it permissible for anyone to give it to him. Similarly, a person who has some silver or cash and some gold and the combined market price equals the price of 52 1/2 tolas (612.36 grams) of silver, then, this person too is deemed to have the nisab. It is not permissible for him to take Zakah nor is it permissible for anyone to give it to him. But, a person who is not a man of nisab, however, is strong and healthy to earn his livelihood, and has enough for a day, then, giving Zakah to him is, no doubt, permissible but what is not permissible is that he goes about asking people to help him out. Many such people ignore this restriction not realizing that stretching their hands before others is Haram (unlawful). Whatever such a person acquires by soliciting has been equated by the Holy Prophet ﷺ with an ember from Hell. (Abu Dawud, on the authority of a report from Sayyidna ` All, Qurtubi)
1. The minimum quantity or amount, or threshold of wealth or property liable to payment of obligatory Zakah (prescribed alms or poor-due)
2. =87.48 grams.
3. = 612.36 grams.
2 3 as determined by Hadrat Maulana Mufti Muhammad Shafi (رح) in his اَوزَان شرعیہ
So, the outcome is that there is no difference in a ` faqir' and a ` miskin' as far as Zakah is concerned. But, it does make a difference in the injunction of Wasiyyah (will). If a will is made for the ` masakin,' what kind of people will be eligible to receive the bequeathed amount? And if the will is made for fuqara' what kind of people will be its recipients? There is no need to describe its details at this place. In brief, the common thing between the two categories - the ` faqir' and the ` miskin' - is that whoever of the two receives from the property of Zakah should be a Muslim and should not be the owner of property which is more than his basic needs, or the standard of nisab.
Common Sadaqat can, however, be given to non-Muslims as well. The Holy Prophet ﷺ has said: تَصَدَّقُوا عَلٰی اَھلِ الاَدیَانِ کُلِّھَا (Give Sadaqah to people of all religions). But, about the Sadaqah of Zakah, the Holy Prophet ﷺ ، while sending Sayyidna Mu` adh ibn Jabal ؓ to Yaman, had instructed him that Zakah should be taken from the rich among Muslims and be spent over their poor. Therefore, Zakah can be spent only among Muslim fuqara' (the poor) and masakin (the needy). However, with the exception of Zakah, it is permissible to give other Sadaqat - even the Sadaqatu 'l-Fitr - to a non-Muslim ` faqir.' (Hidayah)
Incidentally, the second condition that a person should not be the owner of nisab mentioned a little earlier becomes self-evident from the very meaning of a ` faqir' and a ` miskin' - because, either he would have nothing or, at the least, would have less than the fixed amount of nisab holdings. Therefore, a ` faqir' and a ` miskin' are common in the sense that they both do not possess property matching the standard value of nisab. After having mentioned these two categories of recipients, the text describes six more. Out of these, the first (which is the third in the aggregate list) is that of the collectors of Sadaqah which has been described in the text وَالْعَامِلِينَ عَلَيْهَا (and those employed to collect them). This refers to those who are appointed by the Islamic government to collect the Sadaqat of Zakah and عُشر ` Ushr etc. from the people and deposit it in the Baytulmal (the state treasury). Since these appointees spend all their time in carrying out this service, therefore, taking care of their needs is a responsibility that falls on the Islamic government. This verse of the Qur'an has, by allotting a share to them in the disbursement of Zakah, has categorically determined that the payment for the services rendered by them shall be made from the head of Zakah.
Actually, Allah Ta` ala has entrusted the duty of taking Zakah and Sadaqat from Muslims directly with the Holy Prophet ﷺ as said in the verse: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً (Take out of their wealth a Sadaqah [ obligatory alms ] - 9:103) which appears later on in this very Salah. Detailed comments about it will be taken up there. However, it is sufficient to mention here that, in the light of this verse, the duty of taking Zakah and Sadaqat has been placed on the shoulders of the Amir of Muslims. It is obvious that the Amir cannot carry out this duty all by himself throughout the country without functional executives and assistants. It is these executives and assistants who have been mentioned in the words: وَالعَاملِین عَلَیھَا (and those employed to collect them).
It was to implement the command given in these verses that the Holy Prophet had sent many Companions as functional executives responsible for collecting Zakah and Sadaqat to many regions of the Islamic state. The payment he had made for the services rendered by them was, as instructed in the verse, from the very amount collected as Zakah. Included among such people were Sahabah who were rich. In Hadith, the Holy Prophet ﷺ said: sadaqah is not halal for anyone rich (al-ghaniyy: owner of mal, that is, wealth and property) except five persons: (1) One who has set out for Jihad where he does not have necessary financial support with him - though, he may be rich back home. (2) The ` Anvil of Sadaqah (the collector) employed to carry out this duty. (3) One who, though, owns wealth and property, but is in debt for more than the worth of what he has. (4) One who buys Sadaqah property from a ` miskin' (needy person) against cash. (5) One who has been given a gift of property acquired as Sadaqah by some poor person (` faqir' ).
As for the problem of determining the proportion of the amount of money to be paid to those employed to collect Sadaqat, the answer lies in the rule that it will be paid in accordance with the status of their working hours and performance. (Jassas, Ahkam al-Qur'an and Qurtubi)
Of course, it will be necessary that the salaries of the employees do not go higher than a half of the total Zakah. If the collection of Zakah is low, so low that, after the disbursement of salaries to employees, not even that half remains available, then, salaries would have to be reduced. More than half shall not be spent. (Tafsir Mazhari, Zahiriyyah)
What has been said above shows that the amount of money given to those employed to collect Sadaqah from the head of Zakah is not given to them as Sadaqah, instead of which, it is a payment in return for their service. Therefore, they deserve to get this amount despite being rich - and it is permissible to give this amount to them from the Zakah funds. Out of the eight heads of Zakah disbursement, this is the only head in which the amount of Zakah is given as payment in return for services rendered. Otherwise, Zakah is the very name of the gift given to the poor without being a return for any services - and if a poor person was given something from Zakah funds against some service rendered, Zakah remained unpaid.
For this reason, two questions arise here - firstly, how was Zakah property given in return for services rendered, and secondly, how could this Zakah property become halal (lawful) for the rich person? Both these questions have the same answer - that we should under-stand the real status of those employed to collect Sadaqah. The status of these employees is that of the authorized representatives of alfuqara,' the poor ones, and everyone knows that the taking of possession by an authorized representative is regarded to be as good as the possession taken by the principal himself. If a person makes someone his representative authorized to recover his debt and the other person in debt hands over the amount of debt to this authorized representative, then, soon after the possession taken by the representative, the liability of the debtor stands discharged. So, when the amount of Zakah has been recovered by those employed to collect it in their capacity as the authorized representatives of the poor, i.e. the fuqara', then, the amount of Zakah received from people stands duly paid. Now, this whole amount lies under the ownership of the fuqara' on whose behalf the عَامِلِينَ ` amilin have received it in the capacity of their authorized representative. Hence, the amount given to them in return for their services is in fact given to them by the 'fuqara" as a compensation of services they have rendered for them, because once zakah is received by a faqir or his agent, he may give it to anyone against his services.
Now remains the question: The fuqara' never made these people their authorized representatives. How, then, did they become their agents in fact? The answer is that the head of a Muslim State (the 'Amir) has been appointed by Allah Ta` ala as a representative of all the poor to collect and disburse zakah on their behalf. The logical consequence of this arrangement is that the persons appointed by an 'Amir, being his deputies, are also taken to be the representatives of the poor.
To sum up, that which was given to those employed to collect Sadaqat (prescribed alms) was really no Zakah as such. Instead of that, it was given to them as compensation in return for the service rendered by them on behalf of the poor recipients of Zakah. It is like a poor person making someone an attorney for his case and paying for his services from what he has received from Zakah funds. In this situation, the payment of attorney's fee cannot be termed as the payment of Zakah.
Special Note
Details given above also tell us that those who collect Sadaqat and Zakah for Islamic religious schools and organizations (without being appointed by an Islamic state for that purpose) are not included in عَامِلِينَ "a-milin' (collectors of zakah) as contemplated in the Holy Qur'an.
The reason is that neither the individual poor persons have authorized them to receive zakah on their behalf, nor the head of an Islamic state has appointed them as such. Their correct position is that the zakah - payers have made them their agent to disburse zakah among the deserving people. Therefore, they can neither draw their salaries from zakah, nor can the obligation of a zakah-payer be discharged by their possession, unless they pay it to a person entitled to receive zakah.
Generally, serious negligence is shown in this matter. Many institutions collect Zakah funds and keep it for years. Zakah payers think that their Zakah stands paid - although, their Zakah will stand paid only when the amount given by them has been disbursed in favor of its recipients.
Similarly, there are many others who would unknowingly take such people to be included under the Qur'anic injunction about the collectors of Sadaqah and go on to pay their salaries from the funds of Zakah itself. This is non-permissible, for the givers and the takers both.
Another Question: Payment for ` Ibadah
Another question should be clarified here. It is inferred from some Qur'anic indicators and narrations of Hadith that taking wages and compensation on ` Ibadah is Haram (unlawful, forbidden). The Musnad of Ahmad reports a Hadith from Sayyidna ` Abd al-Rahman ibn Shibl ؓ according to which the Holy Prophet ﷺ has said: اِقرَأوا القُرَانَ وَلَاَ تَاُء کُلُوا بِہِ (Recite the Qur'an but do not eat by means of it). In some other reports, the compensation taken on the Qur'an has been called a piece of Hell. It is on this basis that many jurists of Muslim Ummah have held that the taking of wages or compensation for any act of ` Ibadah (worship) is not permissible. Then, it is also evident that the function of collecting prescribed alms is a religious mission and an act of ` ibadah. The Holy Prophet ﷺ has called it a kind of Jihad. According to this principle it should not have been lawful to receive any remuneration for collecting zakah. But, this verse of the Holy Qur'an has clearly declared it to be permissible and has included it as one of the eight heads under which Zakah can be disbursed.
Imam al-Qurtubi has taken up this question in his Commentary. He has said that taking compensation for ` Ibadat (acts of worship) that are obligatory (fard) or compulsory individually (wajib al-'ain) is absolutely haram (unlawful). But, taking any compensation for duties called fard al-kifayah is permissible in accordance with this very verse. Fard al-Kifayah means that a duty has been imposed on the entire Muslim community or on a whole city as a collective obligation. But, it is not the duty of every individual to do it. If some of the people there fulfill the duty, the rest stand absolved. Yes - if no one does it - everyone becomes a sinner.
Imam al-Qurtubi has also said that this very verse proves that taking a compensation for leading congregational prayers (Imamah) and delivering sermons (Khitabah) is also permissible - because, they too are wajib al-Kifayah (compulsory in the degree of sufficiency) and not wajib-al-` ain (compulsory individually). Similarly, the areas of teaching Qur'an, Hadith and other religious sciences are no different. These are duties that must be carried out. The entire Muslim Ummah is responsible for it. This is Fard al-Kifayah on the community. If some people fulfill this obligation, others stand absolved. Therefore, if some compensation or salary is taken for it, that too will be permissible.
The fourth among the eight categories of recipients of Zakah is that of ` people whose hearts are to be won.' The Qur'an calls them: مؤلفۃ القلوب . These were people who were given Sadaqat so that their attitude to-wards Islam could be mollified. The general impression about this category is that it included both Muslims and non-Muslims. The object was to persuade non-Muslims in favor of Islam and neo-Muslims to be-come more firm. Those who were already staunch Muslims were helped to guide their people right through such measures. Then, there were people among non-Muslims whose evil had to be avoided through a policy of appeasement. And there were people who would listen to no sermon or sword. The only language they understood was the language of favor and generosity. They too came closer to reconciliation through this policy. At that time, the Holy Prophet ﷺ did whatever was legally possible to bring people from the darkness of disbelief into the light of faith. However, after the passing away of the Holy Prophet ﷺ Islam had become politically strong and the initial plans to avoid the threat of disbelievers or to provide support to neo-Muslims did not remain valid anymore. What was expedient then had lost its expediency. So, that share also came to an end. Some Muslim jurists have taken the position that it has been ` abrogated.' This position is attributed to Sayyidna ` Umar ؓ ، Hasan al-Basri, Abu Hanifah and Malik ibn Anas, may the mercy of Allah be upon them.
However, many others hold that the share of this category has not been abrogated. That it was allowed to lapse during the period of Sayyidna Abu Bakr and ` Umar ؓ means that it was allowed to lapse because there was no need for it. However, if such a need does come up at some later time, it could be given again. This is the juristic view of Imam Zuhri, Qadi ` Abd al-Wahhab, ibn al-` Arabi, Imams Shaf"i` I and Ahmad رحمۃ اللہ علیہم . But, the most authentic position is that non-Muslims were never given a share from Sadaqat at any time whatsoever, nor are they included under the category of mu'allafah al-quloob as contemplated in the present verse 60.
In his Tafsir, Imam al-Qurtubi has given a detailed list of people to whom the Holy Prophet ﷺ had given a share from the head of Sadaqat. The purpose was to win their hearts through persuasion. At the end of his list, Al-Qurtubi has this to say: و۔ بِالجُملَۃِ فَکُلُّھُم ُّؤمِنُ وَ لَم یَکُن فِیھِم کَافِر . It means: ` To sum it up, it can be said that all recipients under this category were Muslims and there was no kafir included therein.'
Similarly, it appears in Tafsir Mazhari: لَم یُثبَتُ اَنَّ النَّبِیِّ ﷺ اَعطٰی اَحداً مَّن الکُفَّارِ لِلاِیلَافِ شیٔآ مِّنَ الزَّکٰوۃِ . It means: ` There is no report to prove that the Holy Prophet ﷺ has ever given a share to a kafir (disbeliever) from Zakah property in order to persuade him favorably.' This is supported by what is said in Tafsir al-Kashshaf: ` The details of the recipients of Sadaqat have been given here to refute the allegations of disbelievers and hypocrites who used to raise objections against the Holy Prophet ﷺ that he did not give them their share from the Sadaqat. The purpose of giving these details in this verse is to tell them that disbelievers had no right in Sadaqah properties. If the disbelievers were also included under the category of mu'allafah alquloob, there was no need for this answer in refutation.
Tafsir Mazhari has also clarified the error into which some people have fallen because of some Hadith narratives which seem to prove that the Holy Prophet ﷺ has given gifts to some non-Muslims. For example, there is a report in the Sahih of Muslim and Tirmidhi which says that the Holy Prophet ﷺ gave some gifts to Safwan ibn Umayyah when he was a kafir. About it, quoting Imam al-Nawawi, the author of the Tafsir says that these gifts were not from Zakah. Rather, they were given from the khums (one- fifth) of the spoils of the battle of Hunain deposited in the Baitu'l-Mal - and it is obvious that spending from this head of the Baitu'l-Mal both on Muslims or non-Muslims is permissible under the consensus of Muslim jurists. Then, he says: Imam al-Baihaqi, Ibn Sayyid al-Nas, Imam Ibn Kathir and others have concurred that this gift was not given from Zakah, but was given from the one-fifth of spoils.
A useful supplementary note
From here we also come to know that wealth and property belonging to Sadaqat were, though, deposited in the Baitu'l-Ma ] during the blessed period of the Holy Prophet ﷺ himself, but they were kept under a totally separate account. Similarly, other heads of the Baitu'l-Mal, such as, the Khums of Ghanimah (one-fifth of spoils) or the Khums of Ma` adin (one-fifth of mines and quarries) etc., had their own separate accounts and modes of disbursement. Muslim jurists have given details in this connection. According to them there should be four heads of accounts in the Baitu'l-Mal separate from, each other. The main instruction given is that keeping the accounts separate is not enough, instead of that, each head should have a separate Baitu'1-Mal so that each one of them exercises full control when spending it on approved recipients and categories. Of course, if a particular head fac-es shortage of funds, these can be borrowed from another head of accounts and spent as necessary. These heads of the Baitu'l-Mal are as follows:
1. Khums al-Ghanaim: The One-Fifth of Spoils: This is property acquired from disbelievers as an outcome of war. Out of its five shares, four are distributed among Mujahidin while the fifth share is the right of the Baitu'l-Mal. Then, there is the one-fifth of mines (Khums al-Ma` adin). A one-fifth of whatever is mined from different kinds of quarries is the right of the Baitu'l-Mal. Then, there is the one-fifth of buried treasures. This is known as the Khums of Rikaz. It refers to any old treasure dug out of the ground. A one-fifth of this too is the right of the Baitu'l-Mal. All these three kinds of Khums (one-fifth) are included in one single head of the Baitu'l-Mal.
2. Sadaqat: This includes Zakah, Sadaqatu'l-Fitr, and ` Ushr of their lands paid by Muslims.
3. Kharaj and Fai' Property which includes tax collected from lands owned by non-Muslims, Jizyah paid by them, taxes on commercial enterprises run by them (al-kharaj) and it included all properties acquired from non-Muslims with their consent and agreement (al-fai' ).
4. Dawa'i` (Lost properties) which included what lost or remained unclaimed as well as property left by a person having no heir.
Though, expenditures under these four heads are separate, but the right of the poor and the needy has been set aside in all four of these heads. This shows the particular care taken to empower the weaker section of the society - a certain hallmark of the Muslim state indeed. Otherwise, elite classes keep getting the opportunities to grow among usual social systems of the world at the expense of the poor ones. The poor never see their day. What came up as a reaction of this situation in the form of socialism and communism was far from being natural. In fact, it was like running from the rain and resting under the drain pipe, not to say much about its harmful effects for human morals.
To sum up, an Islamic government has four Baitu'1-Mals for four different heads with the right of the poor and needy secured in all four. The expenditures of the first three among these have been fixed and explained clearly by the Holy Qur'an as follows. The description of the expenditures of the first head, that is, of the one-fifth of spoils (Khums al-Ghanaim) appears at the beginning of the tenth part in Surah Al-Anfal (verse 41). The description of the expenditures of the second head, that is, of Sadaqat has been taken up in verse 60 of Surah At-Taubah that is under study right now. The third head, technically known as the property of al-fai', finds a detailed mention in Surah Al-Hashr. Many expenditures of the Islamic government, such as, those on the military, and on the salaries of civil servants, are disbursed from this head. The fourth head of al-Dawa'i` covered lost or unclaimed property or property having no inheritor. It was set aside for the disabled, the handicapped, destitute men and women and abandoned children, following the practice and teachings of the Holy Prophet ﷺ to which the rightly guided Caliphs of Islam, faithfully adhered. (Shami, Kitabu'z-Zakh)
Incidentally, the saying of Muslim jurists, that the four heads of the Baitu'l-Mal should be kept separate and that the expenditures therein should be incurred as approved, has its proof in the Qur'an, the practice of the Holy Prophet ﷺ and the adherence of the rightly guided Caliphs to that practice.
After this supplementary note, we can now revert to the original is-sue of mu'allafah al-quloob. It is already established that no zakah was paid to a non-Muslim under this category. Therefore, they stand excluded from the recipients of zakah. Now, left there are the new Muslims who can fall under this head. All the Muslim jurists are unanimous on the point that the poor new Muslims are eligible to get their share under this category. However, there is a difference of opinion about the rich ones. Imam Shafi` i and Imam Ahmad are of the view that all the Muslim converts who need a sympathetic attitude to make them firm on Islamic beliefs can receive zakah under the category of 'mu'allafah-al-quloob' even though they are not poor in the sense that they own the nisab. The basic principle according to them is that poverty is not a condition for the eligibility for zakah under each head from the eight categories mentioned in the verse. On the contrary, Imam Abu Hanifah and Imam Malik are of the view that Muslim 'mu'allafah-al-quloob' can be given zakah only if they are poor and do not own the nisab. If they own the nisab, they cannot receive zakah even under this category. Both these Imams hold that poverty is the basic condition for all the eight categories mentioned in the verse, with the sole exception of ` amilln' as explained earlier. The debtors, the wayfarers and the slaves as well can receive zakah only if they are poor in their given state of affairs, even though may have wealth otherwise.
This explanation shows that despite their difference of opinion in this particular aspect, all of them agree on the point that 'mu'allafah al-qulub' as a category of the recipients of zakah still holds good and has never been repealed or abrogated.
Up to this point, four out of the eight recipients of Sadaqat have been identified. The right of these four has been introduced with the addition of the letter lam as in: لِلْفُقَرَاءِ وَالْمَسَاكِينِ (li'l-fuqara' wa'l-masakin: for the poor and for the needy). The form has been changed while mentioning the next four recipients where the initial letter lam has been replaced with the letter fl as in: وَفِي الرِّقَابِ وَالْغَارِمِينَ (and in [ freeing ] slaves and in [ releasing ] those in debt). Al-Zamakhshari has given a reason for this nuance of language in his Tafsir al-Kashshaf. According to him, this is a device employed to indicate that the last four recipients are more deserving as compared to the first four, because the letter fl is used to denote attending circumstances or conditions which yields the meaning that Sadaqat should be placed ` in' or within these people. Then, the reason for their being more deserving is their being more in need - because, a slave owned by someone suffers more as compared to poor people in general. Similarly, a person in debt hounded by his lenders is in deeper trouble as compared to common poor and needy for he has the additional worry as to how he is going to pay off his debt which is certainly more disturbing than the rest of his usual needs.
Out of the remaining four categories of recipients, the first one mentioned here is that of وَفِي الرِّقَابِ (wa fi'r-riqab: and in [ freeing ] slaves). Riqab is the plural form of raqabah. Actually, it means the neck. But, in recognized usage, it is also used to allude to a person whose neck is shackled in the chains of slavery.
What is the meaning of ar-Riqab in this verse? Interpretations of jurists differ. The majority of jurists and Hadith experts agree that it refers to slaves who enter into a deal with their masters that they would earn the amount specified by them, give it to them as they earn, and once the agreed amount is paid off, they shall be free. In the terminology of the Qur'an and Sunnah, such a slave is known as mukatab.` The master of such a slave allows him to earn through business or employment and give the income to the master. In the present verse, fi'r-Riqab means that this person should be helped to secure his freedom from his master who should be given a share from Zakah funds to write off the amount due against the slave.
There is a consensus of commentators and jurists that this kind of slaves is the intended sense of the expression: وَفِي الرِّقَابِ (wa fir'Riqab: and in [ freeing ] slaves) which requires that they should be helped to become free by paying the amount due from Zakah funds. In cases other than this, such as, buying other slaves and setting them free, or entering into a deal with their masters that they would set them free against an agreed amount of Zakah, there is a difference of opinion among major Muslim jurists. The majority of the Imams of Islamic jurisprudence - Abu Hanifah, Shafi` i, Ahmad ibn Hanbal and others, may the mercy of Allah be on all of them - do not take this to be permissible. Imam Malik agrees with the majority in one version (riwayah) only when he declares the sense of fir'Riqab as restricted to mukatab slaves (on freedom-against-money deal with master). In another version (riwayah), it has also been reported from Imam Malik that he included common slaves under the definition of fi'r-Riqab as well as gave the permission to buy slaves from Zakah amounts and free them. (Ahkam al-Qur'an ibn al-` Arabi a1-Maliki)
The majority of Imams and jurists, who do not consider it permissible, have a juristic difficulty in doing so. If a slave was bought from Zakah funds, and freed, the problem is that the very definition of Sadaqah does not fit right in his case - because, Sadaqah is a property given to someone deserving without getting something in return. Now, should the amount of Zakah be given to the master, then, it is obvious that he is neither deserving of Zakah, nor the amount of money being given to him is without an expected return. As for the slave, who is de-serving of Zakah, the amount was never given to him personally. This is another matter that the benefit of the amount paid to the master somehow reached the slave in that he was bought and freed. But, freeing does not get to be included under the definition of Sadaqah - and why would someone surrender the real meaning without any reason and go by the figurative or general sense of Sadaqah unnecessarily? This has no justification. Then, it is also obvious that, in the subject verse, what is being described is nothing but the categories of the recipients of Zakah. Therefore, anything to which the definition of Sadaqah does not fit simply cannot be meant by fi'r-Riqab. And if, this amount was to be given to the slave himself, then, the slave does not have the right to own. The result will be that it will automatically be-come the property of the master. Then, the matter of releasing or not releasing the slave will also continue to be in the control of his master.
It is because of this juristic difficulty that the majority of Imams and jurists hold the view that the Qur'anic expression: فِي الرِّقَابِ (fi'Riqab) refers to mukatab slaves only. This also tells us about the standard rule of conduct in this matter. To give Sadaqah properly, the con-dition is that its giver makes a deserving person its owner and sees to it that the amount has passed into his possession - because, until the deserving person has taken the amount in his possession, as its owner, Zakah remains unpaid.
The sixth category of recipients: الْغَارِمِينَ (al-gharimin: and in [ releasing ] those in debt) is the plural of gharim which means a person in debt. It has been mentioned earlier that the fifth and sixth categories of recipients introduced with the letter fi are ahead of the first four recipients in their claim of preference. Therefore, giving out to free a slave or to release a person from debt is more merit worthy than giving to the poor and the needy in general. However, the condition is that the person in debt does not have enough funds to pay off that debt - because, lexically, the word: gharim is applied only to such a person in debt. And some Imams also add a condition that this person should not have borrowed for something impermissible. If someone goes in debt for something sinful, such as, to pay for liquor and its likes, or spends on impermissible customs of marriages and deaths, then, such a client will not be helped from the head of Zakah so that he is not encouraged in his sin and extravagance.
The seventh category of disbursement appears in the words: فِي سَبِيلِ اللَّـهِ (fi sabilillah: in the way of Allah). It will be noted that the letter فِي fi has been repeated here once again. According to Tafsir al-Kashshaf, the purpose of this repetition is to indicate that this area of expenditure is more merit worthy as compared to those mentioned earlier. It has two benefits. The first is helping a poor person. The second is assisting in a religious cause. The reason is that فِي fi sabilillah either denotes a mujahid who does not have the means to buy necessary weapons and war supplies, or it means the person who must fulfill the obligation of Hajj but who does not have the necessary financial support to complete his due duty. These two duties are purely religious. They are acts of worship. Therefore, by spending Zakah funds on them one helps a poor person and supports someone do his ` Ibadah. On the same analogy, Muslim jurists have included students of the schools of Islamic learning under this category as they too take it to fulfill what is an act of ` Ibadah in the way of Allah. (Ruh a1-Ma` ni with reference to Zahiriyyah)
The author of Bada'i` has said that one who wishes to undertake an act of sincere ` Ibadah and needs financial support to do it will be taken as included in the category of fi sabilillah - subject to the condition that he does not have enough funds to carry it out. The work of teaching and transmitting religion along with the establishment of allied institutions of promotion and publication are some examples. If someone deserving Zakah elects to take up this work, he may be helped out with Zakah funds, but this help cannot be extended to a rich man who owns the nisab.
Details appearing above show that all explanations of fi sabilillah (in the way of Allah) under different circumstances carry the condition of poverty and need alongside. The rich man who owns the nisab does not have a share in this head too - except that his present holdings may be insufficient for the needs of Jihad or Hajj he is going to under-take. Call him rich because he has property above the nisab. In fact, such a person has been called rich in Hadith. But, in the final analysis, he too turns out to be a poor and needy person in terms of the amount of funds he needs for Jihad or Hajj - and this he does not have with him! Shaykh ibn Hum-am has said in Fath al-Qadir: The words used to describe recipients mentioned in the verse of Sadaqat prove that they deserve what they do on the basis of poverty and need. The words for the poor and the needy are obvious by themselves. Other words used for freeing of slaves, releasing from debt, in the way of Allah and for the wayfarer also suggest that they receive shares to alleviate their needs. However, those employed to collect Sadaqat receive their share in return for the services rendered by them. Therefore, in that, the rich and the poor are equal. This is similar to what has been briefly mentioned earlier under the category of ` those in debt.' A person owes a debt of Rupees ten thousand.1 He has Rupees five thousand with him. He can be given Zakah up to Rs. Five thousand, because the funds he has with him will be taken as not with him due to the debt.
1. Approximately a little less than $200.(Old rates)
A word of Caution
The literal meaning of fi sabilillah is very general and very common. Anything done for the good pleasure of Allah is included under fi sabilillah in the light of this popular sense. Unfortunately, there are people who wish to understand the Qur'an through a literal translation alone. They would skip the explanations and statements of the Holy Prophet ﷺ and ignore the sayings of major commentators. As a result, they fall into error. One such error shows up when they look at fi sabilillah and find it spacious enough to accommodate everything they fancy. Under this head of Zakah, they have included everything that is considered to be good or religious. Under this umbrella, they have included the building of mosques, religious schools, hospitals, inns, even the provision of public services like wells, bridges and roads. Then, they do not seem to forget the salaries and contingent expenses of the institutions of public service. All these, they include under fi sabilillah and declare them to be worth receiving Zakah funds. This is absolutely wrong and very much against the consensus of the Muslim Ummah. This is something already decided clearly and categorically. There are statements of the noble Sahabah, the direct disciples of the Holy Prophet ﷺ . They had learnt and understood the Qur'an from him. Then, there are explanations of. this expression passed on to us from the most learned authorities from among the Tabi` in. All of them restrict the expression to Hujjaj and Mujahidin.
It appears in a Hadith that someone had given a camel as religious endowment in the way of Allah (fi sabilillah). For it, the Holy Prophet ﷺ said: ` Use this camel to carry Hujjaj (Hajj pilgrims) on their journey.' (Al-Mabsut, Al-Sarakhsi, p. 10, v. 3)
Imam Ibn Jarir and Imam Ibn Kathir are known exegetes who limit themselves to explaining the Qur'an through Hadith reports only. They both have particularized fi sabilillah with mujahidin and hujjaj who do not have the wherewithal necessary for Jihad or Hajj. As for jurists who have included students in religion or servants of good causes in this category, they have done so subject to the condition that they should be poor and needy. And it is obvious that the poor and the needy are in themselves the first among the recipients of Zakah. Even if they were not included under the sense of fi sabilillah, still they would have deserved receiving Zakah. But, no one from among the four Imams and jurists of Muslim Ummah ever said that expenditures on institutions of public welfare, building of mosques and religious schools and the rest of their functional needs are included under the head of Zakah disbursements. In fact, they have made it very clear that spending Zakah funds for this purpose is impermissible. Jurists from different schools of Islamic jurisprudence have written about it in great details. The names of some of them are being given as follows: Hanafi jurist Al-Sarakhsi in al-Mabsut [ p. 202, v. 2] and Sharh al-Siyar [ p. 244, v. 4], Shafi` i jurist Abu ` Ubayd in Kitab al-Amwal, Maliki jurist Dardir in Sharh Mukhtasar al-Khalil [ p.161, v. 1] and Al-muwaffaq in al-Mughni.
Other than the clarifications from authorities of Tafsir and jurists of Islam referred to earlier, a little thought over this matter will help us understand the problem quickly. Let us think for a moment. If this field of Zakah was so all-embracing that it could accommodate spending on every act of worship and virtue, then, the identification of these eight recipients in the Qur'an becomes (God forbid) totally redundant. So does the statement of the Holy Prophet ﷺ cited earlier where he said that Allah Ta` ala has not delegated the authority to determine the recipients of Sadaqat even to a prophet, in fact, He has Himself determined the eight categories of its recipients. This tells us that the element of universal application visible to an unaware person from a literal translation of fi sabilillah (in the way of Allah) is not what Allah means. Instead, it means what stands proved from the words of the Holy Prophet ﷺ and the related clarifications of the Sahabah and the Tabi` in.
The eighth category of Zakah disbursement is: ابْنِ السَّبِيلِ (ibn al-sabil: wayfarer). Sabil means way and the word: ابْنِ (ibn) is used essentially for a son. But, in Arab usage, the words: اِبن (ibn: son), اب (ab: father) and اَخ (akh: brother) etc. are also used for things which are deeply related with someone. It is according to this usage that a wayfarer is referred to as ` ibn al-sabil' - for the simple reason that a wayfarer is deeply related to traversing distances and reaching destinations. As a technical term of Zakah categories, it means a traveler who does not have necessary funds with him, even if he may be a rich person in his home country. Zakah may be given to such a traveler so that he can satisfy his needs en route and return home in peace.
At this point, the discussion about the eight categories of recipients of Sadaqat and Zakah mentioned in verse 60 has reached its completion. Now, follow some other religious issues which relate to all these categories equally.
The issue of Tamlik (Transfer of Ownership)
The majority of Muslim jurists agree that, even in the fixed eight categories of recipients, the condition for a valid payment of Zakah is that someone deserving should be given possession of Zakah property as its owner. If money was spent for the benefit of these very people - without having made them possess it as its owner - Zakah will remain unpaid. This is the reason why the four Imams and the majority of Muslim jurists agree that it is not permissible to spend Zakah funds either on the construction of mosques, religious schools, hospitals and orphanages, or on other functional needs related to them. There is no doubt that the benefit of such projects does reach the poor, and all others who qualify as Zakah recipients, but the fact that these things have not passed on into their possession as owners makes Zakah invalid.
However, in orphanages where meals and clothes are given to orphans as being owned by them, then, it is possible to spend Zakah funds to the extent of this specific expenditure. Similarly, the cost of the medicine supplied to the poor in need, by making them its owner, could be charged to the Zakah fund. Likewise, Muslim jurists say that the coffin of an heirless dead body cannot be provided from Zakah funds, because the deceased is not capable of becoming an owner. Yes, it is possible that the amount of Zakah is given to someone poor and deserving - and he, out of his free will, spends this amount on the coffin of the heirless deceased. In the same manner, if this deceased per-son is in debt, this debt cannot be paid off from Zakah funds directly. Yes, if the deceased person's inheritors are poor and deserve Zakah, then the amount can be given to them with the right to possess and own it. Once they become the ` owner' of this amount, they can - out of their choice and free will - vacate the debt of the deceased from this amount. Correspondingly, as pointed out earlier, the construction of public works does bring benefits for those who deserve Zakah, but be-cause they have no right of ownership established into the arrangement, Zakah remains invalid.
As we have said before, all four Mujtahid Imams - Abu Hanifah, Shafi` i, Malik and Ahmad ibn Hanbal رحمۃ اللہ علیہم - as well as the majority of Muslim jurists agree with these rulings. Further clarifications appear in easily available writings of jurists from the four schools of Islamic jurisprudence.
Also added here are a few points not mentioned during the earlier discussion.
The Shafi` i jurist, Imam Abu ` Ubayd has said in Kitabu'1-Amw-al that it was not permissible to spend Zakah funds to pay off the debt owed by a deceased person, or in paying the cost of his funeral, or to build masajid, or to dig canals for public use. Imam Sufyan al-Thawri and other Imams concur with the ruling that spending on these under-takings leaves Zakah unpaid - because, these are not one of those eight heads of expenditure mentioned in the Qur'an.
Similarly, the Hanbali jurist, Al-muwaffaq has said in al-Mughni that spending Zakah funds on any undertaking of public service - other than the areas of spending mentioned in the Qur'an - is not permissible. Building mosques, bridges, and drinking water facilities or re-pairing public roads, supplying coffins for the deceased, feeding guests and other undertakings of this nature are apparent examples. No doubt, they are reward worthy deeds, but are not included under the specified expenditures of Sadaqat (zakah).
The well-recognized author of Bada'i`, while discussing the condition of ` tamlik' (the act of transferring the possession and ownership to the recipient) as basic to making the payment of Zakah proper and valid, has also provided textual proof for it. In the Qur'an, he points out, Zakah and obligatory Sadaqat have been generally mentioned with the word: اِیتَاء ('ita' meaning giving in the sense of granting, offering). Listed here are some examples of the use of this word: أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ (Establish Salah and give Zakah - 2:277; 9:5, 11; 22:41); أَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish Salah and give Zakah - 2:43, 83, 110; 4:77; 22:78; 24:56; 73:20); إِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ (establishment of Salah and giving of Zakah - 21:73; 24:37) and آتُوا حَقَّهُ يَوْمَ حَصَادِهِ (give its due [ Zakah ] on the day of its harvest - 6:141). So, lexically this word is used in the sense of giving as gift. Imam Raghib al-Isfahani says in Mufradat al-Qur'an اَلایتَاُء الاِعطاُء وَ خُصَّ وَضعُ الصَّدَقَۃِ فِی القُرآنِ بِالاِیتَاِء (The word al-'ita' [ giving ] means giving as gift; presenting and the giving of the obligatory Sadaqah has been particularly associated with this word in the Qur'an). Thus, the real sense of presenting something to someone as gift could be no other but that the recipient has been made its owner.
Firstly, the use of the word al-'ita' in that sense is not restricted to Zakah and Sadaqat only. It has actually been used in the Qur'an in the very sense of making someone an owner of what is given, for instance: آتُوا النِّسَاءَ صَدُقَاتِهِنَّ (give women their dowers - 4:4). It is obvious that the payment of dower is recognized as valid only when the husband has passed on the amount of dower into the possession and ownership of his wife.
Secondly, Zakah has been expressed by the alternate word: Sadaqah in the Holy Qur'an:إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ (The Sadaqat [ prescribed alms ] are only for the poor - 60). This is a subtle explanation because Sadaqah, in the real sense, means to let a poor person possess, own (and spend it at will).
It should be borne in mind that feeding someone out of mercy or spending in public welfare projects is not called Sadaqah in the real sense. Shaykh ibn al-Hum-am says in Fath al-Qadir: ` Making a poor person the owner of what is being given is Sadaqah in the real sense.' Similarly, Imam Abu Bakr al-Jassas has said in Ahkam al-Qur'an: ` The word: u.~ (Sadaqah) is another name for Tamlik (transfer of ownership).' (Jassas, p. 152, v. 2)
Some Important points about the Proper Payment of Zakah
One point arises out of a Sahih Hadith where the Holy Prophet had given instructions about the collection of Sadaqat to Sayyidna Mu’ adh ibn Jabal by saying: خُزھَا مِن اَغنِیایٔھِم وَرُدُّھَا فِی فُقَرَاِھِم : ` Take it (Sadaqat) from the rich among them (Muslims) and disburse it back to the poor among them.' Based on this, Muslim jurists have said that the Zakah of a city or township should not be sent to another city or township without the need to do so. Instead of that, poor people living in the same city or township are more deserving of it. Of course, if the near relatives of a person are poor, and live in another city, then, he can send his Zakah to them - because, the Holy Prophet ﷺ has given the glad tidings of a two-fold reward in that situation.
Likewise, if the state of poverty and hunger prevailing in another township appears to be more acute than the condition in one's own city of residence, then, it can be sent there as well - because, the purpose of giving Sadaqat is to remove the need of poor people. This was the reason why Sayyidna Mu` adh used to accept clothes as part of the Sadaqat paid in Yaman so that he could send these for the poor emigrants of Madinah. (al-Qurtubi with reference to Darqutni)
If a person lives in a certain city while his property is located in another, then, the city where he lives in person shall be taken into consideration, because this is the person addressed for the payment of Zakah. (Qurtubi)
Rulings:
1. For payment of Zakah due against a certain property, it is also permissible to take out the fortieth part of that particular property and give it to those deserving - such as, cloth, crockery, furniture and things like that stocked for commercial sales. Similarly, one can also determine the amount of Zakah by calculating the total value of the property and distribute it over those deserving. Doing that stands proved on the authority of Sahih Ahadith. (Qurtubi) And some leading jurists recommend that, in our time, giving the equivalent in cash is much better, because the needs of poor people vary in nature and number. Cash can be used for whatever is necessary.
2. If one's near relatives are poor and deserve Zakah, giving Zakah and Sadaqat to them is much better. It brings two rewards, one for the Sadaqah itself and the other for taking care of a near relative (silah al-rahim). In this case, it is simply not necessary that the recipients be told that they were being given Sadaqah or Zakah. It may as well be given as some gift or favor so that the nice person who takes it does not feel humiliated.
3. There is a religious problem that bothers people frequently. For example, there is a person who, by his word or deed gives the impression of being needy, and asks for help from Sadaqat etc. Now, is it necessary for people who give Sadaqah to first investigate his real back-ground and give him nothing of it when approached? According to relevant reports from Hadith and the statements of Muslim jurists, this is not necessary. Instead, if there is an overwhelming likelihood, as gathered from the obvious state he is in, suggesting that the person in question is really poor and needy, then, Zakah can be given to him. It appears in Hadith that some people came to the Holy Prophet ﷺ in a very broken-down condition. He asked people to collect Sadaqat for them. The reasonably good collection thus made was given to them. He did not consider it necessary to investigate into their inward background. (Qurtubi)
4. But, in Ahkam al-Qur'an, Al-Qurtubi says that one in debt is also one of the recipients of Zakah. If a person says that he owes so much in debt and that he should be given Zakah money to pay it back, then, he should be asked to prove that debt. (Qurtubi) If so, it is fairly evident that such investigation is not difficult to make in the cases of fl sabilillah (in the way of Allah) and ibn al-sabil (wayfarer) as well. Investigations should be made as necessary when spending on these heads.
5. Giving Zakah money to one's relatives is more reward-worthy, but husband and wife cannot give to each other, nor can parents and children do so. The reason is that giving to them amounts to keeping it in one's own pocket. Since their expenditures are generally combined, a husband giving Zakah money to his wife or the wife to her husband does not mean much. In reality, the whole remains in their use. The same holds good for parents and children and the same rule operates in the case of the children of children, the grandfather and the great-grandfather - in that giving Zakah to them is not permissible.
6. If a person gave Zakah to another person taking him to be, in his estimation, deserving and legally qualified to receive Zakah, but found out later that he was either his own slave or a kafir, then, Zakah will remain unpaid. It should be given again because the ownership of a slave is nothing but the ownership of the master. Here, he is still owned by him, therefore, Zakah remains unpaid. As for the kafir (disbeliever), he is no recipient of Zakah.
7. In addition to that, if it is proved later that the person who was given Zakah was rich, or a Hashimite Sayyid, that is, a lineal descendant of the Holy Prophet ﷺ or a father, or son, or wife, or husband, then, it is not necessary to repay the Zakah. The reason is that the amount of Zakah has gone out of his ownership and has al-ready reached its place of reward with Allah. As for the error in deter-mining the right recipient due to some misunderstanding, it should be taken as forgiven. (al-Durr al-Mukhtar) The explanation of the verse of Sadaqat and the details of necessary issues related to it ends here.
Sesungguhnya zakat-zakat yang wajib itu harus diberikan kepada orang-orang fakir, yaitu orang-orang yang membutuhkan bantuan, yang sebenarnya mereka mempunyai harta dari profesi atau pekerjaan mereka tetapi tidak bisa mencukupi kebutuhan mereka namun kondisi mereka itu tidak kelihatan; kepada orang-orang miskin yang nyaris tidak mempunyai apa-apa dan keadaan mereka bisa diketahui orang lain dengan melihat kondisi mereka atau ucapan mereka; kepada para petugas yang ditugaskan oleh pemerintah untuk menghimpun zakat; kepada orang-orang kafir yang diluluhkan hatinya supaya mau memeluk Islam, atau orang-orang mukmin yang lemah iman supaya imannya menjadi kuat, atau orang-orang yang dikhawatirkan kejahatannya; kepada para budak yang ingin memerdekakan dirinya; kepada orang-orang yang terlilit hutang yang bukan dalam rangka berboros-borosan dan tidak digunakan untuk kemaksiatan apabila mereka tidak mampu membayar hutangnya; kepada pihak-pihak yang menyiapkan perbekalan untuk berangkat berjihad di jalan Allah; dan kepada para musafir yang kehabisan bekal di tengah perjalanan. Membatasi pembagian harta zakat pada golongan-golongan tersebut adalah kewajiban dari Allah dan Allah Maha Mengetahui kemaslahatan hamba-hamba-Nya, lagi Mahabijaksana dalam pengaturan dan penetapan syariat-Nya.
Expenditures of Zakah (Alms)
After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else. Allah mentioned the expenditures of Zakah in this Ayah, starting with the Fuqara' (the poor) because they have more need than the other categories, since their need is pressing and precarious. It was reported that Ibn `Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that the Faqir is a graceful person who does not ask anyone for anything, while the Miskin is the one who follows after people, begging. Qatadah said, "The Faqir is the ill person, while the Miskin is physically fit." We will now mention the Hadiths about each of these eight categories
The Fuqara' (Poor)
Ibn `Umar said that the Messenger of Allah ﷺ said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»
(The alms should not be given to the wealthy and the physically fit.) Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith.
The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَان»
قالوا: فمن المسكين يا رسول الله؟ قال:
«الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»
(The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two). They asked, "Then who is the needy person, O Allah's Messenger!" He said, (The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.) The Two Shaykhs collected this Hadith
Those employed to collect Alms
Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah ﷺ, who are not allowed to accept any Sadaqah. Muslim recorded that `Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-`Abbas went to the Messenger of Allah ﷺ asking him to employ them to collect the alms. The Messenger ﷺ replied,
«إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لِآلِ مُحَمَّدٍ، إِنَّمَا هِيَ أَوْسَاخُ النَّاس»
(Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard.) Al-Mu'allafatu Qulubuhum There are several types of Al-Mu'allafatu Qulubuhum. There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, "He kept giving me until he became the dearest person to me after he had been the most hated person to me." Imam Ahmad recorded that Safwan bin Umayyah said, "The Messenger of Allah ﷺ gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me." Muslim and At-Tirmidhi collected this Hadith, as well. Some of Al-Mu'allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa' a hundred camels each after the battle of Hunayn, saying,
«إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم»
(I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.) It is recorded in the Two Sahihs that Abu Sa`id said that `Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men: Al-Aqra` bin Habis, `Uyaynah bin Badr, `Alqamah bin `Ulathah and Zayd Al-Khayr, saying,
«أَتَأَلَّفُهُم»
(To draw their hearts closer.) Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts. Allah knows best.
The Riqab
Al-Hasan Al-Basri, Muqatil bin Hayyan, `Umar bin `Abdul-`Aziz, Sa`id bin Jubayr, An-Nakha`i, Az-Zuhri and Ibn Zayd said Riqab means those slaves who make an agreement with the master to pay a certain ransom for their freedom." Similar was reported from Abu Musa Al-Ash`ari. Ibn `Abbas and Al-Hasan said, "It is allowed to use Zakah funds to buy the freedom of slaves," indicating that `Riqab' has more general meanings than merely giving money to slaves to buy their freedom or one's buying a slave and freeing him on an individual basis. A Hadith states that for every limb of the servant freed, Allah frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,
وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(And you will be requited nothing except for what you used to do.) 37:39
Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara' bin `Azib that a man asked, "O Allah's Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire." The Messenger of Allah ﷺ said,
«أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة»
(Emancipate the person and free the neck (slave).) The man asked, "O Allah's Messenger! Are they not one and the same" He said,
«لَا، عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا»
(No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price.)
Al-Gharimun (the Indebted)
There are several types of indebted persons. They include those who incur expenses in solving disputes between people, those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts. It also includes those who indulged in a sin and repented from it. These types have a right to a part of alms designated for Al-Gharimun. Qabisah bin Mukhariq Al-Hilali said, "I carried a debt resolving a dispute between people and went to the Messenger of Allah ﷺ asking him to help pay it. The Messenger ﷺ said,
«أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا»
(Be patient until some alms are brought to us so that we give it to you.) He then said,
«يَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَاثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ: لَقَدْ أَصَابَتْ فُلَانًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ، حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا»
(O Qabisah! Begging is only allowed for three: a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops. A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood. And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, `So-and-so was overcome by poverty.' This man is allowed to beg until he collects what sustains his livelihood. Other than these cases, begging is an unlawful amount that one illegally devours.) Muslim collected this Hadith. Abu Sa`id said, "During the time of the Messenger of Allah ﷺ , a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet said,
«تَصَدَّقُوا عَلَيْه»
(Give him charity.) The people did that but the amount collected did not cover his debts. The Prophet said to the man's debtors,
«خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلَّا ذَلِك»
(Take what was collected, you will have nothing beyond that.)" Muslim collected this Hadith.
In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury.
Ibn As-Sabil (Wayfarer)
Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakah for what suffices him to reach his destination, even if he had money there. The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakah money to suffice for his trip and back. This is proven in the Ayah as well as the following Hadith. Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam said that `Ata' bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ إِلَّا لِخَمْسَةٍ: لِعَامِلٍ عَلَيْهَا، أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ، أَوْ غَارِمٍ، أَوْ غَازٍ فِي سَبِيلِ اللهِ، أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي»
(Sadaqah is not rightful for a wealthy person except in five cases: those employed to collect it, one who bought a charity item with his money, a Gharim (debtor), a fighter in the cause of Allah, or a poor man who gets a part of the Zakah so he gives it as a gift to a rich man.) Allah's statement,
فَرِيضَةً مِّنَ اللَّهِ
(a duty imposed by Allah), means, a decision, decree and division ordained by Allah,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knower, All-Wise), knowledgeable of all things outwardly and inwardly and what benefits His servants,
حَكِيمٌ
(All-Wise), in all what he declares, does, legislates and decides, there is no true deity or lord except Him.
Les aumônes obligatoires doivent être versées aux pauvres. Ceux-ci comprennent les nécessiteux qui ne sont pas faciles à identifier. Ils perçoivent le revenu d’un métier ou d’une activité mais qui ne leur suffit pas. Ils comprennent aussi les indigents qui, eux, sont faciles à identifier par leur état ou leurs complaintes puisqu’ils ne possèdent quasiment rien. Les autres bénéficiaires sont: les percepteurs de l’aumône missionnés par le gouverneur, les mécréants qu’on désire rapprocher de l’Islam, les musulmans fraîchement convertis dont la foi vacille et les mécréants dont on veut repousser le mal. Elle peut être également versée afin d’acheter la liberté d’esclaves, de rembourser la dette de débiteurs dans la gêne si leurs dettes ne sont pas abusives et ne sont pas liées à des actes de désobéissance, d’équiper des combattants qui vont combattre pour la cause d’Allah, ou de venir en aide au voyageur en détresse… La délimitation de ces catégories d’ayant-droits est une obligation dictée par Allah. Allah connaît le mieux les intérêts de Ses serviteurs et Il est Sage dans Sa gestion et Sa religion.
Here the items of expenditure of prescribed alms or religious charity (zakat) have been enumerated. According to the Quran these are eight in number: 1. Poor (fuqara’): For those who have nothing. 2. Destitute (masakin): For those who have less than their needs. 3. Officials (‘amilun): For those who have been appointed by the Islamic government to collect money given in charity and to maintain its accounts. 4. The winning of hearts (mu’allafati’l qulub): For those who need encouragement to accept Islam or for those who are weak in their faith. 5. Freeing slaves (riqab): For the freeing of slaves or for the release of prisoners or the payment of ransom. 6. For those in debt (gharamin): For those who are in debt or those bearing the burden of surety. 7. Spending for God’s cause (fi sabilil’lah): For missionary work and endeavour for the cause of God. Peaceful dawah work falls into this category. 8. Travellers (ibn as-sabil): For those who become needy during a journey, even though they may be well off when at home. In any collective system, when the funds are distributed in charity, it always happens that certain people have complaints about violation of their rights or unjustified distribution. But such complaints expose the weakness of the complainant himself. Howsoever righteous the person responsible for distribution might be, people who are greedy and narrow in their way of thinking will somehow fabricate false grounds for such complaints. Yet this type of complaint works most of all against the complainant himself. It impedes the process of the arousal of the intellectual potential of the individual. If a man reconciles himself to whatever he possesses and concentrates his thinking on God, then fresh courage will develop in him; positive talents which are latent in him will awaken. He will put the amounts received by him to better use; instead of depending on donations, he will develop self-confidence; he will start seeking out new economic opportunities, relying on God; instead of being bored or dissatisfied with others, he will develop the attitude of making companions of them and will work together with them, etc.
The hypocrites of Madinah used to deride Islamic personalities in private, but when they appeared before Muslims they assured them, on oath, that they were loyal to Islam. The reason for this was that the Muslims were powerful in Madinah. They were in a position to harm the interests of hypocrites. So the hypocrites wanted to give the impression that they were with the Muslims. This reveals the reality of a hypocritical character. The religiosity of a hypocrite derives from the fear of human beings and not from the fear of God. He becomes a man of character and justice where there is pressure from other human beings or there is the fear of a reaction from the public. But where there is no such risk and there is only the fear of God to prevent him from the misuse of his words and deeds, he becomes a completely changed man. He becomes a man who is not interested in being a man of character and does not feel the necessity to adopt the way of justice.
"Di antara mereka (orang-orang munafik) ada yang menya-kiti Nabi dan mengatakan, 'Nabi mempercayai semua apa yang didengarnya.' Katakanlah, 'Ia mempercayai semua yang baik bagi kamu, ia beriman kepada Allah, mempercayai orang-orang Mukmin, dan menjadi rahmat bagi orang-orang yang beriman di antara ka-mu.' Dan orang-orang yang menyakiti Rasulullah itu, bagi mereka azab yang pedih. Mereka bersumpah kepada kamu dengan (Nama) Allah untuk mencari keridhaanmu, padahal Allah dan RasulNya itulah yang lebih patut mereka cari keridhaannya jika mereka adalah orang-orang yang Mukmin. Tidakkah mereka (orang-orang munafik itu) mengetahui bahwasanya barangsiapa menentang Allah dan RasulNya, maka sesungguhnya Neraka Jahanamlah baginya, dia kekal di dalamnya. Itu adalah kehinaan yang besar." (At-Taubah: 61-63).
(61) Yakni di antara orang-orang munafik itu ﴾ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِيَّ ﴿ "Ada yang menyakiti Nabi", dengan ucapan buruk, mencelanya dan mencela agamanya. ﴾ وَيَقُولُونَ هُوَ أُذُنٞۚ ﴿ "Dan mengatakan, 'Nabi memper-cayai semua apa yang didengarnya." Yakni mereka tidak peduli dengan hinaan yang mereka katakan kepada Nabi, kata mereka, "Jika ada ucapan kita yang sampai kepadanya maka kita minta maaf ke-padanya, pasti dia akan memaafkan, karena dia menerima apa saja yang dikatakan kepadanya, tanpa membedakan antara yang benar dan yang dusta.
Maksud mereka –semoga Allah menimpakan keburukan ke-pada mereka–, bahwa mereka tidak mempedulikan dan memper-hatikan hal itu, karena jika ucapan itu tidak didengar Nabi, maka inilah yang mereka cari, jika ia sampai, maka cukuplah dengan meminta maaf dengan cara yang batil. Me-reka telah melakukan keburukan dari banyak sisi:
Yang paling besar adalah, menyakiti Nabi yang hadir untuk memberi hidayah kepada mereka dan mengeluarkan mereka dari kesengsaraan dan kebinasaan kepada hidayah dan kebahagiaan.
Di antaranya adalah, ketidakpedulian mereka dalam hal itu, ia tidak sekedar menyakiti, tapi lebih dari itu.
Di antaranya juga adalah, cibiran mereka terhadap akal Nabi ﷺ yang –kata mereka– tidak bisa membedakan antara yang benar dan yang dusta, padahal Nabi ﷺ adalah orang yang memiliki akal paling sempurna, ilmu paling lengkap, dan pandangan yang paling tajam. Oleh karena itu Allah تعالى berfirman, ﴾ قُلۡ أُذُنُ خَيۡرٖ لَّكُمۡ ﴿ "Katakan-lah, 'Ia mempercayai semua yang baik bagi kamu'." Yakni menerima siapa yang berkata benar dan baik kepadanya. Adapun berpaling-nya Nabi ﷺ dan tidak menyalahkan kebanyakan orang munafik yang meminta maaf dengan alasan-alasan yang dusta, maka hal itu karena kelapangan akhlaknya, ketidakpeduliannya kepada mereka dan karena mengamalkan Firman Allah تعالى,
﴾ سَيَحۡلِفُونَ بِٱللَّهِ لَكُمۡ إِذَا ٱنقَلَبۡتُمۡ إِلَيۡهِمۡ لِتُعۡرِضُواْ عَنۡهُمۡۖ فَأَعۡرِضُواْ عَنۡهُمۡۖ إِنَّهُمۡ رِجۡسٞۖ ﴿
"Kelak mereka akan bersumpah kepadamu dengan Nama Allah, apabila kamu kembali kepada mereka, supaya kamu berpaling dari mereka. Maka berpalinglah dari mereka, karena sesungguhnya mereka itu adalah najis." (At-Taubah: 95).
Adapun hakikat apa yang ada di dalam hati dan pikirannya, maka Allah berfirman tentangnya, ﴾ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ ﴿ "Dia ber-iman kepada Allah, mempercayai orang-orang Mukmin", yang benar dan membenarkan, dia mengetahui yang jujur dan yang dusta meskipun dia sering berpaling dari orang-orang yang diketahui kebohongan-nya dan kedustaannya, ﴾ وَرَحۡمَةٞ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡۚ ﴿ "dan menjadi rahmat bagi orang-orang yang beriman di antara kamu." Karena mereka mengambil petunjuk darinya dan meneladani akhlaknya. Adapun orang-orang yang tidak beriman, maka mereka tidak mau menerima rahmat ini, bahkan mereka menolaknya, maka mereka rugi dunia dan akhirat. ﴾ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ ﴿ "Dan orang-orang yang menyakiti Rasulullah itu", dengan perkataan dan perbuatan ﴾ لَهُمۡ عَذَابٌ أَلِيمٞ ﴿ "bagi mereka azab yang pedih", di dunia dan di akhirat, dan di antara azab yang pedih ada-lah dibunuhnya orang yang menyakiti Nabi dan mencelanya.
(62) ﴾ يَحۡلِفُونَ بِٱللَّهِ لَكُمۡ لِيُرۡضُوكُمۡ ﴿ "Mereka bersumpah kepada kamu dengan (Nama) Allah untuk mencari keridhaanmu." Lalu mereka meng-klaim berlepas diri dari menyakiti Nabi dan lainnya yang mereka lakukan. Tujuan mereka adalah agar kamu ridha kepada mereka. ﴾ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرۡضُوهُ إِن كَانُواْ مُؤۡمِنِينَ ﴿ "Padahal Allah dan RasulNya itu-lah yang lebih patut mereka cari keridhaannya jika mereka adalah orang-orang yang Mukmin." Karena seorang Mukmin tidak mendahulukan sesuatu pun di atas ridha Allah dan RasulNya. Ini menunjukkan bahwa iman mereka tidak ada, di mana mereka mendahulukan ridha selain Allah dan RasulNya.
(63) Ini adalah penentangan dan permusuhan kepada Allah, dan Allah telah mengancam orang yang menentangnya dengan FirmanNya, ﴾ أَلَمۡ يَعۡلَمُوٓاْ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ ﴿ "Tidakkah mereka (orang-orang munafik itu) mengetahui bahwasanya barangsiapa menentang Allah dan RasulNya," di mana dia berada di jalur dan jalan yang menjauhkan-nya dari Allah dan RasulNya, dengan meremehkan perintah Allah dan melakukan laranganNya, ﴾ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدٗا فِيهَاۚ ﴿ "maka sesung-guhnya Neraka Jahanamlah baginya, dia kekal di dalamnya," dan ﴾ ذَٰلِكَ ٱلۡخِزۡيُ ٱلۡعَظِيمُ ﴿ "itu adalah kehinaan yang besar", yang tiada kehinaan yang lebih buruk dan lebih jelek daripadanya, di mana mereka ke-hilangan nikmat yang kekal, dan meraih azab Neraka Jahim. Kita berlindung kepada Allah dari keadaan mereka.
Di antara orang-orang munafik itu ada orang yang menyakiti Rasulullah -ṣallallāhu 'alaihi wa sallam- dengan kata-kata. Tatkala melihat kesantunan Rasulullah -ṣallallāhu 'alaihi wa sallam-, mereka mengatakan bahwa beliau mendengarkan ucapan siapa saja dan memercayainya, tidak bisa membedakan mana yang benar dan mana yang salah. Katakanlah -wahai Rasul- kepada mereka, "Sesungguhnya rasul itu hanya mendengarkan ucapan yang baik. Dia percaya kepada Allah dan memercayai apa yang disampaikan oleh orang-orang mukmin yang tulus serta menyayangi mereka. Dia juga memberikan kasih sayang kepada mereka lantaran pengutusannya ialah bentuk rahmat dan kasih sayang kepada mereka." Adapun orang-orang yang menyakitinya -ṣallallāhu 'alaihi wa sallam- dalam bentuk apa pun akan mendapatkan azab yang sangat menyakitkan.
Certains hypocrites, après avoir été témoins de son indulgence, disent afin de porter préjudice au Messager d’Allah: Il écoute n’importe qui et le croit sans distinguer le vrai du faux. Ô Messager, réponds-leur: Le Messager n’écoute que ce qui est bien. Il croit en Allah, accorde du crédit aux croyants véridiques et est une miséricorde pour eux. En effet, son envoi est une miséricorde pour ceux qui croient en lui tandis que ceux qui lui portent préjudice, de quelque manière que ce soit, subiront un châtiment douloureux.
Hypocrites annoy the Prophet
Allah says, some hypocrites bother the Messenger of Allah ﷺ by questioning his character, saying,
هُوَ أُذُنٌ
(he is (lending his) ear), to those who say anything about us; he believes whoever talks to him. Therefore, if we went to him and swore, he would believe us. Similar was reported from Ibn `Abbas, Mujahid and Qatadah. Allah said,
قُلْ أُذُنُ خَيْرٍ لَّكُمْ
(Say: "He listens to what is best for you"), he knows who's saying the truth and who is lying,
يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ
(he believes in Allah; has faith in the believers), he believes the believers,
وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُواْ مِنكُمْ
(and is a mercy to those of you who believe"), and a proof against the disbelievers,
وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
(But those who annoy Allah's Messenger, will have a painful torment.)
Commentary
The present verses, like the previous ones, chastise hypocrites for their absurd objections, hostility to the Holy Prophet ﷺ and their feigned professions of Faith on false oaths.
The first verse (61) mentions the painful comment made by the hypocrites against the Holy Prophet ﷺ . They thought, since he hears and believes everything, they had nothing to worry about. In the event, their conspiracy was exposed, they would simply tell him on oath that they had nothing to do with it. Allah Almighty corrected them by saying that His Messenger preferred silence against baseless hostilities because of his high morals. He did not believe in what they said. He himself knew reality as it was. He simply avoided refuting them on their faces because of his inherent gentleness of nature.
Rasûlullah -sallallahu aleyhi ve sellem-'i sözleri ile inciten münafıklar vardır. Rasûlullah -sallallahu aleyhi ve sellem-'in yumuşak huyluluğunu müşahede ettikleri zaman şöyle derler: "O herkesi dinleyip doğrular ve hak ile batılın arasını ayıramaz." -Ey Peygamber!- Onlara de ki: Şüphesiz peygamber, hayırdan başka bir şey işitmez. Allah'ın dediklerini ve Müminlerden sadık olanların (doğru sözlü olanların) haber verdiklerini doğrular ve Müminlere merhametle muamele eder. Muhakkak ki Rasûlullah -sallallahu aleyhi ve sellem-'in peygamber olarak gönderilmesi, ona iman eden kimseler için bir rahmettir. Allah'ın Rasûlü -sallallahu aleyhi ve sellem-'e eziyetin herhangi bir çeşidi ile eziyet edenlere elem verici bir azap vardır.
Kabilang sa mga mapagpaimbabaw ang mga nananakit sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – sa pamamagitan ng pananalita sapagkat nagsasabi sila noong nakasaksi sila sa pagtitimpi niya – basbasan siya ni Allāh at batiin ng kapayapaan: "Tunay na siya ay nakikinig sa bawat isa, naniniwala rito, at hindi nakatatalos sa pagkakaiba ng katotohanan at kabulaanan." Sabihin mo sa kanila, O Sugo: "Tunay na ang Sugo ay hindi dumidinig maliban sa kabutihan, naniniwala kay Allāh, naniniwala sa ipinababatid ng mga mananampalataya na mga tapat, at naaawa sa kanila sapagkat tunay na ang pagkakapadala sa kanya ay isang awa para sa sinumang sumampalataya sa kanya." Ang mga nananakit sa kanya – basbasan siya ni Allāh at batiin ng kapayapaan – ng alinmang uri mula sa mga uri ng pananakit, ukol sa kanila ay isang pagdurusang nakasasakit.
61- Onların içinde Peygambere eziyet edenler ve:“O, (söylenen her şeyi dinleyip kabul eden) bir kulaktır” diyenler de vardır. De ki:“O, sizin için hayırlı (sözleri dinleyen) bir kulaktır, Allah’a iman eder ve mü’minlere inanır. O, içinizden iman edenler için de bir rahmettir.” Allah’ın Rasûlünü incitenler için can yakıcı bir azap vardır.
62- Sizi hoşnut etmek için Allah’a yemin ederler. Halbuki en doğrusu, Allah’ı ve Rasûlünü hoşnut etmeleridir. (Tabi) eğer mü’min iseler.
63- Bilmezler mi ki her kim Allah’a ve Rasûlüne karşı çıkarsa ona içinde ebedî kalacağı cehennem ateşi vardır. İşte bu, en büyük rüsvaylıktır.
61. “Onların içinde” yani bu münafıkların arasında, çirkin sözler söyleyerek, onu ve dinini ayıplayarak “peygambere eziyet edenler ve: O, (söylenen her şeyi dinleyip kabul eden) bir kulaktır, diyenler de vardır” Yani Peygamberi rahatsız eden sözlerine aldırış etmeyen kimseler vardır. Bunlar şöyle derlerdi: Eğer söylediklerinizin bir kısmı ona ulaşacak olursa, gidip ona mazeret beyan ederiz, o da bizim özrümüzü kabul eder. Çünkü “o, bir kulaktır” yani söylenen her şeyi kabul eder, doğru söyleyenle yalancı arasında ayrım gözetmez. Onların kasıtları ise -kahrolasıcalar- kendi aralarında bu işi önemsemedikleri ve aldırış etmedikleridir. Zira söyledikleri sözler Peygamber’e ulaşmayacak olursa zaten istedikleri budur. Eğer ulaşacak olursa o zaman da gerçekle ilgisi olmayan bir mazeret beyan etmekle yetinirler. Böylelikle onlar birçok yönden alabildiğine büyük bir kötülük işlemiş oluyorlar. Bu ktülüğün en büyüğü, kendilerine hidâyet vermek, onları bedbahtlıktan ve helak oluştan kurtarıp hidâyete ve mutluluğa ulaştırmak için gelmiş olan Peygamberlerine eziyet etmeleridir. Diğer bir kötülükleri ise bu söylediklerini önemsemeyişleridir. Bu ise eziyet vermekten ayrı ve fazladan bir kötülüktür. Bir diğer kötülükleri de Peygamber sallallahu aleyhi ve sellem’in aklına dil uzatmaları, onu idraksizlikle nitelendirmeleri ve doğru söyleyenle yalancıyı ayırt edemediğini söylemeleridir. Halbuki o, bütün insanlar arasında aklı en kâmil, idraki en mükemmel, görüş ve basireti de en derin olan kişidir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“De ki: O sizin için hayırlı (sözleri dinleyen) bir kulaktır” Yani o, kendisine hayır ve doğru söz söyleyenlerin sözlerini kabul eder. Yalan mazeretler ile özür beyan eden birçok münafığı azarlamayıp onlardan yüz çevirmesi ise geniş ahlakından, onlara önem vermediğinden ve Yüce Allah’ın şu emrine uyduğundan dolayıdır:“Yanlarına döndüğünüzde onlardan yüz çevirmeniz için önünüzde Allah’a yemin edeceklerdir. O halde siz de onlardan yüz çevirin. Çünkü onlar murdardırlar.”(et-Tevbe, 9/95)
Peygamber sallallahu aleyhi ve sellem’in kalbindeki gerçeğe ve bu husustaki görüşüne gelince bu konuda da Yüce Allah şöyle buyurmaktadır: “Allah’a iman eder ve mü’minlere inanır.”Doğru sözlü ve doğruyu tasdik eden müminlere inanır. Kimin doğru, kimin yalan söylediğini bilir. Çoğu zaman yalan söyleyenlerden, doğru söylemediğini bildiği kimselerden yüz çevirmekle birlikte durum budur.“O, içinizden iman edenler için de bir rahmettir.” Çünkü onunla hidâyet bulurlar ve onun ahlâkına uyarlar. Mü’min olmayanlar ise bu rahmeti kabul etmezler. Aksine onlar, bu rahmeti reddettikleri için dünyalarını da âhiretlerini de kaybetmiş ve hüsrana uğramış kimselerdir. Söz ve davranışları ile “Allah'ın Rasûlünü incitenler için” dünyada da âhirette de “can yakıcı bir azap vardır.” Peygamber’e eziyet edip ona dil uzatarak söven kimselerin öldürülmesi de bu can yakıcı azabın bir parçasıdır.
62. “Sizi hoşnut etmek için Allah’a yemin ederler.” böylece kendilerinden sadır olan rahatsız edici tavırlardan ve benzeri hallerden uzak olduklarını ileri sürerler. Bundan amaçları ise sizin kendilerinden hoşnut olmanızı sağlamaktır. “Halbuki en doğrusu, Allah’ı ve Rasûlünü hoşnut etmeleridir. (Tabi) eğer mü’min iseler.” Çünkü mü’min, hiçbir şeyi Rabbinin ve Rasulünün rızasından önde tutmaz. Bu da onların mü’min olmadıklarının delilidir. Onlar, başkalarının rızasını Allah ve Rasûlünün rızasının önünde tutmuşlardır.
63. Böyle bir tutum ise Allah’a karşı gelmek, Peygamberine karşı çıkmaktır. Bu nedenle Yüce Allah, kendisine karşı çıkanları şu buyruğu ile tehdit etmektedir:“Bilmezler mi ki her kim” Allah’ın emirlerini önemsememek ve O’nun haram kıldığı şeylere cüret etmek sureti ile Yüce Allah’tan ve Rasûlünden uzak ve ayrı bir tarafta bulunarak “karşı çıkarsa ona içinde ebedî kalacağı cehennem ateşi vardır. İşte bu, en büyük rüsvaylıktır” ondan daha ağır ve daha korkunç bir rüsvaylık yoktur. Çünkü onlar, ebedî nimetleri elden kaçırmış, buna karşılık ebedî cehennem azabına mahkûm olmuşlardır. Onların hallerinden Allah’a sığınırız.
Neki od onih munafika svojim jezicima uznemiravaju Allahovog Poslanika, sallallahu 'alejhi ve sellem, i govore da on sluša svakog i vjeruje svakome, jer su vidjeli njegovo strpljenje sa ljudima, i govore kako on ne razlikuje istinu od zablude. Reci im, o Poslaniče: "Poslanik sluša samo ono što je dobro, vjeruje u Allaha i vjeruje u ono čime ga obavještavaju iskreni vjernici, i milostiv je prema njima. Njegovo poslanstvo je milost prema vjernicima, a svako ko ga na bilo koji način uznemirava - dočekat će bolnu kaznu.
Among the hypocrites are those who hurt the Messenger of Allah (peace be upon him) through their words, saying, because of his great kindness, that he listens to everyone and believes whatever they say, and does not distinguish between what is true and what is not. The Messenger (peace be upon him) is told to say to them that he only listens to what is best for them. He has faith in Allah and believes what the believers tell him. Those who harm the Messenger (peace be upon him), in any way, will receive a painful punishment.
E questi ipocriti che infastidiscono il Messaggero di Allāh pace e benedizione di Allāh su di luiﷺ con le loro parole, dicono, quando vedono la sua pacatezza, pace e benedizione di Allāh su di lui: "In verità, egli ascolta tutti, e crede a ciò che gli dicono, e non fa distinzione tra verità e menzogna". Di' loro, o Messaggero: " In verità, il Messaggero non ascolta altro che il bene; egli crede in Allāh e crede a ciò che comunica ai veri credenti, ed è misericordioso con loro. La sua missione è una grazia nei confronti di coloro che credono in lui; mentre coloro che gli fanno del male, la pace sia su di lui, con ogni mezzo, otterranno una punizione dolorosa.
Và trong nhóm Munafiq có kẻ đã xúc phạm đến Thiên Sứ của Allah, chúng đã nói khi chứng kiến sức chịu đựng của Người: "Quả là bất cứ ai nói gì Y cũng tin, Y không phân biệt được giữa chân lý và bịa đặt." Hãy đáp lại chúng - hỡi Thiên Sứ -: Quả thật, Thiên Sứ chỉ nghe điều tốt đẹp, tin tưởng vào Allah, tin cậy những nguồn tin mà những người có đức tin chân thật loan báo và nhân từ với họ, sứ mạng của Người là một hồng ân dành cho ai tin tưởng. Đối với những ai xúc phạm đến Thiên Sứ của Allah với bất cứ hình thức nào sẽ phải đối diện với hình phạt đau đớn.
Entre los hipócritas se encuentran los que ofenden al Mensajero de Al-lah r) con sus palabras, cuando dicen que debido a su gran bondad es que él escucha a todos y cree en todo lo que le dicen, y no distingue entre lo que es verdadero y lo que no lo es. Se le ordena al Mensajero r que les diga que él solo escucha lo que es mejor para ellos. Él cree en Al-lah y en lo que los creyentes le dicen. Aquellos que de alguna manera agravien al Mensajero r recibirán un castigo doloroso.
Creyentes, los hipócritas les juran por Al-lah que no querían maltratar al Profeta r. Hacen esto para complacerlos, pero Al-lah y Su Mensajero son los que merecen ser complacidos a través de su aceptación de la fe y el hacer buenas obras, si son verdaderamente creyentes.
The hypocrites swear by Allah to you, O believers, that they did not say anything to hurt the Prophet (peace be upon him). They do this so that you may become pleased with them; but Allah and His Messenger are more deserving of being pleased by their accepting faith and performing good actions, if they are truly believers.
Những kẻ Munafiq đã nhân danh Allah mà thề thốt với các ngươi - hỡi những người có đức tin - rằng chúng đã không nói bất cứ điều gì xúc phạm đến Thiên Sứ chẳng qua để làm hài lòng các ngươi, trong khi Allah và Thiên Sứ của Ngài xứng đáng hơn để chúng làm hài lòng, để tin tưởng và hành thiện, nếu chúng thật sự là những người có đức tin.
Gli ipocriti vi giurano su Allāh, o voi credenti, di non dire nulla che possa nuocere al Profeta, pace e benedizione di Allāh su di lui; ma dicono ciò per compiacervi: Allāh ed il Suo Messaggero sono più meritevoli di essere compiaciuti tramite la fede e le buone azioni, se fossero realmente credenti.
Sumusumpa ang mga mapagpaimbabaw kay Allāh para sa inyo, O mga mananampalataya, na sila ay hindi nagsabi ng anumang nakasasakit sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Iyon ay upang palugurin nila kayo sa kanila samantalang si Allāh at ang Sugo Niya ay higit na karapat-dapat sa pagpapalugod sa pamamagitan ng pananampalataya at gawang maayos, kung ang mga ito ay mga mananampalataya nang totohanan.
Hypocrites revert to Lies to please People
Qatadah said about Allah's statement,
يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ
(They swear by Allah to you (Muslims) in order to please you) "A hypocrite man said, `By Allah! They (hypocrites) are our chiefs and masters. If what Muhammad says is true, they are worse than donkeys.' A Muslim man heard him and declared, `By Allah! What Muhammad says is true and you are worse than a donkey!' The Muslim man conveyed what happened to the Prophet who summoned the hypocrite and asked him,
«مَا حَمَلَكَ عَلَى الَّذِي قُلْتَ؟»
(What made you say what you said) That man invoked curses on himself and swore by Allah that he never said that. Meanwhile, the Muslim man said, `O Allah! Assert the truth of the truthful and expose the lies of the liar.' Allah revealed this Verse."' Allah's statement,
أَلَمْ يَعْلَمُواْ أَنَّهُ مَن يُحَادِدِ اللَّهَ وَرَسُولَهُ
(Know they not that whoever opposes and shows hostility to Allah and His Messenger,) means, have they not come to know and realize that those who defy, oppose, wage war and reject Allah, thus becoming on one side while Allah and His Messenger on another side,
فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِداً فِيهَا
(certainly for him will be the fire of Hell to abide therein), in a humiliating torment,
ذَلِكَ الْخِزْىُ الْعَظِيمُ
(That is the extreme disgrace)9:63, that is the greatest disgrace and the tremendous misery.
Dvoličnjaci vam se zaklinju Allahom, o vjernici, da oni ne govore ono što uznemirava Poslanika, sallallahu 'alejhi ve sellem, samo zato da bi stekli vaše zadovoljstvo, a preče je da žude za Allahovim i Poslanikovim, sallallahu alejhi ve sellem, zadovoljstvom, kroz iskreno vjerovanje i činjenje dobrih djela, ako su istinski vjernici.
Orang-orang munafik itu bersumpah demi Allah di hadapan kalian -wahai orang-orang mukmin- bahwa mereka tidak pernah mengatakan sesuatu yang menyakiti Nabi -ṣallallāhu 'alaihi wa sallam-. Hal itu mereka lakukan agar kalian rida kepada mereka. Padahal, Allah dan Rasul-Nya lebih berhak mereka harapkan ridanya dengan cara beriman dan beramal saleh, jikalau mereka benar-benar beriman.
-Ey Müminler!- Münafıklar, Peygamber -sallallahu aleyhi ve sellem-'i incitecek sözler söylemediklerine dair Allah adına yemin ederler. Bunu da sizi razı etmek için yaparlar. Onlar gerçekten iman eden kimseler ise Allah ve resulünü, iman ve salih ameller ile razı etmek onlar için daha öncelikli olmalıdır.
Ô croyants, les hypocrites vous font le serment par Allah qu’ils n’ont jamais prononcé de parole portant préjudice au Prophète afin que vous les agréiez. Ils devraient plutôt rechercher l’agrément d’Allah, croire en Lui et accomplir de bonnes œuvres s’ils sont véritablement croyants.
Tidakkah orang-orang munafik itu menyadari bahwa dengan perbuatan mereka itu berarti mereka sedang melawan Allah dan Rasul-Nya, dan bahwa orang yang melawan Allah dan Rasul-Nya kelak akan masuk ke dalam neraka Jahanam di hari Kiamat untuk selama-lamanya? Itulah kehinaan dan kenistaan yang besar.
Ces hypocrites ne savent-ils pas qu’en portant préjudice au Prophète, ils deviennent les ennemis d’Allah et de Son Messager? Ne savent-ils pas que celui qui se fait l’ennemi d’Allah et de Son Messager entrera le Jour de la Résurrection dans le Feu de l’Enfer afin d’y demeurer éternellement? Ceci sera pour eux un grand déshonneur et une grande humiliation.
O münafıklar, bu amelleri ile Allah'a ve resulüne karşı geldiklerini ve bu ikisine karşı gelen kimsenin kıyamet günü, içinde ebedî kalacağı cehennem ateşine gireceğini bilmediler mi? İşte bu küçük görülme ve büyük bir zillettir.
Hindi ba nakaaalam ang mga mapagpaimbabaw na ito na sila, sa pamamagitan ng gawa nilang ito, ay mga nakikipag-away kay Allāh at sa Sugo Niya, at na ang sinumang nakikipag-away kay Allāh at sa Sugo Niya ay papasok sa Araw ng Pagbangon sa Apoy ng Impiyerno bilang mamamalagi roon magpakailanman? Iyon ay ang pagkahamak at ang pagkaabang malaki.
¿No saben estos hipócritas que al realizar tales acciones rechazan a Al-lah y a Su Mensajero? ¿Y que quien rechace a Al-lah y a Su Mensajero entrará en el fuego del Infierno en el Día del Juicio, para vivir allí por toda la eternidad? Esa es la peor desgracia y humillación.
Hay là nhóm Munafiq không biết rằng hành động đó của chúng đã đại nghịch với Allah và Thiên Sứ của Ngài, và đối với ai đại nghịch với Ngài và Thiên Sứ của Ngài thì vào Ngày Sau sẽ phải ở muôn đời trong Hỏa Ngục hay sao? Đó đúng là một sự hạ nhục đáng khinh.
Zar dvoličnjaci ne znaju da ovim svojim postupcima imaju neprijateljski odnos prema Allahu i Resulullahu, sallallahu alejhi ve sellem, i da će onaj ko se neprijateljski odnosi prema Allahu i Poslaniku skončati u džehennemskoj vatri na Sudnjem danu, i da će u njoj zauvijek ostati? To je veliko poniženje i strašno stradanje.
Do these hypocrites not know that by their doing such actions they are opposing Allah and His Messenger; and that whoever opposes Allah and His Messenger will enter the fire of Hell on the Day of Judgement, to live there eternally? That is the worst disgrace and humiliation.
Questi ipocriti non sanno forse che, con tali azioni, si rendono nemici di Allāh e del Suo Messaggero, e che la loro inimicizia li introdurrà nel Fuoco dell'Inferno per l'eternità, nel Giorno del Giudizio?! Ciò sarà per loro grande afflizione e umiliazione.
Los hipócritas temen que Al-lah revele una sura a Su Mensajero que informe a los creyentes sobre la incredulidad que ocultan. Di, Mensajero: Continúen, hipócritas, mofándose y burlándose. Al-lah pondrá al descubierto lo que temen por medio de la revelación de una sura o al informarle a Su Mensajero sus identidades.
64- Münafıklar, kendileri hakkında kalplerinde olanı kendilerine haber verecek bir sûrenin indirilmesinden çekinirler. De ki:“Siz alay edin bakalım! Şüphesiz Allah, çekindiğiniz şeyleri açığa çıkaracaktır.”
65- Şayet onlara soracak olursan elbette şöyle diyeceklerdir:“Biz sadece lafa dalmış şakalaşıyorduk.” De ki: “Allah ile O’nun âyetleri ile ve Rasûlü ile mi alay ediyordunuz?”
66- (Boşuna) özür dilemeyin. Siz iman ettikten sonra gerçekten kâfir oldunuz. İçinizden bir grubu affetsek bile diğer bir gruba günahkâr kimseler oldukları için azap edeceğiz.
64. Bu sûre-i kerime aynı zamanda “el-Fadıha (gizli kötülükleri açıklayarak rezil eden)” diye de adlandırılırmıştır. Çünkü bu sûre, münafıkların gizli sırlarını açıklamış ve onların ipliğini pazara çıkarmıştı. Nitekim Yüce Allah, onlar hakkında defalarca:“Onlardan kimisi şöyledir...”, “Onların içinde şöyle olanlar vardır” anlamındaki buyruklarla onların niteliklerini söz konusu etmiştir. Bununla birlikte onlardan şahıs belirterek söz etmediğini görüyoruz ki bunun iki önemli sebebi vardır:
Birincisi, Yüce Allah kullarının kötülüklerini örten Settâr’dır ve onları gizli kötülüklerini örtmeyi sever.
İkincisi, bu ayetlerle hem kendilerine hitabın yöneltildiği kimselerin hem de onların dışında kıyamet gününe kadar gelecek olup bu niteliklere sahip bütün münafıkların yerilmesi hedeflenmiştir. Bu yüzden niteliklerin söz konusu edilmesi, daha kapsayıcı ve daha uygun bir üsluptur. Öyle ki münafıklar bundan oldukça korkuya kapılmışlardır. Nitekim Yüce Allah şöyle buyurmaktadır:“Eğer münafıklar, kalplerinde hastalık bulunanlar ve Medine’de yalan haber yayanlar (yaptıklarından) vazgeçmezlerse andolsun ki sana onlarla çarpışmanı emrederiz, sonra da onlar orada ancak az bir süre sana komşuluk ederler. Lanete uğramışlar olarak, nerede ele geçirilirlerse yakalanır ve alabildiğine öldürülürler.”(el-Ahzab, 33/60-61)
İşte burada da Yüce Allah şöyle buyurmaktadır: “Münafıklar, kendileri hakkında kalplerinde olanı kendilerine haber verecek” bildirecek, onları rezil edecek ve sırlarını açıklayacak böylece Allah’ın kulları tarafından açıkça tanınacakları ve ibret alanlara ibret olacakları “bir sûrenin indirilmesinden çekinirler.”“De ki: Siz alay edin” alayınızı sürdürmeye devam edin ”bakalım. Şüphesiz Allah, çekindiğiniz şeyleri açığa çıkaracaktır.” Yüce Allah bu vaadini yerine getirmiş ve onları açığa çıkartıp rezil eden ve gizliliklerini ortaya çıkartan bu sûreyi indirmiştir.
65-66. “Şayet onlara” müslümanları ve dinlerini tenkit eden sözleri hakkında “soracak olursan...” Onlardan bir kesim Tebûk gazvesi’nde Peygamber sallallahu aleyhi ve sellem ile ashabını kastederek: “Bizler şu okuyucularımız kadar midelerine düşkün, bunlar kadar dilleri yalan söyleyen ve düşmanla karşılaştıkları vakit bunlar kadar korkak kimseler görmedik.” demişler, bu ve benzeri sözler söylemişlerdi. Peygamber sallallahu aleyhi ve sellem’in bu sözleri öğrendiği haberi kendilerine ulaşınca da onun yanına giderek ondan özür dilemeye ve:“Biz sadece lafa dalmış şakalaşıyorduk” yani biz, tenkit ve ayıplama maksadı gütmeden, laf olsun diye konuşuyorduk. Yüce Allah ise onların bu mazeretlerinin gerçek olmadığını, bu konuda yalan söylediklerini beyan ederek şöyle buyurmaktadır:
Onlara “de ki: Allah ile O’nun âyetleri ve Rasûlü ile mi alay ediyordunuz?” Allah ve Rasûlü ile alay etmek ise küfürdür, kişiyi dinden çıkartır. Çünkü din Allah’ın, O’nun dininin ve peygamberlerinin tazim edilmesi esası üzerine kuruludur. Bunlardan herhangi birisi ile alay etmek, bu esasa aykırı ve tamamen zıttır. Bundan dolayı onlar, Allah Rasûlüne gelip bu sözleri söyleyerek özür beyan ettiklerinde Rasûlullah sallallahu aleyhi ve sellem onlara sadece:“Allah ile O’nun âyetleri ile ve Rasûlü ile mi eğleniyordunuz? Özür dilemeyin, siz iman ettikten sonra gerçekten kâfir oldunuz”diyor, başka bir şey söylemiyordu.“İçinizden bir grubu” tevbeleri, Allah’tan mağfiret dilemeleri ve pişmanlıkları dolayısı ile “affetsek bile” aranızdan “bir gruba günahkâr kimseler oldukları için” küfür ve münafıklıklarını sürdürdüklerinden ötürü “azap edeceğiz.”
Bu âyet-i kerimelerde içinde herhangi bir hususu gizleyen özellikle de Allah’ın dinine karşı tuzak kurma mahiyetinde, Allah’ın âyetleri ve Rasûlü ile alay etme maksadını güderek bir şeyler saklayan kimsenin bu sırrını Yüce Allah’ın şüphesiz ortaya çıkartacağına, o kimseyi rezil ederek en ağır şekilde cezalandıracağına delil vardır. Aynı şekilde Allah’ın Kitabından herhangi bir şey ile ve Rasûlünden sabit olmuş Sünnet ile alay eden yahut bunu küçümseyen ya da Peygamber ile alay eden ya da onu küçümseyen herhangi bir kimsenin, Yüce Allah’ı inkar etmiş bir kâfir olduğuna da delil vardır. Bununla birlikte büyük olsa dahi her türlü günahtan yapılacak tevbe makbuldür.
The hypocrites are afraid that Allah will reveal a sūrah to His Messenger that will inform the believers about the disbelief that they conceal. Say, O Messenger: Continue, O hypocrites, mocking and poking fun. Allah will unveil what you are afraid of by revealing a sūrah or by informing His Messenger about the truth of your case.
Gli ipocriti temono che Allāh riveli al Suo Messaggero un surah che informi i credenti di ciò che nascondono nei loro cuori di incredulità. Dì - O Messaggero -: O ipocriti, continuati - nella vostra derisione e nel vostro insulto alla religione. Allāh svela ciò quello che temete che sia rivelato, tramite una Surah o informando il Suo Messaggero di ciò.
Nangangamba ang mga mapagpaimbabaw na magpababa si Allāh sa Sugo Niya ng isang kabanatang magpapatalos sa mga mananampalataya sa kinikimkim nila sa mga puso nila na kawalang-pananampalataya. Sabihin mo, O Sugo: "Magpatuloy kayo, O mga mapagpaimbabaw, sa panunuya ninyo at paninirang-puri ninyo sa relihiyon sapagkat si Allāh ay magpapalabas sa pinangangambahan ninyo sa pamamagitan ng pagpapababa ng isang kabanata o sa pamamagitan ng pagpapabatid sa Sugo Niya hinggil doon.
The Hypocrites fear Public Exposure of Their Secrets
Mujahid said, "The hypocrites would say something to each other then declare, `We wish that Allah does not expose this secret of ours," There is a similar Ayah to this one, that is, Allah's statement,
وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِى أَنفُسِهِمْ لَوْلاَ يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ
(And when they come to you, they greet you with a greeting wherewith Allah greets you not, and say within themselves: "Why should Allah punish us not for what we say" Hell will be sufficient for them; they will burn therein. And worst indeed is that destination!) 58:8. Allah said in this Ayah,
قُلِ اسْتَهْزِءُواْ إِنَّ اللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ
(Say: "(Go ahead and) mock! But certainly Allah will bring to light all that you fear."), He will expose and explain your reality to His Messenger through revelation. Allah said in other Ayat,
أَمْ حَسِبَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ أَن لَّن يُخْرِجَ اللَّهُ أَضْغَـنَهُمْ
(Or do those in whose hearts is a disease (of hypocrisy), think that Allah will not bring to light all their hidden ill-wills) 47:29, until,
وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(but surely, you will know them by the tone of their speech!)47:30. This is why, according to Qatadah, this Surah is called `Al-Fadihah' (the Exposing), because it exposed the hypocrites.
Những kẻ giả tạo đức tin đang run sợ về việc Allah sẽ thiên khải cho Thiên Sứ của Ngài một chương Kinh phơi bày cho những người có đức tin biết được sự vô đức tin đang được chúng cố giấu kín trong lòng. Hãy bảo chúng - hỡi Thiên Sứ: Hỡi những kẻ giả tạo đức tin, các ngươi cứ tiếp tục nhạo báng và xúc phạm tôn giáo (Islam), rồi Allah sẽ phơi bày tất cả mọi thứ mà các ngươi đang run sợ bằng cách thiên khải một chương kinh hoặc thông báo cho Thiên sứ của Ngài biết về sự thật đó.
Dvoličnjaci strahuju da se Vjerovjesniku, sallallahu alejhi ve sellem, ne objavi sura koja će njemu i vjernicima otkriti nevjerovanje koje kriju u svojim srcima. Upozori ih, Poslaniče i reci: “Ismijavajte se, o licemjeri, koliko hoćete i napadajte vjeru, ali će Svevišnji Allah otkriti i iznijeti na vidjelo ono što vi krijete i čijeg se razotkrivanja bojite, time što će o tome objaviti suru ili će na drugi način obavijestiti Svog Poslanika!”
Those who are engrossed in worldly considerations and therefore are not able to support God’s religion—rising above their reservations—are generally people of status in society. In order to keep their position intact, they try to spoil the image of those who have risen in true Islam. They run campaigns of false propaganda against them, devising different ways to distort their image, such as ferreting out various points in their statements which they claim to be objectionable. Such people forget that this is a very serious matter. For their part they are simply opposing the people of Faith, but it amounts to opposing God Himself; it is like setting themselves up as adversaries of God. Had these people admitted their wrongdoing, instead of trying to establish their innocence, and had they been the well-wishers of the believers at least in their hearts, they would perhaps have been treated as pardonable. But having adopted an obstinate and inimical attitude, they have written their names on the list of God’s enemies. Now, for them, there is nothing but dishonour and divine retribution. Fear of God softens a person’s heart. He patiently listens even to people’s baseless utterances—to such an extent that the hypocrites start saying that that person seems to be a simpleton, that he is unable to fully understand the points being made.
"Orang-orang yang munafik itu takut akan diturunkan ter-hadap mereka sesuatu surat yang menerangkan apa yang tersembu-nyi dalam hati mereka. Katakanlah kepada mereka, 'Teruskanlah ejekan-ejekanmu (terhadap Allah dan RasulNya).' Sesungguhnya Allah akan menyatakan apa yang kamu takuti itu. Dan jika kamu tanyakan kepada mereka (tentang apa yang mereka lakukan itu), tentulah mereka akan menjawab, 'Sesungguhnya kami hanyalah bersenda gurau dan bermain-main saja.' Katakanlah, 'Apakah dengan Allah, ayat-ayatNya, dan RasulNya kamu selalu berolok-olok?' Tidak usah kamu minta maaf, karena kamu kafir sesudah beriman. Jika Kami memaafkan segolongan dari kamu (lantaran mereka taubat), niscaya Kami akan mengazab golongan (yang lain) disebabkan mereka adalah orang-orang yang selalu berbuat dosa." (At-Taubah: 64-66).
(64) Surat yang mulia ini dulunya dinamakan al-Fadhihah karena ia membongkar rahasia orang-orang munafik dan membuka kedok mereka. Allah berfirman, "Di antara mereka, di antara me-reka…" dan menjelaskan sifat-sifat mereka. Hanya saja Dia tidak menyebut perindividu mereka karena dua faidah:
Pertama: Allah Maha Menutupi, Dia menyukai menutup aib hambaNya.
Kedua: Bahwa celaannya ditujukan kepada siapa saja yang memiliki sifat tersebut, baik dari kalangan orang-orang munafik di mana Firman Allah pertama kali tertuju kepadanya dan juga kepada selain mereka sampai Hari Kiamat. Maka menyebut sifat (tanpa pelakunya) lebih umum dan lebih sesuai agar mereka benar-benar takut. Allah تعالى berfirman,
﴾ لَّئِن لَّمۡ يَنتَهِ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ وَٱلۡمُرۡجِفُونَ فِي ٱلۡمَدِينَةِ لَنُغۡرِيَنَّكَ بِهِمۡ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلٗا 60 مَّلۡعُونِينَۖ أَيۡنَمَا ثُقِفُوٓاْ أُخِذُواْ وَقُتِّلُواْ تَقۡتِيلٗا 61 ﴿
"Sesungguhnya jika tidak berhenti orang-orang munafik, orang-orang yang berpenyakit dalam hatinya dan orang-orang yang menyebarkan kabar bohong di Madinah (dari menyakitimu), niscaya Kami perintahkan kamu (untuk memerangi) mereka, kemudian mereka tidak menjadi tetang-gamu (di Madinah) melainkan dalam waktu yang sebentar, dalam keadaan terlaknat. Di mana saja mereka dijumpai, mereka ditangkap dan dibunuh dengan sehebat-hebatnya." (Al-Ahzab: 60-61).
Dia berfirman di sini, ﴾ يَحۡذَرُ ٱلۡمُنَٰفِقُونَ أَن تُنَزَّلَ عَلَيۡهِمۡ سُورَةٞ تُنَبِّئُهُم بِمَا فِي قُلُوبِهِمۡۚ ﴿ "Orang-orang yang munafik itu takut akan diturunkan terhadap mereka sesuatu surat yang menerangkan apa yang tersembunyi dalam hati mereka." Yakni yang memberitakan dan membuka kedok serta menjelaskan rahasia-rahasia mereka sehingga ia menjadi terbuka bagi hamba-hamba Allah dan menjadi pelajaran bagi orang yang mengambil pelajaran. ﴾ قُلِ ٱسۡتَهۡزِءُوٓاْ ﴿ "Katakanlah kepada mereka, 'Teruskanlah ejekan-ejekanmu (terhadap Allah dan RasulNya)'." Yakni lanjutkan ejekanmu dan hinaanmu yang kamu lakukan. ﴾ إِنَّ ٱللَّهَ مُخۡرِجٞ مَّا تَحۡذَرُونَ ﴿ "Sesung-guhnya Allah akan menyatakan apa yang kamu takuti itu." Allah تعالى telah memenuhi janjiNya. Dia menurunkan surat yang menjelaskan keadaan mereka dan membongkar aib mereka serta membuka kedok mereka.
(65-66) ﴾ وَلَئِن سَأَلۡتَهُمۡ ﴿ "Dan jika kamu tanyakan kepada mereka (tentang apa yang mereka lakukan itu)", tentang hinaan mereka terha-dap kaum Muslimin dan agama mereka. Sekelompok dari mereka berkata di perang Tabuk, "Kami tidak melihat seperti para qari kami itu –maksudnya adalah Nabi ﷺ dan sahabat-sahabatnya– paling besar perutnya, paling dusta ucapannya, dan paling penakut pada saat perang … dan ejekan-ejekan lain semisalnya.[94] Ketika mereka mengetahui bahwa Nabi ﷺ telah mengetahui apa yang mereka katakan, mereka datang meminta maaf dan berkata, ﴾ إِنَّمَا كُنَّا نَخُوضُ وَنَلۡعَبُۚ ﴿ "Sesungguhnya kami hanyalah bersenda gurau dan bermain-main saja." Yakni kami mengatakan ucapan yang kami tidak bermaksud mengatakannya, kami pun tidak bermaksud mencela dan menghina.
Allah تعالى membantah dengan menjelaskan ketidakbenaran alasan mereka dan kebohongan mereka dalam hal itu. ﴾ قُلۡ ﴿ "Kata-kanlah", kepada mereka, ﴾ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمۡ تَسۡتَهۡزِءُونَ 65 لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡۚ ﴿ ' A p a k a h dengan Allah, ayat-ayatNya, dan RasulNya kamu selalu berolok-olok?' Tidak usah kamu minta maaf, karena kamu kafir sesu-dah beriman." Karena mengolok-olok Allah dan RasulNya adalah kekufuran yang mengeluarkan dari Islam, karena pondasi Islam terbangun di atas sikap pengagungan kepada Allah, agama dan RasulNya, sementara memperolok-olok sesuatu darinya sangat ber-tentangan dan bertabrakan dengan pondasi utama ini, oleh karena itu, begitu mereka datang kepada Rasul untuk meminta maaf dengan ucapan itu, Rasul hanya menjawab,﴾ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمۡ تَسۡتَهۡزِءُونَ 65 لَا تَعۡتَذِرُواْ قَدۡ كَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡۚ ﴿ "Apakah dengan Allah, ayat-ayatNya, dan Rasul-Nya kamu selalu berolok-olok?' Tidak usah kamu minta maaf, karena kamu kafir sesudah beriman."
FirmanNya, ﴾ إِن نَّعۡفُ عَن طَآئِفَةٖ مِّنكُمۡ ﴿ "Jika Kami memaafkan sego-longan dari kamu (lantaran mereka taubat)", menyesal dan memohon ampun kepada Allah, ﴾ نُعَذِّبۡ طَآئِفَةَۢ ﴿ "niscaya Kami akan mengazab go-longan (yang lain)," dari kalian disebabkan mereka ﴾ كَانُواْ مُجۡرِمِينَ ﴿ "adalah orang-orang yang selalu berbuat dosa", selalu berdiri di atas kekufuran dan kemunafikan.
Ayat-ayat ini menunjukkan bahwa barangsiapa menyimpan rahasia buruk, khususnya rahasia makar terhadap agamaNya, meng-olok-olokNya, ayat-ayatNya, serta RasulNya, maka Allah تعالى akan menampakkannya, membeberkannya, dan menghukum pelakunya dengan keras. Dan bahwa barangsiapa yang menghina sesuatu dari Kitabullah atau Sunnah Rasul yang shahih darinya atau mencela-nya atau merendahkannya atau memperolok-olok Rasul atau me-rendahkannya, maka dia adalah kafir kepada Allah yang Maha-agung, dan bahwa taubat akan diterima dari segala dosa, meskipun dosa itu besar.
Münafıklar, Allah Teâlâ'nın Peygamberi -sallallahu aleyhi ve sellem-'e indireceği bir sure ile kalplerinde gizledikleri küfrü Müminlerin öğrenmesinden korkmaktadırlar. -Ey Peygamber!- Onlara de ki: "-Ey münafıklar!- Din ile alay etmeye ve dini kötülemeye devam edin! Allah, indireceği bir sure ile yahut Rasûlü -sallallahu aleyhi ve sellem-'e vereceği bir haber ile sizin korktuğunuz şeyi ortaya çıkaracaktır.''
Les hypocrites craignent qu’Allah révèle à son Messager une sourate qui dévoile aux croyants la mécréance qu’ils dissimulent. Ô Messager, dis: Ô hypocrites, continuez de railler la religion et d’y porter atteinte. Allah révélera une sourate ou fera une annonce à son Messager qui dévoilera ce que vous craignez.
Announced in verse 64: إِنَّ اللَّـهَ مُخْرِجٌ مَّا تَحْذَرُونَ (Allah is surely to bring out what you are afraid of) is the news that Allah will expose their conspiracy and mischief. One such event came to pass while returning from the battle of Tabuk when some hypocrites had conspired to kill the Messenger of Allah. Allah Almighty informed him about the plan through angel Jibra'il (علیہ السلام) helping him to bypass the spot where the hypocrites were sitting in ambush. (Mazhari with reference to al-Baghawi)
And Sayyidna ` Ibn ` Abbas ؓ says that Allah Ta` ala had in-formed the Holy Prophet al about the names of seventy hypocrites complete with their parentage and addresses. But, being the universal mercy, he did not disclose these before his people. (Mazhari)
Orang-orang munafik itu takut jikalau Allah akan menurunkan kepada Rasul-Nya satu surah yang memberitahukan kepada orang-orang mukmin perihal kekafiran yang mereka (orang-orang munafik) sembunyikan di dalam hati mereka. Katakanlah -wahai Rasul- kepada mereka, "Teruslah kalian -wahai orang-orang munafik- mengolok-olok agama karena Allah akan menyingkap apa yang kalian takutkan dengan cara menurunkan surah atau memberitahu Rasul-Nya tentang hal itu."
-Ey Peygamber!- Allah'ın sana haber vermesinden sonra Müminlere karşı yaptıkları ayıplama ve sövmeyi münafıklara soracak olsan, onlar şöyle diyecekler: "Bizler bir konuşma esnasında şakalaşıp eğleniyorduk, (söylediklerimizde) ciddi değildik." -Ey Peygamber!- Onlara de ki: "Sizler, Allah ile ayetleriyle ve peygamberi ile mi alay ediyordunuz?"
Ô Messager, si tu questionnais les hypocrites au sujet des invectives et des insultes qu’ils lancent aux croyants après qu’Allah te les ait fait connaître, ils te répondraient: Nous ne faisions que plaisanter. Nous n’étions pas sérieux. Ô Messager, réponds-leur: Railliez-vous Allah, Ses versets et Son Messager?
Sungguh jikalau kamu -wahai Rasul- bertanya kepada orang-orang munafik tentang tuduhan dan celaan yang mereka layangkan kepada orang-orang mukmin setelah Allah memberitahukan hal itu kepadamu, pasti mereka akan menjawab, "Ketika itu kami hanya bercanda dan tidak bersungguh-sungguh." Katakanlah -wahai Rasul- kepada mereka, "Apakah Allah, ayat-ayat-Nya, dan Rasul-Nya kalian jadikan sebagai bahan olok-olok?!"
Và nếu Ngươi - hỡi Thiên Sứ - có hỏi nhóm Munafiq về nguyên nhân chúng đã xúc phạm và mắng chửi những người có đức tin sau khi được Allah báo cho Ngươi biết thông tin về chúng, chắc chắn chúng sẽ nói: Chúng tôi chỉ thuận miệng nói đùa chứ không cố ý xúc phạm. Hãy bảo họ - hỡi Thiên Sứ -: Phải chăng đến cả Allah và Thiên Sứ của Ngài các ngươi cũng dám mang ra nhạo báng ư?
Si tú, Mensajero, les preguntas a los hipócritas acerca de los insultos que usaron contra los creyentes, responderán: “Solo bromeábamos cuando dijimos eso y no hablábamos en serio”. Diles, Mensajero: “¿Es Al-lah, Sus aleyas y Su Mensajero de lo que se burlaban?”
The Hypocrites rely on False, Misguided Excuses
`Abdullah bin `Umar said, "During the battle of Tabuk, a man was sitting in a gathering and said, `I have never seen like these reciters of ours! They have the hungriest stomachs, the most lying tongues and are the most cowardice in battle.' A man in the Masjid said, `You lie. You are a hypocrite, and I will surely inform the Messenger of Allah ﷺ. ' This statement was conveyed to the Messenger of Allah ﷺ and also a part of the Qur'an was revealed about it."' `Abdullah bin `Umar said, "I have seen that man afterwards holding onto the shoulders of the Messenger's camel while stones were falling on him, declaring, `O Allah's Messenger! We were only engaged in idle talk and jesting,' while the Messenger of Allah ﷺ was reciting,
أَبِاللَّهِ وَءَايَـتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِءُونَ
("Was it at Allah, and His Ayat and His Messenger that you were mocking") 9:65."' Allah said,
لاَ تَعْتَذِرُواْ قَدْ كَفَرْتُمْ بَعْدَ إِيمَـنِكُمْ
(Make no excuse; you disbelieved after you had believed.) on account of your statement and mocking,
إِن نَّعْفُ عَن طَآئِفَةٍ مِّنْكُمْ نُعَذِّبْ طَآئِفَةً
(If We pardon some of you, We will punish others among you) for not all of you will be forgiven, some will have to taste the torment,
بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ
(because they were criminals), they were criminals because of this terrible, sinful statement.
Ako ih upitaš zašto su se ismijavali s tobom, Kur’anom i islamom za vrijeme pohoda na Tebuk, oni će odgovoriti da su se samo zabavljali i traćili vrijeme. Kaži im: “Zar se ismijavate s Uzvišenim Allahom, mudrim Kur’anom i plemenitim Poslanikom?”
Talagang kung nagtanong ka, O Sugo, sa mga mapagpaimbabaw tungkol sa sinabi nilang paninirang-puri at panlalait sa mga mananampalataya matapos ng pagpapabatid ni Allāh sa iyo hinggil doon ay talagang magsasabi nga sila: "Dati kaming nasa isang pag-uusap na nagbibiro roon at hindi kami dati mga seryoso." Sabihin mo, O Sugo: "Kay Allāh, sa mga tanda Niya, at sa Sugo Niya ba dati kayong nangungutya?
Se interroghi, o Messaggero, questi ipocriti riguardo le offese e gli insulti rivolti ai credenti, dopo che Allāh ti informò, diranno: "Stavamo scherzando, non eravamo seri in ciò che dicevamo". Di', o Messaggero: "Deridevate forse Allāh, i Segni di Allāh e il Suo Messaggero?!"
If you, O Messenger, ask the hypocrites about the insults they used against the believers after Allah informs you of it, they will say, ‘We were just joking when we said that and we were not serious’. Say, O Messenger, ‘Is it Allah, His verses and His Messenger that you were making fun of?’
No presenten esas excusas falsas, hipócritas. Han expuesto su incredulidad, que estaba oculta, al burlarse. Si perdono a un grupo de ustedes, cuando abandonen su hipocresía y se arrepientan con sinceridad ante Al-lah, castigaré a otro grupo debido a que permanecen en la hipocresía y no son capaces de arrepentirse.
Huwag kayong magdahi-dahilan sa pamamagitan ng mga dahi-dahilang sinungaling na ito sapagkat naghayag na kayo ng kawalang-pananampalataya sa pamamagitan ng pangungutya ninyo matapos na dati kayong nagkikimkim nito. Kung magpapalampas sa isang pangkat kabilang sa inyo dahil sa pag-iwan nito sa pagpapaimbabaw, pagbabalik-loob nito mula roon, at pagpapakawagas nito para kay Allāh, magpaparusa sa isang pangkat kabilang sa inyo dahil sa pagpupumilit nila sa pagpapaimbabaw at kawalan ng pagbabalik-loob nila mula roon."
“Ne pravdajte se lažnim opravdanjima, ispoljili ste nevjerstvo svojim ismijavanjem nakon što ste ga skrivali! Ako oprostimo nekima od vas koji se vrate u islam i iskreno pokaju za djela koja su činili, On će kazniti one koji ustraju u nevjerovanju i sakriju licemjerstvo te se ne pokaju za zlodjela.
Các ngươi đừng có cố giải thích làm gì với lời lẽ giả tạo đó, các ngươi đã rõ ràng phủ nhận đức tin bằng hành động chế nhạo của các ngươi sau khi các ngươi đã cố che giấu nó. Nếu như TA (Allah) bỏ qua cho một nhóm của các ngươi vì chúng đã từ bỏ việc ngụy tạo Islam, đã biết sám hối và thành tâm với Allah thì TA vẫn phải trừng phạt nhóm khác vì chúng vẫn ngoan cố ngụy tạo Islam mà không chịu ăn năn sám hối.
Do not present these false excuses, O hypocrites. You have exposed your disbelief, which was hidden, by making fun. If I were to pardon a group from among you, when they leave their hypocrisy and repent from it by sincerely repenting to Allah, I will punish another group from among you due to their remaining in hypocrisy and their failure to repent from it.
Non utilizzate queste false scuse: avete dimostrato la vostra miscredenza con questi atti derisori, dopo averla nascosta. Se perdoniamo una parte di voi perché abbandona l'ipocrisia e perché si pente ed è sincera nei confronti di Allāh, puniremo un'altra parte di voi per la loro perseveranza nell'ipocrisia e per aver rifiutato di pentirsi.
Ne vous justifiez pas par ces excuses mensongères. Vous avez révélé votre mécréance alors qu’auparavant vous la dissimuliez. Si nous pardonnons à certain d’entre vous pour avoir renoncé à être hypocrite, s’en être repentis et s’être mis à adorer sincèrement Allah, Nous châtierons les autres pour leur persistance à être hypocrite et pour ne pas s’en être repenti.
At the time of the battle of Tabuk, those who had set out with the Prophet Muhammad were treated as staunch and courageous people, while those who remained behind at home were considered hypocrites and cowards. The hypocrites who stayed at home started ridiculing the Prophet and his companions in order to belittle the action taken by them. Some said, ‘In these reciters of the Quran, we see nothing except that they are the hungriest among us, the most extreme liars among us and the worst cowards among us.’ Some asked, ‘Do you think that fighting the Romans is like internal fighting among the Arabs? By God! Tomorrow all these people will be seen tied and bound.’ Others said, ‘This gentleman thinks that he will conquer and capture the palaces and castles of Rome. It’s a pity.’ (Tafsir ibn Kathir). When the Prophet Muhammad came to know about this, he called them and asked them about it. They said, ‘We were simply talking jocularly. In reply to this, the Quran has this to say: ‘Would you make a mockery of God and of His Revelations and His Messenger?’ The message of God is always conveyed through some human being. If this man is apparently ordinary in the eyes of the observers, they start to mock him. But this mockery is not against that man; it is against God Himself. Those who do this only prove that they are not serious about God’s religion. Such people are most guilty in the eyes of God. Their false justifications will never be successful in hiding the reality. Hypocrisy and apostasy (irtidad) after accepting Islam are two aspects of the same fact. If a man, after adopting Islam, openly becomes an infidel (disbeliever) then this is irtidad; and if in his mind and heart, he is far away from Islam but before other people shows himself as a Muslim, this is hypocrisy. The fate of such hypocrites before God is the same as of those who have committed irtidad. However, if they sincerely admit their wrongs and reform themselves before death, God may relent towards them.
Boşuna yalan özürler ile özür dilemeyin. İçinizde gizlemiş olduğunuz inkârınızı alay etmek suretiyle açığa vurdunuz. İçinizden bir grubu, nifakı terk edip ondan tövbe etmeleri ve Allah'a karşı ihlaslı olmaları sebebi ile bağışlasak bile diğer bir gruba, nifak üzerinde ısrar etmeleri ve bundan tövbe etmemeleri sebebi ile azap edeceğiz.
Janganlah kalian mengemukakan alasan-alasan palsu tersebut karena kalian telah memperlihatkan kekafiran dengan olok-olok itu setelah kalian menyembunyikannya. Apabila Kami mengampuni sebagian dari kalian karena telah meninggalkan kemunafikannya, bertobat darinya, dan menunjukkan keikhlasannya kepada Allah maka Kami akan menghukum sebagian dari kalian karena kekerasan hatinya dalam mempertahankan kemunafikannya dan tidak mau bertobat darinya.
Les hypocrites, hommes et femmes, appartiennent les uns aux autres. Ils commandent le blâmable, interdisent le convenable, et replient leurs mains (d'avarice). Ils ont oublié Allah et Il les a alors oubliés. En vérité, les hypocrites sont les pervers. Les hypocrites, hommes ou femmes, s’accordent dans leur hypocrisie et sont à l’opposé des croyants, car les hypocrites ordonnent ce qui est blâmable, interdisent ce qui est convenable et sont avares de leurs richesses en ne les dépensant pas pour la cause d’Allah. Ils délaissent Allah et refusent de Lui obéir. A son tour, Allah les délaissera et ne leur facilitera pas la guidée. Les hypocrites sont ceux qui n’obéissent pas à Allah et sortent de la voie de la vérité, se perdant dans la désobéissance et l’égarement.
"Orang-orang munafik laki-laki dan perempuan, sebagian dengan sebagian yang lain adalah sama, mereka menyuruh berbuat yang mungkar dan melarang berbuat yang ma'ruf dan mereka meng-genggamkan tangannya. Mereka telah lupa kepada Allah, maka Allah melupakan mereka. Sesungguhnya orang-orang munafik itu-lah orang-orang yang fasik. Allah mengancam orang-orang munafik laki-laki dan perempuan dan orang-orang kafir dengan Neraka Jahanam. Mereka kekal di dalamnya, cukuplah Neraka itu bagi mereka, dan Allah melaknati mereka, dan bagi mereka azab yang kekal." (At-Taubah: 67-68).
(67) Allah تعالى berfirman, ﴾ ٱلۡمُنَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ بَعۡضُهُم مِّنۢ بَعۡضٖۚ ﴿ "Orang-orang munafik laki-laki dan perempuan, sebagian dengan sebagian yang lain", karena mereka bersekutu dalam kemunafikan, maka mereka pun saling mendukung. Ini adalah pemutusan bagi orang-orang yang beriman dari pengangkatan mereka menjadi teman. Kemudian Allah menyebutkan sifat umum orang munafik yang tidak keluar darinya orang besar dan orang kecil dari kalangan mereka. Dia ber-firman, ﴾ يَأۡمُرُونَ بِٱلۡمُنكَرِ ﴿ "Mereka menyuruh berbuat yang mungkar." Yaitu kekufuran, kefasikan dan kemaksiatan. ﴾ وَيَنۡهَوۡنَ عَنِ ٱلۡمَعۡرُوفِ ﴿ "Dan melarang berbuat yang ma'ruf", yaitu iman, akhlak yang mulia, amal shalih, dan adab-adab yang luhur. ﴾ وَيَقۡبِضُونَ أَيۡدِيَهُمۡۚ ﴿ "Dan mereka meng-genggamkan tangannya," dari sedekah dan jalan-jalan kebaikan, ciri mereka adalah kekikiran. ﴾ نَسُواْ ٱللَّهَ ﴿ "Mereka telah lupa kepada Allah", tidak mengingatNya kecuali sedikit, ﴾ فَنَسِيَهُمۡۚ ﴿ "maka Allah melupakan mereka", dari rahmatNya, Dia tidak membimbing mereka kepada kebaikan dan tidak memasukkannya ke dalam Surga, akan tetapi membiarkannya di lapisan neraka terbawah, kekal dan dikekalkan di dalamnya.
﴾ إِنَّ ٱلۡمُنَٰفِقِينَ هُمُ ٱلۡفَٰسِقُونَ ﴿ "Sesungguhnya orang-orang munafik itulah orang-orang yang fasik." Kefasikan dibatasi pada mereka karena kefasikan mereka lebih besar daripada kefasikan selain mereka, buktinya adalah azab mereka lebih berat daripada azab orang lain dan bahwa orang Mukmin sangat disulitkan oleh mereka jika mereka hidup di kalangan orang-orang Mukmin dan untuk menghindari mereka sangat sulit.
(68) ﴾ وَعَدَ ٱللَّهُ ٱلۡمُنَٰفِقِينَ وَٱلۡمُنَٰفِقَٰتِ وَٱلۡكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَاۚ هِيَ حَسۡبُهُمۡۚ وَلَعَنَهُمُ ٱللَّهُۖ وَلَهُمۡ عَذَابٞ مُّقِيمٞ ﴿ "Allah mengancam orang-orang munafik laki-laki dan perempuan dan orang-orang kafir dengan Neraka Jahanam. Mereka kekal di dalamnya, cukuplah Neraka itu bagi mereka, dan Allah melaknati me-reka, dan bagi mereka azab yang kekal."Allah menggabungkan orang-orang munafik dan orang-orang kafir di Neraka Jahanam, laknat dan kekekalan di dalamnya, karena di dunia mereka sama-sama kafir, memusuhi Allah dan RasulNya serta mengingkari ayat-ayatNya.
Münafıklar, kadınlar ve erkekler olarak nifak durumlarında ittifak halindedirler. Onlar, Müminlerin aksine hareket ederler. Kötülüğü emreder, iyilikten alıkoyarlar. Malları hususunda cimridirler. Mallarını Allah yolunda infak etmezler. Allah'a ibadet etmeyi ve O'na itaat etmeyi terk etmişlerdir. Allah Teâlâ da başarılı kılma hususunda onları terk etmiştir. Şüphesiz münafıklar, Allah Teâlâ'ya itaatten ve hak yoldan çıkmış, O'na isyana ve sapıklığa yönelmişlerdir.
Orang-orang munafik laki-laki dan wanita memiliki kesamaan dalam hal kemunafikan. Sifat mereka bertolak belakang dengan orang-orang mukmin karena orang-orang munafik itu gemar menyuruh berbuat mungkar dan mencegah berbuat yang makruf. Mereka kikir dengan harta mereka, sehingga mereka tidak mau mendermakannya di jalan Allah. Mereka tidak patuh kepada Allah, sehingga Allah tidak memberikan mereka petunjuk ke jalan yang benar. Sesungguhnya orang-orang munafik itu tidak taat kepada Allah dan keluar dari jalan yang benar ke jalan maksiat dan jalan yang sesat.
Những người Munafiq cả nam lẫn nữa đều có chung một bản tính, đó là họ muốn đối nghịch với những người có đức tin nên họ luôn động viên mọi người làm điều tội lỗi và ngăn chặn mọi người làm việc thiện, việc tốt đẹp, họ luôn keo kiệt không muốn bố thí vì con đường của Allah, họ đã bỏ hẳn việc tuân lệnh Allah nên họ đã bị Ngài bỏ mặc và không được phù hộ thành công. Quả thật, nhóm Munafiq đã rời xa việc tuân lệnh Allah, lệch khỏi con đường chân lý, sa vào lầm lạc và tội lỗi.
Commentary
The first verse begins with a profile of the hypocrites. One of the expressions used there: يَقْبِضُونَ أَيْدِيَهُمْ (and they withhold their hands) has been explained in Tafsir al-Qurtubi as abandonment of Jihad and non-compliance of obligatory rights and duties. Then, the sentence that follows: نَسُوا اللَّـهَ فَنَسِيَهُمْ literally means ` they forgot Allah, so He forgot them.' But, Allah Ta` ala is free of forgetfulness. So, the sense at this place is: ` those people had abandoned the commandments of Allah, as if they had forgotten it, therefore, Allah too abandoned their prospects of better life in the Hereafter, to the extent that there remained just no trace of any good, or reward, in their name.'
67- Münafık erkeklerle münafık kadınlar birbirlerindendir. Onlar kötülüğü emreder, iyilikten alıkoyar ve ellerini de (cimrilikten) sıkı tutarlar. Onlar Allah’ı unuttular, O da onları unuttu. Şüphesiz münafıklar fâsıkların ta kendileridirler.
68- Allah, erkek münafıklara, kadın münafıklara ve tüm kâfirlere içinde ebediyen kalacakları cehennem ateşini vaat etmiştir. Orası onlara yeter. Allah onlara lanet etmiştir. Onlar için daimi bir azap vardır.
67. Yüce Allah şöyle buyurmaktadır:“Münafık erkeklerle münafık kadınlar birbirlerindendir.” Çünkü münafıklık hepsinin ortak özelliğidir. O yüzden birbirlerini dost ve yardımcı edinmekte de ortaktırlar. Bu buyrukla mü’minlerin onlar ile dostluk bağları kesilmektedir. Daha sonra Yüce Allah, münafıklar ait olup küçükleri olsun büyükleri olsun hiçbirinin dışarıda kalmayacağı genel bir niteliği söz konusu ederek şöyle buyurmaktadır:“Onlar kötülüğü” küfrü, fasıklığı ve isyanı “emreder, iyilikten” iman, üstün ahlak, salih amel ve güzel adabdan “alıkoyarlar ve ellerini de (cimrilikten) sıkı tutarlar”sadakadan ve hayır hasenat yollarından uzak dururlar, onların temel bir vasfı cimriliktir.“Onlar Allah’ı unuttular.” O’nu pek az anarlar. “O da onları” rahmetinden mahrum etmek suretiyle “unuttu.” O nedenle onları hayra muvaffak kılmaz, cennete de sokmaz. Aksine onları cehennemin en alt tabakasında bırakır da onlar orada ebediyyen kalırlar.
“Şüphesiz münafıklar fasıkların ta kendileridir.” Allah fıskın onlara münhasır olduğunu belirtmektedir. Çünkü onların fasıklıkları başkalarınkinden daha büyüktür. Buna delil ise onların azaplarının başkalarının azabından daha ağır olacağı ve bir de mü’minlerin onlar ile sınanmalarıdır. Çünkü münafıklar mü’minler arasında bulunuyorlardı ki bu durumda onlardan sakınmak oldukça güçtür.
68. Bu buyrukta kâfirlerle münafıkların cehennem ateşine girmede, lanete uğramada ve bu hal içinde ebedî kalmada ortak oldukları belirtilmektedir. Bunun sebebi ise onların, dünya hayatında iken kâfir olmada, Allah’a ve Rasûlüne düşmanlık etmede ve Allah’ın âyetlerini inkâr etmede ortak olmalarıdır.
Other Characteristics of Hypocrites
Allah admonishes the hypocrites who, unlike the believers, who enjoin righteousness and forbid evil,
يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ
(they enjoin evil, and forbid the good, and they close their hands), from spending in Allah's cause,
نَسُواْ اللَّهَ
(They have forgotten Allah), they have forgotten the remembrance of Allah,
فَنَسِيَهُمْ
(so He has forgotten them.), by treating them as if He has forgotten them. Allah also,
وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـذَا
(And it will be said: "This Day We will forget you as you forgot the meeting of this Day of yours) 45:34. Allah said,
إِنَّ الْمُنَـفِقِينَ هُمُ الْفَـسِقُونَ
(Verily, the hypocrites are the rebellious) the rebellious from the way of truth who embrace the wicked way,
وَعَدَ الله الْمُنَـفِقِينَ وَالْمُنَـفِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ
(Allah has promised the hypocrites -- men and women -- and the disbelievers, the fire of Hell), on account of their evildoing mentioned here,
خَـلِدِينَ فِيهَآ
(therein shall they abide.), for eternity, they and the disbelievers,
هِىَ حَسْبُهُمْ
(It will suffice them.), as a torment,
وَلَعَنَهُمُ اللَّهُ
(Allah has cursed them), He expelled and banished them from His mercy,
وَلَهُمْ عَذَابٌ مُّقِيمٌ
(and for them is the lasting torment.)
The hypocrites, men and women, are all the same with respect to their states of hypocrisy. They are not like the believers, because they call to evil and prohibit good. They are also miserly with their wealth and do not spend it in Allah’s path. They turned away from Allah and were unmindful of Him, and they only remember Allah a little. Allah therefore left them out of His mercy. The hypocrites are the ones who deviate from following Allah and the path of truth by going towards sin and the path of misguidance.
Ang mga mapagpaimbabaw, kalalakihan at kababaihan, ay mga sumasang-ayon sa mga kalagayan ng pagpapaimbabaw. Sila ay nasa kasalungatan sa mga mananampalataya sapagkat nag-uutos sila ng nakasasama, sumasaway sila sa nakabubuti, at nagdadamot sila ng mga yaman nila sapagkat hindi sila gumugugol sa mga ito ayon sa landas ni Allāh. Umiwan sila kay Allāh sa pagtalima sa Kanya kaya umiwan sa kanila si Allāh sa pagtutuon Niya. Tunay na ang mga mapagpaimbabaw ay ang mga lumalabas sa pagtalima kay Allāh, sa daan ng katotohanan patungo sa pagsuway sa Kanya, at sa daan ng pagkaligaw.
Gli ipocriti, maschi e femmine, sono d'accordo nelle loro condizioni di ipocrisia, e sono dalla parte opposta dei credenti. Essi ordinano il male e dissuadono dal bene, e sono avidi con i loro beni e non elargiscono per la causa di Allāh; hanno abbandonato l'obbedienza dovuta ad Allāh, e così Allāh rifiutò loro il sostegno. In verità, gli ipocriti sono coloro che si sono allontanati dall'obbedienza di Allāh e dal giusto sentiero verso la disobbedienza ed il sentiero della perdizione.
Licemjeri i licemjerke su jedinstveni u licemjerstvu, i oni su nasuprot vjernika. Pozivaju u činjenje zla, a odvraćaju od dobra, te škrtare kad je u pitanju udjeljivanje na Allahovom putu. Zanemarili su pokornost Allahu pa ih je Svemilosni Allah prepustio samima sebi i nije im dao uputu. Doista su munafici napustili pokornost Allahu i put istine, i otišli putem zablude.
Los hipócritas, hombres y mujeres, son todos iguales en cuanto a su hipocresía. No son como los creyentes, porque incitan al mal y prohíben el bien. Además, mezquinan su riqueza y no la gastan en la causa de Al-lah. Se apartaron de Al‑lah y no Lo consideraron, y solo a veces se acuerdan de Él. Por eso Al-lah los apartó de Su misericordia. Los hipócritas son los que se desvían del camino de la verdad y no siguen a Al-lah por ir tras el pecado y seguir el camino del extravío.
Allah hứa trừng phạt những kẻ Munafiq, cả nam lẫn nữ, cùng tất cả những kẻ vô đức tin vẫn không chịu ăn năn bằng cách đày chúng vào trong lửa của Hỏa Ngục muôn đời ở trong đó. Hình phạt đó đã đủ cho chúng. Allah trục xuất chúng ra khỏi lòng thương xót của Ngài và chúng sẽ phải bị một sự trừng phạt liên tục không có sự ngừng nghỉ.
Nangako si Allāh sa mga mapagpaimbabaw at mga tagatangging sumampalataya na hindi nagbalik-loob na magpapasok Siya sa kanila sa Apoy ng Impiyerno bilang mga mamamalagi roon magpakailanman. Ito ay sasapat sa kanila bilang parusa. Itinaboy sila ni Allāh mula sa awa Niya. Ukol sa kanila ay isang pagdurusang nagpapatuloy.
Allah has promised the hypocrites and the disbelievers who do not repent that He will make them enter the fire of Hell to live there eternally – it is a sufficient punishment for them. Allah has distanced them from His mercy and for them is an everlasting punishment.
Sveznajući Allah obećava licemjerima i licemjerkama i nevjernicima koji se ne pokaju da će skončati u Džehennemu, gdje će vječno boraviti. To će im biti dovoljna kazna. Allah ih je lišio Svoje milosti i pripada im vječna patnja.
Al-lah les ha prometido a los hipócritas y a los incrédulos, que no se arrepienten, que Él los hará entrar al fuego del Infierno para que vivan allí por toda la eternidad. Al-lah los ha alejado de Su misericordia y ha preparado un castigo eterno para ellos.
Allāh ha promesso agli ipocriti e ai miscredenti che non si sono pentiti, di introdurli nel Fuoco dell'Inferno, in cui resteranno per l'eternità: punizione sufficiente per loro. Allāh li ha allontanati dalla Sua Misericordia e subiranno una punizione duratura.
God has blessed previous communities with status and wealth. These things nourished their pride, haughtiness and insensitivity. Their successors did not take a lesson from the plight that befell them. They too chose for themselves a share in worldly effects as their predecessors had done before them. This has been the condition of the common man in every period. He does not give importance to the requirements of Truth. The requirements of his children and his property are everything for him. The condition of the hypocrite in point of fact is also the same. Outwardly, he appears to be like the true believers, but the level of his existence is the same as that of an ordinary worldly person. The result is that, leaving aside a certain amount of exhibitionism, in real life he is just like any other average human being. The hypocrite is emotionally more attached to worldly individuals than to religious people. His heart constricts if he has to spend anything for the Hereafter. But he does not hesitate to go ahead and spend on worldly affairs. He does not like the progress of truth, but if it is a question of the progress of untruth, he eagerly tolerates it. In spite of outward religiousness, he is forgetful of God and the Hereafter, as if God and the Hereafter have no value for him. Such people are never safe from God’s wrath simply on the basis of their outward show of Islam. They will be cursed in the world and punished in the Hereafter. They will be deprived of God’s grace in the world as well as in the Hereafter. Complete attachment to God is the only thing which gives value to a man’s deeds. A deed performed without this will be as valueless in the Hereafter as a body without a soul, which in spite of its resemblance to a human body is in reality without meaning.
Allah Teâlâ tövbe etmeyen münafıkları ve kâfirleri, içinde ebedî kalacakları cehennem ateşine girdirmeyi vadetmiştir. Bu ceza olarak onlara yeter. Yüce Allah, onları rahmetinden kovmuştur. Onlar için devamlı bir azap vardır.
Allah mengancam orang-orang munafik dan orang-orang kafir yang tidak mau bertobat bahwa Dia akan memasukkan mereka ke dalam neraka Jahanam untuk selama-lamanya sebagai hukuman yang cukup berat bagi mereka, serta menjauhkan mereka dari rahmat-Nya, dan menyediakan azab yang tiada henti bagi mereka.
Allah a promis aux hypocrites et aux mécréants qui ne se sont pas repentis de les faire entrer dans le Feu de l’Enfer où ils demeureront éternellement. Cette punition leur suffira. De plus, Allah les chassera de Sa miséricorde et leur châtiment sera ininterrompu.
Ô vous les hypocrites, votre mécréance et vos railleries sont semblables à celles des peuples anciens qui étaient mécréants. Ils étaient plus puissants, plus riches et plus féconds que vous. Ils ont profités pleinement de la subsistance et des plaisirs de ce bas monde qui leur étaient destinés tout comme vous, ô hypocrites, profitez pleinement de ce qui vous est destiné. Comme les peuples anciens qui étaient mécréants, vous niez la vérité et portez atteinte au Messager. Ceux qui possèdent ces caractéristiques exécrables ne verront pas leurs œuvres rétribuées puisque Leur mécréance les rend nulles auprès d’Allah. Ce sont eux les perdants puisqu’ils exposent leurs âmes à la perdition.
Kalian -wahai orang-orang munafik- sama seperti orang-orang kafir sebelum kalian dalam hal kekafiran dan mengolok-olok agama Allah. Mereka dahulu lebih kuat dan mempunyai harta dan anak keturunan yang lebih banyak dari kalian. Mereka telah menikmati kenikmatan dan kesenangan duniawi yang telah ditetapkan untuk mereka. Kemudian kalian juga menikmati kenikmatan dan kesenangan duniawi yang ditetapkan untuk kalian -wahai kaum munafik- sebagaimana orang-orang kafir di masa lalu menikmati bagian mereka. Tindakan kalian mendustakan kebenaran dan menghina Rasulullah, serupa dengan tindakan mereka yang mendustakan kebenaran dan menghina para rasul Allah yang diutus kepada mereka. Orang-orang yang memiliki sifat-sifat tercela itu adalah orang-orang yang amal perbuatannya akan hangus karena dinilai rusak oleh Allah akibat kekafiran mereka dan mereka adalah orang-orang yang benar-benar merugi karena mereka menjerumuskan diri mereka sendiri ke dalam jurang kehancuran.
"(Keadaan kamu hai orang-orang munafik dan musyrikin adalah) seperti keadaan orang-orang yang sebelum kamu, mereka lebih kuat daripada kamu, dan lebih banyak harta benda dan anak-anaknya daripada kamu. Maka mereka telah menikmati bagian mereka, dan kamu telah menikmati bagianmu sebagaimana orang-orang yang sebelummu menikmati bagiannya, dan kamu memperca-kapkan (hal yang batil) sebagaimana mereka mempercakapkannya. Mereka itu, amalannya menjadi sia-sia di dunia dan di akhirat, dan mereka itulah orang-orang yang merugi. Belumkah datang kepada mereka berita penting tentang orang-orang yang sebelum mereka, (yaitu) kaum Nuh, 'Ad, Tsamud, kaum Ibrahim, penduduk Madyan, dan (penduduk) negeri-negeri yang telah musnah? Telah datang ke-pada mereka rasul-rasul dengan membawa keterangan yang nyata, maka Allah tidaklah sekali-kali menganiaya mereka, akan tetapi merekalah yang menganiaya diri mereka sendiri." (At-Taubah: 69-70).
(69-70) Allah تعالى berfirman memperingatkan orang-orang munafik dari azab yang akan menimpa mereka seperti yang telah menimpa umat-umat pendusta sebelumnya,﴾ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ وَقَوۡمِ إِبۡرَٰهِيمَ وَأَصۡحَٰبِ مَدۡيَنَ وَٱلۡمُؤۡتَفِكَٰتِۚ ﴿ "(yaitu) kaum Nuh, 'Ad, Tsamud, kaum Ibrahim, penduduk Madyan, dan (penduduk) negeri-negeri yang telah musnah?" Yakni desa-desa kaum Luth, semuanya ﴾ أَتَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِۖ ﴿ "telah datang kepada mereka rasul-rasul dengan membawa keterangan yang nyata." Yakni dengan kebenaran yang nyata, jelas, terang, yang menjelaskan kebenaran perkara-perkara, namun mereka mendus-takannya, maka terjadilah pada mereka apa yang Allah ceritakan kepada kita. Perbuatanmu mirip dengan perbuatan mereka, ﴾ فَٱسۡتَمۡتَعۡتُم بِخَلَٰقِكُمۡ ﴿ "Dan kamu menikmati bagianmu" dari dunia, kamu mengam-bilnya dengan penuh kelezatan dan kenikmatan tanpa memperha-tikan tujuannya, kamu memakainya untuk bermaksiat kepada Allah. Keinginan dan perhatianmu hanyalah untuk mendapatkan nikmat tersebut, sebagaimana yang dilakukan oleh orang-orang sebelummu. ﴾ وَخُضۡتُمۡ كَٱلَّذِي خَاضُوٓاْۚ ﴿ "Dan kamu mempercakapkan (hal yang batil) sebagai-mana mereka mempercakapkannya." Yakni kamu membahas kebatilan, kedustaan, kamu membantah dengan kebatilan demi melenyapkan kebenaran.
Inilah perbuatan dan ilmu mereka: menikmati bagian hidup dan bercakap dengan kebatilan, maka mereka pun berhak dibinasa-kan dan dihukum seperti orang-orang sebelum mereka yang mela-kukan perbuatan-perbuatan yang sama dengan mereka.
Adapun orang-orang yang beriman, walaupun mereka menik-mati jatah hidup dan nikmat dunia yang diberikan kepada mereka, namun itu digunakan sebagai sarana penunjang untuk ketaatan ke-pada Allah. Adapun ilmu mereka maka ia adalah ilmu para rasul, yaitu meraih keyakinan dalam seluruh tuntutan luhur dan berdebat dengan kebenaran untuk melenyapkan kebatilan. FirmanNya,﴾ فَمَا كَانَ ٱللَّهُ لِيَظۡلِمَهُمۡ ﴿ "Maka Allah tidaklah sekali-kali menganiaya mereka", jika Dia menimpakan hukuman yang Dia timpakan.﴾ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ ﴿ "Akan tetapi merekalah yang menganiaya diri mereka sendiri." Di mana mereka berani bermaksiat kepadaNya, bermaksiat kepada rasul-rasul mereka, dan menuruti perintah semua penguasa yang sewenang-wenang lagi menentang (kebenaran).
-Ey münafıklar topluluğu!- Sizler, küfür ve alay etmede sizden önceki yalanlayan ümmetler gibisiniz. Onlar, sizden daha güçlü ve sizden daha çok mallara ve evlatlara sahiptiler. Dünya lezzetlerinden ve arzularından kendi nasiplerinde yazılmış olandan faydalandılar. Sizler de -Ey Münafıklar!- Sizden önce nasiplerinden yararlanan ve (peygamberlerini) yalanlayan ümmetler gibi nasibiniz olarak size takdir olunduğu kadar yararlanın. Önceki ümmetlerin, peygamberlerini yalanlama ve onları ayıplamaları gibi siz de hakkı yalanlamaya daldınız. Resul -sallallahu aleyhi ve sellem'i- ayıplayıp, kınadınız. Kınanmış ve bu sıfatlar ile sıfatlanmış olan bu kimselerin amelleri küfürleri sebebi ile Allah katında fesada uğramış ve boşa gitmiştir. Kendi nefislerini helak olmaya sürüklemeleri sebebi ile nefislerini hüsrana uğratanlar bunlardır.
بِخَلَـقِهِمْ
(their portion), means, they mocked their religion, according to Al-Hasan Al-Basri. Allah's statement,
وَخُضْتُمْ كَالَّذِي خَاضُواْ
(and you indulged in play and pastime as they indulged in play and pastime), indulged in lies and falsehood,
أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ
(Such are they whose deeds are in vain), their deeds are annulled; they will not acquire any rewards for them because they are invalid,
فِي الدنْيَا وَالاٌّخِرَةِ وَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(in this world and in the Hereafter. Such are they who are the losers.) because they will not acquire any rewards for their actions. Ibn `Abbas commented, "How similar is this night to the last night,
كَالَّذِينَ مِن قَبْلِكُمْ
(Like those before you...) These are the Children of Israel, with whom we were compared. The Prophet said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّهُمْ حَتَّى لَوْ دَخَلَ الرَّجُلُ مِنْهُمْ جُحْرَ ضَبَ لَدَخَلْتُمُوه»
(By He in Whose Hand is my life! You will imitate them, and even if a man of them entered the den of a lizard, you will enter it likewise!)" Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ، وَبَاعًا بِبَاعٍ حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبَ لَدَخَلْتُمُوه»
قالوا: ومن هم يا رسول الله، أهل الكتاب؟ قال:
«فَمَنْ؟»
(By He in Whose Hand is my soul! You will follow the traditions of those who were before you a hand span for a hand-span and forearm's length for forearm's length, and an arm's length for an arm's length. And even if they enter the den of a lizard, you will also enter it.) They asked, "Who, O Allah's Messenger, the People of the Book" He said, (Who else)" This Hadith is similar to another Hadith collected in the Sahih.
Vi ste, o munafici, u vašem nevjerstvu i ismijavanju vjerom poput prijašnjih nevjerničkih naroda, s tim što su oni bili mnogo jači, imali su više bogatstva i više djece, uživali su odista u ljepotama ovog svijeta onoliko koliko im je određeno, a i vi ste se, o munafici, poput njih naslađivali ovosvjetskim čarima onoliko koliko vam je određeno, i poput njih poričete i napadate! Takvim ljudima će biti poništena dobra djela kod Allaha, jer oni su nevjernici i istinske propalice.
Các ngươi - hỡi những kẻ Munafiq - cứ nhởn nhơ trong sự vô đức tin và nhạo báng giống như các thế hệ dối trá trước các ngươi. Những kẻ trước đây mạnh hơn các ngươi, nhiều hơn các ngươi về tiền bạc và con cái, chúng đã sống hưởng thụ với những bổng lộc đã định sẵn cho chúng và thỏa mãn mọi dục vọng của chúng ở trần gian. Thế nên các ngươi - hỡi những kẻ Munafiq - cứ hãy tận hưởng bổng lộc đã định sẵn cho các ngươi như chúng đã từng hưởng thụ và các ngươi cứ thoải mái mà phủ nhận chân lý, xúc phạm Thiên Sứ như việc chúng đã từng như vậy trước đây. Tất cả việc làm thiện tốt của chúng đều trở nên vô nghĩa ở nơi Allah bởi sự vô đức tin và chúng là những kẻ đã thua thiệt vì chúng tự đẩy bản thân mình rơi vào những cái hố diệt vong.
Kayo, O lipunan ng mga mapagpaimbabaw, sa kawalang-pananampalataya at pangungutya ay tulad ng mga kalipunang tagapasinungaling bago pa ninyo. Sila noon ay higit na malaki sa lakas kaysa sa inyo at higit na marami sa mga yaman at mga anak, kaya nagtamasa sila ng bahagi nilang isinulat para sa kanila kabilang sa mga minamasarap sa Mundo at mga ninanasa rito saka nagtamasa kayo, O mga mapagpaimbabaw, ng bahagi ninyong itinakda para sa inyo mula roon tulad ng pagtamasa ng mga tagapasinungaling na naunang kalipunan sa bahagi nila. Ngumawa kayo sa pagpapasinungaling sa katotohanan at paninirang-puri sa Sugo tulad ng pagngawa nila sa pagpapasinungaling at paninirang-puri sa mga sugo. Ang mga nailalarawang iyon sa mga katangiang napupulaang iyon ay ang mga nawalang-saysay ang mga gawa nila dahil sa katiwalian ng mga ito sa ganang kay Allāh dahil sa kawalang-pananampalataya. Sila ay ang mga lugi na nagpalugi ng mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan.
O voi ipocriti miscredenti e derisori, siete come i popoli che rinnegarono prima di voi; essi erano più forti e più ricchi di voi e avevano più figli; goderono delle delizie e dei vizi di questa vita che vennero loro concessi, e così voi avete goduto della parte che vi venne concessa, così come ne godettero i popoli rinnegatori che vi precedettero. Avete perseverato nel rinnegare la verità e nell'accusare i Messaggeri come fecero questi ultimi, accusando i Messaggeri di menzogna e smentendoli; coloro che possiedono queste infauste caratteristiche sono coloro le cui azioni sono state vanificate, poiché erano azioni inaccettabili, presso Allāh, per la loro miscredenza. Costoro sono i perdenti che hanno perduto le loro anime, portandole alla distruzione.
Hipócritas, en su incredulidad y burla son iguales a las comunidades de incrédulos que los precedieron. Ellos eran más fuertes que ustedes, y tenían más riquezas e hijos, y disfrutaban de la parte de los lujos y placeres de este mundo que les fue concedida. Ustedes, hipócritas, también disfrutaron de la parte de este mundo que les fue concedida, tal como lo hicieron las comunidades del pasado. Pero se complacen en negar la verdad e insultar al mensajero tal como ellos lo hicieron.
Las acciones de aquellos que tienen estas cualidades vergonzosas no les servirán de nada ante Al-lah, debido a su incredulidad. Ellos son los perdedores, sus propias decisiones los han llevado al punto de la destrucción.
O hypocrites, in your disbelief and mockery you are like the communities of disbelievers before you. They were greater than you in strength, and had more wealth and children, and they enjoyed their allotted share of the luxuries and pleasures of this world. You, O hypocrites, also enjoyed your allotted share of the world, just as the communities of the past did. You indulged in denying the truth and insulting the messenger just as they did. Those who have these shameful qualities will have their actions reduced to nothing by Allah due to their disbelief. They are the losers, whose own souls have brought them to the point of destruction.
Let us now consider the statement: كَالَّذِينَ مِن قَبْلِكُمْ (You are) like those before you' in verse 69. According to one exegetical explanation, this is addressed to hypocrites while according to the other explanation, the address is to Muslims. The addition of ` you are' in parenthesis points out in this direction. Thus, it means that ` you too are like people before you. They went for worldly enjoyments and forgot all about the life to come. The result was that they sank into all sorts of sins. So shall you be.
Explaining this verse, Sayyidna Abu Hurairah ؓ عنہ narrates a Hadith in which the Holy Prophet ﷺ . 1n al has been reported to have said that ` you too will take to the ways taken by communities before you. You will imitate them in toto as dittos and clones to the limit that should you see one of them entering into the hole of a lizard (iguana), you will follow him there too.' After having narrated this far, Sayyidna Abu Hurairah ؓ said that should anyone wish to as-certain the thematic authenticity of this Hadith, let him read this verse of the Qur'an: كَالَّذِينَ مِن قَبْلِكُمْ `(You are) like those before you - 69.'
On hearing this, Sayyidna ` Abdullah ibn ` Abbas ؓ said: مَا اَشبَہَ اللَّیلَۃ بِالبَارِحَۃِ that is, ` how similar is this night (in our time) to the last night (way back) - they are the people of Bani Isra'il and we have been likened to them.' (Qurtubi)
The aim of the Hadith is fairly evident. It warns that Muslims too will start following the ways of the Jews and Christians by latter times. This statement appears only after a punishment has been announced for the hypocrites. It serves as an indicator that good Muslims would not do that. Only those among them, who are weak in 'Iman may do so because they are still infected with the germs of hypocrisy. All good men and women of the Muslim community have been instructed in this verse that they should themselves abstain from such ways as well as help others do the same.
69- (Ey münafıklar!) Siz de kendinizden öncekiler gibisiniz. Üstelik onlar sizden daha güçlü idi, malları ve evlatları da daha çoktu. Onlar kendi nasipleri ile faydalandılar. Sizden öncekiler kendi nasipleri ile faydalandıkları gibi siz de kendi nasiplerinizle faydalandınız ve onlar (batıla) daldığı gibi siz de daldınız. İşte bunlar, dünyada da âhirette de amelleri boşa gitmiş olanlardır. Onlar zarara uğrayanların ta kendileridir.
70- Kendilerinden öncekilerin; Nûh, Âd ve Semûd kavimlerinin, İbrahim’in kavminin, Medyen ehlinin ve altüst edilen şehirlerin haberi onlara gelmedi mi? Peygamberleri onlara apaçık delillerle gelmişti (ama iman etmediler). Allah asla onlara zulmetmedi. Fakat onlar kendi kendilerine zulmediyorlardı.
69-70. Yüce Allah münafıkları kendilerinden önce geçmiş olan inkarcı ümmetlere gelip çatan musibetlerden sakındırarak şöyle buyurmaktadır:“Nûh, Âd ve Semûd kavimlerinin, İbrahim’in kavminin, Medyen ehlinin ve altüst edilen şehirlerin” yani Lût kavmine ait şehirlerin “haberleri onlara gelmedi mi?” Çünkü bunların hepsine “peygamberleri apaçık delillerle” yani varlıkların gerçek yüzünü beyan eden, açık ve seçik hak ile “gelmişlerdi.” Ancak onlar bunları yalanladılar. O nedenle de başlarına Yüce Allah’ın, anlattığı musibetler gelip çattı. İşte -ey münafıklar- sizlerin de amelleri bu ümmetlerin amellerine benzemektedir. Zira “Siz de kendi nasibinizle faydalandınız”dünyadaki payınız kadar yararlandınız, onu zevk ve arzu ile aldınız ve bu paydan gözetilen maksattan yüz çevirdiniz. Onları Yüce Allah’a isyanda kullandınız. Sizin bütün gayret ve iradeniz, tıpkı sizden öncekilerin yaptığı gibi size bağışlanan dünyalık nimetlerden öteye geçmedi.“Ve onlar (batıla) daldığı gibi siz de daldınız.”Siz de batıla ve yalana dalıp batıl ile hakkı çürütmek amacıyla batıl adına mücadele verdiniz. İşte onların amelleri ve ilimleri, kendi paylarından yararlanmak ve batıla dalmaktan ibaretti. Bundan dolayı onlar, kendilerinden öncekilerin yaptıklarını yaparak onların hak ettikleri cezayı ve helaki de hak ettiler.
Müminlere gelince onlar her ne kadar kendi nasipleri ile ve onlara verilen dünya nimetleri ile faydalansalar da bunları Yüce Allah’a itaate yardımcı olmak üzere kullanmışlardır. Onların ilimlerine gelince bu, peygamberlerin getirdikleri ilimdir. O da bütün üstün maksatlarda kesin bir kanaate ulaşmak ve batılı ortadan kaldırmak için hak ile mücadele vermektir.“Allah” helak ettiği kavimleri cezalandırmak sureti ile “asla onlara zulmetmedi. Fakat onlar” Allah’a isyan etmek cesaretini gösterdikleri, peygamberlerine asi olup inatçı ve zorba olan herkesin emrine uydukları için “kendi kendilerine zulmediyorlardı.”
Non è forse giunto a questi ipocriti il racconto di ciò che fecero i popoli rinnegatori e la punizione che ricevettero il popolo di Nūħ, il popolo di Hūd, il popolo di Sāleħ, il popolo di Ibrāhīm, la gente di Medyen, e i villaggi del popolo di Lūţ?! Giunsero loro messaggeri con prove chiare e trasparenti; Allāh non intendeva far loro torto: I Suoi Mesaggeri li avvertirono, ma fecero torto a loro stessi a causa della condizione di miscredenza nei confronti di Allāh in cui versavano e per le accuse di menzogna nei confronti dei Suoi messaggeri.
Have the hypocrites not heard of what previous disbelieving communities did and what their end was? The news of the people of Noah, Hūd, Ṣāliḥ, Abraham, the inhabitants of Madyan and the towns of the nation of Lot? Their messengers came to them with clear proof and evidence. Allah was not unjust in punishing them, as their messengers had warned them, but they were unjust to themselves because of their disbelief in Allah and rejection of His messengers.
Hindi ba pumunta sa mga mapagpaimbabaw na ito ang ulat ng ginawa ng mga kalipunang tagapasinungaling at ng ginawa sa mga ito na parusa, na mga tao ni Noe, mga tao ni Hūd, mga tao ni Ṣāliḥ, mga tao ni Abraham, mga naninirahan sa Madyan, at mga nayon ng mga kababayan ni Lot? Naghatid sa kanila ang mga sugo nila ng mga patotoong maliwanag at mga katwirang hayag kaya hindi nangyaring si Allāh ay ukol na lumabag sa katarungan sa kanila sapagkat nagbabala na sa kanila ang mga sugo nila subalit sila noon sa mga sarili nila ay lumalabag sa katarungan dahil sila noon ay nasa kawalang-pananampalataya kay Allāh at pagpapasinungaling sa mga sugo nila.
Phải chăng những kẻ Munafiq này chưa từng biết đến nguồn thông tin đã xảy ra với những cộng đồng lọc lừa trước đây và đã phải chịu hậu quả thế nào ư? Chẳng hạn như dân chúng của Nuh, của Hud, của Saleh, của Ibrahim, của ngôi làng Madyan và của những ngôi làng của Lut; các Thiên Sứ đã đến gặp chúng với nhiều bằng chứng rõ ràng, đầy thuyết phục. Quả thật, Allah không hề bất công với chúng vì các Thiên Sứ của chúng đã luôn cố cảnh báo chúng nhưng chúng lại tự bất công với chính bản thân mình khi đã phủ nhận Allah và Thiên Sứ của Ngài.
¿Es que no han escuchado los hipócritas acerca de lo que hicieron las comunidades incrédulas que los precedieron y cuál fue su final? ¿Las historias sobre el pueblo de Noé, Hud, Sálih, Abraham, los habitantes de Madián y Lot? Sus mensajeros fueron con pruebas y evidencias claras. Al-lah no fue injusto al castigarlos, como les habían advertido Sus mensajeros, sino que ellos fueron injustos consigo mismos por rechazar a Al-lah y Sus mensajeros.
Zar munafici nisu čuli šta su radili prijašnji nevjernici, i kako su kažnjeni? Nuhov je narod potopljen, Ad je uništen ledenim vjetrom, Semud strašnim glasom, Ibrahimov je narod ostao bez blagodati i zadesila ga je Božija srdžba, stanovnici Medjena kažnjeni su strašnim oblakom, dok su sela u kojima je živio Lutov narod izvrnuta i potom gađana kamenjem s neba. Svima su njima poslanici donosili jasne dokaze i argumente, i Allah im nije nepravdu učinio, već su sami sebi nepravdu učinili time što su nevjernici bili, što su Allahove poslanike u laž utjerivali.
Ces hypocrites n’ont-ils pas pris connaissance des récits des peuples dénégateurs et du châtiment qu’ils ont subis: le peuple de Noé, le peuple de Hûd, le peuple de Şâliħ, le peuple d’Abraham, la tribu de Madyan et les cités du peuple de Loth? Leurs messagers leur ont apporté des preuves évidentes et des arguments irréfutables. Allah ne fut pas injuste avec eux puisque des messagers les avertirent, ce sont plutôt eux qui furent injustes envers eux-mêmes en mécroyant en Allah et en démentant Ses messagers.
Bu münafıklara, kendilerinden önce gelen ve peygamberlerini yalanlayan toplulukların başına gelen cezalandırmanın haberi gelmedi mi? Nuh, Ad, Semud kavimlerinin, İbrahim'in kavminin, Medyen halkının ve Lut kavmi şehirlerinin ki, peygamberleri onlara apaçık deliller ve kesin kanıtlar ile gelmişlerdi. Yüce Allah, onlara zulmetmedi. Peygamberleri onları uyarmıştı. Fakat onlar, Allah'a (iman etmeyip) kâfir oldukları ve Allah Teâlâ'nın peygamberlerini yalanladıkları için kendi nefislerine zulmetmişlerdi.
Advising the Hypocrites to learn a Lesson from Those before Them
Allah advises the hypocrites who reject the Messengers,
أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِن قَبْلِهِمْ
(Has not the story reached them of those before them) have you (hypocrites) not learned the end of the nations before you who rejected the Messengers,
قَوْمُ نُوحٍ
(The people of Nuh), and the flood that drowned the entire population of the earth, except those who believed in Allah's servant and Messenger Nuh, peace be upon him,
وَعَادٌ
(and `Ad), who perished with the barren wind when they rejected Hud, peace be upon him,
وَثَمُودُ
(and Thamud), who were overtaken by the Sayhah (awful cry) when they denied Salih, peace be upon him, and killed the camel,
وَقَوْمِ إِبْرَهِيمَ
(and the people of Ibrahim), over whom He gave Ibrahim victory and the aid of clear miracles. Allah destroyed their king Nimrod, son of Canaan, son of Koch from Canaan, may Allah curse him,
وِأَصْحَـبِ مَدْيَنَ
(and the dwellers of Madyan), the people of Shu`ayb, peace be upon him, who were destroyed by the earthquake and the torment of the day of the Shade,
وَالْمُؤْتَفِكَـتِ
(and the overturned cities), the people of Lut who used to live in Madyan. Allah said in another Ayah,
وَالْمُؤْتَفِكَةَ أَهْوَى
(And He destroyed the overturned cities) 53:53, meaning the people of the overturned cities in reference to Sadum Sodom, their major city. Allah destroyed them all because they rejected Allah's Prophet Lut, peace be upon him, and because they committed the sin that none before them had committed homosexuality.
أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَـتِ
(to them came their Messengers with clear proofs.), and unequivocal evidence,
فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ
(So it was not Allah Who wronged them), when He destroyed them, for He established the proofs against them by sending the Messengers and dissipating the doubts,
وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ
(but they used to wrong themselves), on account of their denying the Messengers and defying the Truth; this is why they earned the end, torment and punishment, that they did.
The characteristics of people hypocritically connected with Islam are carelessness about the Hereafter, interest in worldly affairs, avoidance of cooperation with goodness, and an inclination towards exhibitionism. Because of these common characteristics, they remain very well united. These things give them subjects of common interest for discussion, and provide them with a field for mutual cooperation. This becomes a basis for close relations between them. The reverse is true of genuine believers, because the love of God is embedded in their hearts. Their greatest care is for the Hereafter. They have connections with worldly things only to the extent necessary and not as a goal. If any work which is pleasing to God is under way, their hearts are immediately attracted towards it. On the contrary, any work of an evil nature arouses disgust and loathing in them. Their life and their assets are first and foremost for the sake of God and not for themselves. They commemorate God and spend for His cause.
Tidakkah orang-orang munafik itu mendengar kabar tentang apa yang telah diperbuat oleh umat-umat yang kafir di masa lalu dan hukuman apa yang menimpa mereka, yaitu kaum Nuh, kaum Hud, kaum Ṣāliḥ, kaum Ibrahim, penduduk Madyan, dan permukiman kaum Lūṭ? Mereka telah didatangi oleh rasul-rasul mereka dengan membawa bukti-bukti yang nyata dan hujah-hujah yang jelas. Allah tidak pernah menzalimi mereka karena rasul-rasul mereka telah memberikan peringatan kepada mereka. Tetapi, mereka sendirilah yang menzalimi diri mereka sendiri dengan kafir kepada Allah dan mendustakan rasul-rasul-Nya.
"Dan orang-orang yang beriman, lelaki dan perempuan, seba-gian mereka (adalah) menjadi penolong bagi sebagian yang lain. Mereka menyuruh (mengerjakan) yang ma'ruf, mencegah dari yang mungkar, mendirikan shalat, menunaikan zakat, dan mereka taat kepada Allah dan RasulNya. Mereka itu akan diberi rahmat oleh Allah, sesungguhnya Allah Mahaperkasa lagi Mahabijaksana. Allah menjanjikan kepada orang-orang yang Mukmin lelaki dan perempuan, (akan mendapat) Surga yang di bawahnya mengalir sungai-sungai, mereka kekal di dalamnya, dan (mendapat) tempat-tempat yang bagus di Surga 'Adn. Dan keridhaan Allah adalah lebih besar, itu adalah keberuntungan yang besar." (At-Taubah: 71-72).
(71) Manakala Allah menyebutkan bahwa orang-orang munafik, sebagian dengan yang lain adalah sama saja, Dia menye-butkan bahwa orang-orang Mukmin sebagian dari mereka adalah penolong bagi sebagian yang lain, Allah menyifati mereka dengan sifat yang bertentangan dengan sifat orang-orang munafik. Allah berfirman, ﴾ وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَٰتُ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ ﴿ "Dan orang-orang yang beriman, lelaki dan perempuan, sebagian mereka (adalah) menjadi penolong bagi sebagian yang lain", dalam kecintaan, loyalitas, dukungan, dan ban-tuan. ﴾ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ ﴿ "Mereka menyuruh (mengerjakan) yang ma'ruf." Ma'ruf adalah sebuah nama yang mencakup semua yang diketahui kebaikannya, berupa akidah yang lurus, amal yang shalih, dan akhlak yang luhur, dan yang masuk pertama kali ke dalam perkara mereka adalah diri mereka sendiri. ﴾ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ ﴿ "Dan mencegah dari yang mungkar", yaitu semua yang bertentangan dan bertabrakan dengan yang ma'ruf, berupa akidah yang batil, amal yang buruk, dan akhlak yang tercela. ﴾ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ ﴿ "Dan mereka taat kepada Allah dan RasulNya." Yakni mereka selalu taat kepada Allah dan RasulNya secara terus menerus. ﴾ أُوْلَٰٓئِكَ سَيَرۡحَمُهُمُ ٱللَّهُۗ ﴿ "Mereka itu akan diberi rahmat oleh Allah." Yakni, Allah akan memasukkan mereka ke dalam rahmatNya dan menaunginya dengan kebaikanNya. ﴾ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ﴿ "Sesungguhnya Allah Mahaperkasa lagi Mahabijaksana." Yakni Mahakuat dan Mahakuasa, walau begitu Dia Mahabijaksana, meletakkan segala sesuatu pada tempatnya yang sesuai, yang Dia dipuji atas apa yang Dia ciptakan dan Dia perintahkan.
(72) Kemudian Allah menyebutkan pahala yang Dia sedia-kan untuk mereka, Dia berfirman,﴾ وَعَدَ ٱللَّهُ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ﴿ "Allah menjanjikan kepada orang-orang yang Mukmin lelaki dan perempuan, (akan mendapat) Surga yang di bawahnya mengalir sungai-sungai", yang mengumpulkan seluruh kenikmatan dan kebahagiaan, bebas dari gangguan dan kesedihan, di bawah istana-istananya dan pohonnya mengalir sungai-sungai yang deras, yang mengairi ke-bun-kebun yang indah, di mana kebaikan dan keberkahan padanya tidak ada yang mengetahui kecuali Allah, ﴾ خَٰلِدِينَ فِيهَا ﴿ "mereka kekal di dalamnya." Mereka tidak ingin berpindah darinya.﴾ وَمَسَٰكِنَ طَيِّبَةٗ فِي جَنَّٰتِ عَدۡنٖۚ ﴿ "Dan (mendapat) tempat-tempat yang bagus di Surga 'Adn." Yang indah dan dihiasi dengan berbagai macam perhiasan yang disediakan bagi hamba-hamba Allah yang bertakwa, indah dilihat, nyaman ditinggali dan dihuni, tersedia di dalamnya perabot-pera-bot tempat tinggal elit yang orang-orang tidak lagi berharap lebih dari itu. Allah telah menyediakan untuk mereka ruangan-ruangan yang sangat indah dan bagus, bagian luarnya dapat dilihat dari dalam dan bagian dalamnya dapat dilihat dari luarnya. Inilah tem-pat-tempat tinggal yang indah yang membuat jiwa kerasan, hati menjadi betah, dan rohani pun mengharapkannya, karena ia ﴾ فِي جَنَّٰتِ عَدۡنٖۚ ﴿ "di Surga 'Adn." Yakni tempat tinggal, tidak pergi dan tidak berpindah darinya. ﴾ وَرِضۡوَٰنٞ مِّنَ ٱللَّهِ ﴿ "Dan keridhaan Allah", yang Dia berikan kepada penghuni Surga ﴾ أَكۡبَرُۚ ﴿ "adalah lebih besar", dari-pada nikmat Allah yang mereka rasakan, karena nikmat mereka belum sempurna sebelum mereka melihat Allah dan mendapatkan ridhaNya, karena ia adalah target yang dicari oleh orang-orang yang beribadah, titik akhir yang dicari oleh orang-orang yang mencintai. Keridhaan Allah Rabb langit dan bumi adalah lebih besar daripada nikmat Surga. ﴾ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Itu adalah keberuntungan yang besar", yang mana mereka mendapat semua yang dicari dan selamat dari setiap yang tidak diinginkan, segala perkara dari mereka baik dan indah. Kita memohon kepada Allah agar Allah menjadikan kita bersama mereka dengan kemurahanNya.
Orang-orang mukmin laki-laki dan orang-orang mukmin wanita satu sama lain saling mendukung karena mereka disatukan oleh iman. Mereka menyuruh berbuat yang makruf, yaitu segala sesuatu yang dicintai Allah -Ta'ālā- dari beragam ketaatan, seperti menjalankan ajaran tauhid dan salat, mereka mencegah perbuatan yang mungkar, yaitu segala sesuatu yang dibenci Allah -Ta'ālā- dari berbagai maksiat, seperti menjalankan kekafiran dan praktik riba, mereka menunaikan salat dengan sebaik-baiknya, taat kepada Allah, dan taat kepada Rasul-Nya. Orang-orang yang memiliki sifat-sifat terpuji itu akan Allah masukkan ke dalam rahmat-Nya. Sesungguhnya Allah Mahaperkasa, tidak ada sesuatu pun yang dapat mengalahkan-Nya, lagi Mahabijaksana dalam menciptakan makhluk-Nya, mengatur alam semesta, dan menetapkan syariat-Nya.
İman, aralarını birleştirdiği için Mümin erkeklerle Mümin kadınlar birbirlerinin yardımcıları ve destekçileridir. "Onlar iyiliği emrederler." Maruf (iyilik); Allah Teâlâ için sevimli olan ve O'na taatin çeşitlerinden olan, tevhit ve namaz gibi şeylerdir. "Kötülükten alıkoyarlar." Kötülük (münker); Yüce Allah'ın kızıp gazap etmesine neden olan; küfür ve faiz gibi günahlardır. "Namazı dosdoğru kılarlar." Yani namazı en mükemmel şekilde eda ederler. Yüce Allah'a ve O'nun resulüne itaat ederler. İşte övülmüş olan bu sıfatlarla sıfatlanmış olanlar var ya; Allah, onları rahmetine sokacaktır. Allah Aziz'dir. Hiç kimse O'na karşı galip gelemez. O yarattıklarında, şeriatında ve idaresinde hüküm ve hikmet sahibidir.
Les croyants et les croyantes se secourent et s’aident les uns les autres en raison de la foi qui les unit. Ils ordonnent ce qui est convenable, le convenable étant les actes d’obéissances aimés par Allah comme de reconnaitre qu’Allah est Unique et l’accomplissement de la prière, et interdisent le blâmable, le blâmable étant les actes de désobéissance détestés par Allah, comme la mécréance et l’usure. En outre, ils accomplissent la prière et obéissent à Allah ainsi qu’à Son Messager. Ceux qui détiennent ces caractéristiques louables, Allah leur fera miséricorde. Allah est Puissant et personne ne Lui tient tête. Il est Sage dans Sa gestion et Sa religion.
I credenti e le credenti si sostengono e si aiutano a vicenda, poiché sono uniti dalla fede, ordinano il bene e tutto ciò che compiace Allāh l'Altissimo, dall'obbedienza, al Monoteismo, alla Preghiera; e dissuadono dal male, ovvero ogni cosa che Allāh l'Altissimo ripudia, come i peccati, la miscredenza, l'usura الرّبا. Essi praticano la Preghiera con devozione, obbedendo ad Allāh ed obbedendo al Suo Messaggero. Quanto a coloro che possiedono tali lodevoli carattistiche, Allāh li includerà nella Sua Misericordia: In verità, Allāh è il Potente, nessuno può vincerlo; Saggio nei riguardi del Suo Creato, nella Sua Amministrazione e nella Sua Legge.
The believers, men and women, are helpers to one another, because of the faith that unites them. They command good – which is everything loved by Allah, represented by the various forms of obedience, such as accepting His Oneness and the ritual prayer – and they prohibit evil – which is everything hated by Allah, and includes sins such as disbelief and dealing in usury in financial transactions. They perform the ritual prayer in a complete manner, and they obey Allah and His Messenger. People with these praiseworthy qualities will receive Allah’s mercy. Allah is Mighty and nothing can overcome Him. He is Wise in His creating, handling of matters and establishment of laws.
71- Mü’min erkeklerle mü’min kadınlar birbirlerinin dostlarıdır. Onlar iyiliği emreder, kötülükten alıkoyar, namazı dosdoğru kılar, zekâtı verir, Allah’a ve Rasûlüne itaat ederler. İşte Allah, bunlara merhamet edecektir. Şüphesiz Allah Azizdir, Hakîmdir.
72- Allah, mü’min erkeklere ve mü’min kadınlara altlarından ırmaklar akan ve içlerinde ebediyen kalacakları cennetler vaat etmiştir. Bir de Adn cennetlerinde hoş meskenler… Allah’ın rızası ise hepsinden daha büyüktür. İşte en büyük kazanç budur.
71. Yüce Allah münafıkların birbirlerinden olduklarını söz konusu ettikten sonra mü’minlerin de birbirlerinin dost ve yardımcıları olduğunu ifade etmekte ve onları münafıkları nitelendirdiği sıfatların aksi ile nitelendirerek şöyle buyurmaktadır:“Mü’min erkeklerle mü’min kadınlar” erkekleri ile kadınları ile mü’minler sevgi, dostluk, bağlılık ve yardımlaşma bakımından “birbirlerinin dostlarıdır.”“Onlar iyiliği emreder.” İyilik (ma’ruf) güzel itikat, salih ameller, üstün ahlak gibi güzel olarak bilinen her şeyi içine alan kapsamlı bir isimdir. Onların bu kabilden verdikleri emirlerin ilk muhatabı da bizzat kendileridir. “Kötülükten alıkoyar.” Kötülük (münker) ise batıl itikat, kötü ameller ve çirkin ahlâk gibi iyiliğe (ma’rufa) taban tabana zıt ve aykırı olan şeylerdir. “Allah’a ve Rasûlüne itaat ederler.” Onlar sürekli olarak Allah’a ve Rasûlüne itaat üzerdirler. Bundan ayrılmazlar. “İşte Allah bunlara merhamet edecektir.”Onları rahmetinin kapsamına alacak ve ihsanı ile onları kuşatacaktır.“Şüphesiz Allah Azizdir” üstün bir güce sahiptir. Bununla birlikte O “Hakîmdir.” Hikmet sahibidir, her şeyi kendisine yakışan yerine koyar. O, yarattığı ve emrettiği şeylerden dolayı hamdedilmeye layıktır.
Daha sonra Yüce Allah bu mü’minlere hazırlamış olduğu mükâfaatı söz konusu ederek şöyle buyurmaktadır:
72. “Allah, mü’min erkeklere ve mü’min kadınlara altlarından ırmaklar akan ve içlerinde ebediyen kalacakları” ayrılıp da başka bir yere gitmek istemeyecekleri “cennetler vaat etmiştir.”Bu cennetlerde her türlü nimet ve sevinç vardır. Rahatsızlık verecek ve kederlendirecek her şey de oradan uzaktır. Onun köşklerinin, saraylarının, sık ağaçlarının altından nehirler akar ki bu nehirler, içindeki hayırları ve bereketleri Allah’tan başka hiç kimsenin bilmediği son derece güzel bahçeleri sular.“Bir de Adn cennetlerinde hoş meskenler…”onların olacaktır. Bu meskenler en güzel şekilde süslenmiş ve Allah’ın takvâ sahibi kulları için hazırlanmıştır. Bunların görünüşleri de güzeldir, bunlarda konaklamak ve dinlenmek de güzeldir. En üstün konaklarda bulunan ve hiçbir kimsenin daha ötesini arzulayamayacağı özellikler bu meskenlerde bulunacaktır. Hatta Yüce Allah, onlar için oldukça şeffaf ve güzel köşkler hazırlamıştır. Bunların dış tarafları içlerinden, iç tarafları da dışlarından görülür. İşte nefislerin beğenip kabul edeceği, kalplerin kendilerine meyledeceği, ruhların arzu ve iştiyak duyacağı en güzel meskenler bunlardır. Çünkü bunlar Adn cennetlerinde yani hiçbir şekilde ayrılıp gitmeyecekleri, başka yere gitmek üzere terk etmeyecekleri, aksine devamlı kalacakları cennetlerde olacaktır.“Allah’ın” cennet ehline ihsan edeceği “rızası ise” onların içinde bulundukları nimetlerin “hepsinden daha büyüktür.”Çünkü onların içinde bulundukları nimetler, ancak Rablerini görmek ve O’nun rızasına erişmekle en üstün seviyesine ulaşır. Ayrıca bu, bütün âbidlerin hedeflediği bir amaç, gerçek sevenlerin de nihai hedefidir. O nedenle yerin ve göklerin Rabbinin rızası, cennetin bütün nimetlerinden daha büyüktür.“İşte en büyük kazanç budur.” Çünkü bütün isteklerini elde etmiş, her türlü mahzurdan da kurtulmuşlardır. Her şeyleri hoş ve güzeldir. Yüce Allah’tan lütf-u keremi ile bizleri de onlarla birlikte kılmasını niyaz ederiz.
Những người có đức tin, nam và nữ, là những đồng minh hỗ trợ, giúp đỡ lẫn nhau, vì họ có điểm chung là đức tin Iman, họ luôn tuyên truyền kêu gọi nhau làm việc tốt thiện, đó là tất cả những gì được Allah yêu thích qua mọi mặt hành đạo như Tawhid, Salah; họ không ngừng ngăn cản nhau làm điều tội lỗi, đó là tất cả mọi thứ khiến Allah phẫn nộ bằng mọi hành động tội lỗi như vô đức tin, Riba (cho vay lấy lãi). Ngoài ra, họ còn hoàn thành tốt bổn phận Salah, biết vâng lời Allah và tuân lệnh Thiên Sứ của Ngài. Nhóm người được miêu tả đó sẽ được Allah thu nhận vào Thiên Đàng bằng lòng bao dung của Ngài, quả thật Allah là Đấng Toàn Năng, không có gì kháng lại Ngài, Ngài là Đấng rất mực sáng suốt trong sự điều hành, quản lý và định đoạt của Ngài.
Commentary
Previous verses mentioned hypocrites - their conspiracies, hostilities, and the punishment waiting for them. The characteristic style of the Qur'an required that true believers should also be mentioned at this place giving a view of their life style, rewards and ranks. The verses cited above do just that.
It is interesting that the text, while making a comparison between hypocrites and true believers on this occasion, has this to say: بَعْضُهُم مِّن بَعْضٍ (they are all alike - 67). However, what it has to say about true believers is: بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ (the believers are friends to each other - 71). This releases a hint about the nature of their mutual relationships. Hypocrites base it on functional cooperation between kinsfolk or on self-interest. Such bonds do not last long, nor do they bring the kind of spiritual benefits that are the hallmarks of a heart-to-heart friendship. Juxtaposed against hypocrites there are the true believers. They are sincere friends and wish well of each other. (Qurtubi)
Moreover, since this friendship and concern for each other is for Allah alone, it is always constant. It remains the same under all conditions, open or secret, present or absent. And it is lasting. This is the mark of a true believer. It is in the very nature of 'Iman (faith) and Al-Amal as-Salih اَلاَعمَال اصَآالح (good deed) that they generate mutual love and friendship. The Holy Qur'an confirms it when it says: سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا (19:96). It means that among those who have believed and taken to consistent good conduct in life, Allah Ta` ala creates friendship that is deeply rooted into their hearts. What has happened to us in our time? May be we are short on the faith in our hearts and the concern for good in our conduct. That is why mutual relationships among Muslims do not seem to be what the Qur'an would like them to be. Unfortunately, these are subservient to worldly needs and interests - and are not for the sake of Allah alone, as they should be.
Los creyentes, hombres y mujeres, se ayudan entre sí, debido a la fe que los une. Ordenan el bien (que es todo lo que ama Al-lah, representado por las diversas formas de obediencia, como aceptar Su Unicidad y la oración prescrita) y prohíben el mal (que es todo lo que Al-lah aborrece, e incluye pecados como la incredulidad y la usura). Los creyentes cumplen íntegramente con la oración prescrita, y obedecen a Al-lah y a Su Mensajero. Las personas con estas buenas cualidades recibirán la misericordia de Al-lah.
Al-lah es poderoso y nada puede vencerlo. Él es Sabio en Su creación, manejo de asuntos y establecimiento de las leyes.
A vjernici i vjernice pomažu se međusobno, jer ih iman spaja. Oni podstiču na dobra djela svih vrsta, a to je svako djelo koje Allah voli, poput monoteizma, namaza i drugih djela. Oni odvraćaju od loših djela, a to je sve ono što Allah ne voli, poput grijeha i kamate. Oni obavljaju namaz na najpotpuniji način, pokoravaju se Allahu i Njegovom Poslaniku, i njih će Allah milošću Svojom obasuti i u Džennet uvesti. Doista je Allah Silni, niko se sa Njim ne može nadvladavati, i doista je On Onaj Koji mudro upravlja stvorenjima i propisuje im zakone.
Qualities of Faithful Believers
After Allah mentioned the evil characteristics of the hypocrites, He then mentioned the good qualities of the believers,
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ
(The believers, men and women, are supporters of one another;) they help and aid each other. Surely, an authentic Hadith states,
«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»
(The believer to the believer is just like a building, its parts support each other.) and the Prophet crossed his fingers together. In the Sahih it is recorded,
«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»
(The example of the believers in the compassion and mercy they have for each other, is the example of one body: if a part of it falls ill, the rest of the body suffers with fever and sleeplessness.) Allah's statement,
يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ
(...they enjoin good, and forbid evil), this is similar to,
وَلْتَكُن مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ
(Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma`ruf and forbidding the Munkar...) 3:104. Allah said next,
وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ
(they perform the Salah, and give the Zakah), they obey Allah and are kind to His creation,
وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ
(and obey Allah and His Messenger), concerning what he commands and refraining from what he prohibits,
أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ
(Allah will have mercy on them.) Therefore, Allah will give mercy to those who have these qualities,
أَنَّ اللَّهَ عَزِيزٌ
(Surely, Allah is All-Mighty), He grants glory to those who obey Him, for indeed, might and glory is from Allah Who gives it to His Messenger and the believers,
حَكِيمٌ
(All-Wise), in granting these qualities to the believers, while giving evil characteristics to hypocrites. Surely, Allah's wisdom is perfect in all His actions; praise and glory be to Him.
Ang mga lalaking mananampalataya at ang mga babaing mananampalataya ay mga tagaadya ng isa’t isa at mga tagatulong nila dahil sa pagbubuklod ng pananampalataya sa pagitan nila. Nag-uutos sila sa nakabubuti; ang bawat naiibigan ni Allāh – pagkataas-taas Siya – na mga uri ng pagtalima sa Kanya gaya ng Tawḥid at pagdarasal; sumasaway sila sa nakasasama, ang bawat kinasusuklaman ni Allāh – pagkataas-taas Siya – na mga pagsuway gaya ng kawalang-pananampalataya at pagpapatubo. Nagsasagawa sila ng pagdarasal nang lubusan, ayon sa pinakalubos na paraan. Tumatalima sila kay Allāh at tumatalima sila sa Sugo Niya. Yaong mga nagtataglay ng mga katangiang kapuri-puring ito ay papapasukin ni Allāh sa awa Niya. Tunay na si Allāh ay Makapangyarihan: walang dumadaig sa Kanya na isa man; Marunong sa paglikha Niya, pangangasiwa Niya, at batas Niya.
Allāh ha promesso a coloro che credono in Allāh, i credenti e le credenti, di introdurli, nel Giorno della Resurrezione, nel Paradiso sotto i cui palazzi scorrono fiumi, per l'eternità; in esso non moriranno e la loro beatitudine non avrà fine. Ha promesso loro di introdurli in eccellenti residenze nei Paradisi della Dimora; e il compiacimento di Allāh è superiore a tutto ciò che otterranno. La ricompensa menzionata è il grande trionfo, che non ha pari.
Allah je obećao vjernicima i vjernicama da će na Sudnjem danu ući u Džennet, ispod čijih dvoraca rijeke teku. Oni će tamo vječno boraviti i neprekidno uživati. Allah im je obećao da će ih uvesti u lijepa staništa, a da je iznad svega toga - Njegovo zadovoljstvo njima. To je najuzvišenija pobjeda.
Al-lah les ha prometido a aquellos hombres y mujeres que tienen fe en Él que los hará entrar, en el Día del Juicio, en jardines por donde fluyen ríos por debajo de sus palacios, y allí vivirán por toda la eternidad. En estos jardines, no sufrirán la muerte y su deleite nunca terminará. Sin embargo, la complacencia de Al-lah con ellos será superior a todo aquello. Esta recompensa es el éxito grandioso que es inigualable.
Allah hứa với những người có đức tin nơi Allah, cả nam lẫn nữ, rằng ở Đời Sau họ sẽ được thu nhận vào những Ngôi Vườn Thiên Đàng có những dòng sông chảy bên dưới các tòa lâu đài, họ sẽ ở trong đó mãi mãi, họ không bao giờ chết, sự hưởng thụ không bao giờ bị gián đoạn. Ngoài ra, họ còn đạt được một thứ khác vĩ đại hơn, đó là sự hài lòng của Allah. Tất cả những gì được hứa hẹn là sự chiến thắng vinh quang, chiến thắng vĩ đại mà không chiến thắng nào sánh bằng.
Nangako si Allāh sa mga lalaking mananampalataya sa Kanya at mga babaing mananampalataya sa Kanya na magpapasok Siya sa kanila sa Araw ng Pagbangon sa mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito bilang mga mamamalagi sa mga ito nang palagian. Hindi sila mamamatay sa mga ito at hindi mapuputol ang kaginhawahan nila. Nangako Siya sa kanila na magpapasok Siya sa kanila sa mga tahanang maganda sa mga hardin ng pananatili. May pagkalugod na padadapuin ni Allāh sa kanila na higit na malaki kaysa roon sa kabuuan niyon. Ang ganting nabanggit na iyon ay ang pagkatamong sukdulan na hindi natutumbasan ng [anumang] pagkatamo.
Allah has promised those men and women who have faith in Him that He will enter them, on the Day of Judgement, into gardens with rivers flowing beneath their palaces, where they will live eternally. In these gardens, they will not die and their delight will never end. Yet the pleasure that Allah will give to them will be greater than all of that. This reward is the great success which no other success can equal.
Allah Teâlâ, kıyamet günü içinde ebedî kalacakları, sarayları altından ırmaklar akan cennetlere sokmayı Allah'a iman eden Mümin erkeklere ve Mümin kadınlara vadetmiştir. Orada ölmezler ve nimetleri bitmek tükenmek bilmez. Onlara, içinde kalacakları güzel meskenler olan sürekli kalacakları Cennetler ve bu nimetlerin hepsinden daha büyük bir nimet olan rızasını vadetmiştir. İşte burada zikredilen bu büyük karşılık; hiçbir kurtuluşun kendisine erişemeyeceği büyük kurtuluştur.
Allah promit aux hommes et aux femmes qui croient en Allah de les faire entrer, le Jour de la Résurrection, dans des vergers sous lesquels coulent des rivières. Ils y demeureront éternellement, n’y connaîtront jamais la mort et leurs délices ne cesseront jamais. Allah promit également de les installer dans de belles habitations qui se trouveront dans les vergers où ils séjourneront éternellement et de leur accorder mieux encore que tout cela: Son agrément. Cette rétribution est le succès immense qui n’a aucun équivalent.
Allah berjanji kepada orang-orang yang beriman kepada-Nya, baik laki-laki maupun wanita, bahwa Dia kelak pada hari Kiamat akan memasukkan mereka ke dalam surga-surga yang di bawah bangunan-bangunan istananya mengalir sungai-sungai. Mereka akan menetap di sana untuk selama-lamanya. Di sana mereka tidak akan pernah mati dan kenikmatan yang mereka terima tidak akan pernah habis. Allah berjanji untuk memasukkan mereka ke dalam rumah-rumah yang bagus di dalam surga-surga sebagai tempat tinggal mereka selamanya. Namun, limpahan rida yang Allah anugerahkan kepada mereka lebih besar dari itu semua. Balasan tersebut adalah kemenangan besar yang tidak tertandingi oleh kemenangan apa pun.
The common qualities of the people of faith as mentioned in the above verse bring them together. They all run towards God. Everyone’s focus of obedience is the Prophet of God. When they meet each other, these are the things of common interest on which they talk; and solely on these bases are their mutual relations built up. These are the things which provide them with the goal towards which they have to strive unitedly; this furnishes them with the target towards which they have to move all together. The life of the people of Faith in this world is symbolic of their life in the Hereafter. In this world, the people of faith live like so many flourishing trees standing in a lush green garden; everyone adds to the beauty of the other. Every believer is the well-wisher and companion of other believers, so much so, that the whole atmosphere becomes that of an abode of peace and tranquillity. This godly life will turn into the heavenly life in the Hereafter. There, the believer will not only reap the harvest sown by him, but will also receive such bounty by the special grace of God as he had never hitherto imagined.
"Hai Nabi, berjihadlah (melawan) orang-orang kafir dan orang-orang munafik itu, dan bersikap keraslah terhadap mereka. Tempat mereka ialah Neraka Jahanam. Dan itulah tempat kembali yang seburuk-buruknya. Mereka (orang-orang munafik itu) ber-sumpah dengan (Nama) Allah, bahwa mereka tidak mengatakan (sesuatu yang menyakitimu). Sesungguhnya mereka telah mengucap-kan perkataan kekafiran, dan telah menjadi kafir sesudah Islam, dan menginginkan apa yang mereka tidak dapat mencapainya, dan mereka tidak mencela (Allah dan RasulNya), kecuali karena Allah dan RasulNya telah melimpahkan karuniaNya kepada mereka. Maka jika mereka bertaubat, itu adalah lebih baik bagi mereka, dan jika mereka berpaling, niscaya Allah akan mengazab mereka dengan azab yang pedih di dunia dan di akhirat, dan mereka sekali-kali tidak mempunyai pelindung dan tidak (pula) penolong di muka bumi." (At-Taubah: 73-74).
(73) Allah تعالى berfirman kepada NabiNya ﷺ, ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ جَٰهِدِ ٱلۡكُفَّارَ وَٱلۡمُنَٰفِقِينَ ﴿ "Hai Nabi, berjihadlah (melawan) orang-orang kafir dan orang-orang munafik itu." Yakni bersungguh-sungguhlah dalam ber-jihad melawan mereka dan bersikap keras kepada mereka jika me-mang kondisinya menuntut itu, termasuk dalam jihad ini adalah jihad dengan tangan dan jihad dengan hujjah dan argumentasi. Siapa di antara mereka yang terang-terangan memerangi, maka dia di-jihadi dengan tangan, lisan, pedang dan tombak, dan barangsiapa tunduk kepada Islam dengan perjanjian damai (dengan membayar jizyah) maka dia dijihadi dengan argumen dan hujjah, dijelaskan kepadanya kebaikan Islam dan keburukan, kesyirikan, dan keku-furan. Ini yang mereka dapatkan di dunia. (وَ) "Dan" adapun di akhirat maka tempat mereka ialah, ﴾ جَهَنَّمُۖ ﴿ "Neraka Jahanam." Dan mereka tidak keluar darinya. ﴾ وَبِئۡسَ ٱلۡمَصِيرُ ﴿ "Dan itulah tempat kembali yang seburuk-buruknya."
(74) ﴾ يَحۡلِفُونَ بِٱللَّهِ مَا قَالُواْ وَلَقَدۡ قَالُواْ كَلِمَةَ ٱلۡكُفۡرِ ﴿ "Mereka (orang-orang munafik itu) bersumpah dengan (Nama) Allah, bahwa mereka tidak menga-takan (sesuatu yang menyakitimu). Sesungguhnya mereka telah mengu-capkan perkataan kekafiran." Yakni jika mereka mengucapkan ucapan seperti ucapan sebagian mereka,
﴾ لَيُخۡرِجَنَّ ٱلۡأَعَزُّ مِنۡهَا ٱلۡأَذَلَّۚ ﴿
"Orang yang mulia pasti akan mengeluarkan orang yang hina da-rinya." (Al-Munafiqun: 8).
Dan perkataan yang mereka katakan satu demi satu yang menghina Rasulullah dan agamanya, jika dia mengetahui bahwa Nabi ﷺ telah mendengar apa yang diucapkannya, maka dia datang kepada beliau bersumpah bahwa dia tidak mengatakannya, maka Allah membantah ucapan mereka, ﴾ وَلَقَدۡ قَالُواْ كَلِمَةَ ٱلۡكُفۡرِ وَكَفَرُواْ بَعۡدَ إِسۡلَٰمِهِمۡ ﴿ "Sesungguhnya mereka telah mengucapkan perkataan kekafiran dan telah menjadi kafir sesudah Islam." Islam mereka yang lalu secara lahir me-mang mengentaskan mereka dari lingkaran kekufuran, akan tetapi ucapan mereka yang akhir membatalkan Islam mereka dan mema-sukkan mereka ke dalam kekufuran. ﴾ وَهَمُّواْ بِمَا لَمۡ يَنَالُواْۚ ﴿ "Dan mereka menginginkan apa yang mereka tidak dapat mencapainya." Hal itu ketika mereka ingin mencelakai Nabi ﷺ di perang Tabuk, Allah mencerita-kan perihal mereka kepada Nabi ﷺ, maka beliau pun memerintah-kan sebagian sahabat untuk menghalang-halangi maksud mereka.(وَ) "Dan" keadaan mereka sesungguhnya adalah ﴾ م َ ا نَقَمُوٓاْ ﴿ "mereka tidak mencela (Allah dan RasulNya)", dan menjelek-jelekkan Rasulullah ﷺ, ﴾ إِلَّآ أَنۡ أَغۡنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضۡلِهِۦۚ ﴿ "kecuali karena Allah dan RasulNya telah melimpahkan karuniaNya kepada mereka." Setelah se-belumnya mereka adalah orang-orang miskin papa, ini termasuk perkara yang mengherankan, di mana mereka melecehkan orang yang menjadi penyebab keluarnya mereka dari kegelapan menuju cahaya dan penyebab kekayaan mereka setelah sebelumnya miskin. Padahal yang seharusnya mereka lakukan adalah menghormatinya, memuliakannya, dan beriman kepadanya, sehingga terkumpul fak-tor pendorang kekuatan (beragama) dan keluhuran kemanusiaan.
Kemudian Allah menawarkan taubat kepada mereka, Dia berfirman, ﴾ فَإِن يَتُوبُواْ يَكُ خَيۡرٗا لَّهُمۡۖ ﴿ "Maka jika mereka bertaubat, itu adalah lebih baik bagi mereka", karena taubat adalah dasar kebahagiaan dunia dan akhirat. ﴾ وَإِن يَتَوَلَّوۡاْ ﴿ "Dan jika mereka berpaling", dari taubat dan dari kembali kepada Allah ﴾ يُعَذِّبۡهُمُ ٱللَّهُ عَذَابًا أَلِيمٗا فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ ﴿ "niscaya Allah akan mengazab mereka dengan azab yang pedih di dunia dan di akhirat." Di dunia dengan kesedihan, kecemasan, dan kemarahan atas pertolongan Allah terhadap agamaNya dan dukunganNya kepada NabiNya serta kegagalan mereka meraih apa yang mereka inginkan, dan di akhirat adalah dengan azab yang membakar. ﴾ وَمَا لَهُمۡ فِي ٱلۡأَرۡضِ مِن وَلِيّٖ ﴿ "Dan mereka sekali-kali tidak mempunyai pelindung di muka bumi", yang mengurusi perkara-perkara mereka dan mewu-judkan keinginan mereka, ﴾ وَلَا نَصِيرٖ ﴿ "dan tidak (pula) penolong", yang menolak perkara yang tidak diinginkan. Apabila mereka telah ter-putus dari pertolongan Allah تعالى, maka yang ada adalah kesengsa-raan, kerugian, keburukan, dan kemelaratan.
Ô Messager, combats les mécréants par les armes et les hypocrites par la parole et l’argumentation. Sois sans concession envers ces deux groupes car ils le méritent, et leur demeure le Jour de la Résurrection sera l’Enfer et quelle mauvaise destination qu’est la leur.
-Ey Peygamber!- Kâfirlere karşı kılıçla savaşarak cihat et. Münafıklara karşı ise söz ve deliller ile cihat et. Bu iki fırkaya karşı sert davran. Onlar sert davranılmaya layık olan kimselerdir. Onların kıyamet günü varacakları yer cehennemdir. Onların varış yeri olan cehennem ne kötü bir varış yeridir.
In the last verse (73): جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ (carry out Jihad against the disbelievers and hypocrites and be strict with them), the Holy Prophet ﷺ has been commanded to wage Jihad against disbelievers and hypocrites both and to be strict in their case. The need to fight against belligerent disbelievers is self-evident. But, the meaning of carrying out Jihad against the hypocrites is explained by the very conduct of the Holy Prophet ﷺ . It proves that Jihad against them signifies vocal Jihad through which they should be induced to understand the veracity of Islam, start to feel for it and thus become sincere in their adherence to Islam. (Qurtubi and Mazhari) Please bear in mind that the real meaning of the word: غلظ (ghilaz) used in: واَغلظ (and be strict with them) is that one should not show any leniency or grant any concessions in taking a course of action which the person ad-dressed deserves. This word is used as an antonym to رأفۃ (ra'fah) which means mercy and kindheartedness.
In his comments, Imam al-Qurtubi has said that the use of the word: ghilzah (strictness) at this place means that leniency should not be shown and concessions should not be granted when the injunctions of Sharl'ah are enforced on them. This approach has nothing to do with being vocally strict - because, that is against the favored practice of the blessed prophets. They are never harsh in speech, nor do they curse and swear. In Hadith, the Holy Prophet ﷺ is reported to have said: اِذ ازَنَت اَمَۃُ اَحَدِکُم فَلیَجِلدُھَا الحَدّ ولا یُشَرِّب عَلَیھَا (If a bondwoman of anyone among you commits fornication, just enforce the Islamic legal punishment for it on her - but, do not denounce her verbally) (Qurtubi)
Alluding to the persona of the Holy Prophet ﷺ - the image he exuded in his presence before people - Allah Ta` ala has Himself said: وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ (and had you been rough and hard hearted, they would have dispersed from around you - 3:159). Then, there is no evidence even from the actual dealings of the Holy Prophet ﷺ that he ever demonstrated any harsh attitude in conversation or address before disbelievers and hypocrites.
A warning signal
It is certainly a matter of regret that the attitude of harshness in address and conversation was something Islam never took to even against Kuffar, the rigid and hostile disbelievers. But, contemporary Muslims would not bat an eye and use it against other Muslims - not to say much about many of those who would congratulate themselves for having done this as some service to their religion. Innalillah ...
The Order for Jihad against the Disbelievers and Hypocrites
Allah commanded His Messenger to strive hard against the disbelievers and the hypocrites and to be harsh against them. Allah also commanded him to be merciful with the believers who followed him, informing him that the destination of the disbelievers and hypocrites is the Fire in the Hereafter. Ibn Mas`ud commented on Allah's statement,
جَـهِدِ الْكُفَّـرَ وَالْمُنَـفِقِينَ
(Strive hard against the disbelievers and the hypocrites) "With the hand, or at least have a stern face with them." Ibn `Abbas said, "Allah commanded the Prophet to fight the disbelievers with the sword, to strive against the hypocrites with the tongue and annulled lenient treatment of them." Ad-Dahhak commented, "Perform Jihad against the disbelievers with the sword and be harsh with the hypocrites with words, and this is the Jihad performed against them." Similar was said by Muqatil and Ar-Rabi`. Al-Hasan and Qatadah said, "Striving against them includes establishing the (Islamic Penal) Law of equality against them." In combining these statements, we could say that Allah causes punishment of the disbelievers and hypocrites with all of these methods in various conditions and situations, and Allah knows best.
Reason behind revealing Ayah 9:74
Al-Amawi said in his Book on Battles, "Muhammad bin Ishaq narrated that Az-Zuhri said that `Abdur-Rahman bin `Abdullah bin Ka`b bin Malik narrated from his father, from his grandfather that he said, `Among the hypocrites who lagged behind from battle and concerning whom the Qur'an was revealed, was Al-Julas bin Suwayd bin As-Samit, who was married to the mother of `Umayr bin Sa`d. `Umayr was under the care of Al-Julas. When the Qur'an was revealed about the hypocrites, exposing their practices, Al-Julas said, `By Allah! If this man (Muhammad) is saying the truth, then we are worse than donkeys.' `Umayr bin Sa`d heard him and said, `By Allah, O Julas! You are the dearest person to me, has the most favor on me and I would hate that harm should touch you, more than I do concerning anyone else! You have uttered a statement that if I exposed, will expose you, but if I hide, it will destroy me. One of them is a lesser evil than the other.' So `Umayr went to the Messenger of Allah ﷺ and told him what Al-Julas said. On realizing this, Al-Julas went to the Prophet and swore by Allah that he did not say what `Umayr bin Sa`d conveyed he said. `He lied on me,' Al-Julas said. Allah sent in his case this verse,
يَحْلِفُونَ بِاللَّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلَـمِهِمْ
(They swear by Allah that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islam) until the end of Ayah. The Messenger of Allah ﷺ conveyed this Ayah to Al-Julas, who, they claim, repented and his repentance was sincere, prompting him to refrain from hypocrisy."' Imam Abu Ja`far Ibn Jarir recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ was sitting under the shade of a tree when he said,
«إِنَّهُ سَيَأْتِيكُمْ إِنْسَانٌ فَيَنْظُرُ إِلَيْكُمْ بِعَيْنَيِ الشَّيْطَانِ فَإِذَا جَاءَ فَلَا تُكَلِّمُوه»
(A man will now come and will look to you through the eyes of a devil. When he comes, do not talk to him.)' A man who looked as if he was blue (so dark) came and the Messenger of Allah ﷺ summoned him and said,
«عَلَامَ تَشْتُمُنِي أَنْتَ وَأَصْحَابُك»
(Why do you curse me, you and your companions) That man went and brought his friends and they swore by Allah that they did nothing of the sort, and the Prophet pardoned them. Allah, the Exalted and Most Honored revealed this verse,
يَحْلِفُونَ بِاللَّهِ مَا قَالُواْ
(They swear by Allah that they said nothing (bad)...)
Hypocrites try to kill the Prophet
Allah said next,
وَهَمُّواْ بِمَا لَمْ يَنَالُواْ
(and they resolved that which they were unable to carry out) It was said that this Ayah was revealed about Al-Julas bin Suwayd, who tried to kill his wife's son when he said he would inform the Messenger of Allah ﷺ about Al-Julas' statement we mentioned earlier. It was also said that it was revealed in the case of `Abdullah bin Ubayy who plotted to kill the Messenger of Allah ﷺ. As-Suddi said, "This verse was revealed about some men who wanted to crown `Abdullah bin Ubayy even if the Messenger of Allah ﷺ did not agree. ,It was reported that some hypocrites plotted to kill the Prophet , while he was at the battle of Tabuk, riding one night. They were a group of more than ten men. Ad-Dahhak said, "This Ayah was revealed about them." In his book, Dala'il An-Nubuwah, Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Hudhayfah bin Al-Yaman said, "I was holding the bridle of the Messenger's ﷺ camel while `Ammar was leading it, or vise versa. When we reached Al-`Aqabah, twelve riders intercepted the Prophet . When I alerted the Messenger ﷺ, he shouted at them and they all ran away. The Messenger of Allah ﷺ asked us,
«هَلْ عَرَفْتُمُ الْقَوْمَ؟»
(Did you know who they were) We said, `No, O Allah's Messenger! They had masks However, we know their horses.' He said,
«هؤُلَاءِ الْمُنَافِقُونَ إِلَى يَوْمِ الْقِيَامَةِ وَهَلْ تَدْرُونَ مَا أَرَادُوا؟»
(They are the hypocrites until the Day of Resurrection. Do you know what they intended) We said, `No.' He said,
«أَرَادُوا أَنْ يُزَاحِمُوا رَسُولَ اِلله فِي الْعَقَبَةِ فَيَلْقُوهُ مِنْهَا»
(They wanted to mingle with the Messenger of Allah and throw him from the `Aqabah (to the valley).) We said, `O Allah's Messenger! Should you ask their tribes to send the head of each one of them to you' He said,
«لَا. أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ بَيْنَهَا أَنَّ مُحَمَّدًا قَاتَلَ بِقَومٍ حَتَّى إِذَا أَظْهَرَهُ اللهُ بِهِمْ أَقْبَلَ عَلَيْهِمْ بِقَتْلِهِمْ ثُمَّ قَالَ اللّهُمَّ ارْمِهِمْ بِالدُّبَيْلَة»
(No, for I hate that the Arabs should say that Muhammad used some people in fighting and when Allah gave him victory with their help, he commanded that they be killed.) He then said, (O Allah! Throw the Dubaylah at them.) We asked, `What is the Dubaylah, O Allah's Messenger' He said,
«شِهَابٌ مِنْ نَارٍ يَقَعُ عَلَى نِيَاطِ قَلْبِ أَحَدِهِمْ فَيَهْلِك»
(A missile of fire that falls on the heart of one of them and brings about his demise.)" Abu At-Tufayl said, "Once, there was a dispute between Hudhayfah and another man, who asked him, `I ask you by Allah, how many were the Companions of Al-`Aqabah' The people said to Hudhayfah, `Tell him, for he asked you.' Hudhayfah said, `We were told that they were fourteen men, unless you were one of them, then the number is fifteen! I testify by Allah that twelve of them are at war with Allah and His Messenger in this life and when the witness comes forth for witness. Three of them were pardoned, for they said, `We did not hear the person whom the Messenger ﷺ sent to announce something, and we did not know what the people had plotted,' for the Prophet had been walking when he said,
«إِنَّ الْمَاءَ قَلِيلٌ فَلَا يَسْبِقْنِي إِلَيْهِ أَحَد»
(Water is scarce, so none among you should reach it before me.) When he found that some people had reached it before him, he cursed them."' `Ammar bin Yasir narrated in a Hadith collected by Muslim, that Hudhayfah said to him that the Prophet said,
«فِي أَصْحَابِي اثْنَا عَشَرَ مُنَافِقًا لَا يَدْخُلُونَ الْجَنَّةَ وَلَا يَجِدُونَ رِيحَهَا حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ: ثَمَانِيَةٌ مِنْهُمْ تَكْفِيكَهُمُ الدُّبَيْلَةُ سِرَاجٌ مِنْ نَارٍ يَظْهَرُ بَيْنَ أَكْتَافِهِمْ حَتَّى يَنْجُمَ فِي صُدُورِهِم»
(Among my Companions are twelve hypocrites who will never enter Paradise or find its scent, until the camel enters the thread of the needle. Eight of them will be struck by the Dubaylah, which is a missile made of fire that appears between their shoulders and pierces their chest.) This is why Hudhayfah was called the holder of the secret, for he knew who these hypocrites were, since the Messenger of Allah ﷺ gave their names to him and none else. Allah said next,
وَمَا نَقَمُواْ إِلاَ أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِن فَضْلِهِ
(and they could not find any cause to do so except that Allah and His Messenger had enriched them of His bounty.) This Ayah means, the Messenger ﷺ did not commit an error against them, other than that Allah has enriched them on account of the Prophet's blessed and honorable mission! And had Allah guided them to what the Prophet came with, they would have experienced its delight completely. The Prophet once said to the Ansar,
«أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِقِينَ فَأَلَّفَكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي»
(Have I not found you misguided and Allah guided you through me, divided and Allah united you through me, and poor and Allah enriched you through me) Whenever the Messenger asked them a question, they replied, "Allah and His Messenger have granted the favor." This type of statement,
وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ
(And they had no fault except that they believed in Allah...), is uttered when there is no wrong committed. Allah called the hypocrites to repent,
فَإِن يَتُوبُواْ يَكُ خَيْراً لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِى الدُّنْيَا وَالاٌّخِرَةِ
(If then they repent, it will be better for them, but if they turn away; Allah will punish them with a painful torment in this worldly life and in the Hereafter.) The Ayah says, if they persist on their ways, Allah will inflict a painful torment on them in this life, by killing, sadness and depression, and in the Hereafter with torment, punishment, disgrace and humiliation,
وَمَا لَهُمْ فِى الاٌّرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
(And there is none for them on earth as a protector or a helper.) who will bring happiness to them, aid them, bring about benefit or fend off harm.
Wahai Rasul! Berjihadlah melawan orang-orang kafir dengan cara memerangi mereka dengan senjata dan berjihadlah melawan orang-orang munafik dengan menggunakan lisan dan hujah. Hadapilah kedua golongan itu dengan tegas karena mereka pantas mendapatkan perlakuan seperti itu. Kelak tempat tinggal mereka di hari Kiamat ialah neraka Jahanam dan seburuk-buruk tempat kembali ialah tempat kembali mereka.
Hỡi Thiên Sứ! Ngươi hãy dùng kiếm mà chiến đấu với những kẻ vô đức tin và Ngươi hãy dùng ngôn luận và chứng cứ để đấu tranh với những tên Munafiq, Ngươi hãy đứng vững lập trường đối với cả hai nhóm người này. Chúng là như thế, vào Ngày Phán Xét nơi ở của chúng sẽ là Hỏa Ngục, một nơi ở tồi tệ nhất.
O Messaggero, combatti i miscredenti con la spada, e combatti gli ipocriti con la lingua e le prove; sii duro con le due fazioni, poiché così fanno costoro; e la loro dimora, nel Giorno della Resurrezione, sarà l'inferno: Che infausto il loro destino!
Mensajero, lucha contra los incrédulos que te atacan con la espada y combate a los hipócritas con argumentos sólidos. Sé severo con ambos grupos, porque eso es lo que merecen. Su lugar de descanso en el Día del Juicio será el Infierno. ¡En qué lugar tan terrible terminarán!
Vjerovjesniče, bori se protiv nevjernikā sabljom, a protiv dvoličnjakā jezikom i argumentmima, i neka tvoj govor i postupci budu strogi, jer oni to zaslužuju. Oni će vječno biti u džehennemskoj vatri. Kako će to biti grozan završetak!
O Messenger, strive against the disbelievers by fighting against them with the sword, and strive against the hypocrites with well-expressed arguments. Be hard with both groups because that is what they deserve. Their resting place on the Day of Judgement will be Hell. What an evil place they will end up in!
73- Ey Peygamber! Kâfirlere ve münâfıklara karşı cihâd et ve onlara karşı sert ol! Onların yerleri cehennemdir. O, ne kötü bir dönüş yeridir!
74- (O çirkin sözü) söylemediklerine dair Allah’a yemin ederler. Andolsun ki o küfür sözünü söylediler ve İslam’a girdikten sonra kâfir oldular. Onlar başaramadıkları bir işe de yeltendiler. İntikam almaya kalkışmalarının tek sebebi ise Allah’ın ve Peygamberinin onları lütfuyla zengin kılmasından başka bir şey değildir! Eğer tevbe ederlerse bu, onlar için hayırlı olur. Eğer yüz çevirirlerse Allah onları dünyada da âhirette de can yakıcı bir azaba uğratır. Onların yeryüzünde ne bir dostları vardır, ne de bir yardımcıları.
73. Yüce Allah Peygamberine hitaben şöyle buyurmaktadır:“Ey Peygamber! Kâfirlere ve münâfıklara karşı cihâd et.” Onlara karşı cihadı en ileri dereceye götür “ve” durum onlara karşı sert olmayı gerektirdiğinde de “onlara karşı sert ol!” Bu cihadın kapsamına el ile cihad da dil ve delille cihad da girmektedir. Onlardan savaş açanlara karşı hem el ile, hem dil ile hem de kılıç ve silahla cihad edilir. Ahit veya zimmet akdi gereği İslâmî yönetime boyun eğen kimselere karşı ise sadece delil ve belgeler ile cihad edilir; böylelerine İslâm’ın güzellikleri, şirk ve küfrün de kötülükleri açıklanır. Onlar için dünyada bunlar vardır. Âhirete gelince “onların” içinden asla çıkamayacakları ve devamlı kalacakları “yerleri cehennemdir. O, ne kötü bir dönüş yeridir!”
74. “(O çirkin sözü) söylemediklerine dair Allah’a yemin ederler.” Yani aralarından bazılarının söylediği bir söz olan: “Eğer Medine’ye dönersek elbetteki en şerefli ve güçlü olan, en hakir olanı oradan mutlaka çıkartacaktır.”(el-Münâfıkûn, 63/8) türü bir söz, yine din ile, peygamber ile alay içeren sözleri söyleyip de Peygamber sallallahu aleyhi ve sellem’in, bu sözlerin bir bölümünü işittiğini haber alınca, hemen onun yanına giderek öyle bir söz söylemediklerine dâir Allah adına yemin ederler. Yüce Allah da onları yalanlayarak şöyle buyurmaktadır:“Andolsun ki o küfür sözünü söylediler ve İslam’a girdikten sonra kâfir oldular.”Önceki müslümanlıkları her ne kadar onları zahiri itibari ile küfür dairesinin dışına çıkartmış görünüyor ise de sonradan söyledikleri bu sözler, müslümanlıklarını iptal edip onları küfre sokmaktadır.“Onlar başaramadıkları bir işe de yeltendiler.”Bu, Tebûk gazvesi esnasında Allah Rasûlü’ne suikastte bulunmak istedikleri sırada olmuştu. Yüce Allah, Peygamberine onların durumunu haber vermiş, bunun üzerine o da bazı kimselere emirler vererek onların maksatlarını gerçekleştirmelerini engellemişti.“İntikam almaya” ve Allah Rasûlünü ayıplamaya “kalkışmalarının tek sebebi” daha önceleri muhtaç ve fakir kimseler iken “Allah’ın ve Peygamberinin onları lütfu ile zengin kılmasından başka bir şey değildir.” Kendilerini karanlıklardan aydınlığa çıkartmaya ve fakirlikten sonra zenginleştirmeye vesile olan bir zatı küçümsemeleri ne kadar da şaşırtıcıdır! Halbuki ona karşı yapaları gereken, onu tazim etmek, ona iman etmek ve onu yüceltmekten başka ne olabilir ki? Zira dini gerekler de insanlığın gerekleri de bir arada bunu gerektirir.
Daha sonra Yüce Allah onlara tevbe teklifinde bulunarak şöyle buyurmaktadır:“Eğer tevbe ederlerse bu, onlar için hayırlı olur.” Çünkü tevbe etmek dünya ve âhiret mutluluğunun esasıdır. “Eğer” tevbe etmekten, Allah’ın yoluna dönmekten “yüz çevirirlerse Allah onları dünyada da âhirette de can yakıcı bir azaba uğratır.”Dünyada maruz kalacakları azap; gam, keder, Allah’ın dinini zafere kavuşturması ve Peygamberini güçlendirmesi sebebi ile üzülmeleri, istediklerini de elde edememeleridir. Âhiretteki azaba gelince onlar için alevli ateşin azabı vardır.“Onların yeryüzünde” işlerini üstlenecek ve isteklerini gerçekleştirmelerini sağlayacak “ne bir dostları vardır, ne de” hoşlarına gitmeyecek şeyleri kendilerinden uzaklaştıracak “bir yardımcıları.” Artık Allah onların dostları olmadığına göre geride onlar için sadece türlü türlü kötülük, hüsran, bedbahtlık ve mahrumiyet vardır.
O Sugo, makibaka ka sa mga tagatangging sumampalataya sa pamamagitan ng pakikipaglaban sa kanila sa pamamagitan ng tabak at makibaka ka sa mga mapagpaimbabaw sa pamamagitan ng salita at katwiran. Maghigpit ka sa dalawang pangkat sapagkat sila ay karapat-dapat doon. Ang tutuluyan nila sa Araw ng Pagbangon ay ang Impiyerno. Sumagwa ang kahahantungan ng kahahantungan nila!
The hypocrites swear a false oath by Allah that they did not say the words of insults about you and your religion that have reached you. But they did say those things which showed them to be disbelievers after they had announced that they have faith. They had intended to assassinate the Prophet (peace be upon him), but were unsuccessful. They only disliked something that should not have been disliked!: that Allah had graciously favoured the Prophet and the believers by blessing them with the gains of war. If they turn to Allah and repent from their hypocrisy, their repentance will be better for them than remaining in their hypocrisy. Yet if they do not repent to Allah, He will punish them with a painful punishment in this world, by having them killed or taken prisoner, and He will also punish them in the Afterlife in the fire of Hell, and they will not have anyone to save them from the punishment.
Los hipócritas juran falsamente por Al-lah que no profirieron los insultos contra ustedes y su religión. Pero en realidad sí dijeron esas palabras, las cuales evidenciaron su incredulidad después de haber anunciado que tenían fe. Intentaron asesinar al Profeta r, pero no pudieron lograrlo.
¡Solo les disgustó algo que no debió haberles desagradado!: que Al-lah favoreció al Profeta y a los creyentes con la bendición de los botines de guerra. Si se vuelven a Al-lah y se arrepienten de su hipocresía, su arrepentimiento les será mejor que permanecer en la hipocresía. Pero si no se arrepienten ante Al‑lah, Él los afligirá con un doloroso castigo en este mundo y los castigará en el Más Allá en el fuego del Infierno, y nadie podrá librarlos del castigo.
Gli ipocriti giurano falsamente su Allāh di non aver pronunciato le offese rivolte alla tua fede che ti sono giunte; tuttavia loro hanno pronunciato ciò che ti è giunto e che li rende miscredenti, e hanno portato alla luce la loro miscredenza dopo aver mostrato la fede; tentarono di compiere ciò che non riuscirono a compiere, e tentarono di distruggere il Profeta النّبي, e non mancarono di rinnegare nulla che potesse essere rinnegato, mentre Allāh concesse loro parte del bottino che donò al Suo Profeta. Se si pentono dinanzi ad Allāh, abbandonando la loro ipocrisia, il loro pentimento sarà cosa migliore per loro che perseverare nelle condizioni in cui versano. Se rifiutano di pentirsi dinanzi ad Allāh, verranno afflitti da una punizione dolorosa in vita, tramite uccisione e prigionia, e subiranno una punizione dolorosa nell'Aldilà tramite il Fuoco, e non avranno intercessori che potranno salvarli dalla punizione, né sostenitore che potrà respingere la loro punizione.
Nanunumpa ang mga mapagpaimbabaw kay Allāh habang mga nagsisinungaling na hindi sila nagsabi ng nakaabot sa iyo buhat sa kanila na panlalait sa iyo at pamimintas sa relihiyon mo samantalang talaga ngang nagsabi sila ng nakaabot sa iyo buhat sa kanila na kabilang sa nagpapawalang-pananampalataya sa kanila. Nagpahayag sila ng kawalang-pananampalataya matapos ng pagpapahayag nila ng pananampalataya. Talaga ngang naghangad sila ng hindi nila napanagumpayan na pagpaslang sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Wala silang minamasamang isang bagay kundi isang bagay na hindi minamasama: na si Allāh ay nagmabuting-loob sa kanila sa pamamagitan ng pagpapayaman sa kanila mula sa mga samsam sa digmaan, na iminagandang-loob Niya sa Propeta Niya. Kaya kung magbabalik-loob sila kay Allāh mula sa pagpapaimbabaw nila, ang pagbabalik-loob nila mula roon ay magiging higit na mabuti para sa kanila kaysa sa pananatili roon; at kung tatalikod sila sa pagbabalik-loob kay Allāh, pagdurusahin sila ni Allāh ng isang pagdurusang nakasasakit sa Mundo sa pamamagitan ng pagkapatay at pagkabihag at pagdurusahin Niya sila ng isang pagdurusang nakasasakit sa Kabilang-buhay sa pamamagitan ng Apoy. Walang ukol sa kanila na isang katangkilik na tatangkilik sa kanila para sumagip sa kanila mula sa pagdurusa ni isang tagapag-adyang magtatanggol sa kanila sa pagdurusa.
Những kẻ Munafiq đã thề dối trá bằng danh nghĩa của Allah rằng chúng đã không nói những gì mà Ngươi (Muhammad) đã nghe được như việc xúc phạm Ngươi và bêu xấu tôn giáo của Ngươi, nhưng thật ra chúng đã nói như thế, chúng đã lộ diện bản chất vô đức tin sau khi đã cố gắng thể hiện là người tin tưởng, chúng đã có ý định loại trừ Ngươi nhưng chưa thực hiện được. Chúng đã bác bỏ mọi thứ ngoại trừ một thứ, đó là Allah đã cho chúng giàu có bằng chính những chiến lợi phẩm đã ban cho Thiên Sứ của Ngài. Nếu như chúng biết ăn năn quay lại sám hối thì đó là giải pháp tốt cho chúng, còn nếu chúng quay lưng bỏ đi thì sẽ bị Allah trừng phạt bằng cực hình đau đớn ở trần gian như giết chóc và giam cầm và một cực hình khác ở Đời Sau bằng Hỏa Ngục. Và chúng sẽ không có bất cứ ai dám đứng ra bênh vực cũng như bảo vệ thoát khỏi hình phạt khủng khiếp đó.
Dvoličnjaci se lažno zaklinju Allahom da nisu vrijeđali i napadali tebe i tvoju vjeru, a do tebe je doprlo da jesu. Oni lažu! Rekli su ono zbog čega su izašli iz vjere, ispoljili su nevjerstvo nakon vjerovanja, i željeli su nešto što im nije uspjelo – ubiti Resulullaha, sallallahu alejhi ve sellem, prilikom povratka s Tebuka. Poriču neporecivo: da im je Allah podario veliku blagodat time što ih je učinio bogatim dajući im udio u ratnom plijenu preko Svog poslanika. Ako se Allahu pokaju od svog licemjerstva - to im je bolje nego da ostanu licemjeri, a ako odbiju pokajanje i vjerovanje, Svevišnji će ih Allah kazniti na dunjaluku tako što će vjernici protiv njih ratovati, pa ih ubijati i zarobljavati, a na Ahiretu će vječno gorjeti u Vatri. Neka znaju da ih niko neće zaštititi i sačuvati, korist im pribaviti i od kazne ih sačuvati.
According to a tradition, during the period of the Prophet Muhammad, there were about eighty hypocrites in Madinah. This indicates that the jihad ordered here against hypocrites did not mean waging (qital) war on them. Had it been so, the Prophet would have had them eliminated. According to a hadith narrated by Ibn ‘Abbas, here jihad meant striving by word of mouth. Hence, according to the majority of Muslims, jihad with the sword against hypocrites is not in accordance with the Shariah. Hypocrisy is the adoption of Islam in such a way that it is subservient to personal interests and worldly considerations. When hypocrites see that true believers have adopted Islam in a manner devoid of self-interest and worldly consideration and invite others also to accept the true Islam, they feel that this Islam amounts to degrading their form of Islam. Therefore, they begin to hate such preachers (da‘is). They become the enemies of the inviters to that very Islam in the name of which they have flourishing business. This enmity of hypocrites expresses itself by way of conspiracy and ridicule. If they observe that somebody has ill feelings towards the believers, the hypocrites encourage and incite these feelings with a view to making sure that fighting breaks out against the believers. They make fun of sincere people of faith. They utter words which belittle their sacrifices. They trivialize and distort their doings in order to spoil their image among the people. During the Tabuk journey, it once happened that the Prophet Muhammad’s camel strayed from a camp site and a search was started by some of the Muslims. When the hypocrites came to know of this, they mockingly said, ‘This gentleman tells about happenings in the skies, but he is not aware of the whereabouts of his camel.’ The hypocritical Muslims become the accomplices and instruments of Satan in order to defeat the believers. But, God is ever the supporter of true believers, and He saves them in spite of all the conspiracies of hypocrites. The fate of the hypocrites is that, their transgressions having been established beyond doubt, they become liable for punishment in this world as well as in the Hereafter. a Tha‘laba ibn Hathib Ansari requested the Prophet Muhammad to pray to God to bless him with wealth. The Prophet said that to be grateful to God for less wealth is better than acquiring a lot of wealth and then being unable to be grateful to Him. But Tha‘laba repeated his request several times. So, the Prophet prayed, ‘O God, bless Tha‘laba with wealth.’ Thereafter, Tha‘laba reared a goat. The breed of goats increased to such an extent that the land of Madinah could not provide enough fodder for his goats. Tha‘laba then shifted to a valley outside Madinah. Now Tha‘laba started becoming remiss in his Islamic observances. First of all he missed the congregational prayers. Then he missed the Friday prayers. A stage came when an official on behalf of the Prophet Muhammad approached Tha‘laba to collect alms (zakat) and he refused, saying, ‘This is nothing but a capital tax (jizyah); this is in no way different from the tax levied on those who deny the truth.’
Commentary
In the first verse: يَحْلِفُونَ بِاللَّـهِ (They swear by Allah -74), the text reverts to the hypocrites who keep uttering words of infidelity in their gatherings but, should Muslims come to know about that, they would promptly declare on oath that they had nothing to do with it. Giving the background in which this verse was revealed, Al-Baghawi reports that the Holy Prophet ﷺ gave an address on the occasion of the battle of Tabuk. He talked about the sorry state of affairs the hypocrites were in and warned them of their sad end. Also present there was Jullas, a hypocrite. When he returned to his people, he said ` if whatever Muhammad says is true, then, we are worse than donkeys.' By chance, a Sahabi whose name was ` Amir ibn Qays heard the comment. He told him that ` there is no doubt about what the Holy Prophet ﷺ has said for it is true and you are really worse than donkeys.'
When the Holy Prophet ﷺ returned to Madinah back from his trip to Tabuk, ` Amir ibn Qays told him about this event. But, Jullas flatly disowned what he had said. On top of that, he charged ` Amir ibn Qays of having accused him falsely. The Holy Prophet ﷺ ordered both of them to stand close to the Mimbar of the Nabiyy (the stepped platform used to deliver khutbah in the masjid originally occupied by the Holy Prophet ﷺ and traditionally regarded as a symbol of his message) and take an oath. Jullas was quick to take a false oath to the effect that he never said that and that ` Amir was lying. When it was ` Amir's turn, he took his oath. Then, he raised his hands of prayer before Allah saying, ` 0 Allah, let Your Messenger know about the reality of this matter through a revelation to him.' The Holy Prophet ﷺ said 'Amin (amen) following his prayer and so did all Muslims present there. These people had yet to move from there when came Angel Jibra'il (علیہ السلام) with the revelation which included this verse.
When Jullas heard this verse, he stood up immediately and started saying, ` ya rasulallah, now I confess that I was the one in the wrong and that which was said by ` Amir was the truth. But, this very verse has also given me the right of making Taubah (repentance). Hence, I seek forgiveness from Allah and repent for what I did earlier.' The Holy Prophet ﷺ accepted his Taubah after which he stayed firm in it and things turned towards the better in his life. (Mazhari)
Some commentators have referred to similar events as the back-ground of the revelation of this verse - especially as this verse includes the sentence: وَهَمُّوا بِمَا لَمْ يَنَالُوا (and had intended what they could not achieve -74). This sentence seems to suggest that the verse is connected with some event when the hypocrites had hatched some conspiracy against the Holy Prophet ﷺ and his Muslim followers in which they could not succeed. For example, there is a fairly well known incident that came to pass during the return from this very battle of Tabuk. Twelve men from among the hypocrites sat in ambush behind a mountain pass with the intention of taking the Holy Prophet ﷺ by surprise and kill him. Angel Jibra'il (علیہ السلام) informed him of their intention. He took a different route and their conspiracy went to dust.
For that matter, several other events of this nature are also on record. But, there is no element of contradiction or improbability in the likelihood that all those events are being referred to through this verse.
Orang-orang munafik itu bersumpah palsu dengan nama Allah bahwa mereka tidak pernah mengatakan caci maki terhadapmu dan mencela agamamu sebagaimana berita yang sampai ke telingamu. Padahal mereka benar-benar mengatakan sesuatu yang sampai ke telingamu, yaitu mengatakan kata-kata yang menjerumuskan mereka ke dalam kekafiran. Mereka memperlihatkan kekafiran setelah mereka memperlihatkan keimanan. Mereka benar-benar mengharapkan sesuatu yang belum berhasil mereka capai, yaitu menyerang Nabi -ṣallallāhu 'alaihi wa sallam-. Tidaklah mereka mengingkari sesuatu kecuali sesuatu yang tidak mungkin diingkari, yaitu bahwa Allah telah melimpahkan karunia-Nya kepada mereka dengan memberi mereka kekayaan yang berasal dari harta rampasan perang yang Allah berikan kepada Nabi-Nya. Jika mereka bertobat kepada Allah dan meninggalkan kemunafikan mereka, niscaya tobat mereka itu akan lebih baik bagi mereka daripada mempertahankan kemunafikan. Sebaliknya, jika mereka enggan bertobat kepada Allah, niscaya Allah akan menghukum mereka dengan azab yang sangat menyakitkan, baik di dunia dengan menjadikan mereka terbunuh atau tertawan, maupun di akhirat dengan memasukkan mereka ke dalam neraka, dan mereka tidak memiliki siapa pun yang dapat menyelamatkan dan melindungi mereka dari azab tersebut.
Münafıklar, Allah'a yalan yere yemin ederler. Sana sövdüklerine ve senin dinini ayıpladıklarına dair onların sözleri sana ulaştığı halde o sözleri söylemediklerini söylerler. Onlar, kendilerini küfre sokan o sözleri kesinlikle söylediler ve iman eder gibi gözüktükten sonra küfürlerini ortaya koydular. Başaramayacakları bir şey olan Nebi -sallallahu aleyhi ve sellem-'i öldürmeye yeltendiler. Onlar inkâr edilmez bir şeyi inkâr ettiler. İnkâr ettikleri bu şey; Yüce Allah'ın onları, Peygamberi Muhammed -sallallahu aleyhi ve sellem-'e bahşettiği ganimetlerle zenginleştirmesiydi. Eğer onlar, nifaklarından Allah'a tövbe ederlerse, tövbe etmeleri onların nifak üzerine devam etmelerinden daha hayırlıdır. Eğer Allah Teâlâ'ya tövbe etmekten yüz çevirirlerse; Allah onlara, dünyada öldürülme ve esir edilme ile azap edecek; ahirette ise elem verici ateş ile azap edecektir. Onların, kendilerini ateşten kurtaracak bir yardımcıları da dostları da yoktur.
Les hypocrites jurent mensongèrement par Allah que ce que qui t’es parvenu de leurs paroles ne sont en aucun cas des insultes ni une atteinte à ta religion. Seulement, parmi les paroles qu’ils prononcèrent à ton encontre, certaines les rendent mécréants. Ils ont exprimé leur mécréance alors qu’auparavant ils se faisaient passer pour des musulmans. Ils fomentèrent le projet d’éliminer le Prophète et réprouvèrent ce qui n’était pas réprouvable: le partage par le Prophète des prises de guerre qu’Allah leur avait fait la faveur de percevoir malgré leur hypocrisie. S’ils se repentent à Allah de leur hypocrisie, alors leur repentir sera meilleur pour eux que leur persistance à mécroire. S’ils refusent de se repentir à Allah, Il les châtiera d’un châtiment douloureux dans ce bas monde, en faisant qu’ils meurent et qu’ils soient captifs, puis Allah leur fera subir le châtiment douloureux du Feu dans l’au-delà. Ils n’auront alors ni allié qui les sauvera du châtiment, ni secoureur qui l’éloignera d’eux.
Certains hypocrites prirent l’engagement suivant envers Allah: Si Allah nous accorde de devenir riche, nous prélèveront une partie de cette richesse afin de la donner en aumônes aux nécessiteux et nous serons du nombre des gens de bien qui accomplissent de bonnes œuvres.
Di antara orang-orang munafik itu ada orang-orang yang berjanji kepada Allah seraya berkata, "Sungguh, jika Allah memberikan sebagian karunia-Nya kepada kami, niscaya kami benar-benar akan menyedekahkannya kepada orang-orang yang membutuhkan. Dan kami benar-benar akan menjadi orang-orang saleh yang gemar berbuat baik."
The second verse: وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ (And among them there are those who made a pledge with Allah - 75) is also connected with a particular event which has been reported by Ibn Jarir, Ibn Abi Hatim, Ibn Marduwayh, Al-Tabarani and Al-Baihaqi on the authority of a narration from Sayyidna Abu Umamah Bahili ؓ . According to this report, a person called Tha'labah ibn Hatib al-Ansari presented himself before the Holy Prophet ﷺ and requested him to pray that he becomes rich. He said, ` Is it that you do not like my way? By the Being that holds my life in his His hands, if I had wished, mountains of Madinah would have turned into solid gold following behind me on my walkways. But, I do not like being that wealthy.' The man went away. But, he returned later and repeated his request for the same prayer with the pledge that, should he get the wealth prayed for, he would give every deserving person his share from it. The Holy Prophet ﷺ made the prayer. The effect of the prayer showed up in an unprecedented increase in the number of goats he owned. When the number increased further, the space in Madinah became too small for him. So, he moved out into the outskirts from where he used to come to Madinah where he offered the Sa1ah of Zuhr and ` Asr with the Holy Prophet ﷺ As for the rest of the prayers, he used to perform these in the wilderness where his herd of goats, his prized possession, was located.
Then, this very flock of goats became so large that even that area on the outskirts became insufficient. He moved farther away from Madinah coming there only on Fridays for the Jumu'ah Sa1ah. As for the five daily prayers, he did them where he was stationed. Then came further increases in his wealth and he had to leave that spot too, only to go far away from Madinah where he sat deprived of his Jumu'ah and Jama'ah both.
After the passage of some time, the Holy Prophet ﷺ asked people about him. They told him that his ` wealth' had increased to such proportions that he had to go far away from Madinah and that is why he is not seen in the city. On hearing this, the Holy Prophet ﷺ said: ویحَ ثَعلَبَۃ (Alas for Thalabah) three times.
By chance, it was the time when came the revelation of the verse of Sadaqat (60) where the Holy Prophet ﷺ has been commanded to collect Sadaqat from Muslims - (خُذْ مِنْ أَمْوَالِهِمْ صدقَۃً ). He had the whole law of Sadaqat committed to writing, appointed two persons as the collectors of Sadaqah and sent them to collect the Sadaqat due on livestock owned by Muslims. They were ordered to go to Tha'labah ibn Hatib as well, and to another person from the tribe of Bani Sulaym also.
When the two collectors reached Tha'labah and presented the order of the Holy Prophet ﷺ he said that this thing had be-come a sort of Jizyah which is taken from non-Muslims. Then he hedged and asked them to leave on that occasion, however, they could call on him on their way back. The two of them left.
Something different happened in the case of the other person from the tribe of Bahl Sulaym. When he heard about the order of the Holy Prophet ﷺ he himself called on the two emissaries of his master carrying with him the best from out of his livestock of camels and goats, precisely according to his Zakatable nisab of Sadaqah. They told him that they have orders not to pick out the best among animals, in fact, they were supposed to take the average ones, therefore, they could not take these. The man from Bahl Sulaym insisted that it was his pleasure to present those very animals and requested that they be accepted as they were.
After that, when these two emissaries had completed their circuit of Sadaqah collection, they returned to Tha'labah. He told them that he wanted to see that Law of Sadaqah they were talking about. He looked at it and said no more than what he had said earlier - ` this thing has become a sort of Jizyah that should not be taken from Muslims.' ` All right,' he said, ` you can go for now. I have to think about it first. I will decide later.'
When these two gentlemen reached Madinah, they went to see the Holy Prophet ﷺ . At that time he, before hearing their report on the mission, repeated the words he had said earlier: یَا وَیحَ ثَعلَبَۃ یَا وَیحَ ثَعلَبَۃ یَا وَیحَ ثَعلَبَۃ (Alas for Tha'labah). He said it three times. After that, he was pleased to hear about the Sulaymi deal and prayed for him. Thereupon, came the verse: وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ (And among them there are those who made a pledge with Allah - 75). It means: ` if Allah gave them wealth, they would give out alms and charities and fulfill the rights of all de-serving people, the relatives and the poor, as done by the righteous people of the community. But, when Allah blessed them with wealth, out of His grace, they became misers overnight and turned away from their pledge of obedience to Allah and His Messenger.'
Münafıklardan şöyle diyerek Yüce Allah'a söz verenler oldu: "Eğer Allah bize lütfundan verirse muhtaç olan kimselere vereceğiz ve amelleri düzgün olan salih kimselerden olacağız."
"Dan di antara mereka ada orang yang telah berikrar kepada Allah, 'Sesungguhnya jika Allah memberikan sebagian karuniaNya kepada kami, pastilah kami akan bersedekah dan pastilah kami termasuk orang-orang yang shalih.' Maka setelah Allah memberi-kan kepada mereka sebagian dari karuniaNya, mereka kikir dengan karunia itu, dan berpaling, dan mereka memanglah orang-orang yang selalu membelakangi (kebenaran). Maka Allah menimbulkan kemunafikan pada hati mereka sampai kepada waktu mereka me-nemui Allah, karena mereka telah memungkiri terhadap Allah apa yang telah mereka ikrarkan kepadaNya dan (juga) karena mereka selalu berdusta. Tidakkah mereka tahu bahwasanya Allah menge-tahui rahasia dan bisikan mereka, dan bahwasanya Allah amat mengetahui segala yang ghaib?" (At-Taubah: 75-78).
(75) Yakni, di antara orang-orang munafik itu ada yang berjanji kepada Allah ﴾ لَئِنۡ ءَاتَىٰنَا مِن فَضۡلِهِۦ ﴿ "Sesungguhnya jika Allah memberikan sebagian karuniaNya kepada kami", dari dunia, lalu Dia melapangkannya dan membentangkannya untuk kami, ﴾ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّٰلِحِينَ ﴿ "pastilah kami akan bersedekah dan pastilah kami termasuk orang-orang yang shalih." Kami akan bersilaturahim, menjamu tamu, membantu orang yang mendapatkan musibah, dan melakukan amalan-amalan yang baik lagi shalih.
(76) ﴾ فَلَمَّآ ءَاتَىٰهُم مِّن فَضۡلِهِۦ ﴿ "Maka setelah Allah memberikan kepada mereka sebagian dari karuniaNya", mereka ingkari ucapan mereka sendiri, bahkan mereka ﴾ بَخِلُواْ ﴿ "kikir" dan ﴾ وَتَوَلَّواْ ﴿ "berpaling", dari ketaatan dan ketundukan, ﴾ وَّهُم مُّعۡرِضُونَ ﴿ "dan mereka memanglah orang-orang yang selalu membelakangi (kebenaran)", yakni tidak melihat kebenaran.
(77) Karena mereka tidak menepati apa yang mereka janji-kan kepada Allah, Allah menghukum mereka dan ﴾ فَأَعۡقَبَهُمۡ نِفَاقٗا فِي قُلُوبِهِمۡ إِلَىٰ يَوۡمِ يَلۡقَوۡنَهُۥ بِمَآ أَخۡلَفُواْ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكۡذِبُونَ ﴿ "Allah menimbulkan kemu-nafikan pada hati mereka sampai kepada waktu mereka menemui Allah, karena mereka telah memungkiri terhadap Allah apa yang telah mereka ikrarkan kepadaNya dan (juga) karena mereka selalu berdusta." Maka hendaknya seorang Mukmin mewaspadai sifat buruk ini, yaitu ber-janji kepada Allah jika maksudnya yang begini dan begini tercapai, maka dia akan melakukan ini dan itu, kemudian dia tidak menepati, karena bisa jadi Allah menghukumnya dengan kemunafikan se-perti mereka. Nabi ﷺ telah bersabda di dalam hadits yang tsabit dalam ash-Shahihain[95],
آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا وَعَدَ أَخْلَفَ.
"Tanda orang munafik ada tiga: Jika berbicara berdusta, jika mela-kukan suatu perjanjian ia berkhianat dan jika berjanji tidak menepati."
Munafik ini berjanji kepada Allah jika Dia memberikan karu-niaNya kepadanya niscaya dia akan bersedekah dan menjadi orang yang shalih, dia berbicara lalu berdusta, dia melakukan suatu per-janjian lalu mengkhianati, dan dia berjanji lalu tidak menepati.
(78) Karena itu Allah mengancam orang yang melakukan hal ini dengan FirmanNya, ﴾ أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ سِرَّهُمۡ وَنَجۡوَىٰهُمۡ وَأَنَّ ٱللَّهَ عَلَّٰمُ ٱلۡغُيُوبِ ﴿ "Tidakkah mereka tahu bahwasanya Allah mengetahui rahasia dan bisikan mereka, dan bahwasanya Allah amat mengetahui segala yang ghaib?" Allah akan membalas mereka atas apa yang mereka kerja-kan yang diketahui oleh Allah تعالى.
Ayat-ayat ini turun mengenai seorang munafik yang bernama Tsa'labah, dia datang kepada Nabi ﷺ memohon kepadanya untuk berdoa kepada Allah agar memberinya karunia, dan bahwa jika Allah memberinya maka dia akan bersedekah, bersilaturahim, dan menolong orang yang dalam musibah, maka Nabi ﷺ mendoakan-nya. Dia memiliki kambing, kambingnya itu terus berkembang biak sehingga dia menggembalakannya sampai ke luar Madinah, akibatnya dia tidak menghadiri kecuali sebagian shalat lima waktu, lalu dia semakin menjauh, akibatnya dia tidak menghadiri kecuali Shalat Jum'at, kambingnya bertambah banyak maka dia semakin jauh menggembalakannya, akibatnya adalah dia tidak menghadiri jamaah dan Jum'at. Nabi ﷺ merasa kehilangan dia, beliau diberi tahu tentang keadaannya, maka Nabi ﷺ mengutus orang untuk mengambil zakat dari orang-orang yang wajib zakat. Ketika mereka mendatangi Tsa'labah, maka Tsa'labah berkata, "Ini tidak lain kecuali jizyah. Ini tidak lain kecuali saudaranya jizyah." Ketika Tsa'labah tidak mau membayar zakat, mereka datang kepada Nabi ﷺ dan menyampaikan hal itu. Nabi bersabda,
يَا وَيْحَ ثَعْلَبَةَ، يَا وَيْحَ ثَعْلَبَةَ، يَا وَيْحَ ثَعْلَبَةَ.
"Celaka Tsa'labah. Celaka Tsa'labah. Celaka Tsa'labah."[96]
Ketika ayat ini turun padanya dan pada orang yang semisal-nya, maka sebagian keluarganya menyampaikannya kepada Tsa'-labah. Dia pun datang membawa zakatnya kepada Nabi ﷺ, tetapi Nabi tidak mau menerimanya. Setelah Nabi wafat, zakatnya dibawa kepada Abu Bakar, Abu Bakar juga tidak mau menerimanya, lalu kepada Umar setelah Abu Bakar, dan Umar pun tidak mau meneri-manya. Dikatakan bahwa Tsa'labah meninggal pada masa Utsman.
Some of the hypocrites have made a promise with Allah, saying: If Allah gives us from His bounty, we will certainly give charity to the poor and we will be of the righteous ones whose actions are good.
Tra gli ipocriti vi è colui che giurò su Allāh, dicendo: "Se Allāh ci concede la Sua grazia, elargiremo ai bisognosi e saremo tra i giusti, coloro le cui azioni sono divenute buone".
Kabilang sa mga mapagpaimbabaw ang nakipagkasunduan kay Allāh, na nagsabi: "Talagang kung nagbigay sa amin si Allāh mula sa kabutihang-loob Niya ay talagang magkakawanggawa nga kami sa mga nangangailangan at talagang kami nga ay magiging kabilang sa mga maayos na umayos ang mga gawa nila."
Algunos hipócritas hacen promesas a Al-lah diciendo: “Si Al-lah nos da de Su recompensa, ciertamente daremos caridad a los pobres y seremos de los justos, cuyas acciones son buenas”.
75- Onlardan bazısı da: Eğer bize lütfundan ihsan ederse, andolsun ki sadaka vereceğiz ve kesinlikle salihlerden olacağız, diyerek Allah’a söz vermişti.
76- Ama Allah kendilerine lütfundan ihsan edince cimrilik ettiler ve yüz çevirerek gerisin geriye döndüler.
77- Allah’a verdikleri sözlerini tutmadıkları ve yalan söyleyegeldikleri için sonunda Allah, kalplerine huzuruna çıkacakları güne kadar (sürecek) bir nifak soktu.
78- Onlar bilmezler mi ki Allah, sırlarını da gizli konuşmalarını da kesinlikle bilmektedir ve Allah, gaybı çok iyi bilendir?
75. “Onlardan bazısı da” yani bu münafıklar arasından: “Eğer bize lütfundan ihsan ederse” dünyalıklardan bize bol bol verirse “andolsun ki sadaka vereceğiz ve kesinlikle salihlerden olacağız” akrabalık bağlarını gözeteceğiz, misâfire ikramda bulunacağız, hak yoluna yardımcı olacağız, güzel ve salih işlerde bulunacağız, “diyerek Allah’a söz vermiş” kimseler vardır.
76. “Ama Allah kendilerine lütfundan ihsan edince ” sözlerini yerine getirmediler, aksine “cimrilik ettiler ve” Allah’a ve Peygamberine itaatten, emirlerine boyun eğmekten “yüz çevirerek” hayra iltifat etmeksizin “gerisin geriye döndüler.”
77. Onlar, Allah’a vermiş oldukları sözlerini yerine getirmeyince Yüce Allah da onları şöyle cezalandırmıştır:“Allah’a verdikleri sözlerini tutmadıkları ve yalan söyleyegeldikleri için sonunda Allah, kalplerine huzuruna çıkacakları güne kadar (sürecek)” kesintisiz olarak sürekli devam edecek “bir nifak soktu.” Öyleyse mü’minlerin oldukça çirkin olan bu nitelikten sakınmaları gerekir. Şu maksadım gerçekleşecek olursa mutlaka şunları şunları yapacağım, diyerek Rabbine söz verdikten sonra bu maksadı gerçekleştiği halde sözünü yerine getirmemekten kaçınmalıdır. Çünkü Yüce Allah, bu kimseleri cezalandırdığı gibi onu da münafıklıkla cezalandırabilir.
Peygamber sallallahu aleyhi ve sellem de Buhari ile Müslim’de sabit olan sahih bir hadisinde şöyle buyurmuştur:“Münafığın alâmeti üçtür: Konuştuğu zaman yalan söyler, ahitleştiği zaman ahdini bozar, söz verdiği zaman da yerine getirmez.”[23] İşte eğer lütfundan kendisine ihsanda bulunacak olursa, mutlaka sadaka vereceğine ve salihlerden olacağına dair Yüce Allah’a ahit ve söz veren bu münafığın durumu da aynıdır: O konuşmuş, ama yalan söylemiştir, ahitte bulunmuş ama onu bozmuştur ve söz vermiş ama sözünü tutmamıştır.
78. Bundan dolayı da Yüce Allah, bu şekilde davrananları şöyle tehdit etmiştir:“Onlar bilmezler mi ki Allah, sırlarını da gizli konuşmalarını da kesinlikle bilmektedir ve Allah, gaybı çok iyi bilendir?” Yüce Allah, bildiği o amellerine karşılık onları cezalandıracaktır.
Bu âyet-i kerimeler münafıklardan Sa’lebe diye bilinen bir kişi hakkında inmiştir. Bu kişi Peygamber sallallahu aleyhi ve sellem’e gelerek Yüce Allah’a, kendisine lütfundan bir şeyler vermesi için dua etmesini istedi ve eğer Allah ona bir şeyler verecek olursa mutlaka sadaka vereceğini, akrabalık bağını gözeteceğini, hak yolda karşı karşıya kalınan sıkıntılara destek vereceğini söyledi. Peygamber sallallahu aleyhi ve sellem de onun için dua etti. Bu adamın koyunları vardı, koyunları sürekli olarak arttı ve nihâyet onları alıp Medine’nin dışına çıktı. Beş vakit namazdan ancak bir ikisinde cemaate katılabiliyordu. Sonra daha da uzaklara gitti ve sadece Cuma namazına gelebilir oldu. Koyunları arttıkça daha da uzaklaştı. Bu sefer Cuma namazlarına da katılamaz oldu.
Peygamber sallallahu aleyhi ve sellem onun görünmediğini fark edince halini sordu, ona durumu haber verildi. Peygamber sallallahu aleyhi ve sellem zekât vereceklerden zekât almak üzere görevliler gönderdiğinde bunlar Sa’lebe’ye de uğradılar. O da:“Bu (zekat değil) ancak cizye olabilir. Bu cizyeye eşdeğer bir şeydir” dedi. Zekâtı tahsil etmekle görevli memurlara zekâtını vermeyince onlar da gelip Peygamber’e durumu haber verdiler. Bunun üzerine Peygamber sallallahu aleyhi ve sellem üç kere:“Yazıklar olsun Salebe’ye!” buyurdu.
Onun ve benzerlerinin hakkında bu âyet-i kerimeler nazil olunca da yakınlarından birisi gidip ona bu âyeti ona tebliğ etti. Bu sefer Sa’lebe zekâtını getirdi ise de Peygamber sallallahu aleyhi ve sellem onu kabul etmedi. Peygamber sallallahu aleyhi ve sellem’in vefatından sonra zekâtını getirip Ebu Bekir’e vermek istedi, o da kabul etmedi. Ebu Bekir’den sonra Ömer’e getirip vermek istedi, o da kabul etmedi. Onun Osman döneminde öldüğü söylenir.[24]
Hypocrites seek Wealth but are Stingy with Alms
Allah says, some hypocrites give Allah their strongest oaths that if He enriches them from His bounty, they will give away alms and be among the righteous. However, they did not fulfill their vows or say the truth with their words. The consequence of this action is that hypocrisy was placed in their hearts until the Day they meet Allah the Exalted, on the Day of Resurrection. We seek refuge with Allah from such an end. Allah said,
بِمَآ أَخْلَفُواْ اللَّهَ مَا وَعَدُوهُ
(...because they broke that (covenant) with Allah which they had promised to Him) He placed hypocrisy in their hearts because they broke their promise and lied. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said,
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»
(There are three signs for a hypocrite: if he speaks, he lies; if he promises, he breaks the promise; and if he is entrusted, he betrays the trust.) Allah said,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ
(Know they not that Allah knows their secret ideas, and their Najwa,) Allah states that He knows the secret and what is more hidden than the secret. He has full knowledge of what is in their hearts, even when they pretend that they will give away alms, if they acquire wealth, and will be grateful to Allah for it. Truly, Allah knows them better than they know themselves, for He is the All-Knower of all unseen and apparent things, every secret, every session of counsel, and all that is seen and hidden.
Neki dvoličnjaci su se Allahu zavjetovali: “Ako nas Allah opskrbi iz riznica Svojih, davat ćemo siromašnima i činiti samo ono što On voli, a sustegnut ćemo se od zabranjenog!”
Và một số người Munafiq hứa hẹn với Allah bằng lời khẳng định: Nếu như chúng tôi được Ngài ban cho thiên lộc từ Ngài, nhất định chúng tôi sẽ bố thí và sẽ trở thành nhóm người ngoan đạo trong việc làm của mình.
No, kad im je Uzvišeni Allah podario mnoge blagodati, nisu ispoštovali svoj zavjet Allahu, već škrtare i odbijaju pokornost Allahu, džellešanuhu, i vjerovanje u Njega.
Đến khi Allah Toàn Năng ban cho chúng thiên lộc của Ngài thì chúng lại không thực hiện đúng lời đã hứa hẹn với Allah, ngược lại, chúng trở nên keo kiệt giữ chặt tài sản của chúng, không chịu bố thí bất cứ gì và chúng ngoảnh mặt với đức tin Iman.
When Allah, may He be glorified, gave them from His bounty, they did not fulfil the promise they made with Him. Instead, they became miserly and did not give any charity, and they turned away from accepting the faith with hatred.
Quando Allāh, gloria Sua, concesse loro la Sua grazia, non fecero ciò che promisero ad Allāh; piuttosto trattennero la loro richezza e non elargirono nulla, e tornarono ad essere avversi alla fede.
Ngunit noong nagbigay sa kanila si Allāh – kaluwalhatian sa Kanya – mula sa kabutihang-loob Niya ay hindi sila tumupad sa napagkasunduan nila kay Allāh, bagkus nagkait sila ng mga yaman nila sapagkat hindi sila nagkawanggawa ng anuman at tumalikod sila habang sila ay mga umaayaw sa pananampalataya.
Cuando Al-lah les dio de Su generosidad no cumplieron la promesa que Le habían hecho. En cambio, se volvieron avaros y no dieron caridad alguna, y le dieron la espalda a la fe con desprecio.
Allah -Subhânehu ve Teâlâ- onlara lütfundan verince Allah'a verdikleri sözlerini yerine getirmediler. Aksine malları hususunda cimrilik ederek herhangi bir şey ile tasaddukta bulunmadılar. Bundan yüz çevirerek imandan döndüler.
Mais lorsqu’Allah les fit devenir riches, ils ne tinrent pas leur engagement, s’abstinrent de prélever sur leurs biens des aumônes et refusèrent d’avoir la foi.
Kemudian tatkala Allah memberikan sebagian karunia-Nya kepada mereka ternyata mereka tidak menepati janji mereka kepada Allah. Sebaliknya, mereka justru kikir dan enggan menyedekahkan harta mereka sedikitpun. Dan mereka pun enggan beriman kepada-Nya.
Tha‘laba ibn Hathib Ansari requested the Prophet Muhammad to pray to God to bless him with wealth. The Prophet said that to be grateful to God for less wealth is better than acquiring a lot of wealth and then being unable to be grateful to Him. But Tha‘laba repeated his request several times. So, the Prophet prayed, ‘O God, bless Tha‘laba with wealth.’ Thereafter, Tha‘laba reared a goat. The breed of goats increased to such an extent that the land of Madinah could not provide enough fodder for his goats. Tha‘laba then shifted to a valley outside Madinah. Now Tha‘laba started becoming remiss in his Islamic observances. First of all he missed the congregational prayers. Then he missed the Friday prayers. A stage came when an official on behalf of the Prophet Muhammad approached Tha‘laba to collect alms (zakat) and he refused, saying, ‘This is nothing but a capital tax (jizyah); this is in no way different from the tax levied on those who deny the truth.’
Kemudian Dia pun menghukum mereka dengan menjadikan kemunafikan itu tetap bertahan di dalam hati mereka sampai hari Kiamat. Hal itu merupakan hukuman bagi mereka atas pengingkaran janji mereka kepada Allah dan kebohongan mereka.
Allah enracina, en guise de punition pour avoir violé leur engagement envers Allah et pour leurs mensonges, cette hypocrisie de façon permanente dans leurs cœurs jusqu’au Jour de la Résurrection.
Allah Teâlâ'ya verdikleri sözden dönmeleri ve yalanları sebebiyle onlara ceza olması için kalplerinde kıyamete kadar devam edecek sabit bir nifak kılmıştır.
Verse 77: فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ (So Allah, in turn, put hypocrisy in their hearts) points out to its cause which lies in their lying and pledge breaking. As a consequence, Allah made the hypocrisy of their hearts become deep and firm. Now, they would just not have the ability to make Taubah itself.
A serious note of warning
From here we learn that there are occasions when the curse of evil deeds assumes alarming proportions, so much so that one is deprived of the very ability (taufiq) of making Taubah. May Allah protect us from this misfortune!
Let us now go back to the detailed narrative of Sayyidna Abu Umamah ؓ mentioned a little earlier. Ibn Jarir writes at the end of it: When the Holy Prophet ﷺ said Was for Tha'labah' three times, some of his relatives were present in the gathering. When they heard it, one of them immediately traveled to see Tha’ labah. When he reached there, he reproached him for his behavior while informing him that it has caused the revelation of a particular verse of the Qur'an. This made Tha'labah nervous. He reached Madinah and requested the Holy Prophet ﷺ that his Sadaqah may be accepted. He said that Allah Ta` ala had told him not to accept his Sadaqah. Hearing this, Tha'labah went crazy with disappointment and literally started throwing dust on his head.
The Holy Prophet ﷺ said, ` this is something you have chosen to do on your own. I ordered you and you did not obey. Now, your Sadaqah cannot be accepted.' Tha'labah returned disappointed. Then, some days later, the Holy Prophet ﷺ departed from this mortal world and Sayyidna Abu Bakr ؓ became the Khalifah. Tha'labah came to Sayyidna Abu Bakr ؓ and requested that he should accept his sadaqah. Sayyidna Abu Bakr ؓ said, ` when the Holy Prophet ﷺ did not accept it, how can I do it?'
Then, after the demise of Sayyidna Abu Bakr ؓ Tha'labah came to Sayyidna ` Umar ؓ عن . He made the same request and got the same answer from him, as was given by Sayyidna Abu Bakr ؓ عن . Again, he submitted this request to Sayyidna Uthman ؓ during his period of Khilafah. He too refused it. It was during the tenure of the Khilafah of Sayyidna Uthman ؓ ، that Tha'labah died. We seek the protection of Allah from all evil deeds. (Mazhari)
A question and its answer
When Tha'labah had submitted in repentance, the question is why was his Taubah not accepted? The reason is evident. The Holy Prophet ﷺ was informed through revelation that he was not making his Taubah with absolute sincerity. He had hypocrisy concealed in his heart. He was simply trying to deceive Muslims for the time being only to put matters right between them. Therefore, it was not acceptable. And when the Holy Prophet I himself declared him to be a hypocrite, the Khulafa' who succeeded him were left with no right to accept his Sadaqah - because, being a Muslim is a condition for Zakah. Now, after the Holy Prophet JI no one knows the hypocrisy hidden in the heart of a person, therefore, the rule to follow in future is: Anyone who makes Taubah and confesses to his Islam and 'Iman should be treated as Muslims are treated - no matter what lies in his heart. (Bayn a1-Qur'n)
Từ đó, chúng bị kết tội là ngụy tạo Islam trong con tim của chúng cho đến Ngày Tận Thế; một hậu quả dành cho chúng do chúng đã lật lọng lời đã giao ước với Allah và giả dối với Ngài.
Por eso, Al-lah infundió la hipocresía en sus corazones hasta el Día del Juicio, como castigo por romper su promesa con Al-lah y por mentir.
A škrtost je imala za posljedicu čisto licemjerstvo u njihovim srcima, zato što su svoja obećanja, Allahu data, kršili, i zato što su lagali.
Allah therefore firmly established hypocrisy in their hearts until the Day of Judgement, as a punishment for their breaking their promise with Allah and for their lying.
Così instillò l'ipocrisia nei loro cuori fino al Giorno del Giudizio, come punizione per aver tradito la promessa fatta ad Allāh e per essere stati bugiardi.
Kaya gumawa Siya sa kahihinatnan nila bilang pagpapaimbabaw na tumatatag sa mga puso nila hanggang sa Araw ng Pagbangon bilang parusa para sa kanila dahil sa pagsira nila sa kasunduan kay Allāh at dahil sa pagsisinungaling nila.
Zar dvoličnjaci ne znaju da Sveznajući Allah zna za spletke koje oni spremaju na svojim sijelima, i da Allahu ništa nije nepoznato? Allah će im dati ono što su zaslužili.
Do the hypocrites not know that Allah knows the plots they keep secret in their meetings and that Allah, may He be glorified, is the Knower of all Ghaib things? No action of theirs is hidden from Him and He will repay them for that.
Phải chăng những kẻ Munafiq không biết rằng Allah luôn biết tận tường mọi âm mưu và kế hoạch mà chúng đã bàn bạc với nhau hay sao? Trong khi Allah Toàn Năng am tường mọi thứ vô hình, không có hành động nào của họ có thể che giấu được Ngài và Ngài sẽ phạt chúng theo các việc làm của chúng.
Non sanno forse questi ipocriti che Allāh è consapevole delle loro trame e astuzie che essi pianificano nei loro conciliaboli, mentre, in verità, Allāh, gloria Sua, è Conscitore dell'Ignoto, e nessuna loro azione Gli è nascosta e li giudicherà per ciò?!
¿Es que no saben los hipócritas que Al-lah conoce lo que conspiran en secreto en sus reuniones, y que Al-lah es el pleno Conocedor de lo oculto? Ninguna de sus acciones se oculta de Él y Él les retribuirá por ellas.
Hindi ba nakaalam ang mga mapagpaimbabaw na si Allāh ay nakaaalam sa ikinukubli nila na panlalansi at pakana sa mga pagtitipon nila, at na si Allāh – kaluwalhatian sa Kanya – ay Palaalam sa mga lingid kaya walang nakakukubli sa Kanya na anuman mula sa mga gawa nila. Gaganti Siya sa kanila sa mga ito?
Les hypocrites ne savent-ils pas qu’Allah connaît les stratagèmes et les ruses qu’ils ourdissent secrètement dans leurs assemblées et qu’Allah connaît l'Invisible? Ainsi, aucun de leurs agissements ne Lui échappe et Il les rétribuera en conséquence.
Münafıklar, onların meclislerinde gizledikleri hile ve tuzaklarını Allah’ın bildiğini ve Allah -Subhanehu ve Teâlâ-'nın gaybı bildiğini bilmiyorlar mı? Yapmış oldukları hiçbir şey O'na gizli kalmaz. Buna karşılık olarak onları cezalandıracaktır.
Tidakkah orang-orang munafik itu menyadari bahwa Allah mengetahui tipu daya dan makar yang mereka sembunyikan di tempat-tempat berkumpul mereka dan bahwa Allah -Subḥānahu- Maha Mengetahui perkara-perkara gaib? Sebab itu, tidak ada sedikit pun amal perbuatan mereka yang luput dari pengetahuan-Nya dan Dia akan memberi mereka balasan yang setimpal dengan amal perbuatan mereka.
"(Orang-orang munafik) yaitu orang-orang yang mencela orang-orang Mukmin yang memberi sedekah dengan sukarela dan (mencela) orang-orang yang tidak memperoleh (untuk disedekah-kan) selain sekedar kesanggupannya, maka orang-orang munafik itu menghina mereka. Allah akan membalas penghinaan mereka itu, dan untuk mereka azab yang pedih. Kamu memohonkan ampun bagi mereka atau tidak kamu mohonkan ampun bagi mereka (ada-lah sama saja). Kendatipun kamu memohonkan ampun bagi mereka tujuh puluh kali, namun Allah sekali-kali tidak akan memberi am-pun kepada mereka. Yang demikian itu adalah karena mereka kafir kepada Allah dan RasulNya. Dan Allah tidak memberi petunjuk kepada kaum yang fasik." (At-Taubah: 79-80).
(79) Ini juga termasuk keburukan orang-orang munafik, me-reka –semoga Allah menimpakan keburukan kepada mereka– tidak membiarkan perkara apa pun dalam Islam dan kaum Muslimin yang mungkin mereka bicarakan, kecuali mereka membicarakan-nya dan mencelanya dengan landasan kezhaliman dan kedengkian. Ketika Allah dan RasulNya mengajak bersedekah, kaum Muslimin bersegera melakukannya. Mereka memberikan hartanya masing-masing sesuai dengan kemampuannya. Ada yang memberi banyak, ada pula yang sedikit. Maka orang-orang munafik itu mencela orang Mukmin yang bersedekah banyak dengan mengatakan bahwa mak-sudnya adalah riya dan sum'ah. Sementara kepada yang bersede-kah sedikit mereka mengatakan bahwa Allah tidak memerlukan sedekah ini, maka Allah menurunkan FirmanNya,﴾ ٱلَّذِينَ يَلۡمِزُونَ ٱلۡمُطَّوِّعِينَ مِنَ ٱلۡمُؤۡمِنِينَ فِي ٱلصَّدَقَٰتِ ﴿ "(orang-orang munafik) yaitu orang-orang yang mencela orang-orang Mukmin yang memberi sedekah dengan sukarela." Orang-orang munafik berkata, mereka adalah orang-orang yang pamer, maksud mereka bersedekah adalah riya dan kesom-bongan. (وَ) "Dan" mencela, ﴾ ٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهۡدَهُمۡ ﴿ orang-orang yang tidak memperoleh (untuk disedekahkan) selain sekedar kesanggupannya", sehingga mereka bersedekah dengan apa yang mampu mereka berikan, maka orang-orang munafik itu berkata, "Allah tidak mem-butuhkan sedekahnya." ﴾ فَيَسۡخَرُونَ مِنۡهُمۡ ﴿ "Maka orang-orang munafik itu menghina mereka." Maka Allah membalas mereka dengan hal yang sama, yaitu dengan menghina mereka. ﴾ وَلَهُمۡ عَذَابٌ أَلِيمٌ ﴿ "Dan untuk me-reka azab yang pedih." Karena sesungguhnya mereka mengumpulkan dalam ucapan mereka banyak larangan:
Di antaranya adalah, memata-matai kehidupan kaum Mus-limin untuk memperoleh peluang memperolok-olok mereka. Allah تعالى berfirman,
﴾ إِنَّ ٱلَّذِينَ يُحِبُّونَ أَن تَشِيعَ ٱلۡفَٰحِشَةُ فِي ٱلَّذِينَ ءَامَنُواْ لَهُمۡ عَذَابٌ أَلِيمٞ ﴿
"Sesungguhnya orang-orang yang ingin agar (berita) perbuatan yang amat keji itu tersiar di kalangan orang-orang yang beriman, bagi mereka azab yang pedih." (An-Nur: 19).
Di antaranya, celaan mereka terhadap orang-orang yang ber-iman hanya karena mereka beriman, hal itu dilandasi oleh keku-furan kepada Allah dan kebencian kepada Islam.
Di antaranya, bahwa mencela adalah haram, bahkan dalam perkara dunia ia termasuk dosa besar, adapun dalam perkara ke-taatan, maka ia lebih buruk lagi.
Di antaranya, bahwa barangsiapa yang menaati Allah dan melakukan salah satu kebaikan dengan sukarela, semestinya dia dibantu dan disemangati, sementara orang-orang munafik itu ber-maksud menggembosi mereka dengan celaan tersebut.
Di antaranya juga, bahwa pernyataan mereka bahwa orang yang berinfak banyak adalah orang-orang yang riya adalah kesa-lahan fatal, vonis yang berdasar kepada ketidaktahuan dan hanya dugaan semata. Adakah keburukan yang lebih besar dari ini?
Di antaranya juga, ucapan mereka kepada orang yang bersede-kah sedikit, bahwa Allah tidak memerlukan sedekah ini. Ini adalah ucapan yang tujuannya adalah kebatilan, karena pada hakikatnya Allah memang tidak memerlukan sedekah seseorang, yang sedikit maupun yang banyak, bahkan Dia tidak memerlukan penduduk langit dan bumi, akan tetapi Allah تعالى memerintahkan hamba-ham-baNya kepada apa yang mereka sendiri butuhkan, meskipun Allah tidak memerlukan, akan tetapi merekalah yang memerlukan,
﴾ فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرٗا يَرَهُۥ 7 ﴿
"Barangsiapa yang mengerjakan kebaikan seberat dzarrah pun, nis-caya dia akan melihat (balasan)nya." (Az-Zalzalah: 7).
Ucapan ini jelas sekali mengandung penggembosan dari ber-buat baik. Oleh karena itu balasan mereka adalah Allah menghina-kan mereka dan ﴾ وَلَهُمۡ عَذَابٌ أَلِيمٌ ﴿ "untuk mereka azab yang pedih."
(80) ﴾ ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ إِن تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةٗ ﴿ "Kamu memohonkan ampun bagi mereka atau tidak kamu mohonkan ampun bagi mereka (ada-lah sama saja). Kendatipun kamu memohonkan ampun bagi mereka tujuh puluh kali", ini menunjukkan pernyataan berlebihan, jika tidak demi-kian, maka sebenarnya ia tidak memiliki arti, ﴾ فَلَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ﴿ "namun Allah sekali-kali tidak akan memberi ampun kepada mereka." Sebagaimana Allah berfirman di ayat yang lain,
﴾ سَوَآءٌ عَلَيۡهِمۡ أَسۡتَغۡفَرۡتَ لَهُمۡ أَمۡ لَمۡ تَسۡتَغۡفِرۡ لَهُمۡ لَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ ﴿
"Sama saja bagi mereka, kamu mintakan ampunan atau tidak kamu mintakan ampunan bagi mereka, Allah tidak akan mengampuni mereka." (Al-Munafiqun: 6).
Kemudian Allah menyebutkan sebab yang menghalangi me-reka diampuni. Dia berfirman, ﴾ ذَٰلِكَ بِأَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦۗ ﴿ "Yang demi-kian itu adalah karena mereka kafir kepada Allah dan RasulNya." Istighfar dan amal tidak berguna bagi orang kafir selama dia kafir. ﴾ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ ﴿ "Dan Allah tidak memberi petunjuk kepada kaum yang fasik." Orang-orang yang kefasikan telah menjadi sifat mereka, di mana mereka tidak memilih apa pun selainnya dan tidak mau mencari gantinya, kebenaran yang jelas telah datang kepada mereka namun mereka tolak, maka Allah تعالى menghukum mereka dengan tidak memberi taufik kepada mereka sesudah itu.
Müminlerden sadaka vermek için az bir şeyden başkasını bulamayıp sadakalarını gönülden verenleri "Bunların sadakaları neye yarar ki?" diyerek ayıplayanlar vardır. Allah Teâlâ da onların Müminler ile alay etmelerinin karşılığı olarak onlarla alay eder. Onlar için elem verici bir azap vardır.
Orang-orang yang mencela kaum mukminin yang dengan sukarela memberikan sedekah dalam jumlah yang sedikit karena hanya sedikit itulah kemampuan mereka, maka orang-orang itu menghina orang-orang mukmin dengan mengatakan, "Apa gunanya sedekah mereka itu?" Allah pasti menghina mereka sebagai balasan atas penghinaan mereka terhadap orang-orang mukmin dan mereka akan mendapatkan azab yang sangat menyakitkan.
Ceux qui critiquent et raillent les musulmans qui font des aumônes volontaires modestes, en raison de leurs moyens limités, disant « En quoi leurs aumônes sont-elles bénéfiques? », qu’ils sachent que c’est Allah qui les raille en retour de leur raillerie et ils seront soumis à un châtiment douloureux.
Those who find fault with the believers who voluntarily give a little charity, who only find a little that they are able to give, and they poke fun at them – saying: Of what use is their charity? – Allah mocks them in return for their mocking the believers; and they will receive a painful punishment.
Chúng đã chỉ trích những người có đức tin trong việc tự nguyện bố thí nhiều của cải và những ai chỉ bố thí chút đỉnh theo khả năng của mình. Chúng lấy những người đó ra nhạo báng mà nói: Làm được gì với thứ ít ỏi đó? Thế là chúng đã bị Allah đáp trả lại bằng chính sự nhạo báng mà chúng đã đối xử với những người có đức tin và chúng sẽ phải gánh chịu cực hình đau đớn.
Ang mga namimintas sa mga nagkukusang-loob kabilang sa mga mananampalataya sa pagkakaloob ng mga kawanggawang kakaunti, na mga walang natatagpuan maliban sa kakaunting bagay na bunga ng nakayanan ng mga ito kaya nanunuya sila sa mga ito, na mga nagsasabi: "Ano ang maidudulot ng kawanggawa nila?" Manunuya si Allāh sa kanila bilang ganti sa panunuya nila sa mga mananampalataya at ukol sa kanila ay isang pagdurusang nakasasakit.
Coloro che accusano i credenti che elargiscono poco poiché non possiedono molto, donando ciò che possono, li deridono dicendo: "A cosa è utile questa elemosina?", sappiano che è Allāh a deriderli per aver deriso i credenti, e subiranno una dolorosa punizione.
Dvoličnjaci prigovaraju čestitim vjernicima koji dobrovoljno udjeljuju milostinju, pa ako vjernik udijeli malu sumu novca, jer ne može udijeliti više, oni reknu: “Od ovog nema nikakve koristi!” Svevišnji Allah će njih izvrnuti poruzi i njih čeka bolna patnja na Ahiretu.
Hypocrites defame Believers Who give the Little Charity They can afford
Among the traits of the hypocrites is that they will not leave anyone without defaming and ridiculing him in all circumstances even those who give away charity. If, for instance, someone gives away a large amount, the hypocrites say that he is showing off. If someone gives away a small amount they say that Allah stands not in need of this man's charity. Al-Bukhari recorded that `Ubaydullah bin Sa`id said that Abu An-Nu`man Al-Basri said that Shu`bah narrated that Sulayman said that Abu Wa'il said that Abu Mas`ud said, "When the verses of charity were revealed, we used to work as porters. A man came and distributed objects of charity in abundance and they (hypocrites) said, `He is showing off.' Another man came and gave a Sa` (a small measure of food grains); they said, `Allah is not in need of this small amount of charity.' Then the Ayah was revealed;
الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ
(Those who defame the volunteers...)" Muslim collected this Hadith in the Sahih. Al-`Awfi narrated that Ibn `Abbas said, "One day, the Messenger of Allah ﷺ went out to the people and called them to bring forth their charity, and they started bringing their charity. Among the last to come forth was a man who brought a Sa` of dates, saying, `O Allah's Messenger! This is a Sa` of dates. I spent the night bringing water and earned two Sa` of dates for my work. I kept one Sa` and brought you the other Sa`. ' The Messenger of Allah ﷺ ordered him to add it to the charity. Some men mocked that man, saying, `Allah and His Messenger are not in need of this charity. What benefit would this Sa` of yours bring' `Abdur-Rahman bin `Awf asked Allah's Messenger ﷺ, `Are there any more people who give charity' The Messenger of Allah ﷺ said,
«لَمْ يَبْقَ أَحَدٌ غَيْرُك»
(None besides you!) `Abdur-Rahman bin `Awf said, `I will give a hundred Uqiyah of gold as a charity.' `Umar bin Al-Khattab said to him, `Are you crazy' `Abdur-Rahman said, `I am not crazy.' `Umar said, `Have you given what you said would give' `Abdur-Rahman said, `Yes. I have eight thousand (Dirhams), four thousand I give as a loan to my Lord and four thousand I keep for myself.' The Messenger of Allah ﷺ said,
«بَارَكَ اللهُ لَكَ فِيمَا أَمْسَكْتَ وَفِيمَا أَعْطَيْت»
(May Allah bless you for what you kept and what you gave away). However, the hypocrites defamed him, `By Allah! `Abdur-Rahman gave what he gave just to show off.' They lied, for `Abdur-Rahman willingly gave that money, and Allah revealed about his innocence and the innocence of the fellow who was poor and brought only a Sa` of dates. Allah said in His Book,
الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَـتِ
(Those who defame such of the believers who give charity voluntarily) 9:79."' A similar story was narrated from Mujahid and several others. Ibn Ishaq said, "Among the believers who gave away charity were `Abdur-Rahman bin `Awf who gave four thousand Dirhams and `Asim bin `Adi from Bani `Ajlan. This occurred after the Messenger of Allah ﷺ encouraged and called for paying charity. `Abdur-Rahman bin `Awf stood and gave away four thousand Dirhams. `Asim bin `Adi also stood and gave a hundred Wasaq of dates, but some people defamed them, saying, `They are showing off.' As for the person who gave the little that he could afford, he was Abu `Aqil, from Bani Anif Al-Arashi, who was an ally of Bani `Amr bin `Awf. He brought a Sa` of dates and added it to the charity. They laughed at him, saying, `Allah does not need the Sa` of Abu `Aqil."' Allah said,
فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ
(so they mock at them (believers); Allah will throw back their mockery on them) rebuking them for their evil actions and defaming the believers. Truly, the reward, or punishment, is equitable to the action. Allah treated them the way mocked people are treated, to aid the believers in this life. Allah has prepared a painful torment in the Hereafter for the hypocrites, for the recompense is similar to the deed.
79- Mü’minlerden gönülden bağışta bulunanları (verdikleri fazla) sadakalar hakkında ayıplayanlar ve güçlerinin yettiğinden başkasını bulamay(ıp az sadaka veren) kimselerle de alay edenler var ya, Allah da onlarla alay eder. Onlar için can yakıcı bir azap vardır.
80- O (münafıklar) için ister mağfiret dile, ister dileme (fark etmez). Onlar için yetmiş defa mağfiret dilesen bile yine de Allah onları kesinlikle bağışlamayacaktır. Çünkü onlar, Allah’ı ve Peygamberi inkar edip kafir olmuşlardır. Allah fâsıklar topluluğuna hidâyet vermez.
79. İşte bu da münafıkların rezil davranışlarından biridir. Onlar -kahrolasıcalar- İslâm ve Müslümanlar hakkında aleyhte bir şeyler söyleyecek bir fırsat buldular mı mutlaka söyleceklerini söyler, haksızca ve haddi aşarak onlara dil uzatırlardı. İşte Yüce Allah ve Rasûlü, sadaka vermeye teşvik edince müslümanlar bu işe yöneldiler ve herkes kendi durumuna göre mallarından bir şeyleri cömertçe feda etti. Çok verenler olduğu gibi az verenler de oldu. Münafıklar da çok veren kimseleri bu sadakasını riya olsun ve işitilsin diye verdiğini söyleyerek ayıplıyor, az miktarda sadaka veren fakirler hakkında da: Şüphesiz Allah bunun sadakasına muhtaç değildir, diyorlardı. Bunun üzerine Yüce Allah şöyle buyurdu:“Mü’minlerden gönülden bağışta bulunanları (verdikleri fazla) sadakalar hakkında ayıplayanlar” onları ayıplayarak tenkid edenler ve: Bunlar, övünme ve riya maksadı ile sadaka veren riyakarlardır, diyenlerle “güçlerinin yettiğinden başkasını bulamay(ıp az sadaka veren)” ancak güç yetirebildikleri kadarını sadaka olarak veren “kimselerle de alay edenler” ve: Allah’ın bunların sadakalarına ihtiyacı yoktur, diyenler “var ya, Allah da” yaptıklarına karşılık olarak davranışlarının benzeri bir ceza olmak üzere “onlarla alay eder. Onlar için can yakıcı bir azap vardır.” Çünkü onlar bu sözleri ile birçok sakıncalı hususları bir arada işlemiş oluyorlardı:
1. Mü’minlerin hallerini araştırıyorlar ve haklarında iler geri konuşup tenkid edecek bir taraf bulmaya çalışıyorlardı. Halbuki Yüce Allah:“Şüphe yok ki mü’minler arasında hayasızlıkların yayılmasını arzulayanlara dünyada da âhirette de çok acı bir azap vardır”(en-Nur, 24/19) buyurmaktadır.
2. Bir diğer sakıncalı husus ise imanları sebebi ile mü’minlere -Yüce Allah’ı inkâr ve dine buğz ederek- dil uzatıp onları tenkid etmeleridir.
3. İnsanları ayıplamak, onlara dil uzatıp tenkit etmek haramdır. Hatta bu, dünyevî hususlarda büyük günahlar arasında yer alır ki dini hususlarda bu, çok çok daha çirkindir.
4. Allah’a itaat ederek herhangi bir hayır yolunda bağışta bulunan kimseye yardımcı olmak ve onu bu ameline teşvik etmek gerekir. Bunlar ise bu kimseler hakkında söyledikleri sözleri ile onların gayret ve maneviyatlarını kırmak istediler ve onları bundan dolayı ayıpladılar.
5. Çok miktarda mal infak eden kimse hakkında onun riyakâr olduğuna dair hüküm vermeleri çok büyük bir yanlıştır. Ayrıca gayb olan bir konuda hüküm vermek ve zanna dayanarak karanlığa kurşun sıkmaktır. Bundan daha büyük bir kötülük olabilir mi?
6. Diğer taraftan onların az miktarda sadaka veren kimse hakkında:“Allah’ın bunun sadakasına ihtiyacı yoktur” demeleri, batıl bir maksat ile söylenmiş bir sözdür. Çünkü Allah, az sadaka verenin de çok verenin de sadakasına muhtaç değildir. Hatta O, göklerde ve yerde bulunanların hiçbirine muhtaç değildir. Aksine O, kullarına kendilerinin muhtaç oldukları emirleri vermiştir. O nedenle Yüce Allah, her ne kadar verdiği emirlere muhtaç değil ise de onların, o emirlere ihtiyacı vardır. Zira “kim zerre ağırlığınca bir hayır yaparsa onu görecektir.”(ez-Zilzal, 99/7)
Böyle bir sözün ise hayra karşı şevki kırdığı açıkça ortadadır. Bundan dolayı da onların cezaları, Allah’ın da onlarla alay etmesi, onları maskaraya çevirmesi olmuştur. Ayrıca onlar için can yakıcı bir azap vardır.
80. “O (münafıklar) için ister mağfiret dile, ister dileme (fark etmez). Onlar için yetmiş defa” bu, mübalağa kastı ile kullanılmış bir ifadedir. Aksi takdirde hiçbir anlamı olmazdı “mağfiret dilesen bile yine de Allah onları kesinlikle bağışlamayacaktır.” Nitekim bir başka âyet-i kerimede Yüce Allah şöyle buyurmaktadır:“Onlar için mağfiret dilesen de dilemesen de haklarında birdir. Allah onlara asla mağfiret etmez.”(el-Münafıkûn, 63/6)
Daha sonra da Allah, onların günahlarını bağışlamasını engelleyen sebebi söz konusu ederek şöyle buyurmaktadır:“Çünkü onlar, Allah'ı ve Peygamberi inkar edip kafir olmuşlardır.”Kâfire ise mağfiret dilemenin de kendi amelinin de -kâfir kaldığı sürece- hiçbir faydası olmaz.“Allah fâsıklar topluluğuna hidâyet vermez.” Yani fâsıklık, onu başkasını tercih etmeyecek ve onu başkaları ile değiştirmeyecek şekilde ayrılmaz bir nitelikleri olan ve kendilerine gelen apaçık hakkı reddeden yoldan çıkmışları, Allah hidâyete iletmez ve hakka muvaffak kılmamak suretiyle onları cezalandırır.
Commentary
Mentioned in the first verse (79) are taunts thrown at Muslims who gave away in charity on a voluntary basis (Nafli Sadaqat). It appears ؓ in the Sahih of Muslim that Sayyidna Abu Masud ؓ said: ` we had orders from Allah Ta` ala that we must give Sadaqah and, believe it, we used to do manual labor for that (that is, we had no money or thing with us. We used to take out that Sadaqah too from whatever we earned through this very manual labor). Thus, Abu 'Aqil offered Sadaqah to the measure of 0.5 Sa` (approximately 1.75 kilos). Then, someone came and gave a little more than that. The hypocrites mocked at them for having brought something so insignificant in the name of Sadaqah. Allah never needs things like that. And whoever gave a little more in Sadaqah, they accused him that he had done it to show off before people. Thereupon, this verse was revealed.
Please note that, in the sentence: سَخِرَ اللَّـهُ مِنْهُمْ (mocked they are by Allah - 79), the word 'mocked' stands for 'punished for their mockery'.
In the second verse (80), there is a statement about the hypocrites. It has been addressed to the Holy Prophet ﷺ . He has been told whether or not he seeks forgiveness for them makes no difference - and no matter how many times he seeks forgiveness for them, they shall not be forgiven. A detailed explanation of this appears under the comments on verse 84: لَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم (and never offer a prayer on anyone of them who dies) appearing a little later.
A aquellos que critican a los creyentes que voluntariamente dan algo de caridad, siendo que solo tienen un poco para dar, y se burlan de ellos diciendo: “¿De qué sirve tu caridad?”, Al-lah los ridiculizará por haberse burlado de los creyentes y recibirán un castigo doloroso.
The Prohibition of asking for Forgiveness for Hypocrites
Allah says to His Prophet that hypocrites are not worthy of seeking forgiveness for them and that if he asks Allah to forgive them seventy times, Allah will not forgive them. The number seventy here was mentioned to close the door on this subject, for Arabs use this number when they exaggerate, not that they actually mean seventy or more than seventy. Ash-Sha`bi said that when `Abdullah bin Ubayy was dying, his son went to the Prophet and said to him, "My father has died, I wish you could attend him and pray the funeral prayer for him." The Prophet said,
«مَا اسْمُك»
("What is you name) He said, "Al-Hubab bin `Abdullah." The Prophet said,
«بَلْ أَنْتَ عَبْدُاللهِ بْنُ عَبْدِاللهِ إِنَّ الْحُبَابَ اسْمَ شَيْطَان»
(Rather, you are `Abdullah bin `Abdullah, for Al-Hubab is a devil's name.) The Prophet went along with him, attended his father's funeral, gave him his shirt as a shroud and prayed the funeral prayer for him. He was asked, "Would you pray on him, when he is a hypocrite" He said,
«إِنَّ اللهَ قَالَ:
إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً
وَلَأسْتَغْفِرَنَّ لَهُمْ سَبْعِينَ وَسَبْعِينَ وَسَبْعِين»
(Allah said,(...(and even) if you ask seventy times for their forgiveness...) Verily, I will ask Allah to forgive them seventy times and seventy more and seventy more.)" Similar narrations were collected from `Urwah bin Az-Zubayr, Mujahid, Qatadah bin Di`amah and Ibn Jarir.
Molio ti, Allahov Poslaniče, za dvoličnjake ili ne molio, oni nisu dostojni Božijeg oprosta. Štaviše, kad bi za njih molio čak sedamdeset puta, pa i više, Allah im nikad neće oprostiti njihove grijehe. To je tako, jer oni ne vjeruju u Allaha i Vjerovjesnika, sallallahu alejhi ve sellem. Allah, džellešanuhu, neće uputiti nijednog čovjeka koji namjerno odbija da Mu bude pokoran.
Humingi ka, O Sugo, ng kapatawaran para sa kanila o huwag kang humingi nito para sa kanila. Kung humingi ka nito nang pitumpung ulit, tunay na ito, sa kabila ng dami nito, ay hindi magpapahantong sa kapatawaran ni Allāh para sa kanila dahil sila ay mga tagatangging sumampalataya kay Allāh at sa Sugo Niya. Si Allāh ay hindi nagtutuon sa katotohanan sa mga lumalabas sa batas Niya nang may pananadya at paglalayon.
Che implori il perdono per loro, o Messaggero, o non lo implori, anche se lo implorassi settanta volte, il grande numero di implorazioni non farà loro ottenere il perdono di Allāh, poiché rinnegano Allāh ed il Suo Messaggero, e Allāh non guida alla verità coloro che sono deliberatamente e intenzionalmente fuori dalla Sua Legge.
Ngươi - hỡi Thiên Sứ - dù có cầu xin sự tha thứ cho chúng hoặc không cầu xin sự tha thứ cho chúng, thậm chí Ngươi có cầu xin tha thứ cho chúng đến bảy mươi lần thì Allah cũng không bao giờ tha thứ cho chúng, bởi chúng đã vô đức tin nơi Allah và Thiên Sứ của Ngài. Và Allah không hề hướng dẫn nhóm người cố tình rời khỏi giáo lý của Ngài.
Al-lah nunca perdonará a los hipócritas, aunque el Mensajero pidiera perdón por ellos, porque no merecen ser perdonados, sin importar cuánto perdón se pida por ellos. No creyeron en Al-lah y Su Mensajero, y se oponen deliberadamente a la ley revelada de Al-lah.
Allah will never forgive the hypocrites, even if the Messenger was to ask for their forgiveness, because they do not deserve to be forgiven, nno matter how much forgiveness is sought for them. They disbelieved in Allah and His Messenger and they deliberately oppose Allah’s sacred law.
Ô Messager, que tu demandes pour eux qu’Allah les pardonne ou que tu ne le demandes pas, même si tu le demandais à soixante-dix reprises, tes demandes ne leur permettront pas de bénéficier du pardon d’Allah car ils mécroient en Lui et en Son Messager. Or Allah ne facilite pas, à ceux qui se rebellent délibérément et sciemment contre Sa religion, d’être guidés vers la vérité.
Mintalah -wahai Rasul- ampunan untuk mereka, atau tidak usah kamu meminta ampunan untuk mereka. Seandainya kamu meminta ampunan sebanyak tujuh puluh kali maka jumlah permintaan ampunan yang banyak itu tidak akan menjadikan Allah mengampuni mereka karena mereka kafir kepada Allah dan Rasul-Nya, sedangkan Allah tidak akan memberikan petunjuk ke jalan yang benar kepada orang-orang yang sengaja menyimpang dari syariat-Nya.
That person is a hypocrite in the eyes of God who prays to God for the blessing of wealth and when God makes him wealthy, forgets to keep aside God’s share. When a man has no wealth, he finds fault with wealthy persons, saying that they are wasting wealth in improper ways; and that if he were to be blessed with wealth by God, he would spend it on good and charitable causes. But when he receives wealth, his mentality changes. He forgets what he had said earlier and what feelings he had expressed. Now, he thinks that his wealth is the result of his own diligence and talents, which gives him the right to sole possession of it. He forgets to set aside God’s share in his wealth. Such people, in order to cover up their weaknesses, indulge in further arrogance by ridiculing those who spend their wealth for the cause of God. If a person spends more, they belittle him by calling him ostentatious, and of one who can spend only a little, in view of his circumstances, they ask derisively whether God was in need of this man’s charity. Those people who are in this way obsessed with their own greatness, are never able to see the higher realities outside themselves.
-Ey Peygamber!- Onlar için ister af dile, ister dileme. Sen, onlar için yetmiş kez af dilemiş olsan da çokça af dilemiş olman onları, Allah'ın rahmetine kesinlikle ulaştıramaz. Çünkü onlar, Allah ve Allah'ın resulüne (iman etmeyip) kâfir olmuşlardır. Allah Teâlâ bilerek ve amaçlayarak dininden çıkmış olan kimseleri hakka hidayete muvaffak kılmaz.
"Orang-orang yang ditinggalkan (tidak ikut berperang) itu merasa gembira dengan tinggalnya mereka di belakang Rasulullah, dan mereka tidak suka berjihad dengan harta dan jiwa mereka pada jalan Allah dan mereka berkata, 'Janganlah kamu berangkat (pergi berperang) dalam panas terik ini.' Katakanlah, 'Api Neraka Jaha-nam itu lebih sangat panas(nya),' jikalau mereka mengetahui. Maka hendaklah mereka sedikit tertawa dan banyak menangis, sebagai pembalasan dari apa yang selalu mereka kerjakan. Maka jika Allah mengembalikanmu kepada satu golongan dari mereka, kemudian mereka minta izin kepadamu untuk keluar (pergi berperang), maka katakanlah, 'Kamu tidak boleh keluar bersamaku selama-lama-nya dan tidak boleh memerangi musuh bersamaku. Sesungguhnya kamu telah rela tidak pergi berperang kali yang pertama. Karena itu duduklah (tinggallah) bersama orang-orang yang tidak ikut berperang'." (At-Taubah: 81-83).
(81) Allah تعالى berfirman menjelaskan kekurangajaran orang-orang munafik dengan tidak berangkat berjihad dan tidak adanya perhatian mereka dalam hal itu, yang menunjukkan tidak adanya iman pada mereka dan bahwa mereka memilih kekufuran di atas keimanan. ﴾ فَرِحَ ٱلۡمُخَلَّفُونَ بِمَقۡعَدِهِمۡ خِلَٰفَ رَسُولِ ٱللَّهِ ﴿ "Orang-orang yang di-tinggalkan (tidak ikut berperang) itu merasa gembira dengan tinggalnya mereka di belakang Rasulullah." Ini tidak sekedar tidak mau berang-kat perang, akan tetapi ia lebih dari itu, tidak berangkat berperang ini adalah haram hukumnya, dan lebih dari itu ia menunjukkan kerelaan dengan perbuatan dosa dan membanggakannya.﴾ وَكَرِهُوٓاْ أَن يُجَٰهِدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِ ﴿ "Dan mereka tidak suka berjihad dengan harta dan jiwa mereka pada jalan Allah." Lain halnya dengan orang-orang yang beriman, yang jika tidak bisa ikut berperang –meski dengan alasan yang benar– mereka pasti bersedih dan menyesali dengan kesedihan dan penyesalan yang dalam, orang-orang Mukmin me-nyukai berjihad di jalan Allah dengan harta dan jiwa mereka, karena hati mereka yang diselimuti oleh keimanan dan mereka berharap karunia Allah, kebaikan, nikmat, dan rizkiNya.
﴾ وَقَالُواْ ﴿ "Dan mereka berkata", yakni orang-orang munafik,﴾ لَا تَنفِرُواْ فِي ٱلۡحَرِّۗ ﴿ "Janganlah kamu berangkat (pergi berperang) dalam panas terik ini." Yakni mereka berkata bahwa berangkat berjihad adalah kesulitan atas kami karena terik matahari, mereka mendahulukan istirahat yang pendek yang pasti habis daripada istirahat yang abadi lagi sempurna, mereka lebih takut panas yang bisa dilindungi oleh naungan dan lenyap oleh pagi dan petang hari daripada panas yang panasnya tidak terukur yaitu neraka yang menyala-nyala. Oleh ka-rena itu Allah تعالى berfirman, ﴾ قُلۡ نَارُ جَهَنَّمَ أَشَدُّ حَرّٗاۚ لَّوۡ كَانُواْ يَفۡقَهُونَ ﴿ "Katakanlah, 'Api Neraka Jahanam itu lebih sangat panas(nya),' jikalau mereka menge-tahui."
(82) Manakala mereka lebih mendahulukan yang fana dari-pada yang kekal, manakala mereka lari dari kesulitan yang ringan yang berujung kepada kesulitan yang berat yang tak berujung, maka Allah تعالى berfirman, ﴾ فَلۡيَضۡحَكُواْ قَلِيلٗا وَلۡيَبۡكُواْ كَثِيرٗا ﴿ "Maka hendaklah mereka se-dikit tertawa dan banyak menangis." Yakni silahkan mereka bersuka cita di dunia yang pasti fana ini, berbahagia dengan kenikmatannya, dan bermain dengan permainannya, karena mereka akan menangis panjang di azab yang pedih ﴾ جَزَآءَۢ بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "sebagai pembalasan dari apa yang selalu mereka kerjakan", berupa kekufuran, kemunafikan, dan ketidaktundukan kepada perintah Allah, Rabb mereka.
(83) ﴾ فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٖ مِّنۡهُمۡ ﴿ "Maka jika Allah mengembalikan-mu kepada satu golongan dari mereka", yaitu orang-orang yang tidak berjihad tanpa alasan dan tidak menyesalinya, ﴾ فَٱسۡتَـٔۡذَنُوكَ لِلۡخُرُوجِ ﴿ "ke-mudian mereka minta izin kepadamu untuk keluar (pergi berperang)", untuk perang yang lain yang mungkin lebih mudah, ﴾ فَقُل ﴿ "maka katakanlah", kepada mereka sebagai hukuman,﴾ لَّن تَخۡرُجُواْ مَعِيَ أَبَدٗا وَلَن تُقَٰتِلُواْ مَعِيَ عَدُوًّاۖ ﴿ "kamu tidak boleh keluar bersamaku selama-lamanya dan tidak boleh memerangi musuh bersamaku," karena Allah akan mencukup-kanku darimu. ﴾ إِنَّكُمۡ رَضِيتُم بِٱلۡقُعُودِ أَوَّلَ مَرَّةٖ فَٱقۡعُدُواْ مَعَ ٱلۡخَٰلِفِينَ ﴿ "Sesungguhnya kamu telah rela tidak pergi berperang kali yang pertama. Karena itu duduklah (tinggallah) bersama orang-orang yang tidak ikut berperang." Ini seperti yang difirmankan Allah تعالى,
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ ﴿
"Dan (begitu pula) Kami memalingkan hati dan penglihatan me-reka seperti mereka belum pernah beriman kepadanya (al-Qur`an) pada permulaannya." (Al-An'am: 110).
Orang yang bermalas-malasan yang tidak melakukan apa yang diperintahkan, pada saat kesempatan itu terbuka, dia tidak akan diberi taufik kepadanya dan pada kesempatan berikutnya dia akan dihalangi darinya, ini sekaligus sebagai hukuman ta'zir bagi mere-ka, karena jika terbukti di kalangan kaum Muslimin bahwa mereka itu termasuk orang-orang yang dicekal untuk berangkat berjihad karena kedurhakaan mereka, maka hal itu merupakan tamparan, aib dan celaan bagi mereka, dan agar tidak ada seorang pun yang melakukan seperti yang mereka lakukan.
Les hypocrites qui sont restés en retrait lors de la Bataille de Tabûk, se sont réjouis de ne pas avoir participé à ce combat pour la cause d’Allah et d’être restés derrière le Messager. Ils ont répugné à combattre pour la cause d’Allah avec leurs biens et leurs personnes, contrairement aux croyants, et dirent à leurs frères hypocrites afin de les décourager: N’y allez pas sous cette chaleur. En effet, la Bataille de Tabûk eut lieu en temps de canicule. Ô Messager, dis-leur: Le feu de l’Enfer qui attend les hypocrites est bien plus brûlant que cette chaleur que vous fuyez, si vous saviez !
Orang-orang munafik yang tidak ikut dalam perang Tabuk merasa bangga dengan ketidakhadiran mereka di medan jihad fi sabilillah seraya menyalahi seruan Rasulullah. Mereka enggan berjihad dengan harta dan jiwa mereka sebagaimana jihad yang dilakukan oleh orang-orang mukmin. Mereka menghasut kawan-kawan mereka sesama orang-orang munafik dengan mengatakan, "Janganlah kalian pergi di tengah cuaca yang panas." Perang Tabuk saat itu bertepatan dengan waktu musim panas. Katakanlah -wahai Rasul- kepada mereka, "Neraka Jahanam yang menanti kedatangan orang-orang munafik lebih panas dari cuaca panas yang mereka hindari itu, sekiranya mereka mengetahuinya.”
Hypocrites rejoice because They remained behind from Tabuk!
Allah admonishes the hypocrites who lagged behind from the battle of Tabuk with the Companions of the Messenger of Allah ﷺ, rejoicing that they remained behind after the Messenger ﷺ departed for the battle,
وَكَرِهُواْ أَن يُجَـهِدُواْ
(they hated to strive and fight), along with the Messenger ,
بِأَمْوَلِهِمْ وَأَنْفُسِهِمْ فِى سَبِيلِ اللَّهِ وَقَالُواْ
(with their properties and their lives in the cause of Allah, and they said), to each other,
لاَ تَنفِرُواْ فِى الْحَرِّ
("March not forth in the heat.") Tabuk occurred at a time when the heat was intense and the fruits and shades became delightful. This is why they said,
لاَ تَنفِرُواْ فِى الْحَرِّ
("March not forth in the heat") Allah said to His Messenger ,
قُلْ
(Say) to them,
نَارُ جَهَنَّمَ
("The fire of Hell...), which will be your destination because of your disobedience,
أَشَدُّ حَرًّا
(". ..is more intense in heat;"), than the heat that you sought to avoid; it is even more intense than fire. Imam Malik narrated that Abu Az-Zinad said that Al-A`raj narrated that Abu Hurayrah said that the Messenger of Allah said,
«نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَهَا جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»
(The fire that the son of Adam kindles is but one part of seventy parts of the Fire of Jahannam.) They said, "O Allah's Messenger! This fire alone is enough." He said,
«فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»
((Hellfire) was favored by sixty-nine parts.) The Two Sahihs collected this Hadith. Al-A`mash narrated that Abu Ishaq said that An-Nu`man bin Bashir said that the Messenger of Allah ﷺ said,
«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ لِمَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارِ جَهَنَّمَ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، لَا يَرَى أَنَّ أَحَدًا مِنْ أَهْلِ النَّارِ أَشَدُّ عَذَابًا مِنْهُ وَإِنَّهُ أَهْوَنُهُمْ عَذَابًا»
(On the Day of Resurrection, the person who will receive the least punishment among the people of the Fire, wears two slippers made from the Fire of Jahannam causing his brain to boil, just as a pot boils. He thinks that none in the Fire is receiving a more severe torment than he, when in fact he is receiving the least torment.) The Two Sahihs collected this Hadith. There are many other Ayat and Prophetic Hadiths on this subject. Allah said in His Glorious Book,
كَلاَّ إِنَّهَا لَظَى - نَزَّاعَةً لِّلشَّوَى
(By no means! Verily, it will be the Fire of Hell. Taking away (burning completely) the scalp!) 70:15-16,
هَـذَانِ خَصْمَانِ اخْتَصَمُواْ فِى رَبِّهِمْ فَالَّذِينَ كَفَرُواْ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارِ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ - يُصْهَرُ بِهِ مَا فِى بُطُونِهِمْ وَالْجُلُودُ - وَلَهُمْ مَّقَامِعُ مِنْ حَدِيدٍ - كُلَّمَآ أَرَادُواْ أَن يَخْرُجُواْ مِنْهَا مِنْ غَمٍّ أُعِيدُواْ فِيهَا وَذُوقُواْ عَذَابَ الْحَرِيقِ
(Al-Hamim (boiling water) will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be said to them): "Taste the torment of burning!") 22:19-22, and,
إِنَّ الَّذِينَ كَفَرُواْ بِـَايَـتِنَا سَوْفَ نُصْلِيهِمْ نَاراً كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَـهُمْ جُلُوداً غَيْرَهَا لِيَذُوقُواْ الْعَذَابَ
(Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment.)4:56 Allah said here,
قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَّوْ كَانُوا يَفْقَهُونَ
(Say: "The fire of Hell is more intense in heat;" if only they could understand!) meaning, if they have any comprehension or understanding, they would have marched with the Messenger of Allah ﷺ during the heat, so as to save themselves from the Fire of Jahannam, which is much more severe. Allah, the Exalted, then warns the hypocrites against their conduct,
فَلْيَضْحَكُواْ قَلِيلاً
(So let them laugh a little...) Ibn Abi Talhah reported that Ibn `Abbas commented, "Life is short, so let them laugh as much as they like in it. But when life ends and they are returned to Allah, the Exalted and Most Honored, they will start crying forever without end."
Allah'ın resulü -sallallahu aleyhi ve sellem-'e muhalefet ederek Tebuk seferine çıkmayarak, yerlerinde kalıp oturan münafıklar son derece sevindiler. Müminlerin cihat ettiği gibi malları ve canları ile Allah yolunda cihat etmeyi hoş görmediler. Münafık kardeşlerinden alıkoyduklarına "Sıcakta savaşa çıkmayın!" dediler. Tebuk gazvesi sıcağın şiddetli olduğu bir zamanda gerçekleşmişti. -Ey Peygamber!- De ki: "Eğer bilselerdi, münafıkları bekleyen cehennem ateşi, kendisinden kaçtıkları şu ateşten daha şiddetlidir."
Gli ipocriti che non partirono durante la battaglia di Tabùk gioirono per non aver partecipato alla lotta per la causa di Allāh, avversi al Messaggero di Allāh; rifiutarono di lottare con i loro beni e le loro vite per la causa di Allāh come fanno i credenti; e dissero, scoraggiando i loro compagni ipocriti: "Non andate con questo caldo", mentre la battaglia di Tabùk avvenne durante la stagione calda. Di' loro, o Messaggero: "Il Fuoco dell'Inferno che attende gli ipocriti è più caldo di questa afa dalla quale sono fuggiti, se sapessero".
Dvoličnjaci koji nisu s Poslanikom, sallallahu alejhi ve sellem, pošli u Pohod na Tebuk, radovali su se. Njima je bilo mrsko da se imecima i životima bore na Allahovom putu kao što se bore vjernici. Govorili su svojoj braći licemjerima: “Ne idite u borbu po ovoj nepodnošljivoj vrućini!”, a bitka na Tebuku je bila u vremenu velikih vrućina. Poslaniče, reci im: “Džehennemska je vatra koja čeka licemjere je mnogo žešća od ove vrućine od koje bježe, kad biste samo znali!
Aquellos hipócritas que evitaron unirse a la batalla de Tabuk se alegraron por no luchar por la causa de Al-lah, en oposición al Mensajero de Al-lah. Se negaron a luchar con su riqueza y a vivir en el camino de Al-lah como lo hicieron los creyentes. Dijeron a sus compañeros hipócritas, para alejarlos: “¡No marchen en el calor!” La batalla de Tabuk fue en pleno verano. Diles, Mensajero: “El fuego del Infierno que aguarda a los hipócritas es mucho más intenso que este calor del que huyen, si tan solo supieran”.
81- Allah’ın Rasûlüne muhalefet edip de ondan geri kalanlar, (savaşa çıkmayıp evde) oturmalarından dolayı sevindiler. Malları ve canları ile Allah yolunda cihad etmeyi hoş görmediler ve:“Bu sıcakta savaşa çıkmayın!” dediler. De ki:“Cehennem ateşi daha sıcaktır.” Keşke anlasalardı!
82- Artık onlar kazandıklarının bir cezası olarak az gülsünler, çok ağlasınlar.
83- Eğer Allah seni onlardan bir topluluğun yanına döndürür de onlar (savaşa) çıkmak için senden izin isterlerse de ki: “Siz benimle beraber asla (savaşa) çıkmayacaksınız ve benimle beraber hiçbir düşmanla da savaşmayacaksınız. Çünkü siz ilk seferinde oturmaya razı oldunuz. O halde (şimdi de) geride kalanlarla beraber oturun.”
81. Yüce Allah, münafıkların cihaddan geri kalmaları ile övünüşlerini ve buna aldırış etmemelerini açıklamaktadır ki bu davranışları, onların iman etmediklerine ve küfrü imana tercih ettiklerine açık bir delildir. Yüce Allah şöyle buyurmaktadır:“Allah’ın Rasûlüne muhalefet edip de ondan geri kalanlar, (savaşa çıkmayıp evde) oturmalarından dolayı sevindiler.”Bu sevinme, sadece geri kalmaktan daha ileri bir suçtur. Çünkü böyle bir geri kalış haramdır, bir de işlenen bu günaha rıza gösterme ve ondan dolayı böbürlenip sevinme söz konusudur.“Malları ve canları ile Allah yolunda cihad etmeyi hoş görmediler.”Bu, cihaddan geri kalan mü’minlerin halinden farklıdır. Çünkü mü’minler, geçerli bir mazeretleri sebebiyle olsa bile cihaddan geri kalacak olsalar buna üzülürler ve son derece kederlenirler. Kalplerindeki imanın gereği olarak malları ve canları ile Allah yolunda cihad etmeyi arzularlar ve Allah’ın lütuf, ihsan, iyilik ve bağışını umarlar.“Ve” o münafıklar: “Bu sıcakta savaşa çıkmayın, dediler.” Yani savaşa çıkmak sıcak sebebi ile bizim için zordur. Böylece onlar, geçici ve kısacık bir rahatı eksiksiz ve ebedi bir rahata tercih ettiler. Bununla birlikte gölge ile kendisine karşı korunulabilecek, sabah ve akşamların etkisini azalttığı sıcaktan sakındılar da ölçüsü hiçbir şeyle ölçülemeyecek derecede kızgın olan cehennem ateşinden sakınmaya gerek görmediler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“De ki: Cehennem ateşi daha sıcaktır. Keşke anlasalardı!”
82. Onlar, gelip geçici olanı, kalıcı olana tercih ettikleri, yine geçici zorluktan kaçarken sürekli ve oldukça çetin bir zorluğa yöneldikleri için Allah şöyle buyurmuştur:“Artık onlar kazandıklarının” küfür, münafıklık, Rablerinin emirlerine itaatsizlik suçlarının “bir cezası olarak az gülsünler, çok ağlasınlar.” Gelip geçici bu dünyadan yararlansınlar, lezzetleri ile sevinsinler, oyunlarıyla eğlenedursunlar. Çünkü can yakıcı azabın içerisinde çok ağlayacaklardır.
83. “Eğer Allah seni onlardan” mazeretsiz olarak cihada çıkmaktan geri kalan ve geri kalışlarına da üzülmeyen “bir topluluğun yanına döndürür de onlar” kolaylığını görmeleri halinde, bundan başka bir gazaya “çıkmak için senden izin isterlerse” ceza olmak üzere onlara ”de ki: Siz benimle beraber asla (savaşa)çıkmayacaksınız ve benimle beraber hiçbir düşmanla savaşmayacaksınız.” Allah beni size muhtaç etmeyecektir.“Çünkü siz ilk seferinde oturmaya razı oldunuz. O halde (şimdi de) geri kalanlarla beraber oturun.” Bu, Yüce Allah’ın şu buyruğuna benzemektedir:“Onların kalplerini ve gözlerini çeviririz de ilk defa ona iman etmedikleri gibi (yine iman etmezler) ve biz de onları azgınlıkları içerisinde şaşkın bir halde bırakırız.”(el-En’âm, 6/110) Fırsat bulduğu takdirde kendisine verilen emri ağırdan alarak yerine getirmeyip geri kalan bir kimse, artık bir daha onu yerine getirme başarısını elde edemez, aksine önüne mutlaka bir engel çıkar.
Bu buyrukta söz konu kimseler azarlanmaktadır. Çünkü Müslümanlar, bu gibi kimselerin masiyetleri dolayısı ile cihada çıkmalarının engellendiğini bildikleri taktirde bu, o kimseler için bir azar ve utanılacak bir husus olur, herhangi bir kimsenin onların yaptıklarını yapmaması için de ibretli bir ceza olur.
Natuwa ang mga nagpapaiwan sa pagsalakay sa Tabūk, kabilang sa mga mapagpaimbabaw, sa pananatili nila [sa bahay] malayo sa pakikibaka ayon sa landas ni Allāh habang mga sumasalungat sa Sugo ni Allāh. Nasuklam sila na makibaka sa pamamagitan ng mga yaman nila at mga sarili nila ayon sa landas ni Allāh gaya ng pakikibaka ng mga mananampalataya. Nagsabi sila habang mga nagpapatamlay sa mga kapatid nila kabilang sa mga mapagpaimbabaw: "Huwag kayong maglakbay sa init." Ang pagsalakay sa Tabūk noon ay nasa panahon ng tag-init. Sabihin mo sa kanila, O Sugo: "Ang apoy ng Impiyerno na naghihintay sa mga mapagpaimbabaw ay higit na matindi sa init kaysa sa init na ito na tinakasan nila, kung sakaling sila ay nakaaalam."
Those hypocrites who failed to join the battle of Tabūk were happy not to strive in Allah’s path, in opposition to the Messenger of Allah. They were reluctant to strive with their wealth and live in Allah’s path as the believers did. They said to their fellow hypocrites, in order to keep them behind, ‘Do not march in the heat!’ The battle of Tabūk was during the hot season. Say to them, O Messenger: The fire of Hell that awaits the hypocrites is much hotter than this heat that they are running away from, if they only knew.
Commentary
Behavior patterns of hypocrites who did not take part in the battle of Tabuk, despite the general call of Jihad, continue to be the main theme since several previous verses.
The current verses give another example of their behavior. Then, it was said that they will be punished in the Hereafter, their names will be eliminated from the list of the mujahidin of Islam forever in this mortal world and that they will never be allowed to take part in any future Jihad.
The word: مُخَلَّفُونَ (those who were left behind - 81) is the plural of مُخَلَّفُ (mukhallaf) which means ` abandoned' or left out. The subtle hint thus released is that these people are pleased with the idea that they have stayed away from endangering their lives by not participating in the Jihad. But, the truth of the matter is that Allah Ta` ala did not consider them to be worthy of this supreme honor. Therefore, it is not they who have abandoned the Jihad, in fact, it is Jihad that has abandoned them. The reason is that Allah and His Messenger have, at their discretion, considered it fit that they should be left out.
Following immediately, there is the word: خلاف (khilaf) in: خِلَافَ رَسُولِ اللَّـهِ translated as ` to the displeasure of the Messenger of Allah.' This word could be taken in the sense of ` behind' or ` after' as well. In fact, this is the meaning Abu ` Ubayd has gone by. If so, it would mean that these people were rejoicing in their staying (at home) after (the departure of) the Messenger of Allah - an occasion not really worth the mirth. As for the word: بِمَقْعَدِهِمْ (bimaq` adihim: their sitting back) in the same verse, it appears here in the sense of قعود (qu’ ud: sitting) as a verbal noun.
It is also possible to take the word khilaf in the sense of mukhalafat (contravention, opposition). In that case, it would mean that they sat home in contravention of the command of the Holy Prophet ﷺ . Then, they did not leave it at that. They prompted others too by saying that they should not march in that hot weather: (لَا تَنفِرُوا فِي الْحَرِّ.
We already know that the command to fight the battle of Tabuk was given at a time when the heat was intense. The rejoinder to their comment came from Allah Ta` ala: قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا (Say: [ 0 Prophet ] the fire of Jahannam is more intense in heat) that is, these people are really unfortunate. They see the heat of a certain given time and try to beat it one way or the other. But, they do not realize that their disobedience to the command of Allah and His Messenger would bring them face to face with the fire of Jahannam. Why would they not worry about it? Is it that the heat of our seasons is more intense than the heat of Hell?
Những kẻ Munafiq rất vui mừng khi được ở nhà mà không phải đi tham chiến cùng với Thiên Sứ của Allah trong trận Tabuk. Chúng đã nghịch lại lệnh của Thiên Sứ và căm ghét phải sung tài sản và sinh mạng của họ vào cuộc chiến vì chính nghĩa của Allah như những người có đức tin. Chúng tác động đến những tên Munafiq như chúng: "Các ngươi chớ xuất binh trong nắng nóng." Quả thật trận chiến Tabuk diễn ra dưới cái nóng cháy da nhưng Ngươi - Hỡi Thiên Sứ ! - hãy nói cho chúng biết đi rằng lửa của Hỏa Ngục đang chờ đợi nhóm Munafiq có sức nóng còn khủng khiếp hơn cái nóng mà chúng đã cố chạy trốn, giá như chúng biết được điều đó.
Cứ mặc cho những kẻ Munafiq cười đùa đôi chút trong cuộc sống tạm bợ này, rồi đây chúng sẽ phải khóc thật nhiều cho cuộc sống trường tồn ở Đời Sau, một phần thưởng dành cho những gì mà chúng đã tích lũy được từ sự vô đức tin, tội lỗi và phản nghịch ở trần gian.
Kaya magsitawa ang mga mapagpaimbabaw, na nagpapaiwan na ito palayo sa pakikibaka, nang kaunti sa buhay nila sa Mundo na maglalaho at magsiiyak sila nang marami sa buhay nila sa Kabilang-buhay na mananatili bilang ganti sa dati nilang nakamit na kawalang-pananampalataya, mga pagsuway, at mga kasalanan sa Mundo.
Nek se licemjeri koji su izostali iz bitke smiju u životu na ovom kratkotrajnom svijetu, ali će mnogo plakati na Ahiretu, koji je vječan! To je kazna za njihovo nevjerstvo i loša djela koja su činili na dunjaluku.
Let these hypocrites, who failed to strive in Allah’s path, laugh a little in their temporary life of the world and let them cry much in their everlasting life of the Afterlife in return for the disbelief and sins they committed in the world.
Dejen que estos hipócritas, que evitaron luchar por la causa de Al-lah, se rían un poco en su vida de este mundo, pero llorarán mucho en su vida eterna del Más Allá en retribución por la incredulidad y los pecados que cometieron en este mundo.
Gioiscano poco questi ipocriti che non parteciparono alla lotta per la causa di Allāh, nella loro effimera vita terrena, e che piangano molto nella loro vita duratura nell'Aldilà: Una punizione per la miscredenza, la disobbedienza e i peccati commessi in questa vita.
Que ces hypocrites restés en retrait du combat rient en profitant de leur éphémère vie d’ici-bas, car ils pleureront incessamment dans leur éternelle vie de l’au-delà pour avoir mécru et commis des actes de désobéissance et des péchés dans ce bas monde.
Maka hendaklah orang-orang munafik yang menolak pergi ke medan jihad itu tertawa sedikit saja di dunia yang fana ini. Hendaklah mereka menangis sebanyak-banyaknya kelak di akhirat yang kekal, sebagai balasan atas kekafiran, kemaksiatan, dan dosa-dosa yang telah mereka perbuat di dunia.
The battle of Tabuk occurred in an extremely hot season. From Madinah to the Syrian border three hundred miles had to be travelled. The hypocritical Muslims asked others not to undertake such a long journey in such extremely hot weather. In saying this they forgot that, after hearing the call of God, refusal to set out for fear of some danger amounted to putting oneself in greater danger. It was like running away from the sun and taking refuge in the flames of a fire. Those who are fonder of themselves and their wealth than God are very pleased with themselves if, by their attractive devices, they manage to remain ‘Muslims’ and at the same time there is no danger to their lives and property. They consider themselves wise and treat those people as foolish who struggle so hard for the cause of God that they have no time for themselves. But this is absolute nonsense. They may laugh now, but they will end up crying, because in the life to come after death, their ‘cleverness’ is going to prove to be the worst type of foolishness. At that time they will feel extremely sorry that, though they wanted paradise, they refused to part with the very asset which whould have gained them entry into it.
Cihattan geri kalan o münafıklar, geçici dünya hayatlarında az gülsünler ve kalıcı olan ahiret hayatlarında ise çok ağlasınlar. Bu; onların dünyada kazandıkları küfür, masiyetler ve günahlar sebebiyledir.
After that it was said: فَلْيَضْحَكُوا قَلِيلًا (So, let them laugh a little, and weep a lot, being a reward of what they used to earn - 82). Though, the word ` falya dhak u' (So, laugh) has been used in the imperative form, but commentators interpret it in the sense of the predicate of a nominal clause. The wisdom behind the use of the imperative form given by them is that this is categorical and certain. In other words, this is going to happen as a matter of certainty. Such people could laugh for the days they have in the mortal world - but, in 'Akhirah, they must weep and weep forever.
Commentator Ibn Abi Hatim reports the explanation of this verse from Sayyidna ` Abdullah ibn ` Abbas ؓ as follows:
اَلدُنیِا قلیلُ فَلیَضحکُوا فِیھَا مَاشَآُء وافاِذَا انقَطعتِ الدُّنیَا و صَارُوآ اِلٰی اللہِ فَلیَستَانِفُوافلیستانِفُوا البُکَاءَ بُکَاًء لَا یَنقَطِع اَبَداً
The dunya (present world) is short-lived. So, let them laugh therein as they wish but when ` dunya will come to an end and they will start coming to Allah, then, they will start weeping, a weeping which will never come to an end. (Mazhari)
Hypocrites are barred from participating in Jihad
Allah commands His Messenger, peace be upon him,
فَإِن رَّجَعَكَ اللَّهُ
(If Allah brings you back), from this battle,
إِلَى طَآئِفَةٍ مِّنْهُمْ
(to a party of them) in reference to the twelve (hypocrite) men, according to Qatadah,
فَاسْتَأْذَنُوكَ لِلْخُرُوجِ
(and they ask your permission to go out), with you to another battle,
فَقُلْ لَّن تَخْرُجُواْ مَعِىَ أَبَدًا وَلَن تُقَـتِلُواْ مَعِىَ عَدُوًّا
(say: "Never shall you go out with me nor fight an enemy with me...") as an admonishment and punishment for them. Allah mentioned the reason for this decision,
إِنَّكُمْ رَضِيتُمْ بِالْقُعُودِ أَوَّلَ مَرَّةٍ
("You were pleased to sit (inactive) on the first occasion...") Allah said in a similar Ayah,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time. ) 6:110 The recompense of an evil deed includes being directed to follow it with another evil deed, while the reward of a good deed includes being directed to another good deed after it. For instance, Allah said concerning the `Umrah of Hudaybiyyah,
سَيَقُولُ الْمُخَلَّفُونَ إِذَا انطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا
(Those who lagged behind will say, when you set forth to take the spoils.)48:15 Allah said next,
فَاقْعُدُواْ مَعَ الْخَـلِفِينَ
("...then you sit (now) with those who lag behind.") in reference to the men who lagged behind from Tabuk battle, according to Ibn `Abbas.
Jika Allah mengembalikanmu -wahai Rasul- kepada sekelompok orang-orang munafik yang tetap mempertahankan kemunafikan mereka, kemudian mereka meminta izin kepadamu untuk pergi ke medan jihad bersamamu dalam perang lain, maka katakanlah kepada mereka, "Kalian -wahai orang-orang munafik- tidak akan pergi bersamaku ke medan jihad fi sabilillah untuk selama-lamanya sebagai hukuman untuk kalian dan juga sebagai antisipasi terhadap potensi kerugian-kerugian yang timbul akibat keberadaan kalian bersamaku. Hal itu karena kalian sudah puas dengan penolakan kalian untuk pergi ke medan perang Tabuk, sehingga tetaplah kalian menetap bersama orang-orang yang tidak ikut berjihad dari kalangan orang-orang sakit, para wanita, dan anak-anak.”
Ô Prophète, si Allah fait en sorte que tu te retrouves en compagnie de ces hypocrites cramponnés à leur hypocrisie, et qu’ils te demandent la permission de sortir combattre avec toi à l’occasion d’une autre bataille, réponds-leur: Ô hypocrites, vous ne sortirez plus jamais avec moi lutter pour la cause d’Allah. Ceci est une punition et une précaution contre les préjudices que votre présence pourrait provoquer. Vous avez été satisfaits de ne pas participer à la Bataille de Tabûk. Continuez donc à rester en retrait avec les malades, les femmes et les enfants.
-Ey Peygamber!- Eğer Allah Teâlâ seni, nifaklarında sabit olan o münafıklardan bir gruba geri döndürüp onlarla karşılaştıracak olur ve onlar da başka bir savaşa seninle birlikte çıkmayı isterlerse onlara de ki: "-Ey Münafıklar!- Size bir ceza olması adına ve benimle birlikte olmanızın doğuracağı zararlardan dolayı sizler asla benimle Allah yolunda cihada çıkamayacaksınız. Sizler Tebuk gazvesinden geri kalıp yerlerinizde oturmaya razı oldunuz. O halde sizler, savaştan geri kalan hastalar, kadınlar ve çocuklar ile beraber oturup kalın."
Nếu như Allah có đưa Ngươi - hỡi Thiên Sứ - trở lại gặp một nhóm thuộc thành phần những kẻ Munafiq quyết không từ bỏ bản chất ngụy trang Islam của mình để chúng xin phép Ngươi được tham chiến cùng Ngươi ở các trận chiến khác, Ngươi hãy bảo chúng: Các ngươi - hỡi những kẻ Munafiq - sẽ không bao giờ còn cơ hội tham chiến cùng Ta vì chính nghĩa của Allah. Đó là hình phạt dành cho các ngươi, đề phòng xảy ra những hậu quả đáng tiếc khi các ngươi tham chiến cùng Ta, bởi ngay từ đầu các ngươi chỉ muốn được ở nhà để không tham chiến trận Tabuk, các ngươi cứ tiếp tục ở lại cùng những người bệnh tật, phụ nữ và trẻ con.
Ako te, o Poslaniče, Svemogući Allah vrati s Tebuka u Medinu pa ti dvoličnjaci dođu tražeći dopuštenje da se bore drugi put, ti im odgovori: “Nikad vam neću dozvoliti da pođete u boj sa mnom, zbog opasnosti vašeg prisustva u mojoj vojsci. Bili ste zadovoljni izostajanjem iz bitke na Tebuku, pa ostanite tu sa bolesnicima, ženama i djecom."
Se Allāh ti facesse tornare, o Profeta, da una fazione di questi ipocriti che perseverano nella loro ipocrisia, e ti chiedessero il permesso di partire con te per un'altra Lotta, di' loro: "Non partirete mai con me, o ipocriti, nella lotta per la causa di Allāh, come vostra punizionee come avvertimento sulla corruzione che potrebbe diffondersi se partecipate. Siete stati compiaciuti di restare durante la Battaglia di Tabùk, dunque restate con i malati, le donne e i bambini che non sono partiti".
The statement: لَّن تَخْرُجُوا (Ian takhruju ... you shall never march) in the second verse (83) has been explained by Maulana Ashraf ` Ali Thanavi (رح) in the summary of his Tafsir Bay-an a1-Qur'an. According to him, ` even if these people intend to participate in a future Jihad, they would get out of it when they want to, under one or the other pretext; and since they do not have faith in their heart, their intention too will not be backed by sincerity. Therefore, the Holy Prophet ﷺ was commanded that, even if they want to take part in a Jihad, he should tell them the truth that he does not trust their word and deed. So, they would neither go for Jihad nor fight an enemy of Islam in his company.'
Most of the commentators have said that this injunction has been enforced as their punishment in the present world, that is, even if they themselves were to make a request that they be allowed to take part in Jihad, even then, they should not be allowed to do that.
Kaya kung nagpanumbalik sa iyo si Allāh sa isang pangkat kabilang sa mga mapagpaimbabaw na ito, na matatag sa pagpapaimbabaw nito, saka humingi sila sa iyo ng pahintulot para sa pagsugod kasama sa iyo sa iba pang paglusob, sabihin mo sa kanila: "Hindi kayo susugod, O mga mapagpaimbabaw, kasama sa akin sa pakikibaka ayon sa landas ni Allāh magpakailanman bilang kaparusahan sa inyo at bilang pangingilag laban sa mga katiwaliang ireresulta ng pagsama ninyo sa akin sapagkat nalugod na kayo sa pananatili [sa bahay] at pagpapaiwan palayo sa pagsalakay sa Tabūk. Kaya manatili kayo at mamalagi kayo kasama sa mga nagpapaiwan kabilang sa mga maysakit, mga babae, at mga paslit."
Profeta, si Al-lah te pone de nuevo ante un grupo de estos hipócritas, que son firmes en su hipocresía, y te piden permiso para salir contigo en otra batalla, diles: “Ustedes jamás saldrán conmigo por la causa de Al-lah, como castigo y para evitar los perjuicios que podría causar su presencia conmigo. Se complacieron en gran manera cuando se escabulleron en la batalla de Tabuk, así que permanezcan con los enfermos, las mujeres y los niños que son los que deben permanecer en la ciudad y no alistarse en el ejército”.
If Allah returns you, O Prophet, to a group of these hypocrites who are firm in their hypocrisy and they ask you for permission to go out with you in another battle, then say to them: You, hypocrites, will never go out with me in Allah’s path, as a punishment for you and a means of avoiding the harms that may arise due to your presence with me. You were quite pleased to remain behind in the battle of Tabūk, so stay with those sick persons, women and children who remain behind.
The Prohibition of Prayer for the Funeral of Hypocrites
Allah commands His Messenger to disown the hypocrites, to abstain from praying the funeral prayer when any of them dies, from standing next to his grave to seek Allah's forgiveness for him, or to invoke Allah for his benefit. This is because hypocrites disbelieved in Allah and His Messenger and died as such. This ruling applies to all those who are known to be hypocrites, even though it was revealed about the specific case of `Abdullah bin Ubayy bin Salul, the chief hypocrite. Al-Bukhari recorded that Ibn `Umar said, "When `Abdullah bin Ubayy died, his son, `Abdullah bin `Abdullah, came to the Messenger of Allah ﷺ and asked him to give him his shirt to shroud his father in, and the Messenger did that. He also asked that the Prophet offer his father's funeral prayer, and Allah's Messenger ﷺ stood up to offer the funeral prayer. `Umar took hold of the Prophet's robe and said, `O Allah's Messenger! Are you going to offer his funeral prayer even though your Lord has forbidden you to do so' Allah's Messenger ﷺ said,
«إِنَّمَا خَيَّرَنِي اللهُ فَقَالَ:
(I have been given the choice, for Allah says:
اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ
(Whether you ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allah will not forgive them.)
وَسَأَزِيدُهُ عَلَى السَّبْعِين»
(Verily, I will ask for forgiveness for him more than seventy times).' `Umar said, `He is a hypocrite!' So Allah's Messenger offered the funeral prayer and on that Allah revealed this Verse,
وَلاَ تُصَلِّ عَلَى أَحَدٍ مِّنْهُم مَّاتَ أَبَداً وَلاَ تَقُمْ عَلَى قَبْرِهِ
(And never (O Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave.)" `Umar bin Al-Khattab narrated a similar narration. In this narration, `Umar said, "The Prophet offered his funeral prayer, walked with the funeral procession and stood on his grave until he was buried. I was amazed at my daring to talk like this to the Messenger of Allah ﷺ, while Allah and His Messenger have better knowledge. By Allah, soon afterwards, these two Ayat were revealed,
وَلاَ تُصَلِّ عَلَى أَحَدٍ مِّنْهُم مَّاتَ أَبَداً
(And never (O Muhammad ) pray (funeral prayer) for any of them (hypocrites) who dies.) Ever since this revelation came, the Prophet never offered the funeral prayer for any hypocrite nor stood on his grave until Allah, the Exalted and Most Honored, brought death to him." At-Tirmidhi collected this Hadith in his Tafsir section of his Sunan and said, "Hasan Sahih". Al-Bukhari also recorded it.
Commentary
It stands established from Sahih Ahadith, and confirmed by a consensus of the Muslim Ummah on it that this verse was revealed at the time of the death of the hypocrite, ` Abdullah ibn Ubaiyy, and about the Salah of-Janazah for him. Then, it also stands established from the report in Sahih of Muslim and the Sahih of Al-Bukhari that the Holy Prophet ﷺ offered Salah of Janazah for him. After he had done it, this verse was revealed. And thereafter, he never offered the Salah of Janazah for any munafiq (hypocrite).
The background in which this verse was revealed appears in the Sahih of Muslim. According to this report from Sayyidna ` Abdullah ibn ` Umar ؓ عنہما when ` Abdullah ibn Ubaiyy ibn Salul died, his son ` Abdullah ؓ came to the Holy Prophet ﷺ . He was a sincere Muslim, and a Sahabi. When he requested for his shirt so that he could use it as a shroud for the dead body of his father, the Holy Prophet ﷺ let him have it. Then, he requested him to also lead the Salah of Janazah for his father. He accepted and rose to do that. At that point, Sayyidna ` Umar ibn al-Khattab ؓ held the fall of his shirt cloth and said: ` you are going to lead the Janazah Salah for this munafiq although Allah Ta` ala has prohibited you from doing that.' The Holy Prophet ﷺ said: ` Allah Ta` a1a has given me a choice. I may pray for their forgiveness, or I may not - and as for forgiveness not to be granted even if prayed for it seventy times as in the verse, I can say that I can do that more than seventy times.' The verse referred to here is verse 80 of Surah At-Taubah which you have gone through a little earlier. For your convenience, its words are: اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّـهُ لَهُمْ (Ask pardon for them or do not ask pardon for them; even if you ask pardon for them seventy times, Allah shall never pardon them). Then, the Holy Prophet ﷺ offered the Salah of Janazah for him. Soon after the Salah, this verse: لَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم (And never offer a prayer. on any one of them...) was revealed (so, after that, he never led the Salah of Janazah for any munafiq).
Removal of ambiguities concerning this event
A question arises here about ` Abdullah ibn Ubaiyy, a munafiq whose hypocrisy was laid bare on many different occasions and who was regarded as ring leader of all hypocrites. How was it that he received such unusual treatment from the Holy Prophet ﷺ when he gave his blessed shirt to be used as his funeral shroud?
In answer, two reasons can be given for it. Firstly, it was done on the request of his son who was a sincere Sahabi and the motive was simply to console him on his loss. There could be a second reason as well. This has been reported in Al-Bukhari on the authority of Sayyidna Jabir ؓ . When some Quraysh chiefs were arrested on the occasion of the battle of Badr, one of them happened to be ` Abbas, the uncle of the Holy Prophet ﷺ . When he saw that his uncle does not have a shirt on his body, he asked his Companions ؓ to put a shirt on him. Sayyidna ` Abbas ؓ was tall. No shirt other than that of ` Abdullah ibn Ubaiyy would fit him. So, the Holy Prophet ﷺ took the shirt from ` Abdullah ibn Ubaiyy and had his uncle ` Abbas wear it. It was only to repay this favor that the Holy Prophet ﷺ had given his shirt for him. (Qurtubi)
The second question relates to what Sayyidna ` Umar had said to the Holy Prophet. It will be recalled that he had said, ` Allah Ta` ala has prohibited you from leading the Salah of Janazah for a hypocrite.' We have to look for the basis on which he said that, because no verse had ever prohibited the Holy Prophet ﷺ expressly from offering the Salah of Janazah for a hypocrite. From here it becomes fairly clear that Sayyidna ` Umar ؓ must have deduced that sense of prohibition from this very verse of Surah At-Taubah referred earlier, that is, اسْتَغْفِرْ لَهُمْ (Ask pardon for them...80). Now the question is, if this verse of prohibition refers to the Salah of Janazah, why would the Holy Prophet ﷺ not let this be regarded as prohibited, instead of which, he said that the choice in the verse had been given to him?
The answer is that, in reality, the formal arrangement of words in the verse does carry the sense of giving a choice - and it is also obvious that the mention of seventy times at this place is not for prescribing a limit. It is, rather, to express the sense of many times. Thus, the out-come of the verse, in terms of its obvious sense, turns out to be that ` a hypocrite will not be pardoned, no matter how many times you were to seek forgiveness for him.' But, he has not been expressly prohibited from praying for their forgiveness as such. Another verse of the Holy Qur'an from Surah Ya Sin is a parallel example. There it has been said: سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ (And it is all the same for them whether or not you warn them - they are not going to believe - 36:10). This verse has not categorically stopped him from warning people of evils and inviting them to what is good. For that matter, some other verses of the Qur'an also prove that the ongoing mission of calling people towards the faith never stopped. Of course, it included such people as well - for example, بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ (0 Messenger, convey all that has been sent down to you from your Lord. - 5:67) and إِنَّمَا أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (you are only a warner, and for every people, there is a guide - 13:7). The outcome is that the verse of Surah Ya Sin (36:10) quoted above proved that choice was given to the Holy Prophet ﷺ though in a limited frame of reference. Then, the later verses quoted immediately earlier provided the standing proof of the continuance of the mission of warning people against evils. From the verse under study too, the Holy Prophet ﷺ had gathered that they will not be pardoned, but the situation was that he had not been restrained from seeking forgiveness for them through some other verse either, till then.
Then, the Holy Prophet ﷺ also knew that neither his shirt nor the Salah of Janazah he offered for the deceased hypocrite were to bring forgiveness for him. But, he did hope that his action would yield benefits for other aspects of Islamic public policy. People of his family and the disbelieving people in general were bound to observe the way the Holy Prophet l deals with their leader. This was likely to bring them closer to Islam, even embracing it. As for some clear prohibition of offering the Salah of Janazah, it just did not exist until that time. Therefore, he led the Salah.
Perhaps, the other answer lies in the sentence that has been re-ported in the Sahih of Al-Bukhari on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ . There, the Holy Prophet ﷺ has been quoted to have said: ` Had I known that he will be pardoned by praying for his forgiveness more than seventy times, I would have done that too.' (Qurtubi)
The second evidence comes from another Hadith in which the following words from the Holy Prophet ﷺ have been reported: ` my shirt cannot save him from the punishment of Allah. But, I did it in the hope that on the basis of this action thousands of his people will embrace Islam.' So, according to what was said, after having witnessed this event, one thousand people from the tribe of Khazraj embraced Islam (as reported in the books of maghazi and in some books of Tafsir).
Summary
To sum up, the Holy Prophet ﷺ knew from previous verses that no matter what they do, the munafiqs (the hypocrites) will not be pardoned. But, there were some factors that explain the rationale of his action. The words of the verse seemed to have given him the choice. No other verse had yet prohibited him from doing so. Then, there was the opportunity to pay back the favor of a disbeliever here in this world. Last, but not the least, was the hope of other disbelievers embracing Islam as a result of this action. Therefore, he preferred to lead the Salah of Janazah. As for the action of Sayyidna ` Umar ؓ ، he thought that once it stands proved through the verse in question that a hypocrite will not be pardoned, he found no reason for offering a Salah of Janazah for him and praying that he may be forgiven. According to him, it might be redundant, and against the station of a prophet. Therefore, he deemed it prohibited to offer the janazah. The position of the Holy Prophet ﷺ was that he did not, though, consider this action as beneficial in its own right - but, he did have the likelihood of others embracing Islam in sight. Therefore, this action did not remain futile. To conclude, in this manner, no ambiguity remains either in the conduct of the Holy Prophet ﷺ or in the words of Sayyidna ` Umar ؓ (Bayan al-Qur'an)
Now, came the verse: لَا تُصَلِّ (and never offer a prayer) revealed in clear terms. It was realized that, no doubt, there was a religiously expedient advantage visible to the Holy Prophet in offering the Salah but it also carried a disturbing factor in it, almost the reverse of what was expected to be expedient. This element somehow did not attract the attention of the Holy Prophet ﷺ . The likelihood of this action creating dissatisfaction among sincere Muslims was strong. They may have thought that sincere Muslims and wily hypocrites have been equated officially. To offset this danger, this particular prohibition was revealed in the Qur'an - and after that, the Holy Prophet ﷺ never offered the Salah of Janazah for any munafiq.
Rulings
1. This verse tells us that offering Salah on the Janazah of a kafir or the making of Du'a seeking his or her forgiveness is not permissible.
2. This verse also proves that to stand before the grave of a kafir as a mark of respect for him, or to go to visit it, is Iharam. Should this be to learn some lesson there from, or because of some compulsion, then, it is not contrary to this. For example, it appears in Hidayah that, should a kafir relative of a Muslim die without leaving a guardian or heir be-hind, the Muslim relative can put the deceased into hollowed ground as is, without having to make it conform to the standard practice of
the Holy Prophet ﷺ (Bayan al-Qur'an)
Huwag kang magdasal, O Sugo, sa alinmang patay kabilang sa mga patay ng mga mapagpaimbabaw magpakailanman. Huwag kang tumayo sa puntod nito para manalangin para rito ng kapatawaran. Iyon ay dahil sila ay tumangging sumampalataya kay Allāh at sa Sugo Niya at namatay habang sila ay lumalabas sa pagtalima kay Allāh. Ang sinumang gayon ay hindi dinadasalan at hindi dinadalanginan.
I ne klanjaj, Božiji Poslaniče, dženazu nijednom dvoličnjaku i nemoj se moliti Allahu za njih, stojeći pored njihovih kaburova jer oni ne vjeruju u Allaha i Resulullaha, sallallahu alejhi ve sellem, i do smrti su ustrajali na nepokornosti Allahu. Takvima se ne klanja dženaza, niti se za njih moli.
Và Ngươi - hỡi Thiên Sứ - chớ dâng lễ nguyện Salah cho bất cứ người chết nào trong số chúng và cũng chớ đứng tại mộ của hắn để cầu xin sự tha thứ cho hắn. Sở dĩ như thế là chúng vốn vô đức tin nơi Allah và phủ nhận Thiên Sứ của Ngài và chúng đã chết trên tình trạng bất tuân Allah. Tương tự, bất cứ ai đã chết giống tình trạng của chúng thì không được hành lễ Salah và cầu xin sự tha thứ cho y.
Mensajero, no realices la oración fúnebre sobre ninguno de los hipócritas que muera, y no te detengas a orar por su perdón junto a sus tumbas. Porque no creyeron en Al-lah ni en Su Mensajero, y murieron fuera de la obediencia a Al‑lah. Ninguna oración debe ser ofrecida por tales personas.
Non celebrare mai la Preghiera funebre, o Messaggero, per l'ipocrita defunto e non soffermarti dinanzi alla sua tomba chiedendo il perdono per lui; ciò perché hanno rinnegato Allāh e hanno rinnegato il Suo Messaggero e sono morti mentre erano lontani dall'obbedienza dovuta ad Allāh. Non celebrare la Preghiera per colui che possiede tali caratteristiche e non invocare il perdono per lui.
Do not offer the prayer, O Messenger, over any one of the hypocrites who dies; and do not stand to pray for forgiveness at their gravesides. That is because they disbelieved in Allah and His Messenger, and they died whilst they had left Allah’s obedience. No prayer should be offered for such a person.
84- Onlardan ölen hiçbir kimsenin namazını asla kılma, kabrinin başında da durma! Çünkü onlar Allah’ı ve Rasûlünü ikar edip kâfir oldular ve fâsık olarak öldüler.
84. Yüce Allah şöyle buyurmaktadır:“Onlardan” münafıklardan “ölen hiçbir kimsenin namazını asla kılma!” Ona dua etmek üzere de defnedildikten sonra “kabrinin başında da durma!” Çünkü Peygamber’in namaz kılması ve kabirlerinin başında durması, onlar için bir şefaattir. Onlar hakkında şefaatin ise hiçbir faydası yoktur. “Çünkü onlar Allah’ı ve Rasûlünü ikar edip kâfir oldular ve fâsık olarak öldüler.” Kim kâfir olup da bu şekilde ölürse artık şefaatçilerin şefaatinin ona bir faydası olmaz. Bu emirde, başkalarına yönelik bir ibret ve bir azar, onlar için de ibretlik bir ceza vardır. Kâfir ve münafık olduğu bilinen herkesin durumu da budur. Namazları kılınmaz.
Bu âyet-i kerimede mü’minlerin cenaze namazlarını kılmanın meşru olduğuna ve onlara dua etmek için kabirlerinin başında durulabileceğine delil vardır. Nitekim Peygamber sallallahu aleyhi ve sellem de mü’minlere bu şekilde davranmıştır. Yüce Allah’ın bu yasağı münafıklar ile kayıtlaması, bunun mü’minler hakkında bilinen ve uygulanan bir iş olduğunu gösterir.
Ô Messager, n’accomplis jamais la prière mortuaire sur la dépouille d’un hypocrite et ne te tiens pas debout près de sa tombe afin de M’invoquer pour que Je lui pardonne. Ceci, parce qu’ils ont mécru en Moi et en Mon Messager et sont morts sans jamais avoir cessé de me désobéir. Aussi, on ne doit pas accomplir la prière mortuaire sur ceux qui sont dans ce cas, ni invoquer Allah en leur faveur.
Janganlah kamu -wahai Rasul- menyalatkan mayat orang munafik untuk selama-lamanya dan janganlah kamu berdiri di dekat makamnya untuk mendoakannya. Hal itu dikarenakan mereka telah kafir kepada Allah, kafir kepada rasul-Nya, dan mati dalam kondisi durhaka kepada Allah. Orang (yang mati dalam kondisi) semacam itu tidak perlu disalatkan dan tidak pula didoakan.
-Ey Peygamber!- Münafıklardan ölen hiçbir kimsenin (cenaze) namazını kılma ve sakın dua etmek ve mağfiret dilemek için onlardan birinin kabrinin başında durma! Çünkü onlar, Allah’a ve resulüne kâfir oldular ve Allah'a taatten çıkmış olarak öldüler. Kim, böyle ise o kimsenin namazı kılınmaz ve onun için dua edilmez.
"Dan janganlah kamu sekali-kali menshalatkan (jenazah) seorang yang mati di antara mereka, dan janganlah kamu berdiri (mendoakan) di kuburnya. Sesungguhnya mereka telah kafir kepada Allah dan RasulNya dan mereka mati dalam keadaan fasik." (At-Taubah: 84).
(84) Allah تعالى berfirman, ﴾ وَلَا تُصَلِّ عَلَىٰٓ أَحَدٖ مِّنۡهُم مَّاتَ ﴿ "Dan jangan-lah kamu sekali-kali menshalatkan (jenazah) seorang yang mati di antara mereka", orang-orang munafik. ﴾ وَلَا تَقُمۡ عَلَىٰ قَبۡرِهِۦٓۖ ﴿ "Dan janganlah kamu berdiri (mendoakan) di kuburnya," setelah dikubur untuk mendoakan-nya, karena doa dan berdiri di atas kubur mereka adalah syafa'at darinya kepada mereka, sementara tak berguna lagi syafa'at bagi mereka. ﴾ إِنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُواْ وَهُمۡ فَٰسِقُونَ ﴿ "Sesungguhnya mereka telah kafir kepada Allah dan RasulNya dan mereka mati dalam keadaan fasik." Barangsiapa yang kafir dan mati di atas kekufuran, maka syafa'at pemberi syafa'at tidak berguna baginya. Di dalam hal tersebut ter-dapat pelajaran bagi selain mereka, dan hardikan serta peringatan bagi mereka. Begitulah, siapa pun yang diketahui bahwa dia adalah kafir dan munafik, maka dia tidak dishalatkan (ketika mati).
Di dalam ayat ini terdapat dalil disyariatkannya shalat jenazah atas orang-orang yang beriman dan berdiri di atas kubur mereka untuk mendoakan mereka, sebagaimana Nabi ﷺ melakukan hal itu kepada orang-orang yang beriman, karena pembatasan larangan pada orang-orang munafik menunjukkan bahwa hal itu dibolehkan untuk orang-orang yang beriman.[97]
Ô Messager, ne sois pas émerveillé par les richesses et la nombreuse descendance de ces hypocrites. Allah ne désire, en leur donnant ces richesses, que les châtier dans ce bas monde. Ils fourniront des efforts extrêmement pénibles en vue de les amasser et d’obtenir une descendance aussi nombreuse, mais ils seront éprouvés par des malheurs qui touchent leurs bien et leurs progénitures, jusqu’à ce qu’Allah fasse sortir leurs âmes de leurs corps et qu’ils meurent mécréants.
"Dan janganlah harta benda dan anak-anak mereka menarik hatimu. Sesungguhnya Allah menghendaki akan mengazab mereka di dunia dengan harta dan anak-anak itu dan agar melayang nya-wa mereka dalam keadaan kafir." (At-Taubah: 85).
(85) Yakni, janganlah kamu silau dengan harta dan anak-anak yang Allah berikan kepada mereka di dunia, karena hal itu bukan karena mereka mulia di sisiNya, akan tetapi hal itu justru penghinaan dariNya untuk mereka. ﴾ يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِي ٱلدُّنۡيَا ﴿ "Sesung-guhnya Allah menghendaki akan mengazab mereka di dunia dengan harta dan anak-anak itu." Mereka lelah dalam mendapatkannya, takut ke-hilangan, dan tidak tenang karenanya. Bahkan mereka senantiasa mendapatkan kesulitan dan kesengsaraan karenanya, ia melalaikan mereka dari Allah dan alam akhirat sampai mereka berpindah dari dunia.
﴾ وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ ﴿ "Dan agar melayang nyawa mereka dalam keadaan kafir." Kecintaan terhadap segala sesuatu telah membinasa-kan mereka, dan mereka pun mati sementara hati mereka terkait padanya dengan penuh nafsu.
-Ey Peygamber!- O münafıkların malları ve çocukları seni imrendirmesin. Allah, bunları elde etmek için çektikleri zorluklar ve uğradıkları musibetler ile onların dünyada azaplarını çoğaltmayı ve kendileri küfür üzerinde iken ruhlarının bedenlerinden çıkmasını istemektedir.
Janganlah kamu -wahai Rasul- takjub dengan kekayaan dan anak-anak orang-orang munafik itu karena sesungguhnya Allah hendak menjadikannya sebagai sarana untuk mengazab mereka di dunia, yaitu dengan adanya segala kesulitan yang mereka hadapi dalam mencarinya, dengan adanya berbagai musibah yang menimpa mereka di dunia, dan dengan keluarnya nyawa dari raga mereka dalam keadaan kafir.
Commentary
Once again, the present verses carry the description of hypocrites who had avoided participating in the battle of Tabuk under one or the other pretext. Among such hypocrites, there were some rich people as well. Their affluent life could have made Muslims ask, ` when these people are so unacceptable with Allah, why did they have to get all those blessings in this world?'
In response, it was said that a little thinking would unfold the reality behind what they possess in the form of wealth and children. These are no mercy and blessing for them. Instead, these are their trial and punishment in this world - not to say much about the additional punishment due in the Hereafter. It is not difficult to understand the reason. They love wealth, guard it and keep worrying as to how they can go on increasing it. They are never at peace. They collect things of comfort around them but genuine peace and comfort never knock at their doors, for they are things of the heart. And since this engrossment in the pursuit of wealth makes them heedless towards the concerns of the Hereafter, they indulge in acts of disobedience to their Creator that in turn becomes the cause of their punishment. So, whether a cause or its effect, it remains a punishment. This is the reason why the Qur'an has used the words: لِيُعَذِّبَهُم بِهَا (to punish them with these) in the sense that Allah Ta` ala wants to punish them by and through these very possessions.
Mensajero, no dejes que la riqueza y los hijos de estos hipócritas te impresionen. Al-lah solo tiene la intención de castigarlos con ellos en la vida mundanal, a través de las dificultades que enfrentan y los desastres que padecen con respecto a ellos, y que sus almas abandonen sus cuerpos en la incredulidad.
O Poslaniče, nemoj se diviti imecima i djeci ovih licemjera, jer Allah želi da im to bude uzrok poteškoće i tegobe na ovome svijetu, i da umru kao nevjernici.
Và Ngươi - hỡi Thiên Sứ - đừng để tài sản của những kẻ Munafiq đó cũng như con cái của chúng khiến Ngươi ngưỡng mộ. Quả thật, chẳng qua Allah muốn dùng những thứ đó để trừng phạt chúng trong cuộc sống trần gian này, khiến chúng gặp nhiều khó khăn và tai ương nhiều hơn để lúc linh hồn chúng rời khỏi thể xác thì chúng vẫn là nhóm người vô đức tin.
Do not, O Messenger, let the wealth and children of these hypocrites impress you. Allah only intends to punish them with that in the life of the world, through the difficulties they face and the disasters they are afflicted with respect to them, and that their souls leave their bodies while they are in disbelief.
E non farti impressionare, o Messaggero, dalla ricchezza di questi ipocriti, né dall'abbondanza della loro prole; in verità, Allāh li punirà tramite questi ultimi, nella vita terrena, con la fatica e la sofferenza che dovranno subire a causa loro: Una delle disgrazie che li affliggerà sarà morire mentre sono miscredenti.
Huwag magpahanga sa iyo, O Sugo, ang mga yaman ng mga mapagpaimbabaw na ito ni ang mga anak nila. Nagnanais lamang si Allāh na pagdusahin sila sa pamamagitan ng mga ito sa buhay na pangmundo. Iyon ay sa pamamagitan ng dinaranas nila na mga paghihirap sa landas nito at ng tumatama sa kanila na mga kapahamakan sa buhay. [Nagnanais Siya] na lumisan ang mga espiritu nila mula sa mga katawan nila habang sila ay nasa kawalang-pananampalataya nila.
85- Onların malları da evlatları da seni imrendirmesin. Allah onlar sebebiyle ancak dünya hayatında onlara azap etmeyi ve canlarının da kâfir olarak çıkmasını ister.
85. Yani Yüce Allah’ın dünyalık olarak onlara vermiş olduğu mallara, evlatlara aldanma! Çünkü bunlar, onların Allah nezdindeki değerlerinden ileri gelmiyor. Aksine bu, Allah’ın onları hakir düşürmesi içindir. Zira “Allah onlar sebebiyle ancak dünya hayatında onlara azap etmeyi” dünyalığı elde etmek için yorulmalarını, onun ellerinden gitmesinden korkmalarını ve böylelikle ondan afiyetle yararlanamamalarını, aksine sürekli olarak bu uğurda zorluk ve sıkıntılarla karşı karşıya kalmalarını, bunların kendilerini oyalayarak Allah’tan, âhiret yurdunu hatırlamaktan oyalayıp dünyadan ayrılacakları vakte kadar alıkoymasını “ve canlarının da kâfir olarak çıkmasını ister” Dünya sevgisi onların akıllarını başlarından almış bir halde, kalpleri dünyaya bağlı kalarak ve ciğerleri dünyalık için yanıp tutuşarak ölürler.
Kad Svevišnji Allah objavi neku kur’ansku suru u kojoj poziva dvoličnjake da vjeruju u Allaha i da se bore uz Poslanika, sallallahu alejhi ve sellem, na Allahovom putu, tada bogati i ugledni među njima traže dozvolu od Resulullaha da ne pođu u borbu govoreći: “Ostavi nas s nemoćnima, koji imaju opravdanje."
The expression: اُولُوا الطَّولِ (ulu 'at-caul: translated as ` the capable ones' ) (86) is not for particularization. Instead, it serves a purpose. It tells that there were others too, the ones not so capable. And the incapable ones had, at least, some obvious excuse to stay behind.
Nang nagpababa si Allāh ng isang kabanata sa Propeta Niyang si Muḥammad – basbasan Niya ito at pangalagaan – na naglalaman ng utos ng pagsampalataya sa Kanya at pakikibaka ayon sa landas Niya, humiling ng pahintulot sa pagpapaiwan palayo sa iyo ang mga may yaman at kaluwagan kabilang sa kanila. Nagsabi sila: "Pabayaan mo kami, magpapaiwan kami kasama sa mga may mga kadahilanan gaya ng mga mahina at mga maysakit na talamak."
When Allah reveals a sūrah to His Prophet (peace be upon him) that contains the instruction to have faith in Allah and to strive in His path, the rich people from among them ask you for permission to stay behind and they say: Let us stay behind with those who are excused, such as the weak and those who are chronically ill.
Cuando Al-lah revela una sura a Su Profeta en la que se les ordena creer en Al‑lah y luchar por Su causa, los ricos de entre ellos te piden permiso para no enlistarse y dicen: “Permítenos quedarnos con los eximidos, como los débiles y los enfermos crónicos”.
Và khi Allah thiên khải xuống một chương Kinh nào đó cho Thiên Sứ của Ngài có mang sắc lệnh buộc phải có đức tin nơi Allah và xuất binh Jihad vì chính nghĩa của Ngài thì số người giàu có trong số chúng liền xin phép Ngươi cho chúng được ở lại quê nhà, chúng nói: Xin cho chúng tôi được ở lại cùng với những người yếu đuối không tham chiến.
86- “Allah’a iman edin, Rasûlü ile birlikte cihad edin” diye (emreden) bir sûre indirildiği zaman içlerinden servet ve imkan sahipleri senden izin isterler ve: “Bizi bırak da oturanlarla birlikte kalalım” derler.
87- (Savaştan) geri kalan kadınlarla birlikte olmaya razı oldular. (Böylece) kalplerine mühür vuruldu. Artık onlar anlamazlar.
86. Şanı Yüce Allah, münafıkların sürekli olarak Allah’a itaati gerektiren işleri ağırdan aldıklarını ve sûrelerin de âyetlerin de onları etkilemediğini beyan ederek şöyle buyurmaktadır: Allah’a iman etmeleri ve Allah yolunda cihad etmeleri emrolunan “bir sûre indirildiği zaman içlerinden servet ve imkan sahipleri” yani cihada çıkmamakta haklı bir mazeretleri bulunmayan, mal-mülk sahibi ve varlıklı olanlar “senden izin isterler” Halbuki Allah, onlara mal ve evlat vermiştir. O halde onlar, Allah’a şükretmeleri, hamd etmeleri ve Allah’ın kendilerine farz kıldığı ve verdiği imkânlarla da kolaylaştırdığı görevleri ifa etmeleri gerekmez mi? Ancak onlar tembellik ettiler ve cihada çıkmayıp oturmak için izin istediler. Başka bir yolu kabul etmeyerek:“Bizi bırak da oturanlarla birlikte kalalım” dediler.
87. “(Savaştan) geri kalan kadınlarla birlikte olmaya razı oldular” Yani cihaddan geri kalan kadınlarla birlikte kalmayı kendilerine nasıl yedirebildiler? Onlara bu yolu gösteren bir bilgi veya bir parça akılları var mı acaba? Yoksa Allah kalplerine mühür vurdu da o yüzden mi hayrı fark edemiyorlar? Yine bu yüzden kalplerinde hayır ve kurtuluşu gerektiren işleri yapma iradesi mi kalmamış? “Artık onlar anlamazlar.” Onlar faydalarına olan şeylerin farkına varamıyorlar. Eğer gerçekten anlayışlı kimseler olsalardı, kendilerini erkeklerin konumlarından aşağılara düşüren böyle bir hale razı olmazlardı.
Se Allāh rivelasse una Sura al Suo Messaggero Muħammed, pace e benedizione di Allāh su di lui, che include l'obbligo della fede in Allāh e della lotta per la Sua causa, i ricchi e i benestanti ti chiederebbero il permesso di restare, e direbbero: "Lasciaci restare assieme a quelli che hanno valide scuse, come i deboli e gli anziani".
Hypocrites of this kind are always those who, because of their policy of expediency, gather around themselves the resources of position and wealth. Due to this, the general run of Muslims are impressed by their worldly position. Their glamorous lives and their glib talk make them seem great in the eyes of the common man. This can create moments of grave trial for an Islamic society, because, in a truly Islamic society, such people ought to be ignored rather than being given places of honour. The real Islamic society will not be willing to accord a position of honour to those about whom it is abundantly clear that they are Muslims in name only, being in fact loyal only to their own vested interests and worldly considerations. The fate of such people is that in Islamic functions they find a place only on the back benches; they have no share in the congregational affairs of Muslims, being held unfit to grace religious offices. Any society in which such people have been able to attain a position of honour can never be looked upon with favour by God.
"Dan apabila diturunkan sesuatu surat (yang memerintahkan kepada orang munafik itu), 'Berimanlah kamu kepada Allah dan berjihadlah beserta RasulNya,' niscaya orang-orang yang sanggup di antara mereka meminta izin kepadamu (untuk tidak berjihad) dan mereka berkata, 'Biarkanlah kami berada bersama orang-orang yang duduk.' Mereka rela berada bersama orang-orang yang tidak pergi berperang, dan hati mereka telah dikunci mati, maka mereka tidak mengetahui (kebahagiaan beriman dan berjihad)." (At-Tau-bah: 86-87).
(86) Allah تعالى berfirman menjelaskan sikap orang-orang munafik yang terus menerus merasa berat dalam melaksanakan ketaatan, dan bahwa surat-surat dan ayat-ayat tidak berpengaruh pada mereka, ﴾ وَإِذَآ أُنزِلَتۡ سُورَةٌ ﴿ "dan apabila diturunkan sesuatu surat (yang memerintahkan kepada orang munafik itu)", yang padanya me-reka diminta untuk beriman kepada Allah dan berjihad di jalanNya, ﴾ ٱسۡتَـٔۡذَنَكَ أُوْلُواْ ٱلطَّوۡلِ مِنۡهُمۡ ﴿ "niscaya orang-orang yang sanggup di antara me-reka meminta izin kepadamu (untuk tidak berjihad)." Yakni orang-orang yang berharta yang tidak berudzur, padahal Allah telah memberi mereka harta dan anak-anak, mengapa mereka tidak bersyukur kepada Allah, memujiNya, dan melakukan apa yang diwajibkan-Nya dan yang telah dimudahkan atas mereka? Akan tetapi mereka enggan kecuali bermalas-malasan dan meminta izin untuk tidak berangkat. ﴾ وَقَالُواْ ذَرۡنَا نَكُن مَّعَ ٱلۡقَٰعِدِينَ ﴿ "Dan mereka berkata, 'Biarkanlah kami berada bersama orang-orang yang duduk'."
(87) Allah تعالى berfirman, ﴾ رَضُواْ بِأَن يَكُونُواْ مَعَ ٱلۡخَوَالِفِ ﴿ "Mereka rela berada bersama orang-orang yang tidak pergi berperang." Yakni, bagai-mana mereka rela diri mereka tetap bersama para wanita yang tidak berangkat berjihad? Apakah mereka itu memiliki akal dan penger-tian yang menunjukkan mereka untuk ikut berperang ataukah ﴾ ط ُ ب ِ ع َ عَلَىٰ قُلُوبِهِمۡ ﴿ "hati mereka telah dikunci mati", hingga hati itu tidak mema-hami kebaikan, tidak terdapat keinginan untuk melakukan kebaikan dan meraih keberuntungan, sehingga mereka tidak mengerti kemas-lahatan mereka. Jika mereka benar-benar mengerti, niscaya mereka tidak rela terhadap keadaan ini yang menurunkan harkat mereka sebagai laki-laki.
Quand Je révèle à Muħammad, Mon Prophète, une sourate contenant l’ordre de croire en Moi et de lutter pour Ma cause, les riches et les plus aisés parmi les hypocrites te demandent la permission de rester en retrait et te disent: Laisse-nous en retrait en compagnie de ceux que leur faiblesse et leur infirmité dispensent de combat.
Admonishing Those Who did not join the Jihad
Allah chastises and admonishes those who stayed away from Jihad and refrained from performing it, even though they had the supplies, means and ability to join it. They asked the Messenger for permission to stay behind, saying,
ذَرْنَا نَكُنْ مَّعَ الْقَـعِدِينَ
("Leave us (behind), we would be with those who sit (at home)") thus accepting for themselves the shame of lagging behind with women, after the army had left. If war starts, such people are the most cowardice, but when it is safe, they are the most boastful among men. Allah described them in another Ayah,
فَإِذَا جَآءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدورُ أَعْيُنُهُمْ كَالَّذِى يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ
(Then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues.)33:19 their tongues direct their harsh words against you, when it is safe to do so. In battle, however, they are the most cowardice among men. Allah said in another Ayah,
وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِىِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلَى لَهُمْ - طَاعَةٌ وَقَوْلٌ مَّعْرُوفٌ فَإِذَا عَزَمَ الاٌّمْرُ فَلَوْ صَدَقُواْ اللَّهَ لَكَانَ خَيْراً لَّهُمْ
(Those who believe say: "Why is not a Surah sent down (for us) But when a decisive Surah (explaining and ordering things) is sent down, and fighting is mentioned therein, you will see those in whose hearts is a disease looking at you with a look of one fainting to death. But it was better for them. Obedience (to Allah) and good words (were better for them). And when the matter is resolved on, then if they had been true to Allah, it would have been better for them.) 47:20-21 sAllah said next,
وَطُبِعَ عَلَى قُلُوبِهِمْ
(Their hearts are sealed up) because of their staying away from Jihad and from accompanying the Messenger in Allah's cause,
فَهُمْ لاَ يَفْقَهُونَ
(so they understand not.) they neither understand what benefits them so that they perform it nor what hurts them so that they avoid it.
لَـكِنِ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ جَـهَدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ وَأُوْلَـئِكَ لَهُمُ الْخَيْرَاتُ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
Apabila Allah menurunkan surah kepada Nabi-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- yang berisi perintah untuk beriman kepada Allah dan berjihad fi sabilillah maka orang-orang kaya mereka meminta izin kepadamu untuk tidak menyertaimu. Mereka berkata, "Biarkan kami tinggal bersama orang-orang yang punya uzur, seperti orang-orang yang lemah dan orang-orang jompo."
Allah Teâlâ, Peygamberi Muhammed -sallallahu aleyhi ve sellem-'e Allah'a iman etmeyi ve yolunda cihat etmeyi emreden bir sure indirdiği zaman, zenginlik ve varlık sahibi olan kimseler bundan geri kalmak için senden izin isteyip şöyle dediler: "Bizi bırak zayıflar ve sürekli hastalar gibi özür sahipleri ile beraber olup (savaşa) gitmeyelim.''
Bu münafıklar, özür sahipleri ile birlikte savaştan geri kalarak kendi nefisleri için zillete ve aşağılanmaya razı oldular. Allah Teâlâ da küfürleri ve nifakları sebebi ile onların kalplerini mühürledi. Onlar kendi yararlarına olan şeyleri anlamazlar.
Ces hypocrites se satisfont de l’humiliation et de l’opprobre qu’il y a, à demander à rester en retrait avec ceux que leur faiblesse et leur infirmité dispensent. Allah scella leurs cœurs en raison de leur mécréance et de leur hypocrisie. Ils ne savent donc pas ce qui est dans leur intérêt.
Orang-orang munafik itu dengan senang hati menempatkan diri mereka di dalam kehinaan dan kenistaan manakala mereka dengan senang hati duduk berpangku tangan bersama orang-orang yang berhalangan yang tidak pergi ke medan perang. Allah mengunci mati hati mereka disebabkan oleh kekafiran dan kemunafikan mereka, sehingga mereka sama sekali tidak mengetahui hal yang bermanfaat untuk diri mereka sendiri.
Gli ipocriti accettarono l'umiliazione e la denigrazione quando decisero di restare assieme a coloro che avevano valide scuse. Allāh sigillò i loro cuori a causa della loro miscredenza e ipocrisia; essi non sanno quali sono le cose che portano loro beneficio.
Nalugod ang mga mapagpaimbabaw na ito para sa mga sarili nila sa kaabahan at kahamakan nang nalugod sila na magpaiwan kasama sa mga may mga kadahilanan. Nagpinid si Allāh sa mga puso nila dahilan sa kawalang-pananampalataya nila at pagpapaimbabaw nila kaya sila ay hindi nakaaalam sa may dulot ng kapakanan nila.
Estos hipócritas se contentan con la desgracia y la humillación, ya que se complacen en desertar y quedarse junto con los que están eximidos. Al-lah ha sellado sus corazones debido a su incredulidad e hipocresía, por lo que no saben lo que les trae beneficio.
Ovi dvoličnjaci su zadovoljni poniženjem jer su zadovoljni da budu sa onima koji imaju opravdanje. Svemogući Allah zapečatio je njihova srca i oni ne mogu shvatiti u čemu je dobro za njih, a u čemu je zlo.
These hypocrites are pleased with disgrace and humiliation, since they are pleased to stay behind with those who are excused. Allah has sealed their hearts because of their disbelief and hypocrisy, so they do not know where their best interests are. They are therefore similar to animals.
Nhóm Munafiq này đã bằng lòng cho bản thân chúng bị nhục nhã và bị khinh rẻ khi chấp nhận ở lại nhà cùng những người có lý do không tham chiến và rồi con tim của chúng đã bị Allah bao trùm bằng sự vô đức tin và sự ngụy tạo Islam nên chúng không sao nhận thức được điều nào tốt cho mình.
Tuttavia il Messaggero e i credenti che sono con lui non restarono indietro nella Lotta per la causa di Allāh come costoro, ma lottarono per la causa di Allāh con i loro beni e le loro vite. La loro ricompensa presso Allāh fu ottenere benefici nella vita terrena, come la vittoria e i bottini, e benefici nell'Aldilà, come l'ingresso nel Paradiso e l'esaudimento delle richieste e la salvezza da ciò che temevano.
Riêng về Thiên Sứ và những người có đức tin cùng với Ngươi không hề trốn tránh việc Jihad vì chính nghĩa của Allah, ngược lại, họ luôn ở trong tư thế sẵn sàng, chấp nhận hi sinh cả tài sản lẫn sinh mạng vì chính nghĩa của Allah. Thế nên họ được Allah dành cho phần thưởng tốt đẹp ở trần gian bằng sự thắng lợi và thu được chiến lợi phẩm. Họ còn được hưởng phần thưởng vĩ đại khác ở Đời Sau như được vào Thiên Đàng, đạt được điều họ muốn và được tránh khỏi mọi thứ họ sợ.
Tungkol naman sa Sugo at mga mananampalataya kasama sa kanya, hindi sila nagpaiwan palayo sa pakikibaka ayon sa landas ni Allāh tulad ng mga ito. Nakibaka lamang sila ayon sa landas ni Allāh sa pamamagitan ng mga yaman nila at mga sarili nila. Ang ganti sa kanila sa ganang kay Allāh ay ang magtaglay ng mga pakinabang na pangmundo para sa kanila gaya ng pagwawagi at mga samsam sa digmaan, ang magtaglay ng mga pakinabang na pangkabilang-buhay, na kabilang sa mga ito ang pagpasok sa paraiso, at ang magtaglay ng pagtatamo ng hinihiling at kaligtasan mula sa pinangingilabutan.
The Messenger and the believers with him did not remain behind from striving in Allah’s path, as these people did. Instead, they strived in Allah’s path with their wealth and their lives. Their reward from Allah is that they will receive worldly benefits, such as victory and gains of war, as well as benefits in the Afterlife, which includes entry into Paradise and successful attainment of their desires and salvation from what they fear.
After Allah mentioned the sins of the hypocrites, He praised the faithful believers and described their reward in the Hereafter,
لَـكِنِ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ جَـهَدُواْ
(But the Messenger and those who believed with him strove hard and fought) until the end of these two Ayat 9:88-89. This describes the qualities, as well as, the reward of faithful believers. Allah said,
وَأُوْلَـئِكَ لَهُمُ الْخَيْرَاتُ
(Such are they for whom are the good things), in the Hereafter, in the gardens of Al-Firdaws and the high grades.
Što se tiče Allahovog Poslanika, sallallahu alejhi ve sellem, i vjernika, oni ne izostaju iz borbe poput licemjera, već žrtvuju svoje imetke i živote boreći se da Allahova riječ stalno bude gornja. Njima pripada svako dobro na oba svijeta: na ovom svijetu im pripada pobjeda, ponos i ratni plijen, a na Ahiretu im pripada Džennet i spasenje.
El Mensajero y los creyentes que estaban con él no se negaron a luchar por la causa de Al-lah, como lo hicieron estas personas. Al contrario, lucharon por la causa de Al-lah con sus riquezas y ofreciendo sus vidas. Al-lah los recompensará con beneficios en esta vida, con la victoria y los botines guerra, así como con recompensas en el Más Allá, que incluyen la entrada al Paraíso, el cumplimiento de sus deseos y el ser librados del temor al fuego del Infierno.
88- Fakat Peygamber ve beraberindeki mü’minler, malları ve canları ile cihad ettiler. İşte bütün hayırlar onlarındır ve onlar, felaha erenlerin ta kendileridir.
89- Allah, onlara altlarından ırmaklar akan cennetler hazırlamıştır. Orada ebediyen kalacaklardır. İşte en büyük kazanç budur.
88. Yüce Allah şöyle buyurmaktadır: Bu münafıklar cihaddan geri kalsalar dahi Yüce Allah onların yerlerini dolduracak ve onlara ihtiyaç bırakmayacaktır. Zira Yüce Allah’ın bu emri yerine getirecek ve O’nun, lütfunu kendilerine tahsis ettiği özel kulları vardır. Bunlar ise “Peygamber” Muhammed sallallahu aleyhi ve sellem “ve beraberindeki mü’minler” olup onlar “malları ve canları ile cihad” ederler. İşi ağırdan almaz ve tembellik göstermezler; aksine bunu sevinç ve neşe ile yerine getirirler. “İşte” dünya ve âhiretteki pek çok “hayırlar onlarındır ve onlar” en üstün isteklerine ve en mükemmel arzularına kavuşmuş olan “felaha erenlerin ta kendileridir.”
89. O halde böylelerinin rağbet ettikleri şeylere rağbet etmeyerek dünyasını, dinini ve âhiretini kaybederek ziyana uğrayan kimselere yazıklar olsun! Bu son ayetler, Yüce Allah’ın şu buyruklarına benzemektedir:“De ki: Ona ister iman edin, ister iman etmeyin. Çünkü o, bundan önce kendilerine ilim verilmiş olanlara okununca onlar çenelerinin üzerine yüz üstü secdeye kapanırlar.”(el-İsrâ, 17/107)“Şimdi bunlar, o (âyetlerimizi) inkâr ederlerse (bilsinler ki) biz de yerlerine onları inkâr etmeyen bir topluluğu onlara vekil kılmışızdır”(el-En’am, 6/89)
Sebaliknya, Rasulullah dan orang-orang mukmin bersamanya tidak enggan pergi ke medan jihad fi sabilillah seperti orang-orang munafik itu. Orang-orang mukmin telah berjihad di jalan Allah dengan harta dan jiwa mereka, sehingga balasan yang mereka terima dari Allah ialah tercapainya keuntungan-keuntungan duniawi untuk mereka, seperti kemenangan dan rampasan perang, tercapainya keuntungan-keuntungan ukhrawi, seperti masuk surga, tercapainya apa yang diinginkan, serta terhindar dari apa yang ditakutkan.
"Tetapi Rasul dan orang-orang yang beriman bersamanya, mereka berjihad dengan harta dan diri mereka. Dan mereka itulah orang-orang yang memperoleh kebaikan, dan mereka itulah (pula) orang-orang yang beruntung. Allah telah menyediakan bagi mereka Surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya. Itulah kemenangan yang besar." (At-Taubah: 88-89).
(88) Allah تعالى berfirman, Jika orang-orang munafik itu tidak berangkat jihad, maka Allah tidak membutuhkan mereka, Allah memiliki hamba-hamba khusus yang dikhususkanNya dengan ka-runiaNya yang melaksanakan perkara ini, mereka adalah ﴾ ٱلرَّسُولُ ﴿ "Rasul" Muhammad ﷺ ﴾ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ ﴿ "dan orang-orang yang ber-iman bersamanya", mereka berjihad ﴾ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ ﴿ "dengan harta dan diri mereka," tanpa merasa berat dan malas, bahkan mereka berba-hagia dan optimis, mereka itu adalah ﴾ لَهُمُ ٱلۡخَيۡرَٰتُۖ ﴿ "orang-orang yang memperoleh kebaikan", yang banyak di dunia dan akhirat. Dan me-reka itu adalah ﴾ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "orang-orang yang beruntung", yang me-raih keinginan tertinggi dan impian yang mulia.
(89) ﴾ أَعَدَّ ٱللَّهُ لَهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Allah telah menyediakan bagi mereka Surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya. Itulah kemenangan yang besar." Cela-kalah orang yang tidak berminat kepada apa yang mereka minati, dia merugi agama, dunia, dan akhiratnya. Ini mirip dengan Firman Allah تعالى,
﴾ قُلۡ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦٓ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدٗاۤ 107 ﴿
"Katakanlah, 'Berimanlah kamu kepadanya atau tidak usah beriman (sama saja bagi Allah).' Sesungguhnya orang-orang yang diberi pengeta-huan sebelumnya apabila al-Qur`an dibacakan kepada mereka, mereka menyungkur atas muka mereka sambil bersujud." (Al-Isra`: 107).
Dan FirmanNya,
﴾ فَإِن يَكۡفُرۡ بِهَا هَٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِهَا قَوۡمٗا لَّيۡسُواْ بِهَا بِكَٰفِرِينَ 89 ﴿
"Jika orang-orang (Quraisy) itu mengingkarinya (yang tiga macam itu), maka sesungguhnya Kami akan menyerahkannya kepada kaum yang sekali-kali tidak akan mengingkarinya." (Al-An'am: 89).
Resul -sallallahu aleyhi ve sellem- ve Müminler, onlar (münafıklar) gibi Allah yolunda cihat etmekten geri kalmadılar. Bunlar (Resul ve beraberindeki Müminler) malları ve canları ile Allah yolunda cihat ettiler. Bunların Allah katındaki karşılıkları yardım ve ganimetler gibi dünyevi şeyleri elde etmektir. Cennete girdirilmek, arzulanan bol kazancı elde etmek ve endişe duyulan şeyden kurtuluşa ermek ise Müminlerin ahirette Allah katında elde edecekleri uhrevi faydalardır.
Quant au Messager et aux croyants qui l’accompagnaient, ils ne restèrent pas en retrait de la lutte pour la cause d’Allah comme les hypocrites. Ils combattirent plutôt avec leurs biens et leurs personnes. Leur rétribution auprès d’Allah est dans ce bas monde, la victoire et la prise de butins et dans l’au-delà, l’entrée au Paradis, l’obtention de ce qu’ils désirent et le salut de ce qu’ils redoutent.
A hypocrite, due to his being materially minded, gathers around him many worldly effects; a crowd of supporters is also seen around him. These things greatly impress the superficial kind of person. But, for those who look into things more deeply, such showy glamour is not enviable but serves rather to teach a lesson. Such an accumulation of goods hinders the hypocrite from coming closer to God. God’s favourite servant is one who proceeds towards Him without any reservation or worldly consideration. But those who are immersed in worldly glories are unable to rise above these things. Whenever they are inclined to proceed towards God, they feel as if that would be at the cost of material gains. Since they cannot muster enough courage to undertake this sacrifice, they cannot be loyal to God. Their worldly benefits are gained at the horrible price of entering the Hereafter deprived of everything. The condition of such people is that when God’s religion asks them to forget themselves and attach themselves to God, they are unable to bury their inflated egos. When God’s religion tells them to tread a path devoid of personal glory, they lag behind, prefering to take care of their fame and popularity. When the struggle for God’s religion demands the sacrifice of life and property, their lives and property appear so valuable to them that they are unable to sacrifice them for any non-worldly goal. This attitude goes on hardening to the point where their hearts lose all sensitivity. Falling victim to insensitivity, they lose the urge which pulls them towards God and which does not allow them to reconcile with anything other than God. In contrast to this, the true believers allot the highest position to God and as such everything other than God appears worthless to them. They are always ready to move ahead towards God by undertaking every kind of sacrifice. These are the people for whom God’s graces and bounties exist. Nothing stands between them and the eternal paradise of God, save death.
Allah telah menyiapkan untuk mereka (orang-orang mukmin) surga-surga yang di bawah istana-istananya mengalir sungai-sungai. Mereka akan tinggal di sana untuk selama-lamanya dan mereka tidak akan binasa. Balasan itu adalah keberuntungan besar yang tidak tertandingi oleh keberuntungan lainnya.
Allah a préparé à leur intention des vergers sous lesquels coulent des rivières où ils demeureront éternellement et où ils ne connaîtront pas la mort. Cette rétribution est le succès immense qui n’a aucun équivalent.
Allah Teâlâ, onlar için sarayları altından ırmaklar akan, içinde ebedî kalacakları cennetler hazırlamıştır. İşte bu; hiçbir kurtuluşun kendisine erişemeyeceği büyük bir kurtuluştur.
Al-lah ha preparado para estos creyentes jardines con ríos que fluyen por debajo de sus palacios, donde vivirán por toda la eternidad. Esa recompensa es el triunfo grandioso que ningún otro puede igualar.
Allah has prepared for these believers gardens with rivers flowing beneath their palaces, where they shall live eternally. That reward is the great success that cannot be equalled by any other.
Allāh ha preparato per loro paradisi sotto i cui palazzi scorrono i fiumiالأنهار, in cui dimoreranno in eterno: Non moriranno mai; tale ricompensa è il grande trionfo che non ha pari.
Milostivi Allah je vjernicima koji se bore na Njegovu putu pripremio Džennet, ispod čijih dvoraca rijeke teku. Oni će u njemu vječno ostati, uživajući u blagodatima mnogobrojnim. Bit će to velika radost i veličanstven uspjeh kojem neće biti ravna.
Allah chào đón họ bằng những Ngôi Vườn Thiên Đàng với những dòng sông chảy bên dưới những tòa lâu đài, họ ở trong đó mãi mãi, không có sự kết thúc. Phần thưởng đó là sự chiến thắng vĩ đại mà không niềm vui nào so sánh đặng.
Naglaan si Allāh para sa kanila ng mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito bilang mga mamamalagi sa mga ito magpakailanman: walang sasapit sa kanila na pagkalipol. Ang ganting iyon ay ang tagumpay na sukdulan na hindi natutumbasan ng [anumang] tagumpay.
A group of people from the desert Arabs of Medina and the surrounding areas came with excuses to Allah’s Messenger (peace be upon him), so that he would give them permission to remain behind from going out and striving in Allah’s path. Another group of people who did not even make any excuse also stayed behind from going out because they did not accept the Prophet and they did not have faith in Allah’s promise. A painful punishment will afflict these people because of their disbelief.
Commentary
The details given in the verse tell us that there were two kinds of people among the Bedouins of the desert. First, there were those who visited the Holy Prophet ﷺ and requested that they might be excused from Jihad and allowed to stay behind. Then, there were the arrogant and rebellious among them who did not even bother to take the trouble of excusing themselves out of it. They just stayed behind.
When the Holy Prophet ﷺ allowed Jadd ibn Qays that he may not go on Jihad,' says Sayyidna Jabir ibn ` Abdullah ؓ ، ` some hypocrites also came to him, offered their excuses and sought his permission to stay out of Jihad. As for the permission, he let them have it, but he did realize that they were making false excuses, therefore, he turned away from them. Thereupon, this verse was revealed.'
It made it clear that their excuse was unacceptable. Therefore, they were served with the warning of a painful punishment. However, by saying: اَلَّذِینَ کَفَرُوا مِنھُم (those of them who disbelieve), a hint was given that the excuse given by some of them was not because of their disbelief or hypocrisy, rather, it was because of their natural laziness. So, they were not to be affected by the punishment to fall upon those disbelievers.
وَقَعَدَ الَّذِينَ كَذَبُواْ اللَّهَ وَرَسُولَهُ
(and those who had lied to Allah and His Messenger sat at home), and did not ask for permission for it; and Allah warned them of painful punishment,
سَيُصِيبُ الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ
(a painful torment will seize those of them who disbelieve.)
May dumating na mga tao kabilang sa mga Arabeng disyerto ng Madīnah at mula sa paligid nito, na nagdadahilan sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – upang pahintulutan sila sa pagpapaiwan sa pagsugod at pakikibaka ayon sa landas ni Allāh. May nagpaiwang mga ibang tao na hindi nagdahilan sa simula pa sa pag-iwas sa pagsugod dahil sa kawalan ng paniniwala nila sa Propeta at dahil sa kawalan ng pananampalataya nila sa pangako ni Allāh. May aabot sa mga ito dahilan sa kawalang-pananampalataya nilang ito na isang pagdurusang nakasasakit at mahapdi.
Và một nhóm người thuộc dân Ả-rập vùng sa mạc của Madinah và số người khác sống xung quanh lần lượt tìm đến Thiên Sứ của Allah để xin phép được không tham chiến vì chính nghĩa của Allah. Tuy nhiên, có nhóm người khác vốn đã không tin tưởng Nabi và không tin vào lời hứa hẹn của Allah nên đã bất cần đến việc phải xin phép ở lại hay không, nhóm người vô đức tin này sẽ gặp phải cực hình đau đớn.
90- Bedevilerden özür beyan edenler, kendilerine izin verilmesi için geldiler. Allah’a ve Rasûlüne yalan söyleyenler ise oturup kaldılar. İçlerinden kâfir olanlar, can yakıcı bir azaba uğrayacaklardır.
91- Zayıflara, hastalara ve harcayacak bir şey bulamayanlara, Allah’a ve Rasûlüne karşı samimi olmaları şartı ile (savaşa çıkmama konusunda) hiçbir vebal yoktur. Zira iyilik edenlerin aleyhine bir sorumluluk yoktur. Allah Ğafûrdur, Rahîmdir.
92- Bir de sana kendilerine binek temin etmen için geldiklerinde:“Size bir binek bulamıyorum” dediğin zaman harcayacak bir şey bulamadıklarından dolayı üzülüp gözleri yaş döke döke geri dönen kimselere de (bir vebal yoktur).
93- Vebal, ancak zengin oldukları halde senden izin isteyenleredir. Onlar (savaştan) geri kalanlarla beraber olmaya razı oldular. Allah da kalplerini mühürledi. Artık onlar bilmezler.
90. “Bedevilerden özür beyan edenler kendilerine izin verilmesi için geldiler” Yani bedevilerden savaşa çıkmak hususunda işi önemsemeyen ve bu konuda gerekeni yapmayan kimseler, cihadı terk etmek hususunda kendilerine izin verilmesi için -kabalıkları ve utanmazlıkları dolayısı ile özür dilemeye hiç aldırış etmeksizin- geldiler. Onların bu gelişleri, imanlarının zayıf oluşu sebebiyledir. İçlerinden “Allah’a ve Rasûlüne yalan söyleyenler”e gelince onlar, oturup kaldılar ve hiç özür beyan etmediler.“Özür beyan edenler” buyruğunun manasının, “mazereti olup da kendilerini mazur görmesi için Allah Rasûlüne gelenler”, şeklinde olma ihtimali vardır. Zira mazereti olan kimselerin mazeretini kabul etmek onun âdeti idi. Aralarından iman iddialarında “Allah’a ve Rasûlüne yalan söyleyenler ise oturup kaldılar.” Halbuki iman, savaşa çıkmayı ve böyle yapmamayı gerektirir.
Daha sonra Yüce Allah, onları şu buyruğu ile tehdit etmektedir:“İçlerinden kâfir olanlar” dünyada da âhirette de “can yakıcı bir azaba uğrayacaklardır.”
91. Allah daha önce özür beyan edenleri söz konusu etmişti. Bu kimseler, bir bölümü dinen mazereti kabul edilenler, bir bölümü de kabul edilmeyenler olmak üzere iki kısım olduklarından dolayı Yüce Allah, bu hususu şöyle söz konusu etmektedir: Cihada çıkmaya ve savaşmaya güçleri yetmeyen, bedenlerinde ve gözlerinde zaaf bulunan “zayıflara, hastalara”; bu hastalık, kişinin cihada çıkma gücünü ortadan kaldıran topallık, körlük, sıtma, felç vb. bütün hastalık türlerini kapsar, “ve harcayacak bir şey bulamayanlara” yani savaş yolculuğunda kendilerini gidecekleri yere ulaştıracak kadar azık ve binek bulamayanlara; “Allah’a ve Rasûlüne karşı samimi olmaları şartı ile” yani imanlarında samimi olmaları ve eğer cihada güçleri yetmiş olsaydı mutlaka güçlerinin yettiği kadarı ile cihada çıkma niyet ve azmini taşımaları, ellerinden geldiği kadar cihada çıkmaya teşvik etmeleri ve bu konuda insanların arzularını harekete geçirmeleri şartıyla cihada çıkmamalarından dolayı onlara “hiçbir vebal yoktur.”“Zira iyilik edenlerin aleyhine bir sorumluluk yoktur.” Yani bunların aleyhlerinde sorumluluğu gerektirecek bir durum yoktur. Çünkü bunlar, üzerlerinde olan Allah’ın ve kulların haklarını iyi bir şekilde yerine getirerek kendilerine yöneltilebilecek kınamalara açık kapı bırakmamışlardır. Zira kul, gücü yeten hususlarda üzerine düşeni güzel bir şekilde yerine getirecek olursa güç yetiremediği şeylerin sorumluluklarından kurtulur.
Bu âyet-i kerime şöyle bir kaideye delil gösterilmektedir:Kişi şahsı veya malı ile veya buna benzer yollarla başkasına iyilikte bulunacak olup da bilahare bu iyiliği dolayısıyla herhangi bir eksiklik ya da bir şeylerin telef olması sonucunu doğuran bir iş meydana gelirse o, bu eksiklik ve telefin tazminatını ödemez. Çünkü o, iyilik yapan bir kimsedir. İyilik yapanların aleyhine de bir yol ve sorumluluk yoktur. Aynı zamanda bu, iyilik yapmayan, yani kötü olan kimsenin görevini ihmal eden kimse gibi sayıldığına ve sebep olduğu zararların tazminatını ödeyeceğine de delildir.“Allah Ğafûrdur, Rahîmdir.” O’nun mağfiret ve rahmetinin bir tecellisi olarak O, gücü yetmeyenleri affetmiştir. Samimi ve kararlı niyetleri dolayısı ile de cihada güç yetiren ve fiilen cihad eden kimselere verdiği sevabın aynısını onlara verir.
92. “Bir de sana kendilerine binek temin etmen için geldiklerinde” senin böyle bir imkâna sahip olmadığını gören, senin de kendilerine özür beyan ederek:“Size bir binek bulamıyorum, dediğin zaman harcayacak bir şey bulamadıklarından dolayı üzülüp gözleri yaş döke döke geri dönen kimselere de” bir vebal ve günah yoktur. Çünkü bunlar, aciz kimselerdir ve kendilerini fedaya hazırdırlar. İmkân bulamadıklarından dolayı Yüce Allah’ın söz ettiği şekilde üzülmüş ve zorlukla karşı karşıya kalmışlardır. İşte bunlar için de bir vebal yoktur. Bunların vebali kalktığına göre durum, asıl haline döner ki o da şudur: Bir hayra niyet edip de bu kararlı niyeti ile birlikte gücünün yettiği çalışma ve çabayı ortaya koymasına rağmen maksadına güç yetiremeyen kimse, o işi tam ve eksiksiz olarak yapmış gibi sayılır.
93. “Vebal” ve kınama “ancak zengin oldukları” hiçbir mazeretleri bulunmadığı ve cihada çıkmaya güç yetirebildikleri “halde senden izin isteyenleredir.” Ancak böyleleri hakkında vebal ve kınama söz konusu olur. İşte “onlar” hem kendileri hem de dinleri açısından “geri kalanlarla” kadın, çocuk ve benzerleri ile “beraber olmaya razı oldular.” Çünkü “Allah da kalplerini mühürledi. Bunun için onlar bilmezler.” Kalplerine hayır namına bir şey girmez ve onlar dinî ve dünyevî menfaatlerini fark edemezler. Bu, işlediklerine karşılık bir cezadır.
Dolazili su i neki beduini iz okoline Medine kod Poslanika, sallallahu alejhi ve sellem, da im dopusti izostanak iz borbe na Allahovom putu, a dvoličnjaci među beduinima izostali su bezrazložno, jer nisu vjerovali u Poslanika i Allahovo obećanje. Nevjernike među njima će stići bolna kazna.
Algunos árabes del desierto de Medina y de las áreas circundantes presentaron excusas al Mensajero de Al-lah r, para que les diera permiso para no luchar por la causa de Al-lah.
Otro grupo de personas ni siquiera ofreció excusas para no salir a luchar, porque no aceptaban al Profeta y no tenían fe en la promesa de Al-lah. Un castigo doloroso afligirá a estas personas debido a su incredulidad.
Alcuni abitanti della Medinah e dei dintorni si scusarono con il Messaggero di Allāh la pace e le benedizioni di Allāh su di luiﷺ, chiedendogli il permesso di restare e non partecipare alla Lotta per la causa di Allāh; mentre altre persone rimasero senza chiedere il permesso di restare, poiché non credettero al Profeta e non ebbero fiducia nella promessa di Allāh: Costoro subiranno, a causa della loro miscredenza, una punizione dolorosa.
Medineli ve Medine etrafından olan bedevi araplardan bir topluluk Rasûlullah -sallallahu aleyhi ve sellem-’den Allah yolunda cihada gitmekten geri kalma hususunda izin istemek için geldiler. Bir başka topluluk ise aslen Nebi -sallallahu aleyhi ve sellem-’i tasdik etmemeleri ve Allah’ın vaadine iman etmemeleri sebebi ile herhangi bir özür talep etmeksizin Allah yolunda cihattan geri kaldılar. İşte bunlara, bu konudaki küfürleri sebebi ile elem verici azap ulaşacaktır.
Sejumlah orang Arab Badui Madinah dan sekitarnya datang kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- untuk meminta izin tidak pergi ke medan jihad fi sabilillah. Namun, ada juga sejumlah kaum lainnya sama sekali tidak meminta izin kepada beliau untuk tidak pergi ke medan jihad karena mereka tidak percaya kepada Nabi dan tidak percaya akan janji Allah. Mereka itu akan mendapatkan azab yang sangat menyakitkan akibat kekafiran mereka.
"Dan datang (kepada Nabi) orang-orang yang mengemukakan udzur, yaitu orang-orang Arab Badui agar diberi izin bagi mereka (untuk tidak pergi berjihad), sedang orang-orang yang mendustakan Allah dan RasulNya, duduk berdiam diri saja. Kelak orang-orang yang kafir di antara mereka itu akan ditimpa azab yang pedih. Tiada dosa (lantaran tidak pergi berjihad) atas orang-orang yang lemah, atas orang-orang yang sakit dan atas orang-orang yang tidak memperoleh apa yang akan mereka nafkahkan, apabila me-reka berlaku ikhlas kepada Allah dan RasulNya. Tidak ada jalan sedikit pun untuk menyalahkan orang-orang yang berbuat baik. Dan Allah Maha Pengampun lagi Maha Penyayang. Dan tiada (pula dosa) atas orang-orang yang apabila mereka datang kepadamu, supaya kamu memberi mereka kendaraan, lalu kamu berkata, 'Aku tidak memperoleh kendaraan untuk membawamu,' lalu mereka kembali, sedang mata mereka bercucuran air mata karena kese-dihan, lantaran mereka tidak memperoleh apa yang akan mereka nafkahkan. Sesungguhnya jalan (untuk menyalahkan) hanyalah terhadap orang-orang yang meminta izin kepadamu, padahal mereka itu orang-orang kaya. Mereka rela berada bersama-sama orang-orang yang tidak ikut berperang dan Allah telah mengunci mati hati mereka, maka mereka tidak mengetahui (akibat perbuatan mereka)." (At-Taubah: 90-93).
(90) Allah تعالى berfirman, ﴾ وَجَآءَ ٱلۡمُعَذِّرُونَ مِنَ ٱلۡأَعۡرَابِ لِيُؤۡذَنَ لَهُمۡ ﴿ "Dan datang (kepada Nabi) orang-orang yang mengemukakan udzur, yaitu orang-orang Arab Badui agar diberi izin bagi mereka (untuk tidak pergi berjihad)." Yakni orang-orang yang meremehkan dan melalaikan jihad datang agar mereka diizinkan untuk tidak berperang, tanpa mempedulikan apa alasannya karena mereka memang berhati keras, tidak tahu malu, dan karena keimanan mereka yang lemah. Adapun orang-orang yang mendustakan Allah dan RasulNya, maka mereka sama sekali tidak berangkat berperang dan tidak pula mengajukan udzur. Ada kemungkinan makna Firman Allah, ﴾ ٱلۡمُعَذِّرُونَ ﴿ "Orang-orang yang mengemukakan udzur", adalah orang-orang yang berudzur, mereka datang kepada Nabi ﷺ agar dimaklumi, dan kebiasaan Nabi ﷺ adalah memaklumi orang yang berudzur. ﴾ وَقَعَدَ ٱلَّذِينَ كَذَبُواْ ٱللَّهَ وَرَسُولَهُۥۚ ﴿ "Sedang orang-orang yang mendustakan Allah dan RasulNya, duduk berdiam diri saja", padahal mereka mengklaim beriman yang seha-rusnya menuntut mereka untuk berjihad namun mereka tidak meng-amalkannya. Kemudian Allah mengancam mereka dengan Firman-Nya, ﴾ سَيُصِيبُ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٞ ﴿ "Kelak orang-orang yang kafir di antara mereka itu akan ditimpa azab yang pedih", di dunia dan akhirat.
(91) Manakala Allah menyebutkan orang-orang yang menge-mukakan udzur untuk tidak ikut berjihad, mereka ada dua golongan: golongan yang alasannya diterima oleh syariat dan golongan yang alasannya ditolak, maka hal itu dijelaskan dengan FirmanNya, ﴾ لَّيۡسَ عَلَى ٱلضُّعَفَآءِ ﴿ "Tiada dosa (lantaran tidak pergi berjihad) atas orang-orang yang lemah", jasmani dan penglihatannya, tidak mempunyai ke-mampuan untuk pergi berperang ﴾ وَلَا عَلَى ٱلۡمَرۡضَىٰ ﴿ "atas orang-orang yang sakit." Ini mencakup seluruh jenis sakit yang mana penderitanya tidak mampu keluar berjihad, seperti pincang, buta, demam, radang selaput dara, mati separuh dan lain-lain. ﴾ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ ﴿ "Dan atas orang-orang yang tidak memperoleh apa yang akan mereka naf-kahkan." Yakni mereka tidak mendapatkan bekal dan kendaraan untuk menempuh perjalanan jihad. Mereka itu tiada berdosa dengan syarat berlaku ikhlas kepada Allah dan RasulNya, yaitu beriman dengan iman yang benar, dengan niat dan tekad jika sean-dainya mereka mampu niscaya mereka akan berjihad, dan mereka melakukan apa yang mereka mempu, yaitu memberikan dorongan, ajaran, serta semangat kepada orang lain untuk berjihad. ﴾ مَا عَلَى ٱلۡمُحۡسِنِينَ مِن سَبِيلٖۚ ﴿ "Tidak ada jalan sedikit pun untuk menyalahkan orang-orang yang berbuat baik." Yakni jalan untuk disalahkan, karena dengan kebaikan mereka terkait dengan hak Allah dan hak para hamba membuat mereka tidak disalahkan, jika seorang hamba melakukan apa yang dia mampu dengan baik, maka gugurlah kesalahan pada apa yang dia tidak mampu.
Ayat ini dijadikan sebagai dalil atas sebuah kaidah, yaitu bahwa barangsiapa yang berbuat kebaikan kepada orang lain pada jiwanya atau pada hartanya dan lainnya, lalu kebaikannya itu menimbulkan kekurangan atau kerusakan, maka dia tidak bertanggung jawab (menanggung) karena dia berbuat baik, dan tidak ada jalan untuk menyalahkan orang yang berbuat baik. Sebagaimana ayat ini juga menunjukkan bahwa orang yang berbuat buruk seperti orang yang lalai, maka dia harus menanggungnya. ﴾ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴿ "Dan Allah Maha Pengampun lagi Maha Penyayang." Di antara ampunan dan rahmatNya adalah bahwa Dia memaafkan orang-orang yang lemah dan memberi mereka pahala dengan niat kuat mereka, sama dengan pahala orang-orang yang mampu melakukan.
(92) ﴾ وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوۡكَ لِتَحۡمِلَهُمۡ ﴿ "Dan tiada (pula dosa) atas orang-orang yang apabila mereka datang kepadamu, supaya kamu memberi mereka kendaraan", ternyata kamu tidak memiliki apa pun. ﴾ قُلۡتَ ﴿ "Lalu kamu berkata", dalam rangka meminta maaf. ﴾ لَآ أَجِدُ مَآ أَحۡمِلُكُمۡ عَلَيۡهِ تَوَلَّواْ وَّأَعۡيُنُهُمۡ تَفِيضُ مِنَ ٱلدَّمۡعِ حَزَنًا أَلَّا يَجِدُواْ مَا يُنفِقُونَ ﴿ "'Aku tidak memperoleh ken-daraan untuk membawamu,' lalu mereka kembali, sedang mata mereka bercucuran air mata karena kesedihan, lantaran mereka tidak memperoleh apa yang akan mereka nafkahkan." Mereka adalah orang-orang yang tidak mampu tetapi mereka bersedia mengorbankan dirinya, bah-kan mereka bersedih dan sangat berat hati sebagaimana yang Allah sebutkan. Mereka itu tiada dosa atasnya, dan jika dosa telah gugur dari mereka, maka perkaranya kembali kepada asalnya, yaitu bah-wa siapa yang berniat melakukan kebaikan, dan niat kuatnya telah diikuti dengan usaha sebatas kemampuannya kemudian dia tidak mampu maka dia disamakan dengan orang yang melakukannya dengan sempurna.
(93) ﴾ إِنَّمَا ٱلسَّبِيلُ ﴿ "Sesungguhnya jalan" untuk menyalahkan, ﴾ ٱلَّذِينَ يَسۡتَـٔۡذِنُونَكَ وَهُمۡ أَغۡنِيَآءُۚ ﴿ "orang-orang yang meminta izin kepadamu, padahal mereka itu orang-orang kaya," yang mampu untuk pergi ber-perang, dan tidak memiliki udzur. ﴾ رَضُواْ ﴿ "Mereka rela", untuk diri mereka dan agama mereka ﴾ أَن يَكُونُواْ مَعَ ٱلۡخَوَالِفِ ﴿ "berada bersama-sama orang-orang yang tidak ikut berperang", seperti wanita, anak-anak dan semisalnya. ﴾ و َ ﴿ "Dan" mereka rela dengan keadaan itu karena Allah telah mengunci mati ﴾ عَلَىٰ قُلُوبِهِمۡ ﴿ " hati mereka." Yakni menstem-pel hati mereka, sehingga tiada kebaikan yang masuk kepadanya dan tidak merasakan kemaslahatan mereka di dunia dan akhirat. ﴾ فَهُمۡ لَا يَعۡلَمُونَ ﴿ "Maka mereka tidak mengetahui (akibat perbuatan mereka)", sebagai hukuman atas apa yang mereka lakukan.
Certains bédouins de Médine et de sa périphérie, se rendirent auprès du Prophète afin qu’il leur permette de rester en retrait de la lutte pour la cause d’Allah. D’autres restèrent en retrait de leur propre chef sans fournir de prétexte car ils ne croyaient pas au Prophète et ne croyaient pas que la promesse d’Allah se réaliserait. Ceux-là subiront un châtiment douloureux pour avoir mécru.
Legitimate Excuses for staying away from Jihad
Allah mentions here the valid excuses that permit one to stay away from fighting. He first mentions the excuses that remain with a person, the weakness in the body that disallows one from Jihad, such as blindness, limping, and so forth. He then mentions the excuses that are not permanent, such as an illness that would prevent one from fighting in the cause of Allah, or poverty that prevents preparing for Jihad. There is no sin in these cases if they remain behind, providing that when they remain behind, they do not spread malice or try to discourage Muslims from fighting, but all the while observing good behavior in this state, just as Allah said,
مَا عَلَى الْمُحْسِنِينَ مِن سَبِيلٍ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(No means (of complaint) can there be against the doers of good. And Allah is Oft-Forgiving, Most Merciful.) Al-Awza`i said, "The people went out for the Istisqa' (rain) prayer. Bilal bin Sa`d stood up, praised Allah and thanked Him then said, `O those who are present! Do you concur that wrong has been done' They said, `Yes, by Allah!' He said, `O Allah! We hear your statement,
مَا عَلَى الْمُحْسِنِينَ مِن سَبِيلٍ
(No means (of complaint) can there be against the doers of good.) O Allah! We admit our errors, so forgive us and give us mercy and rain.' He then raised his hands and the people also raised their hands, and rain was sent down on them." Mujahid said about Allah's statement,
وَلاَ عَلَى الَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ
(Nor (is there blame) on those who came to you to be provided with mounts) Mujahid said; "It was revealed about Bani Muqarrin from the tribe of Muzaynah. " Ibn Abi Hatim recorded that Al-Hasan said that the Messenger of Allah ﷺ said,
«لَقَدْ خَلَّفْتُمْ بِالْمَدِينَةِ أَقْوَامًا مَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ وَلَا قَطَعْتُمْ وَادِيًا وَلَا نِلْتُمْ مِنْ عَدُوَ نَيْلًا إِلَّا وَقَدْ شَرَكُوكُمْ فِي الْأَجْر»
(Some people have remained behind you in Al-Madinah; and you never spent anything, crossed a valley, or afflicted hardship on an enemy, but they were sharing the reward with you.) He then recited the Ayah,
وَلاَ عَلَى الَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لاَ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ
(Nor (is there blame) on those who came to you to be provided with mounts, when you said: "I can find no mounts for you.") This Hadith has a basis in the Two Sahihs from Anas, the Messenger of Allah ﷺ said,
«إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا قَطَعْتُمْ وَادِيًا وَلَا سِرْتُمْ سَيْرًا إِلَّا وَهُمْ مَعَكُم»
(Some people have remained behind in Al-Madinah and you never crossed a valley or marched forth, but they were with you.) They said, "While they are still at Al-Madinah" He said,
«نَعَمْ حَبَسَهُمُ الْعُذْر»
(Yes, as they have been held back by a (legal) excuse.) Then, Allah criticized those who seek permission to remain behind while they are rich, admonishing them for wanting to stay behind with women who remained in their homes,
وَطَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَعْلَمُونَ
(and Allah has sealed up their hearts, so that they know not (what they are losing).)
When the struggle to obey the call of religion demands that people forfeit their lives and property, and if at that time they lag behind in spite of having the ability to make such a sacrifice, this is the worst type of crime. This proves people’s insensitivity to the call of religion. Such behaviour on the part of a Muslim amounts to his being a traitor to God and His Prophet. Such people do not deserve any share in God’s graces. If they were unwilling to spare anything from whatever they had for the sake of God, then how do they expect that God will give them whatever He has? Nobody can receive anything unless he or she pays the price for it. However, God forgives handicapped persons and invalids. One who is ill, who has nothing to contribute to the mission or who does not possess the resources required for the journey will be forgiven by God. Moreover, it is quite possible that in spite of not doing anything, they may be given credit for everything, as has been recorded in a tradition (hadith) of the Prophet Muhammad: while returning from the battle of Tabuk, he said to his companions, ‘There are certain people in Madinah, about whom you may say that they have not trodden any path or that they have not traversed any valley but who were nevertheless shoulder to shoulder alongwith you.’
Il n’est pas reproché aux femmes, aux enfants, aux malades, aux vieillards, aux aveugles et aux pauvres qui n’ont pas de quoi s’équiper pour le combat de rester en retrait. En effet, leurs excuses sont justifiées s’ils sont sincères avec Allah, Son Messager et pratiquent Sa religion. Il n’y a pas de raison que les bienfaisants parmi eux soient punis. Allah pardonne les péchés des bienfaisants et est miséricordieux envers eux.
Para wanita, anak-anak, orang-orang sakit, orang-orang jompo, orang-orang buta, dan orang-orang miskin yang tidak memiliki harta untuk membiayai jihadnya, mereka semua tidak berdosa bila tidak pergi ke medan jihad karena mereka memiliki alasan yang dibenarkan, apabila mereka benar-benar tulus kepada Allah dan Rasul-Nya dan menerapkan syariat-Nya. Tidak ada alasan untuk menjatuhkan hukuman kepada orang-orang baik yang benar-benar memiliki alasan kuat itu. Sungguh Allah Maha Pengampun lagi Maha Penyayang kepada orang-orang yang berbuat baik.
Kadınlara, çocuklara, hastalara, zayıflara, gözleri görmeyenlere ve cihada hazırlanmak için bu uğurda harcayacak herhangi bir mal bulamayan fakirlere cihada çıkmamaları sebebi ile bir günah yoktur. Çünkü bunların özürleri, Allah ve resulü için ihlaslı oldukları ve Allah'ın dini ile amel ettikleri için geçerlidir. Bu özür sahiplerinden iyilik edenlere karşı herhangi bir ceza yoktur. Allah, iyilik/ihsan sahibi olan kimselerin günahlarını çokça bağışlayandır, onlara karşı çok merhametlidir.
Không có tội đối với phụ nữ, trẻ em, người bệnh, người già, người mù, người nghèo không có tiền bạc để trang bị cho cuộc chiến cho dù họ có ở lại quê nhà không tham chiến, bởi họ có lý do miễn sao họ luôn thật lòng với Allah và Thiên Sứ của Ngài, biết tuân thủ theo giáo luật của Ngài, đặc biệt là những người sùng đạo trong số những người này lại càng không có đường nào để trừng phạt họ cả, và Allah sẵn sàng tha thứ cho người sùng đạo và khoan dung với họ.
Hindi [kasalanan] sa mga babae, mga paslit, mga maysakit, mga may kapansanan, mga bulag, at mga maralitang walang natatagpuang maigugugol na yaman upang maipanglaan nila. Walang kasalanan sa mga ito sa kalahatan sa pagpapaiwan sa pagsugod dahil ang mga kadahilanan nila ay umiiral, kapag nag-ukol sila ng kawagasan kay Allāh at sa Sugo Niya at gumawa sila ayon sa batas Niya. Walang daan sa mga nagmamagandang-loob kabilang sa mga may mga kadahilanang ito para sa paglapat ng parusa sa kanila. Si Allāh ay Mapagpatawad sa mga pagkakasala ng mga tagagawa ng maganda, Maawain sa kanila.
Le donne, i bambini, i malati, gli infermi, i ciechi e i poveri che non possiedono beni da elargire per partecipare, tutti costoro non commettono peccato se non partecipano, poiché le loro scuse sono valide, se sono sinceri nei confronti di Allāh e del Suo Messaggero e seguono la Sua Legge. Per questi benefattori che presentano valide scuse non vi è punizione. Allāh è Perdonatoredei peccati dei benefattori, Misericordioso con loro.
Las mujeres, los niños, los enfermos, los discapacitados y los pobres que no poseen riqueza para equiparse no incurren en pecado al quedarse y no luchar, ya que sus excusas son válidas, siempre que sean sinceros con Al-lah y Su Mensajero y cumplan con Su ley revelada. El castigo no recaerá sobre aquellos que hacen el bien entre estas personas que están excusadas. Al-lah perdona los pecados de los que hacen el bien y les muestra misericordia.
There is no sin on women, children, the sick, the disabled who are chronically ill or blind, and the poor who do have any wealth to spend in order to equip themselves for remaining behind from going out, since they have valid excuses, as long as they are sincere to Allah and His Messenger and they practise His sacred law. Punishment will not fall on those who do good from among these people who are excused. Allah forgives the sins of those who do good and shows them mercy.
Starci, žene, djeca, nemoćni, bolesni, sakati, slijepi i siromašni koji nemaju sredstava za kretanje u boj, nisu grešni zbog neodlaska u borbu - jer imaju opravdanje - ako Allahu iskreno robuju i ako slijede Božijeg Poslanika, sallallahu alejhi ve sellem. Dobročiniteljima se nema šta prigovoriti. Allah puno prašta dobročiniteljima i milostiv je prema njima.
Commentary
Previous verses mentioned people who were not really excusable from participation in Jihad but sat it out because of laziness. Then, there were hypocrites who had taken permission from the Holy Prophet ﷺ under false pretexts because of their disbelief and hypocrisy. And then there were the arrogant ones who did not bother about excuses and permissions and just sat back. They were told there that they were not excusable and that there was a painful punishment waiting for those of them who practiced disbelief and hypocrisy.
The present verses mention sincere Muslims who were deprived of participation in Jihad because they were genuinely incapable of doing so. Some of them were blind, or sick, or handicapped. Their excuse was all too evident. Then, there were some of those who were ready to take part in Jihad, in fact, were ` dying' to go into the Jihad, but they could not make the trip because they did not have an animal to ride on. The journey was long and the weather was very hot. They told the Holy Prophet ﷺ how eager they were to participate in the Jihad but how unfortunate that they had nothing to ride on. They requested him to see if they could have some mounts.
There are many events of this nature recorded in books of Exegesis and History. So, different things happened. To some of them who came initially, the Holy Prophet ﷺ had no choice but to say that they had no arrangements to provide mounts to warriors. But, these people returned from him weeping and when they kept weeping in despair, Allah Ta` ala took care of them in His own way. Six camels arrived before the Holy Prophet ﷺ right at that time. He let them have these. (Mazhari) Then, Sayyidna ` Uthman ؓ arranged mounts for three of them, although he had already made similar ar-rangements for many more of them earlier.
There is likewise no sin on those who stay behind from you after coming to you, O Messenger, asking you to give them an animal to ride and you said to them, ‘I do not have any animal to give you to ride’. They then turned away from you with their tears flowing out of sorrow that they could not find anything to spend of their own or from your side.
Và cũng không bị bắt tội đối với những ai đã tìm đến Ngươi - hỡi Thiên Sứ - yêu cầu Ngươi hỗ trợ họ vật cưỡi để tham chiến, Ngươi đã trả lời họ: Ta không có vật cưỡi nào để hỗ trợ cho các ngươi cả, thế là họ phải quay lưng đi trong buồn bã và đôi mắt họ ngấn lệ vì họ không tìm được bất cứ thứ gì để đóng góp cho cuộc Jihad.
Nisu grešni oni koji su ti došli, Vjerovjesniče, tražeći od tebe jahalice za borbu, pa si im rekao da im jahalice ne možeš osigurati. Oni su se potom vratili svojim kućama plačući od tuge što ne naći imetka da idu sa tobom.
Walang kasalanan, gayon din, sa mga nagpapaiwan buhat sa iyo na kung dumating sila sa iyo, O Sugo, ay humihiling sila ng maipasasakay mo sana sa kanila na mga hayop ngunit nagsabi ka sa kanila: "Hindi ako nakatatagpo ng mga hayop na maipasasakay ko sa inyo." Tumalikod sila palayo sa iyo habang ang mga mata nila ay dinadaluyan ng luha dala ng panghihinayang na sila ay hindi nakatagpo ng maigugugol nila mula sa ganang sarili nila o mula sa ganang iyo.
E non commettono peccato coloro che non sono partiti e che, quando vengono da te, ti chiedono – o Messaggero – una cavalcatura, e tu rispondi loro: "Non possiedo alcuna cavalcatura per portarvi con noi", ed essi tornano indietro con le lacrime agli occhi, dispiaciuti di non aver trovato nulla da elargire né da parte loro, né da parte tua.
Así mismo, no pecaron aquellos que se rezagaron después de presentarse ante ti, Mensajero, a fin de pedirte un animal para cabalgar y les respondiste: “No cuento con ningún animal para cabalgar que ofrecerles”. Entonces se alejaron de ti derramando lágrimas de tristeza por no encontrar nada con que contribuir.
Dan juga tidak ada dosa bagi orang-orang yang tidak pergi ke medan perang bersamamu -wahai Rasul- apabila mereka datang kepadamu untuk meminta kendaraan yang bisa mengangkut mereka ke medan jihad, sedangkan engkau berkata kepada mereka, "Aku tidak menemukan kendaraan yang dapat mengangkut kalian." Mereka pergi dari hadapanmu sambil berurai air mata. Mereka sangat menyesal karena tidak memiliki harta untuk membiayai jihad mereka, baik dari harta pribadi mereka maupun dari sisimu.
Nul reproche ne sera fait non plus à ceux qui sont venus à toi, ô Messager, te demander des montures et à qui tu as dit: Je n’ai pas de monture pour vous. Ils retournèrent alors chez eux les yeux emplis de larmes, parce qu’ils n’avaient pas de quoi dépenser de ce qui leur appartient ou de ce qui t’appartient.
-Ey Peygamber! Kendilerine, üzerine binecekleri bir binek sağlaman için sana gelen ve senin de onları bindirecek bir binek bulamayarak onlara, "Sizleri bindirecek binek bulamıyorum" dediğin kimseler bunun ardından üzüntüleri sebebi ile gözlerinden yaşlar dökerek cihattan geri kalmışlardır. Bu kimseler için bir günah yoktur. Çünkü onlar, cihada gitmek için harcayacakları bir şeyi kendilerinde ve senin yanında bulamamışlardır."
Tatkala Allah menjelaskan bahwa kalangan yang berhalangan untuk berjihad tidak layak dihukum, Allah juga menerangkan kalangan yang berhak menerima hukuman serta sanksi, seraya berfirman, "Sesungguhnya hukuman dan sanksi hanya dijatuhkan kepada mereka yang meminta izin kepadamu -wahai Rasul- untuk tidak pergi ke medan perang, sedangkan mereka memiliki kemampuan untuk itu dan mempunyai harta untuk membiayai jihadnya. Mereka merelakan diri mereka berada dalam kehinaan dan kenistaan dengan berdiam diri di rumah bersama yang lain. Allah benar-benar telah mengunci mati hati mereka sehingga tidak tersentuh oleh nasihat dan peringatan. Karena hati mereka telah dikunci mati maka mereka tidak tahu apa yang baik bagi diri mereka untuk mereka pilih dan apa yang buruk bagi mereka untuk mereka hindari.
Après avoir précisé qu’il n’y avait pas de raison de punir ceux qui avaient des excuses valables à rester en retrait, Allah mentionna ceux qui méritaient d’être puni et de subir les reproches. Il dit ainsi:
Il y a des raisons de punir ceux qui te demandent, ô Messager, la permission de rester en retrait du combat alors qu’ils sont en mesure d’y participer puisqu’ils possèdent de quoi s’équiper. Ils se satisfont de l’humiliation et de l’opprobre qu’il y a à rester dans leurs demeures avec ceux que leur faiblesse et leur infirmité dispensent de combattre. Allah scella leurs cœurs et aucun sermon ne les touche. Parce que leurs cœurs sont scellés, ils sont incapables de distinguer ce qui est dans leur intérêt et le choisir de ce qui ne l’est pas et le délaisser.
Yüce Allah özür sahipleri olan kimselerin cezalandırılmasına bir yol olmadığı beyan edilince cezalandırılmayı hak eden kimseleri zikretmiş ve şöyle buyurmuştur: -Ey Peygamber!- Cezalandırmak ve muahaze etmek/paylamak, cihada gitmek için hazırlık yapmaya güçleri yettiği halde savaştan geri kalmak için senden izin isteyen kimseler içindir. Çünkü onlar, zillete ve alçalmaya razı olarak evlerinde olup, cihattan geri kalan kimselerle beraber olmaya razı olarak cihada çıkmaktan geri kaldılar. Bundan dolayı Allah, onların kalplerini mühürlemiştir. Onlar; nasihatten anlamazlar. Bu mühürlenme ile onlar, kendi yararlarına olan şeyleri seçmeyi ve zararları olan şeylerden kaçınmayı bilmezler.
Noong nilinaw Niya na walang daan para sa kaparusahan ng mga may mga kadahilanan, binanggit Niya kung sino ang nagiging karapat-dapat sa kaparusahan at paninisi sapagkat nagsabi Siya: "Ang daan para sa kaparusahan at paninisi ay nasa mga humihiling na iyon sa iyo, O Sugo, ng pahintulot sa pagpapaiwan palayo sa pakikibaka, samantalang sila ay mga nakakakaya niyon dahil sa pagkakaroon ng maipanglalaan nila. Nalugod sila para sa mga sarili sa kaabahan at pagkahamak na manatili sila kasama sa mga naiiwan sa mga bahay." Nagpinid si Allāh sa mga puso nila kaya sila ay hindi tinatablan ng pangaral habang sila, dahilan sa pagpinid na ito, ay hindi nakaaalam sa may dulot ng kapakanan nila upang piliin ito at may dulot ng katiwalian sa kanila upang iwasan ito.
There will only be punishment and blame on those who ask you, O Messenger, for permission to remain behind from striving while they are able to do so, due to their having the means to equip themselves. They are pleased with disgrace and humiliation for themselves by staying behind with those who remain behind at home. Allah has sealed their hearts so they are not affected by any warning. Because of this, they do not know where their best interests lie, so they can choose that; or where there is harm, so they can avoid it.
Nakon što je Allah pojasnio da neće biti kažnjeni oni koji imaju opravdanje, spomenuo je one koji zaslužuju kaznu rekavši: "O Poslaniče, kazna i ukor su za one koji imaju mogućnosti a traže ti dozvolu da ne idu u borbu. Zadovoljni su poniženjem, zadovoljni su da ostanu u svojim kućama, kao oni koji imaju opravdanje, i Allah im je zapečatio srca i ne primaju pouku. Zbog zapečaćenosti srca oni ne znaju šta je dobro za njih pa da to rade, ni šta je loše za njih pa da se toga klone.
Solo habrá castigo y culpa para quienes te pidieron, Mensajero, permiso para rezagarse de la lucha, siendo que podían ir ya que contaban con los medios para equiparse. Se complacen con la desgracia y la humillación de desertar. Al‑lah ha sellado sus corazones para que no presten atención a ninguna advertencia. Debido a esto, no saben dónde residen sus mejores intereses, para elegirlos; ni dónde está el mal, para evitarlo.
Sau khi trình bày về việc không có đường nào để trừng phạt những người có lý do chính đáng không tham chiến, Ngài đề cập đến những kẻ đáng bị trừng phạt qua lời phán: Hình phạt chỉ để dành cho những kẻ giàu có, sở hữu đầy đủ phương tiện tham chiến nhưng lại xin phép Ngươi - hỡi Thiên Sứ - được ở nhà, nhóm người này mới đáng bị trừng vì chúng chấp nhận sự ô nhục cho bản thân khi chọn lấy việc ở lại nhà cùng những người không thể tham chiến, và chúng đã bị Allah đóng kín con tim lại nên đã không tiếp thu được bất cứ lời khuyên bảo nào. Vì con tim bị đóng kín nên chúng đã không nhận thấy được đâu là điều tốt để làm và đâu là điều xấu để tránh.
Ultimately, there were some of them still left out for the simple reason that they could not find a mount. Rendered totally helpless, they could do nothing about their aspirations for Jihad. These are the kinds of people mentioned in the cited verses whose excuse was accepted by Allah Ta` ala. However, at the end, the warning was repeated by saying that particularly cursed are those who, despite their ability, elected to stay away from Jihad like women. The sentence: الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ أَغْنِيَاءُ (Blame lies, in fact, on those who ask your permis-sion despite being rich - 93) means exactly this.
Quando chiarì le modalità di punizione per coloro che presentano scuse, o menzionando chi merita la punizione e il rimprovero, disse: "In verità, la punizione e il rimprovero sono rivolti a coloro che ti presentato scuse per non partire alla Lotta, o Messaggero, ma che sono in grado di partire e che possiedono i mezzi; hanno accettato di essere umiliati e denigrati per essere rimasti assieme a coloro che rimasero nelle loro dimore, e Allāh ha sigillato i loro cuori: la predica non li smuove, e a causa di ciò vennero sigillati; essi non sanno ciò che porta loro beneficio, al fine di poterlo scegliere, e ciò che è per loro dannoso, affinché lo evitino.
The hypocrites who stayed behind from striving in Allah’s path will present weak excuses to the Muslims when they return from their battle. Allah directs His Prophet and the believers to respond to them by saying: Do not make false excuses. We will never accept what you tell us because Allah has informed us about the excuses you make up. Allah and His Messenger will soon see whether you repent, in which case Allah will accept your repentance, or if you will persist in your hypocrisy. Then you will be returned to Allah, the One Who knows everything, and He will inform you about what you used to do and repay you for that. So rush towards repentance and good actions.
Những kẻ Munafiq (nhóm đạo đức giả) đã không tham gia cuộc chiến đưa ra những lời bào chữa trước những người Muslim khi họ trở về từ cuộc chiến. Allah đã hướng dẫn Thiên Sứ của Ngài và những người có đức tin đáp trả lại những kẻ Munafiq này: Các người đừng xin lỗi với những lời bào chữa dối trá, chúng tôi không tin vào những điều các người đã nói với chúng tôi. Quả thật, Allah đã báo cho chúng tôi biết những điều ẩn chứa trong lòng các người, và Allah cùng với Sứ Giả của Ngài sẽ quan sát hành động của các người: Hoặc các người sẽ ăn năn, sám hồi rồi Ngài sẽ chấp nhận sự sám hối của các người, hoặc các người sẽ tiếp tục dối trá? Cuối cùng các người cũng sẽ được đưa về trình diện với Allah Đấng Am Tường Tất Cả, Ngài sẽ báo cho các người biết rõ về các việc mà các người đã từng làm, và theo đó Ngài sẽ thưởng phạt các người, thế nên hãy nhanh chóng đến với sự sám hối và làm những việc ngoan đạo.
Exposing the Deceitful Ways of Hypocrites
Allah said that when the believers go back to Al-Madinah, the hypocrites will begin apologizing to them.
قُل لاَّ تَعْتَذِرُواْ لَن نُّؤْمِنَ لَكُمْ
(Say "Present no excuses, we shall not believe you."), we shall not believe what you say,
قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ
(Allah has already informed us of the news concerning you.) Allah has exposed your news to us,
وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ
(Allah and His Messenger will observe your deeds.) your actions will be made public to people in this life,
ثُمَّ تُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
(In the end you will be brought back to the All-Knower of the unseen and the seen, then He (Allah) will inform you of what you used to do.) Allah will inform you of your deeds, whether they were good or evil, and will recompense you for them. Allah said that the hypocrites will swear to the believers in apology, so that the believers turn away from them without admonishing them. Therefore, Allah ordered disgracing them by turning away from them, for they are,
رِجْسٌ
(Rijs) meaning, impure inwardly and in their creed. Their destination in the end will be Jahannam,
جَزَآءً بِمَا كَانُواْ يَكْسِبُونَ
(a recompense for that which they used to earn.) of sins and evil deeds. Allah said that if the believers forgive the hypocrites when they swear to them,
فَإِنَّ اللَّهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَـسِقِينَ
(certainly Allah is not pleased with the people who are Fasiqin.) who rebel against the obedience of Allah and His Messenger . `Fisq', means, `deviation'.
Gli ipocriti che rimasero, rifiutando la Lotta, presentano false scuse ai musulmani quando questi ultimi tornano dalla Lotta; Allāh guida il suo Profeta e i suoi credenti a rispondere loro: "Non scusatevi con false scuse, non crederemo a ciò che avete detto; Allāh ci ha informato di ciò che covano i vostri animi, e Allāh e il Suo Messaggero osserveranno se vi pentite o se perseverate nella vostra ipocrisia; dopodiché ritornerete ad Allāh, L'Onnisciente, che vi informerà su ciò che compivate, e vi giudicherà per questo. Affrettatevi a pentirvi e a compiere buone azioni!"
Los hipócritas que se negaron a luchar por la causa de Al-lah presentaron excusas débiles a los musulmanes cuando éstos regresaron de su batalla. Al‑lah ordenó a Su Profeta y a los creyentes responderles: “No presenten falsas excusas. Nunca aceptaremos lo que nos digan porque Al-lah nos ha informado sobre las excusas que inventan”. Al-lah y Su Mensajero pronto verán si se arrepienten, en cuyo caso Al-lah aceptará su arrepentimiento, o si persisten en su hipocresía. Luego comparecerán ante Al-lah, Quien todo lo sabe y les informará sobre lo que hacían y les retribuirá por ello. Así que apresúrense hacia el arrepentimiento y las buenas acciones.
Commentary
Mentioned in the previous verses were hypocrites who came up with false excuses at the time Jihad forces were getting ready to march out and succeeded in being allowed to stay behind. The present verses mention those who visited the Holy Prophet ﷺ after his return from Jihad and offered false excuses for their absence from it. These verses had been revealed before his return to Madinah and had told him beforehand about the forthcoming event, that is, the hypocrites will come to him as soon as he reaches Madinah and will offer their excuses. And so it happened.
Three instructions about them have been given to the Holy Prophet ﷺ in the verses cited above. These are as follows:
1. When they come to make excuses, they should be told that they do not have to make false excuses for they were not going to be believed in their word. Allah Ta` ala had already told the Holy Prophet ﷺ about the condition of their thinking and doing including the details of their wicked plans and secret intentions. This was enough to prove that they were liars, therefore, offering excuses makes no sense. After that, it was said: وَسَيَرَى اللَّـهُ عَمَلَكُمْ (And Allah will see what you do...). Here, respite has been given to them so that they could still make their Taubah (repentance), renounce Nifaq (hypocrisy) and become true Muslims - because, the wording of the text stipulates that Allah and His Messenger shall see what they do and how they do it. In other words, action shall be taken in consonance with their behavior pattern. If they repented sincerely and became true Muslims, their sins shall stand forgiven. Otherwise, these false excuses were not going to do them any good.
94- Kendilerine döndüğünüz vakit size özür beyan edeceklerdir. De ki: “(Boşuna) özür dilemeyin. Size asla inanmayız. Zira Allah size dair birtakım haberleri bize bildirmiştir. Allah da Rasûlü de sizin yapacaklarınızı görecek, sonra görüneni de görünmeyeni de bilene döndürüleceksiniz. O da size yaptıklarınızı haber verecektir.
95- Yanlarına döndüğünüzde onlardan yüz çevirmeniz için Allah’a yemin edeceklerdir. O halde siz de onlardan yüz çevirin. Çünkü onlar murdardırlar. Kazandıklarının cezası olarak varacakları yer de cehennemdir.
96- Kendilerinden hoşnut olmanız için size yemin ederler. Siz onlardan hoşnut olsanız da şüphesiz Allah, o fâsıklar topluluğundan hoşnut olmaz.
94. Yüce Allah, zengin oldukları ve cihaddan geri kalmakta haklı mazeretleri bulunmadığı halde münafıkların cihaddan geri kaldıklarını söz konusu ettikten sonra onların daha sonra mazeretler beyan edeceklerini şöyle haber vermektedir:“Kendilerine” gazadan “döndüğünüz vakit size özür beyan edeceklerdir.” Sen de onlara “de ki: (Boşuna) özür dilemeyin. Size asla inanmayız.” Hiçbir zaman sizin mazeret olarak uydurduğunuz bu yalanların doğru olduğunu kabul etmeyiz. Çünkü “Allah size dair birtakım haberleri bize bildirmiştir.”Sözü doğru olan da O’dur. Artık özür dilemenizin bir faydası kalmamıştır. Çünkü onlar, Allah’ın bildirdiğinden farklı mazeretler ileri sürerek özür dilemeye kalkışmışlardı. Doğruluğun en üst mertebesinde bulunan Allah’ın haberine aykırı olan sözlerinin doğru olmasına ise imkân yoktur.“Allah da Rasûlü de sizin” dünyada “yapacaklarınızı görecek” Çünkü doğru ile yalanın asıl ölçüsü, yapılan davranışlardır. Kuru sözlerin bu konuda hiçbir anlamı yoktur. “Sonra görüneni de görünmeyeni de bilene” ve kendisine hiçbir şey gizli kalmayana “döndürüleceksiniz. O da size” hayır ve şer türünden “yaptıklarınızı haber verecektir.” Size zerre ağırlığı kadar zulmetmeksizin de adalet ve lütfuyla o amellerinizin karşılığını verecektir.
95. Şunu bilmek gerekir ki, günahkâr kimsenin üç hali vardır: Ya sözü ve mazereti zahiren de batınen de kabul edilir ve hiç günah işlememiş gibi affa mazhar olur yahut günahları dolayısı ile fiilen cezalandırılır ve azarlanır. Yahut da ondan yüz çevrilerek yaptığının karşılığı olan fiili ceza ile cezalandırılmaz. İşte Yüce Allah’ın burada münafıklar hakkında sözünü ettiği hal budur. Zira onların mazeretleri geçerli değildir ve çirkin halleri ile kötü amelleri kesinlik kazanmıştır. O nedenle Allah'ın bu münafıklar hakkında uygulanmasını emrettiği şey işte bu üçüncü haldir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“O halde siz de onlardan yüz çevirin.” Onları azarlamayın, onlara sopa cezası uygulamayın yahut öldürmeyin. “Çünkü onlar murdardırlar.” Pis ve kötü kimselerdir. Onları önemsemeye değmez. Azarlamanın ve cezanın da onlara bir faydası yoktur. “Kazandıklarının cezası olarak varacakları yer de cehennemdir” ki bu da ceza olarak onlara yeter.
96. “Kendilerinden hoşnut olmanız için size yemin ederler.” Onların kendilerinden yüz çevirip onları rahat bırakmanızın dışında sizden görmek istedikleri bir başka maksatları daha vardır. Şöyle ki onlar, sanki hiçbir şey yapmamışlar gibi onlardan razı olmanızı isterler. “Siz onlardan hoşnut olsanız da şüphesiz Allah, o fâsıklar topluluğundan hoşnut olmaz.” Yani ey mü’minler! Allah’ın kendilerinden hoşnut olmadığı kimselerden hoşnut olmamanız gerekir. Hoşnutluk ve gazabında Rabbinize uygun hareket etmelisiniz.
Yüce Allah’ın:“Şüphesiz Allah, o fâsıklar topluluğundan hoşnut olmaz” buyurup da “şüphesiz Allah onlardan hoşnut olmaz” buyurmaması üzerinde dikkatle düşünelim. Bu ifade, tevbe kapısının açık olduğunu, onların da başkalarının da tevbe etmeleri halinde Yüce Allah’ın tevbelerini kabul edip onlardan hoşnut olacağını ifade etmektedir. Ancak fasıklıklarını sürdürdükleri sürece şüphesiz Yüce Allah -rızasının önündeki engelin varlığı dolayısı ile- onlardan hoşnut olmayacaktır. Bu engel de onların Allah’ın razı olduğu iman ve itaatin dışına çıkmarak Allah’ın gazabına sebeb olan şirk, münafıklık ve masiyetlere yönelmiş olmalarıdır.
Yüce Allah’ın bu son buyruklarda sözünü ettiği hususların özeti şudur: Mazeretsiz olarak cihaddan geri kalan münafıklar, mü’minlere özür beyan edip de geri kalmaları hakkında birtakım mazeretlerinin bulunduğunu ileri sürecek olsalar dahi hiç şüphesiz münafıklar, bununla sizin kendilerinden yüz çevirmenizi hatta onlardan hoşnut olup mazeretlerini kabul etmenizi isterler. Onların mazeretlerinin kabul edilip onlardan hoşnut olunmasının ise kendilerine en ufak bir faydası olmaz. Şöyle ki onların özrünün kabul edilmesi ve onlardan razı olunması, onlara olan sevgi ve saygıdan değildir. Onlardan yüz çevirmeye gelince mü’minler, onlardan seviyesiz ve pis şeylerden yüz çevirdikleri gibi yüz çevirirler.
Bu âyet-i kerimelerde yani Yüce Allah’ın:“Zira Allah size dair birtakım haberleri bize bildirmiştir”(94. âyet) buyruğunda Yüce Allah’ın kelâm sıfatına sahip olduğu ifade edildiği gibi, O’nun meşîet ve kudreti ile ortaya çıkan ihtiyarî fiillere sahip olduğu da ortaya konmaktadır. Yine bu son hususu Yüce Allah’ın:“Allah da Rasûlü de sizin yapacaklarınızı görecek” buyruğunda da görmek mümkündür. Zira Yüce Allah, burada bu fiilleri meydana gelişinden sonra göreceğini haber vermektedir. Yine bu âyet-i kerimelerde Yüce Allah’ın iyilikte bulunanlardan razı olacağı, fasık kimselere de gazap edeceği ifade edilerek rıza ve gazap sıfatları olduğu bildirilmektedir.
Naglalahad ang mga mapagpaimbabaw na nagpapaiwan sa pakikibaka ng mga kadahilanang mahina para sa mga Muslim sa pagbabalik nila mula sa pakikibaka. Namamatnugot si Allāh sa Propeta Niya at mga mananampalataya sa pagtugon sa kanila: "Huwag kayong magdahi-dahilan ng mga kadahilanang sinungaling; hindi kami maniniwala sa inyo sa ipababatid ninyo sa amin mula sa mga iyon. Nagpaalam na sa amin si Allāh ng isang bagay mula sa mga sarili ninyo. Makakikita si Allāh at ang Sugo Niya kung magbabalik-loob ba kayo para tanggapin ni Allāh ang pagbabalik-loob ninyo o magpapatuloy kayo sa pagpapaimbabaw ninyo? Pagkatapos pababalikin kayo tungo kay Allāh na nakaaalam sa bawat bagay para magpabatid Siya sa inyo hinggil sa dati ninyong ginagawa at [para] gumanti Siya sa inyo roon. Kaya magdali-dali kayo tungo sa pagbabalik-loob at gawang maayos."
Licemjeri koji su izostali iz borbe iznosit će muslimanima razna opravdanja, kada se vrate iz borbe. Allah Uzvišeni ukazuje svome Vjerovjesniku i vjernicima da im odgovore na sljedeći način: "Nemojte iznositi opravdanja zasnovana na lažima, jer vam mi nećemo vjerovati, s obzirom na to da nas je Allah upoznao sa dijelom onoga što u sebi krijete. Allah i Njegov Poslanik vidjeće da li ćete se pokajati, pa da vaše pokajanje bude prihvaćeno, ili ćete pak nastaviti u svome licemjerstvu? Nakon toga bit ćete vraćeni Allahu koji sve zna, pa će vas On obavijestiti o onome što se ste radili, te će vam dati ono što ste zaslužili. Zbog toga, požurite ka pokajanju i dobrim djelima."
Cihattan geri kalan münafıklar, Müslümanlar cihattan döndüklerinde zayıf bahaneler ileri sürmüşler. Allah Teâlâ, onlara karşı peygamberini ve Müminleri şu şekilde karşılık vermeye yönlendirmiştir: Aslı olmayan bahaneleri ileri sürmeyin, sizin bize haber verdiklerinize inanmıyoruz. Allah, sizlerin içinizde olanları bize haber vermiştir. Allah ve resulü görecek. Acaba tövbe mi edeceksiniz ve Allah sizin tövbenizi kabul edecek? Yoksa siz, nifakınız üzere devam mı edeceksiniz? Sonra her şeyi bilen Allah’a döndürüleceksiniz. O, size yaptıklarınızı haber verecektir. Ve yaptıklarınızın karşılığını da verecektir. O halde tövbe edip salih amel işlemek için acele edin.
Orang-orang munafik yang tidak pergi ke medan jihad mengajukan alasan-alasan yang lemah kepada kaum muslimin yang kembali dari medan jihad. Allah memberikan petunjuk kepada Nabi-Nya dan orang-orang mukmin agar menjawab ucapan mereka dengan mengatakan, "Jangan membuat alasan-alasan palsu. Kami tidak akan percaya pada apa yang kalian sampaikan kepada kami. Allah telah memberitahu kami sebagian dari apa yang ada di dalam hati kalian. Allah dan Rasul-Nya akan melihat apakah kalian akan bertobat kemudian tobat kalian diterima oleh Allah, ataukah kalian akan terus mempertahankan kemunafikan kalian?
Kemudian kalian akan dikembalikan kepada Allah yang mengetahui segala sesuatu. Lalu Dia akan memberitahu kalian perihal apa yang telah kalian perbuat dan Dia akan memberikan balasan yang setimpal kepada kalian. Sebab itu, segeralah bertobat kepada Allah dan mengerjakan amal saleh."
"Mereka (orang-orang munafik) mengemukakan udzurnya kepadamu, apabila kamu telah kembali kepada mereka (dari medan perang). Katakanlah, 'Janganlah kamu mengemukakan udzur, kami tidak percaya lagi kepadamu, (karena) sesungguhnya Allah telah memberitahukan kepada kami beritamu yang sebenarnya. Dan Allah serta RasulNya akan melihat pekerjaanmu, kemudian kamu dikembalikan kepada Yang Mengetahui yang ghaib dan yang nyata, lalu Dia memberitakan kepadamu apa yang telah kamu kerjakan.' Kelak mereka akan bersumpah kepadamu dengan nama Allah, apa-bila kamu kembali kepada mereka, supaya kamu berpaling dari mereka. Maka berpalinglah dari mereka, karena sesungguhnya me-reka itu adalah najis dan tempat mereka Jahanam, sebagai balasan atas apa yang telah mereka kerjakan. Mereka akan bersumpah kepa-damu, agar kamu ridha kepada mereka. Tetapi jika sekiranya kamu ridha kepada mereka, maka sesungguhnya Allah tidak ridha kepada orang-orang yang fasik itu." (At-Taubah: 94-96).
(94) Manakala Allah menyebutkan orang-orang munafik yang mampu tetapi tidak mau pergi berperang, dan bahwa mereka tidak memiliki alasan, maka kemudian Dia menyampaikan bahwa mereka akan mengemukakan alasannya ﴾ إِلَيۡكُمۡ إِذَا رَجَعۡتُمۡ إِلَيۡهِمۡۚ ﴿ "kepada-mu, apabila kamu telah kembali kepada mereka", dari medan perang. ﴾ قُل ﴿ "Katakanlah", kepada mereka, ﴾ لَّا تَعۡتَذِرُواْ لَن نُّؤۡمِنَ لَكُمۡ ﴿ "Janganlah kamu mengemukakan udzur, kami tidak percaya lagi kepadamu", yakni Kami tidak akan mempercayai alasan dustamu. ﴾ قَدۡ نَبَّأَنَا ٱللَّهُ مِنۡ أَخۡبَارِكُمۡۚ ﴿ "(Karena) sesungguhnya Allah telah memberitahukan kepada kami berita-mu yang sebenarnya." Dan Dia Mahabenar dalam perkataanNya, jadi tiada berguna lagi alasan kalian, karena mereka mengemukakan alasan yang bertentangan dengan apa yang dinyatakan oleh Allah, dan mustahil mereka benar dalam perkara di mana mereka menye-lisihi berita Allah yang merupakan tingkatan paling tinggi dalam hal kebenaran. ﴾ وَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ ﴿ "Dan Allah serta RasulNya akan melihat pekerjaanmu", di dunia, karena timbangan kebenaran dan kedustaan adalah amal perbuatan, adapun ucapan saja tidak me-nunjukkan hal tersebut. ﴾ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ ﴿ "Kemudian kamu dikembalikan kepada Yang Mengetahui yang ghaib dan yang nyata", yang tiada sesuatu pun yang samar bagiNya. ﴾ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "Lalu Dia memberitakan kepadamu apa yang telah kamu kerjakan," baik dan buruknya, Dia akan membalasnya dengan keadilan dan karu-niaNya tanpa menzhalimimu sedikit pun.
(95) Ketahuilah, bahwa orang yang berbuat salah dan dosa mempunyai tiga kemungkinan: Bisa jadi ucapan dan alasannya diterima secara lahir dan batin, lantas dia dimaafkan di mana se-olah-olah dia tidak berdosa [keadaan inilah yang disebutkan di sini terkait dengan orang-orang munafik bahwa alasan mereka tidak diterima dan bahwa telah terbukti keadaan mereka yang busuk dan perbuatan mereka yang buruk].[98] Bisa jadi mereka diberi hukuman dan ta'zir secara fisik atas dosa mereka. Bisa pula mereka tidak di-hiraukan dan tidak diberi hukuman atas perbuatan mereka secara fisik. Kemungkinan yang ketiga inilah yang diperintahkan oleh Allah dalam menyikapi terhadap orang-orang munafik, oleh karena itu Dia berfirman, ﴾ سَيَحۡلِفُونَ بِٱللَّهِ لَكُمۡ إِذَا ٱنقَلَبۡتُمۡ إِلَيۡهِمۡ لِتُعۡرِضُواْ عَنۡهُمۡۖ فَأَعۡرِضُواْ عَنۡهُمۡۖ ﴿ "Ke-lak mereka akan bersumpah kepadamu dengan nama Allah, apabila kamu kembali kepada mereka, supaya kamu berpaling dari mereka." Jangan salahkan mereka, jangan dicambuk dan jangan dibunuh. ﴾ إِنَّهُمۡ رِجۡسٞۖ ﴿ "Karena sesungguhnya mereka itu adalah najis." Mereka itu adalah kotoran dan sampah, tidak layak untuk diperhatikan, nasihat dan hukuman tidak berguna bagi mereka. ﴾ وَ﴿ "Dan", cukuplah sebagai hukuman ﴾ جَهَنَّمُ جَزَآءَۢ بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "tempat mereka Jahanam, seba-gai balasan atas apa yang telah mereka kerjakan."
(96) FirmanNya, ﴾ يَحۡلِفُونَ لَكُمۡ لِتَرۡضَوۡاْ عَنۡهُمۡۖ ﴿ "Mereka akan bersum-pah kepadamu, agar kamu ridha kepada mereka." Yakni mereka juga mempunyai maksud yang lain darimu di samping agar kamu ber-paling dari mereka, yaitu mereka ingin agar kamu meridhai mereka seolah-olah mereka itu tidak melakukan dosa apa-apa. ﴾ فَإِن تَرۡضَوۡاْ عَنۡهُمۡ فَإِنَّ ٱللَّهَ لَا يَرۡضَىٰ عَنِ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ ﴿ "Tetapi jika sekiranya kamu ridha kepada mereka, maka sesungguhnya Allah tidak ridha kepada orang-orang yang fasik itu." Yakni, maka tidak sepantasnya bagimu hai orang-orang yang beriman meridhai orang yang tidak diridhai Allah, bahkan kamu harus mengikuti Rabbmu dalam sikap ridha dan marah. Perhatikanlah bagaimana Allah تعالى berfirman, ﴾ فَإِنَّ ٱللَّهَ لَا يَرۡضَىٰ عَنِ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ ﴿ "Maka sesungguhnya Allah tidak ridha kepada orang-orang yang fasik itu." Dan tidak berkata, "Maka sesungguhnya Allah tidak me-ridhai mereka." Ini untuk menunjukkan bahwa pintu taubat masih tetap terbuka, selama mereka atau siapa pun bertaubat, maka Allah akan mengampuni dan meridhai mereka. Akan tetapi selama me-reka itu tetap fasik, selama itu Allah tidak meridhai mereka karena adanya penghalang bagi ridhaNya, yaitu menyimpangnya mereka dari iman dan ketaatan yang diridhai Allah kepada syirik, nifak, dan maksiat yang dibenci Allah.
Alhasil dari apa yang disebutkan oleh Allah adalah bahwa orang-orang munafik yang tidak berangkat berjihad tanpa alasan, jika mereka meminta maaf kepada orang-orang Mukmin dan me-reka mengaku mempunyai alasan dalam ketidakberangkatannya, maksud orang-orang munafik adalah agar kamu berpaling dari mereka (yakni, membiarkan mereka) dan meridhai serta menerima alasan mereka. Adapun memaklumi dan meridhai mereka, maka janganlah dilakukan, karena mereka tidak memiliki kecintaan dan kehormatan. Adapun berpaling dari mereka, maka orang-orang yang beriman berpaling dari mereka seperti orang-orang Mukmin berpaling dari perkara-perkara buruk dan kotor.
Ayat-ayat ini mengandung penetapan sifat Kalam bagi Allah تعالى pada FirmanNya,
﴾ قَدۡ نَبَّأَنَا ٱللَّهُ مِنۡ أَخۡبَارِكُمۡۚ ﴿
"Sesungguhnya Allah telah memberitahukan kepada kami beritamu yang sebenarnya." (At-Taubah: 94).
Ayat-ayat ini juga mengandung penetapan perbuatan ikhtiari bagi Allah yang terlaksana dengan kodrat dan kehendakNya, seba-gaimana terkandung dalam Firman Allah di atas dan dalam Fir-manNya,
﴾ وَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ ﴿
"Dan Allah serta RasulNya akan melihat pekerjaanmu." (At-Tau-bah: 94).
Allah memberitahukan bahwa Allah dan RasulNya akan me-lihatnya setelah ia terjadi. Dan di dalam ayat ini juga terdapat pe-netapan sifat ridha bagi Allah kepada orang-orang yang baik dan sifat marah serta murkaNya kepada orang-orang fasik.
Now, who are those fortunate people whose inaction is regarded as action and who are therefore rewarded for it? They are those who, while not physically participating because of some incapacity, give proof of three things—heartfelt solidarity with the participants (nush); doing at least by word of mouth whatever is possible for them to do (ihsan); and, sorrowfulness about their shortcomings that is so intense that it gushes out in the form of tears (huzn). If an individual relegates something to an unimportant category in his life and does so again and again, it can happen that the very consciousness of its importance vanishes from his heart. The demands of that task keep coming before him, but there being no urge left in his heart to accomplish it, he fails to come to grips with it. This growing insensitivity is termed in the Quran ‘the sealing of hearts’. ‘God has already informed us about you.’ This statement makes it clear that the hypocrites referred to here are those present at the time of revelation of the Quran, that is, the Prophet’s contemporaries. According to Tabaqat ibn Sa‘d, there were eighty individuals about whose hypocritical character God had informed the Prophet through His revelation. However, in spite of this knowledge, the behaviour which the companions of the Prophet were allowed to adopt towards them was to overlook and ignore them. The issue of meting out punishment to them was kept by God in His own Hands. However, the only severity shown to the hypocrites of Madinah was that the excuses they offered were not accepted. So much so that when Tha‘laba ibn Hatib Ansari, a hyprocite, offered zakat, it was not accepted from him. ‘Abdullah ibn Ubayy’s son wanted to take drastic action against his father for his hypocritical actions, but the Prophet restrained him, saying, ‘Leave him. By God, as long as he is amongst us, we will treat him properly.’ (Tabaqat ibn Sa‘d).
Les hypocrites restés en retrait du combat avancent des excuses futiles aux musulmans revenus de ce combat. Allah appelle Son Prophète et les croyants à leur répondre en ces termes: N’avancez pas d’excuses mensongères, car nous ne croyons plus ce que vous dites. Allah nous a dévoilé un peu de ce que dissimulent vos âmes. Allah et Son Messager verront si vous vous repentirez, auquel cas Allah acceptera votre repentir. Mais si vous persistez dans votre hypocrisie… ! Ensuite, vous serez ramenés auprès d’Allah qui sait toute chose. Il vous informera de ce que vous faisiez et vous rétribuera en conséquence. Empressez-vous donc de vous repentir et d’accomplir de bonnes œuvres.
-Ey Müminler!- Savaştan geri kalan bu kimseler, siz döndüğünüz zaman kendilerinin kınanmalarını ve azarlanmalarını engellemek için asılsız özürlerini pekiştirerek Allah’a yemin edeceklerdir. Kızgın olarak onları terk edin ve dışlayın. Onlar, içleri necis olan pislik kimselerdir. Ve onların varıp içerisinde ebedî kalacakları yerleri cehennemdir. Bu, onların nifakları ve günahları ile elde ettiklerinin karşılığıdır.
Ces hypocrites restés en retrait vous feront, ô croyants, des serments lorsque vous retournerez auprès d’eux, afin de consolider leurs fausses excuses et que vous cessiez de les réprouver et de les admonester. Délaissez-les donc, comme vous délaissez ce que vous détestez et coupez toute relation avec eux, car ce sont des souillures ayant des âmes répugnantes. Leur demeure, en guise de rétribution pour leur hypocrisie et leurs péchés, sera l’Enfer.
Orang-orang yang tidak pergi ke medan jihad itu akan bersumpah demi Allah ketika kalian -wahai orang-orang mukmin- kembali dari medan jihad. Hal itu mereka lakukan untuk memperkuat alasan-alasan palsu mereka untuk menghindari celaan dan kecaman kalian. Oleh karena itu, tinggalkanlah mereka dan jauhilah mereka dengan tegas karena mereka adalah orang-orang yang najis lagi buruk hatinya dan tempat tinggal yang akan mereka tempati ialah neraka Jahanam. Itulah balasan atas kemunafikan dan dosa-dosa yang telah mereka lakukan.
Susumpa ang mga nagpapaiwang ito kay Allāh kapag nanumbalik kayo, O mga mananampalataya, sa kanila bilang pagbibigay-diin sa mga kadahilanan nilang bulaan, upang magpigil kayo sa panunumbat sa kanila at paninisi sa kanila. Kaya iwan ninyo sila nang pag-iwan ng isang naiinis at layuan ninyo sila. Tunay na sila ay mga salaula, mga karima-rimarim ang kalooban. Ang pananahanan nila na kakanlungan nila ay ang Impiyerno bilang ganti para sa kanila dahil sa nakakamit nila ng pagpapaimbabaw at mga kasalanan.
O vjernici, ovi koji su iz borbe izostali, zaklinjat će se Allahom, potvrđujući zakletvom svoja lažna opravdanja, a sve s ciljem da ih ne kudite i ne sramotite. Zbog toga, vi ih se okanite i napustite ih, jer oni su pogan čija je nutrina prljava. Njihovo prebivalište koje ih čeka jest džehennem, kojim će biti kažnjeni zbog licemjerstva i grijeha koje su činili.
Those who stay behind will swear by Allah when you, O believers, return to them, in order to strengthen their false oaths, so that you do not blame them. Therefore leave them alone and ignore them. They are filthy and impure from the inside. They will end up in Hell, as a repayment to them for their hypocrisy and the sins they committed.
Coloro che rimasero indietro giureranno su Allāh, quando tornerete, o credenti, per confermare le loro false scuse, nella speranza che smettiate di rimproverarli; dissociatevi da loro con severità: sono impuri, il loro animo è corrotto, e la dimora loro destinata è l'Inferno, ricompensa per l'ipocrisia e i peccati da loro accumulati.
Los que desertaron al regresar el ejército juraron por Al-lah con sus falsas excusas, pero apártense de ellos e ignórenlos. Están sucios e impuros por dentro. Terminarán en el Infierno, como retribución por su hipocresía y los pecados que cometieron.
Những kẻ không tham gia cuộc chiến, họ sẽ thề thốt với danh nghĩa của Allah khi các ngươi - hỡi những người có đức tin - trở về từ cuộc chiến để đưa ra những lí do bào chữa giả dối khi họ không tham chiến, để các người không đổ lỗi và khiển trách họ nữa, các người hãy bỏ mặc họ, hãy xa lánh họ, quả thật họ là những kẻ có lòng dạ bẩn thỉu, rồi nơi trú ngụ của họ sẽ là Hỏa Ngục. Đó là phần hình phạt dành cho những gì họ đã phạm phải từ bản tính đạo đức giả và những tội lỗi.
2. The second instruction to the Holy Prophet ﷺ appears in the second verse (95) where it has been said that these people will come to him after his return to Madinah, impress him with their feigned oaths and try to satisfy him. What they would wish to achieve from this initiative is: لِتُعْرِضُوا عَنْهُمْ (so that you may ignore their misdeed), that is, ignore their absence from Jihad and spare the reproach due on it.' Thereupon, it was said that he might as well grant their wish. The text says: فَأَعْرِضُوا عَنْهُمْ :` you ignore them.' Thus, the instruction carries the sense: ` neither reproach and admonish, nor deal with pleasantly' - because, reproach usually brings no good. When they have no faith in their heart - and they do not want to have it either - what would come out of reproach? So, why waste good time!
Sumusumpa ang mga nagpapaiwang ito para sa inyo, O mga mananampalataya, upang malugod kayo sa kanila at tumanggap kayo ng mga kadahilanan nila, kaya huwag kayong malugod sa kanila. Ngunit kung malulugod kayo sa kanila ay sumuway nga kayo sa Panginoon ninyo sapagkat tunay na Siya ay hindi nalulugod sa mga taong lumalabas sa pagtalima sa Kanya sa pamamagitan ng kawalang-pananampalataya at pagpapaimbabaw, kaya mag-ingat kayo, O mga Muslim, na malugod kayo sa sinumang hindi kinalulugdan ni Allāh.
Les jurarán para que estén complacidos con ellos y acepten sus excusas. Pero no se complazcan con ellos. Si lo hacen, irían contra su Señor, porque Él no se complace con quienes han dejado Su obediencia por la incredulidad e hipocresía. Así que tengan cuidado, musulmanes, de complacerse con quienes Al-lah no se complace.
Coloro che sono rimasti indietro fanno giuramenti, o credenti, per compiacervi, e voi accetterete le loro scuse: non siate compiaciuti di loro; se siete compiaciuti di loro, avrete disobbedito al vostro Dio. In verità Egli non sarà compiaciuto del popolo che si allontana dalla Sua obbedienza per miscredenza e ipocrisia. State in guardia, o musulmani, dall'essere compiaciuti di colui che non gode del compiacimento di Allāh.
O vjernici, ovi koji su od borbe izostali, zaklinjat će vam se, kako biste bili njima zadovoljni i kako biste opravdanja njihova prihvatili. Nemojte iskazivati svoje zadovoljstvo prema njima, jer ako to učinite, suprotstavili ste se svome Gospodaru, a On nije zadovoljan onima koji su Mu neposlušni te činee nevjerstvo i licemjerna djela. O muslimani, pazite se toga da budete zadovoljni onima sa kojima Allah nije zadovoljan!
Những kẻ không tham gia cuộc chiến thề thốt với các ngươi - hỡi những người có đức tin - hồng để các ngươi hài lòng với họ, và chấp nhận những lời biện hộ từ họ, nhưng các ngươi chớ có hài lòng về họ bởi nếu các ngươi có hài lòng về họ thì quả thật các ngươi đã làm trái với Thượng Đế của các ngươi, vì Ngài không hài lòng với những kẻ không tuân phục Ngài bằng sự phủ nhận và đạo đức giả. Các ngươi hãy thận trọng - hỡi những người Muslim - phải chăng các ngươi hài lòng với những kẻ mà Allah không hài lòng về họ ư.
Those who stay behind will swear to you, O believers, so that you become pleased with them and accept their excuses. Do not become pleased with them. If you become pleased with them you would go against your Lord, because He will not be pleased with people who have left His obedience by disbelief and hypocrisy. So be careful, O Muslims, of becoming pleased with those whom Allah is not pleased with.
-Ey müminler!- Savaştan geri kalan bu kimseler, sizin onlardan razı olmanız ve onların özürlerini kabul etmeniz için yemin ederler. Onlardan razı olmayın. Eğer onlardan razı olursanız Rabbinize muhalefet etmiş olursunuz. Muhakkak ki Allah, küfür ve nifak ile taatinden çıkan kimselerden razı olmaz. -Ey müminler!- Allah’ın kendilerinden razı olmadığı kimlerden razı olmaktan sakının!
Ces hypocrites restés en retrait font des serments, ô croyants, afin que vous les agréiez et que vous acceptiez leurs excuses. Ne les agréez pas, car si vous le faites, vous vous opposeriez à votre Seigneur. Allah n’agrée pas ceux que leur mécréance et leur hypocrisie empêchent de Lui obéir. Ô musulmans, prenez garde d’agréer ceux qu’Allah n’agrée pas.
Orang-orang yang tidak pergi ke medan jihad itu bersumpah di hadapan kalian -wahai orang-orang mukmin- supaya kalian rida kepada mereka dan mau menerima alasan mereka. Oleh karena itu, janganlah kalian rida kepada mereka. Jika kalian rida kepada mereka, kalian telah menyelisihi Tuhan kalian. Sesungguhnya Dia tidak rida kepada orang-orang yang membangkang kepada-Nya dengan memilih menjadi kafir dan munafik. Oleh karena itu, jangan sekali-kali kalian -wahai orang-orang mukmin- rida kepada orang-orang yang tidak Allah ridai.
The orders regarding the hypocrites of later periods were the same. However, there was one difference. The treatment given to the hypocrites of the early period was based on the state of their hearts. But the treatment given to the later hypocrites will be based on external proof. The approach of overlooking and ignoring them will be proper only if external proof of their hypocrisy is available. No action will be taken against them on the basis of their intention or the condition of their hearts. If the later hypocrites present any excuses, their excuses and their charities, etc., will also be accepted. Leaving their fate to be decided by God, such action will be taken against them as is warranted in the normal course of law. Paradise is attainable on the basis of personal deeds and not on the basis of having joined any class or group of Muslims. All the hypocrites were a part of the Mulsim ummah; they used to offer prayers and observe the ritual of fasting along with the Muslims, but in spite of that, God decalred them to be bound for Hell.
2. The third instruction given to the Holy Prophet ﷺ appears in the third verse (96): "They swear before you so that you may be pleased with them." The order of Allah Ta` ala is that their wish was not to be granted and he was not to be pleased with them. However, it was also said that, ` even if you were to be pleased with them, it was not going to work for them in any manner, because Allah is not pleased with them. And how could Allah be pleased with them when they are still adamant about their denial and hypocrisy?
Lorsque des bédouins sont mécréants ou hypocrites, leur mécréance ou leur hypocrisie est plus enracinée chez eux que chez les sédentaires. Ils sont plus sujets à ignorer la religion et les plus susceptibles de ne pas connaître les adorations obligatoires, celles relevant de la tradition prophétique et les jugements révélés par Allah à Son Messager, en raison de leur dureté, de leur rudesse et de leur isolement. Allah connaît leurs situations et rien ne Lui en échappe. Il est Sage dans Sa gestion et Sa religion.
"Orang-orang Arab Badui itu, lebih sangat kekafiran dan kemunafikannya, dan lebih wajar tidak mengetahui hukum-hukum yang diturunkan Allah kepada RasulNya. Dan Allah Maha Menge-tahui lagi Mahabijaksana. Di antara orang-orang Arab Badui itu, ada orang yang memandang apa yang dinafkahkannya (di jalan Allah) sebagai suatu kerugian dan dia menanti-nanti marabahaya menimpamu, merekalah yang akan ditimpa marabahaya. Dan Allah Maha Mendengar lagi Maha Mengetahui. Dan di antara orang-orang Arab Badui itu, ada orang yang beriman kepada Allah dan Hari Kemudian, dan memandang apa yang dinafkahkannya (di jalan Allah) itu, sebagai jalan mendekatkannya kepada Allah dan sebagai jalan untuk memperoleh doa Rasul. Ketahuilah, sesung-guhnya nafkah itu adalah suatu jalan bagi mereka untuk mende-katkan diri (kepada Allah). Kelak Allah akan memasukkan mereka ke dalam rahmat (Surga)Nya, sesungguhnya Allah Maha Pengam-pun lagi Maha Penyayang." (At-Taubah: 97-99).
(97) Allah تعالى berfirman, ﴾ ٱلۡأَعۡرَابُ ﴿ "Orang-orang Arab Badui itu", yaitu mereka yang tinggal di pelosok dan pedalaman ﴾ أَشَدُّ كُفۡرٗا وَنِفَاقٗا ﴿ "lebih sangat kekafiran dan kemunafikannya", daripada orang-orang kota meskipun mereka juga ada yang kafir dan munafik, hal itu karena beberapa sebab, di antaranya adalah jauhnya mereka dari pengetahuan tentang syariat-syariat agama, amal perbuatan dan hukum-hukum, maka mereka lebih layak, ﴾ وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦۗ ﴿ "dan lebih wajar tidak mengetahui hukum-hukum yang diturunkan Allah kepada RasulNya," berupa dasar-dasar iman dan hukum-hukum perintah dan larangan. Lain halnya dengan orang-orang yang tinggal di kota, mereka lebih mungkin mengetahui hukum-hukum yang diturunkan Allah kepada RasulNya. Dengan ilmu ini, muncul pada mereka gambaran-gambaran yang baik dan keinginan kepada kebaikan yang mereka ketahui hal mana itu ti-dak ada di pedalaman. Pada orang-orang kota juga terdapat tabiat yang lembut dan ketundukan kepada penyeru yang mana hal itu tidak terdapat pada orang-orang pedalaman. Orang-orang kota juga bergaul dengan ahli iman dan berinteraksi lebih banyak daripada orang yang tinggal di pedalaman. Oleh karenanya orang-orang kota lebih layak mengetahui kebaikan daripada orang-orang di pe-dalaman, meski di kota dan di desa tetap ada orang-orang munafik dan kafir, hanya saja yang di pedalaman lebih keras dan lebih sangat.
(98) Di antara sebab yang lain juga adalah bahwa orang-orang Arab Badui lebih kikir dan lebih berambisi dalam urusan harta, di antara mereka terdapat ﴾ مَن يَتَّخِذُ مَا يُنفِقُ ﴿ "orang yang meman-dang apa yang dinafkahkannya (di jalan Allah)", berupa zakat, nafkah di jalan Allah, dan lain-lain ﴾ مَغۡرَمٗا ﴿ "sebagai suatu kerugian." Yakni dia memandangnya sebagai kerugian dan kekurangan, tidak ber-harap pahala dari Allah, tidak berharap dengannya Wajah Allah, dan hampir tidak dilaksanakan kecuali dengan terpaksa. ﴾ وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَۚ ﴿ "Dan dia menanti-nanti marabahaya menimpamu." Yakni di an-tara bukti permusuhan dan kebencian mereka kepada orang-orang yang beriman adalah bahwa mereka menginginkan dan menanti-nantikan musibah dan marabahaya yang ditimpakan kepada orang-orang Mukmin. Justru yang terjadi sebaliknya. ﴾ عَلَيۡهِمۡ دَآئِرَةُ ٱلسَّوۡءِۗ ﴿ "Me-rekalah yang akan ditimpa marabahaya." Adapun orang-orang Mukmin, maka mereka akan meraih hasil baik atas musuhnya dan akibat yang menggembirakan. ﴾ وَٱللَّهُ سَمِيعٌ عَلِيمٞ ﴿ "Dan Allah Maha Mendengar lagi Maha Mengetahui." Mengetahui niat manusia dan amal yang dilakukannya, apakah ia ikhlas atau tidak.
(99) Namun tidak semua orang-orang Arab Badui itu tercela, di antara mereka ﴾ مَن يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ ﴿ "ada orang yang beriman kepada Allah dan Hari Kemudian." Maka dia selamat dari kekufuran dan kemunafikan dan melakukan tuntutan iman. ﴾ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ ﴿ "Dan memandang apa yang dinafkahkannya (di jalan Allah) itu, sebagai jalan mendekatkannya kepada Allah." Yakni, dia berharap pa-hala dari Allah dengan infaknya dan mencari Wajah Allah serta ke-dekatan kepadaNya. ﴾ وَ﴿ "Dan" menjadikannya sebagai jalan untuk memperoleh doa ﴾ ٱلرَّسُولِۚ ﴿ "Rasul." Dan permohonan keberkahan (kepada Allah) untuk mereka.
Allah berfirman menjelaskan manfaat doa Rasul. ﴾ أَلَآ إِنَّهَا قُرۡبَةٞ لَّهُمۡۚ ﴿ "Ketahuilah, sesungguhnya nafkah itu adalah suatu jalan bagi me-reka untuk mendekatkan diri (kepada Allah)." Mendekatkan mereka kepada Allah, mengembangkan harta mereka dan memberkahinya. ﴾ سَيُدۡخِلُهُمُ ٱللَّهُ فِي رَحۡمَتِهِۦٓۚ ﴿ "Kelak Allah akan memasukkan mereka ke dalam rahmat (Surga)Nya", dalam golongan hamba-hambaNya yang shalih. ﴾ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ﴿ "Sesungguhnya Allah Maha Pengampun lagi Maha Pe-nyayang." Dia mengampuni dosa-dosa besar bagi yang bertaubat kepadaNya, menaungi hamba-hambaNya dengan rahmatNya yang meliputi segala sesuatu dan mengkhususkan hamba-hambaNya yang beriman dengan rahmatNya yang membimbing mereka kepada kebaikan, melindungi mereka dari penyimpangan, serta memberi mereka balasan yang besar.
Ayat ini mengandung dalil bahwa orang-orang Arab Badui sama dengan orang-orang kota. Di antara mereka ada yang tercela dan ada yang terpuji. Allah tidak mencela mereka hanya karena mereka arab badui, akan tetapi karena meninggalkan perintah-pe-rintah Allah dan mereka kemungkinan besar melakukan itu.
Di antaranya: Bahwa kekufuran dan kemunafikan dapat ber-tambah dan berkurang, menguat dan melemah, berdasarkan kondisi.
Di antaranya: Keutamaan ilmu, dan bahwa orang yang tidak berilmu lebih dekat kepada keburukan daripada orang yang ber-ilmu, karena Allah mencela orang-orang Arab Badui dan menya-takan bahwa mereka lebih keras kekufuran dan kemunafikannya serta menjelaskan penyebabnya dan bahwa mereka layak untuk tidak mengetahui hukum-hukum yang Allah turunkan kepada Ra-sulNya.
Di antaranya: Bahwa ilmu bermanfaat yang merupakan ilmu yang paling bermanfaat adalah mengetahui hukum-hukum yang diturunkan oleh Allah kepada RasulNya yang meliputi dasar-dasar dan cabang agama seperti mengetahui batasan-batasan Iman, Islam, Ihsan, takwa, keberuntungan, ketaatan, kebaikan, berbuat baik, si-laturahim, kekufuran, kemunafikan, kefasikan, kemaksiatan, zina, khamar, riba dan lain-lain, karena dengan mengetahuinya ia bisa dilaksanakan jika ia diperintahkan dan dijauhi jika ia adalah lara-ngan, serta memungkinkan pula untuk memerintahkannya atau melarangnya.
Di antaranya juga: Hendaknya seorang hamba yang beriman melaksanakan hak-haknya dengan lapang dada, jiwa tentram, ber-usaha meraih untung dan tidak merugi.
The Bedouins are the Worst in Disbelief and Hypocrisy
Allah states that there are disbelievers, hypocrites and believers among the bedouins. He also states that the disbelief and hypocrisy of the bedouins is worse and deeper than the disbelief and hypocrisy of others. They are the most likely of being ignorant of the commandments that Allah has revealed to His Messenger . Al-A`mash narrated that Ibrahim said, "A bedouin man sat next to Zayd bin Sawhan while he was speaking to his friends. Zayd had lost his hand during the battle of Nahawand. The bedouin man said, `By Allah! I like your speech. However, your hand causes me suspicion.' Zayd said, `Why are you suspicious because of my hand, it is the left hand that is cut' The bedouin man said, `By Allah! I do not know which hand they cut off (for committing theft), is it the right or the left' Zayd bin Sawhan said, `Allah has said the truth,
الاٌّعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَآ أَنزَلَ اللَّهُ عَلَى رَسُولِهِ
(The bedouins are the worst in disbelief and hypocrisy, and more likely to not know the limits which Allah has revealed to His Messenger.)" Imam Ahmad narrated that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«مَنْ سَكَنَ الْبَادِيَةَ جَفَا، وَمَنِ اتَّبَعَ الصَّيْدَ غَفَلَ، وَمَنْ أَتَى السُّلْطَانَ افْتُتِن»
(He who lives in the desert becomes hard-hearted, he who follows the game becomes heedless, and he who associates with the rulers falls into Fitnah.) Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith. At-Tirmidhi said, "Hasan Gharib." The Prophet once had to give a bedouin man many gifts because of what he gave him as a gift, until the bedouin became satisfied. The Prophet said,
«لَقَدْ هَمَمْتُ أَنْ لَا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرَشِيَ أَوْ ثَقَفِيَ أَوْ أَنْصَارِيَ أَوْ دَوْسِي»
(I almost decided not to accept a gift except from someone from Quraysh, Thaqafi, the Ansar or Daws.) This is because these people lived in cities, Makkah, At- Ta'if, Al-Madinah and Yemen, and therefore, their conduct and manners are nicer than that of the hard-hearted bedouins. Allah said next,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knower, All-Wise.) Allah knows those who deserve to be taught faith and knowledge, He wisely distributes knowledge or ignorance, faith or disbelief and hypocrisy between His servants. He is never questioned as to what He does, for He is the All-Knower, All-Wise. Allah also said that among bedouins are those,
مَن يَتَّخِذُ مَا يُنفِقُ
(who look upon what they spend), in the cause of Allah,
مَغْرَمًا
(as a fine), as a loss and a burden,
وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ
(and watch for calamities for you), awaiting afflictions and disasters to strike you,
عَلَيْهِمْ دَآئِرَةُ السَّوْءِ
(on them be the calamity of evil), evil will touch them instead,
وَاللَّهُ سَمِيعٌ عَلِيمٌ
(And Allah is All-Hearer, All-Knower.) Allah hears the invocation of His servants and knows who deserves victory, who deserve failure. Allah's said;
وَمِنَ الاٌّعْرَابِ مَن يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَـتٍ عِندَ اللَّهِ وَصَلَوَتِ الرَّسُولِ
(And of the bedouins there are some who believe in Allah and the Last Day, and look upon what they spend (in Allah's cause) as means of nearness to Allah, and a cause of receiving the Messenger's invocations.) This is the type of praiseworthy bedouins. They give charity in Allah's cause as way of achieving nearness to Allah and seeking the Messenger's invocation for their benefit,
أَلا إِنَّهَا قُرْبَةٌ لَّهُمْ
(Indeed these are a means of nearness for them.) they will attain what they sought,
سَيُدْخِلُهُمُ اللَّهُ فِى رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(Allah will admit them to His mercy. Certainly Allah is Oft-Forgiving, Most Merciful.)
Jikalau orang-orang badui memilih menjadi kafir atau munafik tentu kekafiran dan kemunafikan mereka lebih parah daripada orang-orang yang tinggal di perkotaan karena orang-orang badui tersebut kemungkinan besar tidak paham perihal ilmu agama dan lebih berpotensi untuk tidak mengetahui kewajiban-kewajiban, sunah-sunah, dan ketentuan-ketentuan hukum yang Allah turunkan kepada Rasul-Nya. Hal itu karena mereka memiliki watak yang keras, kasar, dan kurang bergaul. Allah Maha Mengetahui hal ihwal mereka, tidak ada sesuatu pun yang luput dari pengetahuan-Nya, dan Dia Mahabijaksana dalam mengatur makhluk-Nya dan menetapkan syariat-Nya.
Bedeviler, inkâr ettiklerinde yahut münafıklık yaptıklarında onların küfürleri ve nifakları şehirli kimselerden daha şiddetlidir. Onlar dinde cahil olma konusunda ve Allah'ın resulüne indirmiş olduğu farzlar, sünnetler ve hükümlerin kurallarını bilmemek hususunda daha elverişlidirler. Bu da onların kaba ve sert olmaları ve insanlarla beraber yaşamamalarından dolayıdır. Allah onların durumlarını en iyi bilendir. Onların hallerinden hiçbir şey O'na gizli kalmaz. O, düzenlemesinde ve şeriatinde hikmet sahibidir.
Những người Ả Rập du mục nếu họ là những người phủ nhận hoặc đạo đức giả thì sự phủ nhận của họ nghiêm trọng hơn rất nhiều so với những người ở phố thị, và sự đạo đức giả của họ cũng nặng nề hơn những người ở phố, và họ đứng đầu trong sự thiếu hiểu biết về tôn giáo, và họ cũng là những người không biết gì về điều bắt buộc, về điều Sunnah luôn cả những nền tảng giáo lý đã được mặc khải cho vị Sứ Giả của Allah. Bởi vì họ là những người khô cằn về tình cảm và sống độc lập. Allah hằng biết về họ, không có gì có thể che giấuđược Ngài, Ngài khôn ngoan trong sự quản lý và ban giáo luật.
La gente beduina del desierto es más intensa en su incredulidad o hipocresía. También son más propensos a ignorar la religión y los actos obligatorios y recomendados de la ley sagrada que Al-lah ha revelado a Su Mensajero. Esto se debe a su falta de cultura, su dureza y su falta de interacción con los demás. Al-lah sabe sobre su condición. Nada está oculto de Él. Él es Sabio en Su manejo de los asuntos y en el establecimiento de leyes.
Ang mga nakatira sa ilang, kung tumanggi silang sumampalataya o nagpaimbabaw sila, ang kawalang-pananampalataya nila ay higit na matindi kaysa sa kawalang-pananampalataya ng iba pa sa kanila kabilang sa mga nakatira sa pamayanan at ang pagpapaimbabaw nila ay higit na matindi kaysa sa pagpapaimbabaw ng mga iyon. Sila ay higit na nababagay sa kamangmangan sa Relihiyon at higit na karapat-dapat na hindi makaalam sa mga tungkulin, mga sunnah, at mga panuntunan ng mga patakarang pinababa Niya sa Sugo Niya dahil sa taglay nila na kabagsikan, kagaspangan, at kakauntian ng pakikihalubilo. Si Allāh ay Maalam sa mga kalagayan nila: walang nakakukubli sa Kanya mula sa mga ito na anuman, Marunong sa pangangasiwa Niya at batas Niya.
97- Bedevîler, küfür ve nifâk bakımından daha beterdirler. Allah’ın, Rasûlüne indirdiklerinin sınırlarını bilmemeye de daha yatkındırlar. Allah Alîmdir, Hakîmdir.
98- Bedevîlerden öyleleri vardır ki yaptıkları infakı zarar sayarlar ve başınıza türlü belalar gelmesini gözlerler. Belânın kötüsü kendi başlarındadır. Allah her şeyi işitendir, bilendir.
99- Bedevilerden öyleleri de vardır ki Allah’a ve âhiret gününe iman eder, yaptıkları infakı Allah’a yakın olmaya ve Peygamberin dualarını almaya vesile edinirler. İyi bilin ki bu (infakları), onlar için gerçekten bir yakınlık vesilesidir. Allah, onları rahmetine alacaktır. Şüphesiz ki Allah Ğafurdur, Rahimdir.
97. “Bedeviler” çölde ve meskûn olmayan yerlerde yaşayan Araplar “küfür ve nifâk bakımından” aralarında küfür ve nifak ehli bulunan şehir sakinlerine göre “daha beterdirler.” Bunun pek çok sebebi vardır. Dinî ve şer’î hükümleri, ameli ve ahkâmı bilmekten uzak olmaları bunlardan bazılarıdır. Bundan dolayı onlar, “Allah’ın, Rasûlüne” iman esasları, emir ve yasaklara dair hükümler kabilinden “indirdiklerinin sınırlarını bilmemeye de daha yatkındırlar.” Oysa şehir ve kasabalarda yaşayanlar böyle değildir. Zira onların Allah’ın, Rasûlüne indirdiklerinin sınırlarını bilme imkânları ve ihtimalleri daha çoktur. Bu bilgi dolayısı ile de onlar, güzel düşüncelere sahip olurlar ve çölde yaşayanlara nispetle -çöldekiler bilme imkânını bulamadıkları için- daha çok hayır yapmak istekleri söz konusu olur. Yine onların, çölde yaşayanlara göre huyları daha yumuşak ve davetçiye itaat etme ihtimalleri de daha fazladır. Yine onlar, çöldekilere nispetle iman ehli kimselerle daha çok oturur kalkar ve onlarla daha fazla içli dışlı olurlar. Bu sebepten ötürü onlar, çölde yaşayanlara göre hayır işlerine daha yatkındırlar. Her ne kadar hem çölde yaşayanlar arasında hem de şehirlerde yaşayanlar arasında kâfir ve münafıklar bulunmakta ise de çöldekilerin küfür ve nifakı, şehirlerde yaşayanlara göre daha çok ve daha ileridir.
98. Bedevî Arapların bu özelliklerinden biri de mala karşı daha tutkun ve daha cimri olmalarıdır. Bu nedenle “bedevilerden öyleleri vardır ki yaptıkları infakı” verdikleri zekâtı, Allah yolunda yaptıkları tasaddukları vb. “zarar sayarlar”Bunu bir ziyan ve malı eksilten bir sebep olarak kabul ederler. Ondan dolayı ecir beklemez ve bu infakı ile de Allah’ın rızasını gözetmezler. Hemen hemen bu gibi bütün infaklarını istemeye istemeye, zorla yerine getirirler.“Ve başınıza türlü belalar gelmesini gözlerler.” Mü’minlere olan düşmanlıkları ve kinleri dolayısı ile onların başına çeşitli musibetlerin gelmesini ve türlü facialarla karşı karşıya kalmalarını arzularlar. Ancak bu, kendi aleyhlerine dönecektir. Böylelikle “belânın kötüsü kendi başlarına”gelecektir. Mü’minlere gelince onlar, düşmanlarına karşı güzel sonuçlar elde ederler ve güzel âkıbet onlarındır.“Allah her şeyi işitendir, bilendir.” Kullarının niyetlerini, ihlaslı olsun olmasın yaptıkları tüm işleri bilir.
99. Bedevilerin tamamı yerilmeyi hak etmiş kötü kimseler değillerdir. Aksine “bedevilerden öyleleri de vardır ki Allah’a ve âhiret gününe iman eder” Böylelikle küfür ve münafıklıktan esenliğe kavuşur, imanın gereğini yaparlar. “yaptıkları infakı Allah’a yakın olmaya ve Peygamberin dualarını almaya vesile edinirler” İnfakının ecrini Allah’tan bekler, onunla Allah’ın rızasını gözetir ve O’na yakın olmayı isterler. Aynı şekilde o infakları vesilesiyle Peygamber sallallahu aleyhi ve sellem’in kendileri için dua etmesi ve bereket dilemesini arzularlar. Yüce Allah da Peygamberinin dualarının fayda sağlayacağını beyan ederek şöyle buyurmaktadır:“İyi bilin ki bu (infakları), onlar için gerçekten” kendilerini Allah’a yakınlaştıran “bir yakınlık vesilesidir.”Ayrıca bu, mallarını daha da artırır, onlara bereket ihsan edilmesine vesile olur.“Allah, onları” salih kulları arasına katarak “rahmetine alacaktır. Şüphesiz ki Allah Ğafurdur, Rahimdir.” Tevbe ederek kendisine yönelenlerin, büyük de olsa günahlarını bağışlar. Her şeyi kuşatan rahmeti ile kullarını merhametle kuşatır. Mü’min kullarına da kendilerini hayırlara muvaffak ettiği, emirlerine muhalefetten koruyup türlü mükâfatlara mazhar kıldığı özel rahmetini tahsis eder.
Bu son âyet-i kerimelerde şu hususlara delil vardır:
1- Şehirlerde yaşayanlar arasında da bedeviler arasında da yerilmeyi hak eden kimseler olduğu gibi övülmeye değer kimseler de vardır. Yüce Allah bedevileri yalnızca bedevi oldukları ve çöllerde yaşadıkları için yermemektedir. Aksine onları Allah’ın emirlerini terk ettiklerinden ve bu şekilde davranmalarının daha kuvvetle muhtemel olduğundan dolayı yermektedir.
2- Küfür ve münafıklık duruma göre artar, eksilir, ağırlaşır ve de hafifler.
3- İlmin ne kadar faziletli olduğu ve ilim sahibi olmayanın ilim sahibine oranla kötülüğe daha yakın olduğu da bu ayetlerden anlaşılmaktadır. Çünkü Yüce Allah bedevileri yermekte, onların küfür ve nifaklarının daha ileri olduğunu bildirmekte, ardından da bunu gerektiren sebebi de onların Allah’ın, Rasûlüne indirdiklerinin sınırlarını bilmemeye daha yatkın oldukları şeklinde bildirmektedir.
4- Bütün ilimler arasında en faydalı bilgi Allah’ın, Rasûlüne bildirdiklerinin sınırlarını, dinin aslî ve fer’î hükümlerini bilmektir. Mesela imanın, İslâm’ın, ihsanın, takvanın, felâhın, itaatin, iyiliğin, akrabalık ve yakınlık bağlarını gözetmenin, iyilikte bulunmanın, küfrün, münafıklığın, fasıklığın, isyanın, zinanın, içkinin, faizin vb. şeylerin sınırlarını bilmek gibi. Çünkü bunları bilen bir kimse, eğer söz konusu olan, yapılması gereken şeyler ise onları yapma imkânını elde eder. Şâyet yapılmaması emredilmiş yahut yasaklanmış şeyler ise onları terk etme imkânına sahip olur.
5- Mü’minin, üzerindeki hakları gönül hoşluğu içinde ve razı bir kalple yerine getirmesi, bu hakları eda etmeyi bir ganimet bilmesi ve onları bir külfet ve yük olarak görmemesi gerekir.
If the people of the desert are of those who adopt disbelief or hypocrisy, then their disbelief and hypocrisy is stronger than that of others who live in city areas. They are also more likely to be ignorant of religion and the obligatory and recommended acts of the sacred law that Allah has revealed to His Messenger. This is because of their lack of culture, their harshness, and their lack of interacting with others. Allah knows about their condition. Nothing is hidden from Him. He is Wise is in His handling of matters and establishment of laws.
Beduini koji ne vjeruju i koji licemjerna djela čine žešći su u svome nevjerovanju i licemjerstvu od civiliziranih ljudi koji ispoljavaju nevjerovanje i licemjerstvo, i oni su najpreči da ne poznaju vjeru, vjerske obaveze, pohvalne radnje i vjerske propise koje je Allah objavio Svome Poslaniku. Razlog tome je njihova žestina i grubost, te izdvojenost od ostalog svijeta. Allah zna njihova stanja, ništa Mu nije skriveno. Njegovo upravljanje svijetom i vjerski zakoni zasnovani su na mudrosti.
Quando i Beduini seguono la miscredenza e l'ipocrisia, la loro miscredenza è peggiore di quella degli abitanti della città, e la loro ipocrisia è peggiore dell'ipocrisia dei più ignoranti riguardo la religione; questi ultimi hanno più scuse per non conoscere il culto e la Sunnah e l'applicazione della Legge che rivelò al Suo Messaggero, a causa del fatto di essere distanti e a causa della loro rudezza e della loro mancanza di rapporti con gli altri; e Allāh è Consapevole delle loro condizioni; nulla gli è nascosto; Saggio nella Sua Amministrazione e nella Sua Legge.
Commentary
Described in the previous verses were the hypocrites of Madinah. The present verses mention hypocrites who lived on the desert around the outskirts of Madinah.
The word اَلاَعرَاب (al-a` rab) is not a plural form of اَلعَرَب (al-'arab). It is اِسم جمع (ism al jam`: collective noun) and is used for the Bedouins of the desert. In its singular form, it becomes اَلاَعرَابی (al-a` rabiyy) - similar to (al-ansariyy), the singular form of اَلاَنصَار (al-ansar).
According to their condition described in verse 97, they outdid city dwellers in disbelief and hypocrisy. The reason given is that these people generally remained ignorant and hard-hearted as they lived far away from knowledge and the knowledgeable. Then the text says: ` the Bedouins are more likely to be ignorant of the limits of what Allah has sent down.' It means that the very surroundings in which they live are such as would keep them in the dark about the limits set by Allah through the revelation - because the Qur'an does not come before them, nor do they have access to its meanings, explanations and injunctions.
Algunos de los hipócritas del desierto consideran cómo pérdida y castigo las riquezas que gastan por la causa de Al-lah, porque creen que no habrá recompensa por su contribución y que Al-lah no los castigará si no contribuyen. A pesar de esto, a veces gastan para aparentar y ocultar sus creencias reales. Esperan que el mal venga sobre los creyentes, para que puedan librarse de ustedes. Por el contrario, Al-lah hará que el mal y el infortunio que desearon sobre los creyentes les acontezcan a ellos. Al-lah oye cuanto dicen y conoce lo que mantienen oculto en sus corazones.
Mayroon sa mga mapagpaimbabaw na naninirahan sa ilang na naniniwala na ang ginugugol niya na yaman ayon sa landas ni Allāh ay pagkalugi at multa dahil sa paghahaka-haka niya na siya ay hindi gagantimpalaan kung gumugol siya at hindi parurusahan ni Allāh kung nagkait siya. Subalit siya, sa kabila nito, ay gumugugol magkaminsan bilang pakitang-tao at bilang pagkukunwari. Naghihintay siya na may bumaba sa inyo, O mga mananampalataya, na isang kasamaan para makapagwaksi siya sa inyo. Ang minimithi nila na maganap sa mga mananampalataya na kasamaan at pagbabago-bago ng kalagayan sa pamamagitan ng hindi mapupuri ang kahihinatnan nito ay ginawa ni Allāh na nagaganap sa kanila mismo hindi sa mga mananampalataya. Si Allāh ay Madinigin sa anumang sinasabi nila, Maalam sa anumang kinikimkim nila.
Some of the desert hypocrites consider whatever wealth they spend in Allah’s path to be a loss and a punishment, because they think that there will be no reward for spending and that Allah will not punish them if they do not spend. Despite this, they sometimes spend to show off and to hide their real beliefs. They wait for evil to come to you, O believers, so that they can be rid of you. Instead, But Allah has made the evil and the turn of fortune that they wished to afflict the believers to occur on them instead. Allah hears what they say and knows what they keep hidden in their hearts.
Trong những dân cư Ả-rập du mục giả tạo đức tin cho rằng tài sản chi dùng cho con đường chính nghĩa của Allah là sự thua thiệt mất mát hoặc như là tiền phạt, bởi vì họ cho rằng tài sản chi dùng ấy không mang lại ân phước và nếu có giữ lại cũng không bị Allah bắt phạt. Mặc dù vậy, đôi khi họ lại chi dùng để mọi người nhìn thấy và không bị bàn tán. Họ chờ đợi những tai họa sẽ xảy đến với các ngươi - hỡi những người có đức tin - để họ thoát khỏi mọi điều xấu xa đến từ các ngươi. Tuy nhiên, Allah đã làm cho những gì họ mong đợi xảy ra với chính bản thân họ, bởi Allah hằng nghe những gì họ nói và hằng biết những gì họ che giấu.
Među beduinima ima licemjera koji smatraju da je udjeljivanje na Allahovom putu samo gubitak i vid nameta, jer misle da za to udjeljivanje neće biti nagrađeni i da zbog uskraćivanja imetka neće biti kažnjeni. Ipak, neki od njih ponekad udjeljuju pretvarajući se i na takav način se štite. O vjernici, oni čekaju da vas kakvo zlo zadesi, pa da vas se riješe! Zlo koje žele vjernicima i lošu završnicu koju priželjkuju Allah će usmjeriti ka njima, a ne ka vjernicima. Allah čuje ono što govore i zna ono što skrivaju.
E tra i Beduini vi sono ipocriti che credono che i beni che elargiscono per la causa di Allāh siano una perdita e una pena, poiché pensano che l'elargizione non venga ricompensata, e che Allāh non li punisca se trattengono i loro beni; nonostante ciò, spesso elargiscono per esibirsi o come copertura, e sperano che vi capiti una disgrazia, o credenti, così che si liberino di voi; al contrario, Allāh ha fatto in modo che le disgrazie che si augurano affliggano i credenti e il cambiamento di fortuna che auspicano si ritorca contro di loro e non affligga i credenti. Allāh è Ascoltatore di ciò che dicono, Consapevole di ciò che nascondono.
In the second verse (98) too, yet another aspect of the condition of these very Bedouins has been described as: ` those who take what they spend (in Zakah etc.) as a penalty.' Why would they do so? The reason is that they hardly have any faith in their heart. When it comes to making Salah, they would, though, do that, but just to camouflage their disbelief. They would even fulfill the obligation of Zakah, but their hearts would keep worrying as to why they had to put good money down the drain. Therefore, they always look forward to the time when Muslims are hit by some calamity or defeat that may possibly deliver them from having to pay this penalty. The word: الدَّوَائِرَ (aldawa'ir: the cycles of time) is the plural of: دَائِرَةُ (da'irah). According to the Arabic lexicon, da'irah is the changed state that shifts away from the good state into a bad one. Therefore, the Holy Qur'an says in response to them: عَلَيْهِمْ دَائِرَةُ السَّوْءِ (upon them is the evil cycle). In other words, the evil state of affairs they wish would strike at Muslims is going to descend upon them all right - and, because their words and deeds are such, they will find themselves far more disgraced.
Sebagian dari orang-orang badui yang munafik itu beranggapan bahwa harta yang mereka infakkan di jalan Allah adalah kerugian dan beban yang memberatkan karena ia beranggapan bahwa Allah tidak akan memberinya balasan apabila ia menginfakkan hartanya dan tidak akan memberinya hukuman apabila ia enggan menginfakkan hartanya di jalan Allah. Meskipun demikian ia terkadang berinfak dengan tujuan ria dan berpura-pura. Ia selalu menunggu-nunggu waktu agar kalian -wahai orang-orang mukmin- ditimpa bencana supaya ia bisa melepaskan diri dari kalian. Akan tetapi, Allah justru membuat musibah serta perputaran masa yang akhirnya tidak terpuji yang mereka harapkan menimpa orang-orang mukmin itu menimpa diri mereka sendiri, bukan menimpa orang-orang mukmin. Allah Maha Mendengar apa yang mereka ucapkan dan Maha Mengetahui apa yang mereka sembunyikan.
Çölde yaşayan münafık bedeviler mallarını Allah yolunda infak ettiklerinde bunun bir zarar ve ziyan olduğuna inanırlar. Çünkü onlar, infak ettiklerinde bunun karşılığını alamayacakları ve infak etmeyip de mallarını tutarsa Allah'ın onları cezalandırmayacağına inanırlar. Bununla birlikte onlar, riya ve takiye olarak bazen infakta bulunurlar. -Ey Müminler!- İşte münafıklar sizin üzerinize bir kötülüğün inmesini ve böylece sizden kurtulmayı bekliyorlar. Allah, onların temenni ettikleri bu kötülüğü Müminlerin üzerine değil de zamanı geldiğinde hoşlanmasalar da o münafıkların üzerine indirecektir. Allah, onların söyleyediklerini hakkıyla işitmekte ve içlerinde gizlediklerini de hakkıyla bilmektedir.
A tradition of the Prophet says, ‘One who settles in a village will become hard in nature.’ There is an intellectual atmosphere in a city; educational institutes are established there, discussion of learning and the arts is a regular feature of city life, whereas the people in villages do not have these opportunities for self-improvement. Moreover, their manner of living and the means of their livelihood are also inferiror in comparison. Consequently, a deep and mature consciousness does not develop in these people of the countryside. There is harshness in their temperament and superficiality in their thinking. They find it difficult to understand the dialectics of religion and cannot absorb its truth. God is aware of everything; at the same time He is Wise and Merciful also. He is fully aware of this weakness on the part of country people (villagers), or in other words, the general public, and in His wisdom and Mercy allows them full latitude on this account. Therefore, God does not demand from them deep realisation (ma‘rifah) or a high level of religiosity. If they are well-intentioned, God will accept their simple faith.
Parmi les bédouins hypocrites, il en est certains qui croient que ce qu’ils dépensent pour la cause d’Allah est une perte, pensant à tort qu’ils ne seront pas rétribués pour ces dépenses, ni qu’ils ne seront punis pour ce qu’ils ne dépensent pas. Ceux-ci dépensent parfois par ostentation et afin de ne pas subir de reproches, attendant qu’un mal vous atteigne et qu’ils puissent se débarrasser de vous. Seulement, l’espoir qu’ils ont qu’un mal atteigne les croyants et qu’ils subissent un revers de fortune se retournera contre eux. Allah entend ce qu’ils disent et sait ce qu’ils dissimulent.
Ada di antara kalangan badui tersebut, orang yang beriman kepada Allah, beriman kepada hari Kiamat, dan menjadikan harta yang ia infakkan di jalan Allah sebagai ketaatan untuk mendekatkan dirinya kepada Allah dan sebagai sarana untuk mendapatkan doa dan istigfar dari Rasulullah -ṣallallāhu 'alaihi wa sallam-. Ketahuilah bahwa apa yang ia infakkan di jalan Allah dan doa Rasulullah untuknya adalah sarana untuk mendekatkan dirinya kepada Allah. Dia kelak akan mendapatkan balasannya di sisi Allah, yaitu akan memasukkannya ke dalam rahmat-Nya yang luas yang meliputi ampunan-Nya dan surga-Nya. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat kepada-Nya.
Parmi les bédouins, certains croient en Allah et au Jour Dernier et font de ce qu’ils dépensent pour la cause d’Allah des offrandes qui les rapprochent d’Allah et leur permettent de bénéficier de l’invocation du Prophète et de sa demande à Allah qu’Il leur pardonne. Aussi, les dépenses qu’ils font pour la cause d’Allah et l’invocation du Messager en leur faveur les rapprocheront certainement d’Allah. Ils retrouveront la récompense méritée auprès de Lui: celle d’être inclus dans Sa miséricorde sans limite qui inclut Son pardon et Son Paradis. Allah pardonne à ceux de Ses serviteurs qui se repentent et est miséricordieux envers eux.
Bedevilerden, Allah’a ve kıyamet gününe iman eden ve malından Allah yolunda sarf ettiğini, Allah'a yakınlaşmaya ve peygamberin duasını ve onun için istiğfar etmesini elde etmeye vesile sayan kimseler vardır. Şurası muhakkaktır ki, bu kimsenin Allah yolunda sarf ettikleri ve Rasûlullah -sallallahu aleyhi ve sellem-’in duası kendileri için Allah katında bir yakınlık vesilesidir. Bu kimse karşılığını yüce Allah'ın katında bulacaktır. Yüce Allah onu mağfiret ve cennetini kapsayan geniş rahmetine sokacaktır. Şüphesiz Allah, tövbe eden kullarının günahlarını çokça örtüp, bağışlayandır. Onlara karşı çok merhametlidir.
Kabilang sa mga naninirahan sa ilang ang sumasampalataya kay Allāh, sumasampalataya sa Kabilang-buhay, at nagtuturing sa ginugugol niyang yaman ayon sa landas ni Allāh bilang mga pampalapit-loob na ipinanlalapit-loob niya kay Allāh at bilang kaparaanan para sa pananagumpay sa pamamagitan ng panalangin ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – at paghingi nito ng tawad para sa kanya. Pansinin, tunay na ang paggugol niya ayon sa landas ni Allāh at panalangin ng Sugo para sa kanya ay mga pampalapit-loob para sa kanya sa ganang kay Allāh, na matatagpuan niya ang gantimpala sa mga ito sa ganang kay Allāh sa pamamagitan ng pagpapasok sa kanya ni Allāh sa awa Nitong malawak na sumasaklaw sa pagpapatawad Nito at Paraiso Nito. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob sa Kanya kabilang sa mga lingkod Niya, Maawain sa kanila.
Và cũng trong những người dân Ả Rập du mục, có những người tin tưởng Allah và tin vào Ngày Phán Xử Cuối Cùng và họ tin những của cải mà họ chi dùng cho chính nghĩa của Allah khiến họ được đến gần với Allah và là phương tiện để nhận được lời cầu xin của Sứ Giả và được sự tha thứ tội lỗi. Há chẳng phải việc chi dùng cho chính nghĩa của Allah và lời cầu xin từ Thiên Sứ cho họ sẽ khiến cho họ đến gần với Allah hơn hay sao! Họ sẽ được phần thưởng và sẽ được Allah cho họ vào lòng thương xót của Ngài mà bao gồm trong đó là sự tha thứ tội lỗi và Thiên Đàng của Ngài. Quả thật, Allah hết mực tha thứ cho những ai quay lại sám hối trong đám bầy tôi của Ngài, Ngài rất độ lượng với họ.
Ima beduina koji vjeruju u Allaha i Sudnji dan i koji dijele svoj imetak na Allahovom putu želeći se približiti Allahu i zaslužiti da Poslanik, sallallahu alejhi ve sellem, moli i traži oprost za njih. Za takvo njihovo udjeljivanje, kojim se žele približiti Allahu, imat će sevap i Allah će ih prekriti Svojom ogromnom milošću koja obuhvata oprost grijeha i ulazak u džennet. Allah će oprostiti onome ko se pokaje i Svoju milost će mu podariti.
Sin embargo, algunos de los que viven en el desierto creen en Al-lah y en el Día del Juicio y consideran que cualquier riqueza que gasten por la causa de Al-lah es una forma de acercarse a Al-lah, y de recibir la oración del Mensajero r y sus súplicas de perdón por ellos. Sin lugar a dudas, su contribución en el camino de Al-lah y la oración del Mensajero son medios para acercarse a Al-lah, y encontrarán su recompensa con Al-lah cuando Él los ingrese en Su misericordia, con Su perdón y Su Paraíso. Al-lah es Perdonador y Compasivo hacia Sus siervos que arrepienten ante él.
Yet some of those who live in the desert have faith in Allah and the Day of Judgement and they consider any wealth they spend in Allah’s path as a means of gaining closeness to Allah, and of receiving the prayer of the Messenger (peace be upon him) and his asking forgiveness for them. Without doubt, their spending in Allah’s path and the prayer of the Messenger are means of gaining closeness to Allah; and they will find their reward with Allah when He enters them into His mercy, with His forgiveness and His Paradise. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.
After having described the state of affairs prevailing among hypocrites of distant deserts, it was considered appropriate that the true and staunch Muslims from among the same stock of Bedouins should also be mentioned. This was done in verse 99 - very much in line with the typical style of the Qur'an - so that, it stands established that Bedouins too are not all alike. Among them, there are many sincere Muslims, and people of sense and discernment as well. Their style of life is different. When they give in obligatory alms (Zakah) or in voluntary charities (Sadaqat), they regard these as a source of nearness to Allah Ta` ala and hope that the Holy Prophet ﷺ would be praying for them.
That Sadaqat are a source of nearness to Allah Ta` ala is obvious. However, the hope of prayers from the Holy Prophet ﷺ is on a different basis. It should be borne in mind that the Holy Qur'an - wherever it has asked the Holy Prophet ﷺ to collect Zakah on the wealth and property of Muslims - has also directed him that he should also pray for those who pay Zakah. The forthcoming verse (103): خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ (Take out of their wealth a Sadaqah [ obligatory alms ] through which you may cleanse and purify them, and pray for them) is a good example? The instruction to the Holy Prophet ﷺ that he should pray for these people has been termed: وَصَلِّ عَلَيْهِمْ (and pray for them) using the word: صلٰوہ (salat) for it. Therefore, in the present verse as well, the sense of the prayers of the Holy Prophet ﷺ has been expressed by the use of the word: صلٰوہ (salat).
E tra i Beduini vi è colui che crede in Allāh e che crede nel Giorno della Resurrezione, e che fa in modo che i beni che elargisce per la causa di Allāh siano un mezzo per avvicinarsi ad Allāh e un modo per ottenere l'intercessione del Messaggero, la pace e la benedizione di Allāh siano su di lui, e per fare in modo che quest'ultimo chieda perdono per lui. La sua elargizione per la causa di Allāh e l'intercessione del Messaggero in suo favore è un mezzo per avvicinarsi ad Allāh, e otterrà la ricompensa da parte Sua, includendolo nella Sua vasta Misericordia, della quale fanno parte il Suo Perdono e il Suo Paradiso. In verità Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
Những người tiên phong đến với đức tin từ những người Muhajirin - những người rời bỏ nhà cửa và quê hương của họ đến với Allah -, những người Ansar đã trợ giúp vị Sứ Giả của họ, và những người đầu tiên đi theo những người Muhajirin và cư dân Ansar để đến với sự tốt đẹp về đức tin, lời nói và việc làm là những người được Allah hài lòng và họ cũng hài lòng về Ngài khi Ngài ban cho họ phần thưởng vĩ đại. Và Ngài đã chuẩn bị cho họ các Ngôi Vườn Thiên Đàng bên dưới có các dòng sông chảy và họ sẽ ở trong đó đời đời. Đó là phần thưởng vĩ đại dành cho những người chiến thắng.
Virtues of the Muhajirin, Ansar and Those Who followed Them in Faith
Allah mentions that He is pleased foremost with the Muhajirin, Ansar and those who followed them in faith, and that they are well-pleased with Him, for He has prepared for them the gardens of delight and eternal joy. Ash-Sha`bi said that,
وَالسَّـبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَـجِرِينَ وَالأَنْصَـرِ
(The foremost Muhajirin and Ansar) are those who conducted the pledge of Ar-Ridwan in the year of Hudaybiyyah. Abu Musa Al-Ash`ari, Sa`id bin Al-Musayyib, Muhammad bin Sirin, Al-Hasan and Qatadah said that they are those who performed the prayer towards the two Qiblahs with the Messenger of Allah ﷺ first toward Jerusalem and later toward the Ka`bah. Allah, the Most Great, stated that He is pleased foremost with the Muhajirin, the Ansar and those who followed their lead with excellence. Therefore, woe to those who dislike or curse them, or dislike or curse any of them, especially their master after the Messenger ﷺ, the best and most righteous among them, the Siddiq (the great truthful one) and the grand Khalifah, Abu Bakr bin Abi Quhafah, may Allah be pleased with him. The failure group, the Rafidah (a sect of Shiites), are the enemies of the best Companions, they hate and curse them, we seek refuge with Allah from such evil. This indicates that the minds of these people are twisted and their hearts turned upside down, for where are they in relation to believing in the Qur'an They curse those whom Allah stated He is pleased with! As for the followers of the Sunnah, they are pleased with those whom Allah is pleased with, curse whomever Allah and His Messenger curse, and give their loyalty to Allah's friends and show enmity to the enemies of Allah. They are followers not innovators, imitating the Sunnah they do not initiate it on their own. They are indeed the party of Allah, the successful, and Allah's faithful servants.
Allah je zadovoljan onima koji su među prvima prihvatili islam i koji su se odselili iz svojih domova radi Allaha, a zadovoljan je i onima koji su pomagali muhadžire, kao i svima onima koji njih budu slijedili u ispravnom vjerovanju i dobrim djelima. Od njih je Allah primio dobra djela i ibadete, a i oni su zadovoljni Allahom, jer im je podario veliku nagradu, pripremio za njih džennet, ispod čijih dvoraca teku rijeke. Oni će vječno boraviti u džennetskim baščama, a to je, uistinu, ogroman uspjeh.
100- Öne geçen ilk Muhacirler ve Ensar ile onlara güzellikle tabi olanlar var ya işte Allah, onlardan razı olmuş, onlar da O’ndan razı olmuşlardır. O, onlar için içlerinde ebediyen kalmak üzere altlarından ırmaklar akan cennetler hazırlamıştır. İşte bu, en büyük kazançtır.
100. “Öne geçen” yani iman, hicret, cihad ve Allah’ın dinini yayma konusunda bu ümmetin en önüne geçen “ilk Muhacirler” ki onlar “yurtlarından ve mallarından uzaklaştırılmış, Allah'tan bir lütuf ve rıza dileyen, Allah'ın dinine ve Peygamberine yardım edenlerdir. İşte dosdoğru olanlar bunlardır.”(el-Haşr, 59/8)“ve Ensar” ki onlar “Daha önceden Medine'yi yurt edinmiş ve gönüllerine imanı yerleştirmiş olan, kendilerine göç edip gelenleri seven ve onlara verilenlerden dolayı içlerinde bir rahatsızlık hissetmeyen, kendileri zaruret içinde bulunsalar bile onları kendilerine tercih edenlerdir.”(el-Haşr, 59/9)“ile onlara” itikatları ile sözleri ile davranışları ile “güzellikle tabi olanlar var ya işte Allah” yerilmekten kurtulup en ileri derecede övgüye mazhar olan, Allah’tan en büyük lütuf ve ihsanlara nail olan bu kimselerden “razı olmuş,” O’nun rızası ise cennet nimetlerinin en büyüğüdür. “Onlar da O’ndan razı olmuşlardır. O, onlar için içlerinde ebediyen kalmak üzere” öyle ki oradan ayrılıp başka bir yere gitmek ve onun yerine başka bir yerde olmak istemeyeceklerdir. Çünkü temenni ettikleri her şeyi, elde etmeyi istedikleri her nimeti orada bulacaklardır. “altlarından” cennetin güzel bahçelerine, oldukça bol ve güzel ağaçlıklı bağlarına akan ve oaraları sulayan “ırmaklar akan cennetler hazırlamıştır. İşte bu, en büyük kazançtır.” Zira canların istediği, ruhların lezzet aldığı, kalplerin hoşlandığı ve bedenlerin arzuladığı her güzel şeyi elde etmişler ve her türlü sıkıntıdan da uzak olmuşlardır.
Los líderes en la fe (en cuanto a las buenas creencias, palabras y acciones) que había entre los que emigraron (muhayirín) hacia Al-lah dejando sus hogares, y entre los ayudantes (ansar) que socorrieron al Mensajero r, y los que siguieron a los emigrantes y a los ayudantes, con todos ellos Al-lah se complace y ha aceptado sus acciones. Ellos también se complacen con Él por la gran recompensa que Él les dará: Él ha preparado para ellos jardines con ríos que fluyen por debajo de sus palacios, donde vivirán por toda la eternidad. Esa recompensa es el triunfo grandioso.
The leaders in faith – in terms of having good belief, words and actions – from among the Emigrants who left their homes migrating to Allah, and from among the Helpers who assisted His Messenger (peace be upon him), and those who followed the Emigrants and Helpers, Allah is pleased with them and He has accepted their actions. They are also pleased with Him because of the great reward that He is to give them: He has prepared for them gardens with rivers flowing beneath their palaces, where they shall live eternally. That reward is the great success.
Ang mga nagdali-dali, una, sa pananampalataya kabilang sa mga lumikas mula sa mga tahanan nila at mga bayan nila patungo kay Allāh at kabilang sa mga tagaadya na nag-adya sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at ang mga sumunod sa mga lumikas at mga tagaadya na mga nauna sa pananampalataya nang may paggawa ng maganda sa pinaniniwalaan, mga sinasabi, at mga ginagawa ay nalugod si Allāh sa kanila kaya tinanggap Niya ang pagtalima nila. Nalugod sila sa Kanya dahil sa ibinigay Niya sa kanila na gantimpala Niyang sukdulan. Naghanda Siya para sa kanila ng mga hardin na dumadaloy ang mga ilog sa ilalim ng mga palasyo ng mga ito bilang mga mamamalagi sa mga ito magpakailanman. Ang ganting iyon ay ang tagumpay na sukdulan.
Commentary
The verse before this (99) carried a description of sincere and true Muslims among the Bedouins of the desert. The present verse mentions all sincere and true Muslims along with their relative degrees of excellence.
Let us begin with the opening statement: السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ (the first and foremost of the Emigrants and the Supporters)._ Most commentators have taken the preposition مِن (min) for tab'id which denotes a part of something and may be translated as 'out of) and thus have set up two categories of the noble Sahabah from among the Emi-grants (al-muhajirin) and the Supporters (al-ansar) - (1) ` the first and foremost,' then, (2) the rest of them.
This interpretation implies that it is only first category that is referred to in the above verse, i.e. 'the first and foremost'. Then, for identifying 'the first and foremost' the commentators have different views. Some consider ` the first and foremost' from among the noble Companions to be those who have offered their Salah by turning to both the Qiblahs, that is, those who had embraced Islam before the change of Qiblab were ` the first and foremost.' This is the view of Said ibn almusayyab and Qatadah. 'At-a' ibn Abi Rabah has said that ` the first and foremost' are the Sahabah who participated in the battle of Badr. Sha` bi said that the Sahabah who were a party to the Bai` atur-Ridwan (the pledge taken at the time of the expedition of Hudaibiyah) are ` the first and foremost.' And according to each view, after respective ` first and foremost,' the rest of the Sahabah - muhajir (emigrant) or ansar (supporter) - are in the second category. (Mahari, Qurtubi)
All these views were based on the intrepretation that takes the preposition مِن (min) in this verse for tab'id as aforesaid. Tafsir Mazhari has however, reported another interpretation. According to this interpretation, the preposition مِن (min) is not for tab'id here. It is rather for bayan which explains the preceding words and stands for 'that is'. The translation of the verse, in this case, would be as follows: "As for the first and the foremost people, that is, all the Emigrants (the Muhajirin) and the supporters (the Ansar)..." The sentence thus will mean that all the muhajirin and the Ansar are the first and foremost as compared to the rest of the Muslim community.
To sum up, in accordance with the first Tafsir, there are two categories of Sahabah, being that of ` the first and foremost' and that of those who embraced Islam after the change of Qiblah or the battle of Badr or the Bai` atur-Ridwan. The substance of the last Tafsir is that the noble Sahabah, all of them, are but ` the first and the foremost' - because, their 'Iman (faith) is first and foremost as compared to that of the rest of the Muslim Ummah.
The second sentence of the verse: وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ has been translated as ` and those who followed them in goodness.' It means Muslims who followed the footsteps of ` the first and foremost' precisely and perfectly in all fields of deeds and morals. According to the first Tafsir of the first sentence, the first category belongs to those Emigrants and Supporters among Sahabah who embraced Islam after the change of Qiblah or the battle of Badr or the Bai'at of Hudaibiyah. After them, all Muslims fall in the second category, Muslims who followed the model set by the noble Sahabah in all matters of faith, deeds and morals honestly and staunchly right through the Last Day of Qiyamah.
And according to the other Tafsir, the expression: الَّذِينَ اتَّبَعُوا (those who followed them) includes great people who came after the noble Sahabah and who are called Tabi` i in the Islamic terminology. After these technically specified Tabi` in or Successors of the Sahabah, included here are all Muslims who shall keep appearing right through the Last Day of Qiyamah and who shall follow the noble Sahabah precisely and perfectly in purity of faith and goodness of deeds (al-1man and al amal-as-salih).
All the Sahabah are the people of Jannah and are blessed with the pleasure of Allah
Someone asked Muhammad ibn Ka'b al-Qurazi, ` what do you say about the noble Companions of the Holy Prophet ﷺ . He said, ` the Sahabah, all of them, are in Jannah - irrespective of whether mistakes and sins may have been committed by some of them.' The man again asked him, ` on what basis did you say that?' He said, ` Read this verse of the Holy Qur'an: السَّابِقُونَ الْأَوَّلُونَ (...the first and foremost...). Here, what has been said about all revered Sahabah, without any condition, is clear: رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah is pleased with them and they are pleased with Allah). However, a condition has been placed in the case of the Tabi` in (the successor to the Sahabah), the condition of: اتباع باحسان (following with goodness). This tells us that the revered Sahabah, all of them, without any condition or restriction or exemption, stand in honor as recipients of Divine pleasure.
After reporting this statement, the author of Tafsir Mazhari has said, ` in my view, the following verse carries a more solid proof of the fact that all revered Sahabah belong to Jannah:
لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَـٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ. It has been fully and clearly stated in this verse that all revered Sahabah, first or the last, have been promised al-husna, that is, Jannah or Paradise.'
And in Hadith, the Holy Prophet ﷺ has been reported to have said, ` the fire of Jahannam (hell) cannot touch the Muslim who has seen me or has seen those who have seen me,' (Tirmidhi from Sayyidna Jabir ؓ )
A note of warning
People who criticize some revered Sahabah on the basis of what transpired during their mutual controversies with the aim of sowing seeds of suspicion and discord in the hearts of those who hold them in esteem are really treading a dangerous course. We seek the protection of Allah against it.
Quanto agli Emigranti che abbracciarono la fede per primi, coloro che emigrarono dalle loro case e dai loro paesi verso Allāh, e gli Anșār che sostennero il Suo Profeta pace e benedizioni di Allāh su di lui, e che seguirono gli esuli e i fedeli che li precedettero, migliorando la loro fede nelle parole e nelle azioni, Allāh è compiaciuto di loro e ha accolto la loro obbedienza; e loro sono compiaciuti di Lui per le grandi grazie che ha preparato per loro nei Paradisi sotto i cui palazzi scorrono fiumi, in cui dimoreranno in eterno: Tale ricompensa è il più grande trionfo.
Ceux qui ont cru, comme les Migrants qui ont quitté leurs demeures et leur patrie pour Allah et les Partisans qui ont secouru Son Prophète, ainsi que ceux qui ont suivi ces deux groupes qui ont été les premiers à avoir la foi, en faisant preuve d’excellence dans leurs croyances, leurs paroles et leurs actes, ceux-là Allah les a agréés et a accepté leur obéissance. Eux aussi L’ont agréé pour l’immense récompense qu’Il leur a accordée et les vergers sous lesquels coulent des rivières qu’Il a préparés à leur intention et où ils demeureront éternellement. Cette rétribution est assurément l’immense succès.
Allah, iman etmede çabuk davrananlar, diyarlarından ve vatanlarından ayrılarak Allah’a hicret eden muhacirlerden ve Allah’ın Peygamberi Muhammed –sallallahu aleyhi ve sellem-'e yardım eden ensardan, itikat, söz ve fiillerinde iyilikle iman etmiş öncü muhacir ve ensara tabi olanlardan razı olmuş ve onların taatlerini kabul etmiştir. Onlar da Allah’ın kendilerine verdiği bu büyük karşılıktan dolayı Allah’tan razı olmuşlardır. Allah, onlara, içinde daimî kalacakları, sarayları altından ırmaklar akan cennetler vadetmiştir. Orada ebedî olarak kalırlar. İşte o karşılık büyük bir kurtuluştur.
Orang-orang yang lebih dahulu beriman, baik dari kalangan kaum Muhajirin yang berhijrah meninggalkan rumah dan kampung halaman mereka menuju kepada Allah, maupun dari kalangan kaum Ansar yang menolong Nabi-Nya -ṣallallāhu 'alaihi wa sallam-, dan orang-orang yang mengikuti jejak kaum Muhajirin dan Ansar yang beriman dengan baik dalam hal keyakinan, ucapan, dan perbuatan, mereka telah Allah ridai dan Allah terima ketaatan mereka, serta mereka pun rida kepada-Nya tatkala Dia memberi mereka ganjaran yang sangat besar dan menyiapkan surga-surga yang di bawah istana-istananya mengalir sungai-sungai untuk mereka tempati selama-lamanya. Balasan itu adalah keberuntungan yang sangat besar.
Religion for the general public is acceptance of God from the bottom of their hearts; keeping the realisation fresh in their minds that they have to face the Hereafter one day; spending a part of their earnings for the sake of God. They think that in this way they will be able to attain closeness to God and His blessings, and may seek the blessings of the Prophet who is a representative of God. This is the ordinary, superficial level of their religiousness, but if a man’s heart is pure and he is well-intentioned, God will accept this simple kind of devotion from him. But, if the common people, becoming completely neglectful of God and His commands, lose all connection with religion, so much so that spending for the cause of religion appears to them a sort of fine and they are terrified of the progress of Islam, then they are undoubtedly unpardonable. Because of the low level of understanding of the common people, they may be excused if they are not capable of deep and noble religiousness. But if their lack of understanding assumes the shape of arrogance or disloyalty towards Islam, then under no circumstances, can they be pardoned.
"Orang-orang yang terdahulu lagi yang pertama-tama (masuk Islam) di antara orang-orang Muhajirin dan Anshar dan orang-orang yang mengikuti mereka dengan baik, Allah ridha kepada me-reka dan mereka pun ridha kepada Allah, dan Allah menyediakan bagi mereka Surga-surga yang mengalir sungai-sungai di dalamnya, mereka kekal di dalamnya selama-lamanya. Itulah kemenangan yang besar." (At-Taubah: 100).
(100) As-Sabiqun adalah orang-orang yang mendahului umat ini kepada iman, hijrah, jihad, dan menegakkan Agama Allah, ﴾ مِنَ ٱلۡمُهَٰجِرِينَ ﴿ "di antara orang-orang Muhajirin",
﴾ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأَمۡوَٰلِهِمۡ يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ 8 ﴿
"Yang diusir dari kampung halaman dan dari harta benda mereka (karena) mencari karunia dari Allah dan keridhaan(Nya) dan mereka me-nolong Allah dan RasulNya. Mereka itulah orang-orang yang benar." (Al-Hasyr: 8).
﴾ وَٱلۡأَنصَارِ ﴿ "dan orang-orang Anshar",
﴾ ٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ ﴿
"Orang-orang yang telah menempati kota Madinah dan telah ber-iman (Anshar) sebelum (kedatangan) mereka (Muhajirin), mereka men-cintai orang yang berhijrah kepada mereka. Dan mereka tiada menaruh keinginan dalam hati mereka terhadap apa-apa yang diberikan kepada me-reka (orang-orang Muhajirin), dan mereka mengutamakan (orang-orang Muhajirin) atas diri mereka sendiri, sekalipun mereka memerlukan (apa yang mereka berikan itu)." (Al-Hasyr: 9).
﴾ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَٰنٖ ﴿ "Dan orang-orang yang mengikuti mereka de-ngan baik", dalam akidah, perkataan, dan perbuatan. Mereka itulah yang selamat dari celaan, mendapatkan pujian yang tinggi, dan ke-muliaan terbaik dari Allah. ﴾ رَّضِيَ ٱللَّهُ عَنۡهُمۡ ﴿ "Allah ridha kepada mereka." Dan Ridha Allah تعالى lebih besar daripada nikmat Surga. ﴾ وَرَضُواْ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّٰتٖ تَجۡرِي تَحۡتَهَا ٱلۡأَنۡهَٰرُ ﴿ "Dan mereka pun ridha kepada Allah dan Allah menyediakan bagi mereka Surga-surga yang mengalir sungai-sungai di dalamnya", yang mengalir ke pangkal-pangkal pohon dan kebun yang elok lagi indah dan taman yang mempesona. ﴾ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ ﴿ "Mereka kekal di dalamnya selama-lamanya." Mereka tidak ingin ber-pindah darinya, dan tidak mencari penggantinya, karena apa pun yang mereka inginkan akan mereka dapatkan dan apa yang mereka harapkan pasti terlaksana. ﴾ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Itulah kemenangan yang besar", yang padanya terwujud bagi mereka semua yang disukai oleh jiwa, yang dinikmati oleh ruh, yang diinginkan oleh hati dan yang dihasrati oleh jasmani serta tertolak dari mereka segala yang tidak diinginkan.
Hypocrites among the Bedouins and Residents of Al-Madinah
Allah informs His Messenger, peace be upon him, that among the bedouins around Al-Madinah there are hypocrites and in Al-Madinah itself, those,
مَرَدُواْ عَلَى النَّفَاقِ
(who persist in hypocrisy;) meaning they insisted on hypocrisy and continued in it Allah's statement,
لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ
(you know them not, We know them), does not contradict His other statement,
وَلَوْ نَشَآءُ لأَرَيْنَـكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ
(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!)47:30, because the latter Ayah describes them by their characteristics, not that the Messenger ﷺ knows all those who have doubts and hypocrisy. The Messenger ﷺ knew that some of those who associated with him from the people of Al-Madinah were hypocrites, and he used to see them day and night but did not know who they were exactly. We mentioned before in the explanation of,
وَهَمُّواْ بِمَا لَمْ يَنَالُواْ
(...and they resolved that (plot) which they were unable to carry out...)9:74 that the Prophet informed Hudhayfah of the names of fourteen or fifteen hypocrites. This knowledge is specific in this case, not that the Messenger of Allah ﷺ was informed of all their names, and Allah knows best. `Abdur-Razzaq narrated that Ma`mar said that Qatadah commented on this Ayah 9:101, "What is the matter with some people who claim to have knowledge about other people, saying, `So-and-so is in Paradise and so-and-so is in the Fire.' If you ask any of these people about himself, he would say, `I do not know (if I will end up in Paradise or the Fire)!' Verily, you have more knowledge of yourself than other people. You have assumed a job that even the Prophets before you refrained from assuming. Allah's Prophet Nuh said,
وَمَا عِلْمِى بِمَا كَانُواْ يَعْمَلُونَ
(And what knowledge have I of what they used to do)26:112 Allah's Prophet Shu`ayb said,
بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمَآ أَنَاْ عَلَيْكُمْ بِحَفِيظٍ
(That which is left by Allah for you (after giving the rights of the people) is better for you, if you are believers. And I am not a guardian over you)11:86, while Allah said to His Prophet ,
لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ
(you know them not, We know them.)" Mujahid said about Allah's statement,
سَنُعَذِّبُهُم مَّرَّتَيْنِ
(We shall punish them twice), "By killing and capture." In another narration he said, "By hunger and torment in the grave,
ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ
(and thereafter they shall be brought back to a great (horrible) torment.)" `Abdur-Rahman bin Zayd bin Aslam said, "The torment in this life strikes their wealth and offspring," and he recited this Ayah,
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا
(So let not their wealth nor their children amaze you; Allah only wants to punish them with these things in the life of this world.) 9:55 These afflictions torment them, but will bring reward for the believers. As for the torment in the Hereafter, it is in the Fire,
ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ
(and thereafter they shall be brought back to a great (horrible) torment.)
"Di antara orang-orang Arab Badui yang di sekelilingmu itu, ada orang-orang munafik, dan (juga) di antara penduduk Madinah. Mereka keterlaluan dalam kemunafikannya. Kamu (Muhammad) tidak mengetahui mereka, (tetapi) Kami-lah yang mengetahui me-reka. Nanti mereka akan Kami siksa dua kali kemudian mereka akan dikembalikan kepada azab yang besar." (At-Taubah: 101).
(101) Allah تعالى berfirman,﴾ وَمِمَّنۡ حَوۡلَكُم مِّنَ ٱلۡأَعۡرَابِ مُنَٰفِقُونَۖ وَمِنۡ أَهۡلِ ٱلۡمَدِينَةِ ﴿ "Di antara orang-orang Arab Badui yang di sekelilingmu itu, ada orang-orang munafik, dan (juga) di antara penduduk Madinah", juga ter-dapat orang-orang munafik. ﴾ مَرَدُواْ عَلَى ٱلنِّفَاقِ ﴿ "Mereka keterlaluan dalam kemunafikannya." Yakni, mereka terbiasa di atasnya (terus menerus) dan bertambah kuat kemunafikannya.
﴾ لَا تَعۡلَمُهُمۡۖ ﴿ "Kamu (Muhammad) tidak mengetahui mereka", yaitu nama-nama mereka sehingga kamu bisa menghukum mereka atau kamu memperlakukan mereka sesuai dengan kemunafikannya, karena dalam hal itu Allah mempunyai hikmah yang mengagum-kan. ﴾ نَحۡنُ نَعۡلَمُهُمۡۚ سَنُعَذِّبُهُم مَّرَّتَيۡنِ ﴿ "(Tetapi) Kamilah yang mengetahui mereka. Nanti mereka akan Kami siksa dua kali." Ada kemungkinan dua kali itu adalah dua kali yang sebenarnya yaitu di dunia dan di akhirat. Di dunia dalam bentuk kecemasan, kesedihan, dan kebencian ter-hadap kemenangan dan keunggulan yang diraih oleh orang-orang Mukmin, dan di akhirat adalah azab neraka yang merupakan tem-pat terburuk. Ada kemungkinan bahwa maksudnya adalah Kami akan memberatkan azab atas mereka, melipatgandakannya dan mengulang-ulangnya atas mereka.
Di antara orang-orang badui yang tinggal di sekitar Madinah ada orang-orang munafik, dan di antara penduduk Madinah ada orang-orang munafik yang gigih mempertahankan kemunafikan mereka. Kamu tidak mengetahui perihal mereka, wahai Rasul. Allahlah yang mengetahui perihal mereka dan Allah akan menimpakan azab kepada mereka sebanyak dua kali. Pertama, Allah akan menimpakan azab-Nya di dunia dengan mengungkap kemunafikan mereka, membunuh mereka, dan menjadikan mereka sebagai tawanan perang. Kedua, Allah akan menimpakan azab kepada mereka di akhirat dalam bentuk azab kubur, kemudian pada hari Kiamat kelak mereka akan dikembalikan kepada azab yang sangat besar di dalam kerak neraka.
Medine'ye yakın çölde yaşayan bedevilerden münafık olanlar vardır. Medine ehlinden de nifakta direnen ve devam eden kimseler vardır. -Ey Peygamber!- Sen onları bilmezsin. Allah onları çok bilir. Allah, onlara iki kere azap edecektir. Onların nifakını, (insanları) öldürmelerini ve esir almalarını ortaya çıkarıp bir defa dünyada ve bir defa da kabir azabıyla ahirette azap edecektir. Sonra da kıyamet günü cehennemin en altında büyük bir azaba uğratılacaklardır.
When the call goes out for God’s religion, the atmosphere can be either inimical or propitious. If inimical, those who issue the call become aliens, or muhajirs, in their own hometown; if propitious, they risk neither life nor property and can lend their support to the muhajirs. These helpers are called ansar. The conditions in the early period at Makkah were such that those of the townspeople who were Muslims were forced into the position of muhajirs while the conditions in Madinah were such that those of the townspeople who were Muslims were able to become ansars. God’s approval is attainable by anyone willing to pay the price of being a muhajir or an ansar; either he should concentrate so much on treading God’s path that he loses hold of all worldly strings; or if he is a person of some means, he should utilize his wealth to alleviate the deprivation of the first category of people. The Muslims of Makkah (companions of the Prophet) were the perfect examples of individuals willing to suffer this deprivation, going to the extent of emigration, while the Muslims of Madinah were the perfect examples of extending full support to the deprived people for the sake of receiving God’s blessings. Those among the later Muslims who follow their predecessors in this matter will join this divine group. God causes some people to be deprived in order to see that they turn to Him. Similarly, God saves others from deprivation in order that they may help the deprived ones and thus join those who spend for the sake of God. This is the plan of God. Those who do not come up to this standard are, in actual fact, not ‘pleased’ with God’s plan. So God will not be ‘pleased’ with them in the Hereafter. ‘They are well pleased with Him.’ That is, it was by God’s will that they were placed in such circumstances that they had to adopt religion at the cost of sacrificing everything they had. And still they remained steadfastly on the path of religion. Similarly, others were placed in circumstances which required them to share their belongings with their brothers in religion—with whom they had only the relationship of a common cause and not of blood-relationship—and still they willingly did this. Such are those who attain the pleasure of God and it is they who will be settled in the eternal gardens of paradise. A hypocrite is one who claims to be a Muslim, but when the question arises of paying the price of hijrah (supporting the callers to the faith) for the sake of religion, he does not find it in his heart to do so.
Certains parmi les bédouins vivant non loin de Médine sont des hypocrites. Il en est de même pour certains résidents de Médine qui persistent dans l’hypocrisie. Ô Messager, tu ne les connais pas mais Allah les connaît. Allah les châtiera doublement: une fois dans ce bas monde en dévoilant leur hypocrisie, faisant en sorte qu’ils soient tués ou capturés et une deuxième fois dans l’au-delà en les suppliciant dans la tombe. Ensuite, le Jour de la Résurrection, ils seront amenés dans la fosse la plus profonde du Feu, et y subiront un châtiment terrible.
Some of those who live in the desert surrounding Medina are hypocrites, as are some of the people of Medina. They are firm and staunch in their hypocrisy. You, O Messenger, do not know them, but it is Allah Who knows them. Allah will punish them twice: once in this world by exposing their hypocrisy and by their being killed and taken captive, and again in the Afterlife when they will be punished in the grave. Then they will receive, on the Day of Judgement, a great punishment in the lowest level of the fire of Hell.
Commentary
Mentioned in several previous verses there are hypocrites whose hypocrisy stood exposed through their words and deeds, and the Holy Prophet ﷺ did realize that they were hypocrites. Mentioned in the present verse appearing above there are hypocrites whose hy-pocrisy was so perfect in its camouflage that it remained hidden from the Holy Prophet ﷺ until then. In this verse, two Divine punishments to come much before 'Akhirah upon such diehard hypocrites have been mentioned. In the first instance, right here in this world, they are consumed by the concern to hide their hypocrisy and the fear that it may be exposed. Then, no less a punishment is their being under compulsion to respect and follow Islam and Muslims, at least outwardly, despite their extreme malice and hostility for them. And then, there is the other punishment, the punishment of the grave and the punishment of Barzakh (the post-death - pre-resurrection state) that will reach them well before Qiyamah (doomsday) and 'Akhirah (Hereafter).
E tra i Beduini che sono vicini alla città vi sono degli ipocriti, e così tra gli abitanti della città vi sono ipocriti che perseverarono nell'ipocrisia. Tu non li conosci, o Messaggero; Allāh è Colui che li conosce: Allāh li punirà due volte: una volta in questo mondo, esponendo la loro ipocrisia, uccidendoli e facendoli prigionieri, e un'altra volta tramite la punizione della tomba; dopodiché saranno condotti, nel Giorno della Resurrezione, alla grande punizione, nell'abisso più profondo del Fuoco.
101- Çevrenizdeki bedeviler içinde de Medine ahalisi içinde de münafıklar vardır. Onlar münafıklıkta direten kimselerdir. Sen onları bilmezsin, (ama) biz onları biliriz. Biz onları iki kere azaba uğratacağız. Sonra da onlar, büyük bir azaba itileceklerdir.
101. Yüce Allah şöyle buyurmaktadır:“Çevrenizdeki bedeviler içinde de Medine ahalisi içinde de münafıklar vardır.” Bu münafıklar “münafıklıkta direten kimselerdir.”Yani bunlar nifakı âdet edinen, onda inat eden ve münafıklıkta ileri gidip azıtan kimselerdir.“Sen onları bilmezsin” şahısları itibari ile tanımazsın ki onları cezalandırasın yahut da münafıklıklarının gereği ne ise onlara öylece davranasın. Bunun böyle olmasında Yüce Allah’ın çok büyük hikmetleri vardır. “(ama) biz onları biliriz. Biz onları iki kere azaba uğratacağız.” Buradaki “iki kere” ifadesinin, malum “iki” anlamına gelme ve söz konusu azabın biri dünya hayatında diğeri de âhirette olmak üzere iki ayrı azap olma ihtimali vardır. Buna göre dünyadaki azapları karşı karşıya kaldıkları keder, endişe, mü’minlerin elde ettikleri fetih ve zaferlerden hoşlanmamalarıdır. Âhiretteki azapları ise ateş azabıdır ki orası, ne kötü bir yerdir! “İki kere” ifadesindeki kastın, onların azabını ağırlaştıracağız, katmerleştireceğiz ve tekrarlayacağız olma ihtimali de vardır.
Među beduinima oko vas, u blizini Medine, ima licemjera, a ima ih i među stanovnicima Medine, koji su u licermjerstvu uporni i ustrajni – ti ih, o Poslaniče, ne poznaješ, ali ih Allah poznaje. Njih će Allah na dvostruke muke staviti: prvi put na ovome svijetu, na način da će njihovo stanje biti otkriveno, da će biti ubijani i zarobljivani, a drugi put na onome svijetu, u kaburskoj patnji. Zatim će biti, na Sudnjem danu, u veliku patnju vraćeni, u najniže provalije džehennema, bačeni.
Algunos de los que viven en el desierto que rodea a Medina son hipócritas, al igual que algunos de los habitantes de Medina. Son firmes y persistentes en su hipocresía. Mensajero, tú no los conoces, pero es Al-lah Quien los conoce. Al‑lah los castigará dos veces: una en este mundo cuando se exponga su hipocresía, y otra en el Más Allá cuando sean castigados en la tumba. Después recibirán, en el Día del Juicio, un doloroso castigo en el nivel más profundo del fuego del Infierno.
Kabilang sa kanilang mga malapit sa Madīnah kabilang sa mga naninirahan sa ilang ay mga mapagpaimbabaw at kabilang sa mga naninirahan sa Madīnah ay mga mapagpaimbabaw. Nagpanatili sila ng pagpapaimbabaw at nagpakatatag sila rito. Hindi ka nakaaalam sa kanila, O Sugo; si Allāh ay ang nakaaalam sa kanila. Pagdurusahin sila ni Allāh nang dalawang ulit: isang ulit sa Mundo sa pamamagitan ng pagkakalantad ng pagpapaimbabaw nila, pagkapatay sa kanila, at pagkabihag sa kanila; at isang ulit sa Kabilang-buhay sa pamamagitan ng pagdurusa sa libingan. Pagkatapos itutulak sila sa Araw ng Pagbangon tungo sa isang pagdurusang sukdulan sa pinakamababang palapag ng Apoy.
Và một số dân chúng Ả Rập du mục sống xung quanh Madinah và một số dân cư của Madinah là những tên đạo đức giả, họ luôn cố sống trong sự giả dối, Ngươi - hỡi Thiên Sứ - không nhận biết được họ nhưng Allah biết rõ về họ, Ngài sẽ trừng phạt họ đến hai lần, một lần trên thế gian bằng cách vạch trần thân phận giả tạo đức tin của họ, họ bị giết và bị bắt làm tù binh; và một lần khác ở Ngày Sau bằng hình phạt trong cõi mộ, rồi tiếp tục bị trừng phạt khủng khiếp hơn khi bị đày vào tầng đáy của Hỏa Ngục.
E tra gli abitanti della città vi sono altre persone che restarono nelle loro dimore, non partecipando alla Lotta, senza avere alcuna scusa valida. Riconobbero di non avere alcuna scusa e non presentarono false scuse; essi mescolarono le loro precedenti buone azioni, obbedendo ad Allāh e applicando la Sua Legge, e lottando per la Sua causa, alle cattive azioni, e attendono che Allāh li guidi al pentimento e li perdoni. In verità Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro.
102- Diğer bir kısmı da günahlarını itiraf ettiler. Bunlar, salih amellere kötü ameller karıştırmışlardır. Olur ki Allah onların tevbelerini kabul eder. Şüphesiz Allah, Ğafurdur, Rahimdir.
103- Mallarından sadaka al ki bununla kendilerini temizleyip arındırmış olasın. Onlara dua da et, çünkü senin duan şüphesiz onlara huzur verir. Allah, hakkıyla işiten ve bilendir.
102. Medine’de ve Medine’nin çevresinde bulunanlar arasında hatta diğer İslâm beldelerinde olanlardan “diğer bir kısım da günahlarını itiraf ettiler.” Günahlarını kabul ederek onlara pişman oldular, bu günahlardan tevbe etmeye ve onların kirlerinden arınmaya koştular. “Bunlar, salih amellere kötü ameller karıştırmışlardır.” Bir amel, ancak kul, tevhidin ve imanın küfür ve şirkten kurtaran asgari derecesine sahip olduğu takdirde salih olur. Zira böyle bir iman ve tevhid, her türlü salih amel için şarttır. İşte bunlar da salih amelleri kötü amellere karıştırmışlardır. Bazı haramları işlemek ve bazı farzları yerine getirmekte kusurlu davranmak gibi. Bununla birlikte onlar, günahlarını itiraf etmekte ve Yüce Allah’ın günahlarını bağışlamasını ummaktadırlar. İşte böyleleri “olur ki Allah, onların tevbelerini kabul eder.”Allah’ın kulunun tevbesini kabul etmesi ise iki şekilde olur: Ona tevbe etme muvaffakiyetini ihsan etmesi ve fiilen tevbe etmelerinden sonra da bu tevbelerini kabul etmesi.“Şüphesiz Allah, Ğafurdur, Rahimdir.” Yani mağfiret ve rahmet, Yüce Allah'ın, hiçbir mahlukun uzak olmadığı, hatta ulvi ve süfli alemin varlığını devam ettirmesinin kendilerine bağlı olduğu iki sıfatıdır. Zira Yüce Allah zulümleri sebebi ile insanları cezalandıracak olsa yeryüzünde canlı tek bir varlık bırakmazdı:“Muhakkak ki Allah, göklerle yeri düzenleri bozulmasın diye tutar. Eğer düzenleri bozulacak olsa andolsun ki O’ndan başka hiçbir kimse onları tutamaz. Muhakkak ki O, hilim sahibidir, mağfiret edendir.”(Fâtır, 35/41)
Kendi aleyhlerine kötülük işlemede ileri giderek ömürlerini kötülükler işlemekle berbat eden kimseleri, -ölümlerinden çok az bir süre önce dahi olsa- tevbe edip Allah’a yöneldikleri takdirde affedip bağışlaması da Allah’ın mağfiretinin bir tecellisidir.
Bu âyet-i kerime hem iyilikler hem de kötülükler işleyen, kötülüklerini itiraf eden, samimi bir tevbe yapmamış olmakla birlikte bunlardan pişman olan bir kimsenin korku ile ümit arasında olduğuna, bununla birlikte kurtuluş ihtimalinin daha yüksek olduğuna delildir. Hem iyilikler hem de kötülükler işlemekle birlikte günahını itiraf etmeyen ve yaptıklarına pişman olmayan, aksine günahlar üzerinde ısrar edip duran kimsenin durumu ise çok endişe vericidir, onun azaba uğraması büyük bir ihtimaldir.
103. Yüce Allah Rasûlüne ve onun ardından onun konumunda olacak (yönetici) kimselere, mü’minleri arındırıp tertemiz edecek, imanlarını kemale erdirecek bir hususu şöylece emretmektedir:“Mallarından sadaka” farz olan zekâtı “al ki bununla kendilerini” günahlardan ve kötü ahlaktan “temizleyip arındırmış” Mallarını artırmış, güzel huylarını, salih amellerini, dünyevî ve uhrevî mükâfaatlarını da çoğaltmış “olasın.”
“Onlara dua da et.” Yani genel olarak bütün mü’minlere, özel olarak da mallarının zekâtını verenlere dua et. “Çünkü senin duan şüphesiz onlara” kalplerine “huzur” ve sevinç “verir.”“Allah hakkıyla işitendir” senin duanı da işitir ve kabul eder; “bilendir.” kullarının hallerini ve niyetlerini bilir. Amelde bulunan herkese ilmine ve niyetine göre karşılık verir.
Peygamber sallallahu aleyhi ve sellem de Yüce Allah’ın bu emrine uyarak müminlere zekât vermelerini emreder ve zekât toplamak için görevlilerini gönderirdi. Zekât görevlisi zekâtı getirip de Peygamber sallallahu aleyhi ve sellem onu teslim aldı mı zekât sahibine dua eder, malına bereket ihsan etmesini Allah'tan niyaz ederdi.
Bu âyet-i kerimede bütün mallarda zekâtın farz olduğuna delil vardır. Şayet bu mallar, ticaret içinse zekatın farz olma nedeni açıktır. Çünkü ticaret malı artıp çoğalır ve onunla daha çok mal kazanılır. O nedenle tüccarın, Yüce Allah’ın ticaret mallarında farz kılmış olduğu zekâtı eda etmek sureti ile fakirleri gözetmesi, adaletin bir gereğidir. Ticaret malları dışındaki mallara gelince gelir getirmesi ve üreyip çoğalması amacı güdülen tahıl, zirai mahsul ve hayvanlara da zekât düşer. Bu amacı taşımayalara ise zekât düşmez. Çünkü bu tür mallar (ticaret dışında maişet vb. için) edinilirse o zaman âdeten ticaret yapmak ve maldan gözetilen maksatların gerçekleştirilmesi için sahip olunan mallar seviyesinde olmazlar. Bu gibi malların ticaret amacı olmaksızın elde tutulması, bunların artan mal oluş özelliklerini ortadan kaldırır.
Yine bu âyet-i kerimede malının zekâtını vermedikçe kulun, arınıp temizlenmesinin imkânı bulunmadığına ve bu günahın, zekâtı eda etmekten başka keffareti olmadığına delil vardır. Çünkü temizlenip arınma, zekâtın verilmesine bağlıdır.
Bu ayet, imamın (İslâm devlet başkanının) yahut onun vekilinin, zekâtını veren kimsenin malına bereket ihsan etmesi için Allah'a dua etmesinin müstehab oldğunu göstermektedir. Bunun da zekâtını veren kimsenin işiteceği ve böylelikle huzur bulacağı bir şekilde açıkça yapılması gerekir.
Bu ayetten şu da anlaşılmaktadır: Tatlı sözler söylemek, dua etmek vb. gibi kalbe huzur ve sükûn verecek şeylerle mü’minin sevindirilmesi gerekir. Yine Allah yolunda mal harcayan ve salih bir amel işleyen kimsenin dua, övgü vb. ile teşvik edilmesi gerekir.
Kabilang sa mga naninirahan sa Madīnah ay mga iba pang taong nagpaiwan sa paglusob nang walang kadahilanan, saka umamin sila sa mga sarili nila na sila ay hindi nagkaroon ng isang kadahilanan at hindi naglahad ng mga kadahilanang sinungaling. Naghalo sila sa gawang masagwa ng mga gawa nilang maayos na nauna gaya ng pagsasagawa ng pagtalima kay Allāh, pananatili sa mga batas Niya, at pakikibaka ayon sa landas Niya. Umaasa sila mula kay Allāh na tumanggap Siya sa kanila ng pagbabalik-loob at magpalampas Siya sa kanila [ng kasalanan]. Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob sa Kanya kabilang sa mga lingkod Niya, Maawain sa kanila.
There are others from among the people of Medina who stayed behind from the battle without any valid excuse. They then confessed that they had no excuse and they did not present false excuses. They have mixed their prior good actions of following Allah, obeying His sacred laws and striving in His path with an evil action; yet they hope that Allah will accept their repentance and pardon them. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.
Među stanovnicima Medine ima i drugih ljudi koji su iz borbe izostali bez opravdanja, pa su priznali da nemaju opravdanja i nisu izmišljali izgovore. Oni su svoja djela, pokornost Allahu, pridržavanje vjerozakona i borbu na Allahovom putu, pomiješali sa lošim djelima, ali se nadaju da im Allah oprosti. Allah će oprostiti onima koji se pokaju i bit će milostiv prema njima.
Otras personas del pueblo de Medina se excusaron de asistir a la batalla sin ninguna excusa válida. Luego confesaron que no tenían excusa y no presentaron otras falsas. Mezclaron sus primeras buenas obras, el seguir a Al‑lah, obedecer Sus leyes sagradas y luchar por Su causa, con una acción mala; aun así tienen esperanza en que Al-lah acepte su arrepentimiento y los perdone. Al-lah es Perdonador y Compasivo con Sus siervos que se arrepienten ante Él.
và một số cư dân khác của Madinah đã không tham gia chiến đấu một cách không có lý do nhưng họ đã thú nhận tội lỗi đó và họ đã không nêu những lý do dối trá, họ đã pha trộn những giữa việc làm tốt đẹp trước đây của họ về sự tuân phục Allah và tuân thủ các luật lệ của Ngài, và chiến đấu trên con đường của Ngài với những việc làm xấu. Hi vọng Allah tha thứ cho tội lỗi của họ và bỏ qua cho họ. Bởi quả thật Allah luôn tha thứ và đoái thương cho những bề tôi quay về sám hối với Ngài.
"Dan (ada pula) orang-orang lain yang mengakui dosa-dosa mereka, mereka mencampur-baurkan pekerjaan yang baik dengan pekerjaan lain yang buruk. Mudah-mudahan Allah menerima taubat mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penya-yang. Ambillah zakat dari sebagian harta mereka, dengan zakat itu kamu membersihkan dan menyucikan mereka, dan berdoalah untuk mereka. Sesungguhnya doa kamu itu (menjadi) ketentraman jiwa bagi mereka. Dan Allah Maha Mendengar lagi Maha Menge-tahui." (At-Taubah: 102-103).
(102) Allah تعالى berfirman, ﴾ وَءَاخَرُونَ ﴿ "Dan (ada pula) orang-orang lain", yang di Madinah dan sekitarnya bahkan di negeri-ne-geri Islam yang lain ﴾ ٱعۡتَرَفُواْ بِذُنُوبِهِمۡ ﴿ "yang mengakui dosa-dosa mereka." Yakni, mereka mengakuinya, menyesalinya, berusaha bertaubat darinya dan menyucikan dari kotorannya. ﴾ خَلَطُواْ عَمَلٗا صَٰلِحٗا وَءَاخَرَ سَيِّئًا ﴿ "Mereka mencampur-baurkan pekerjaan yang baik dengan pekerjaan lain yang buruk." Dan suatu amal bukanlah amal shalih kecuali jika se-orang hamba mempunyai dasar tauhid dan iman yang mengeluar-kan dari kekufuran dan kesyirikan yang merupakan syarat bagi seluruh amal shalih, mereka mencampuradukkan antara amal yang baik dengan amal yang buruk dalam bentuk keberaniannya mela-kukan sebagian yang diharamkan dan kelalaian melakukan sebagian kewajiban. Namun bersamaan dengan itu mereka mengakui itu dan berharap Allah mengampuninya. Mereka itu ﴾ عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيۡهِمۡۚ ﴿ "mu-dah-mudahan Allah menerima taubat mereka." Taubat Allah kepada hambaNya ada dua: pertama, memberi taufik kepada mereka untuk taubat, kedua, menerimanya setelah taubat itu dilakukan mereka. ﴾ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ﴿ "Sesungguhnya Allah Maha Pengampun lagi Maha Penya-yang", yakni sifatNya adalah maghfirah dan rahmat di mana tidak ada makhluk yang terlepas darinya, bahkan tidak ada keberadaan alam langit dan bumi kecuali dengan keduanya. Seandainya Allah menyiksa manusia karena kezhaliman mereka, niscaya Dia tidak membiarkan satu pun binatang melata di muka bumi ini.
﴾ إِنَّ ٱللَّهَ يُمۡسِكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ أَن تَزُولَاۚ وَلَئِن زَالَتَآ إِنۡ أَمۡسَكَهُمَا مِنۡ أَحَدٖ مِّنۢ بَعۡدِهِۦٓۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورٗا 41 ﴿
"Sesungguhnya Allah menahan langit dan bumi supaya jangan lenyap, dan sungguh jika keduanya akan lenyap, tidak ada seorang pun yang dapat menahan keduanya selain Allah. Sesungguhnya Dia Maha Penyantun lagi Maha Pengampun." (Fathir: 41).
Di antara ampunanNya adalah bahwa orang-orang yang ber-sikap berlebih-lebihan terhadap diri mereka, yang menghabiskan umur mereka dengan amal-amal buruk, jika mereka bertaubat dan kembali kepadaNya meski hanya sesaat sebelum mati, maka Allah akan memaafkan mereka dan mengampuni kesalahan mereka. Ayat ini menunjukkan bahwa orang yang mencampuradukkan antara keburukan dengan kebaikan, yang mengakui dan menyesali dosa-dosanya namun tidak bertaubat dengan taubat yang nasuha, maka dia berada di antara ketakutan dan harapan, dan dia lebih dekat kepada keselamatan. Adapun orang yang mencampuradukkan antara kebaikan dan keburukan yang tidak mengakui dan tidak menyesali kesalahan-kesalahan yang telah dilakukan, bahkan dia masih terus melakukan dosanya, maka sangat dikhawatirkan dia akan diazab.
(103) Allah تعالى berfirman kepada RasulNya dan kepada orang yang menempati kedudukannya (pemimpin) seraya meme-rintahkannya dengan apa yang dapat menyucikan orang-orang Mukmin dan menyempurnakan iman mereka, ﴾ خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ ﴿ "am-billah zakat dari sebagian harta mereka", yakni zakat yang diwajibkan, ﴾ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا ﴿ "dengan zakat itu kamu membersihkan dan menyucikan mereka", yakni membersihkan mereka dari dosa-dosa dan akhlak-akhlak tercela. ﴾ وَتُزَكِّيهِم ﴿ "Dan menyucikan mereka," yakni, menum-buhkan dan menambahkan akhlak-akhlak mereka yang baik dan amal mereka yang shalih, menambah pahala mereka di dunia dan di akhirat, menyuburkan harta mereka. ﴾ وَصَلِّ عَلَيۡهِمۡۖ ﴿ "Dan berdoalah untuk mereka." Yakni untuk orang-orang Mukmin secara umum dan secara khusus pada waktu mereka membayarkan zakatnya kepada-mu. ﴾ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ ﴿ "Sesungguhnya doamu itu (menjadi) ketentraman jiwa bagi mereka." Yakni ketenangan bagi hati mereka dan kegem-biraan bagi mereka. ﴾ وَٱللَّهُ سَمِيعٌ ﴿ "Dan Allah Maha Mendengar", doamu dengan menerima dan mengabulkan, ﴾ عَلِيمٌ ﴿ "lagi Maha Mengeta-hui", tentang keadaan dan niat hamba-hambaNya, kemudian Dia akan membalas masing-masing pelaku sesuai dengan amalnya dan niatnya. Nabi ﷺ melaksanakan perintah Allah, memerintahkan me-reka bersedekah, serta mengutus amil-amil untuk mengambilnya, dan jika ada yang datang membawa zakatnya, maka Nabi ﷺ men-doakan kebaikan untuknya dan mendoakan keberkahan atasnya.
Ayat ini mengandung dalil diwajibkannya zakat pada semua harta. Jika harta tersebut diperdagangkan, maka ini jelas, karena ia adalah harta yang tumbuh dan menghasilkan, maka termasuk ke-adilan jika ia digunakan untuk menghibur orang-orang miskin de-ngan menunaikan zakat yang diwajibkan Allah kepadanya. Adapun selain harta perniagaan, jika harta itu berkembang seperti biji-bijian, buah-buahan, binatang ternak yang dimiliki agar ia beranak pinak, maka ia terkena wajib zakat, jika tidak, maka tidak wajib zakat, ka-rena jika hanya sekedar untuk dimiliki, maka ia tidak sama dengan harta yang biasanya dimiliki seseorang dengan tujuan-tujuan ter-tentu yang bersifat finansial, jadi ia dipalingkan dari tujuan tersebut kepada tujuan kepemilikan murni.
Dalam ayat ini juga terkandung dalil bahwa seorang hamba tidak mungkin menyucikan dan membersihkan diri sebelum dia mengeluarkan zakat hartanya, dan tidak ada yang menggantikan-nya kecuali dengan membayarnya, karena kesucian dan kebersihan bergantung kepada mengeluarkannya.
Dalam ayat ini juga terkandung dalil dianjurkannya bagi imam atau wakilnya agar mendoakan orang yang berzakat dengan keber-kahan dan hendaknya doa tersebut diucapkan dengan suara keras di mana pembayar zakat itu dapat mendengarnya sehingga dia pun tenang.
Dipahami suatu faidah dari makna ayat bahwa hendaknya kita memberikan kebahagiaan kepada seorang Mukmin dengan ucapan yang lembut, mendoakan kebaikan untuknya, dan hal lain semisalnya yang menyebabkan ketenangan jiwa dan ketentraman-nya. (Hendaknya menyemangati orang yang berinfak dan melaku-kan amal baik dengan mendoakannya, memujinya, dan semisalnya).
Dan di antara penduduk Madinah ada orang-orang lain yang tidak pergi ke medan perang tanpa alasan yang dibenarkan, kemudian mereka mengakui bahwa mereka tidak mempunyai alasan yang dibenarkan, dan mereka tidak mengemukakan alasan-alasan palsu. Mereka mencampur amal saleh di masa lalu, seperti taat kepada Allah, memegang teguh syari'at-Nya dan berjihad di jalan-Nya, dengan amal buruk. Mereka berharap Allah berkenan menerima taubat mereka dan memaafkan kesalahan mereka. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertaubat.
Commentary
When Muslims were given a general call for Jihad at Tabuk, the weather was extremely hot. The journey was long and they were supposed to be up against the trained army of a big state, the first such episode in Islamic history. These were some of the causes why people split into different groups.
The first group was that of sincere Muslims who got ready for Jihad without any hesitation at the very first call. Another group first hesitated initially, then joined in. They are the ones mentioned in: اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ (who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked - 9:117).
The third group was that of people who were genuinely handicapped because of which they could not go. They have been mentioned in: لَّيْسَ عَلَى الضُّعَفَاءِ (There is no blame on the weak - 9:91). The fourth group belonged to sincere Muslims who had no excuse yet they did not take part in the Jihad because of laziness. They have been mentioned in وَآخَرُونَ اعْتَرَفُوا ' (And there are others who admitted - 9:102) and آخَرُونَ مُرْجَوْنَ (And there are others whose matter is deferred - 9:106) under study now. The fifth group was that of hypocrites who did not participate in the Jihad because of hypocrisy. They have been mentioned at several places in the previous verses. In short, the fifth group of hypocrites featured mostly in previous verses while the present verse (102) mentions people in the fourth group, that is, those who, despite being true Muslims, did not participate in the Jihad because of laziness.
It was said in the first verse (102) that some had admitted their sins. Their deeds were mixed. Some of their deeds were good while some others were bad. For them, there was hope that Allah Ta` ala may accept their repentance. Sayyidna ` Abdullah ibn ` Abbas ؓ said, ` Ten persons did not go for the battle of Tabuk. They had no valid excuse for it. Later, they were sorry for what they had done. Seven of them tied themselves up to the pillars of the Mosque of the Holy Prophet ﷺ resolving that they would continue to remain tied as they were like prisoners until the Holy Prophet ﷺ were to accept their repentance and untie them. All narratives of the incident agree that Sayyidna Abu Lubabah ؓ was one of them. As for other names, narratives differ.
When the Holy Prophet ﷺ saw them so tied up and he was told that they had resolved to remain tied until the Holy Prophet ﷺ unties them, he said, ` By Allah, I too shall not untie them until Allah Ta` ala orders me to do that. The crime is serious.' Thereupon, this verse (102) was revealed and the Holy Prophet ﷺ ordered that they be untied. They were. (Qurtubi)
According to a narrative of Said ibn al-Musaiyyab, when people went to untie Sayyidna Abu Lubabah ؓ he refused and said, ` I shall remain tied until the Holy Prophet ﷺ does not, with his pleasure, untie me with his own blessed hands.' So, when he came for the Fajr Salah, he himself untied him.
What were these mixed deeds?
It has been said in the verse that they had mixed a good deed with another that was evil. Obvious among the good ones were 'Iman, Salah and Fasting. Then, they had participated in earlier battles with the Holy Prophet ﷺ . And then, following this battle of Tabuk in which they could not participate, they had admitted their misconduct, were ashamed of it and had repented. As for the evil ones, they had not participated in the battle of Tabuk and thus they had acted in a manner that resembled the approach of the hypocrites.
Mixed Deeds of all the Muslims are governed by the same rule
It appears in Tafsir al-Qurtubi that this verse though revealed about a particular group, is universal in its application and the injunction it carries is valid until the day of Qiyamah. It covers Muslims whose deeds are a mixture of the good and the bad. If they were to repent from their sins, it can be hoped that they shall be pardoned and forgiven.
Abu ` Uthman ؓ has said, ` this verse of the Holy Qur'an brings great hope for this ummah.' A detailed Hadith relating to the Ascension of the Holy Prophet ﷺ appearing in the Sahih of Al-Bukhari on the authority of Sayyidna Samurah ibn Jundub ؓ says, ` On the seventh heaven, when the Holy Prophet ﷺ met with Sayyidna Ibrahim (علیہ السلام) ، he saw some people with him whose faces were bright. And some of them had some spots and stains on their faces. When these people went into a stream and came out all washed up, their faces had also turned bright. The Archangel Jibra'il (علیہ السلام) told the Holy Prophet ﷺ that these people with bright faces you saw first were those who had professed faith and then kept clean from sins: الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ (those who have believed and have not mixed their faith with injustice - 6:82). The others were people who did what was a mixture of good and evil, but repented later. Allah accepted their repentance and their sins were forgiven.' (Qurtubi)
Parmi les habitants de Médine, il y en a d’autres qui sont restés en retrait du combat sans excuse et reconnurent qu’ils n’avaient pas de raison de rester en retrait, sans avancer de prétextes mensongers. Ils mêlèrent ainsi à leurs précédentes bonnes œuvres d’obéissance à Allah, d’observation de Ses lois et de lutte pour Sa cause, une mauvaise œuvre dont ils espèrent qu’Allah accepte leur repentir et leur pardonne. Allah est miséricordieux envers Ses serviteurs et pardonne à ceux qui se repentent.
Medine ehlinden başka bir topluluk mazeretleri olmadan savaştan geri kaldılar. Savaşa katılmamak hususunda özürleri olmadığını kendileri aleyhine ikrar etmişler ve yalan mazeret uydurmamışlardır. Allah’a taat, O’nun şeriatine tutunmak ve yolunda cihat etmek ile önceden yaptıkları salih amellerini, diğer kötü olan amelleriyle karıştırmışlardır. Onlar, Allah’ın kendilerinin tövbesini kabul etmesini ve bağışlamasını ummuşlardır. Şüphesiz Allah, tövbe eden kullarının günahlarını çokça örtüp bağışlayandır. Onlara karşı çok merhametlidir.
Some Believers stayed away from Battle because They were Lazy
After Allah explained the characteristics of the hypocrites who stayed away from battle because they sought to avoid it out of denial and doubt, He then mentioned the disobedient who stayed away from Jihad due to laziness and preferring comfort, even though they truely believed,
وَءَاخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ
(And others who have acknowledged their sins,) These people admitted their error to themselves and their Lord. They had performed good deeds before, as well as, this evil deed that they committed. For them there was forgiveness and pardon of Allah. This Ayah is general, covering all sinners who combine good and evil deeds, thus becoming partly impure, even though it was revealed about some people in specific. Ibn `Abbas said that,
وَءَاخَرُونَ
(And (there are) others), refers to Abu Lubabah and some of his friends who stayed away from the battle of Tabuk and the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ returned from that battle, this group, Abu Lubabah and five, seven or nine with him, tied themselves to the pillars of the Masjid and refused to let anyone untie them except the Messenger of Allah . When this Ayah was revealed,
وَءَاخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ
(And (there are) others who have acknowledged their sins,) the Messenger of Allah ﷺ untied them and pardoned them. " Al-Bukhari recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said to us,
«أَتَانِي اللَّيْلَةَ آتِيَانِ فَابْتَعَثَانِي، فَانْتَهَيَا بِي إِلَى مَدِينَةٍ مَبْنِيَّةٍ بِلَبِنِ ذَهَبٍ وَلَبِنِ فِضَّةٍ فَتَلَقَّانَا رِجَالٌ شَطْرٌ مِنْ خَلْقِهِمْ كَأَحْسَنِ مَا أَنْتَ رَاءٍ، وَشَطْرٌ كَأَقْبَحِ مَا أَنْتَ رَاءٍ، قَالَا لَهُمْ: اذْهَبُوا فَقَعُوا فِي ذَلِكَ النَّهْرِ فَوَقَعُوا فِيهِ ثُمَّ رَجَعُوا إِلَيْنَا قَدْ ذَهَبَ ذَلِكَ السُّوءُ عَنْهُمْ فَصَارُوا فِي أَحْسَنِ صُورَةٍ، قَالَا لِي: هَذِهِ جَنَّةُ عَدْنٍ وَهَذَا مَنْزِلُكَ، قَالَا: وَأَمَّا الْقَوْمُ الَّذِينَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ وَشَطْرٌ مِنْهُمْ قَبِيحٌ، فَإِنَّهُمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا تَجَاوَزَ اللهُ عَنْهُم»
(Last Night, two (angels) came to me (in a vision) and took me to a city, built with bricks made of gold and silver. We met some men who, part of their bodies were as handsome as you ever saw and the part as ugly as you ever saw. The two (angels) ordered these men to go to a river and submerge themselves in it; they did that and came back to us, and the ugliness went away from them, thus becoming the most beautiful form. The two said to me, `This is the garden of Eden, and this is your residence in it.' The two said, `As for the men who had part of their body handsome and part ugly, they have mixed a deed that was righteous with another that was evil. Allah has pardoned them.') Al-Bukhari recorded this Hadith in a short form upon the explanation of this Ayah.
-Ey Peygamber!- Onların (Müslümanların) mallarından bir kısmını zekât olarak al, onları günahların ve isyanların kirinden temizlesin ve onların iyiliklerini çoğaltsın. Ve onların mallarından zekât aldıktan sonra onlar için dua et. Senin, onlar için dua etmen rahmet ve sükûnettir. Allah senin duanı hakkıyla işiten ve onların amellerini ve niyetlerini hakkıyla bilendir.
Ô Messager, prélève de leurs richesses une aumône qui les purifie de la souillure des actes de désobéissance et des péchés et fait fructifier leurs bonnes actions. Puis invoque Allah en leur faveur après avoir prélevé ces aumônes car ton invocation en leur faveur est une miséricorde et un apaisement pour eux. Allah entend ton invocation et connaît leurs œuvres et leurs intentions.
The imperative: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً : "Take out of their wealth a Sadaqah (obligatory alms) " in the second verse (103) has its background. Some people, as mentioned a little earlier, had stayed back from the battle of Tabuk without a valid excuse. Then, out of remorse, they had tied themselves to the pillars of the Mosque. Then came the acceptance of their repentance as revealed in the previous verse (102) and. they were released from their self-imprisonment. When this happened, they presented their entire wealth as a token of their gratitude so that it could be given out as Sadaqah. The Holy Prophet ﷺ refused to accept it by saying that he did not have the authority to take it. There-upon, this verse (103): خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً. (Take out of their wealth a Sadaqah) was revealed and he accepted to take one third of it as Sadaqah. He did not take the entire wealth, rather, took a part of it - as indicated in the verse. The preposition, مِن (min: out of) proves it.
Collection and disbursement of Zakah is the responsibility of an Islamic State
Though, according to the background of the revelation, the collection of Sadaqah was to be made from a particular group of people but, the words being general, they have universal application.
This is the view preferred in Tafsir al-Qurtubi, Ahkam al-Qur'an by al-Jassas, Tafsir Mazhari and others. Al-Qurtubi and Al-Jassas has gone on to further explain it. According to them, even if the same particular event is taken to be the cause of the revelation in this verse, still then, in terms of the Qur'anic principle, this injunction shall re-main general - and shall remain binding on Muslims right through the day of Qiyamah. The reason is that most of the injunctions of the Holy Qur'an were revealed in the background of one or the other particular event, but nobody has ever held that their application remains restricted to that particular event. In fact, unless there is a certain proof of its particularization, that injunction is invariably regarded as universally applicable to all Muslims.
On the basis of the same principle, the entire Muslim ummah agrees that, though the address in this verse is to the Holy Prophet ﷺ ، yet this injunction is neither restricted to him, nor to his period of time. Instead of that, every such person who will succeed the Holy Prophet ﷺ as the Amir of Muslims shall be the addressee of this injunction, and the assignee to carry it out. It will be one of his duties that he administers the collection of Zakah and Sadaqat paid by Muslims and ensures that these are disbursed on authorized heads.
Even in the event of Jihad declared against those who refused to pay Zakah during the initial stage of the Caliphate of Sayyidna Abu Bakr there were some non-payers of Zakah who had openly rebelled against Islam and had turned apostates. Then, there were some others who called themselves Muslims and did not refuse that Zakah was a religious obligation, but the excuse they made for not paying Zakah was that the authority given to the Holy Prophet 4 to collect Zakah from them was valid during the life of the Holy Prophet ﷺ only, and they kept paying Zakah that time. Now, after he has passed away, they questioned, what right did Abu Bakr have to demand Zakah and Sadaqat from them? In the beginning, Sayyidna ` Umar ؓ hesitated about waging Jihad against them for the reason that they were after all Muslims who wanted to avoid paying Zakah under the cover of a verse of the Qur'an - therefore, they should not be treated in the manner usual apostates are treated. But, Sayyidna Abu Bakr ؓ had reached an irrevocable decision. He said, ` we shall wage Jihad against anyone who will differentiate between Salah and Zakah.'
This gave a clear hint. Today people say that the injunction of Zakah is particular to the Holy Prophet ﷺ and that it stands dropped after his demise. Tomorrow they may say that Salah too was particular to the Holy Prophet ﷺ - because, a verse of the Qur'an reads: أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ (Establish prayer at the decline of the sun - 17:78) where the Holy Prophets is the addressee. But, the injunction of the verse of prayer is universal. It applies to the entire Muslim ummah. So, this verse cannot save those who wrongly interpret it as being particular to the Holy Prophet ﷺ from becoming kafirs. Similarly, this interpretation in the verse: خُذْ مِنْ أَمْوَالِهِمْ (Take out of their wealth a Sadaqah) will not save them from kufr and apostasy. Thereupon, Sayyidna 'Umar خُذْ مِنْ أَمْوَالِهِمْ was also satisfied and it was with the consensus of the Sahabah that Jihad was launched against them.
Zakah is ` Ibadah, not a government tax
In the statement: خُذْ مِنْ أَمْوَالِهِمْ (Take out of their wealth) appearing soon after: صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا (a Sadaqah [ obligatory alms ] through which you may cleanse and purify them) in verse 103 of the Holy Qur'an, there is a clear hint that Zakah and Sadaqat are not like taxes that governments collect to run the system. The truth of the matter is that their purpose is to cleanse the men of wealth themselves from sins.
At this point, it should be noted that the collection of Zakah and Sadaqat yields two benefits. The first benefit is received by the owner of the wealth himself through which he comes out clean from sins and from the germs of moral diseases that are generated by the greed for wealth. As for the other benefit, it provides support for the weaker components of the society, people who are incapable of finding what they need to eke out an existence. Orphaned children, widows, crippled and handicapped men and women, common people who are poor and needy are obvious examples.
But, at this place, the Holy Qur'an has told us about the first benefit only. Thus, by confining itself in that manner, it has also given the indication that the first benefit is what happens to be the real objective of Zakah and Sadaqat. The second benefit comes as a corollary. Therefore, in the event there is no orphan, widow, or a poor or needy person present at any place or time, still then, the injunction of Zakah as applicable to the wealthy will not stand dropped.
What has been stated here has its support in the practice of past communities. When some part of wealth or property was set aside for Allah, its use became impermissible for everyone. Rather, according to the custom, this offering was put at some detached place where came a lightning from the heavens and burnt it up. This was a sign that Allah Ta` ala has accepted the Sadaqah. When this heavenly fire did not come, it was supposed to be a sign of the Sadaqah remaining unacceptable. Nobody would then touch this ill-omened property.
This makes it clear that the legal enforcement of Zakah and Sadaqat is not exclusively designed to alleviate the suffering of needy people. In fact, it is a financial obligation and an act of ` Ibadah - very similar to praying and fasting that are acts of physical ` Ibadah. This is one of the distinctions of the blessed community of Muslims that their poor and needy have been allowed to use wealth set aside in the way of Allah. A Sahih Hadith from Muslim reports its confirmation from the Holy Prophet ؓ
A question and its answer
A question arises here - when the repentance of these gentlemen was accepted following the event mentioned above, it stands established that sins were forgiven and purification was accomplished through the very act of repentance. What then, would be the sense of declaring that a portion from their wealth was being taken to purify them?
The answer is that the sin has, no doubt, been forgiven by virtue of the repentance, but it is quite possible that it may have left behind some residual effects following the forgiveness of sin which could be-come the cause of falling into sin. Sadaqah removes such residual effects and makes purification perfect.
The word: صلوۃ (salah) used in the expression: وَصَلِّ عَلَيْهِمْ (and pray for them - 103) means praying for Allah's mercy. This corresponds to what has been reported from the Holy Prophet ﷺ۔ that he prayed for some people by using this very word: salah, for example: اَللَّھُمَّ صَلِّ عَلٰی اٰلِ اَبِی اَوفٰی (0 Allah, bless the family of Abu Awfa) as is reported in a Hadith. But, later on the use of the word: salah became special to prophets, may peace be upon them. Therefore, Muslim jurists say that now, one should not pray for anyone using the word: salah. Instead, the use of this word should be limited to prophets to avoid any ambiguousness or doubt1. (Bayan a1-Qur'an etc.)
1. However, it is permissible to use this word for others in conjunction with a prophet. It is therefore allowed to say, اللَّھُمَّ صَلِّ عَلی مُحَمَّد وَّ عَلٰی آلہِ وَ اَصحابِہِ (Muhammad Taqi Usmani)
Here we see that the Holy Prophet ﷺ has been asked to pray for those who give Sadaqah. On this basis, some Muslim jurists rule that it is wajib (obligatory, necessary) for the Muslim head of the state (Imam, 'Amir) to pray for those who give Sadaqah. However, there are others who take this command to be of a recommendatory nature (mustahabb: recommended). (Qurtubi)
Ambillah -wahai Rasul- dari harta mereka sebagai zakat yang akan membersihkan mereka dari noda-noda maksiat serta dosa dan mengembangkan kebaikan mereka. Lalu panjatkanlah doa untuk mereka setelah kamu mengambil zakat dari mereka. Sesungguhnya doamu adalah rahmat dan ketenteraman bagi mereka. Sungguh Allah Maha Mendengar doamu lagi Maha Mengetahui amal perbuatan dan niat mereka.
The Command to collect the Zakah and Its Benefits
Allah commanded His Messenger to take Sadaqah from the Muslims' money to purify and sanctify them with it. This Ayah is general, even though some said that it refers specifically to those who mixed good and evil deeds, who admitted to their errors. Some bedouin later thought that paying Zakah to the Leader was not legislated except to the Messenger ﷺ himself, using this Ayah as evidence,
خُذْ مِنْ أَمْوَلِهِمْ صَدَقَةً
(Take Sadaqah from their wealth.) Abu Bakr As-Siddiq and other Companions refuted this ill comprehension and fought against them until they paid the Zakah to the Khalifah, just as they used to pay it to the Messenger of Allah ﷺ. As-Siddiq said, "By Allah! If they abstain from paying a bridle that they used to pay to the Messenger of Allah ﷺ, I will fight them for refraining from paying it." Allah's statement,
وَصَلِّ عَلَيْهِمْ
(and Salli for them), means, supplicate for them, and ask Allah to forgive them. In the Sahih, Muslim recorded that `Abdullah bin Abi Awfa said, "Whenever the Prophet was brought charity, he used to invoke Allah for those who brought it. My father also brought his charity and the Prophet said,
«اللَّهُمَّ صَلِّ عَلَى آلِ أَبِي أَوْفَى»
(O Allah! I invoke You for the family of Abu Awfa.)" Allah's statement,
إِنَّ صَلَوَتَكَ سَكَنٌ لَّهُمْ
(Verily, your Salat are a Sakan for them), means, a mercy for them, according to Ibn `Abbas. Allah said next,
وَاللَّهُ سَمِيعٌ
(and Allah is All-Hearer,) of your invocation (O Muhammad),
عَلِيمٌ
(All-Knower.) in those who deserve your invocation on their behalf, who are worthy of it. Allah said,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَـتِ
(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat) This Ayah encourages reverting to repentance and giving charity, for each of these actions erases, deletes and eradicate sins. Allah states that He accepts the repentance of those who repent to Him, as well as charity from pure resources, for Allah accepts it with His Right Hand and raises it for its giver until even a date becomes as large as Mount Uhud. Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ يَقْبَلُ الصَّدَقَةَ وَيَأْخُذُهَا بِيَمِينِهِ فَيُرَبِّيهَا لِأَحَدِكُمْ كَمَا يُرَبِّي أَحَدُكُمْ مُهْرَهُ، حَتَّى إِنَّ اللُّقْمَةَ لَتَكُونُ مِثْلَ أُحُد»
(Verily, Allah accepts charity, receives it in His Right Hand and develops it for its giver, just as one of you raises his pony, until the bite of food becomes as large as Uhud.) wThe Book of Allah, the Exalted and Most Honored, testifies to this Hadith,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَـتِ
(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat), and,
يَمْحَقُ اللَّهُ الْرِّبَواْ وَيُرْبِى الصَّدَقَـتِ
(Allah will destroy Riba and will give increase for Sadaqat.) 2:276 `Abdullah bin Mas`ud said, "Charity falls in Allah's Hand before it falls in the needy's hand," he then recited this Ayah,
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَـتِ
(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat).
The proof of sincere repentance is a greater urge to serve the cause of religion. To absolve themselves of sin, they offered a part of their cherished property for the cause of God. On seeing such a positive response from them, the Prophet was asked not to reproach them but rather to give them psychological support, pray for them so that the burden (of guilt) in their hearts was lightened and their confidence in their faith restored. Doing wrong is not the real evil in the eyes of God; persistence in that wrong is the real evil. One who begins to justify his wrongs ruins himself, while one who admits his mistakes and tries his best to atone for them with good deeds is worthy of being pardoned by God.
Uzmi, o Allahov Poslaniče, od dobara njihovih zekat i sadaku, da ih njime očistiš od grijeha i blagoslovljenim ih učiniš kako bi se njihov imetaj uvećao, i pomoli se za njih nakon što imetak uzmeš, molitva tvoja će ih, zaista, smiriti jer je ona milost – a Allah je Onaj Koji sve tvoje molbe čuje i sve njihove postupke i namjere zna.
Ngươi - hỡi Thiên Sứ - hãy lấy tài sản của họ mà xuất Zakat để tẩy sạch họ từ những ô uế của sự bất tuân và tội lỗi và làm tăng ân phước cho họ qua việc làm Zakat đó, và Ngươi hãy cầu nguyện cho họ sau khi đã Zakat thay họ. Quả thật, lời cầu nguyện của Ngươi là sự thương xót và là sự bảo đảm cho họ, và Allah hằng nghe và biết những việc làm cũng như ý định của họ.
Take, O Messenger, zakat from their wealth, so that you can purify them from the uncleanliness of sins and evil actions, and by which you can increase their good actions. Pray for them after taking it from them, because your prayer is a means of comfort and mercy for them. Allah hears your prayer and knows about their actions and intentions.
Mensajero, toma el zakat de su riqueza para que puedas purificarlos de la impureza de los pecados y las malas acciones, y puedan así aumentar sus buenas acciones. Ora por ellos después de tomarla de ellos, porque tu oración es un medio de consuelo y misericordia para ellos. Al-lah escucha tu oración y conoce sus acciones e intenciones.
Kumuha ka, O Sugo, mula sa mga yaman nila ng isang zakāh na magdadalisay sa kanila sa pamamagitan nito mula sa mga karumihan ng mga pagsuway at mga kasalanan, at magpapalago sa mga magandang gawa nila sa pamamagitan nito. Manalangin ka para sa kanila matapos ng pagkuha nito mula sa kanila. Tunay na ang panalangin mo ay isang awa para sa kanila at isang kapanatagan. Si Allāh ay Madinigin sa panalangin mo, Maalam sa mga layunin nila.
Accetta, o Messaggero di Allāh, la Zakēt proveniente dai loro beni; essa li purifica dai peccati minori e dai peccati maggiori, ed aumenta il loro merito. Prega per loro, dopo averla ricevuta: In verità la tua invocazione rappresenta per loro Misericordia e serenità; e Allāh è Ascoltatore delle tue invocazioni, Consapevole delle loro azioni e intenzioni.
Zar ne znaju ovi koji su iz borbe izostali i oni koji se kaju, da jedino Allah prima pokajanje od robova Svojih koji mu se pokaju, da samo On prihvata zekat i sadaku, i da je On neovisan od svega toga, da će On primiti sadaku od onih koji je dijele i da je samo Allah stalni Primatelj pokajanja robova koji se kaju i da je prema njima milostiv?
104- Bilmezler mi ki kullarından tevbeyi ancak Allah kabul eder, sadakaları O alır ve gerçekten Allah, Tevvâb ve Rahîmdir.
104. Yani onlar Allah’ın rahmetinin genişliğini, lutuf ve kereminin genelliğini, hangi günah olursa olsun kulları içinde tevbe edenlerden sadır olan tevbeyi O’nun kabul ettiğini bilmezler mi? Öyle ki O, kulunun tevbe etmesi halinde düşünülebilecek en ileri derecede sevinir. Yine onlar sadakaları alanın, yani verdikleri sadakayı kabul edenin ancak Allah olduğunu bilmezler mi? Öyle ki O, sadakayı sağ eliyle alıp onu o kimse için, sizden herhangi bir kimsenin tayını büyütmesi gibi büyütür de nihâyet o -tek bir hurma dahi olsa- kocaman bir dağ kadar oluverir.[25] Hurmadan daha büyük ve daha çok olan sadakaları ne yapacağını var sen hesap et! Yine onlar, Allah'ın “Tevvâb” olduğunu bilmezler mi? Yani O, tevbeleri çokça kabul edendir. Kendisine tevbe ederek yönelen kimsenin -işlediği günahı defalarca tekrarlasa bile- tevbesini kabul eder. Kulları bizzat kendileri tevbeden usanmadıkça, O’nun kapısından kaçıp düşmanlarına dostluk yapmadıkça onların tevbesini kabul etmekten usanmaz. O, aynı zamanda “Rahîm” olandır. O’nun rahmeti her şeyi kuşatmıştır. O, bu rahmetini takva sahibi olanlara, zekâtı veren, âyetlerine iman eden ve Peygamberine uyanlara yazmıştır.
Alamin ng mga nagpapaiwan na ito palayo sa pakikibaka at mga nagbalik-loob na ito kay Allāh na si Allāh ay tumatanggap sa pagbabalik-loob mula sa mga lingkod Niyang nagbabalik-loob sa Kanya, na Siya ay tumatanggap sa mga kawanggawa samantalang Siya ay Walang-pangangailangan sa mga ito at naggagantimpala sa tagakawanggawa dahil sa kawanggawa nito, at na Siya – kaluwalhatian sa Kanya – ay ang Palatanggap sa pagbabalik-loob sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, ang Maawain sa kanila.
Để những người không tham chiến và những người hối cải tội lỗi của họ với Allah biết rằng Allah hằng chấp nhận sự sám hối của những bầy tôi biết quay về với Ngài, và quả thật Ngài chấp nhận của bố thí và Ngài rất mực giàu có. Ngài sẽ trả lại xứng đáng cho những người bố thí phần mà họ đã bố thí, và quả thật Ngài hằng quay lại tha thứ cho những bầy tôi trở về sám hối với Ngài, Ngài rất mực khoan dung với họ.
Aquellos que no quisieron luchar por la causa de Al-lah, pero después se arrepintieron ante Al-lah, deben saber que Al-lah acepta el arrepentimiento de Sus siervos y que Él acepta la caridad, aunque Él no la necesita, y recompensa a quienes dan caridad. Deben saber que Al-lah, que Él sea glorificado, es Quien acepta el arrepentimiento y es compasivo hacia Sus siervos que se arrepienten ante Él.
Coloro che non sono partiti per la Lotta e che si pentono dinanzi ad Allāh, sappiano che Allāh accetta il pentimento dei Suoi sudditi pentiti, e che accetta l'elemosina mentre Egli non ne ha bisogno, ed aiuta colui che elargisce a compiere l'elemosina; e in verità, gloria Sua, Egli è Colui che guida al pentimento i Suoi sudditi pentiti, Misericordioso con loro.
Those who had stayed behind from striving in Allah’s path and who have repented to Allah should know that Allah accepts the repentance of His servants; and that He accepts charity, even though He is in no need of it, and rewards those who give charity. They should know that Allah, may He be glorified, is the One Who accepts repentance and is Compassionate towards those servants of His who repent to Him.
"Tidakkah mereka mengetahui, bahwasanya Allah menerima taubat dari hamba-hambaNya dan menerima zakat, dan bahwa-sanya Allah Maha Penerima taubat lagi Maha Penyayang?" (At-Taubah: 104).
(104) Yakni, apakah mereka tidak mengetahui rahmat Allah yang luas dan karuniaNya yang menyeluruh, dan bahwa Dia ﴾ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ ﴿ "menerima taubat dari hamba-hambaNya", yang bertaubat dari dosa apa pun, bahkan Dia تعالى berbahagia karena taubat ham-baNya jika dia bertaubat dengan kebahagiaan yang besar,﴾ وَيَأۡخُذُ ٱلصَّدَقَٰتِ ﴿ "dan menerima zakat", dari mereka, yakni menerima, dan mengambilnya dengan Tangan KananNya. Maka Dia menumbuh-kannya seperti seorang laki-laki menumbuhkan anak kudanya, sehingga satu biji kurma bisa menjadi seperti gunung yang besar. Lalu, bagaimana dengan yang lebih besar dan lebih banyak dari itu? ﴾ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿ "Dan bahwasanya Allah Maha Penerima taubat lagi Maha Penyayang?" Yakni banyak mengampuni orang-orang yang bertaubat. Siapa yang bertaubat kepadaNya, maka Allah akan me-nerima taubatnya, meskipun kemaksiatan yang dilakukannya ber-ulang-ulang. Dan Allah tidak akan merasa bosan memberi ampun kepada hamba-hambaNya sehingga mereka sendiri yang merasa bosan dan menolak kecuali menjauh dan menghindar dari pintuNya sambil berkawan dengan musuh mereka.
﴾ ٱلرَّحِيمُ ﴿ "Maha Penyayang", yang rahmatNya meliputi segala sesuatu dan Dia menetapkannya untuk orang-orang yang bertakwa, membayar zakat, beriman kepada ayat-ayatNya, dan mengikuti RasulNya.
Hendaklah orang-orang yang tidak pergi ke medan jihad dan orang-orang yang bertobat kepada Allah itu tahu bahwa Allah menerima tobat dari hamba-hamba-Nya yang bertobat kepada-Nya, Allah menerima sedekah-sedekah kendati Dia sama sekali tidak membutuhkannya, dan memberikan pahala kepada orang-orang yang bersedekah sesuai dengan sedekahnya, serta hendaklah mereka tahu bahwa Allah -Subḥānahu- Maha Menerima tobat lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat.
Cihattan geri kalanlar ve Allah’a tövbe edenler, Allah’ın tövbe eden kullarının tövbelerini kabul ettiğini bilsinler. Muhakkak ki O, muhtaç olmadığı halde kullarından sadakaları kabul eder. Sadaka veren kimseye sadakasına karşılık olarak sevabını verir. Allah -Subhânehu ve Teâlâ- tövbe eden kullarının tövbelerini çokça kabul edendir. Onlara karşı merhamet edendir.
Que ceux qui ne sont pas allés combattre et se sont repentis à Allah sachent qu’Allah accepte le repentir de Ses serviteurs qui reviennent à Lui, qu’Il accepte les aumônes et qu’Il récompense le donateur, même s’Il n’a aucun besoin du repentir et des aumônes de Ses serviteurs. Qu’ils sachent également qu’Il est Celui qui accepte le repentir de ceux parmi Ses serviteurs qui se repentent et qu’Il est miséricordieux envers eux.
-Ey Peygamber!- Cihattan geri kalanlara ve günahlarından tövbe edenlere de ki; kaçırdığınız cihadı telafi edin, amellerinizi Allah’a halis kılın ve Allah’ı razı edecek amelleri yapın. Allah, rasulü ve müminler de amellerinizi göreceklerdir. Kıyamet günü her şeyi bilen Rabbinize döndürüleceksiniz. O, sizin gizlediklerinizi de açığa vurduklarınızı da bilendir. Size Dünyada yaptıklarınızı haber verecek ve bu yaptıklarınızın karşılığını verecektir.
Katakanlah -wahai Rasul- kepada orang-orang yang tidak pergi ke medan jihad dan bertobat dari dosanya, "Tutupilah kerugian yang timbul dari kesalahan kalian di masa lalu, ikhlaskanlah amal kalian kepada Allah, dan lakukanlah hal-hal yang diridai-Nya, karena Allah, Rasul-Nya, dan orang-orang mukmin akan melihat amal perbuatan kalian dan kelak di hari Kiamat kalian akan dikembalikan kepada Tuhan kalian yang Maha Mengetahui segala sesuatu. Dia mengetahui apa saja yang kalian sembunyikan dan apa saja yang kalian perlihatkan. Dia akan memberitahukan kepada kalian apa yang telah kalian perbuat di dunia dan Dia akan memberikan balasan sesuai dengan amal perbuatan kalian.
Ô Messager, dis à ceux qui ne sont pas allés combattre et qui se sont repentis de leur péché: Réparez votre faute de ne pas être allés combattre, n’adressez vos œuvres qu’à Allah et œuvrez afin d’obtenir Son agrément car vos œuvres seront connues par Allah, Son Messager et les croyants et vous retournerez le Jour de la Résurrection auprès de votre Seigneur qui sait toute chose. Il sait en effet ce que vous gardez secret et ce que vous manifestez. Il vous informera de ce que vous faisiez dans ce bas monde et vous rétribuera en conséquence.
l reci, o Poslaniče, onima koji su iz borbe izostali, kao i onima koji se od grijeha kaju: "Trudite se na način da popravite štetu koju ste načinili, činite djela iskreno u ime Allaha i radite ono čime je On zadovoljan, pa će Allah trud vaš vidjeti, a i Poslanik Njegov i vjernici. Vi ćete biti vraćeni na Sudnjem danu Onome Koji zna sve, i Koji zna šta ste skrivali i šta ste javno činili, pa će vas o onome što ste radili na dunjaluku obavijestiti i prema tome vas nagraditi."
Mensajero, diles a quienes no lucharon por la causa de Al-lah y se arrepintieron de su pecado: Compensen el daño causado por lo que hicieron y sean sinceros en sus acciones a Al-lah. Hagan lo que Le complace, porque Al-lah, Su Mensajero y los creyentes, pronto verán sus acciones. Entonces comparecerán, en el Día del Juicio, ante su Señor, Quien lo sabe todo. Él conoce lo que ocultan y lo que manifiestan, y les informará sobre lo que hicieron en el mundo y los recompensará por ello.
105- De ki:“Haydi amel edin. Zira Allah, Rasûlü ve mü’minler amelinizi görecektir. (Sonra) siz görüneni de görünmeyeni de bilene döndürüleceksiniz. O da size yaptıklarınızı haber verecektir.”
105. Yüce Allah şöyle buyurmaktadır: Bu münafıklara “de ki: Haydi” dilediğiniz gibi “amel edin” ve bâtılınız üzere devam edin. Ama bunun gizli kalacağını sanmayın. Çünkü “Allah, Rasûlü ve mü’minler amelinizi görecektir.” Yaptıklarınızın açığa çıkması, ayan beyan görünmesi kaçınılmaz bir şeydir. “(Sonra) siz görüneni de görünmeyeni de bilene döndürüleceksiniz. O da size” hayır ya da şer tüm “yaptıklarınızı haber verecektir.”
Bu buyruk bâtılını, azgınlığını, sapkınlığını ve isyanını sürdürmeye devam eden kimselere yönelik oldukça ağır bir tehdittir.
Ayetin şöyle anlaşılması da mümkündür: Siz hayır ya da şer türünden her ne yaparsanız muhakkak Allah sizin bu yaptıklarınızı bilir. Ayrıca O, Rasûlünü ve mü’min kullarını da o yaptıklarınızdan -siz gizli işlemiş olsanız dahi- haberdar edecektir.
Di', O Messaggero di Allāh, a coloro che non sono partiti per la Lotta e che si sono pentiti dei loro peccati: "Correggete le vostre azioni e siate sinceri in ciò che fate dinanzi ad Allāh, e fate ciò che Lo compiace. Così Allāh, il Suo Messaggero e i credenti osserveranno le vostre azioni, e tornerete, nel Giorno della Resurrezione, al vostro Dio, L'Onnisciente, Colui che è Consapevole di ciò che nascondete e ciò che mostrate: Egli vi informerà di ciò che compivate in questa vita e vi retribuirà per ciò.
Sabihin mo, O Sugo, sa mga nagpapaiwan na ito palayo sa pakikibaka at mga nagbabalik-loob na ito mula sa pagkakasala nila: "Magsaayos kayo ng pinsala ng nakaalpas sa inyo, magpakawagas kayo ng mga gawa ninyo para kay Allāh, at gumawa kayo ayon sa nagpapalugod sa Kanya sapagkat makakikita si Allāh, ang Sugo Niya, at ang mga mananampalataya sa mga gawa ninyo. Panunumbalikin kayo sa Araw ng Pagbangon sa Panginoon ninyong nakaaalam sa bawat bagay sapagkat nakaaalam Siya sa anumang inililihim ninyo at anumang inihahayag ninyo. Magpapabatid Siya sa inyo hinggil sa ginagawa ninyo noon sa Mundo at gaganti Siya sa inyo roon."
Warning the Disobedient
Mujahid said that this Ayah carries a warning from Allah to those who defy His orders. Their deeds will be shown to Allah, Blessed and Most Honored, and to the Messenger and the believers. This will certainly occur on the Day of Resurrection, just as Allah said,
يَوْمَئِذٍ تُعْرَضُونَ لاَ تَخْفَى مِنكُمْ خَافِيَةٌ
(That Day shall you be brought to Judgement, not a secret of you will be hidden.) 69:18,
يَوْمَ تُبْلَى السَّرَآئِرُ
(The Day when all the secrets will be examined.)86:9, and,
وَحُصِّلَ مَا فِى الصُّدُورِ
(And that which is in the breasts (of men) shall be made known.)100:10 Allah might also expose some deeds to the people in this life. Al-Bukhari said that `Aishah said, "If the good deeds of a Muslim person please you, then say,
اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ
(Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers.)" There is a Hadith that carries a similar meaning. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,
«لَا عَلَيْكُمْ أَنْ تُعْجَبُوا بِأَحَدٍ حَتَّى تَنْظُرُوا بِمَ يُخْتَمُ لَهُ،فَإِنَّ الْعَامِلَ يَعْمَلُ زَمَانًا مِنْ عُمْرِهِ أَوْ بَــرهَةً مِنْ دَهْرِهِ . بِعَمَلٍ صَالِحٍ لَوْ مَاتَ عَلَيْهِ دَخَلَ الْجَنَّةَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا سَيِّئًا، وَإِنَّ الْعَبْدَ لَيَعْمَلُ الْبُرْهَةَ مِنْ دَهْرِهِ بِعَمَلٍ سَيِّءٍ، لَوْ مَاتَ عَلَيْهِ دَخَلَ النَّارَ ثُمَّ يَتَحَوَّلُ فَيَعْمَلُ عَمَلًا صَالِحًا، وَإِذَا أَرَادَ اللهُ بِعَبْدِهِ خَيْرًا اسْتَعْمَلَهُ قَبْلَ مَوْتِه»
(Do not be pleased with someone's deeds until you see what his deeds in the end will be like. Verily, one might work for some time of his life with good deeds, so that if he dies while doing it, he will enter Paradise. However, he changes and commits evil deeds. one might commit evil deeds for some time in his life, so that if he dies while doing them he will enter the Fire. However, he changes and performs good deeds. If Allah wants the good of a servant He employs him before he dies.) He was asked, "How would Allah employ him, O Allah's Messenger" He said,
«يُوَفِّقُهُ لِعَمِلٍ صَالِحٍ ثُمَّ يَقْبِضُهُ عَلَيْه»
(He directs him to perform good deeds and takes his life in that condition.) Only Imam Ahmad collected this Hadith.
"Dan katakanlah, 'Bekerjalah kamu, maka Allah dan Rasul-Nya serta orang-orang Mukmin akan melihat pekerjaanmu itu, dan kamu akan dikembalikan kepada (Allah) Yang Maha Mengetahui akan yang ghaib dan yang nyata, lalu diberitakanNya kepadamu apa yang telah kamu kerjakan'." (At-Taubah: 105).
(105) Allah تعالى berfirman, ﴾ وَقُل ﴿ "Dan katakanlah", kepada orang-orang munafik itu, ﴾ ٱعۡمَلُواْ ﴿ "bekerjalah kamu", dengan peker-jaan yang menurutmu sesuai, teruskan kebatilanmu, jangan mengira bahwa amalanmu itu akan samar atas Allah, ﴾ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ وَٱلۡمُؤۡمِنُونَۖ ﴿ "maka Allah dan RasulNya serta orang-orang Mukmin akan melihat pe-kerjaanmu itu." Yakni, pekerjaanmu pasti akan terlihat dan terbukti. ﴾ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "Dan kamu akan dikembalikan kepada (Allah) Yang Maha Mengetahui akan yang ghaib dan yang nyata, lalu diberitakanNya kepadamu apa yang telah kamu kerjakan," yang baik maupun yang buruk. Ini mengandung ancaman yang keras terhadap orang yang meneruskan kebatilannya, kezhalimannya, kesesatannya dan penyimpangannya. Ada kemungkinan maknanya adalah bah-wa apa pun yang kamu lakukan, baik maupun buruk, maka Allah akan melihatmu dan Dia akan menunjukkannya kepada RasulNya dan hamba-hambaNya yang beriman, meskipun ia adalah amalan batin.
Say, O Messenger, to those who had stayed behind from striving in Allah’s path and who have repented from their sin: : Make up for the harm caused by what you missed and be sincere in your actions to Allah. Do what pleases Him, because Allah, His Messenger and the believers will soon see your actions. Then you will be returned, on the Day of Judgement, to your Lord, the One Who knows everything. He knows what you hide and what you make public and He will inform you about what you used to do in the world and repay you for that.
Ngươi - hỡi Thiên Sứ - hãy bảo những người đã không tham chiến và những người đã sám hối tội lỗi của họ: Hãy cố mà chịu đựng những thiệt hại đã qua mà hãy thành tâm trong việc làm vì Allah, và hãy làm những việc mà Allah hài lòng, rồi Allah và Thiên Sứ của Ngài cũng như những người tin tưởng sẽ quan sát việc làm của các người, và các người sẽ được đưa trở về gặp lại Thượng Đế của các người, Đấng Am Tường tất cả mọi việc, Ngài biết điều vô hình và hữu hình, rồi Ngài sẽ cho các người biết những việc mà các ngươi đã làm trên thế gian này và Ngài sẽ ban thưởng các ngươi về điều đó.
Let us now turn to the statement: وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّـهِ (And there are others whose matter is deferred till the command of Allah - 106). We already know that seven of the ten believers, who had missed the battle of Tabuk without a valid excuse, had demonstrated their heartfelt remorse by tying themselves up to the pillars of the Prophet's Mosque. The injunction which covers them appeared in the first verse (102): آخَرُونَ اعْتَرَفُوا (And there are others who admitted their sins). Verse 106 is now referring to the other three gentlemen who had not done what the group of seven had done in the Masjid. Thus, they had not admitted their misconduct openly. In their case, the Holy Prophet ﷺ ordered his Companions ؓ to see that Muslims boycott them by not talking to them. When things reached those limits, they learnt their lesson, confessed to their misconduct and repented sincerely, following which orders were given for their pardon. (Sahib a1-Bukhari and Muslim)
There are others from among those who stayed behind from the battle of Tabūk who did not have any valid excuse. The matter of these people has been deferred to Allah’s decree and His decision in their regard. Allah will decide about them as He wishes: He will either punish them if they do not repent to Him, or He will accept their repentance if they do. Allah knows who is deserving of His punishment and who deserves His pardon. Allah is Wise in His establishment of laws and handling of affairs. These people were Murārah ibn Al-Rabī‘, Ka‘b ibn Mālik and Hilāl ibn Umayyah.
E tra quelli che rimasero indietro nella battaglia di Tabūk vi è una parte che non aveva alcuna scusa: Costoro vennero rinviati al giudizio di Allāh, che deciderà sulla loro sorte ciò che vuole: O punirli, se non tornano a Lui pentiti, o guidarli al pentimento, se si pentono. Allāh è Consapevole di chi siano coloro che meritano la punizione e coloro che meritano il Suo perdono; Saggio nella Sua Legge e nella Sua amministrazione; e costoro sono: Maharah Ibnu Rabiah, Ka'ab ibnu Malik, e Hilāl Ibnu Umayyah.
106- Diğer bir kısım da Allah’ın emrine bırakılmışlardır. Allah ya onlara azaba edecek ya da tevbelerini kabul edecektir. Allah, her şeyi bilendir, hikmet sahibidir.
106. Yani savaşa katılmayarak geri kalanlar arasından “diğer bir kısım da Allah’ın emrine bırakılmışlardır.” O’na havale edilmiş, (haklarıdaki hüküm) ertelenmiştir. “Allah ya onlara azaba edecek ya da tevbelerini kabul edecektir.”Bu buyruk, savaştan geri kalanlara yönelik ileri derecede bir korkutma, aynı zamanda tevbe edip pişmanlık duymaları için bir teşvik içermektedir.“Allah, her şeyi bilendir, hikmet sahibidir.” Her şeyi yerli yerine koyar, olması gereken yere oturtur. Eğer O’nun hikmeti onları yardımsız bırakarak tevbeye muvaffak kılmamayı gerektirirse bunu yapar.
Ima onih koji su izostali iz bitke na Tebuku, a nemaju opravdanja. Oni čekaju Allahovu presudu, a On će među njima presuditi onako kako želi: može ih kazniti ako se ne pokaju, a može im i oprostiti. Allah najbolje zna ko zaslužuje kaznu, a ko zaslužuje Njegov oprost, jer Njegov vjerozakon i uređivanje svijeta zasnovano je na mudrosti. Imena tih ashaba su: Murara b. er-Rebi, Ka'b b. Malik i Hilal b. Umejja.
Entre los que no fueron a la batalla de Tabuk había otros que no tenían ninguna excusa válida. Ellos esperan el decreto de Al-lah y Su decisión en su consideración. Al-lah decidirá acerca de ellos como Él quiera: los castigará si no se arrepienten, o aceptará su arrepentimiento si lo hacen. Al-lah sabe quién merece Su castigo y quién merece Su perdón. Al-lah es Sabio en Su establecimiento de leyes y manejo de asuntos.
La aleya hace referencia a estas tres personas: Murarah ibn Al-Rabi, Ka’b ibn Malik y Hilal ibn Umaiiah.
Và trong những người không tham gia trận chiến Tabuk mà không có lý do. Họ là những người nằm trong án treo chờ quyết định của Allah và phán quyết của Ngài, Ngài phán xử họ theo những gì Ngài muốn, hoặc là Ngài sẽ trừng phạt nếu họ không quay lại sám hối tội lỗi với Ngài hoặc Ngài sẽ tha thứ cho họ nếu họ chịu sám hối tội lỗi. Allah biết ai là người đáng sẽ bị trừng phạt, và ai đáng nhận được sự tha thứ từ Ngài, Đấng thông lãm trong giáo luật và trong quản lý, những người không tham chiến bao gồm: Murarah bin Al-Rabi'a, Ka'ab bin Malik và Hilal bin Umayah.
Delaying the Decision about the Three Companions Who stayed away from the Battle of Tabuk
Ibn `Abbas, Mujahid, `Ikrimah, Ad-Dahhak and several others said that those mentioned in the Ayah are the three who were made to wait to know if their repentance was accepted; Mararah bin Ar-Rabi`, Ka`b bin Malik and Hilal bin Umayyah. Some Companions stayed behind from the battle of Tabuk due to laziness, preferring comfort, ease, ripe fruits and shade. They did not lag behind because of hypocrisy or doubts. Some of them tied themselves to the pillars (of the Masjid) like Abu Lubabah and several of his friends did. Some of them did not do that, and they are the three mentioned here. Those who tied themselves received their pardon before these three men whose pardon was delayed, until this Ayah was revealed,
لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَـجِرِينَ وَالاٌّنصَـرِ
(Allah has forgiven the Prophet, the Muhajirin and the Ansar...)
وَعَلَى الثَّلَـثَةِ الَّذِينَ خُلِّفُواْ حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ
(And the three who stayed behind, until for them the earth, vast as it is, was straitened...) We will mention the Hadith about this story from Ka`b bin Malik. Allah said,
إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ
(whether He will punish them or will forgive them. ) meaning, they are at Allah's mercy, if He wills, He pardons them or punishes them. However, Allah's mercy comes before His anger,
وَاللَّهُ عَلِيمٌ حَكِيمٌ
(And Allah is All-Knowing, All-Wise.) 9:106 Allah knows those who deserve the punishment and those who deserve the pardon. He is All-Wise in His actions and statements, there is no deity worthy of worship nor Lord besides Him.
Kabilang sa mga nagpapaiwan palayo sa paglusob sa Tabūk ay mga ibang taong hindi nagkaroon ng kadahilanan kaya ang mga ito ay ipinagpapaliban para sa paghuhusga ni Allāh at paghahatol Niya sa kanila. Hahatol Siya sa kanila ayon sa loloobin Niya: na magpaparusa Siya sa kanila kung hindi sila nagbalik-loob sa Kanya o na tatanggap Siya ng pagbabalik-loob sa kanila kung nagbalik-loob sila. Si Allāh ay Maalam sa sinumang nagiging karapat-dapat sa parusa Niya at sinumang nagiging karapat-dapat sa paumanhin Niya, Marunong sa batas Niya at pangangasiwa Niya. Ang mga ito ay sina Murārah bin Ar-Rabī`, Ka`b bin Mālik, at Hilāl bin Umayyah.
Di antara orang-orang yang tidak ikut serta dalam perang Tabuk ada kaum lain yang tidak punya alasan yang dibenarkan. Mereka itu ditangguhkan urusannya dan diserahkan keputusan hukumnya kepada ketentuan Allah. Boleh jadi Allah akan menimpakan azab kepada mereka apabila mereka tidak bertobat atau Allah akan menerima tobat mereka apabila mereka bertobat kepada-Nya. Allah Maha Mengetahui siapa yang pantas mendapatkan hukuman-Nya dan siapa yang pantas mendapatkan ampunan-Nya, serta Mahabijaksana dalam menetapkan syariat-Nya dan mengatur makhluk-Nya. Mereka itu adalah Murārah bin ar-Rabī', Ka'b bin Mālik dan Hilāl bin Umayyah.
Tebuk gazvesinden geri kalan bir takım kimseler de vardır ki onların bir özrü yoktur. O, geri kalan kimselerin durumları Allah'ın hükmüne ve hikmetine bırakılmıştır. Allah, onlar hakkında dilediği gibi hükmünü verecektir. tövbe etmezlerse onlara azap edecektir. tövbe ederlerse onların tövbelerini kabul edecektir. Allah, cezalandırılmayı hak eden kulunu da bilir, affına layık olanı da bilir. O, şeriatinde ve idare etmesinde hikmet sahibidir. Savaştan geri kalan o kimseler, Murâra b. Rabî, Ka'b b. Mâlik ve Hilâl b. Umeyye -radıyallahu anhum-'dur.
After committing a wrong, the individual has two options: either to admit his mistake or shamelessly persist. One who admits his mistakes becomes increasingly modest and once again he becomes entitled to God’s grace and blessings. On the contrary, one who is emboldened by his persistence in his sinful ways invites the wrath of God. In order to prove that the path he has opted for is the right path, he invents false arguments in self-defence. In this way his attempt to falsely justify one mistake will lead him on to making more and more mistakes. This is why God’s grace awaits the former type of individual, while His wrath awaits the latter.
Parmi ceux qui ne sont pas allés combattre lors de la Bataille de Tabûk, il y en a qui n’avaient pas d’excuse non plus. Leur cas est laissé en suspens dans l’attente d’un décret et d’un jugement d’Allah à leur sujet et Il jugera comme Il l’entend: soit Il les châtiera s’ils ne se repentent pas à Lui, soit Il accepte leur repentir s’ils se repentent. Allah sait le mieux qui mérite Son châtiment et qui mérite Son pardon. Il est Sage dans Sa religion et Sa gestion. Ce verset fait allusion à trois Compagnons qui sont: Marârah ibn ar-Rabî’, Ka’b ibn Mâlik et Hilâl ibn `Umayyah
"Dan ada (pula) orang-orang lain yang ditangguhkan sampai ada keputusan Allah, adakalanya Allah akan mengazab mereka dan adakalanya Allah akan menerima taubat mereka. Dan Allah Maha Mengetahui lagi Mahabijaksana." (At-Taubah: 106).
(106) ﴾ وَءَاخَرُونَ ﴿ "Dan ada (pula) orang-orang lain", yang ti-dak berangkat berjihad, yang ditangguhkan ﴾ لِأَمۡرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمۡ وَإِمَّا يَتُوبُ عَلَيۡهِمۡۗ ﴿ "sampai ada keputusan Allah, adakalanya Allah akan mengazab mereka dan adakalanya Allah akan menerima taubat mereka." Ini mengandung ancaman yang keras bagi orang-orang yang tidak berangkat berjihad dan anjuran kepada mereka agar menyesal dan bertaubat. ﴾ وَٱللَّهُ عَلِيمٌ ﴿ "Dan Allah Maha Mengetahui", keadaan dan niat hamba-hambaNya, ﴾ حَكِيمٞ ﴿ "lagi Mahabijaksana." Dia meletakkan segala sesuatu pada tempatnya dan mendudukkannya pada posisinya. Jika hikmahNya menuntut mengampuni dan menerima taubat mereka, maka Dia akan mengampuni dan menerima taubat mereka, namun jika hik-mahNya menuntut tidak memberi mereka taufik kepada taubat, maka Dia akan melakukan itu.
Parmi les hypocrites, il y a également ceux qui ont construit une mosquée pour une finalité autre que l’obéissance à Allah. Ils recherchent plutôt à nuire aux musulmans, à faire triompher la mécréance en renforçant les adeptes de l’hypocrisie et en divisant les croyants ainsi qu’à en faire un lieu de ralliement et de préparation à l’attention de ceux qui combattaient Allah et Son Messager avant l’édification de cette mosquée. Ces hypocrites jurent aujourd’hui en ces termes: Nous ne recherchions qu’à être obligeants avec les musulmans. Seulement, Allah sait qu’ils mentent lorsqu’ils disent cela.
Münafıklardan Allah'a ibadet etmek dışında başka bir amaç için mescit bina eden kimseler vardır. Bilakis onlar, Müslümanlara zarar vermek, küfrü açığa çıkararak nifak ehlini kuvvetlendirmek, Müslümanların arasını bölmek, Allah'a ve resulüne savaş açanlara (yardımcı olmak) ve hazırlık yapmak için bu mescidi inşa ettiler. İşte bunlar, "Biz, yalnızca Müslümanlara merhamet etmekten başka bir şey kastetmedik" diye size yemin ederler. Oysa Allah, onların bu iddialarında kesinlikle yalancı olduklarına şahitlik eder.
"Dan (di antara orang-orang munafik itu) ada orang-orang yang mendirikan masjid untuk menimbulkan kemudaratan (pada orang-orang Mukmin), untuk kekafiran dan untuk memecah belah antara orang-orang Mukmin serta menunggu kedatangan orang-orang yang telah memerangi Allah dan RasulNya sejak dahulu. Mereka sesungguhnya bersumpah, 'Kami tidak menghendaki selain kebaikan.' Dan Allah menjadi saksi bahwa sesungguhnya mereka itu adalah pendusta (dalam sumpahnya). Janganlah kamu shalat dalam masjid itu selama-lamanya. Sesungguhnya masjid yang di-dirikan atas dasar takwa (masjid Quba), sejak hari pertama adalah lebih patut kamu shalat di dalamnya. Di dalamnya ada orang-orang yang ingin membersihkan diri. Dan Allah menyukai orang-orang yang bersih. Maka apakah orang-orang yang mendirikan masjidnya di atas dasar takwa kepada Allah dan keridhaan(Nya) itu yang baik, ataukah orang-orang yang mendirikan bangunannya di tepi jurang yang runtuh, lalu bangunannya itu jatuh bersama-sama dengannya ke dalam Neraka Jahanam? Dan Allah tidak mem-berikan petunjuk kepada orang-orang yang zhalim. Bangunan-bangunan yang mereka dirikan itu senantiasa menjadi pangkal keraguan dalam hati mereka, kecuali bila hati mereka itu telah hancur. Dan Allah Maha Mengetahui lagi Mahabijaksana." (At-Taubah: 107-110).
(107) Ada beberapa orang munafik dari penduduk Quba membangun masjid dekat masjid Quba dengan maksud memecah belah dan menanamkan benih fitnah di antara orang-orang yang beriman, dan mereka menyiapkannya untuk orang-orang yang me-reka harapkan memerangi Allah dan RasulNya, sekaligus sebagai benteng mereka jika ia diperlukan. Maka Allah تعالى membuka kebu-sukannya dan menampakkan rahasia mereka. ﴾ وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدٗا ضِرَارٗا ﴿ "Dan (di antara orang-orang munafik itu) ada orang-orang yang mendiri-kan masjid untuk menimbulkan kemudaratan (pada orang-orang Mukmin)." Yakni, kemudaratan kepada orang-orang Mukmin dan masjid yang mereka gunakan untuk berkumpul kepadanya, ﴾ وَكُفۡرٗا ﴿ "untuk kekafiran." Yakni maksud mereka adalah kekufuran, jika maksud selain mereka adalah untuk keimanan, ﴾ وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ ﴿ "dan untuk memecah belah antara orang-orang Mukmin." Yakni agar orang-orang Mukmin berpecah belah, berselisih, dan bersengketa, ﴾ وَإِرۡصَادٗا ﴿ "dan menunggu kedatangan", ﴾ لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبۡلُۚ ﴿ "orang-orang yang telah memerangi Allah dan RasulNya sejak dahulu." Yakni untuk membantu orang-orang yang memerangi Allah dan RasulNya yang telah lama memusuhi dengan keras, seperti Abu Amir ar-Rahib, salah seorang penduduk Madinah. Ketika Nabi ﷺ hijrah ke Madinah, Abu Amir ini menolak beriman kepadanya, dia adalah orang ahli ibadah pada masa jahiliyah, maka dia pergi kepada orang-orang musyrik untuk meminta tolong kepada mereka memerangi Rasulullah ﷺ, ketika keinginannya pada orang-orang musyrik tidak terpenuhi, maka dia berangkat ke Kaisar Romawi dengan anggapan dia mau me-nolongnya, tetapi orang yang terlaknat ini mati di jalan, padahal sebelumnya dia dengan orang-orang munafik telah berjanji dan bersekutu (untuk menghancurkan kaum Muslimin). Di antara yang mereka siapkan untuknya adalah masjid dhirar, maka wahyu turun menyampaikan hal itu, lalu Nabi ﷺ mengutus orang-orang untuk merobohkannya dan membakarnya.[99] Masjid itu pun kemudian di-robohkan dan dibakar, dan setelah itu menjadi tempat pembuangan sampah.
Allah تعالى berfirman setelah menjelaskan tujuan buruk mereka pada masjid itu. ﴾ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ ﴿ "Mereka sesungguhnya bersumpah, 'Kami tidak menghendaki", dalam membangunnya ﴾ إِلَّا ٱلۡحُسۡنَىٰۖ ﴿ "selain kebaik-an." Yakni, membantu orang yang lemah dan buta. ﴾ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ ﴿ "Dan Allah menjadi saksi bahwa sesungguhnya mereka itu adalah pendusta (dalam sumpahnya)." Kesaksian Allah lebih benar daripada sumpah mereka.
(108) ﴾ لَا تَقُمۡ فِيهِ أَبَدٗاۚ ﴿ "Janganlah kamu shalat di dalam masjid itu selama-lamanya." Janganlah kamu shalat di masjid yang dibangun untuk dhirar tersebut selama-lamanya, karena Allah telah mencu-kupimu darinya dan kamu tidaklah memerlukannya. ﴾ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ ﴿ "Sesungguhnya masjid yang didirikan atas dasar takwa (masjid Quba), sejak hari pertama", munculnya Islam di Quba, ia adalah masjid Quba yang didirikan di atas dasar keikhlasan menja-lankan ketaatan kepada Allah, menegakkan dzikir kepadaNya, dan menegakkan syiar-syiar agamaNya, ia adalah masjid tua yang ter-kenal dengan itu.
Masjid yang utama ini ﴾ أَحَقُّ أَن تَقُومَ فِيهِۚ ﴿ "adalah lebih patut kamu shalat di dalamnya," juga beribadah dan berdzikir kepada Allah تعالى. Ia adalah masjid mulia, dan orang-orangnya juga mulia. Oleh ka-rena itu Allah memuji mereka dengan FirmanNya,﴾ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ ﴿ "Di dalamnya ada orang-orang yang ingin membersihkan diri", dari dosa, menyucikan diri dari kotoran, najis, dan hadats. Dan se-perti yang telah diketahui bahwa siapa yang menginginkan sesuatu, maka dia akan berusaha dan bersungguh-sungguh dalam apa yang dicintai, mereka pasti berusaha dengan sungguh-sungguh bersuci dari dosa-dosa, kotoran, dan hadats. Oleh karena itu mereka terma-suk golongan pendahulu dalam Islam, mereka adalah orang-orang yang mendirikan shalat, memelihara jihad bersama Rasulullah ﷺ, menegakkan syariat agama dan mereka termasuk orang-orang yang tidak menyelisihi Allah dan RasulNya.
Setelah ayat ini turun yang berisi pujian atas bersucinya mereka, maka Nabi bertanya kepada mereka tentang cara mereka bersuci,[100] mereka menjawab bahwa mereka memakai air (dalam bersuci) setelah sebelumnya mereka memakai batu, maka Allah memuji perbuatan mereka.
﴾ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ ﴿ "Dan Allah menyukai orang-orang yang bersih", bersih secara maknawi seperti menjauhi kesyirikan dan akhlak-akhlak yang buruk, bersih secara materi seperti menghilangkan najis dan mengangkat hadats.
(109) Kemudian Allah membandingkan antara masjid-mas-jid sesuai dengan maksud para penghuninya dan kesesuaiannya dengan keridhaan Allah. Dia berfirman, ﴾ أَفَمَنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ ﴿ "Maka apakah orang-orang yang mendirikan masjidnya di atas dasar takwa kepada Allah," yakni di atas niat baik dan ikhlas, ﴾ وَرِضۡوَٰنٍ ﴿ "dan keridhaan(Nya)," yakni ia sesuai dengan perintahNya, dia mengga-bungkan antara ikhlas dan mutaba'ah dalam amalnya,﴾ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ شَفَا ﴿ "itu yang baik, ataukah orang-orang yang mendirikan ba-ngunannya di tepi", yakni di ujung, ﴾ جُرُفٍ هَارٖ ﴿ "jurang yang runtuh", yakni yang rapuh, hampir-hampir roboh,﴾ فَٱنۡهَارَ بِهِۦ فِي نَارِ جَهَنَّمَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴿ "lalu bangunannya itu jatuh bersama-sama dengannya ke dalam Neraka Jahanam? Dan Allah tidak memberikan petunjuk kepada orang-orang yang zhalim", yakni, Allah tidak memberi petunjuk ke-pada apa yang menjadi kemaslahatan agama dan dunia.
(110) ﴾ لَا يَزَالُ بُنۡيَٰنُهُمُ ٱلَّذِي بَنَوۡاْ رِيبَةٗ فِي قُلُوبِهِمۡ ﴿ "Bangunan-bangunan yang mereka dirikan itu senantiasa menjadi pangkal keraguan dalam hati me-reka", yakni kebimbangan yang bersemayam di dalam hati mereka. ﴾ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمۡۗ ﴿ "Kecuali bila hati mereka itu telah hancur", dengan penyesalan yang paripurna, bertaubat kepada Allah, dan takut kepa-daNya dengan sangat. Dengan itu Allah akan memaafkan mereka, namun jika tidak, maka bangunan mereka tidak menambah kecuali keraguan di atas keraguan mereka, dan kemunafikan di atas kemu-nafikan mereka. ﴾ وَٱللَّهُ عَلِيمٌ ﴿ "Dan Allah Maha Mengetahui", segala hal, yang lahir dan yang batin, yang samar dan yang terang, serta apa yang dirahasiakan dan ditampakkan oleh hamba-hambaNya. ﴾ حَكِيمٌ ﴿ "Lagi Mahabijaksana." Dia tidak melakukan, tidak menciptakan, ti-dak memerintahkan, dan tidak melarang kecuali apa yang menjadi tuntutan hikmahNya dan Dia memerintahkannya. Oleh karena itu segala puji hanya milik Allah.
Di dalam ayat-ayat ini terkandung beberapa faidah:
Di antaranya: Haram membangun masjid dengan tujuan me-mudaratkan masjid lain yang di dekatnya, dan wajib merobohkan masjid dhirar tersebut jika maksud orang-orang yang membangun-nya telah diketahui.
Di antaranya: Walaupun suatu amal itu adalah baik, ia bisa dirubah oleh niat sehingga berubah menjadi dilarang, sebagaimana niat orang-orang yang membangun masjid dhirar telah merubah amal mereka seperti yang Anda lihat.
Di antaranya: Bahwa segala hal yang menyebabkan perpe-cahan di antara orang-orang yang beriman adalah termasuk ke-maksiatan yang harus ditinggalkan dan dilenyapkan, sebagaimana segala hal yang menyebabkan persatuan dan kekompakan kaum Muslimin haruslah diikuti, diperintahkan, dan didorong, karena Allah menjelaskan alasan pembangunan masjid dhirar dengan tujuan yang harus dilarang ini, sebagaimana hal itu mewajibkan kekufuran dan peperangan melawan Allah dan RasulNya.
Di antaranya: Larangan shalat di tempat kemaksiatan dan kewajiban menjauhinya.
Di antaranya: Bahwa kemaksiatan dapat mempengaruhi tem-pat, sebagaimana kemaksiatan orang-orang munafik mempengaruhi masjid dhirar, sehingga turun larangan shalat di dalamnya. Begitu pula ketaatan berpengaruh pada tempat, sebagaimana ia berpenga-ruh pada masjid Quba, sehingga Allah berfirman tentangnya,
﴾ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ ﴿
"Sesungguhnya masjid yang didirikan atas dasar takwa (masjid Quba), sejak hari pertama adalah lebih patut kamu shalat di dalamnya."
Oleh karenanya masjid Quba memiliki keutamaan yang tidak dimiliki selainnya, bahkan Nabi ﷺ selalu mengunjungi masjid Quba setiap Hari Sabtu untuk shalat di dalamnya[101] dan Nabi ﷺ mengan-jurkan shalat di dalamnya.[102]
Di antaranya: Disimpulkan dari pernyataan illat-illat yang disebutkan di dalam ayat ini, empat kaidah penting yakni; semua perbuatan yang memudaratkan orang Muslim, atau padanya terda-pat kemaksiatan kepada Allah, karena kemaksiatan adalah cabang dari kekufuran, atau menimbulkan perpecahan di kalangan orang-orang yang beriman, atau mengandung dukungan kepada kelom-pok yang memusuhi Allah dan RasulNya, maka ia haram dan di-larang, dan begitu sebaliknya.
Di antaranya: Bahwa amalan-amalan lahir yang timbul karena kemaksiatan kepada Allah, akan senantiasa menjauhkan pelakunya dari Allah, ia sama dengan terus menerus melakukan kemaksiatan, sehingga dia menyingkirkannya dan bertaubat darinya dengan tau-bat yang sempurna, di mana hatinya terasa hancur karena menyesal dan bersedih.
Di antaranya: Jika masjid Quba adalah masjid yang didirikan di atas dasar takwa, maka masjid Nabawi yang beliau dirikan de-ngan tangannya yang penuh berkah, dan Nabi ﷺ bekerja di dalam-nya serta Allah memilihnya untuknya, adalah lebih utama dan lebih layak (untuk dinyatakan bahwa ia didirikan di atas dasar takwa).
Di antaranya: Bahwa amal yang dilandasi oleh keikhlasan dan mutaba'ah adalah amal yang dibangun di atas takwa yang membawa pelakunya kepada Surga yang penuh kenikmatan. Dan amal yang dilandasi maksud yang buruk, bid'ah, dan kesesatan, adalah amal yang dibangun di tepi jurang yang runtuh, lalu bangunannya itu jatuh bersama-sama dengannya ke dalam Neraka Jahanam, dan Allah tidak memberi petunjuk kepada orang-orang zhalim.
Salah satu golongan orang-orang munafik lain ialah mereka yang mendirikan masjid bukan dalam rangka taat kepada Allah, melainkan bertujuan mengganggu orang-orang Islam dan mendukung orang-orang kafir dengan cara memperkuat barisan orang-orang munafik dan memecah belah barisan orang-orang mukmin, serta dalam rangka bersiap-siap dan menunggu orang-orang yang memerangi Allah dan Rasul-Nya sebelum masjid itu didirikan. Orang-orang munafik itu benar-benar akan bersumpah di hadapan kalian, "Sungguh kami tidak punya maksud lain selain berbuat baik kepada orang-orang Islam." Namun, Allah bersaksi bahwa mereka benar-benar berdusta dengan pengakuan mereka itu.
Commentary
Anti-Islam activities of hypocrites have been described in several previous verses. The present verses mention yet another conspiracy hatched by them. It has been reported that there was a man in Madinah. His name was Abu ` Amir. He had become a Christian during the days of Jahiliyyah and was known as Abu ` Amir the Rahib (that is, a monk). This is the same Abu ` Amir whose son Hanzalah ؓ is a well-known Sahabi whose dead body was washed by angels and which gave him the sobriquet of ` the one who was bathed by angels.' But, the father stuck by his error and remained a Christian.
When the Holy Prophet ﷺ came to Madinah, Abu ` Amir the Rahib visited him and criticized Islam. Even the answers given by the Holy Prophet ﷺ did not satisfy this unfortunate man. In fact, he said, ` may the liar between the two of us be cursed and die in travel far away from friends and relatives.' He also said, ` I shall be there to help any aggressor against you.' And so he did. He fought on the side of the enemies of Muslims in all battles right through the battle of Hunain. When the big and strong tribe of Hawazin too was defeated, he lost hope. He ran away to Syria, the stronghold of Christians where he died far away from his friends and relatives. The prayer he had made was before him. When disgrace is destined for someone, this is how he acts. His own prayer brought that disgrace upon him.
But, as long as he lived, he remained busy hatching conspiracies against Islam and Muslims. He virtually tried to induce the Byzantine ruler to attack Madinah and expel Muslims from there.
One aspect of this conspiracy materialized when he wrote a letter to the hypocrites of Madinah with whom he had a sinister understanding. He told them that he was working on the Byzantine ruler to attack Madinah. But, it was necessary to have group strength to lend lo-cal support to the invader. For this purpose, he suggested that they should make a building right there in Madinah giving people the im-pression that they were building a mosque so that Muslims do not get to be suspicious. After that, they should get their men together in this place and collect as much of weapons and supplies as they could. He wanted this to become an undercover center where his accomplices would be conducting their activities against Muslims by mutual consultation.
It was on his suggestion that twelve hypocrites got together in Quba', a locality of Madinah where the Holy Prophet ﷺ had first stayed during his hijrah and where he had built a masjid. They chose the same place to lay the foundation of another ` masjid.' Ibn Ishaq and others have also reported the names of these hypocrites. Then, to keep Muslims under deception, the hypocrites made a plan that they would have the Holy Prophet ﷺ lead a Salah in congregation at their socalled masjid so that all Muslims are convinced that this new place was also a masjid very much like the one built there earlier.
A delegation from them came to the Holy Prophet ﷺ . They pleaded that the existing Masjid of Quba' was far away. It was difficult for old and sick people to reach there. Moreover, they argued, the Masjid of Quba' itself was not spacious enough to accommodate all residents of the locality. Therefore, they claimed, they had founded another masjid for that purpose so that older Muslims may benefit by it. Finally, (releasing their punch line) they said, ` please lead a Salah in this ` masjid' so that it stands blessed!'
That was a time when the Holy Prophet ﷺ was getting ready for the battle of Tabuk. He told them that he would be unable to do that as he was about to leave the city but he promised that he would pray there when he returned.
However, on his return from the battle of Tabuk, when he camped at a place close to Madinah, the verses cited above were revealed to him which had exposed the conspiracy of these hypocrites. After the revelation of these verses, the Holy Prophet ﷺ ordered some of his Companions, ` Amir ibn Sakan, Wahshi, the killer of Hamzah and others, to go, demolish and burn the structure (of the ill-intentioned ` masjid' ). So these gentlemen took off, carried out the orders and the structure was leveled flat on the ground. (This event has been abridged from narratives reported in Tafsir al-Qurtubi and Mazhari.)
Quoting Muhammad ibn Yusuf Salihi, Tafsir Mazhari also reports that the site of Masjid Dirar ضِرَار was still lying vacant at the time the Holy Prophet ﷺ had reached and settled in Madinah. When he allowed ` Asim ibn ` Adiyy to build his house on that site, he submitted, ` ya rasulallah, I do not like to build a house on a cursed site about which these verses of the Qur'an have been revealed. Nevertheless, Thabit ibn Aqram is really in need of a house for he has none. Please allow him to make a house here.' So, going along with his suggestion, he gave this plot of land to Thabit ibn Aqram. But, as fate would have it, since the time Sayyidna Thabit ؓ ، came to live in the house he made there, he either had no child or if he did, the child did not live.
Historians have added that this place was cursed not only for human beings but also for domestic birds and animals that could not survive with their normal way of living. Thus, after that time, this place lies desolate at some distance from the well-known Masjid Quba'.
After having gone through the details of the event, let us now turn to the text of the cited verses. It was said in the first verse (107): وَالَّذِينَ اتَّخَذُوا مَسْجِدًا (And [ there are ] those who have built a mosque) to bring harm upon Muslims.
This verse points out to three motives behind the making of this ` masjid':
1. The first one is: ضِرَارًا (diraran: to cause harm to Muslims). The words dirar' ضِرَار and ` ضرر :darar' are both used in the Arabic language to carry the sense of causing harm. As for difference between the two, it has been said that ` darar' is a harm that brings gain for the person harming but causes loss for the harmed. And dirar' ضِرَار is the inflicting of a loss upon other people while it brings just no gain for the person inflicting it. Since, this was going to be the fate of this ` masjid' - that its founders gain nothing out of it - therefore, the word ` dirar' was used here.
2. The second motive reads: تَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ :(to cause dissention among the believers). It means that, by setting up this ` masjid', they looked forward to creating a division among the community of Muslims. They hoped to wean out a group that would be offering Salah in their masjid as a sort of separate entity. Then, it may have also resulted in reducing the number of Muslims going for their prayers to the old Masjid Quba'.
3. The third motive was spelt out as: i.e. to provide a sanctuary to enemies of Allah and His Messenger and a forum to conspire against Muslims.
This presentation as a whole proves that the ` masjid' which was declared to be a ` harmful mosque' (Masjid Dirar ضِرَار) by the Holy Qur'an, and which was demolished and burnt down under the orders of the Holy Prophet ﷺ was no masjid in the real sense. Nor was it intended to be a place where people could pray. The three objectives behind it have been mentioned immediately above. From here we learn the rules that should be followed in our time. Today, may be some Muslims were to make a masjid close to and in competition of another Masjid, while their purpose is nothing but the same mutual discord, the same old effort to split up the congregation of the first masjid, or any other evil interest of this nature. If so, the maker of such a masjid will deserve no reward from Allah. Rather, he would be a sinner because of having created dissention between Muslims - but, despite all this, that place shall be called a masjid in terms of Islamic law, and the etiquette and rules relating to mosques shall apply to it. Demolishing it or putting it on fire shall not be permissible. And the Salah of those who pray in it will also be valid - though, doing so shall continue to be a sin in itself.
From here we also learn about another rule relevant in contemporary setting. If a Muslim makes a masjid in that manner, either to show off or to take an opposing stance out of obstinacy and enmity, the maker will, though, not get the reward of making a masjid, instead, will incur a sin, yet it will not be what Masjid Dirar is in the terminology of the Holy Qur'an, that is, it will not be called by that name. When some people notice a masjid like that, they would say that it was Masjid Dirar. This is not correct. However, one could say that it was like Masjid Dirar. Therefore, its building can also be stayed - as done by Sayyidna ` Umar ؓ through a court order where he had instructed that another masjid should not be made close to the one already there lest the congregation and flourish of the first masjid is affected adversely. (Tafsir Kashsha)
Masjid Ad-Dirar and Masjid At-Taqwa
The reason behind revealing these honorable Ayat is that before the Messenger of Allah ﷺ migrated to Al-Madinah, there was a man from Al-Khazraj called "Abu `Amir Ar-Rahib (the Monk)." This man embraced Christianity before Islam and read the Scriptures. During the time of Jahiliyyah, Abu `Amir was known for being a worshipper and being a notable person among Al-Khazraj. When the Messenger of Allah ﷺ arrived at Al-Madinah after the Hijrah, the Muslims gathered around him and the word of Islam was triumphant on the day of Badr, causing Abu `Amir, the cursed one, to choke on his own saliva and announce his enmity to Islam. He fled from Al-Madinah to the idolators of Quraysh in Makkah to support them in the war against the Messenger of Allah ﷺ. The Quraysh united their forces and the bedouins who joined them for the battle of Uhud, during which Allah tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu `Amir dug many holes in the ground between the two camps, into one of which the Messenger fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu `Amir approached his people among the Ansar and tried to convince them to support and agree with him. When they recognized him, they said, "May Allah never burden an eye by seeing you, O Fasiq one, O enemy of Allah!" They cursed him and he went back declaring, "By Allah! Evil has touched my people after I left." The Messenger of Allah ﷺ called Abu `Amir to Allah and recited the Qur'an to him before his flight to Makkah, but he refused to embrace Islam and rebelled. The Messenger ﷺ invoked Allah that Abu `Amir die as an outcast in an alien land, and his invocation came true. After the battle of Uhud was finished, Abu `Amir realized that the Messenger's ﷺ call was still rising and gaining momentum, so he went to Heraclius, the emperor of Rome, asking for his aid against the Prophet . Heraclius gave him promises and Abu `Amir remained with him. He also wrote to several of his people in Al-Madinah, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight the Messenger of Allah ﷺ to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Quba', and they finished building it before the Messenger ﷺ went to Tabuk. They went to the Messenger ﷺ inviting him to pray in their Masjid so that it would be a proof that the Messenger ﷺ approved of their Masjid. They told him that they built the Masjid for the weak and ill persons on rainy nights. However, Allah prevented His Messenger from praying in that Masjid. He said to them,
«إِنَّا عَلَى سَفَرٍ وَلَكِنْ إِذَا رَجَعْنَا إِنْ شَاءَ الله»
(If we come back from our travel, Allah willing.)" When the Messenger of Allah ﷺ came back from Tabuk and was approximately one or two days away from Al-Madinah, Jibril came down to him with the news about Masjid Ad-Dirar and the disbelief and division between the believers, who were in Masjid Quba' (which was built on piety from the first day), that Masjid Ad-Dirar was meant to achieve. Therefore, the Messenger of Allah ﷺ sent some people to Masjid Ad-Dirar to bring it down before he reached Al-Madinah. `Ali bin Abi Talhah reported that Ibn `Abbas said about this Ayah (9:107), "They are some people of the Ansar to whom Abu `Amir said, `Build a Masjid and prepare whatever you can of power and weapons, for I am headed towards Caesar, emperor of Rome, to bring Roman soldiers with whom I will expel Muhammad and his companions.' When they built their Masjid, they went to the Prophet and said to him, "We finished building our Masjid and we would like you pray in it and invoke Allah for us for His blessings."Allah revealed this verse,
لاَ تَقُمْ فِيهِ أَبَدًا
(Never stand you therein), until,
الْظَّـلِمِينَ
(...wrongdoers) " Allah said next,
وَلَيَحْلِفَنَّ
(they will indeed swear), those who built it,
إِنْ أَرَدْنَا إِلاَّ الْحُسْنَى
(that their intention is nothing but good.) by building this Masjid we sought the good and the comfort of the people. Allah replied,
وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـذِبُونَ
(Allah bears witness that they are certainly liars) for they only built it to harm Masjid Quba', and out of disbelief in Allah, and to divide the believers. They made it an outpost for those who warred against Allah and His Messenger , such as Abu `Amir the Fasiq who used to be called Ar-Rahib, may Allah curse him! Allah said,
لاَ تَقُمْ فِيهِ أَبَدًا
(Never stand you therein), prohibiting His Prophet and his Ummah from ever standing in it in prayer.
Virtues of Masjid Quba
Allah encouraged His Prophet to pray in Masjid Quba' which, from the first day, was built on Taqwa, obedience to Allah and His Messenger , for gathering the word of the believers and as an outpost and a fort for Islam and its people. This is why Allah the Exalted said,
لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ
(Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray).) in reference to the Masjid of Quba'. An authentic Hadith records that the Messenger of Allah ﷺ said,
«صَلَاةٌ فِي مَسْجِدِ قُبَاءٍ كَعُمْرَة»
(One prayer in Masjid Quba' is just like an `Umrah.) It is recorded in the Sahih that the Messenger of Allah ﷺ used to visit Masjid Quba' while riding and walking. Imam Ahmad recorded that `Uwaym bin Sa`idah Al-Ansari said that the Prophet went to Masjid Quba' and asked,
«إِنَّ اللهَ تَعَالَى قَدْ أَحْسَنَ عَلَيْكُمُ الثَّنَاءَ فِي الطُّهُورِ فِي قِصَّةِ مَسْجِدِكُمْ، فَمَا هَذَا الطُّهُورُ الَّذِي تَطَهَّرُونَ بِهِ؟»
(In the story about your Masjid, Allah the Exalted has praised you concerning the purification that you perform. What is the purification that you perform) They said, "By Allah, O Allah's Messenger! We do not know except that we had neighbors from the Jews who used to use water to wash with after answering the call of nature, and we washed as they washed." Ibn Khuzaymah collected this Hadith in his Sahih. Allah's statement,
لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُواْ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ
(Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allah loves those who make themselves clean and pure.) This encourages praying in old Masjids that were built for the purpose of worshipping Allah alone, without partners. It is also recommended to join the prayer with the believing group and worshippers who implement their faith, those who perform Wudu' perfectly and preserve themselves from impure things. Imam Ahmad recorded that one of the Companions of the Messenger of Allah ﷺ said that the Messenger of Allah ﷺ led them in a Dawn (Subh) prayer in which he recited Surat Ar-Rum (chapter 30) and made mistakes in the recitation. When he finished the prayer, he said,
«إِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ أَنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوء»
(We sometimes make mistakes in reciting the Qur'an, there are people among you who attend the prayer with us, but do not perform Wudu' perfectly. Therefore, whoever attends the prayer with us let him make perfect Wudu'.) This Hadith indicates that complete purification helps in the performance of acts of worship and aids in preserving and completing them.
Và trong số những kẻ đạo đức giả, họ cũng xây dựng Masjid nhưng không phải để tôn thờ Allah mà để làm hại những người Muslim, và phơi bày sự phủ nhận để làm lớn mạnh những kẻ đạo đức giả, và để chia rẽ những người có đức tin, họ chuẩn bị và chờ đợi kẻ gây chiến chống Allah và Sứ Giả của Ngài bằng cách xây dựng Masjid. Tuy nhiên, họ vẫn thề thốt với các ngươi: Chúng tôi không nghĩ gì ngoại trừ muốn thương xót những người Muslim, nhưng Allah xác nhận chúng là những kẻ nói dối.
There were also some hypocrites who built a mosque, not for Allah’s obedience, but to harm the Muslims, to support disbelief by strengthening the people of hypocrisy, to cause disunity amongst the believers and in preparation and anticipation for those who had waged war against Allah and His Messenger prior to the construction of the mosque. These hypocrites swear to you that they only wanted goodness for the Muslims. Allah is witness that they are lying in this claim of theirs.
Kabilang sa mga mapagpaimbabaw rin ay ang mga nagpatayong iyon ng isang masjid para sa hindi pagtalima kay Allāh, bagkus para sa pagpinsala sa mga Muslim at paghahayag ng kawalang-pananampalataya sa pamamagitan ng pagpapalakas sa mga kampon ng pagpapaimbabaw, para sa paghahati-hati sa pagitan ng mga mananampalataya, at para sa paghihintay sa sinumang nakidigma kay Allāh at sa Sugo Niya bago pa ng pagpapatayo ng masjid. Talagang manunumpa nga ang mga mapagpaimbabaw na ito sa inyo: "Wala kaming nilayon kundi ang kabaitan sa mga Muslim," samantalang si Allāh ay sumasaksi na tunay na sila ay talagang mga sinungaling sa pag-aangkin nilang ito.
E tra gli ipocriti vi sono coloro che costruirono una moschea non per obbedienza ad Allāh, ma per danneggiare i musulmani e per mostrare miscredenza, rafforzando la gente ipocrita per dividere i credenti, e che si preparavano e aspettavano coloro che combattono Allāh e il Suo Messaggero già prima della costruzione della moschea, così che questi ipocriti vi giurino: "Non volevamo dividere i musulmani". Allāh testimonia che, in verità, sono bugiardi nelle loro dichiarazioni.
También hubo algunos hipócritas que construyeron una mezquita, no para la obediencia de Al-lah sino para perjudicar a los musulmanes, para difundir la incredulidad fortaleciendo a los hipócritas, para causar desunión entre los creyentes y para preparar y esperar a los que hicieron la guerra contra Al-lah y Su Mensajero antes de la construcción de la mezquita. Estos hipócritas te juran que solo deseaban el bien para los musulmanes. Al-lah es testigo de que mienten en sus declaraciones.
107- (Münafıklar arasında) zarar vermek, kafirlik etmek, mü’minler arasına ayrılık sokmak ve daha önce Allah’a ve Rasûlüne savaş açan kimseleri beklemek üzere bir mescid edinenler (de vardır). Onlar:“Bizim iyilikten başka bir maksadımız yoktu!” diye yemin edeceklerdir. Allah şahit ki onlar, kesinlikle yalancıdır.
108- O (mescidin) içerisinde asla namaza durma! İlk günden temeli takvâ üzerine atılan mescid, içinde namaza durmana elbette daha layıktır. Orada tertemiz olmayı arzu eden erkekler vardır. Allah da çokça temizlenenleri sever.
109- Binasını Allah korkusu ve rızası üzerine kuran kimse mi hayırlıdır yoksa binasını yıkılmaya yüz tutmuş bir uçurumun kenarına kurup da onunla birlikte kendisi de cehennem ateşine yuvarlanan kimse mi? Allah zalimler topluluğuna yol göstermez.
110- Kurdukları o bina, yürekleri parça parça olmadıkça kalplerinde daimi bir kuşku kaynağı olmaya devam edecektir. Allah hakkıyla bilendir, hikmet sahibidir.
107. Kubâ ahalisi arasında münafık birtakım kimseler vardı. Bunlar, Kubâ Mescidi yakınında bir mescid yaptılar. Bununla mü’minlere zarar vermek ve aralarına ayrılık sokmak istiyorlardı. Ayrıca Allah ve Rasûlüne karşı savaş açan ve yanlarına gelmesini bekledikleri kimselere de ihtiyaç duyulması halinde sığınacakları bir barınak olması için bu mescidi yapmışlardı. İşte Yüce Allah, bu rezilliklerini açıklayarak içlerinde gizlediklerini su yüzüne çıkartıp şöyle buyurmaktadır: Mü’minlere ve içinde toplandıkları mescitlerine “zarar vermek, kafirlik etmek” yani başkaları iman etme kastı içinde olursa onlar küfrü amaçlarlar “mü’minler arasına ayrılık sokmak” gruplara ayrılmalarını, tefrikaya ve anlaşmazlığa düşmelerini isteyerek “ve daha önce Allah’a ve Rasûlüne savaş açan kimseleri beklemek” daha önce Allah’a ve Rasûlüne karşı savaş açıp düşmanlıkları ileri dereceye ulaşmış kimselere yardımcı olmak üzere… Meselâ, Ebû Âmir er-Râhib bunlara bir örnektir. Bu şahıs, Medine ahalisinden idi. Peygamber sallallahu aleyhi ve sellem Medine’ye hicret edince onu inkâr edip kâfir oldu. Cahiliye döneminde ise o, kendini ibadete vermiş birisi idi. Bunun üzerine Rasûlullah sallallahu aleyhi ve sellem’e karşı savaşmak üzere müşriklerin yanına gidip yardımlarını istedi. Onlardan istediğini elde edemeyince de kanaatince kendisine yardım eder ümidi ile Bizans Kayserine gitti ve lanet olasıca, yolda öldü. Ancak o, münafıklar ile sözleşmiş ve bazı noktalarda ittifaka varmıştı. İşte onların bu maksatla ve o şahıs için yaptıkları hazırlıklardan birisi de Mescid-i Dırâr idi. Bu konuda vahiy nazil olunca Peygamber sallallahu aleyhi ve sellem, o mescidi yakıp yıkacak kimseleri gönderdi. Bunun üzerine o mescid yakılıp yıkıldı. Bundan sonra da orası bir çöplük oldu.
Yüce Allah, bu mescidi yapmaktaki kötü niyetlerini açıkladıktan sonra şöyle buyurmaktadır:“Biz” bu mescidi yapmak sureti ile “iyilikten başka bir maksadımız yoktu” Biz, bununla sadece güçsüzlere, acizlere ve gözleri görmeyenlere yardımcı olmak istedik, “diye yemin edeceklerdir.”“Allah şahit ki onlar, kesinlikle yalancıdır.” Allah’ın onlar hakkındaki şahitliği, onların yemin ile söyledikleri kendi sözlerinden elbette daha doğrudur.
108. “O (mescidin) içerisinde asla namaza durma!” Zarar vermek kastı ile yapılmış olan bu mescidde ebediyen namaz kılma! Allah seni o mescide muhtaç etmeyecektir, sen de orda namaz kılmaya mecbur değilsin. “İlk günden temeli takvâ üzerine atılan” içinde İslâm’ın açıkça ilan edildiği “mescid” yani Kubâ mescidi “içinde namaza durmana elbette daha layıktır.” Çünkü Kubâ mescidi, dinin Allah'a has klınması için, ihlas için, O’nun anılması ve dininin buyruklarının yerine getirilmesi için kurulmuştur. Bu özellik, bu mescidde oldukça köklüdür. İşte, böyle üstün bir “mescid, içinde namaza durmana elbette daha layıktır.” Orada ibadet etmen, Allah’ı anman daha uygundur. Çünkü o mescidin bir fazileti vardır. O mescide devam edenler de faziletli kimselerdir. Bundan dolayı Yüce Allah onları şu buyrukları ile övmektedir:“Orada tertemiz olmayı arzu eden” günahlardan, pisliklerden, necasetlerden ve hadesten temizlenmek isteyen “erkekler vardır.” Bilindiği gibi bir kimse bir şeyi sevdi mi mutlaka onun için çalışır ve onu gerçekleştirmek maksadı ile gayret gösterir. Şüphesiz onlar da günahlardan, pisliklerden ve hadeslerden temizlenip arınmaya çokça gayret eden kimseler idiler. İşte bundan dolayı İslâm’a ilk girenlerden olmuşlardı. Bunlar, namazı vakitlerinde ve dosdoğru kılar, Allah Rasûlü ile birlikte cihada sarılır, Allah’ın dininin hükümlerini uygulamaya dikkat ederlerdi. Allah ve Rasûlüne muhalefet etmekten çokça çekinirlerdi.
Onların temizlenmelerinin övülmesine dair bu âyetin nüzulünden sonra Peygamber sallallahu aleyhi ve sellem, taharetleri ile ilgili onlara soru sorunca, önce taş ile temizlendikten sonra su ile de aharet aldıklarını bildirdiler.[26]Peygamber sallallahu aleyhi ve sellem de bu yaptıkları dolayısı ile onları övdü.“Allah da çokça temizlenenleri sever.” Gerek şirkten ve kötü huylardan uzak durmak sureti ile manevi olarak, gerekse de necasetleri gidermek ve hadesi kaldırmak sureti ile maddi yolla temizlenenleri sever.
109. Daha sonra Yüce Allah, mescidlere devam edenlerin maksatları ve Allah’ın rızasına uygunlukları açısından mescidler arasındaki fazilet farkına işaret ederek şöyle buyurmaktadır:“Binasını Allah korkusu ve” Allah’ın emrine uygun olması sureti ile “rızası üzerine kuran” böylelikle amelinde hem ihlâsı hem de hakka tâbi olmayı bir arada gerçekleştiren “kimse mi hayırlıdır yoksa binasını yıkılmaya yüz tutmuş” çökecek hale gelmiş “bir uçurumun kenarına kurup da onunla birlikte kendisi de cehennem ateşine yuvarlanan kimse mi? Allah zalimler topluluğuna” din ve dünyalarında menfaatlerine olan şeylere “yol göstermez.”
110. “Kurdukları o bina, yürekleri” son derece pişmanlık duymak, Rablerine tevbe etmek ve O’ndan nihaî derecede korkmak sureti ile “parça parça olmadıkça kalplerinde daimi bir kuşku kaynağı olmaya devam edecektir.” Ancak bu hallerinden vazgeçip tevbe ederlerse Allah onları affeder. Aksi takdirde onların yaptıkları bu bina şüphelerine şüphe katar, münafıklıklarını artırır durur. “Allah” içi ile dışı ile, açığı ile gizlisi ile her şeyi, kulların gizleyip sakladıklarını da açıkladıklarını da “hakkıyla bilendir, hikmet sahibidir.” O, ancak hikmetin gerektirdiği şeyi yapar, yaratır, emreder ve yasaklar. Yüce Allah’a hamdu senalar olsun.
Bu âyet-i kerimelerle birtakım gerçekler dile getirilmektedir:
1. Yakınında bulunan bir başka mescide zarar vermek maksadı ile mescid edinmek haramdır ve onu yapanların maksadı bilindikten sonra bu zarar veren mescidi yıkmak gerekir.
2. Bir amel faziletli olsa dahi niyet, onu değiştirip yasak hale dönüştürebilir. Nitekim Dırar Mescidini yapanların niyetleri, bu amellerini gördüğümüz bu şekle dönüştürmüştür.
3. Mü’minlerin arasında tefrika doğuran her bir hal, mutlaka terk edilmesi ve ortadan kaldırılması gereken masiyetlerdendir. Diğer taraftan mü’minlerin bir araya gelmelerini, birbirleri ile kaynaşmalarını gerçekleştirecek her bir şeye uymak, onu emretmek ve teşvik etmek gerekir. Çünkü Yüce Allah onların, Dırar Mescidini bu maksatla yaptıklarını ve bu maksadın da onun yasak kılınmasını gerektirdiğini beyan etmiştir. Aynı zamanda bu, küfre girmeyi, Allah ve Rasûlüne karşı savaş açmayı da gerektiren bir maksattır.
4. Allah'a isyan edilen yerlerde namaz kılmak, bu gibi yerlere yaklaşmak yasaktır, bunlardan uzak durmak gerekir.
5. Günah, işlendiği yerlere de etki eder. Nitekim münafıkların günahı, Mescid-i Dırarı etkilemiş ve orada namaz kılmak yasaklanmıştır. İtaat de aynı şekilde -Kubâ mescidini etkilediği gibi- bulunduğu yerlere etki eder. Nitekim Yüce Allah Kûba Mescidi hakkında şöyle buyurmuştur:“İlk günden temeli takva üzerine atılan Mescid, içinde namaza durmana elbette daha layıktır.” Bundan dolayı Kubâ mescidinin başka mescidlerde bulunmayan bir fazileti ve üstünlüğü vardır. O kadar ki Peygamber sallallahu aleyhi ve sellem her cumartesi günü Kubâ mescidini ziyaret edip orada namaz kılar ve orada namaz kılmayı teşvik ederdi.[27]
6. Âyet-i kerimede sözü edilen gerekçelerden dört önemli kaide ortaya çıkmaktadır: Müslüman bir kimseye zarar veren veya Allah’a isyan olan -zira Allah’a isyanlar küfrün dallarındandır- ya da mü’minlerin arasını ayıran yahut da Allah ve Rasûlüne düşmanlık edenlere destek mahiyetinde bulunan her bir amel, haramdır ve yasaktır. Bu amellerin aksi de hükmün de aksi olmasını gerektirir.
7. Allah'a isyandan kaynaklanan somut ameller, günahta ısrar gibi olup failinin sürekli olarak Allah'tan uzaklaşmasına neden olur. Ta ki ona son verip tam manasıyla ondan tevbe edinceye kadar ki bu da pişmanlıktan ve üzüntüden dolayı kalbi parçalanacak dereceye gelmesi ile olur.
8. Kubâ Mescidi takvâ üzere kurulmuş bir mescid olduğuna göre Peygamber sallallahu aleyhi ve sellem’in mübarek eli ile temelini attığı, yapımında çalıştığı ve Allah’ın onun için seçtiği Mescid-i Nebevî’nin böyle olması öncelikle söz konusudur.
9. İhlas ve Peygamber’e tâbi olma esası üzere yapılan bir amel, takva üzere yapılmış ve yapanını nimetlerle dolu cennetlere ulaştıran ameldir. Kötü bir maksat, bid’at ve sapıklık üzere yapılan bir amel ise yıkılmaya yüz tutmuş bir uçurumun kenarında kurulmuş ve yıkılıp sahibini de beraberinde cehenneme götüren bir ameldir. Allah zalimler topluluğunu doğruya iletmez.
Među licemjerima nalaze se i oni koji su džamijiu sagradili kako bi Allahu nepokorni bili, muslimanima štetu nanijeli, ispoljili nevjerovanje jačanjem licemjera, razjedinili vjernike i spremno iščekivali one koji su se protiv Allaha i Poslanika, još prije gradnje džamije, borili. Ovi licemjeri zaklinjat će vam se i govoriti da im je cilj samo olakšavanje muslimanima, ali Allah je svjedok da oni lažno takve tvrdnje iznose.
Profeta, no aceptes la invitación de los hipócritas a orar en esta mezquita que fue construida con propósitos inmorales. En cambio, la mezquita de Quba’, la cual se fundó desde su inicio sobre la piedad, es más digna de que ores en ella que esta mezquita que se fundó en la incredulidad. En la mezquita de Quba’ hay gente que desea purificarse de las impurezas físicas y rituales con agua, así como de los pecados con el arrepentimiento y la búsqueda del perdón. Al-lah ama a los que se purifican de las impurezas rituales y físicas y de los pecados.
Ang isang masjid na ito ang katangian niyon ay huwag kang tumugon, O Propeta, sa paanyaya para sa iyo ng mga mapagpaimbabaw para sa pagdarasal doon sapagkat tunay na ang Masjid ng Qubā' na itinatag sa unang pagkatatag sa pangingilag magkasala ay higit na marapat na pagdasalan mo kaysa sa masjid na itinatag sa kawalang-pananampalataya. Sa Masjid ng Qubā' ay may mga lalaking naiibigan na magpakadalisay mula sa mga kalagayang nangangailangan ng paligo at mga karumihan sa pamamagitan ng tubig at mula sa mga pagsuway sa pamamagitan ng pagbabalik-loob at paghingi ng tawad. Si Allāh ay umiibig sa mga nagpapakadalisay mula sa mga kalagayang nangangailangan ng paligo, mga karumihan, at mga pagkakasala.
O Vjerovjesniče, ne odazivaj se pozivu licemjera da obaviš namaz u džamiji koja ima spomenute karakteristike. Džamija Kuba, koja je već od ranije na temeljima bogobojaznosti sagrađena, preča je da u njoj, a ne u džamiji koja je sagrađena na temeljima nevjerstva, klanjaš. U džamiji Kuba nalaze se ljudi koji vole da se mnogo čiste vodom od nečistoća i prljavštine, kao i traženjem oprosta i pokajanjem od grijeha. Allah voli one koji se mnogo čiste od prljavštine i grijeha.
Riguardo la moschea che possiede tali caratteristiche, o Profeta, non accettare l'invito degli ipocriti di pregare in essa: In verità la Moschea di Ǭubā مسجد قباء,che venne fondata fin dall'inizio sulla devozione أُسِّس على التّقوى, è più meritevole della tua preghiera di questa Moschea fondata sulla miscredenza المسجد الذي أُسِّس على الكفر. Nella Moschea di Ǭubā مسجد قباء vi sono uomini che amano purificarsi dalle impurità corporee con l'acqua, e dai peccati col pentimento e implorando perdono; e Allāh ama coloro che si purificano dalle impurità corporee e dai peccati.
Với Masjid như thế, Ngươi - hỡi Thiên Sứ - không được đáp lại lời mời gọi của những kẻ đạo đức giả khi họ mời Ngươi đến cầu nguyện trong đó. Quả thật, Quba' là Masjid đầu tiên được xây dựng trên lòng kính sợ Allah xứng đáng để cầu nguyện trong đó hơn Masjid mà họ xây dựng trên vô đức tin. Trong Masjid Quba' có người yêu thích việc thanh sạch bản thân từ những chất dơ, ô uế bằng nước, và tẩy sạch những tội lỗi với sự sám hối và cầu xin sự tha thứ, và Allah yêu thương những người luôn tẩy sạch khỏi chất dơ, ô uế và tội lỗi.
Do not accept, O Prophet, the invitation of the hypocrites to you to pray in this mosque which was built for immoral purposes. Rather, the Qubā’ mosque which was founded from its beginning on Mindfulness is more worthy of your praying in it than this mosque that was founded on disbelief. In the Qubā’ mosque, there are men who love to purify themselves from ritual and physical impurities with water, as well as from sins with repentance and seeking forgiveness. Allah loves those who purify themselves from ritual and physical impurities and from sins.
-Ey Peygamber!- Bu amaçla inşa edilmiş olan bir mescide münafıklar seni namaz kılman için davet ettiklerinde onların davetine asla icabet etme. İlk günden beri takva üzerine bina edilmiş olan Kuba mescidinde namaz kılman, küfür üzerine bina edilmiş olan bu mescitte namaz kılmandan daha evladır. İşte o mescitte (Kuba mescidinde) su ile pisliklerden ve kirlerden; tövbe ve istiğfar ile de günahlardan temizlenmeyi seven adamlar vardır. Allah, pisliklerden, kirlerden ve günahlardan temizlenenleri sever.
Janganlah kamu -wahai Nabi- memenuhi ajakan orang-orang munafik untuk menunaikan salat di masjid yang memiliki kriteria semacam itu karena Masjid Qubā` yang sejak awal didirikan atas dasar takwa lebih pantas untuk dijadikan tempat salat dibanding masjid yang didirikan atas dasar kekafiran itu. Di Masjid Qubā` itu ada orang-orang yang gemar bersuci dari hadas dan najis dengan menggunakan air, serta gemar membersihkan diri mereka dari noda-noda maksiat dengan tobat dan istigfar, sedangkan Allah mencintai orang-orang yang gemar membersihkan dirinya dari hadas, najis, dan dosa.
There are two foundations for the building of life. One is piety (taqwa) and the other is self-centredness. In the first case the whole structure of life is built on a firm foundation of being God-fearing. In this case all the activities of the individual are influenced by one central thought. That is, he has to be accountable for all his words and deeds to a Being Who is aware of all things, whether open or hidden, and Who is to award punishments or rewards accordingly. One who considers himself accountable to God has erected his building on a solid foundation that will never be shaken. In contrast to him is the man who builds on the crumbling edge of an abyss. Free from all fears and apprehensions, he leads a self-oriented life in the world. He does not accept any restrictions, and speaks and acts at will. The example of the life of such a person can be compared to a building which has been constructed on the brink of a gorge which is about to cave in; all of a sudden it will collapse, carrying all the building’s residents down into its depths.
About this Masjid Dirar, the Holy Prophet ﷺ has Been given the order: لَا تَقُمْ فِيهِ أَبَدًا 'Do not ever stand there (in prayer) - 108.' The word ` qiyam' in the text denotes standing for prayer. The sense is that the Holy Prophet ﷺ should never go in to offer his prayers in a mosque by that name.
Ruling:
What it tells us is: If, even today, a new masjid is made adjacent to the one already there unnecessarily, just to show off or to take an opposing stance out of obstinacy and enmity, the better choice is not to offer prayers therein - though, Salah remains valid.
In the same verse (108), the Holy Prophet ﷺ has also been told that it is correct for him to pray in the particular masjid the foundation of which has been laid on Taqwa (the fear of Allah) from day one. And then, the people who offer their Salah in it love to observe full precaution in remaining cleansed and pure (of all physical and spiritual impurities) - for Allah too likes such meticulous observers of self-purity.
The context of the verse shows what is being referred to here is Masjid Quba' where the Holy Prophet ﷺ used to say his prayers at that time. There are some Hadith narratives that also support this view. (As reported by Ibn Marduwayh from Ibn ` Abbas ؓ ، by ` Amr ibn Shaibah from Sahl al-ansari and by Ibn Khuzaimah in his Sahih from ` Uwaimir ibn Sa` idah - with reference to Mazhari)
As for the reports which say that it refers to the Prophet's Mosque, they do not contradict it. The reason is that the foundation of the Mosque of the Prophet ﷺ was laid in accordance with a revealed command by the Holy Prophet ﷺ with his blessed hands. It goes without saying that its foundation rests on Taqwa, that is, on purity, piety and fear of Allah. And who else could be more purified than the noble messenger of Allah? Therefore, that too is a masjid founded on Taqwa. (As reported by Tirmidhi on sound authority from Sayyidna Abu Said al-Khudri ؓ with the chain of narrators ascending to the Holy Prophet ﷺ - from Qurtubi)
At the end of the verse (108), it was said: فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا (In it there are people who like to observe purity). In this verse, the masjid declared worthier for the prayers of the Holy Prophet ﷺ is the one the foundation of which was laid on Taqwa from day one. Thus, both Masjid Quba' and the Mosque of the Prophet ﷺ are included in the sense of the verse. Also pointed to in this verse there is yet another merit of this masjid - that those who prayed this masjid were a kind of people who did their best to remain cleansed and pure. The word for purity used in the text is Taharah طھارا . The sense of Taharah at this place includes purity from common filth and impurities, as well as purity from sins and bad morals. Those who offered their prayers in Masjid Quba' and the Prophet's Mosque were generally equipped with all these virtues.
Special Note
From here we also come to know that the merit or superiority of a masjid really depends on the fact that it should have been made with absolute sincerity for the sake of Allah. And to put it conversely, there should not be any trace of duplicity, any motive to earn name, fame and recognition, or any other false and corrupting interest involved in its making. Then, we also learn that the quality of those who pray in a masjid is significant. If they are good, righteous, knowledgeable about their religion ('Alim عَالِم ) and are devoted to the worship of Allah ('Abid عَابِد ), the superiority of the masjid increases. Offering prayers in a masjid frequented by such God-fearing people is more merit worthy.
Ô Prophète, ne réponds pas à l’invitation de ces hypocrites d’aller prier dans une mosquée répondant à cette description. La Mosquée de Qubâ` qui fut fondé dès le début sur la piété, mérite plus que tu y pries que cette mosquée fondée sur la mécréance. Dans la mosquée de Qubâ`, il y a des hommes qui aiment se purifier des souillures et des impuretés avec de l’eau et se purifier des actes de désobéissance en se repentant et en demandant pardon. Or Allah aime ceux qui se purifient des souillures, des impuretés et des péchés.
Ceux qui ont fondé leur mosquée sur la crainte d’Allah, consistant à se conformer au commandements d’Allah et à délaisser Ses interdits, ainsi que sur Son agrément obtenu en accomplissant fréquemment des œuvres de bienfaisance, sont-ils égaux à ceux qui ont construit une mosquée afin de nuire aux musulmans, de renforcer la mécréance et de diviser les croyants? Ils ne sont en aucun cas égaux. La première construction est solide et cohérente, nulle crainte qu’elle ne s’écroule, tandis que la seconde est tel un édifice érigé au bord d’un gouffre et qui finit par s’écrouler, entraînant son bâtisseur au fond de l’Enfer. Allah ne facilite pas l’accès à la guidée à ceux dont la mécréance, l’hypocrisie et d’autres péchés rendent injustes.
In the third (109) and the fourth (110) verses, Masjid Dirar (the harmful mosque) made by the hypocrites has been condemned as it has to be when compared with a masjid that is blessed. This has been accomplished through the use of a similitude. The surface of the land on which they were laying the foundation of their ` masjid' has been likened to a landmass that has been corroded on the inside by flowing water. The topsoil looks solid and smooth. Now, if someone starts building there, it is obvious that the whole thing would collapse instantly. Similarly, the foundation of this Masjid Dirar was inherently unstable. The result was that it collapsed and went right into the fire of Jahannam. The expression ` collapsed into the fire of Jahannam' could be figurative in its sense - in that it smoothed out the way of Jahannam for its makers. Some others have taken it in the real sense - in that the masjid, when made to collapse, went into the Jahannam. Allah knows best.
Binasını, emirlerini yerine getirmek ve yasaklarından sakınmak ile takva üzerine ve hayır amelleri çoğaltarak Allah'ın rızası üzerine kuran kimse ile Müslümanlara zarar vermek, küfre destek olmak ve müminlerin arasını bölmek için mescit inşa eden kimse hiç bir olur mu? Kesinlikle bir olamazlar! Birincisi (takva üzerine inşa eden kimsenin) binası sımsıkı ve güçlüdür. Bu binanın yıkılmasından endişe edilmez. Binasını, yıkılmak üzere olan bir yerin kenarına yapıp da onunla beraber cehennemin dibine yuvarlanan kimsenin binası ise yıkılıp düşecektir. Allah küfür, nifak ve diğerleri ile zulmedenleri muvaffak kılmaz.
Apakah sama antara orang yang mendirikan bangunannya atas dasar takwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan atas dasar rida kepada Allah seraya mengerjakan amal kebajikan seluas-luasnya, dengan orang yang mendirikan masjid untuk mengganggu orang-orang Islam, memperkuat barisan orang-orang kafir, dan memecah belah barisan orang-orang mukmin?! Keduanya sungguh berbeda. Yang pertama bangunannya kuat, kokoh, dan tidak dikhawatirkan runtuh, sedangkan yang satunya ibarat orang yang mendirikan bangunan di tepi jurang yang rapuh, kemudian bangunan tersebut jatuh bersamanya ke dalam neraka Jahanam. Allah tidak akan membimbing orang-orang yang zalim akibat kekafirannya, kemunafikannya, dan perbuatan buruknya yang lain.
Sono forse simili colui che ha fondato il proprio edificio sulla devozione ad Allāh, obbedendo ai suoi ordini e rispettando i Suoi divieti, e sul compiacimento di Allāh, espandendo le sue buone azioni, e colui che ha fondato una moschea per danneggiare i musulmani e rafforzare la miscredenza e dividere i credenti ?! Non saranno mai pari; al contrario, il primo edificio è forte e compatto, non si teme la sua caduta. Questo esempio è simile a quello di colui che ha costruito un edificio sul limite di un burrone, che è crollato e caduto nel fondo dell'inferno. Allāh non sostiene il popolo che trasgredisce con la miscredenza, l'ipocrisia e altro.
Ang nagtatag ng gusali niya sa isang pangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya at pagkalugod ni Allāh sa pamamagitan ng pagpapakalawak sa mga gawain ng pagpapakabuti ay nakapapantay ba ng nagtayo ng isang masjid para sa pagpinsala sa mga Muslim, pagpapalakas sa kawalang-pananampalataya, at pagpapawatak-watak sa pagitan ng mga mananampalataya? Hindi sila nagkakapantay magpakailanman. Ang una, ang gusali niya ay malakas at siksik na hindi kinatatakutan dito ang pagbagsak. Itong [ikalawa], ang paghahalintulad nito ay katulad ng nagpatayo ng isang gusali sa gilid ng isang hukay, na nawasak at bumagsak kaya gumuho sa kanya ang gusali niya sa kailaliman ng Impiyerno. Si Allāh ay hindi nagtutuon sa mga taong tagalabag sa katarungan sa pamamagitan ng kawalang-pananampalataya, pagpapaimbabaw, at iba pa roon.
Da li je onaj koji je temelj zgrade svoje postavio na temeljima bogobojaznosti, izvršavajući Allahove naredbe i kloneći se zabrana i želeći Allahovo zadovoljstvo kroz dobročinstvo, sličan onome ko je džamiju sagradio s ciljem nanošenja štete muslimanima, jačanja nevjerstva i raskola među vjernicima? Takvi ne mogu nikada biti isti. U prvom slučaju, građevina je čvrsta i ne postoji bojazan da će se porušiti, dok je u drugom slučaju, građevina sazdana na ivici jame i obale koja samo što se nije urušila i u džehennemsku provaliju otišla. Allah neće pomoći i potporu pružiti zulumćarima koji nevjerovanje, licemjerstvo i druge vidove nepravde promoviraju.
The Difference between Masjid At-Taqwa and Masjid Ad-Dirar
Allah the Exalted says that the Masjid that has been built on the basis of Taqwa of Allah and His pleasure is not the same as a Masjid that was been built based on causing harm, disbelief and causing division among the believers, and as an outpost for those who warred against Allah and His Messenger . The latter built their Masjid on the edge of a steep hole,
فِى نَارِ جَهَنَّمَ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(into the fire of Hell. And Allah guides not the people who are the wrongdoers.), Allah does not bring aright the works of those who commit mischief. Jabir bin `Abdullah said, "I saw the Masjid that was built to cause harm with smoke rising up from it, during the time of the Messenger of Allah ﷺ." Allah's statement,
لاَ يَزَالُ بُنْيَانُهُمُ الَّذِى بَنَوْاْ رِيبَةً فِى قُلُوبِهِمْ
(The building which they built will never cease to be a cause of doubt in their hearts) and hypocrisy. Because of this awful action that they committed, they inherited hypocrisy in their hearts, just as those who worshipped the calf were inclined to adoring it. Allah said next,
إِلاَّ أَن تَقَطَّعَ قُلُوبُهُمْ
(unless their hearts are cut to pieces.) until they die, according to Ibn `Abbas, Mujahid, Qatadah, Zayd bin Aslam, As-Suddi, Habib bin Abi Thabit, Ad-Dahhak, `Abdur-Rahman bin Zayd bin Aslam and several other scholars of the Salaf.
وَاللَّهُ عَلِيمٌ
(And Allah is All-Knowing,) of the actions of His creation,
حَكِيمٌ
(All-Wise.) in compensating them for their good or evil actions.
Can those who founded their building on recognition of Allah (by following His instructions and avoiding His prohibitions) and Allah’s pleasure (by doing all forms of good) be equal to those who built a mosque to cause harm to the Muslims, to strengthen disbelief and to cause disunity amongst the believers? They can never be equal! The first have a strong structure with good foundation so it will not collapse; yet the second group are similar to a person who built a structure on the edge of a pit that is about to collapse and which collapses with him into the depths of Hell. Allah does not guide those who do wrong by committing disbelief, hypocrisy and other wrongs.
Chẳng lẽ những người xây dựng Masjid trên lòng ngay chính sợ Allah và luôn tuân theo mệnh lệnh của Ngài và tránh xa những gì Ngài cấm và muốn được sự hài lòng từ Allah trong sự mở rộng những việc làm tốt đẹp lại ngang bằng với người xây dựng Masjid để làm hại những người có đức tin và để làm tăng sự phủ nhận cũng như để chia rẽ giữa những người tin tưởng? Chắc chắn không bao giờ có sự ngang bằng đó! Cái đầu tiên được xây dựng với cấu trúc bền vững và không sợ bị sụp đổ và cái thứ hai giống như được xây trên miệng hố sẽ bị hủy hoại sụp đổ xuống đáy của Hỏa Ngục cùng với y. Vì Allah không hướng dẫn đám người hư đốn bằng sự phủ nhận đức tin và đạo đức giả và những người tương tự.
¿Pueden aquellos que fundaron su construcción en reconocimiento de Al-lah (obedeciendo Sus órdenes y evitando Sus prohibiciones) y para complacer a Al-lah (haciendo todas las formas de bien) ser iguales a quienes construyeron una mezquita para perjudicar a los musulmanes, fortalecer la incredulidad y causar desunión entre los creyentes? ¡Nunca podrán igualarse! Los primeros tienen una estructura fuerte con buenos fundamentos para que no se derrumbe; sin embargo, el segundo grupo es similar a una persona que construye una estructura en el borde de un pozo que está a punto de colapsar y la arrastra consigo a las profundidades del Infierno. Al-lah no guía a los que pecan con su incredulidad, hipocresía y otros males.
Masjid mà họ đã xây dựng sẽ vẫn gây hại, tạo ra sự ngờ vực và đạo đức giả. Nó vẫn tồn tại trong con tim của bọn họ trừ phi trái tim của họ bị cắt đi bởi cái chết hoặc bị giết bằng lưỡi kiếm. Allah hằng biết và thông suốt những việc làm của đám bầy tôi của Ngài, Ngài rất mực khôn ngoan trong việc xét xử, Ngài sẽ thưởng phạt cho việc làm tốt hoặc xấu.
La nefasta moschea che costruirono è un segno del sospetto e dell'ipocrisia che continuano a covare nei loro cuori, finché i loro cuori non verranno spezzati con la morte o tramite l'uccisione con la spada. Allāh è Sapiente riguardo i Suoi sudditi; Saggio nel Suo Giudizio sul bene e sul male.
Hindi titigil ang masjid nilang itinayo nila sa pagiging isang pamiminsala, pagdududa, at pagpapaimbabaw na nanatili sa mga puso nila hanggang sa magkakapira-piraso ang mga puso nila dahil sa kamatayan o pagkapatay sa tabak. Si Allāh ay Maalam sa mga gawain ng mga lingkod Niya, Marunong sa ihinahatol Niya na pagganti sa kabutihan o kasamaan.
The mosque that they built in order to cause harm will continue to be a source of doubt and hypocrisy in their hearts until their hearts are cut into pieces by their death or by their being killed by the sword. Allah knows the actions of His servants and He is Wise in the decision He passes with respect to repaying them for their good or evil.
Then, in the last verse (110), it was said that this building would al-ways keep increasing the doubt and hypocrisy in their hearts unless their hearts are shredded into pieces. The sense is that their doubt, hypocrisy, envy and chagrin would go on increasing right to the end of their life.
Zgrada (džamija) koju su oni sagradili s ciljem nanošenja štete stalno će unositi nemir u srca njihova, sve dok im srca ne puknu, dok ne umru ili ubijeni budu. Allah je Onaj Koji sve što robovi čine zna, i mudar je u Svojim odredbama naknade za dobro ili zlo.
La mezquita que construyeron para causar daño continuará siendo una fuente de duda e hipocresía en sus corazones hasta que a sus corazones les alcance la muerte. Al-lah conoce las acciones de Sus siervos y Él es sabio en la decisión que toma con respecto a cómo retribuye por el bien y el mal que hacen.
La mosquée qu’ils ont construite est pour eux un mal qui introduit le doute et l’hypocrisie dans leurs cœurs jusqu’à ce qu’une mort naturelle ou une mort par le sabre, ne les fassent cesser de battre. Allah connaît le mieux les œuvres de Ses serviteurs et est Sage dans la rétribution des bonnes et des mauvaises œuvres.
Onların zarar, şüphe ve nifak olarak bina ettikleri mescitleri, kalpleri ölüm yahut kılıçla öldürülerek paramparça oluncaya kadar onların kalplerinde bir nifak kaynağı olarak kalmaya devam edecektir. Allah, kullarının amellerini hakkıyla bilendir. Yaptıklarına karşılık olarak hayır ve şer ile hükmetmesi ile hikmet sahibidir.
Masjid yang mereka bangun dengan niat jahat itu senantiasa menjadi pangkal keraguan dan kemunafikan yang menancap kuat di dalam hati mereka hingga hati mereka tercabik-cabik oleh kematian atau tewas di ujung pedang. Allah Maha Mengetahui amal perbuatan hamba-hamba-Nya, lagi Mahabijaksana dalam memutuskan balasan yang setimpal atas kebaikan atau keburukan.
Allah -Subhânehu ve Teâlâ- bol ihsanı ile çok kıymetli olan cennete karşılık kendi mülkü olmasına rağmen Müminlerden canlarını satın aldı. Öyle ki o Müminler, Allah'ın kelimesinin yüce olması için kâfirlerle savaşırlar, kâfirleri öldürürler ve kâfirler tarafından öldürülürler. Allah'ın bu husustaki vaadi doğrudur ve haktır. Bu; Musa -aleyhisselam-'a gönderilen Tevrat'ta, İsa -aleyhisselam-'a gönderilen İncil'de ve Muhammed -sallallahu aleyhi ve sellem-'e verilen Kur'an'da böyledir. Sözünü Allah -Subhanehu ve Teâlâ-'dan daha çok tutan kim vardır. -Ey Müminler!- Allah ile yaptığınız bu alışveriş ile sevinin. Muhakkak ki sizler büyük bir kazanç elde ettiniz. İşte bu kazanç büyük bir kurtuluştur.
The most heinous crime of the people who build their lives on the basis of self-oriented behaviour came to light in the form of the Dhirar Mosque in Madinah. At that time there were already two mosques in Madinah, the Mosque of the Prophet or al-Masjid an-Nabawi, which was inside the town, and the Quba’ Mosque, which was in the suburbs. The hypocrites constructed a third mosque to divert people’s attention. Although acts of this kind are apparently performed in the name of religion, in reality, their aim is to maintain the hypocrites’ leadership by supporting their opposition to the call of Truth. Those who are unable to accede to the call of truth on account of their self-centredness, try to create a front against it, so that they may indulge in destructive activities. This divides Muslims in two groups. These negative acts, carried out in the name of religion, go to the extent of bringing recognized personalities on to their stage in order to gain credibility among the people. In their blind enmity, these people forget that opposition to the Truth amounts, in fact, to opposition to God. This can never succeed in God’s world. The only fate ordained for them is their meeting with death in despair and frustration and being deprived of God’s Grace forever. Becoming a true believer in God entails the ‘selling’ of oneself to God. One gives one’s life and property to God so that He may grant one eternal paradise in return. This is what is meant by surrendering oneself totally to God. A real attachment to anything is always at the level of complete surrender. It is this degree of commitment that is required with regard to God. None can receive the eternal bounties of paradise without complete surrender. When an individual adopts God’s religion in this spirit, it does not remain separate from his life. Rather it becomes a matter of his personal concern. It forms the centre of his interests, concern and apprehensions. If the cause of religion demands his property, he is willing to offer it. If he is required to devote his time and his talents to it, he is willing to do so.
Commentary
Sequence
Previous verses carried a condemnation of those staying behind without a valid excuse and missing the Jihad. The present verses take up the merit of mujahidin.
The background of revelation
As explained by the majority of commentators, these verses were revealed about the participants of Bai'atul-'Aqabah (the pledge of allegiance to the Holy Prophet ﷺ at al-'Aqabah) which was taken from the Ansar of Madinah before Hijrah in 'Makkah al-Mukarramah. Therefore, despite that the entire Surah is Madani, these verses have been termed as Makki.
'Al-'Aqabah' is part of a mountain. Here, it refers to the 'Aqabah that forms a part of the mountain along the Jamratu al-'Aqabah (the stone pillar of 'Aqabah) in Mina. (In our time, due to the increased number of Hujjaj [ Hajj pilgrims ], this part of the mountain has been leveled to form a smooth surface with the only exception of Jamarah [ the stone pillar ] which still stands there). It is on this 'Aqabah that a pledge of allegiance بیعۃ (bai'ah) was taken from the people of Madinah thrice. The first pledge came in the eleventh year of the Prophet's advent. Six persons embraced Islam, gave the pledge and returned to Madinah. When they arrived there, Islam and the Prophet of Islam became the talk of the town. Next year, it was during the Hajj season that twelve people assembled at the same place. Out of these, five had taken part in the first pledge while the other seven were new. All of them took the pledge. By that time, the number of Muslims in Madinah had increased to more than forty. They requested that someone should be sent to teach Qur'an to them. The Holy Prophet ﷺ sent Sayyidna Mus` ab ibn ` Umair ؓ . He taught Qur'an to Muslims present there as well as conveyed the message of Islam around, as a result of which major groups of people in Madinah entered the fold of Islam.
After that, in the thirteenth year of the Prophet's advent, seventy men and women assembled at the same place. This is the third Bai'atu al-'Aqabah - and the last. Generally, when reference is made to Bai'atu al-'Aqabah, it means this very Bai'ah (pledge of allegiance). This pledge made it binding on participants that they would uphold the basic beliefs (` aqa'id عقَایٔد ) and deeds (a` mal اَعمَال ) of Islam, and would particularly be ready to take part in Jihad against the disbelievers, and protect and support the Holy Prophet ﷺ when he migrates and reaches Madinah. In this connection, Sayyidna ` Abdullah ibn Rawahah ؓ submitted, ` ya rasulallah, a compact is being made at this time. If there are any conditions regarding your Lord or regarding yourself, let these be mentioned there clearly.' He said, ` As for Allah Ta` ala, I lay down the condition that all of you shall worship Him - and worship none but Him. As for myself, the condition is that you shall protect me as you protect your own lives, wealth, property and children.' They asked, ` if we fulfill these two conditions, what shall we get in return?' He said, ` you will get Jannah جَنَّت .' All in delight, they said, ` we are pleased with this deal, so pleased that we shall never request on our own that it be cancelled nor shall we like it to be cancelled.
At this place, since the pledge took the apparent form of a transaction of give and take, this verse (111) was revealed in the terminology of a business deal: إِنَّ اللَّـهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ. (Surely, Allah has bought their lives and their wealth from the believers, against which Paradise shall be for them). After hearing this verse, Sayyidna Bara' ibn Ma` rur, Abu al-Haitham and As'ad ؓ عنہم were the first ones who placed their hands on the blessed hand of the Holy Prophet ﷺ . They were promising in effect that they were readily agreeable to this deal and they would protect the Holy Prophet ﷺ as they protected their family and would stand by him to face any challenge, even if it came from the combined forces of the blacks and whites on this Earth.
This is the very first verse of Jihad
Injunctions of Jihad did not exist during the early Makkah period. This is first verse about fighting and killing which was revealed in Makkah al-Mukarramah itself, though its implementation began after Hijrah. After that, came another verse: (Permission [ to fight ] has been given to those who are being fought against - al-Hajj 22:39). When this Bai'atu al-'Aqabah (pledge of 'Aqabah) was concluded in secret from the disbelievers of Makkah, the Holy Prophet ﷺ ordered his noble Companions to migrate from Makkah to Madi-nah. Groups of them started migrating gradually. The Holy Prophet ﷺ remained behind waiting for the permission from Allah Ta` ala. When Sayyidna Abu Bakr ؓ decided to migrate, he held him back so that he could accompany him. (This whole event has been described in Tafsir Mazharl with relevant references)
We can now move to the second sentence of the verse (111): يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ (They fight in the way of Allah, and kill and are killed ... a promise on His part which is true (as made) in the Torah and the Injil and the Qur'an). This verse tells us that fighting in the way of Allah was a commandment also revealed for past communities in their Scriptures. As for the popular assumption that there is no injunction of Jihad in the Injil, it is possible that, as part of the changes made by people who came later, the injunctions of Jihad were expunged. Allah knows best.
At the end of the verse (111), it was said: فَاسْتَبْشِرُوا ِبَيْعِكُمُ (So, rejoice in the deal you have made). The agreement arrived at with the Holy Prophet ﷺ in this event of the Bai'atu al-'Aqabah had, on the surface, turned into a sort of buying and selling deal. Therefore, it was expressed through the word: شراء (Allah has bought) at the beginning of the verse. In the present sentence, Muslims were told that they had struck a good deal which will bring blessings for them. The reason was that they had tendered their life and wealth that were mortal while that which they received in return was eternal. If we come to think about it, we would realize that wealth was the only thing they spent out. As for life, that is, the essential spirit, that will remain even after death, and remain forever. And if we were to look deeper into the reality of wealth, that too happens to be nothing but the gift of Allah Almighty. When born, human beings visit the world empty-handed. It was He who made them own everything around them and it was He who made His own gift the price of eternal blessings and gave them Paradise. Therefore, Sayyidna ` Umar ؓ said, ` this is a strange deal where the commodity and the price have both been given to you!'
The sage, Hasan al-Basri (رح) said, ` Behold, what a profitable business is this that Allah has thrown open to every believer!' And he also said, ‘It is Allah who has blessed you with wealth and property. Spend a little out of it and buy Paradise.' (Mazhari)
Allah has purchased the Souls and Wealth of the Mujahidin in Return for Paradise
Allah states that He has compensated His believing servants for their lives and wealth -- if they give them up in His cause -- with Paradise. This demonstrates Allah's favor, generosity and bounty, for He has accepted the good that He already owns and bestowed, as a price from His faithful servants. Al-Hasan Al-Basri and Qatadah commented, "By Allah! Allah has purchased them and raised their worth." Shimr bin `Atiyyah said, "There is not a Muslim but has on his neck a sale that he must conduct with Allah; he either fulfills its terms or dies without doing that." He then recited this Ayah. This is why those who fight in the cause of Allah are said to have conducted the sale with Allah, meaning, accepted and fulfilled his covenant. Allah's statement,
يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ
(They fight in Allah's cause, so they kill and are killed.) indicates that whether they were killed or they kill the enemy, or both, then Paradise will be theirs. The Two Sahihs recorded the Hadith,
«وَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»
(Allah has made a promise to the person who goes out (to fight) in His cause; `And nothing compels him to do so except Jihad = in My Cause and belief in My Messengers. ' He will either be admitted to Paradise if he dies, or compensated by Allah, either with a reward or booty if He returns him to the home which he departed from.) Allah's statement,
وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ
(It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an.) affirms this promise and informs us that Allah has decreed this for His Most Honorable Self, and revealed it to His Messengers in His Glorious Books, the Tawrah that He sent down to Musa, the Injil that He sent down to `Isa, and the Qur'an that was sent down to Muhammad ﷺ, may Allah's peace and blessings be on them all. Allah said next,
وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ
(And who is truer to his covenant than Allah) affirming that He never breaks a promise. Allah said in similar statements,
وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً
(And who is truer in statement than Allah)4:87, and,
وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً
(And whose words can be truer than those of Allah)4:122. Allah said next,
فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(Then rejoice in the bargain which you have concluded. That is the supreme success.), meaning, let those who fulfill the terms of this contract and uphold this covenant receive the good news of great success and everlasting delight.
Sesungguhnya Allah membeli jiwa orang-orang mukmin -padahal sebenarnya mereka adalah milik-Nya; untuk menunjukkan kemurahan-Nya kepada mereka- dengan harga yang sangat mahal, yaitu surga. Hal itu karena mereka berperang melawan orang-orang kafir supaya kalimat Allah menjadi yang paling tinggi, kemudian mereka membunuh orang-orang kafir dan dibunuh oleh orang-orang kafir. Allah menjanjikan hal itu dengan janji yang benar di dalam Taurat, kitab suci Musa, Injil, kitab suci Isa -‘alaihimassalām- dan Al-Qur`ān, kitab suci Muhammad -ṣallallāhu 'alaihi wa sallam-. Tidak ada yang lebih menepati janjinya selain Allah -Subḥānahu-. Oleh sebab itu, bergembiralah dan bersuka citalah -wahai orang-orang mukmin- dengan akad jual-beli yang kalian lakukan dengan Allah itu karena kalian benar-benar mendapatkan keuntungan yang sangat besar darinya dan jual-beli itu merupakan keberuntungan yang sangat besar.
"Sesungguhnya Allah telah membeli dari orang-orang Muk-min, diri dan harta mereka dengan memberikan Surga untuk mereka. Mereka berperang pada jalan Allah, lalu mereka membunuh atau terbunuh. (Itu telah menjadi) janji yang benar dari Allah di dalam Taurat, Injil, dan al-Qur`an. Dan siapakah yang lebih menepati janjinya (selain) daripada Allah? Maka bergembiralah dengan jual beli yang telah kamu lakukan itu, dan itulah kemenangan yang besar." (At-Taubah: 111).
(111) Allah تعالى mengabarkan suatu berita yang benar dan menjanjikan janji yang benar dengan jual beli dan tukar menukar yang agung, yaitu bahwa Dia ﴾ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم ﴿ "membeli dari orang-orang Mukmin, diri dan harta mereka." Diri dan harta ter-sebut adalah harga dan barang yang dijual ﴾ بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ ﴿ "dengan memberikan Surga untuk mereka", yang di dalamnya terdapat segala yang diinginkan oleh jiwa dan yang dinikmati oleh mata, dari ber-bagai bentuk kenikmatan, kesenangan, kebahagiaan, bidadari-bida-dari yang jelita, dan tempat tinggal yang indah. Bentuk akad dan jual belinya adalah hendaknya mereka mengorbankan jiwa dan harta mereka untuk Allah dalam berjihad melawan musuh-musuh-Nya, untuk meninggikan kalimatNya dan menampakkan agama-Nya. ﴾ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ ﴿ "Mereka berperang pada jalan Allah, lalu mereka membunuh atau terbunuh." Akad dan jual beli ini dinyatakan Allah dengan ditegaskan dengan berbagai penegasan.
﴾ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ ﴿ "(Itu telah menjadi) janji yang benar dari Allah di dalam Taurat, Injil, dan al-Qur`an." Yang merupa-kan kitab paling mulia, paling sempurna, dan paling tinggi, yang hadir di dunia, ia dibawa oleh para rasul ulul azmi paling sempurna, dan semuanya sepakat di atas janji yang benar ini.﴾ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ ﴿ "Dan siapakah yang lebih menepati janjinya (selain) daripada Allah? Maka bergembiralah", wahai orang-orang Mukmin yang me-laksanakan apa yang telah Allah janjikan ﴾ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ ﴿ "dengan jual beli yang telah kamu lakukan itu", yakni agar kamu berbahagia dengan itu, agar sebagian menyampaikan berita kepada sebagian yang lain, dan sebagian mendorong sebagian yang lain. ﴾ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Dan itulah kemenangan yang besar", yang tidak ada ke-beruntungan yang lebih besar dan lebih mulia darinya, karena ia mengandung kebahagiaan abadi dan nikmat yang langgeng, serta keridhaan Allah yang lebih besar daripada kenikmatan Surga.
Jika kamu ingin mengetahui kadar transaksi perdagangan ter-sebut, maka lihatlah kepada pembeli, siapa dia? Dia-lah Allah r, lihatlah gantinya, yaitu ganti yang paling agung dan paling mulia, Surga yang penuh dengan segala kenikmatan, lihatlah kepada harga yang dibayarkan padanya, yaitu jiwa dan harta yang merupakan sesuatu yang paling dicintai oleh manusia, lihatlah kepada orang yang mana jual beli ini terjadi melalui kedua tangannya, yaitu Rasul paling mulia, dengan kitab apa ia dicatat? Dengan Kitab Allah yang termulia yang dibawa oleh makhluk termulia.
Allah –exalté soit-Il– fit la faveur aux croyants d’acheter leurs personnes, malgré que ceux-ci soient déjà Sa propriété, au prix du Paradis. Ils combattent les mécréants afin que la parole d’Allah soit la plus haute: ils les tuent et se font tuer par eux. Allah fit cette promesse véridique dans la Torah, le Livre de Moïse, dans l’Evangile, le Livre de Jésus, ainsi que dans le Coran, le Livre de Muħammad, et personne n’est plus véridique en promesse qu’Allah. Réjouissez-vous donc, ô croyants, et soyez heureux de la transaction que vous avez conclue avec Allah, puisque vous êtes grandement gagnants et ce gain est l’immense succès.
Al-lah ha comprado a los creyentes sus vidas (a pesar de que Le pertenecen a Él) por Su gracia a un alto precio: el Paraíso. Lucharán contra los incrédulos para que la Palabra de Al-lah sea enaltecida. Al-lah ha mencionado esta promesa verdadera en la Torá (la escritura de Moisés), el Evangelio (la escritura de Jesús u) y el Corán (la escritura de Mujámmad r). No hay nadie que sea más fiel a su promesa que Al-lah. Así que regocíjense, creyentes, con el acuerdo que hicieron con Al‑lah, porque hay una gran recompensa en él. Ese trato es un gran triunfo.
Allah, may He be glorified, has purchased from the believers their lives – despite them belonging to Him – out of His grace for a high price: Paradise. They will fight the disbelievers so that Allah’s Word is highest and they will kill the disbelievers or be killed by them. Allah has made this true promise in the Torah (the scripture of Moses), the Gospel (the scripture of Jesus), and the Qur’ān (the scripture of Muhammad (peace be upon him)). There is no one who is more faithful to his promise than Allah. so rejoice O believers, with the trade that you made with Allah, because of your gaining such a huge profit in it. That deal is the great success.
111- Şüphesiz Allah, mü’minlerden canlarını ve mallarını, cennet onların olması karşılığında satın almıştır. Onlar, Allah yolunda savaşır, öldürür ve öldürülürler. Bu, Allah'ın yerine getirmeyi Tevrat’ta, İncil’de ve Kur’ân’da taahhüt ettiği hak bir vaadidir. Kim vaadine Allah’tan daha sadık olabilir ki? O halde yapmış olduğunuz bu alışverişe sevinin. En büyük kazanç işte budur.
111. Yüce Allah, büyük bir alışveriş ve muazzam bir değiş tokuş ile ilgili olarak doğru bir haber vermekte ve gerçek bir vaadde bulunmaktadır. Bu vaat şudur: Şanı yüce Allah, bizzat kendisi “mü’minlerden canlarını ve mallarını” bunlar, satılan mala biçilen değer ve ücrettir; satılan mal ise şudur:“cennet onların olması karşılığında” yani içinde canların çektiği, gözlerin zevk aldığı türlü lezzetler, sevinçler, ferahlatıcı hususlar, güzel huriler, son derece zarif ve mükemmel köşkler bulunan cennet karşılığında “satın almıştır.”
Bu alışveriş ve akdin niteliği ise şudur: Mü’minler, Allah’ın düşmanlarına karşı cihad uğrunda, O’nun adını yüceltmek ve dinini üstün kılmak için canlarını ve mallarını feda ederler. Bu maksatla da “Allah yolunda savaşır, öldürür ve öldürülürler.” İşte böyle bir akit ve alışveriş, Allah tarafından kabul edilmiş ve bu kabul, çeşitli şekillerde tekid edilip pekiştirilmiştir. “Bu, Allah'ın yerine getirmeyi Tevrat’ta, İncil’de ve Kur’ân’da taahhüt ettiği hak bir vaadidir” bu kitaplar, dünyada görülmüş kitapların en şereflisi, en üstünü, en mükemmelidir, en üstün ve azim sahibi peygamberler tarafından getirilmişlerdir ve hepsi de o hak vaadi ittifakla dile getirmişmiştir ki “Kim vaadine Allah’tan daha sadık olabilir ki? O halde” Ey Allah’ın size verdiği vaadin gereğini yerine getiren mü’minler! “Yapmış olduğunuz bu alışverişe sevinin!” Birbirinizi bununla müjdeleyin ve bu uğurda birbirinizi teşvik edin. “En büyük kazanç işte budur.” Ondan daha büyük kazanç ve başarı olamaz. Bundan daha üstünü olamaz; çünkü böyle bir kazanç, ebedi bir mutluluğu, sonu gelmez nimetleri ve cennet nimetlerinden çok daha büyük olan Allah’ın rızasını içermektedir.
Bu alışverişin büyüklüğünü anlamak isteyen kimse, satın alanın kim olduğuna bir baksın. Zira O, aziz ve celil olan Allah’tır. Bu alışverişte verilen bedele de bir baksın ki o da verilen bedellerin en büyüğü, en değerlisi olan nimetler dolu cennetlerdir. Bu uğurda harcanan değere de bir baksın. Bu ise insanın en sevdiği şeyler olan canı ve malıdır. Bu alışveriş akdinin kimin vasıtası ile gerçekleştiğine de bir baksın ki bunlar, peygamberlerin en şereflisidir. Bu alışverişe vaadinin hangi kitaplarda yazılı olduğuna da bir baksın. Onlar, insanların en üstünleri üzerine indirilen Yüce Allah’ın kitaplarındadır.
In verità Allāh, gloria Sua, acquisì le anime dei credenti, nonostante appartenessero già a Lui, per Sua grazia, ad alto prezzo, ovvero il Paradiso, affinché lottino contro i miscredenti perché la parola di Allāh sia dominante, così che uccidano i miscredenti o vengano uccisi dai miscredenti. La promessa di Allāh è una promessa veritiera contenuta nella Torāh, il Libro di Mūsā, e nel Vangelo, il libro di ‘Īsa , pace a loro, e nel Corano, il Libro di Muħammed, pace e benedizione di Allāh su di lui; e nessuno adempie ai patti come Allāh, gloria Sua. Gioite e rasserenatevi, o credenti, di questa accordo con Allāh: Ne trarrete grande profitto, e questo accordo è il grande trionfo.
Tunay na si Allāh – kaluwalhatian sa Kanya – ay bumili mula sa mga mananampalataya ng mga sarili nila – gayong sila ay pag-aari Niya bilang isang pagmamabuting-loob mula sa Kanya – sa isang halagang mahal: ang Paraiso, yayamang nakikipaglaban sila sa mga tagatangging sumampalataya upang ang Salita ni Allāh ay maging ang pinakamataas, kaya nakapapatay sila ng mga tagatangging sumampalataya at nakapapatay sa kanila ang mga tagatangging sumampalataya. Nangako si Allāh ng gayon ayon sa isang pangakong tapat sa Torah, ang aklat ni Moises, sa Ebanghelyo, ang aklat ni Jesus – sumakanilang dalawa ang pagbati ng kapayapaan – at sa Qur’ān, ang Aklat ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Walang isang higit na palatupad sa kasunduan kaysa kay Allāh – kaluwalhatian sa Kanya. Kaya magsaya kayo at matuwa kayo, O mga mananampalataya, sa pagbibilihan ninyong nakipagbilihan kayo kay Allāh sapagkat ang tubo ninyo roon ay isang tubong sukdulan. Ang pagbibilihang iyon ay ang tagumpay na sukdulan.
Quả thật, Allah đã mua sinh mạng của những người có đức tin - trong khi họ là nô lệ của Allah - bằng phần thưởng vô cùng lớn, đó là Thiên Đàng, khi họ đã chiến đấu chống lại những kẻ phủ nhận để giơ cao đại danh của Allah. Họ đã giết địch và bị địch giết và Allah đã hứa cho họ bằng một lời hứa xác thực trong Tawrah - Kinh Sách được ban cho Musa, và trong Injil - Kinh Sách được ban cho Ysa, và trong Qur'an - Kinh Sách được mặc khải cho Sứ Giả Muhammad. Và không một ai giữ trọn lời hứa hơn Allah Tối Cao. Bởi thế, các ngươi hãy hoan hỉ và vui mừng hỡi những người có đức tin bởi sự đổi chác mà các ngươi đã giao dịch với Ngài, quả thật các ngươi đã được phần lời rất lớn trong đó, và cuộc đổi chác đó là một thắng lợi vĩ đại.
Allah je od vjernika kupio živote njihove, i pored toga što su oni u Njegovoj vlasti, kao vid počasti, i to za veliku vrijednost, tj. džennet. Oni će se na Allahovu putu boriti protiv nevjernika, kako bi Allahovu riječ uzdigli, pa će ubijati nevjernke, a i ginuti od njihovih ruku. Allah je to, zbilja, obećao u Tevratu, koji je objavio Musau, i Indžilu, koji je kao objavu dao Isau, neka je na njih mir i spas, a i u Kur'anu, koji je objavio Muhammedu, sallallahu alejhi ve sellem. A niko od Allaha dosljednije ne ispunjava obećanje svoje? Zato se radujte i budite sretni, o vjernici, zbog pogodbe svoje koju ste s Allahom ugovorili, jer to je zasigurno uspjeh veliki.
Las personas que recibirán esta gran recompensa son aquellas que se arrepienten ante Al-lah por la idolatría, la hipocresía y los pecados, son sinceras en su adoración a Al-lah, alaban a su Señor en todas las condiciones, luchan por la causa de Al-lah, ayunan, oran, ordenan lo que Al-lah y Su Mensajero han ordenado y prohíben lo que Al-lah y Su Mensajero han prohibido, y obedecen las órdenes de Al-lah y se alejan de Sus prohibiciones. Mensajero, albricia a los creyentes que tienen estas cualidades la felicidad en este mundo y en el Más Allá.
112- (Onlar) tevbe edenler, ibadet edenler, hamd edenler, sefer edenler, rükû’ edenler, secde edenler, iyiliği emredenler, kötülükten alıkoyanlar ve Allah’ın sınırlarını koruyanlardır. O mü’minleri müjdele!
112. Daha sonra Yüce Allah, sanki “Allah’tan kendilerine cennete girecekleri ve bu büyük lütuflara nail olacakları müjdesi verilen bu mü’minler kimlerdir?” diye bir soru sorulmuş gibi şöyle buyurmaktadır: “(Onlar) tevbe edenler” her zaman ve her kötülükten tevbe etmeyi sürdürenler; “ibadet edenler” Allah’a kulluk vasfına sahip olarak, farzları ve müstehabları her vakit edâ ederek Allah’a itaat üzere devam edenler -çünkü kul ancak böyle hakkıyla ibadet edenlerden olur- “hamd edenler” kolaylıkta, zorlukta, darlıkta, genişlikte, Allah’a hamd ederek O’nun, üzerlerindeki görünen ve görünmeyen nimetlerini itiraf eden, bunları söz konusu ederek Allah’ı gece ve gündüzün çeşili vakitlerinde anan ve O’ndan övgü ile söz edenler. “Sefer edenler”; ayette geçen (ve “sefer edenler” diye meal verilen) “ٱلسَّٰٓئِحُونَ ”kelimesi, oruç tutanlar şeklinde tefsir edilmiştir. Yine ilim talebi için sefer etmek diye açıklandığı gibi kalbin, sürekli olarak marifetullahta, muhabbetullahta ve O’na yönelmekte yol alması diye de açıklanmıştır. Doğru olan ise bu ifadenin hac, umre, cihad, ilim talep etmek, akrabalık bağlarını gözetmek vb. gibi Allah’a yakınlaştırıcı ibadetler uğrunda yolculuk yapmaktır.“rükû’ edenler, secde edenler” rükû’ ve secdeyi içeren namazı çokça kılanlar; “iyiliği emredenler” bunun kapsamına bütün farz ve müstehablar girer, “kötülükten alıkoyanlar” bu da Allah ve Rasûlünün yasakladığı her şeyi içerir. “Allah’ın sınırlarını koruyanlardır.”Allah’ın, Peygamberine indirdiği hükümlerin sınırlarını; emirlerin, yasakların ve ahkamın kapsamına giren ve girmeyen şeyleri öğrenmek suretiyle ve yapılması gerekenleri yapmak, terk edilmesi gerekenleri de terk etmek suretiyle bu sınırları muhafaza edenlerdir.“O mü’minleri müjdele!” Yüce Allah, burada ne ile müjdeleneceklerini söz konusu etmemektedir ki bu, imanın gereği olan her türlü dünyevî, dinî ve uhrevî mükâfaatı kapsasın diyedir. Müjde, bütün mü’minleri kapsamına alır. Ancak müjdelenen şeyin miktarına ve niteliğine gelince bu, mü’minlerin haline, imanlarının kuvvetine ve zayıflığına, imanın gereğini yapmalarına göre değişiklik arz eder.
Coloro che ottengono una tale ricompensa sono coloro che hanno abbandonato ciò che Allāh ripudia e che porta alla Sua ira, per andare incontro a ciò che Lo compiace; coloro che sono stati umili per timore di Allāh e che sono stati modesti, perseverando nella Sua obbedienza; coloro che ringraziano spesso il loro Dio, in ogni situazione; coloro che compiono il digiuno e la Preghiera; coloro che ordinano ciò che Allāh ha ordinato, o che il Suo Messaggero ha ordinato; coloro che dissuadono gli altri da ciò che Allāh e il Suo Messaggero hanno ordinato di dissuadere; coloro che obbediscono agli ordini di Allāh e rispettano i Suoi divieti. Informa, o Messaggero, i credenti che possiedono tali caratteristiche, di ciò che li compiace in questa vita e nell'Aldilà.
Oni koji će dobiti spomenutu nagradu ostavljaju djela koja Allah mrzi i prezire i rade ono što dovodi do Njegove ljubavi i zadovoljstva. Oni su ponizni i strahopoštavanja prema Njemu puni, pa se trude da Mu pokorni budu, iskazuju Mu zahvalu u svim situacijama, poste, klanjaju, promoviraju djela koja su naređena od Allaha i Njegova Poslanika, sprečavaju sve ono što je vjerom zabranjeno, vode brigu o Allahovim granicama i naredbama, te ostavljaju sve ono što je On zabranio. Zato, o Allahov Poslaniče, kaži vjernicima koji imaju ova svojstva ono zbog čega će se radovati i na ovome i na budućem svijetu.
Ang mga magtatamo ng ganting ito ay ang mga nanunumbalik mula sa kinasuklaman ni Allāh at kinainisan Niya tungo sa naiibigan Niya at kinalulugdan Niya, na mga nagpakaaba bilang takot kay Allāh at pagpapakumbaba kaya nagtaimtim sila sa pagtalima sa Kanya, na mga nagpupuri sa Panginoon nila sa bawat kalagayan, na mga nag-aayuno, na mga nagdarasal, na mga nag-uutos sa ipinag-utos ni Allāh o ipinag-utos ng Sugo Niya, na mga sumasaway sa sinaway ni Allāh at ng Sugo Niya, at mga nag-iingat sa mga ipinag-uutos ni Allāh sa pamamagitan ng pagsunod at sa mga sinasaway Niya sa pamamagitan ng pag-iwas. Magpabatid ka, O Sugo, sa mga mananampalatayang nailalarawan sa mga katangiang ito ng magpapatuwa sa kanila sa Mundo at Kabilang-buhay.
Những người đạt được phần thưởng này là những người từ bỏ những điều Allah cấm và giận dữ để đến với những gì Ngài yêu thương và hài lòng; những người sợ hãi và khiêm tốn trước Allah, nhanh chóng phục tùng Ngài; nhhững người tán dương Thượng Đế của họ ở mọi tình huống trong mọi hoàn cảnh; những người nhịn chay; những người dâng lễ nguyện Salah, và những người kêu gọi những điều mà Allah và Sứ Giả của Ngài kêu gọi, ngăn cấm những gì mà Allah và Thiên Sứ của Ngài cấm; những người giữ gìn việc tuân theo mệnh lệnh của Allah và tránh xa những điều Ngài nghiêm cấm. Và Ngươi - hỡi Sứ Giả - hãy báo tin mừng cho những người có đức tin với những mô tả ấy rằng họ sẽ được hạnh phúc trong đời này và cả Đời Sau.
The people who will receive this great reward are those who turn to Allah in repentance from idolatry, hypocrisy and sins; are sincere in their worship of Allah; praise their Lord in every condition; go out and strive in Allah’s path; fast; pray; instruct that which Allah and His Messenger have instructed and prohibit what Allah and His Messenger have prohibited; and guard Allah’s instructions by following them and His prohibitions by avoiding them. O Messenger, tell the believers who have these qualities the good news of what will make them happy in this world and the Afterlife.
This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful andhonorable qualities,
This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful and honorable qualities,
التَّـئِبُونَ
(who repent) from all sins and shun all evils,
الْعَـبِدُونَ
(who worship), their Lord and preserve the acts of worship that include statements and actions. Praising Allah is among the best statements. This is why Allah said next,
الْحَـمِدُونَ
(who praise (Him)). Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,
السَّـئِحُونَ
(As-Sa'ihun (who fast)) 9: 112. Allah also described the Prophet's wives that they are,
سَـئِحَـتٍ
(Sa'ihat) 66:5, meaning, they fast. As for prostrating and bowing down, they are acts of the prayer,
الرَكِعُونَ السَّـجِدونَ
(who bow down, who prostrate themselves,) These believers also benefit Allah's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned. This includes abiding by Allah's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation. This is why Allah said next,
وَبَشِّرِ الْمُؤْمِنِينَ
(And give glad tidings to the believers.) since faith includes all of this, and the supreme success is for those who have faith.
"Mereka itu adalah orang-orang yang bertaubat, yang beriba-dah, yang memuji (Allah), yang melawat, yang ruku', yang sujud, yang menyuruh berbuat ma'ruf dan mencegah berbuat mungkar, dan yang memelihara hukum-hukum Allah. Dan berilah kabar gem-bira orang-orang Mukmin itu." (At-Taubah: 112).
(112) Sepertinya dikatakan, siapakah orang-orang Mukmin yang memperoleh berita gembira dari Allah dengan surga dan ke-muliaan? Mereka itu adalah ﴾ ٱلتَّٰٓئِبُونَ ﴿ "orang-orang yang bertaubat", yaitu orang-orang yang selalu bertaubat dari seluruh kesalahan da-lam setiap waktu ﴾ ٱلۡعَٰبِدُونَ ﴿ "yang beribadah", yang memiliki sifat ubudiyah kepada Allah, terus menerus menaatiNya dengan mela-kukan perkara-perkara yang wajib dan yang dianjurkan setiap saat. Dengan itu seorang hamba termasuk orang-orang yang beribadah ﴾ ٱلۡحَٰمِدُونَ ﴿ "yang memuji (Allah)", dalam keadaan susah, senang, mudah maupun sulit, mengakui nikmat-nikmat Allah atasnya, baik yang lahir dan yang batin, yang memuji Allah dengan menyebut nikmat dan menyebut Pemberi nikmat di malam dan siang hari ﴾ ٱلسَّٰٓئِحُونَ ﴿ "yang melawat", ia ditafsirkan dengan puasa atau dengan menuntut ilmu, ditafsirkan pula dengan melawatnya hati untuk mengetahui Allah, mencintaiNya, dan selalu kembali kepadaNya. Dan yang benar adalah bahwa ia adalah bepergian untuk ibadah seperti haji, umrah, jihad, mencari ilmu, silaturahim dan lain-lain.
﴾ ٱلرَّٰكِعُونَ ٱلسَّٰجِدُونَ ﴿ "Yang rukuk, yang sujud." Yakni orang-orang yang memperbanyak shalat yang berisi rukuk dan sujud ﴾ ٱلۡأٓمِرُونَ بِٱلۡمَعۡرُوفِ ﴿ "yang menyuruh berbuat ma'ruf," termasuk di dalam-nya adalah yang wajib dan yang dianjurkan ﴾ وَٱلنَّاهُونَ عَنِ ٱلۡمُنكَرِ ﴿ "dan mencegah berbuat mungkar", yaitu semua yang dilarang oleh Allah dan RasulNya. ﴾ وَٱلۡحَٰفِظُونَ لِحُدُودِ ٱللَّهِۗ ﴿ "Dan yang memelihara hukum-hukum Allah", dengan mempelajari hukum-hukum yang diturunkan Allah kepada RasulNya dan apa yang masuk ke dalam perintah, larangan, dan hukum-hukum yang lain, serta apa yang tidak masuk ke dalam perkara tersebut, dan mereka senantiasa melakukan (yang diperintahkan) dan meninggalkan (yang dilarang). ﴾ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ ﴿ "Dan berilah kabar gembira orang-orang Mukmin itu." Tidak disebut-kan dengan apa mereka digembirakan, agar ia mencakup pahala dunia, agama, dan akhirat yang merupakan buah dari iman. Berita gembira ini meliputi setiap Mukmin. Adapun kadar dan sifatnya, maka ia sesuai dengan keadaan dan keimanan seorang Mukmin dari segi lemah, kuat, dan penerapan terhadap konsekuensinya.
Orang-orang yang mendapatkan balasan tersebut ialah orang-orang yang kembali dari apa yang Allah benci dan murkai dan menuju kepada apa yang Allah cintai dan ridai. Mereka senantiasa takut kepada Allah dan merendahkan diri di hadapan-Nya, sehingga bersungguh-sungguh menaati-Nya. Mereka selalu memuji Tuhan mereka dalam setiap keadaan, berpuasa, menunaikan salat, menyuruh melaksanakan apa yang diperintahkan oleh Allah atau Rasul-Nya, melarang apa yang dilarang oleh Allah dan Rasul-Nya, menjaga perintah-perintah Allah dengan mengikutinya, dan waspada terhadap larangan-larangan-Nya dengan cara menjauhinya. Sampaikanlah -wahai Rasul- kepada orang-orang mukmin yang memiliki sifat-sifat seperti itu bahwa mereka akan meraih kebahagiaan di dunia dan di akhirat.
Those who unconditionally surrender to God develop the qualities mentioned in the above verse. Their sensitivity is awakened to such an extent that they are able to pinpoint their mistakes in no time and admit them immediately. They are obeisance personified in the eyes of God. They are so engrossed in thoughts of God’s Majesty that this begins to find expression spontaneously, springing from the innermost recesses of their hearts. They become spiritual travellers, that is, they go from the human world to the divine world of nature which is a source of peace and tranquillity. What true believers love most is bowing down to God. They try to lead anyone they come in contact with towards the path of righteousness. When they find anyone taking to evil ways, they do their utmost to stop him from doing so. They become extremely vigilant in observing the limits set by God. They are like the gardener who is extra careful about his garden or his orchard. These are the people to whom God sends His glad tidings of eternal divine reward in the form of paradise. God’s paradise is far more precious than any other precious thing. But God’s paradise is like a pledge: it is not like an immediate cash reward. It is due to the delayed fulfillment of this pledge, (that is, it comes after death and not in this world) that people set paradise aside and rush towards petty, ephemeral benefits.
İşte bu karşılığı elde edecek olanlar; Allah'ın hoşlanmadığı ve gazaplandığı şeyleri terk edip O'nun sevip razı olduğuna dönen kimselerdir. Onlar; Allah'a karşı haşyet (korku) ve tevazu sahibi olan, Allah'a itaatte çok çabalayan, her hallerinde Rablerine hamt eden, oruç tutan, namaz kılan, Allah'ın veya resulünün emrettiklerini emreden, yasakladıklarını yasaklayan, Allah ve resulünün emirlerine ittiba üzerine hareket edip yasaklarından kaçınmak suretiyle Allah'ın sınırlarını koruyan kimselerdir. -Ey Peygamber!- Bu sıfatlar ile vasıflanmış olan Müminlere dünyada ve ahirette kendilerini sevindirecek olan müjdeleri haber ver.
Ceux qui obtiennent cette récompense sont ceux qui renoncent à ce que déteste et réprouve Allah, accomplissent ce qu’Il aime et agrée, s’humilient à Lui par crainte et modestie et Lui obéissent avec minutie. Ce sont ceux qui louent leur Seigneur en toute situation, jeûnent, prient, ordonnent ce qu’ordonne Allah et Son Messager, interdisent ce qu’Allah et Son Messager interdisent, et qui préservent les ordres d’Allah en les observant et Ses interdits en les délaissant. Ô Messager, annonce aux croyants qui possèdent ces caractéristiques qu’ils seront rétribués dans ce bas monde et dans l’au-delà.
The last verse (112) which begins with the words: التَّائِبُونَ الْعَابِدُونَ " (They are) those who repent, those who worship...) describes the attributes of the same believers about whom it was said earlier that Allah has bought their lives and their wealth from the believers, against which Paradise shall be for them. Though, the verse was revealed as relating to a particular group of participants in the Bai'atu al-'Aqabah, but the sense of the verse covers all mujahidin in the way of Allah. As for the list of their attributes which opens with: التَّائِبُونَ (those who repent), they are not there as a condition, because the promise of Paradise has been made for Jihad in the way of Allah, in an absolute sense. The purpose behind the delineation of these attributes is to stress that those who deserve Paradise do have such attributes - as was specially the case with the noble Companions ؓ who were a party to Bai'atu al-'Aqabah.
The word: السَّائِحُونَ (as-sa'ihun: translated literally as ` those who journey' ), according to the majority of commentators, means those who fast صَّائِمِونَ (sa'imun). Actually, this word has been derived from: سِیَاحہ (siyahah: journey, pilgrimage). Before Islam, siyahah was taken to be an act of worship in the Christian religion that meant leaving home for the sake of worship. Islam declared it to be monasticism, and prohibited it. It was replaced with fasting as an act of worship. The reason is that siyahah taught disengagement from worldly life while fasting taught that one should abstain from worldly desires for a limited period of time living at home. It is on the same basis that Jihad too has been equated with siyahah in some reports. Ibn Majah, Hakim and Baihaqi have authentically reported that the Holy Prophet ﷺ said: سِیَاحَۃُ اُمَّتِی اَلجِھَادُ فِی سَبِیلِ اللہِ (The siyahah of my ummah is Jihad in the way of Allah).
Sayyidna ` Abdullah ibn ` Abbas ؓ has said that سَآیٔحِین (sa'ihin: those who journey) in the Qur'an means: صَّائِمِينَ (sa'imin: those who fast). Explaining سَآیٔحِین (as-sa'ihin: those who journey), ` Ikrimah said, ` they are students who leave their homes to seek religious knowledge.' (Mazhari)
At this place, seven attributes of believing mujahidin have been described as those who repent, those who worship, those who praise Allah, those who journey, those who bow in رُکُوع ruku`, those who prostrate in سَجدَہ sajdah, those who bid the Fair and forbid the Unfair. After having enumerated these seven attributes, the eighth attribute was put as: الْحَافِظُونَ لِحُدُودِ اللَّـهِ ` those who preserve the limits prescribed by Allah.' Actually, this expression is an embodiment of all attributes mentioned earlier. In other words, the details given in those seven attributes have been eloquently reduced to one small sentence which means that they are committed to the limits set by Allah, that is, they obey, adhere to and protect the injunctions of the Shari’ ah of Islam.
At the end of the verse (112), it was said: وَبَشِّرِ الْمُؤْمِنِين (And give the good news to the believers). It means that the Prophet of Islam should convey to believers who have the attributes mentioned above the good news of blessings nobody could ever imagine, nor could it be explained in words, nor has anyone heard about it from any source. The reference is to the ultimate blessings of Paradise.
"Tidaklah patut bagi Nabi dan orang-orang yang beriman memintakan ampun (kepada Allah) bagi orang-orang musyrik, walaupun orang-orang musyrik itu adalah kaum kerabat(nya), sesudah jelas bagi mereka, bahwasanya orang-orang musyrik itu, adalah penghuni Neraka Jahanam. Dan permintaan ampun dari Ibrahim (kepada Allah) untuk bapaknya, tidak lain hanyalah ka-rena suatu janji yang telah diikrarkannya kepada bapaknya itu. Maka tatkala jelas bagi Ibrahim bahwa bapaknya itu adalah mu-suh Allah, maka Ibrahim berlepas diri darinya. Sesungguhnya Ibra-him adalah seorang yang sangat lembut hatinya lagi penyantun." (At-Taubah: 113-114).
(113) Yakni, tidak layak dan tidak pantas bagi Nabi dan orang-orang yang beriman kepadanya ﴾ أَن يَسۡتَغۡفِرُواْ لِلۡمُشۡرِكِينَ ﴿ "memin-takan ampun (kepada Allah) bagi orang-orang musyrik", yakni orang yang kafir kepadaNya dan menyembah selainNya bersamaNya ﴾ وَلَوۡ كَانُوٓاْ أُوْلِي قُرۡبَىٰ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمۡ أَنَّهُمۡ أَصۡحَٰبُ ٱلۡجَحِيمِ ﴿ "walaupun orang-orang musy-rik itu adalah kaum kerabat(nya), sesudah jelas bagi mereka, bahwasanya orang-orang musyrik itu, adalah penghuni Neraka Jahanam." Karena memintakan ampun untuk mereka dalam keadaan ini adalah salah dan tidak berguna, maka ia tidak patut dilakukan Nabi dan orang-orang yang beriman, karena jika mereka mati di atas kesyirikan, atau diketahui bahwa mereka mati di atasnya, maka telah wajib atasnya siksa, wajib atasnya kekal di dalam Neraka, syafa'at pemberi syafa'at dan permohonan ampunan orang-orang yang meminta ampunan tidak berguna baginya. Di samping itu, Nabi dan orang-orang yang beriman harus menyesuaikan diri dengan Allah dalam kecintaan dan kemarahan, mencintai orang yang dicintai oleh Allah, dan memusuhi orang yang dimusuhi oleh Allah, sedangkan memo-hon ampun bagi orang yang jelas bahwa mereka adalah penghuni Neraka adalah bertentangan dan bertabrakan dengan itu.
(114) Kalaupun ada istighfar dari Khalil ar-Rahman, Ibrahim (kepada Allah) untuk ayahnya, maka itu ﴾ عَن مَّوۡعِدَةٖ وَعَدَهَآ إِيَّاهُ ﴿ "tidak lain hanyalah karena suatu janji yang telah diikrarkannya kepada bapak-nya itu." Yaitu perkataannya,
﴾ سَأَسۡتَغۡفِرُ لَكَ رَبِّيٓۖ إِنَّهُۥ كَانَ بِي حَفِيّٗا 47 ﴿
"Semoga keselamatan dilimpahkan kepadamu, aku akan meminta ampun bagimu kepada Rabbku. Sesungguhnya Dia sangat baik kepadaku." (Maryam: 47).
Hal itu sebelum Ibrahim mengetahui akhir hidup bapaknya. ﴾ فَلَمَّا تَبَيَّنَ ﴿ "Maka tatkala jelas" bagi Ibrahim bahwa bapaknya itu, ﴾ عَدُوّٞ لِّلَّهِ ﴿ "adalah musuh Allah", mati di atas kekufuran, dan nasihat serta peringatan tidak berguna baginya, ﴾ تَبَرَّأَ مِنۡهُۚ ﴿ "maka Ibrahim berlepas diri darinya." Menyesuaikan diri dengan Rabbnya dan beradab di ha-dapanNya. ﴾ إِنَّ إِبۡرَٰهِيمَ لَأَوَّٰهٌ ﴿ "Sesungguhnya Ibrahim adalah seorang yang sangat lembut hatinya", yakni yang selalu kembali kepada Allah dalam segala perkara, banyak berdzikir, berdoa, istighfar, dan ber-taubat kepadaNya. ﴾ حَلِيمٞ ﴿ "Lagi penyantun." Yakni, memiliki sifat kasih sayang kepada makhluk, memaafkan kesalahan mereka ke-padanya, tidak terpicu oleh perbuatan bodoh orang yang bodoh, dan tidak membalas orang yang berbuat jahat kepadanya dengan kejahatan. Bapaknya berkata kepadanya,
﴾ لَأَرۡجُمَنَّكَۖ ﴿
"Niscaya kamu akan kurajam." (Maryam: 46).
Sedangkan Ibrahim menjawab,
﴾ سَلَٰمٌ عَلَيۡكَۖ سَأَسۡتَغۡفِرُ لَكَ رَبِّيٓۖ ﴿
"Semoga keselamatan dilimpahkan kepadamu, aku akan meminta ampun bagimu kepada Rabbku." (Maryam: 47).
Maka kamu harus mengikuti dan meneladani agama Ibrahim dalam segala sesuatu, kecuali ucapan Ibrahim kepada bapaknya,
﴾ لَأَسۡتَغۡفِرَنَّ لَكَ ﴿
"Aku benar-benar akan memohonkan ampunan (kepada Allah) un-tukmu." (Al-Mumtahanah: 4)
Sebagaimana Allah telah memperingatkan itu dan yang lain-nya.
Oleh karena itu Dia berfirman,
Il ne convient pas au Prophète ni aux croyants de demander à Allah de pardonner aux polythéistes, même s’il s’agit de proches parents, alors qu’ils savent qu’ils iront en Enfer puisqu’ils sont morts mécréants.
Tidak sepatutnya bagi seorang nabi dan orang-orang mukmin memohonkan ampunan kepada Allah untuk orang-orang musyrik, walaupun mereka adalah kerabat dekatnya, setelah mereka mengetahui dengan jelas bahwa orang-orang musyrik itu adalah penghuni neraka karena mereka meninggal dunia dalam kemusyrikan.
Şirk üzere ölüp, cehennem ehli oldukları açıkça belli olduktan sonra yakın akraba olsalar bile, peygamber ve müminlerin Allah'tan müşrikler için bağışlanma dilemesi yakışmaz.
It is not right for the Prophet and the believers to seek forgiveness from Allah for the idolaters, even if they are their relatives, after it has become clear to them that they are the people of the fire of Hell – because they died as idolaters.
Nabi và những người có đức tin không được phép cầu xin Allah tha thứ cho những người dân thờ đa thần cho dù đó là bà con ruột thịt của họ, sau khi đã chứng minh rõ ràng rằng những người họ hàng đó là những người bạn của Hỏa Ngục, bởi vì họ đã chết trong tình trạng thờ đa thần.
No es correcto que el Profeta y los creyentes pidan perdón a Al-lah por los idólatras, aunque sean sus familiares, después de que les sea evidente que pertenecen a la gente del fuego del Infierno por haber muerto como idólatras.
The Prohibition of supplicating for Polytheists
Imam Ahmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, "When Abu Talib was dying, the Prophet went to him and found Abu Jahl and `Abdullah bin Abi Umayyah present. The Prophet said,
«أَيْ عَمِّ، قُلْ لَا إِلَهَ إِلِّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَل»
(O uncle! Say, `La ilaha illa-llah,' a word concerning which I will plea for you with Allah, the Exalted and Most Honored.) Abu Jahl and `Abdullah bin Abi Umayyah said, `O Abu Talib! Would you leave the religion of Abdul-Muttalib' Abu Talib said, `Rather, I will remain on the religion of Abdul-Muttalib.' The Prophet said,
«لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك»
(I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so.) This verse was revealed,
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـبُ الْجَحِيمِ
(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.) Concerning Abu Talib, this Ayah was revealed,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Verily, you guide not whom you like, but Allah guides whom He wills) 28:56." This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Sulayman bin Buraydah said that his father said, "When the Prophet came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, `O Allah's Messenger! We saw what you did.' He said,
«إِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي»
(I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.) We never saw him more tearful than on that day."' Al-`Awfi narrated from Ibn `Abbas about Allah's statement,
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ
(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin) "The Prophet wanted to invoke Allah for forgiveness for his mother, but Allah did not allow him. The Prophet said,
«إِنَّ إِبْرَاهِيمَ خَلِيلَ اللهِ صلى الله عليه وسلّم قَدِ اسْتَغْفَرَ لِأَبِيه»
(Ibrahim, Allah's Khalil, invoked Allah for his father.) Allah revealed,
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ
(And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he Ibrahim had made to him (his father)). " `Ali bin Abi Talhah narrated that Ibn `Abbas commented on this Ayah, "They used to invoke Allah for them (pagans) until this Ayah was revealed. They then refrained from invoking Allah to forgive the dead among them, but were not stopped from invoking Allah for the living among them until they die. Allah sent this Ayah,
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ
(And Ibrahim's invoking (of Allah) for his father's forgiveness was only...) 9:114." Allah said next,
فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ
(But when it became clear to him Ibrahim that he (his father) is an enemy of Allah, he dissociated himself from him) 9:114. Ibn `Abbas commented, "Ibrahim kept asking Allah to forgive his father until he died, when he realized that he died as an enemy to Allah, he disassociated himself from him." In another narration, he said, "When his father died he realized that he died as an enemy of Allah." Similar was said by Mujahid, Ad-Dahhak, Qatadah and several others. `Ubayd bin `Umayr and Sa`id bin Jubayr said, "Ibrahim will disown his father on the Day of Resurrection, but he will meet his father and see dust and fatigue on his face. He will say, `O Ibrahim! I disobeyed you, but today, I will not disobey you.' Ibrahim will say, `O Lord! You promised me that You will not disgrace me on the Day they are resurrected. What more disgrace than witnessing my father being disgraced' He will be told, `Look behind you,' where he will see a bloody hyena -- for his father will have been transformed into that -- and it will be dragged from its feet and thrown in the Fire."' Allah's statement,
إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(Verily, Ibrahim was Awwah and was forbearing.) means, he invoked Allah always, according to `Abdullah bin Mas`ud. Several narrations report this from Ibn Mas`ud. It was also said that, `Awwah', means, `who invokes Allah with humility', `merciful', `who believes with certainty', `who praises (Allah)', and so forth.
Hindi nararapat para sa Propeta at hindi nararapat para sa mga mananampalataya na humiling sila ng kapatawaran mula kay Allāh para sa mga tagapagtambal kahit pa man ang mga ito ay mga kaanak nila, nang matapos na lumiwanag para sa kanila na ang mga ito ay kabilang sa mga maninirahan sa Apoy dahil sa pagkamatay ng mga ito sa shirk.
Ne priliči Vjerovjesniku i vjernicima da mole Allaha za oprost mnogobošcima, pa makar im bili najbliža rodbina, nakon što im je postalo jasno da će, zbog toga što su umrli kao mnogobošci, u džehennem ući.
Non si addice al Profeta e ai credenti chiedere perdono ad Allāh per gli idolatri, anche fossero loro parenti, dopo che divenne chiaro che sono gente del Fuoco, poiché morirono da idolatri.
Commentary
The entire Surah At-Taubah consists of injunctions of absolution and withdrawal from kafirs (disbelievers) and mushriks (those who associate partners with Allah). The Surah opens with the words: بَرَاءَةٌ مِّنَ اللَّـهِ (Here is a withdrawal [ proclaimed ] by Allah) and that is why this Surah is also known as Surah al-Bara'ah. The injunctions appearing earlier relate to withdrawal and severance of relationships with kafirs and mushriks in this worldly life. The same injunction of withdrawal and severance of relationships appears in the present verses, but it relates to the life hereinafter. It makes it impermissible even to pray for the forgiveness of kafirs and mushriks after their death - as it appears in a previous verse (84) where the Holy Prophet ﷺ has been prohibited from offering funeral prayers for hypocrites.
The background of revelation
The event that was the cause or background of the revelation of this ayah has been reported in a narrative appearing in the Sahih of al-Bukhari and Muslim. According to this report, Abu Talib, the uncle of the Holy Prophet ﷺ had not, though, embraced Islam, yet he continued to support and protect the Holy Prophet ﷺ throughout his life. He did not listen to any member of his clan in this matter. The Holy Prophet ﷺ too was concerned about him. He wished that his uncle would somehow recite the Kalimah and embrace Islam. He would thus be able to intercede on his behalf and he could have his deliverance from the punishment of Jahannam. When Abu Talib was suffering from his last sickness and death became certain, the Holy Prophet ﷺ was worried. He wished if his uncle were to recite the Kalimah even now, things might work for him. He came close to him in that state of anxiety - but, Abu Jahl and ` Abdullah ibn Umayyah (disbelieving diehards) were already there. He said, ` my uncle, recite the Kalimah: لا إلہ إلا اللہ (La ilaha illallah). I shall try to seek forgiveness for you.' But, Abu Jahl interrupted, ` would you forsake the faith of ` Abd al-Muttalib (father of Abu Talib)?' The Holy Prophet ﷺ repeated what he had said several times. But, every time, Abu Jahl would say the same thing he had said before - until the last words spoken by Abu Talib were, ` I am on the faith of ` Abd al-Muttalib.' It was in this very condition that he died. Then, the Holy Prophet ﷺ swore that he would continue seeking forgiveness for him until he was prohibited from it. Thereupon, this verse of prohibition was revealed where the Holy Prophet ﷺ and all Muslims were prohibited from praying for the forgiveness of kafirs and mushriks - even if they were close relatives.
113- Ne peygamberin ne de iman edenlerin, akrabaları bile olsa cehennemlik oldukları açıkça ortaya çıktıktan sonra müşrikler için mağfiret dilemeleri olacak şey değildir.
114- İbrahim’in babasına mağfiret dilemesi, ancak ona verdiği bir sözden dolayı idi. Ancak onun Allah’ın düşmanı olduğu kendisine açıkça belli olunca ondan uzaklaştı. Şüphesiz İbrahim, (Allah’a) için için yalvaran ve yumuşak huylu biri idi.
113. “Ne peygamberin ne de iman edenlerin, akrabaları bile olsa cehennemlik oldukları açıkça ortaya çıktıktan sonra” Yüce Allah’ı inkar edip O’nunla birlikte başka varlıklara ibadet eden “müşrikler için mağfiret dilemeleri olacak şey değildir” onlara hiçbir şekilde yakışmaz, yaraşmaz, uygun olmaz. Çünkü böyle bir durumda olanlar için mağfiret dilemek, büyük bir yanlıştır ve faydasızdır. O nedenle Peygambere de mü’minlere de yaraşmaz. Çünkü böyleleri, şirk üzere öldükleri yahut da şirk üzere ölecekleri kesin olarak bilinen kimselerdir ki bu durumda onlar için azap sözü hak olmuş, ebediyyen cehennemde kalmaları kesinlik kazanmıştır. Artık ne şefaatçilerin şefaatinin, ne mağfiret dileyenlerin mağfiretlerinin onlara hiçbir faydası yoktur.
Diğer taraftan Peygamber de onunla birlikte bulunan mü’minler de Rab’lerine hem rızasında hem de gazabında uygun hareket etmeli, Allah’ın dost edindiğini dost, düşman ilan ettiğini de düşman edinmelidirler. Cehennemliklerden olduklarını açıkça bildikleri kimselere mağfiret dilemeleri ise bu duruma aykırıdır ve onunla çelişir.
114. Halilurrahman İbrahim aleyhisselam’ın babasına mağfiret dilemesine gelince bu, onun babasına “verdiği bir sözden dolayı idi.” Bu söz, şu ayette ifade edilmektedir:“İbrahim:… Rabbimden senin için mağfiret dileyeceğim. Çünkü O, bana karşı çok lütufkârdır, dedi.”(Meryem, 19/47) Ancak bu, İbrahim’in, babasının âkıbetini bilmesinden önce olmuştu. “Ancak onun” babasının “Allah’ın düşmanı olduğu” ve küfür üzere öleceği, öğüt ve hatırlatmanın ona hiçbir fayda sağlamayacağı “kendisine açıkça belli olunca ondan uzaklaştı.”Bu konuda Rabbine uygun hareket etmek için ve Rabbine karşı edebi dolayısı ile böyle bir tutum takındı.“Şüphesiz İbrahim (Allah’a) için için yalvaran” yani bütün işlerinde Allah’a çokça dönen, Allah’ı çokça anan, çokça dua eden, çokça mağfiret dileyen, Rabbine çokça yönelen “ve yumuşak huylu biri idi” kullara karşı merhametliydi, onların kendisine karşı yaptıkarı kusurları affederdi, cahillerin bilgisizce tutumları onu kızdırmazdı, kendisine karşı suç işleyenlerin suçlarını da cezalandırmazdı. Çünkü babası ona:“Seni kesinlikle taşlarım” dediği halde o, babasına:“Selam olsun sana! Ben, Rabbimden senin için mağfiret isteyeceğim.”(Meryem, 19/46-47) demişti.
O halde sizin de İbrahim’e uymanız ve her hususta İbrahim’in dinine tabi olmanız gerekir. Ancak bundan onun, babasına söylediği “Mutlaka senin için mağfiret dileyeceğim”(el-Mümtehine, 60/64) şeklindeki sözü müstesnâdır. Nitekim Yüce Allah, bu hususa ve diğerlerine dikkatlerimizi çekmiş bulunmaktadır. Bundan dolayı O da şöyle buyurmaktadır:
Ibrahim je za svoga oca oprost molio jer je obećao da će to učiniti, nadajući se da će prihvatiti islam. Kada je Ibrahimu postalo jasno da je njegov otac Allahov neprijatelj, zbog toga što savjete nije prihvatao ili zbog toga što je posredstvom Objave saznao da će kao nevjernik umrijeti, odrekao ga se. Traženje oprosta za njega bilo je dio njegovog zaključka i truda, a ne kao vid suprotstavljanja Allahovom propisu koji mu je objavio. Ibrahim, neka mu je Allahov mir, bio je Allahu izuzetno predan i puno je svome nepravednom narodu praštao.
Và nguyên nhân khiến Ibrahim phải cầu xin Allah tha thứ cho người cha của mình là vì Người đã hứa với cha Người rằng Người cầu xin cho ông, với hi vọng là ông sẽ phủ phục Allah. Nhưng sau khi Ibrahim biết rõ rằng cha của Người là kẻ thù của Allah và những lời khuyên giải không còn ý nghĩa gì nữa, hoặc sau khi được mặc khải biết ông sẽ chết với tình trạng phủ nhận đức tin thì Người đã đoạn tuyệt với ông. Thật ra lời cầu xin đó chỉ bắt nguồn từ tấm lòng nhân hậu của Người, chứ Người không cố ý nghịch lại lời mặc khải của Allah. Quả thật Ibrahim [cầu xin sự bằng an và phước lành cho Người] rất nhanh nhẹn trong việc hối cải và thường xuyên xí xóa mọi lỗi lầm mà dân chúng đã hại mình.
L'implorazione del perdono per suo padre, da parte di Ibrāhīm, fu solo in seguito alla promessa che gli fece, sperando che si sottomettesse. Quando fu chiaro ad Ibrāhīm che suo padre era nemico di Allāh perché il suo consiglio non gli fu di beneficio, o perché gli venne ispirato che sarebbe morto da miscredente, prese le distanze da lui. La sua richiesta di perdono fu una sua iniziativa; ciò non era contrario al decreto che Allāh gli ispirò. In verità Ibrāhīm, pace a Lui, implora molto Allāh, ed Egli perdona molto e non rimprovera il Suo popolo trasgressore.
This put some Muslims into doubt. Was it not, they thought, that Sayyidna Ibrahim ؓ too had prayed for his disbelieving father? To answer it, the second verse (114) was revealed: مَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ. In gist, it means: As for the prayer made by Sayyidna Ibrahim ؓ for his father, it was conditioned by circumstances. In the beginning, Sayyidna Ibrahim ؓ did not know that he would keep on sticking to his disbelief right through the end and would die a disbeliever. In other words, his going to Hell was not certain. That was the time when he had made the promise that he would pray for his forgiveness: سَأَسْتَغْفِرُ لَكَ رَبِّي (I shall ask my Lord to forgive you - Maryam 19:47). Later, when it be-came clear to Sayyidna Ibrahim ؓ that he was an enemy of Allah, that is, he had remained a disbeliever right through the end, he elected to become indifferent to him and stopped asking pardon for him.
With regard to the mention of Sayyidna Ibrahim ؓ praying for the forgiveness of his father at different places in the Qur'an, it should all be taken in that sense, whereby it would mean that Allah may give him the taufiq of 'Iman and Islam so that he could be forgiven.
When the disbelievers inflicted a wound on the blessed face of the Holy Prophet ﷺ during the battle of Uhud, he was seen wiping blood from his face and praying: اللَّھُمَّ اغفِرلِقَومِی اِنَّھُم لَا یَعلَمُونَ ( O Allah, forgive my people. They do not know). The object of this prayer of forgiveness for the disbelievers is no other but that Allah may bless them with the taufiq of 'Iman and Islam so that they could become deserving of being forgiven.
Imam al-Qurtubi said, ` this proves that it is permissible to pray for the forgiveness of a living kafir with the intention that this disbelieving person may have the taufiq of 'Iman and become deserving of forgiveness.'
In the last sentence of the verse (114), it was said: إِنَّ ِبْرَاهِيمَ حَلِيمٌ (Surely, Ibrahim is oft sighing [ before Allah ], forbearing). The word: اوَّاه awwah) is used for a host of meanings. Al-Qurtubi has reported fifteen meanings of this word but they are all close to each other without any real difference between them. Some of these are: one who sighs a lot, or one who supplicates profusely, or one who is full of mercy for the servants of Allah. This (last) meaning is reported from Sayyidna ` Abdullah ibn Masud ؓ .
Cuando Abraham u pidió perdón por su padre politeísta se debió solamente a una promesa que le había hecho, con la esperanza de que él creyera. Cuando Abraham se dio cuenta de que su padre era enemigo de Al-lah, porque el consejo no le beneficiaba o porque supo por revelación que moriría como un incrédulo, renunció a él. Él había rogado por su perdón basado en su propio razonamiento y no en contradicción con ninguna de las leyes que Al-lah le hubiera revelado. Abraham r acostumbraba a humillarse ante Al-lah, y solía pasar por alto y perdonar a su pueblo que era injusto.
Abraham’s seeking forgiveness for his polytheist father was only because of a promise he had made to him to do so, in the hope that he would submit. When it became clear to Abraham that his father was an enemy of Allah, due to the advice not being of benefit to him or due to his coming to know through revelation that he will die as a disbeliever, he renounced him. He had asked forgiveness for him on the basis of his own reasoning and not in contradiction of any law that Allah had revealed to him. Abraham (peace be with him) used to frequently turn to Allah in humility and he used to overlook and pardon his people who were wrongdoers.
Walang iba ang paghiling ni Abraham ng kapatawaran para sa ama niya kundi dahilan sa pangako niya roon na talagang hihiling nga siya nito para roon sa pag-asang maligtas iyon. Ngunit noong lumiwanag para kay Abraham na ang ama niya ay isang kaaway kay Allāh dahil sa kawalan ng pakinabang sa pagpapayo roon o dahil sa pagkaalam niya sa pamamagitan ng pagkakasi na ang ama niya ay mamatay na isang tagatangging sumampalataya, nagpawalang-kaugnayan siya roon. Ang paghingi niya ng tawad para roon ay isang pagsisikap [na makatulong] mula sa kanya, hindi pagsalungat sa patakarang ikinasi ni Allāh sa kanya. Tunay na si Abraham – sumakanya ang pagbati ng kapayapaan – ay talagang madalas ang pagsusumamo, madalas ang pagpapaumanhin at ang pagpapalampas sa [kasalanan ng] mga kababayan niyang mga tagalabag ng katarungan.
Permohonan ampunan yang dilakukan Ibrahim untuk bapaknya tidak lain disebabkan oleh janji Ibrahim kepada bapaknya bahwa ia benar-benar akan memohonkan ampunan kepada Allah untuknya agar mau menganut Islam. Kemudian tatkala Ibrahim mengetahui dengan jelas bahwa bapaknya adalah musuh Allah karena ia enggan menerima nasihat yang baik, atau karena ia mengetahui dari wahyu bahwa bapaknya akan mati sebagai orang kafir maka Ibrahim berlepas diri darinya. Permohonan ampunan yang dilakukan oleh Ibrahim itu adalah hasil ijtihadnya sendiri, bukan melawan hukum yang Allah wahyukan kepadanya. Sesungguhnya Ibrahim -‘alaihissalām- adalah sosok orang yang rajin berdoa kepada Allah dan suka memaafkan kaumnya yang berbuat semena-mena kepadanya.
İbrahim’in babası için bağışlama dilemesi, sadece ona verdiği bir sözden dolayı ve onun Müslüman olması içindi. İbrahim, babasına yaptığı nasihatin fayda vermemesi ile yahut onun kâfir olarak öleceği bilgisi vahiy ile kendisine ulaşınca babasının, Allah’ın düşmanı olduğunu kesin olarak anladı ve ondan uzaklaştı. İbrahim'in babası için af talebi, kendisinin ortaya koyduğu bir içtihat ve bir gayret idi. Şüphesiz İbrahim -aleyhisselam-, gerçekten çok dua edip yalvaran, zalim ve haddi aşmış olan kavmine karşı çok affedici ve müsamahalı bir kimseydi.
La demande de pardon que formula Abraham n’était justifiée que par la promesse qu’il fit à son père de formuler cette demande, espérant qu’il se convertisse à l’Islam, mais lorsqu’il fut clair pour Abraham que son père était l’ennemi d’Allah, que les recommandations qu’il lui faisait ne lui étaient pas profitables et que la Révélation lui apprit qu’il mourrait mécréant, il se désavoua de Lui. En outre, sa demande de pardon était une initiative erronée de sa part et non une opposition délibérée à un jugement révélé par Allah. En effet, Abraham implorait souvent Allah et pardonnait souvent à son peuple qui était injuste envers lui.
"Dan Allah sekali-kali tidak akan menyesatkan suatu kaum, sesudah Allah memberi petunjuk kepada mereka hingga dijelaskan-Nya kepada mereka apa yang harus mereka jauhi. Sesungguhnya Allah Maha Mengetahui segala sesuatu. Sesungguhnya kepunyaan Allah-lah kerajaan langit dan bumi. Dia menghidupkan dan mema-tikan. Dan sekali-kali tidak ada pelindung dan penolong bagimu selain Allah." (At-Taubah: 115-116).
(115) Yakni, bahwa Allah تعالى jika memberi nikmat hidayah kepada suatu kaum, dan Dia memerintahkan mereka meniti jalan yang lurus, maka Dia تعالى menyempurnakan kebaikanNya kepada mereka, serta menjelaskan kepada mereka segala apa yang mereka perlukan dan butuhkan. Dia tidak membiarkan mereka dalam ke-adaan sesat dan tidak mengetahui perkara agama mereka. Ini me-ngandung dalil atas kesempurnaan rahmatNya dan bahwa syariat-Nya meliputi segala apa yang dibutuhkan oleh manusia dalam ma-salah pokok-pokok maupun cabang-cabangnya. Ada kemungkinan bahwa maksud dari hal itu adalah, ﴾ وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَىٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَۚ ﴿ "Dan Allah sekali-kali tidak akan menyesatkan suatu kaum, sesudah Allah memberi petunjuk kepada mereka hingga dijelaskan-Nya kepada mereka apa yang harus mereka jauhi." Jika Allah menjelas-kan apa yang mesti mereka hindari, lalu mereka tidak tunduk kepa-daNya, maka Dia menghukum mereka dengan kesesatan sebagai balasan atas penolakan mereka terhadap kebenaran yang jelas. Na-mun kemungkinan tafsir yang pertama itu lebih utama. ﴾ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ ﴿ "Sesungguhnya Allah Maha Mengetahui segala sesuatu." Karena ilmuNya yang sempurna dan menyeluruh, Dia mengajarkan kepa-damu apa yang tidak kamu ketahui dan menjelaskan apa yang bermanfaat bagimu.
(116) ﴾ إِنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۚ ﴿ "Sesungguhnya kepunyaan Allah-lah kerajaan langit dan bumi. Dia menghidupkan dan mematikan." Yakni, Dia-lah Pemiliknya, yang mengatur hamba-hambaNya de-ngan menghidupkan dan mematikan serta aturan-aturan ilahiyah yang lain. Jika tidak ada aturan takdirNya yang cacat maka bagai-mana mungkin ada aturan agamaNya yang cacat, yang berkaitan dengan uluhiyahNya dan Dia membiarkan hamba-hambaNya begitu saja atau membiarkan mereka tersesat dan bodoh, padahal itu adalah perhatian terbesar dariNya kepada hamba-hambaNya, oleh karena itu Dia berfirman, ﴾ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ ﴿ "Dan sekali-kali tidak ada pelindung dan penolong bagimu selain Allah." Yakni pelindung yang melindungimu dengan mendatangkan manfaat bagimu atau penolong yang menolak mudarat darimu.
Allah tidak akan menjatuhkan vonis sesat kepada kaum yang telah diberi-Nya petunjuk sebelum Dia menjelaskan kepada mereka larangan-larangan yang harus mereka jauhi. Apabila mereka melanggar larangan-larangan itu setelah mereka mengetahuinya maka Allah akan menjatuhkan vonis sesat kepada mereka. Sesungguhnya Allah Maha Mengetahui segala sesuatu, tidak ada sesuatupun yang luput dari pengetahuan-Nya. Dan Dia telah mengajarkan kepada kalian apa-apa yang dahulu tidak kalian ketahui.
Allah, bir topluma hidayet verdikten sonra, sakınmaları gereken haramları açıklamadan, onlar üzerine sapıklık hükmü vermez. Onlar, haram olduğu belli olduktan sonra günah işleyecek olurlarsa; işte o zaman Allah, onlar üzerine sapmaları için hükmünü verir. Şüphesiz ki Allah, her şeyi hakkıyla bilendir. O'na hiçbir şey gizli kalmaz. O, bilmediğiniz şeyleri size öğretmiştir.
Il n’est pas de la nature d’Allah de condamner un peuple à l’égarement après qu’Il lui ait facilité d’être guidé jusqu’à ce qu’Il lui expose clairement les interdits qui doivent être délaissés. Si malgré cela, ce peuple les commet, alors Allah le condamne à l’égarement. Allah sait toute chose et rien ne Lui échappe. De plus, Il vous a appris ce que vous ne saviez pas.
115- Allah'ın, bir topluma hidâyet verdikten sonra sakınacakları şeyleri kendilerine apaçık bildirmedikçe onları saptırması olacak şey değildir. Şüphesiz Allah, her şeyi çok iyi bilendir.
116- Şüphesiz ki göklerin ve yerin hükümranlığı Allah’ındır. O, diriltir ve öldürür. Sizin için Allah’tan başka ne bir dost ne de bir yardımcı vardır.
115. Yani Yüce Allah bir kavme hidâyet lütfedip onlara dosdoğru yolu izlemelerini emretmişse onlar üzerindeki ihsanını mutlaka tamamlar. Onlara gerek duyacakları her şeyi, kendileri için zorunlu olan her hususu beyan eder. Onları sapmış bir halde ve dinleri konusunda cehalet içerisinde bırakmaz. İşte bu buyruk, Yüce Allah’ın rahmetinin mükemmel olduğuna, şeriatının da kulların -gerek dinin temel esasları ile ilgili olsun gerek fer’i hükümleri ile ilgili olsun- gerek duyacakları her şeyi açıklamış olduğuna delildir.
Yüce Allah’ın:“Allah'ın, bir topluma hidâyet verdikten sonra sakınacakları şeyleri kendilerine apaçık bildirmedikçe onları saptırması olacak şey değildir”buyruğu ile şu mananın kastedilmiş olma ihtimali de vardır: Yüce Allah, onlara sakınacakları şeyleri beyan eder de onlar, bunlara riâyet etmeyecek olurlarsa apaçık hakkı reddetmelerinin bir cezası olarak O, onları haktan saptırmakla cezalandırır. Ancak birinci tefsir, daha uygundur.“Şüphesiz Allah, her şeyi çok iyi bilendir.” O’nun ilminin kamil ve her şeyi kapsayıcı olması dolayısı iledir O, size daha önceden bilmediğiniz şeyleri öğretmiş ve kendisi ile yararlanacağınız şeyleri açıkça bildirmiştir.
116. Yani bütün bunların mutlak sahibi O’dur. Canlarını almak, hayat vermek ve türlü ilâhi tedbirlerle kulların işlerini çekip çeviren de O’dur. O’nun kevnî-kaderî idaresi hiçbir şekilde düzensizlik arzetmediğine göre, uluhiyetini ilgilendiren dinî idaresi ve hükümleri nasıl düzensizlik ve tutarsızlık arz edebilir?! Nasıl kullarını başıboş bırakır ve onları ihmal eder?! Yahut da o kullarını en ileri derecede dost edinmekle birlikte nasıl onları sapkın ve cahil bir halde bırakır?! Bundan dolayı Yüce Allah şöyle buyurmuştur:“Sizin için Allah’tan başka ne” size faydaları olan şeyleri sağlamak sureti ile işlerinizi üstlenecek gerçek “bir dost, ne de” size zarar verecek şeyleri sizden uzaklaştıracak “bir yardımcı vardır.”
E Allāh non conduce un popolo alla perdizione, dopo averli guidati alla Retta Via, finché non chiarisce loro quali siano le cose proibite da evitare; se fanno ciò che Allāh ha vietato dopo che Allāh li informò del divieto, decreterà la loro perdizione. In verità Allāh è Onnisciente, nulla Gli è nascosto, e vi ha insegnato ciò che non sapevate.
Al-lah nunca condenaría a un pueblo al extravío luego de haberlos guiado, hasta que Él les aclare cuáles son las cosas prohibidas que deben evitar. Si hacen lo que Al-lah ha prohibido después de ser declarada su prohibición y tras habérseles aclarado, entonces Él los juzgará como extraviados. Al-lah conoce todas las cosas. Nada se oculta de Él. Él les ha enseñado lo que no conocían.
Hindi nangyaring si Allāh ay ukol na humatol sa mga tao ng pagkaligaw, matapos na nagtuon Siya sa kanila sa kapatnubayan, hanggang sa nagpalinaw Siya sa kanila ng mga ipinagbabawal na kinakailangan ang pag-iwas sa mga ito. Kaya kung nakagawa sila ng ipinagbawal sa kanila matapos ng paglilinaw sa pagbabawal nito ay hahatol Siya sa kanila ng pagkaligaw. Tunay na si Allāh sa bawat bagay ay Maalam: walang nakakukubli sa Kanya na anuman. Nagturo nga Siya sa inyo ng hindi ninyo dati nalalaman.
Và Allah đã không phán quyết ai là kẻ lầm lạc sau khi Ngài đã ban cho họ sự hướng dẫn mãi đến khi Ngài giải thích cho họ thấy những điều cấm kỵ để họ biết mà tránh. Nhưng nếu họ phạm phải những điều cấm sau khi Ngài đã giải thích rõ thì Ngài sẽ phán quyết họ là những người lạc lối. Quả thật, Allah am tường mọi việc, không có gì có thể che giấu được Ngài, và chắc chắn Ngài đã dạy cho các ngươi mọi thứ trong khi trước đây các ngươi không biết gì cả.
Allah would never pass the judgement of misguidance against a people, after He had given them guidance, until He makes clear to them those forbidden things that they must avoid. If they do that which Allah had forbidden after it has been declared forbidden and made clear to them, then He will judge them as misguided. Allah knows everything. Nothing is hidden from Him. He has taught you what you did not know.
Allah neće donijeti odluku da je neki narod u zabludi, nakon što ga je uputio, sve dok im ne pojasni zabranjena djela kojih se moraju čuvati. Ako ih budu činili, nakon tog pojašnjenja, donijet će presudu o njihovoj zabludi. Allah sve zna, ništa Mu skriveno nije. On vas je poučio svemu onome što niste znali.
Recompense comes after Proof is established
Allah describes His Honorable Self and just judgment in that He does not lead a people astray but after the Message comes to them, so that the proof is established against them. For instance, Allah said,
وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ
(And as for Thamud, We showed and made clear to them the path of truth ...) 41:17. Mujahid commented on Allah's saying;
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَدَاهُمْ
(And Allah will never lead a people astray after He has guided them) "Allah the Mighty and Sublime is clarifying to the believers about not seeking forgiveness for the idolators in particular, and in general, it is an exhortation to beware of disobeying Him, and encouragement to obey Him. So either do or suffer." Ibn Jarir commented, "Allah says that He would not direct you to misguidance, so that you invoke Him for forgiveness for your dead idolators, after He gave you guidance and directed you to believe in Him and in His Messenger ! First, He will inform you of what you should avoid, so that you avoid it. Before He informs you that this action is not allowed, you would not have disobeyed Him and fallen into what He prohibited for you if you indulge in this action. Therefore, in this case, He will not allow you to be misguided. Verily, guidance or misguidance occurs after commands and prohibitions are established. As for those who were neither commanded nor prohibited, they can neither be obedient nor disobedient in doing what they were neither ordered nor prohibited from doing." Allah said,
إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ يُحْىِ وَيُمِيتُ وَمَا لَكُمْ مِّن دُونِ اللَّهِ مِن وَلِىٍّ وَلاَ نَصِيرٍ
(Indeed to Allah belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any protector nor any helper.) Ibn Jarir commented, "This is an encouragement from Allah for His believing servants to fight the idolators and chiefs of disbelief. It is also a command for them to trust in Allah's aid, for He is the Owner of the heavens and earth, and not to fear His enemies. Verily, they have no protector besides Allah, nor a supporter other than Him."
Quả thật, Allah nắm quyền thống trị các tầng trời và trái đất, hoàn toàn không có đối tác cùng với Ngài trong đó. Không gì có thể che giấu được Ngài. Ngài ban sự sống cho ai Ngài muốn và làm chết người nào Ngài muốn. Thế còn các ngươi - hỡi nhân loại - ngoài Allah các ngươi không có vị bảo hộ nào có thể giải quyết những vấn đề của các ngươi, và các ngươi không có một vị cứu tin nào có thể cứu các người khỏi những điều xấu xa, và giúp các ngươi chiến thắng kẻ thù.
The control of the heavens and the control of the earth belongs to Allah. He has no partner in this, and nothing in them is hidden from Him. He gives life to whomever He wills and causes whomever He wills to die. You, O people, do not have, besides Allah, any friend to take care of your affairs nor any protector to guard you against evil and assist you against your enemy.
Tunay na si Allāh ay nagtataglay ng paghahari sa mga langit at paghahari sa lupa. Walang katambal sa Kanya sa mga ito. Walang nakakukubli sa Kanya sa mga ito na isang tagakubli. Nagbibigay-buhay Siya sa sinumang niloob Niya ang pagbibigay-buhay at nagbibigay-kamatayan Siya sa sinumang niloob Niya ang pagbibigay-kamatayan. Walang ukol sa inyo, O mga tao, maliban pa kay Allāh na anumang katangkilik na tatangkilik sa mga nauukol sa inyo at walang ukol sa inyo na anumang mapag-adyang magtutulak palayo sa inyo ng kasagwaan at mag-aadya sa inyo laban sa kaaway ninyo.
El control de los cielos y de la Tierra pertenece a Al-lah. Él no tiene copartícipes, y nada en ellos está oculto para Él. Al-lah da la vida a quien Él desea y la muerte a quien Él quiere. Ustedes, pueblo, no tienen, aparte de Al-lah, ningún protector que se ocupe de sus asuntos ni que los proteja contra el mal y los ayude contra su enemigo.
Allahova je vlast i na nebesima i na Zemlji, On u toj vlasti ni na Zemlji ni na nebu nema sudruga i ortaka. Ni najskrivenija pojava nije Mu skrivena, On kome hoće život daje, a ako hoće usmrćuje. O ljudi, vi pored Allaha nemate zaštitnika koji će brinuti o vama i vašim stanjima, niti imate pomagača koji će vas od zla udaljiti i protiv neprijatelja pomoći.
In verità Allāh è il Re dei Cieli e della Terra, e non ha alcun socio in essi; nulla di essi Gli è nascosto; resuscita chi vuole resuscitare e fa morire chi vuole far morire; e voi, o gente, non avete all'infuori di Allāh altro Tutore dei vostri affari, e non avete altro Sostenitore che allontani da voi il male e vi sostenga contro il nemico.
Allah est le possesseur des Cieux et de la Terre. Il n’a aucun associé dans cette possession et rien ne se soustrait à Sa connaissance dans Son Royaume. Il donne la vie à ce qu’Il veut faire vivre et donne la mort à ce qu’Il veut faire mourir. Ô gens, vous n’avez pas d’autre allié qu’Allah qui se chargent de vos affaires et vous n’avez pas d’autre secoureur qui éloigne de vous le mal et vous fait triompher de votre ennemi.
Şüphesiz göklerin ve yerin mülkü Allah'ındır. Bu ikisinde O'nun hiç bir ortağı yoktur. Göklerde ve yerde olan (gizli ve açık) hiçbir şey O'na gizli kalmaz. Yaşatmak istediğini yaşatır ve öldürmek istediğini de öldürür. -Ey insanlar!- Sizin işlerinizi Allah'tan başka üstlenen yoktur. Sizden kötülüğü savacak ve düşmanlarınıza karşı size yardım edecek Allah'tan başka bir yardımcınız da yoktur.
Sesungguhnya Allah adalah pemilik kerajaan langit dan kerajaan bumi dan tidak ada sekutu bagi-Nya dalam kedua keraajan tersebut. Tidak ada sesuatu pun pada keduanya yang luput dari pengetahuan-Nya. Dia dapat menghidupkan siapa saja yang Dia kehendaki dan mematikan siapa saja yang Dia kehendaki, sedangkan kalian -wahai manusia- tidak mempunyai pengurus yang mengurus urusan-urusan kalian dan tidak mempunyai pelindung yang dapat melindungi kalian dari semua keburukan dan dari musuh-musuh kalian selain Allah.
Abraham, being a very compassionate person, was greatly concerned about the salvation of humanity. Swayed by these sentiments, he had made a pledge to pray to God for his pagan father. But, when he was made aware of God’s will, he desisted. God has instilled in every human being a natural instinct for discerning evil. When an individual receives a message which is intended to stop him from committing an evil deed, his whole inner being testifies to its truth. A silent check is produced in his heart. For ‘God would never lead a people astray after He has guided them.’ But if the man ignores this impulse arising from within, and does not save himself, in spite of the hint given him by nature, his natural sensitivity gradually goes on weakening, till a time comes when it dies altogether. This danger threatens Muslims as well as non-Muslims.
Sungguh Allah telah menerima tobat Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- tatkala ia mengizinkan orang-orang munafik untuk tidak ikut serta dalam perang Tabuk. Sungguh Allah juga telah menerima tobat kaum Muhajirin dan Ansar yang tidak mangkir darinya, melainkan ikut serta dalam perang Tabuk, meskipun cuaca sangat panas, perbekalan sangat sedikit, dan musuh sangat kuat, setelah hati sebagian dari mereka berniat untuk meninggalkan perang akibat beratnya situasi yang sedang mereka hadapi. Kemudian Allah memberikan bimbingan pada mereka untuk bertahan dan tetap pergi ke medan perang. Allah pun menerima tobat mereka karena sesungguhnya Dia -Subḥānahu- Maha Penyantun lagi Maha Penyayang kepada mereka. Salah satu bentuk kasih sayang-Nya ialah Dia membimbing mereka untuk bertobat dan menerima tobat mereka.
Battle of Tabuk
Mujahid and several others said, "This Ayah was revealed concerning the battle of Tabuk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water." Qatadah said, "They went to Ash-Sham during the year of the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allah forgave them and allowed them to come back from that battle." Ibn Jarir reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab was reminded of the battle of distress (Tabuk) and `Umar said, "We went with the Messenger of Allah ﷺ in the intense heat for Tabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr As-Siddiq said, `O Allah's Messenger! Allah, the Exalted and Most Honored, has always accepted your invocation, so invoke Allah for us.' The Prophet said,
«تُحِبُّ ذَلِكَ؟»
(Would you like me to do that) Abu Bakr said, `Yes.' The Prophet raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp."' Ibn Jarir said about Allah's statement,
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,) meaning "With regards to expenditures, transportation, supplies and water,
مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ
(after the hearts of a party of them had nearly deviated,) away from the truth, thus falling prey to doubting the Messenger's religion because of the distress and hardships they suffered during their travel and battle,
ثُمَّ تَابَ عَلَيْهِمْ
(but He accepted their repentance.) He directed them to repent to their Lord and renew their firmness on His religion,
إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ
(Certainly, He is unto them full of kindness, Most Merciful.)"
On the occasion of the battle of Tabuk, there was a group which surrendered its best asset to Islam: their crops. It was harvest time, but they left everything behind and set out on a journey which involved a march of three hundred miles in intense heat in order to face the most powerful empire of the time. The shortage of mounts, equipment and goods was so acute that several men had to take turns on each camel, and for food they had often to rest content with one date per person. However, they were only being tested for their resolve and dedication to the cause of God. After God had seen their mettle, He caused the enemy to fall a prey to terror. They retreated from the battlefield without any confrontation and the Muslims returned victorious without having shed any blood. There was another group which consisted of the confessors ( 9:102 ). These people could not set out on this journey due to their engagement in worldly activities. However, they very soon realised that they had made a serious mistake, to which they unreservedly confessed. They were truly ashamed of their misdeed and sincerely repented of it. The flood of tears flowing from their eyes compensated for their shortcomings. God enveloped them in His mercy, because they had admitted their mistake in all sincerity.
Peygamber -sallallahu aleyhi ve sellem- Tebuk gazvesinden geri kalmak için münafıklara izin verdiği zaman Allah Teâlâ onu affetti. Sıcağın şiddetine, ellerindekilerin az olması ve düşmanın güçlü olmasına karşın savaştan geri kalmayıp aksine Nebi -sallallahu aleyhi ve sellem-’e tabi olan muhaciri ve ensarı bağışlamıştı. Büyük bir zorluk ile karşı karşıya olmaları sebebi ile (Tebuk savaşında) bir kısmının kalpleri savaşı terk etmeye meyledecek iken Allah, onları sebat etmeleri ve düşmana karşı savaşa çıkmaları hususunda muvaffak kılmış ve onların tövbelerini kabul buyurmuştur. Şüphesiz O, çok şefkatlidir, çok merhametlidir. Mümin kullarını tövbe etmeleri hususunda muvaffak kılması ve onların tövbelerini kabul etmesi O’nun rahmetindendir.
"Sesungguhnya Allah telah menerima taubat Nabi, orang-orang Muhajirin dan orang-orang Anshar, yang mengikuti Nabi dalam masa kesulitan, setelah hati segolongan dari mereka hampir berpaling, kemudian Allah menerima taubat mereka itu. Sesungguh-nya Allah Maha Pengasih lagi Maha Penyayang kepada mereka. Dan terhadap tiga orang yang ditangguhkan (penerimaan taubat) mereka, hingga apabila bumi telah menjadi sempit bagi mereka, pa-dahal bumi itu luas dan jiwa mereka pun telah sempit (pula terasa) oleh mereka, serta mereka telah mengetahui bahwa tidak ada tem-pat lari dari (siksa) Allah, melainkan kepadaNya saja, kemudian Allah menerima taubat mereka agar mereka tetap dalam taubatnya. Sesungguhnya Allah-lah Yang Maha Penerima taubat lagi Maha penyayang." (At-Taubah: 117-118).
(117) Allah تعالى mengabarkan bahwa termasuk kebaikan dan kasih sayangNya, ﴾ تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ ﴿ "Allah telah menerima taubat Nabi", Muhammad ﴾ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ﴿ "dan orang-orang Muhajirin dan orang-orang Anshar." Dia mengampuni kesalahan mereka, memu-dahkan kebaikan bagi mereka, dan mengangkat mereka ke derajat tertinggi, hal itu karena mereka melakukan amal yang sangat sulit dan sangat berat, oleh karena itu Dia berfirman, ﴾ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ ﴿ "Yang mengikuti Nabi dalam masa kesulitan", yakni, berangkat bersama beliau untuk memerangi musuh di perang Tabuk, di mana ia terjadi pada saat yang sangat panas, bekal dan kendaraan sedikit, dan banyaknya jumlah musuh, hal mana itu mendorong orang untuk enggan berangkat perang, namun kemudian mereka memo-hon pertolongan kepada Allah تعالى dan tetap melakukan jihad terse-but, ﴾ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ﴿ "setelah hati segolongan dari mereka hampir berpaling", yakni hati mereka berbalik dan cenderung kepada ketenangan dan kenyamanan, akan tetapi Allah meneguhkan, men-dukung, dan menguatkan mereka.
Berpalingnya hati adalah penyelewengannya dari jalan yang lurus, jika penyelewengannya pada dasar agama, maka ia adalah kekufuran, jika pada syariatnya, maka hal itu menurut syariat di mana dia menyimpang darinya. Bisa dalam bentuk dia lalai dalam menunaikannya, atau menunaikannya secara tidak syar'i. Firman-Nya, ﴾ ثُمَّ تَابَ عَلَيۡهِمۡۚ ﴿ "Kemudian Allah menerima taubat mereka itu." ﴾ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ ﴿ Sesungguhnya Allah Maha Pengasih lagi Maha Penya-yang kepada mereka." Di antara kasih sayangNya adalah memberi mereka nikmat taubat dan menerimanya dari mereka serta mene-guhkan mereka di atasnya.
(118) ﴾ و َ ﴿ "Dan" begitu pula Allah telah menerima taubat ﴾ ع َ ل َ ى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُواْ ﴿ "tiga orang yang ditangguhkan (penerimaan taubat) mereka", mereka tidak berangkat berperang bersama kaum Musli-min di perang itu. Mereka adalah Ka'ab bin Malik dan kedua rekan-nya. Kisah mereka masyhur tercantum di kitab-kitab Shahih dan Sunan.[103] ﴾ حَتَّىٰٓ إِذَا ﴿ "Hingga apabila", mereka sangat bersedih, ﴾ ضَاقَتۡ عَلَيۡهِمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ ﴿ "bumi telah menjadi sempit bagi mereka, padahal bumi itu luas, ﴾ وَضَاقَتۡ عَلَيۡهِمۡ أَنفُسُهُمۡ ﴿ "dan jiwa mereka pun telah sempit (pula terasa) oleh mereka", yang merupakan sesuatu yang paling mereka cintai dari segala apa pun, bumi yang luas dan sesuatu yang dicintai se-rasa sempit padahal biasanya ia tidak demikian, hal itu tidak lain kecuali karena perkara yang berat yang telah sampai pada puncak beratnya dan sulitnya, sehingga ia sulit untuk diungkapkan, hal itu karena mereka mendahulukan ridha Allah dan ridha RasulNya daripada segala sesuatu.
﴾ وَظَنُّوٓاْ أَن لَّا مَلۡجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيۡهِ ﴿ "Mereka telah mengetahui bahwa tidak ada tempat lari dari (siksa) Allah, melainkan kepadaNya saja." Yakni, mereka yakin dan mengetahui keadaan mereka bahwa tidak ada keselamatan dan perlindungan dari kesulitan kecuali hanya kepada Allah semata, tidak ada sekutu bagiNya. Terputuslah ketergan-tungan mereka dengan makhluk, mereka bergantung hanya kepada Allah, Rabb mereka, dan kembali kepadaNya. Mereka mengalami kesulitan ini selama lima puluh malam.
﴾ ثُمَّ تَابَ عَلَيۡهِمۡ ﴿ "Kemudian Allah menerima taubat mereka." Yakni mengizinkan dan membimbing mereka untuk taubat kepadaNya ﴾ لِيَتُوبُوٓاْۚ ﴿ "agar mereka tetap dalam taubatnya." Yakni, agar taubat ter-sebut dilakukan oleh mereka, sehinga kemudia Dia akan menerima taubat mereka. ﴾ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ﴿ "Sesungguhnya Allah-lah Yang Maha Penerima taubat." Yakni banyak memaafkan, mengampuni, dan menerima taubat dan dari kesalahan-kesalahan dan berbagai ke-kurangan. ﴾ ٱلرَّحِيمُ ﴿ "Lagi Maha penyayang." SifatNya adalah rahmat yang agung yang selalu turun kepada hamba setiap saat dan waktu, di segala kesempatan yang menyebabkan perkara agama dan dunia mereka berdiri tegak dengannya.
Dalam ayat-ayat ini terdapat dalil yang menunjukkan bahwa penerimaan taubat oleh Allah kepada seorang hamba adalah tujuan dan sasaran paling mulia dan paling tinggi, karena Allah menjadi-kannya sebagai akhir bagi hamba-hambaNya yang khusus, dan memberi mereka nikmat dengannya ketika mereka melakukan amalan-amalan yang dicintai dan diridhaiNya.
Di antaranya: Kasih sayang Allah kepada mereka, serta pe-neguhan iman mereka pada waktu kesulitan dan musibah yang mencemaskan.
Di antaranya: Bahwa ibadah yang berat bagi jiwa memiliki keistimewaan dan keutamaan di atas selainnya. Semakin berat ke-sulitannya maka akan semakin besar pahalanya.
Di antaranya: Bahwa penerimaan taubat oleh Allah kepada hambaNya adalah berdasarkan penyesalannya yang mendalam. Sedangkan orang yang tidak peduli dengan dosa dan tidak merasa bersalah jika melakukannya, maka taubatnya pasti gagal, meski dia menyangkanya diterima.
Di antaranya: Bahwa tanda kebaikan dan lenyapnya kesulitan adalah jika hati seorang hamba hanya bergantung kepada Allah تعالى secara sempurna dan terputus dari (mengharap kepada) makhluk.
Di antaranya: Di antara kasih sayang Allah kepada tiga orang sahabat tersebut adalah Allah menyifati mereka dengan sifat yang bukan aib bagi mereka, Dia berfirman, ﴾ خُلِّفُواْ ﴿ "Mereka ditangguh-kan." Sebagai isyarat bahwa orang-orang Mukmin meninggalkan mereka atau ditunda dari orang yang taubatnya dipastikan ditolak atau diterima, dan bahwa mereka tidak berangkat bukan karena tidak menginginkan kebaikan. Oleh karena itu Allah tidak berfir-man, تَخَلَّفُوْا (tidak berangkat).
Di antaranya: Allah تعالى memberi nikmat kejujuran kepada me-reka. Oleh karena itu Allah memerintahkan agar mereka diteladani.
Dia berfirman,
Commentary
In the comments on verse 102: وَآخَرُونَ اعْتَرَفُوا (And there are those who admitted...), it was said that following the general call of Jihad at Tabuk which required all Muslims to join in, the people of Madinah had split into five groups. Two of them were of those who elected to stay behind without any valid excuse, a detailed description of which has appeared in previous verses. Here, in the present verses, three kinds of sincere believers have been mentioned. First were those who responded to the call of Jihad instantly. They have been identified in the initial sentence: اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ (who followed him in the hour of hardship) of verse 117. The second group was of those who hesitated during the early stage but recovered soon and got ready for Jihad with other participants. They have been described in the sentence: كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ (after the hearts of a group of them were about to turn crooked) of the same verse (117).
The third group was that of the believers who did not, though, participate in the Jihad because of their laziness at that time, yet, later on, they regretted and sought forgiveness - and ultimately, the Taubah made by them was accepted. However, their group was further divided in two types. Originally, they were ten in number. Seven out of these men demonstrated their genuine remorse and repentance instantly soon after the return of the Holy Prophet ﷺ . The manner in which they did so was unusual. They tied themselves up with the pillars of the Prophet's Mosque with the resolve that they would stay tied as long as their Taubah was not accepted. The verse known as the 'Ayah of Taubah granting forgiveness for them was revealed immediately then. Details can be seen under comments on verse 102. The remaining three out of the ten were those who did not act in that manner. The Holy Prophet ﷺ asked his Companions to boycott them whereby no one was to greet or talk to them. This thing was terrible. It really disturbed them. They have been mentioned in the second verse (118) through the words: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And towards the three whose matter was deferred) where comes the acceptance of their Taubah soon after which the order to boycott them was withdrawn.
Before we move on to explain the first verse (117): لَّقَد تَّابَ اللَّـهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ (Surely, Allah has relented towards the Prophet and the Emigrants and the Supporters who followed him in the hour of hardship) in some details, let us answer a question first.
Is it not that Taubah is done because of having committed an act of sin and disobedience? The Holy Prophet ؓ is protected from that (ma` sum). What, then, would be the sense of accepting his Taubah ('relenting towards the Prophet' )? In addition to that, there were the Sahabah from among the Muhajirin and Ansar who had opted for Jihad since the very beginning. They too had not done anything wrong. For what crime had they made their Taubah that was accepted?
The answer is that Allah Ta` a1a made all of them safe from sin. This was expressed as Taubah, or that Allah Ta` ala made all of them tawwab, those who turn to Allah. This indicates that no one is free from the need to make Taubah, not even the Holy Prophet ﷺ and his closest Companions ؓ - as it appears in another verse: وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا (and turn towards Allah in repentance, all of you - 24:31). The reason is that the degrees and ranks of nearness to Allah are endless. Whoever has reached a certain station should realize that there is a higher station ahead and, as compared to that high station, the present one is a shortcoming. The quest must go on. Let one seek forgiveness for any shortcoming he may have at his present station so that he could move on to the next, the higher.
Coming to words: سَاعَةِ الْعُسْرَةِ (translated as ` the hour of hardship' ) appearing in verse 117, the Holy Qur'an has employed this expression to portray the condition of the Muslims on the occasion of this very Jihad because they were poor and straitened on many counts. Hasan al-Basri (رح) says, ` they had one mount for every ten men. They had to take turns to ride. The wherewithal required for such a trip was very short and ordinary. On the other hand, the heat was intense and scorching. Water in en route was scarce and at distances.
As for the next sentence: مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ (after the hearts of a group of them were about to turn crooked), the زَیغ (zaigh: crookedness) of the hearts of some people referred to here does not mean some deviation from faith. In fact, it means to lose heart and wish to avoid action in Jihad because of the hardship of hot weather and the dearth of necessary supplies. Hadith narratives prove that. It was in view of these hardships they faced that their repentance was accepted.
Allah accepta le repentir du Prophète Muħammad d’avoir permis aux hypocrites de ne pas participer à la Bataille de Tabûk. Allah accepta également le repentir des Partisans et des Migrants, qui n’étaient pas restés en retrait et qui l’ont suivi, malgré la canicule, le peu de moyens et la puissance de l’ennemi, après que les cœurs de certains parmi eux furent sur le point de pencher pour délaisser ce combat en raison de la gravité de leur situation. Puis Allah leur facilita de rester fermes et de sortir combattre, et Il accepta également leur repentir. Il est en effet indulgent et miséricordieux envers eux, et l’une des expressions de Sa miséricorde est qu’Il leur facilite le repentir puis l’accepte.
Talaga ngang tumanggap si Allāh ng pagbabalik-loob kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – noong nagpahintulot ito sa mga mapagpaimbabaw sa pagpapaiwan palayo sa pagsalakay sa Tabūk. Talaga ngang tumanggap Siya ng pagbabalik-loob sa mga lumikas at sa mga tagaadya na mga hindi nagpaiwan palayo roon, bagkus sumunod sila sa Propeta sa pagsalakay sa Tabūk sa kabila ng tindi ng init, kakauntian ng yaman, at lakas ng mga kaaway, matapos na halos kumiling [sa pag-iwas] ang mga puso ng isang pangkatin kabilang sa kanila na nagbalak ng pag-iwan ng pagsalakay dahil sa taglay nila na mabigat na kagipitan. Pagkatapos nagtuon sa kanila si Allāh sa katatagan at paglisan tungo sa pagsalakay, at tumanggap Siya ng pagbabalik-loob sa kanila. Tunay na Siya – kaluwalhatian sa Kanya – ay Mahabagin sa kanila, Maawain. Bahagi ng awa Niya sa kanila ang pagtuon sa Kanila sa pagbabalik-loob at ang pagtanggap nito mula sa kanila.
Al-lah ha perdonado al profeta Mujámmad r por permitirles a los hipócritas que se rezagaran de la batalla de Tabuk. Él también ha perdonado a los emigrantes (muhayirín) y a los ayudantes (ansar) que no se rezagaron, sino que lo siguieron en la batalla de Tabuk a pesar del intenso calor, la falta de medios y la poderosa fuerza del enemigo. Esto fue después de que un grupo de ellos intentara abandonar la expedición, a punto de desviarse de la verdad y del camino de la guía correcta, debido a la gran dificultad que enfrentaron. Entonces Al-lah les concedió paciencia y les permitió abandonar la batalla. Él los perdonó, porque Él es bondadoso y misericordioso. Fue por Su misericordia que Él les permitió arrepentirse ante Él y que aceptó su arrepentimiento.
Quả thật, Allah hằng quay lại tha thứ cho Nabi Muhammad [cầu xin bình an và phúc lành cho Người] khi Người cho phép những kẻ đạo đức giả không tham gia chiến đấu trong trận Tabuk, và Ngài cũng tha thứ cho những những người Muhajirin (những người di cư từ Makkah đến Madinah) và tha thứ cho những người Ansar (cư dân Madinah) họ đã không từ bỏ Người mà luôn sát cánh cùng với Người trong trận chiến Tabuk cho dù phải đối mặt với sức nóng khắc nghiệt của thời tiết và quân trang thô sơ đối chọi với sức mạnh của kẻ thù; mặc dù có một số trái tim có xu hướng từ bỏ cuộc chiến khi vấp phải sự khó khăn, thiếu thốn. Nhưng Allah đã làm họ vững vàng và xung trận, Ngài đã tha thứ cho họ, bởi quả thật Ngài Tối Cao luôn khoan hồng và thương xót họ, và trong sự thương xót của Ngài là chấp nhận sự sám hối, ăn năn từ họ.
Allāh accettò il pentimento del Profeta Muħammed pace e benedizioni di Allāh su di lui, quando autorizzò gli ipocriti a non partire per la battaglia di Tabūk; e così accettò il pentimento degli Emigranti (Al-Muhajirīn) e degli Anșār, coloro che non restarono ma lo seguirono nella battaglia di Tabūk, nonostante la grande afa e la scarsità di mezzi e la forza del nemico, dopo che i cuori di alcuni di loro furono tentati a non partecipare alla battaglia a causa della gravità della situazione; dopodiché Allāh li aiutò a restare saldi e ad andare incontro alla battaglia, e accettò il loro pentimento. In verità, gloria Sua, Egli è Tenero nei loro confronti, Misericordioso; e parte della Sua Misericordia è il fatto di averli guidati al pentimento e di averlo accettato.
Allah je oprostio vjerovjesniku Muhammedu, sallallahu alejhi ve sellem, kada je licemjerima dozvolio izostanak iz Pohoda na Tebuk, oprostio je i muhadžirima i ensarijama koji nisu izostali, nego su ga u tom teškom času, u Pohodu na Tebuk, slijedili, kada je bila velika vrućina, manjak snage, a neprijatelj je bio jak. U to vrijeme srca nekih od njih zamalo se nisu pokolebala i napustila pohod, jer su bili u teškoj situaciji. Allah ih je poslije učvrstio i pomogao u njihovoj nakani da krenu u boj, te im je poslije i oprostio. On je prema njima, zaista, milosrdan i milostiv, a ta milost se, pored ostaloga, ogleda i u činjenici da ih je usmjerio ka pokajanju, a onda to pokajanje i prihvatio.
Allah has forgiven the Prophet Muhammad (peace be upon him) since he gave permission to the hypocrites to stay behind from the battle of Tabūk. He has also forgiven the Emigrants and the Helpers who did not stay behind, but followed him in the battle of Tabūk despite the intense heat, the lack of means and the powerful strength of the enemy. This was after a group of them who intended to abandon the expedition, almost deviated from the truth and the path of correct guidance, because of the great difficulty they faced. Then Allah enabled them to be patient and to go out for that battle. He forgave them, for He, may He be glorified, is Kind and Merciful towards them. It was because of His mercy that He enabled them to repent to Him and that He accepted their repentance.
117- Andolsun ki Allah, hem Peygamberinin hem de Muhacirlerle Ensarın tevbelerini kabul etmiştir. Zira onlar, o zor zamanda, içlerinden bir grubun gönüllerinin neredeyse kayacak duruma gelmesinin ardından Peygambere tabi olmuşlardır. Sonra da Allah onların tevbelerini kabul buyurmuştur. Çünkü O, onlara karşı çok şefkatli ve pek merhametlidir.
118- Geri bırakılan üç kişinin de (tevbesini kabul buyurmuştur). Öyle (bunalmışlardı) ki yeryüzü onca genişliğine rağmen onlara dar gelmiş, vicdanları kendilerini sıktıkça sıkmıştı. Nihâyet Allah’a karşı yine O’ndan başka sığınacak bir yer olmadığını anladılar. Sonra tevbe etsinler diye Allah, onları tevbeye muvaffak buyurdu. Şüphesiz Allah tevbeleri kabul edendir, çok merhametlidir.
117. Yüce Allah, lütuf ve ihsanının bir tecellisi olarak Peygamberi Muhammed sallallahu aleyhi ve sellem’in de Muhacir ve Ensarın da tevbelerini kabul ettiğini, onların hatalarını bağışlayarak onların iyiliklerini artırdığını ve onları en yüksek derecelere yükselttiğini haber vermektedir. Bunun sebebi ise oldukça zor ve ağır birtakım amelleri yerine getirmeleridir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“o zor zamanda… Peygambere tâbi olmuşlardır.” Yani Tebûk gazvesinde düşmanlarla savaşmak üzere onunla birlikte sefere çıkmışlardır. Zira Tebûk gazvesi, oldukça sıcak bir dönemde gerçekleşmişti. Azıkların ve bineklerin az, buna karşılık düşmanın çok olması gibi savaştan geri kalmaya iten pek çok sebep vardı. İşte onlar, Yüce Allah’ın yardımını isteyerek bu işi yerine getirmeye koyuldular. Ancak bu, “içlerinden bir grubun gönüllerinin neredeyse kayacak duruma gelmesinin ardından”olmuştu. Yani kalpleri tersyüz olup savaşa çıkmayarak oturmaya ve rahata meyletmek üzere idi. Ancak Allah onlara da sebat verdi, onları destekledi ve güçlerini pekiştirdi.
Kalbin kayması, Sırat-ı Müstakimden sapması demektir. Eğer bu sapma, dinin aslında olursa küfürdür. Şayet şer’i hükümlerde olursa hükmü de söz konusu şer’i hükme göre olur. Bu tür bir sapma da ya o şer’î hükmü işlemekteki bir kusur şeklinde yahut da onu şer’i şekle uygun olmayan bir biçimde yapmak şeklinde tezahür eder.“Sonra da Allah onların tevbelerini kabul buyurmuştur. Çünkü O, onlara karşı çok şefkatli ve pek merhametlidir.” Bundan dolayı onlara tevbeyi lütfetmiş, onlardan bu tevbeyi kabul etmiş ve yaptıkları tevbe üzerinde kendilerine sebat vermiştir.
118. Yüce Allah aynı şekilde bu gazada müslümanlarla birlikte savaşa çıkmayıp “geri bırakılan üç kişinin de” tevbelerini kabul buyurmuştur. Bu üç kişi ise Ka’b b. Malik ile iki arkadaşı (Hilal ve Murara) idiler. Bunların başından geçen olay, sahih hadis kitapları ile Sünenlerde mevcut ve meşhurdur.[28]“Öyle” büyük bir üzüntüye kapılmışlardı “ki yeryüzü onca genişliğine rağmen onlara dar gelmiş, vicdanları kendilerini sıktıkça sıkmıştı.”Her şeyden daha çok sevdikleri canları bile onlara dar gelmişti. Hem oldukça geniş olan dünya onlara dar gelmiş hem de âdeten kendilerini sıkmaması gereken o sevdikleri canları da kendilerine dar gelmişti. Böyle bir hal ise ancak oldukça ileri dereceye ulaşmış ve ifade edilmesi imkânsız, son derece rahatsız edici bir işten dolayı olur. Zira onlar Allah’ın ve Rasûlünün rızasını her şeyin önünde tutmuşlardı.“Nihâyet Allah’a karşı yine O’ndan başka sığınacak bir yer olmadığını anladılar.” Yani onlar şuna kesinlikle inandılar ki sıkıntılardan kurtulacakları ve bunlardan dolayı sığınacakları tek yer, ancak hiçbir ortağı bulunmayan Allah’tır. Bu yüzden onlar yaratılmışlarla olan bağlarını koparıp yalnızca Rab’leri olan Allah’a yöneldiler. O’ndan kaçıp yine O’na sığındılar. Onların bu zorlu ve sıkıntılı halleri elli gün devam etti. “Sonra tevbe etsinler diye onları tevbeye muvaffak buyurdu.”Allah onların tevbesini kabul etmek için onları tevbe etmeye muvaffak kıldı ve bu izni onlara verdi.“Şüphesiz Allah tevbeleri kabul edendir.” O, her türlü yanılmaları, eksiklikleri, çokça affedip bağışlayandır, bunlardan tevbe edenlerin tevbelerini kabul edendir. “çok merhametlidir.” O’nun büyük rahmeti, kullarına dinî ve dünyevî bütün ihtiyaçlarını ayakta tutacak şekilde her zaman ve her anda iner durur.
Bu âyet-i kerimelerde, Yüce Allah’ın kulun tevbesini kabul etmesinin en ileri gaye ve en üstün sonuç olduğuna delil vardır. Yüce Allah bunu has kullarının ulaşacakları bir hedef olarak tespit etmiş ve kendisinin sevip razı olacağı amelleri işledikleri takdirde onları tevbeye muvaffak kılmasının, onlara bir lütfu olduğunu ifade buyurmuştur. Bu ayetlerde ifade edilen diğer bazı hususlar da şöyledir:
1. Allah, müminlere lütufta bulunmuş, zorlu hallerde ve oldukça tedirgin eden musibetlerde imanlarına sebat vermiştir.
2. Nefse ağır gelen bir ibadetin, başka amellerde bulunmayan bir üstünlüğü ve bir meziyeti vardır. İbadet dolayısı ile katlanılan zorluk, büyüdükçe ecir de büyük olur.
3. Yüce Allah’ın kulunun tevbesini kabul etmesi, onun pişmanlığı ve üzülmesi oranındadır. Günahına aldırış etmeyen, onu işlediği vakit sıkıntı duymayan bir kimsenin tevbesi ise şaibelidir, velev ki tevbesinin kabul olunduğunu zannetse bile.
4. Kalp, Yüce Allah’a tam anlamı ile bağlanır, yaratılmışlar ile ilgisini kesecek olursa bu, hayrın gerçekleşeceğinin ve her türlü sıkıntının son bulacağının bir alametidir.
5. Yüce Allah’ın bu üç kişiye lütuf ve ihsanlarından birisi de onları, kendileri için utanç sebebi olmayacak bir sıfatla zikretmesidir. Zira O, onlardan “geri bırakılan” kimseler diye söz etmiştir. Bu, mü’minlerin onları arkalarında bıraktıklarına yahut da özürlerinin kabul ya da reddedildiği hususunda kesin hüküm verilenlerden sonraya bırakıldıklarına, yoksa onların geri kalışlarının, hayrı istemediklerinden dolayı olmadığına bir işarettir. Bundan dolayıdır ki Yüce Allah onlar hakkında (diğer ayetlerde olduğu gibi)“savaştan geri kalanlar” buyurmamıştır.
6. Yüce Allah, onlara doğruluğu lütuf ve ihsan etmiştir. Bu yüzden de onlara uymayı emrederek şöyle buyurmaktadır:
Allah turned in forgiveness to the three – Murārah ibn Al-Rabī‘, Ka‘b ibn Mālik and Hilāl ibn Umayyah – who stayed behind from going with the Messenger of Allah (peace be upon him)to Tabūk. The Prophet (peace be upon him)instructed people to stay away from them, which made them feel sadness and grief. The earth seemed narrow to them despite its vastness, and their hearts felt constricted because of their loneliness, and they were certain there was no place of refuge or help they could go to except to Allah alone. Allah was Merciful to them, enabling them to turn to Him, asking for forgiveness, and accepting their repentance. Allah is the One who accepts the repentance from His slaves, and is full of mercy and compassion to them.
Talagang tumanggap na si Allāh sa tatlo ng pagbabalik-loob. Sila ay sina Ka`b bin Mālik, Murārah bin Ar-Rabī`, at Hilāl bin Umayyah, na mga pinagkaitan [dati] ng pagbabalik-loob at ipinahuli ang pagtanggap sa pagbabalik-loob nila matapos ng pagpapaiwan nila sa pagsugod kasama sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – papuntang Tabūk. Kaya nag-utos ang Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa mga tao ng pag-iwas sa kanila. May dumapo sa kanila na lungkot at lumbay dahil doon hanggang sa sumikip sa kanila ang lupa sa kabila ng luwang nito at sumikip ang mga dibdib nila dahil sa nangyari sa kanila na pangungulila. Nalaman nila na walang kalingaan para sa kanila na makapagpapakalinga sila maliban kay Allāh lamang. Kaya naawa Siya sa kanila sa pamamagitan ng pagtutuon sa kanila sa pagbabalik-loob. Pagkatapos tumanggap Siya sa pagbabalik-loob nila. Tunay na Siya ay ang Palatanggap ng pagsisisi sa mga lingkod Niya, ang Maawain sa kanila.
Al-lah les concedió el perdón a los tres (Murarah ibn Al-Rabi, Ka'b ibn Malik y Hilal ibn Umaiiah) que se rezagaron de ir con el Mensajero de Al-lah r a Tabuk. El Profeta r les ordenó a las personas que se mantuvieran alejadas de ellos, lo que les hizo sentir tristeza y pena. La Tierra les resultó estrecha a pesar de su inmensidad, y sus corazones estaban constreñidos debido a su soledad, y entendieron con certeza que no había ningún lugar de refugio o ayuda al que pudieran acudir excepto a Al-lah. Al-lah fue misericordioso con ellos, permitiéndoles regresar a Él, pedir perdón por sus pecados y aceptar su arrepentimiento. Al-lah es Quien acepta el arrepentimiento de Sus siervos, y está lleno de misericordia y compasión hacia ellos.
Quả thật, Allah đã tha thứ cho ba người gồm Ka'ab bin Malik, Murarah bin Al-Rabi'a và Hilal bin Umaiyah, là những người đã bị khước từ sự sám hối và trì hoãn chấp nhận sám hối của họ khi họ đã không xuất chinh cùng với Thiên Sứ [cầu xin bình an và phúc lành cho Người] đến Tabuk. Và Nabi đã ra lệnh người dân rời bỏ họ làm cho họ rất buồn bã và phiền muộn đến nỗi trái đất như thu hẹp lại cho dù rất nó rộng lớn và thênh thang vì lòng ngực thu hẹp lại do sự cô đơn. Và họ biết rằng không có nơi nào cho họ trú ngụ ngoại trừ đến với riêng một mình Allah. Ngài đã quay lại tha thứ và chấp nhận sự ăn năn của họ bởi quả thật, Ngài là Đấng hằng tha thứ những bầy tôi của Ngài, luôn thương xót họ.
Allah je oprostio trojici koja su izostala iz bitke na Tebuku i čije je pokajanje bilo odgođeno, a oni su: Ka'b b. Malik, Murara b. er-Rebi i Hilal b. Umejja. Poslanik je, sallallah salallahu alejhi ve sellem, izdao naređenje da se oni izbjegavaju, pa su bili veoma tužni, toliko da im se Zemlja, pored širine i prostranstva, učinila skučenom, a u njihovim dušama bilo se stislo zbog samoće koju su osjećali. U tom stanju znali su da je jedini izlaz kod Allaha, pa im se On smilovao i ka pokajanju ih uputio, a onda im pokajanje prihvatio, jer On mnogo prašta Svojim robovima i milostiv je prema njima.
Allāh accettò il pentimento dei tre: Ka'ab Ibn Malik, Mararah Ibn Rabyiah e Hilâl Ibn Umayiah, coloro il cui pentimento venne ritardato, e così l'accettazione del loro pentimento, per non essere partiti col Messaggero, pace e benedizione di Allāh su di lui, a Tabūk. Il Profeta pace e benedizioni di Allāh sia su di lui ordinò alla gente di distaccarsi da loro. Costoro si rattristarono per questo, finché la terra si strinse su di loro nonostante la sua vastità, e i loro cuori si afflissero per la solitudine che ne derivò, e seppero che non vi sarebbe stata via di scampo all'infuori di Allāh. Allāh ebbe pietà di loro conducendoli al pentimento, e in seguito accettò il loro pentimento: In verità Egli è Colui che accetta il pentimento dei Suoi sudditi, Misericordioso con loro.
Allah accepta le repentir des trois hommes que sont Ka’b ibn Mâlik, Marârah ibn ar-Rabî’ et Hilâl ibn `Umayyah, qui avaient vu l’acceptation de leur repentir pour ne pas avoir participé à la Bataille de Tabûk remise à plus tard. Comme le Prophète avait ordonné aux gens de les boycotter, ils ressentirent une tristesse et une mélancolie telles que la Terre leur parut étroite malgré son immensité et leurs poitrines se resserrèrent tant ils ressentaient cette solitude pesante. Ils surent qu’ils n’avaient d’autre refuge qu’Allah Seul et Il leur fit miséricorde en les faisant se repentir et en acceptant ensuite leur démarche. Il est Celui qui accepte le repentir de Ses serviteur et qui est miséricordieux envers eux.
Allah Teâlâ (Savaştan geri kalan) üç kişinin tövbesini kabul etmiştir. Onlar: Ka'b b. Mâlik, Murâre b. Rabî' ve Hilâl b. Umeyye -radıyallahu anhum-'dur. İşte bunlar tövbe etmekten geri bırakılmış ve Rasûlullah -sallallahu aleyhi ve sellem- ile beraber Tebuk seferine çıkmaktan geri durduktan sonra bunların tövbelerinin kabul edilmesi gecikmiştir. Bunun üzerine Nebi -sallallahu aleyhi ve sellem- bu üç kimseye karşı tavır takınılmasını emretmiş ve böylece onlara öyle bir üzüntü ve keder isabet etmişti ki yeryüzü bütün genişliğine rağmen kendilerine dar gelmişti. Yalnızlıktan dolayı göğüsleri daralmış ve Allah'tan başka sığınacak kimseleri olmadığını anlamışlardı. Allah tövbe etmeleri hususunda kendilerini muvaffak kılmak suretiyle onlara rahmet etmiş ve sonra onların tövbelerini kabul etmişti. O, kullarının tövbelerini çokça kabul eden ve kullarına karşı çok merhamet edendir.
A third group consisted of those who were left behind. These were three youths, Ka‘b ibn Malik, Mararah ibn Rubay and Hilal ibn Umayyah. Though they regarded their inability to proceed on this journey as a shortcoming, their feelings of repentance and turning towards God had not been as intense as was required in this first stage. That is why they were punished by a social boycott. Now even with this boycott these three had a number of options. They could have remained happy and contented; they could have remained engrossed in their homes and gardens; they could have become rebellious; they could have formed their own separate group in collaboration with disgruntled elements, thus forming an island, a happy world cut off from the general body of Muslims. But they refrained from doing so. The thought of having earned the displeasure of God and His Prophet disturbed their minds so greatly that they failed to find a moment’s peace. For them this was an option, not a compulsion. For they could have escaped by rebelling against this boycott and joining any other group. But their response being positive, they naturally turned to God for forgiveness. They repented and prayed to God. Their hearts were truly softened. After a period of 50 days of prayer God showed them His mercy and they were pardoned.
Verse 118 begins with the words: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And [ He relented ] towards the three whose matter was deferred). Here, the word: خُلِّفُوا (khullifu) literally means ` those left behind.' It carries the sense of ` those the matter of whose repentance was deferred' - as opted for in the translation of the text. These three gentlemen: Sayyidna Ka'b ibn Malik, Murarah ibn Rabi' and Hilal ibn Umayyah ؓ were from the Ansar of Madinah and had a distinguished record in the service of Islam. Earlier, they had participated in the Bai'atu al-'Aqabah and in many battles with the Holy Prophet ﷺ . But, it was only by chance that they slipped in this manner. Then, there were those hypocrites who did not take part in this Jihad because of their hypocrisy, they gave them the kind of advises that dampened their courage. But, when the Holy Prophet ﷺ returned from this Jihad, all those hypocrites came to him, presented false excuses, took false oaths and tried to please the Holy Prophet ﷺ who entrusted the inward state of their hearts with Allah and simply accepted their outward declarations on oath. Thus, they went on living their normal lives. Some people gave the same suggestion to these Ansari gentlemen - that they should also establish their innocence by offering false excuses. But, their hearts admonished them. They knew that they had already committed a sin, that of remaining behind in Jihad. Now, how could they compound it with another sin, that of lying before the Holy Prophet ﷺ ? Therefore, they came up with a clean breast and confessed to their misconduct. In punishment, Muslims were asked not to greet or talk to them. In the end, the Holy Qur'an laid bare the reality of the whole thing. Those who had fortified their excuses with false oaths were exposed, the details of which appear in several earlier verses from: يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ (They will make excuses to you - 94) عَلَيْهِمْ دَائِرَةُ السَّوْءِ (upon those is the evil cycle - 98). Regarding the truth told and confession made by these three gentlemen, it is enough to say that the fact of their Taubah was revealed in this verse. They faced fifty days of avoidance by the Holy Prophet ﷺ and a boycott of greeting and conversation by the Companions, a heart-rending experience indeed. Finally came the day when, amidst ecstatic scenes of having been so honorably acquitted and of exuberant congratulations for it, they regained the confidence of the Holy Prophet ﷺ and that of all Muslims.
Details of the event relating to these three Ansari elders from authentic Ahadith
In the two authentic collections of Al-Bukhari and Muslim, and in most books of Hadith, there appears a lengthy Hadith narrated by Sayyidna Ka'b ibn Malik ؓ in connection with this event. Since, it consists of many elements of guidance, solutions of religious problems and facts worthy of consideration, therefore, it seemed appropriate that a full translation of this Hadith should be reproduced here. Sayyidna Ka'b ibn Malik ؓ alone of the three gentlemen, has described the details of this event as given below:
` Every battle in which the Holy Prophet ﷺ participated, I was with him, except the battle of Tabuk. However, the battle of Badr came all of a sudden, and the Holy Prophet ﷺ had also not asked everyone to participate in it, and was also not angry with those who had not participated in it. In this too, I was not present. And I was also present on the night of the Bai'atu al-'Aqabah where we had made the covenant of supporting and protecting Islam. And this presence of mine at the Bai'atu al-'Aqabah is dearer to me as compared to my (possible) presence at the battle of Badr - though, the battle of Badr is better known among people. As for the background of my absence from the battle of Tabuk, the truth is that I had never been so rich as I was at that time. By God, I never had two mounts before that which I then had.
While marching out from Madinah for his battles, the blessed habit of the Holy Prophet ﷺ was that he would conceal his intentions by advancing in a direction just the opposite of the direction in which he was to go for Jihad. The intention was to confuse spying hypocrites lest they sound off the enemy. And he used to say, in war, (such strategy of) deception (khudah`) is permissible.'
Then, the Holy Prophet ﷺ was ready to carry out his plan for the Jihad (of Tabuk, which was unusual for several reasons). The heat was intense. Muslim forces were short on supplies. The journey was long. Then, they were going to fight against an enemy stronger in strength and overwhelming in numbers. Therefore, the Holy Prophet ﷺ made the call for Jihad openly and publicly so that Muslims could make all necessary preparations for it in advance.'
According to the report in the Sahih of Muslim, the numerical strength of those who participated in this Jihad was more than ten thousand. Hakim reports from Sayyidna Mu` adh ؓ it who said, ` when we set out for this Jihad with the Holy Prophet ﷺ our number was more than thirty thousand.'
` Since no muster roll of those who set out for this Jihad was put on record in writing, therefore, those who did not wish to go out for this Jihad had an opportunity on hand. If they did not go, nobody would be able to find that out, they thought. The time when the Holy Prophet ﷺ set out for Jihad was a time when dates were ripe and the growers were busy. Such was the condition when the Holy Prophet ﷺ and common Muslims started getting ready for the journey. It was a Thursday when he set out for the journey. He liked to travel on a Thursday, whether it was for Jihad or for some other purpose.
As for myself, I went out every morning to prepare for Jihad, but came back without having done it. My heart said, ` I am capable of Jihad. I must go.' But, days passed and my intention kept being put off until a tomorrow - until the time the Holy Prophet ﷺ and common Muslims departed for Jihad. Still then, my heart kept urging me to leave and join up somewhere en route - alas, only if I were to do that! But, unfortunately, this could not be done.
When, after the departure of the Holy Prophet ﷺ wherever I went in Madinah, the surroundings put me to grief. At that time, what one saw throughout Madinah were sights of people who were either sunk in hypocrisy, or were sick and crippled absolutely unable to travel. On the other side, the Holy Prophet ﷺ did not think of me anywhere on this whole journey until he reached Tabuk. It was there in a gathering that he said, ` what happened to Ka'b ibn Malik?'
A man from (the tribe of) Banu Salimah said, ` ya rasulallah, he has been detained by his nice dress and his looking towards his shoulders (in self-admiration). Then, Sayyidna Mu'adh ibn Jabal ضی اللہ تعالیٰ عنہ told this man, ` what you have said is bad' - and then, turning to the Holy Prophet ﷺ he submitted- ` yarasulallah, by God, we know nothing about him except that which is good.' Thereupon, the Holy Prophet ﷺ became silent.
When I heard the news, says Sayyidna Ka'b ؓ that the Holy Prophet ﷺ was coming back, I was concerned, almost close to concocting in a hurry some excuse for my absence and presenting things through which I could have escaped facing the displeasure of the Holy Prophet ﷺ . May be I could have asked my family and friends also to help me out of this predicament. (Scruples like these kept destabilizing my heart) until I heard that the Holy Prophet ﷺ had arrived. Then, all these confusing thoughts were blotted out of my heart and I realized that I could never escape his displeasure on grounds that are contaminated with a lie. Therefore, I resolved to tell him the truth for I was convinced that truth alone would rescue me (from this situation).
The Holy Prophet ﷺ entered Madinah. The time was Duha (Chasht in Urdu and Persian), that is, middle of morning after sunrise. It was the blessed habit of the Holy Prophet ﷺ that he generally used to return from his journeys at this time and his practice was first to go to the Masjid, offer two raka` at and then go to see Sayyidah Fatimah ؓ . After that, he went to meet his blessed wives.
This time too, as was his wont, he first went to the Masjid, offered two raka` at and sat down in the Masjid. Some more than eighty hypocrites who had not gone to the expedition of Tabuk came to him offering false excuses on equally false oaths. The Holy Prophet ﷺ accepted what was outwardly expressed through their statements on oath, approved of their allegiance, prayed for their forgiveness and entrusted what was in their hearts with Allah.
It was under this situation that I presented myself before him. When I offered my salam to him, he smiled, smiling like someone angry. Then he said, ` come.' So I walked towards him until I sat down before him.' According to some Hadith reports, the Holy Prophet ﷺ turned his face away from him. Thereupon, Sayyidna Ka'b said: Ya rasulallah, why would you turn your face away from me? By God, I have nothing to do with hypocrisy, nor have I ever suffered from any doubt about my religion, nor am I guilty of making any alter-ations to it. ` Then he said, ` why then, did you not go for Jihad? Is it not that you had already bought a mount for this purpose?
I said, ` Yes, Ya rasulallah. If I would have been sitting before anyone from common worldly people, other than you, I am confident that I would have invented some excuse and avoided his displeasure - because, I have been gifted with the art of debate. But, I swear by Allah that I have understood perfectly well that, should I tell you a lie - that may even please you temporarily - still, the day would not be far when Allah Ta` ala would tell you the whole truth and thus make you displeased with me. And if I were to tell you the truth - which may at this moment make you displeased with me - I hope, Allah Ta` ala will forgive me. The truth of the matter is that I had no excuse for remaining absent from the Jihad for I had never been stronger, both financially and physically, as I was at that time.
The Holy Prophet ﷺ said, ` this man has told the truth.' Then, he said, ` all right, go - until Allah Ta’ ala gives His decree in your case.' I rose to leave when some men from the tribe of Bani Salimah tailed me and started saying, ` As far as we know, you never committed a sin before this. Why did you act so dumb? You could have at the least come up with some excuse as was done by others who were left behind. Had you done that, the prayer made by the Holy Prophet ﷺ would have been sufficient to bring forgiveness for your sins. By God, these people kept admonishing me repeatedly, so much so that a thought crossed my mind urging me to go back and say that I was wrong about what I had said earlier and that I had the right excuse with me.
But, it occurred to me that I should not add another sin to the one I have done before. I have already committed a sin when I remained behind in the Jihad. How could I venture into another sin, that of lying? Then, I asked those people if there was anyone like me who had confessed to his misconduct. They told me that there were two others who had done what I did and they too were given the same reply as was given to me (that they should wait for the decree of Allah). I asked them as to who those two were. They told me that one of them was Murarah ibn Rabi' al-"Umariy while the other, Hilal ibn Umayyah al-Waqifiy.'
According to a report carried by Ibn Abi Hatim, the reason why the first of the two (that is, Murarah) was left behind is that he had a date farm where the fruit was ripening. He said to himself, ` you have taken part in many battles before this. If you do not go for Jihad this year, how would that become a crime?' Later, when he was alerted to his sinful thought, he promised to Allah that he has given this date farm in the way of Allah as a sadaqah from him.
As for the other gentleman, Sayyidna Hilal ibn ` Umayyah ؓ his family has been living scattered since long. At that time, they had assembled all together. He thought of not going to Jihad that year and spending some time with his family. He too, when reminded of his sin, promised that he would stay away from his family from that time onwards.
Sayyidna Ka'b ibn Malik ؓ says, ` these people mentioned two blessed souls who were from among the mujahidin of the battle of Badr. I said, ` that is it. What these two did is worth following for me.' Saying this, I went home.
On the other side, the Holy Prophet ﷺ prohibited his Companions ؓ from greeting or talking to the three of us. As for us, we loved all Muslims as usual, but they were the ones who had turned away from us.'
It appears in a report of Ibn Abi Shaibah that ` now we were in a condition that we would go to people, but they would not talk to us, nor greet us, nor respond to our greetings.'
Musnad ` Abd al-Razzaq reports the statement of Sayyidna Ka'b ibn Malik ؓ as follows: ` what a time that was when the small world around us had changed totally. It seemed as if the people who used to be there are not there anymore, nor our fruit farms, nor our homes, none of these were what they used to be. Everything looked strange. I became seriously concerned about myself. If I die in this state of mine, I thought, the Holy Prophet ﷺ would not say the Salah of Janazah (funeral prayer) for me. Or, if the Holy Prophet ﷺ were to breath his last during this period, I shall be running around just like this all my life, condemned and disgraced before everyone. For this reason, as far as I was concerned, the whole Earth started appearing indifferent and desolate. So, we lived like that for fifty nights. At that time, the two companions of mine (Murarah and Hilal) lost heart, sat home and wept. But, I was younger. I went out, walked around and made my Salah in the Masjid with other Muslims and roamed in the bazaars but nobody would talk to me nor respond to my salam greetings. I used to attend the customary sitting of the Holy Prophet ﷺ after the Salah was over. When I said my salam to him, I tried to figure out whether or not the blessed lips of the Holy Prophet ﷺ moved to respond to my salam. Then I tried to offer my Salah just about close to him from where I would steal a glance towards him and discover that he looks at me when I get busy with my Salah, and when I look towards him, he turns his face away.
When this (considered) indifference of these people dragged longer, I went to my cousin Abu Qatadah who was the dearest of my friends. I jumped a wall to enter his farm and said my salam to him. By God, he too did not respond to my salam. I asked, ` O Abu Qatadah, do you not know that I love Allah Ta` ala and His rasul?' Even then, Abu Qatadah observed silence. He did not respond. When I repeated my question again and again, then - probably, the third or the fourth time – he only said, ` Allah and His rasul know best.' I broke into tears and came out of the farm jumping over the compound wall as I had done earlier. During those days, once I was walking through a bazaar of Madinah when, all of a sudden, I noticed a farmer from Syria who had come to Madinah to sell grains. I saw him asking people if anyone there could tell him the address of Ka'b ibn Malik? When they saw me right there, they pointed out to me. The man came to me and gave me a letter from the king of Ghassan that was written on a silk handkerchief. It said:
After salutations, I have come to know that your Prophet has betrayed you and that he has made you stay away from him. (I assure you) God has not chosen to put you in a place of disgrace and destruction. If you like to come to us, come. We shall help you.'
When I read this letter, I said to myself, ` here comes another test and trial for me when, of all the people, the partisans of disbelief (kufr) have now been tempted to expect such things from me (that I go and join them) !' Taking this letter in my hands, I stepped forward. There was a bread-baking shop with a heated oven. I threw the letter down into it.
Sayyidna Ka'b ؓ عنہ says, ` when forty out of the fifty nights had passed, I was given a surprise by Khuzaymah ibn Thabit ؓ a message bearer of the Holy Prophet ﷺ who came towards me and said, ` the Holy Prophet ﷺ has ordered that you should stay apart from your wife as well.' I said, ` should I divorce her? Or, do what?' He told me, ` no, just do not go near her.' The same order was communicated to my two companions also. I told my wife, ` go to the home of your parents and stay there till Allah Ta` ala opens a way for us.'
After having heard this order, Khawlah bint ` Asim, the wife of Hi1al ibn Umayyah came to the Holy Prophet ﷺ with the plea that Hilal ibn Umayyah was old and weak and that he had no servant to look after him. It also appears in a report of Ibn Abi Shaybah that she also said, ` he is weak-sighted as well. Would you not like to allow me to continue serving him?' He said, ` serving him is no problem, however, he should not seek to be near you.' She said, ` as for that, He is into a state wherein he has no such desire and, by God, he keeps weeping day and night.'
Ka'b ibn Malik says, ` some of my relatives and friends suggested to me too that I should also ask the Holy Prophet ﷺ to allow me to keep my wife with me - similar to the permission he has given to Hilal. I said, ` I will not do that. Who knows what the Holy Prophet ﷺ would say in reply? In addition to that, I am young (that is, living with one's wife was against precaution).' In this condition, I passed ten more nights until the count of fifty nights became complete.' The narrative of Musnad ` Abd al-Razzaq says, ` At that stage, the Divine decree about our Taubah (repentance) was revealed to the Holy Prophet ﷺ at the hour when one third of the night had passed. The Mother of the Faithful, Sayyidah Umm Salamah ؓ who was there at that time said, ` If you wish, Ka'b ibn Malik can be informed about it right now.' He said, ` That will bring a crowd of people here right now. It would become impossible to sleep for the rest of the night.'
Ka'b ibn Malik says, ` when the fiftieth night passed, I made my Fajr Salah and went to the roof. While I sat there my condition was a mirror of what Allah Ta` ala has said in the Qur'an - that the Earth was straitened for me despite all its vastness, and my own soul was straitened for me. (118) All of a sudden came the voice of a caller calling from the heights of the hill of Sal' loudly announcing: ` 0 Ka'b ibn Malik, 'Be happy with the good news'.
In a report from Muhammad ibn ` Amr, it is said that the caller was Sayyidna Abu Bakr ؓ who went up the hill of Sal' to announce that Allah Ta` ala had accepted the Taubah of Ka'b and offered congratulations for his success. And narration of 'Uqbah says that two men ran to give this good news to Sayyidna Ka'b ؓ .When one ran ahead of the other, the one who had remained behind turned, climbed the hill of Sal', and announced the good news from there. It is said that the blessed souls who ran in that manner were Sayyidna Abu Bakr and Sayyidna ` Umar ؓ .
Sayyidna Ka'b ibn Malik ؓ says, ` Hearing this voice, I fell down prostrating in Sajdah. So happy was I that I broke into tears. I had learnt that my good days have come back. The Holy Prophet ﷺ had told the Sahabah after the Salah of Fajr that our Taubah was accepted. Everyone ran out to congratulate the three of us. Some of them rode on horses to reach me. But, the voice of the person calling from the hill was quicker than the horse.
When I came out to present myself before the Holy Prophet ﷺ ، I saw that the Holy Prophet ﷺ was sitting there. There was a cordon of his Sahabah around him. When Talhah ibn ` Ubaidullah ؓ saw me, he was the first to rise and rush towards me. Shaking my hands, he congratulated me for the acceptance of my Taubah. I cannot forget the good Talhah did to me on that day. When I said my salam to the Holy Prophet ﷺ ، his blessed face was radiant with delight. He said, ` 0 Ka'b, I congratulate you for this day of bliss for you, the best day of your life since you were born.' I said, ` Ya rasulallah, is this order from you or is it from Allah Ta` ala?"No,' he said, ` this order is from Allah Ta` ala. You had told the truth. Allah Ta` ala made your truthfulness come out in the open.'
When I sat down before the Holy Prophet ﷺ ، I said to him, ` Ya rasulallah, I wish to walk out of all my wealth and property and give it as sadaqah in the way of Allah. This will be a part of my Taubah."No,' he said, ` hold some of it for your needs. This is better.' I said, ` all right, can I give half of it as sadaqah?' He rejected that too. Then, I asked his permission to give one-third of it. This he accepted. I said, ` Ya rasulallah, I have been delivered from my predicament by Allah because I told the truth, therefore, I pledge before you that, as long as I live, I shall not say anything but the truth.' Then, says Sayyidna Ka'b ؓ ، ` since the time I had given this pledge to the Holy Prophet ﷺ ، al-hamdulillah, no word of lie was uttered by me up to this day - and I hope Allah Ta'ala shall protect me from it for the rest of my life.' Sayyidna Ka'b ؓ also says, ` By God, after the blessing of Islam, I cannot think of having received a blessing greater than this. I mean that I told the truth before the Holy Prophet ﷺ and that I did not lie - because, had I lied, I would have been ruined like those who took false oaths. About them the Qur'an said سَيَحْلِفُونَ بِاللَّـهِ لَكُمْ إِذَا انقَلَبْتُمْ إِلَيْهِمْ : (They will swear by Allah before you, so that you may ignore their misdeeds - 95) up to فَإِنَّ اللَّـهَ لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ (Allah will not be pleased with the sinning people - 96).
It has been said that the continuation of the boycott of these three gentlemen was, perhaps, based on the wisdom that the Holy Prophet ﷺ had spent exactly fifty days during the expedition of Tabuk. (The entire narration of this Hadith and the related event has been taken from Tafsir Mazhari)
Points of Guidance from the Hadith of Sayyidna Ka'b ibn Malik
The clarity and detail with which Sayyidna Ka'b ؓ has described his story contains many elements of guidance for Muslims. Therefore, this Hadith has been presented here in full. These are as follows:
1. This Hadith tells us that it was the customary practice of the Holy Prophet ﷺ in his usual battle plans that he would march out of Madinah in a (feigned) direction that was opposite to the direction he was to go actually. The objective was to keep enemies of Islam in the dark about where to and against whom he was going to carry out his Jihad. This is what he defined as: اَلحربُ خدعۃُ (al-harbu khuda'ah) that is, ` in war, deception is permissible.' Some people fall in doubt about the drift of this statement. They think that deceiving the adversary by lying in war or Jihad is permissible. This is not correct. In fact, it means the kind of deception whereby one acts in a manner that succeeds in deceiving enemies. For instance, marching out for Jihad from the opposite direction does not mean deceiving by lying blandly - something not permissible even in war. Similarly, it should also be understood that this practical deception, which has been declared permissible, has no bearing on abiding by a pledge or treaty. Breaking of a pledge or treaty, whether in peace or war, is not permissible under any situation.
2. For his journeys, the Holy Prophet ﷺ liked a Thursday, whether it was for Jihad or for some other purpose.
3. Telling a lie to please some elder or spiritual guide or teacher or father is neither permissible nor does it end well. As for the Holy Prophet ﷺ he was informed of the truth through revelation, therefore, the ultimate outcome of lying was evil - as clarified through the event relating to Sayyidna Ka'b ibn Malik ؓ and to others who remained behind. After the Holy Prophet ﷺ ، no saint or savant or pious elder or spiritual guide can claim to be a recipient of revelation. Then, getting to know things through inspiration (ilham) and illumination (kashf) is not necessary either. But, experience shows that lying has an aura of evil about it, something that brings bad consequences in its wake. Causes converge naturally, so much so that this respected elder ultimately becomes displeased with the liar.
4. From this event we learn that the Amir (the executive head) of Muslims also has the right to order them to stop greeting and talking to someone as a punishment for some sinful misconduct of his - as it happened with these three gentlemen in the event concerned.
5. This event is a mirror of the love his Companions had for the Holy Prophet ﷺ . The depth and extent of this love compelled them to continue staying in his company even during the days when he was displeased with them and they were subjected to a social boycott by the Companions ؓ who would neither greet, nor acknowledge greetings nor talk to them. A careful reader through the narration of the event would hardly miss their affection and concern for him particularly when they would look at their master with the corners of their eyes and try to assess the warmth of his attention and the emotional level of the bond between them. They were really tuned to him under all circumstances.
6. As for the attitude of Sayyidna Abu Qatadah ؓ cousin and friend of Sayyidna Ka'b ؓ who did not respond to the later's salam nor talked to him, it is fairly obvious that he did not do so because of some enmity, hostility or malice. In fact, this was done for the sole reason that the Holy Prophet ﷺ had ordered him to do so and that he was duty-bound to follow it. This tells us that the law given by the Holy Prophet ﷺ was not only enforced on the physical exterior of people but was also implemented inwardly as well. The law ruled over their hearts. They would not do anything against it under any condition, present or absent - even if they had to act against the dearest of their friends and relatives.
7. The episode relating to the king of the Ghassan who wrote a letter to Sayyidna Ka'b ؓ who threw it down into a heated oven shows how staunch as believers the Sahabah were. Here is one of them, terribly nervous about the displeasure of the Holy Prophet ﷺ and the boycott by fellow Muslims, yet the tempting offer made by a King fails to move his heart in that direction.
8. That Sayyidna Abu Bakr and Sayyidna ` Umar and other noble Companions ؓ ran to congratulate Sayyidna Ka'b ibn Malik ؓ ، as soon as they heard about the acceptance of his Taubah is significant. Let us keep in mind that they had avoided the social graces of greeting and talking before this happened. This shows that the love for Sayyidna Ka'b ؓ was very much present in their hearts even during the days of the boycott - though, they had to surrender it in favor of carrying out the command of the Holy Prophet ﷺ . When the 'Ayah of Taubah (the verse of repentance) was revealed, their deep mutual affection became manifest.
9. From the conduct of the noble Sahabah who went to disclose the good news to and congratulate Sayyidna Ka'b ؓ ، we learn that congratulating friends on a happy occasion has its basis in Sunnah.
10. When repenting from a sin, taking out a sadaqah from one's assets helps to do away with the effects of sin, but it is not good to give away the whole of it in charity. Giving more than one third of what one owns in sadaqah was not liked by the Holy Prophet ﷺ .
The Three, Whose Decision was deferred by the Messenger of Allah ﷺ
Imam Ahmad recorded that `Abdullah bin Ka`b bin Malik, who used to guide Ka`b after he became blind, said that he heard Ka`b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah ﷺ. Ka`b bin Malik said, "I did not remain behind Allah's Messenger ﷺ in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah's Messenger ﷺ had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-`Aqabah pledge with Allah's Messenger ﷺ when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the `Aqabah pledge. As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah's Messenger ﷺ in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle. Whenever Allah's Messenger ﷺ wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah's Messenger ﷺ fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah's Messenger ﷺ was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered." Ka`b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah's Messenger ﷺ fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah's Messenger ﷺ and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, `I can do that if I want.' So I kept on delaying it every now and then until the people were prepared, and Allah's Messenger ﷺ, and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, `I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allah's Messenger ﷺ, whenever I went out and walked among the people (who remained behind), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Allah's Messenger ﷺ did not remember me until he reached Tabuk. So while he was sitting among the people in Tabuk, he said,
«مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟»
(What did Ka`b bin Malik do) A man from Banu Salimah said, `O Allah's Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.' Mu`adh bin Jabal said, `What a bad thing you have said! By Allah! O Allah's Messenger! We know nothing about him but that which is good.' Allah's Messenger ﷺ kept silent."' Ka`b bin Malik added, "When I heard that Allah's Messenger ﷺ was on his way back to Al-Madinah, I was overcome by concern and began to think of false excuses. I said to myself, `How can I escape from his anger tomorrow' I started looking for advice from wise members of my family in this matter. When it was said that Allah's Messenger ﷺ had approached (Al-Madinah) all evil and false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. Allah's Messenger ﷺ arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak`ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allah's Messenger ﷺ accepted the excuses they expressed outwardly, asked for Allah's forgiveness for them and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,
«تَعَال»
(Come) So I came walking until I sat before him. He said to me,
«مَاخَلَّفَكَ أَلَمْ تَكُنْ قَدْ اشْتَرَيْتَ ظَهْرًا»
(What stopped you from joining us Had you not purchased an animal for carrying you) I answered, `Yes, O Allah's Messenger! By Allah, if I were sitting before any person from among the people of the world other than you, I would have escaped from his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah's forgiveness. By Allah, I had never been stronger or wealthier than I was when I remained behind you. ' Allah's Messenger ﷺ said,
«أَمَّا هَذَا فَقَدْ صَدَقَ فَقُمْ حَتَّى يَقْضِي اللهُ فِيك»
(As regards to this man, he has surely told the truth. So get up until Allah decides your case.) I got up, and many men of Banu Salimah followed me and said to me, `By Allah, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allah's Messenger ﷺ like the others who did not join him. The invocation of Allah's Messenger ﷺ to Allah to forgive you would have been sufficient for your sin.' By Allah, they continued blaming me so much that I intended to return (to the Prophet ) and accuse myself of having told a lie, but I said to them, `Is there anybody else who has met the same end as I have' They replied, `Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.' I said, `Who are they' They replied, `Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi.' They mentioned to me two pious men who had attended the battle of Badr and in whom there was an example for me. So I did not change my mind when they mentioned them to me. Allah's Messenger ﷺ forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people and they changed their attitude towards us until the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allah's Messenger ﷺ and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return of my greeting or not. Then I would offer my prayer near him and look at him carefully.
When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatadah who was my cousin and the dearest person to me. I offered my greeting to him. By Allah, he did not return my greetings. I said, `O Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger' He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. I asked him again in the Name of Allah and he said, `Allah and His Messenger know better.' Thereupon my eyes flowed with tears and I returned and jumped over the wall. tWhile I was walking in the market of Al-Madinah, suddenly I saw that a Nabatean from Ash-Sham came to sell his grains in Al-Madinah, saying, `Who will lead me to Ka`b bin Malik' The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassan (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: `To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allah does not make you live in a place where you feel inferior and your right is lost. So, join us, and we will console you.' When I read it, I said to myself, `This is also a sort of test.' I took the letter to the oven and made a fire burning it. When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allah's Messenger ﷺ saying `Allah's Messenger ﷺ orders you to keep away from your wife.' I said, `Should I divorce her; or else what should I do' He said, `No, only keep aloof from her and do not mingle with her.' The Prophet sent the same message to my two fellows. I said to my wife, `Go to your parents and remain with them until Allah gives His verdict in this matter."' Ka`b added, "The wife of Hilal bin Umayyah came to Allah's Messenger ﷺ and said, `O Allah's Messenger! Hilal bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him' He said,
«لَا وَلَكِنْ (لَا يَقْرَبَكَ)»
(`No (you can serve him), but he should not come near you sexually).' She said, `By Allah! He has no desire for anything. By Allah, he has never ceased weeping since his case began until this day of his.' On that, some of my family members said to me, `Will you also ask Allah's Messenger ﷺ to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umayyah to serve him' I said, `By Allah, I will not ask permission of Allah's Messenger ﷺ regarding her, for I do not know what Allah's Messenger ﷺ would say if I asked him to permit her (to serve me) while I am a young man.' We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allah's Messenger ﷺ prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allah described (in the Qur'an): my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness. There I heard the voice of a man who had ascended the mountain of Sal` calling with his loudest voice, `O Ka`b bin Malik! Be happy (by receiving good tidings).' I fell down in prostration before Allah, realizing that relief has come with His forgiveness for us. Allah's Messenger ﷺ announced the acceptance of our repentance by Allah after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard, came to me conveying the good news, I took off my garments and dressed him with them; and by Allah, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allah's Messenger ﷺ. The people started receiving me in batches, congratulating me on Allah's acceptance of my repentance, saying, `We congratulate you on Allah's acceptance of your repentance."' Ka`b further said, "When I entered the Masjid, I saw Allah's Messenger ﷺ sitting in the Masjid with the people around him. Talhah bin `Ubaydullah swiftly came to me, shook my hands and congratulated me. By Allah, none of the Muhajirun got up for me except Talhah; I will never forget Talhah for this." Ka`b added, "When I greeted Allah's Messenger ﷺ, his face was bright with joy. He said,
«أَبْشِرْ بَخَيْرِ يَومٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّك»
(`Be happy with the best day you have ever seen since your mother gave birth to you.) I said to the Prophet, `Is this forgiveness from you or from Allah' He said,
«لَا بَلْ مِنْ عِنْدِ الله»
(No, it is from Allah). Whenever Allah's Messenger ﷺ became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, `O Allah's Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allah and His Messenger.' Allah's Messenger ﷺ said,
«أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهْوَ خَيْرٌ لَك»
(Keep some of your wealth, as it will be better for you). I said, `So I will keep my share from Khaybar with me.' I added, `O Allah's Messenger! Allah has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.' By Allah, I do not know of any Muslim, whom Allah has helped to tell the truth more than I. Ever since I have mentioned the truth to Allah's Messenger ﷺ, I have never intended to tell a lie, until today. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed the Ayah,
لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَـجِرِينَ وَالاٌّنصَـرِ الَّذِينَ اتَّبَعُوهُ فِى سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ - وَعَلَى الثَّلَـثَةِ الَّذِينَ خُلِّفُواْ حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّواْ أَن لاَّ مَلْجَأَ مِنَ اللَّهِ إِلاَّ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُواْ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ - يَـأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَكُونُواْ مَعَ الصَّـدِقِينَ
(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds).) Ka`b said; "By Allah! Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to Allah's Messenger ﷺ which would have caused me to perish, just as those who had told a lie have perished. Allah described those who told lies with the worst descriptions He ever attributed to anyone. Allah said,
سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُواْ عَنْهُمْ فَأَعْرِضُواْ عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَآءً بِمَا كَانُواْ يَكْسِبُونَ - يَحْلِفُونَ لَكُمْ لِتَرْضَوْاْ عَنْهُمْ فَإِن تَرْضَوْاْ عَنْهُمْ فَإِنَّ اللَّهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَـسِقِينَ
(They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijs (impure), and Hell is their dwelling place -- a recompense for that which they used to earn. They swear to you that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are rebellious.) Ka`b added, "We, the three persons, differed altogether from those whose excuses Allah's Messenger ﷺ accepted when they swore to him. He took their pledge and asked Allah to forgive them, but Allah's Messenger ﷺ left our case pending until Allah gave us His judgement about it. As for that Allah said,
وَعَلَى الثَّلَـثَةِ الَّذِينَ خُلِّفُواْ
(And (He did forgive also) the three who stayed behind...) What Allah said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet about our case, in contrast to the case of those who had taken an oath before him, and he excused them by accepting their excuses." This is an authentic Hadith collected in the Two Sahihs (Al-Bukhari and Muslim) and as such, its authenticity is agreed upon. This Hadith contains the explanation of this honorable Ayah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A`mash narrated from Abu Sufyan, from Jabir bin `Abdullah about Allah's statement,
وَعَلَى الثَّلَـثَةِ الَّذِينَ خُلِّفُواْ
(And (He did forgive also) the three who stayed behind...) "They are Ka`b bin Malik, Hilal bin Umayyah and Murarah bin Ar-Rabi`, all of them from the Ansar."
The Order to speak the Truth
Allah sent His relief from the distress and grief that struck these three men, because Muslims ignored them for fifty days and nights, until they themselves, and the earth -- vast as it is -- were straitened for them. As vast as the earth is, its ways and paths were closed for them, and they did not know what action to take. They were patient for Allah's sake and awaited humbly for His decree. They remained firm, until Allah sent His relief to them since they told the Messenger of Allah ﷺ the truth about why they remained behind, declaring that they did not have an excuse for doing so. They were requited for this period, then Allah forgave them. Therefore, the consequence of being truthful was better for them, for they gained forgiveness. Hence Allah's statement next,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَكُونُواْ مَعَ الصَّـدِقِينَ
(O you who believe! Have Taqwa of Allah, and be with those who are true.) The Ayah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allah will make a way for you out of your concerns and a refuge. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«عَلَيْكُمْ بِالصِّدْقِ فَإِن الصَّدْقَ يَهْدِي إِلَى الْبِرِّ، وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ، وَلَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقًا، وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَلَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّابًا»
(Hold on to truth, for being truthful leads to righteousness, and righteousness leads to Paradise. Verily, a man will keep saying the truth and striving for truth, until he is written before Allah as very truthful (Siddiq). Beware of lying, for lying leads to sin, and sin leads to the Fire. Verily, the man will keep lying and striving for falsehood until he is written before Allah as a great liar.) This Hadith is recorded in the Two Sahihs.
Sungguh Allah telah menerima tobat tiga orang, yaitu Ka'b bin Mālik, Murārah bin ar-Rabī', dan Hilāl bin Umayyah yang sebelumnya ditangguhkan penerimaan tobat mereka setelah mereka tidak pergi bersama Rasulullah -ṣallallāhu 'alaihi wa sallam- ke Tabuk, kemudian Nabi -ṣallallāhu 'alaihi wa sallam- memerintahkan kepada para sahabat untuk menjauhi mereka, dan mereka bertiga pun didera kesedihan dan kegelisahan yang luar biasa hingga bumi yang luas ini terasa sempit bagi mereka dan dada mereka tersiksa oleh rasa kesepian yang mencekam karena dijauhi oleh semua orang. Mereka tahu bahwasanya tidak ada tempat lari dari (siksaan) Allah, melainkan kepada-Nya saja. Oleh karena itu, Allah pun memberikan belas kasih-Nya kepada mereka dengan membimbing mereka bertobat, kemudian menerima tobat mereka. Sesungguhnya Dia Maha Menerima tobat lagi Maha Penyayang bagi hamba-hamba-Nya.
Ey Allah'a iman eden, resulüne tabi olan ve şeriati ile amel edenler! Emirlerini yerine getirmek ve yasaklarından kaçınmak suretiyle Allah'tan sakının ve imanında, sözlerinde ve amellerinde doğru olan kimseler ile beraber olun. Sizin için doğruluktan başka bir kurtuluş yoktur.
Ô vous qui croyez en Allah, suivez Son Messager et pratiquez Sa religion, craignez Allah en vous conformant à Ses commandements et en délaissant Ses interdits, et soyez parmi les véridiques dans la foi, les dires et les œuvres, car vous ne trouverez le salut qu’en étant véridiques.
Wahai orang-orang yang beriman kepada Allah, mengikuti Rasul-Nya, dan menjalankan syariat-Nya! Bertakwalah kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, serta bergabunglah bersama orang-orang yang jujur dalam keimanan, ucapan, dan perbuatannya karena tidak ada keselamatan bagi kalian kecuali di dalam kejujuran.
119- Ey iman edenler! Allah’tan korkup sakının ve doğrularla beraber olun.
119. Yani “ey” Allah’a ve Allah’ın iman edilmesini emrettiği şeylere “iman edenler!” İmanın gereği ne ise onu yapın. Bu da Allah’ın yasaklarından sakınmak ve uzak durmak sureti ile Allah’tan korkup takvanın gereğini yerine getirmektir. “Ve” sözlerinde, davranışlarında ve hallerinde dürüst olan “doğrularla beraber olun.” Onların sözleri de amelleri de halleri de doğruluk üzeredir, tembellikten ve gevşeklikten uzaktır, kötü maksatlardan arınmıştır, ihlas ve güzel niyete sahiptir. Siz de onlarla olun; “çünkü doğruluk iyiliğe götürür, iyilik de cennete götürür.”[29] Nitekim Yüce Allah: “Bugün doğru söyleyenlerin doğruluklarının kendilerine fayda vereceği gündür.”(el-Maide, 5/119) buyurmaktadır.
Hỡi những người đã tin nơi Allah, đã tuân theo Thiên Sứ của Ngài và đã làm theo giáo luật mà Ngài đã quy định, các ngươi hãy kính sợ Allah bằng cách tuân thủ những mệnh lệnh của Ngài, và hãy tránh xa những gì Ngài cấm, hãy nhập đoàn với những người chân thật trong đức tin, trong lời nói và hành động. Sẽ không có sự cứu rỗi cho các ngươi nêu không có sự chân thật.
O voi che credete in Allāh e che seguite il Suo messaggero, e che applicate la Sua Legge, temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, e siate sinceri nella vostra fede, nelle vostre parole e nelle vostre opere. Non vi è altra via di scampo per voi che la sincerità.
O vjernici, vjerujte u Allaha, slijedite Njegova Poslanika i radite po vjerozakonu koji je objavio, bojte se Allaha tako što ćete izvršavati vjerske naredbe i sustezati se od vjerskih zabrana, a pored toga budite sa iskrenima u njihovom vjerovanju, riječima i djelima, jer bez iskrenosti nema vam spasa!
"Hai orang-orang yang beriman, bertakwalah kepada Allah, dan hendaklah kamu bersama orang-orang yang benar." (At-Tau-bah: 119).
(119) ﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ﴿ "Hai orang-orang yang beriman", kepada Allah dan kepada apa yang diperintahkan oleh Allah agar diimani, jalankan apa yang menjadi konsekuensi iman, yaitu bertakwa ke-pada Allah تعالى, dengan menjauhi dan meninggalkan apa yang Dia larang. ﴾ وَكُونُواْ مَعَ ٱلصَّٰدِقِينَ ﴿ "Dan hendaklah kamu bersama orang-orang yang benar", dalam ucapan, perbuatan, dan keadaan mereka, orang-orang yang perkataannya adalah benar, perbuatannya dan keada-annya tidak lain kecuali benar, bebas dari kemalasan dan kelesuan, selamat dari maksud-maksud buruk, mengandung keikhlasan dan niat yang baik, karena kejujuran mengantar kepada kebaikan, dan kebaikan mengantar kepada Surga. Allah تعالى berfirman,
﴾ هَٰذَا يَوۡمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدۡقُهُمۡۚ...﴿
"Ini adalah suatu hari yang bermanfaat bagi orang-orang yang benar kebenaran mereka…" (Al-Ma`idah: 119).
O mga sumampalataya kay Allāh, sumunod sa Sugo Niya, at gumawa ayon sa batas Niya, mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at maging kasama kayo sa mga tapat sa pananampalataya nila, mga sinasabi nila, at mga ginagawa nila sapagkat walang kaligtasan para sa inyo kundi sa katapatan.
Advice to Muslims: Observe Taqwa and be with those true in word and deed
This brings us to the last verse: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿119﴾ ( O those who believe, fear Allah, and be in the company of the truthful - 119). The event of having remained behind as related to some other-wise sincere people, and the ultimate acceptance of their repentance, was all a result of their Taqwa, the fear of Allah and the sense of being responsible before him. Therefore, in this verse, the large masses of Muslims have been instructed to observe Taqwa (as a constant feature of their personal lives). Then, by saying: كُونُوا مَعَ الصَّادِقِينَ (be in the company of the truthful), it was hinted that the only way to achieve Taqwa was to frequent the company of those who are good in their deeds and true in their words, and to approximate one's own conduct to theirs. Perhaps, this may also be pointing out to the slip made by these people that was caused by the company they kept with hypocrites and their suggestions and advises they listened to. One should stay away from the company of those who are disobedient to Allah, and take to the company of the truthful. The Qur'an has not said ` the learned' (` ulama' ) or ` the righteous' (sulaha' ) at this place. Rather, by electing to use the word: الصَّادِقِينَ (as-sadiqin: the truthful), it has also told us about the real identity of the 'learned' and the 'righteous'. Such a truthful person has to be the one whose exterior and the interior are the same and who is also true in intention, and true in word, and true in deed as well.
¡Ustedes que creen y siguen al Mensajero!, actúen de acuerdo con Su ley revelada y tengan temor de Él, sigan lo que Él ordena y aléjense de lo que Él ha prohibido, y permanezcan junto con los que son verdaderos en su fe en lo que dicen y hacen, ya que no hay salvación sino en la verdad.
O you who believe and follow the Messenger, act according to His sacred law, and be mindful of Him, following what He instructs and staying away from what He has prohibited; and be with those who are true in their faith and in what they say and do, as there is no salvation except in truth.
La gente de Medina y los que viven en el desierto a su alrededor no deben negarse a ir con el Mensajero de Al-lah r siendo que él mismo sale a luchar, ni deben ser egoístas dando preferencia a su propia seguridad por encima de la seguridad del Mensajero r. Más bien, deberían sacrificarse por él, ya que cada vez que sufren sed, cansancio o hambre por la causa de Al-lah, y pisan con sus propios pies o con los cascos de sus caballos o camellos la tierra de quienes niegan la verdad, para así enfurecer a los que se oponen a ella, o derrotan a su enemigo y obtienen botines de guerra, Al-lah les registra la recompensa de una buena obra, que es aceptada por Él. Al-lah no permite que se pierda la recompensa de los que hacen el bien. Por el contrario, la otorga por completo y aumenta la recompensa por las buenas acciones.
Commentary
The two verses cited above admonish those who missed to join the expedition of Tabuk for no valid reason. They have also been told that they did what was not proper. Then the verses describe the merits of people who take part in Jihad and tell us about the great rewards they get for everything they do there. Included here is the causing of hurt or loss to the enemy and the using of a strategy that infuriates the adversary. All these are good deeds, and worthy of thawab (reward from Allah).
Dân chúng của Madinah và những người du mục sống xung quanh không được bỏ mặc Thiên Sứ của Allah [cầu xin sự bình an và phúc lành cho Người] khi Người đích thân dẫn binh chinh chiến, và họ không được ít kỷ mạng sống của mình và bảo vệ nó hơn mạng sống của Thiên Sứ [cầu xin sự bình an và phúc lành cho Người], mà bắt buộc họ phải đổi mạng sống của họ cho mạng sống của Người. Với bất cứ hình thức khó khăn nào mà họ gặp phải trên đường chinh chiến như đói khát, mệt mỏi, hoặc họ xuống ở vị trí mà có mặt của họ làm cho những người không có đức tin phẫn nộ, hoặc họ bị tổn hại bởi sự giết chóc, bị bắt làm tù binh, bị bại trận ... tất cả đều được Allah ghi chép đó là việc làm công đức của họ. Quả thật, Allah sẽ không làm mất phần thưởng của những người làm điều thiện tốt mà Ngài ban cho họ thật đầy đủ và còn thêm cho họ nữa.
It is not for the people of Medina, or those around them of the people who live in the desert, to stay behind the Messenger of Allah (peace be upon him)if he himself goes out to fight, or to be stingy with themselves and give preference to their own safety over the safety of the Messenger (peace and blessings be upon him). Rather, they should sacrifice themselves for him. This is because they suffer no thirst, tiredness or hunger for the sake of Allah, and do not step anywhere in the land of those who deny the truth with their own feet or the hooves of their horses or camels, angering thereby those who oppose the truth, and do not make a gain over their enemy, killing or capturing them, making war gains or defeating them, except that Allah records for them the reward of a good action for them, which He accepts from them. Allah does not allow the reward of those who do good to be lost. Rather, He gives it to them in full, and increases the reward for them.
Hindi ukol sa mga naninirahan sa Madīnah ni ukol sa sinumang nasa palibot nila kabilang sa mga naninirahan sa ilang na magpaiwan sila palayo sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – kapag sumugod siya tungo sa pakikibaka sa pamamagitan ng sarili niya. Hindi ukol sa kanila na magmaramot ng mga sarili nila at mangalaga ng mga ito higit sa sarili niya – basbasan siya ni Allāh at batiin ng kapayapaan. Bagkus ang kinakailangan sa kanila ay magkaloob ng mga sarili nila sa halip ng sarili niya. Iyon ay dahil sila ay hindi dinadapuan ng isang uhaw ni ng isang pagod ni ng isang gutom dahil sa landas ni Allāh, hindi nanunuluyan sa isang pook na pumupukaw ang kairalan nila roon sa ngitngit ng mga tagatangging sumampalataya, at hindi dumaranas mula sa kaaway ng pagkapatay o pagkabihag o pagkasamsam ng ari-arian o pagkatalo malibang nagtala si Allāh para sa kanila dahil doon ng isang gantimpala sa isang gawang maayos na tatanggapin Niya mula sa kanila. Tunay na si Allāh ay hindi magwawala ng pabuya sa mga tagagawa ng maganda, bagkus magtutumbas Siya sa kanila niyon nang buo at magdaragdag Siya sa kanila roon.
Rewards of Jihad
Allah, the Exalted and Most Honored, criticizes the people of Al-Madinah and the bedouins around it, who did not participate in the battle of Tabuk with the Messenger of Allah ﷺ. They sought to preserve themselves rather than comfort the Messenger ﷺ during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since,
لاَ يُصِيبُهُمْ ظَمَأٌ
(they suffer neither Zama'), thirst,
وَلاَ نَصَبٌ
(nor Nasab), fatigue,
وَلاَ مَخْمَصَةٌ
(nor Makhmasah), hunger,
وَلاَ يَطَأُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ
(nor they take any step to raise the anger of disbelievers), by strategies of war that would terrify their enemy,
وَلاَ يَنَالُونَ
(nor inflict), a defeat on the enemy,
إِلاَّ كُتِبَ لَهُمْ
(but is written to their credit) as compensation for these steps that are not under their control, but a consequence of performing good deeds that earn them tremendous rewards,
إِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ
(Surely, Allah wastes not the reward of the doers of good.) Allah said in a similar Ayah,
إِنَّا لاَ نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلاً
(Certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost)
La gente di Medinah e i Beduini che sono nelle vicinanze non dovrebbe mancare di partire con il Messaggero di Allāh pace e benedizioni di Allāh su di lui quando egli parte per la Lotta di persona, e non devono privilegiare le loro vite rispetto al Messaggero, pace e benedizione di Allāh su di lui; al contrario, il loro dovere è sacrificare se stessi per proteggerlo. Ciò perché non soffriranno la siccità o la fatica, né la fame, quando lottano per la causa di Allāh, e non giungeranno in un luogo in cui la loro presenza scatenerà l'ira dei miscredenti, e non causeranno al loro nemico morte, prigionia, e non otterranno bottino, o non saranno sconfitti senza che Allāh assegni loro una ricompensa per le loro buone azioni, accettandole. In verità, Allāh non vanifica la ricompensa dei benefattori; al contrario, concede loro piena ricompensa, e aumenta ancora e ancora.
Stanovnici Medine i beduini iz njene okoline nisu trebali izostati iza Allahovog Poslanika, sallallahu alejhi ve sellem, kada je krenuo u borbu, i nisu trebali svoje živote čuvati ne žrtvujući se za Poslanika, sallallahu alejhi ve sellem, nego im je obaveza bila da svoje živote založe za njegov, jer njih neće zadesiti ni žeđ, ni umor, ni glad na Allahovu putu, niti će stupiti na neko mjesto koje će nevjernike naljutiti, niti će ikakvu dobit nad neprijateljem ostvariti, bilo da se radi o pogibiji, zarobljavanju, plijenu ili porazu, a da im to sve neće kao dobro djelo upisano biti i od njih kod Allaha primljeno. Allah, zaista, neće dopustiti da propadne nagrada onima koji čine dobro, nego će im tu nagradu čak i povećati.
120- Medine ahalisinin ve onların çevresinde bulunan bedevilerin, Allah’ın Rasûlünden (savaşta) geri kalmaları ve kendi canlarını onunkine tercih etmeleri olacak şey değildir. Çünkü Allah yolunda susuzluk, yorgunluk ve açlık çekmeleri, kâfirleri kızdıracak bir yere ayak basmaları, bir düşmana karşı başarı elde etmeleri karşılığında mutlaka kendilerine salih bir amel yazılır. Şüphesiz Allah, iyilik edenlerin mükâfatını zayi etmez.
121- Yine onların (savaş için) infâk ettikleri küçük büyük her şey ve katettikleri her bir vadi karşılığında muhakak onlara (sevap) yazılır. Bu, Allah'ın onları yapmakta olduklarının en güzeli ile mükâfatlandırması içindir.
120. Yüce Allah Medine halkını teşkil eden Muhacirlerle Ensar’ı ve Medine çevresinde bulunup da İslâm’a giren ve İslâm’a güzel bir şekilde bağlanan Bedevi Arapları cihada teşvik ederek şöyle buyurmaktadır:“Medine ahalisinin ve onların çevresinde bulunan bedevilerin, Allah’ın Rasûlünden (savaşta) geri kalmaları ve kendi canlarını” hayatta kalmak, rahat ve huzur içerisinde bulunma açısından “onunkine” onun o pak ve şerefli canına “tercih etmeleri olacak şey değildir.” Böyle bir şey yapmamalıdırlar, bu onlara yaraşmaz. Aksine Peygamber sallallahu aleyhi ve sellem mü’minlere kendi canlarından bile daha yakındır, öyle olmalıdır. O halde her müslümanın, canını Peygamber sallallahu aleyhi ve sellem’e feda etmesi ve onu kendi canından önde tutmasu gerekir. Allah Rasûlünü tazim etmenin, ona sevgi duymanın, ona tam bir iman ile bağlanmanın alameti, savaşta ondan geri kalmamaktır.
Daha sonra Yüce Allah cihada çıkmaya teşvik eden mükâfatı söz konusu ederek şöyle buyurmaktadır:“Çünkü” Allah yolunda cihad eden bu mücahidler “Allah yolunda susuzluk, yorgunluk”, meşakkat “ve açlık çekmeleri, kâfirleri kızdıracak bir yere ayak basmaları” kâfirlerin yurtlarına girerek onların vatanlarını istila etmeleri “bir düşmana karşı başarı elde etmeleri” herhangi bir ordu yahut bir askeri birliğe karşı zafer kazanmaları yahut da bir malı ganimet olarak elde etmeleri “karşılığında mutlaka kendilerine salih bir amel yazılır.”Çünkü bunlar, onların amellerinden kaynaklanan sonuçlardır.“Şüphesiz Allah iyilik edenlerin” emrini yerine getirmekte ellerini çabuk tutan, gerek Allah’ın, gerekse onun kullarının hakkını ifa eden ve böylece güzel davrananların “mükâfatını zayi etmez.” Çünkü bu ameller de onların yaptıkları diğer iyi işlerin bir sonucudur.
121. Daha sonra Yüce Allah şöyle buyurmaktadır:“Yine onların (savaş için) infâk ettikleri küçük büyük her şey ve” düşmanlarının üzerlerine giderken “katettikleri her bir vadi karşılığında muhakak onlara (sevap) yazılır. Bu, Allah'ın onları yapmakta olduklarının en güzeli ile mükâfatlandırması içindir.” İşte mükâfatlandıracağı ameller arasında -Allah için, ihlasla ve samimiyetle yerine getirdikleri takdirde- bu ameller de vardır.
Bu âyet-i kerimelerde, Allah yolunda cihada çıkmak, bu uğurda başa gelen zorluk ve sıkıntıların ecrini Allah’tan bekleme hususunda kullar için çok büyük bir teşvik bulunmakta, böyle bir amelde bulunmanın, onlar için derecelerin yükselmesine vesile olacağı, yine kulun bu gibi amelleri yerine getirmesinin doğruduğu sonuçlar karşılığında ona büyük bir ecir verileceği ifade edilmektedir.
Il ne convient pas aux habitants de Médine ni aux bédouins des alentours de rester en retrait alors que le Messager d’Allah sort lui-même combattre. Il ne leur convient pas non plus d’avoir plus peur pour leurs propres personnes que pour le Prophète. Il leur incombe plutôt de sacrifier leurs propres personnes plutôt que d’attendre du Prophète qu’il sacrifie la sienne pour eux. La raison en est que lorsqu’ils endurent la soif, la fatigue et la faim pour la cause d’Allah, provoquent la colère des mécréants en traversant un pays, tuent leurs ennemis, les capturent, saisissent leurs biens en guise de butin et les vainquent, cela leur est compté comme la récompense d’une bonne œuvre qu’Allah accepte d’eux. Allah ne rend pas vaine la rétribution des bienfaisants mais la leur remet intégralement et leur ajoute même un surplus.
Medine halkına ve çevrelerinde bulunan bedevilere Rasûlullah -sallallahu aleyhi ve selllem-'in kendisi cihada çıkarken O'ndan geri kalmaları ve kendilerini O’na tercih etmeleri, nefisleriyle cimrilik yapmaları yaraşmaz. Peygamber -sallallahu aleyhi ve sellem-'i müdafaa etmeleri gerekir. Bilakis onların yapmaları gereken, kendi nefislerini onun nefsi için feda etmeleridir. Çünkü Allah yolunda onlara susuzluk, yorgunluk ve açlık isabet etmesi, kâfirleri öfkelendirecek bir yere ayak basmaları ve düşmanı öldürerek, esir alarak, ganimet alarak yahut da onları hezimete uğratarak onlara karşı bir başarı kazanmaları karşılığında Allah onlardan kabul ettiği salih amelin karşılığını yazacaktır. Şüphesiz Allah, iyilik yapan kimselerin sevaplarını zayi etmez. Bilakis onlara yaptıklarının karşılığını tam olarak verir ve verdiklerini arttırır.
"Tidaklah sepatutnya bagi penduduk Madinah dan orang-orang Arab Badui yang berdiam di sekitar mereka, tidak turut me-nyertai Rasulullah (pergi berperang) dan tidak patut (pula) bagi mereka lebih mencintai diri mereka daripada mencintai diri Rasul. Yang demikian itu ialah karena mereka tidaklah ditimpa kehausan, kepayahan dan kelaparan pada jalan Allah, dan tidak (pula) meng-injak suatu tempat yang membangkitkan amarah orang-orang kafir, dan tidak menimpakan sesuatu bencana kepada musuh, melainkan dituliskanlah bagi mereka dengan yang demikian itu suatu amal shalih. Sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik. Dan tidaklah mereka menafkahkan suatu nafkah yang kecil dan tidak (pula) yang besar dan tidak melintasi suatu lembah, melainkan dituliskan bagi mereka (amal shalih pula), karena Allah akan memberi balasan kepada mereka (dengan balasan) yang lebih baik dari apa yang telah mereka kerjakan." (At-Taubah: 120-121).
(120) Allah تعالى berfirman mendorong penduduk Madinah dari orang-orang Muhajirin dan Anshar serta orang-orang Arab Badui yang telah masuk Islam dengan baik, ﴾ مَا كَانَ لِأَهۡلِ ٱلۡمَدِينَةِ وَمَنۡ حَوۡلَهُم مِّنَ ٱلۡأَعۡرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ ٱللَّهِ ﴿ "Tidaklah sepatutnya bagi penduduk Madinah dan orang-orang Arab Badui yang berdiam di sekitar mereka, tidak turut menyertai Rasulullah (pergi berperang)." Yakni hal itu tidak layak dan tidak sesuai dengan keadaan mereka. ﴾ وَلَا يَرۡغَبُواْ بِأَنفُسِهِمۡ ﴿ "Dan tidak patut (pula) bagi mereka lebih mencintai diri mereka", dalam keberadaannya, ketenangannya, dan ketentramannya ﴾ عَن نَّفۡسِهِۦۚ ﴿ "daripada mencintai diri Rasul", yang mulia lagi suci, akan tetapi Nabi ﷺ lebih berhak untuk dicintai orang-orang Mukmin daripada diri mereka sendiri, maka wajib atas setiap Muslim menebus dirinya untuk Nabi ﷺ dan mendahulukan beliau di atas dirinya. Tanda penghormatan, kecin-taan, dan keimanan yang sempurna kepada Rasul adalah selalu menyertai beliau pergi berperang.
Kemudian Allah menyebutkan pahala yang mendorong kaum Mukminin untuk pergi berperang, maka Dia berfirman, ﴾ ذَٰلِكَ بِأَنَّهُمۡ ﴿ "Yang demikian itu ialah karena mereka", yaitu orang-orang yang ber-jihad di jalan Allah ﴾ لَا يُصِيبُهُمۡ ظَمَأٞ وَلَا نَصَبٞ ﴿ "tidaklah ditimpa kehausan, kepayahan", yakni kesulitan dan kesengsaraan, ﴾ وَلَا مَخۡمَصَةٞ فِي سَبِيلِ ٱللَّهِ ﴿ "dan kelaparan pada jalan Allah." ﴾ وَلَا يَطَـُٔونَ مَوۡطِئٗا يَغِيظُ ٱلۡكُفَّارَ ﴿ "Dan tidak (pula) menginjak suatu tempat yang membangkitkan amarah orang-orang kafir", dengan menyerang daerah mereka dan menguasai negeri mereka ﴾ وَلَا يَنَالُونَ مِنۡ عَدُوّٖ نَّيۡلًا ﴿ "dan tidak menimpakan sesuatu bencana kepada musuh," seperti kemenangan atas pasukan musuh atau bala tentara atau harta rampasan perang, ﴾ إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٞ صَٰلِحٌۚ ﴿ "melainkan dituliskanlah bagi mereka dengan yang demikian itu suatu amal shalih." Karena ini adalah akibat yang timbul dari amal mereka. ﴾ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴿ "Sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik," yaitu orang-orang yang berbuat baik de-ngan bersegera menjalankan perintah Allah, melaksanakan apa yang menjadi hakNya dan hak makhlukNya. Perbuatan-perbuatan ini adalah akibat dari amal mereka.
(121) Kemudian Dia berfirman, ﴾ وَلَا يُنفِقُونَ نَفَقَةٗ صَغِيرَةٗ وَلَا كَبِيرَةٗ وَلَا يَقۡطَعُونَ وَادِيًا ﴿ "Dan mereka tiada menafkahkan suatu nafkah yang kecil dan tidak (pula) yang besar dan tidak melintasi suatu lembah", pada waktu mereka pergi untuk memerangi musuh ﴾ إِلَّا كُتِبَ لَهُمۡ لِيَجۡزِيَهُمُ ٱللَّهُ أَحۡسَنَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "melainkan dituliskan bagi mereka (amal shalih pula), karena Allah akan memberi balasan kepada mereka (dengan balasan) yang lebih baik dari apa yang telah mereka kerjakan", dan dari amal-amal ini jika ia diikhlaskan dan dimurnikan hanya untuk Allah.
Ayat-ayat ini mengandung dorongan dan anjuran yang kuat bagi jiwa agar pergi berjihad di jalan Allah dan berharap pahala dari kesulitan-kesulitan yang dialami padanya. Dengannya mereka akan mendapatkan kemuliaan dan ketinggian dan akibat yang di-timbulkan oleh amal seorang hamba adalah mendapatkan pahala yang besar.
Tidak ada hak bagi penduduk Madinah dan orang-orang badui yang tinggal di sekitarnya untuk tidak bergabung bersama Rasulullah -ṣallallāhu 'alaihi wa sallam- apabila beliau berangkat ke medan jihad. Tidak sepatutnya mereka menyayangi dan melindungi nyawa mereka sendiri dengan merelakan nyawa Nabi -ṣallallāhu 'alaihi wa sallam- terancam bahaya. Seharusnya mereka rela mengorbankan nyawa mereka untuk melindungi nyawa Nabi. Hal itu karena setiap rasa haus, rasa letih, dan rasa lapar yang mereka rasakan di jalan Allah, setiap keberadaan mereka di negeri yang mereka singgahi yang memicu kemarahan orang-orang kafir, dan apa saja yang mereka dapatkan dari musuh, seperti keberhasilan mereka membunuh musuh atau menangkapnya, atau mengambil harta bendanya, atau kekalahan darinya, semuanya pasti dicatat oleh Allah sebagai pahala amal saleh yang diterima oleh-Nya dari mereka. Sesungguhnya Allah tidak akan menyia-nyiakan ganjaran orang-orang yang berbuat kebajikan. Dia pasti akan memberi mereka balasan yang sempurna dan bahkan memberikan tambahan.
Allah yolunda infak ettikleri az yahut çok harcama, aştıkları her vadi, ortaya koydukları gayret ve yaptıkları yolculuğa muhakkak yüce Allah karşılık verecektir. Ahirette ise onlara yaptıklarından daha güzelini bahşedecektir.
Our life is social in nature. That is why everyone, according to his tastes and aptitudes, forms a circle of his own in which to spend his days and nights. It is necessary for those who fear God and want to tread the path of faith to befriend those who are sincere, truthful, and God-fearing, and who are consistent in their words and deeds. By keeping company with such people, one is transformed into a truthful person too. On the contrary, if one seeks the company of insincere, hypocritical persons, one will necessarily come under their influence. There are times when Islam has to be served by risking one’s life; there are times when Islam has to be served at the cost of suffering the pangs of hunger and thirst; there are times when one is exhausted struggling for the cause of God; there are times when one has to serve God and His prophet by sacrificing one’s peace of mind. On such occasions one feels like opting for the safer course and hesitates to go ahead and answer the call of one’s faith. One is oblivious of the fact that those were the very opportunities to give practical proof of one’s attachment to God, when by doing so, one could have expected to be found worthy of paradise.
Ils ne dépensent pas de leurs biens, que la dépense soit modeste ou conséquente, ni ne traversent une vallée sans que leur dépense et leur voyage ne soient inscrits à leur actif et qu’ils soient rétribués par Allah. Allah leur remettra dans l’au-delà la rétribution des œuvres qu’ils accomplissaient.
Tidaklah mereka mengorbankan harta, baik sedikit maupun banyak, serta tidaklah mereka berjalan melewati lembah melainkan pengorbanan dan perjalanan mereka itu akan dicatat sebagai amal baik mereka untuk diberikan balasan yang setimpal oleh Allah dan kelak di akhirat Allah akan memberi mereka ganjaran yang terbaik atas apa yang telah mereka perbuat.
Hindi sila nagkakaloob ng kaunting yaman ni marami at hindi sila lumalampas sa isang lambak malibang itinala para sa kanila ang ginawa nila na isang pagkakaloob o isang paglalakbay upang tumumbas sa kanila si Allāh para magbigay Siya sa kanila sa Kabilang-buhay ng pabuya na higit na maganda sa dati nilang ginagawa.
These successful ones do not sacrifice any wealth, whether it is small or great, and do not cross any valley except that their sacrifice or journey is recorded so that Allah may repay them, giving them in the Afterlife the reward for the best of what they used to do.
Không có sự chi dùng tài sản nào dù ít hay nhiều và không có sự khổ ải nào cũng như không có việc vượt qua các thung lũng nào bị bỏ sót, tất cả đều được ghi công đầy đủ. Rồi Allah sẽ trọng thưởng cho họ phần thưởng ở Đời Sau tốt hơn những điều mà họ đã làm.
I neće dati nikakav imetak, ni mali ni veliki, niti će ikakvu dolinu prevaliti i preći, a da im to udjeljivanje i putovanje neće zapisano biti, da bi ih Allah nagradio na onome svijetu za ono dobro što su radili.
E non elargiranno beni, sia pochi che molti, e non guaderanno fiumi, senza che Allāh annoti ciò che hanno sofferto durante il viaggio, così che Allāh conceda loro la ricompensa, nell'Aldilà, per le loro migliori azioni.
وَلاَ يُنفِقُونَ
(Neithr do they spend), in reference to the fighters in Allah's cause,
نَفَقَةً صَغِيرَةً وَلاَ كَبِيرَةً
(any contribution -- small or great --), with regards to its amount,
وَلاَ يَقْطَعُونَ وَادِيًا
(nor cross a valley), while marching towards the enemy,
إِلاَّ كُتِبَ لَهُمْ
(but is written to their credit), for these actions that they take and which are under their control,
لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُواْ يَعْمَلُونَ
(that Allah may recompense them with the best of what they used to do.) Certainly, the Leader of the faithful, `Uthman bin `Affan, may Allah be pleased with him, acquired a tremendous share of the virtues mentioned in this honorable Ayah. He spent large amounts and tremendous wealth on this battle (Tabuk). Abdullah, the son of Imam Ahmad recorded that `Abdur-Rahman bin Khabbab As-Sulami said; "The Messenger of Allah ﷺ gave a speech in which he encouraged spending on the army of distress (for Tabuk). I`Uthman bin `Affan, may Allah be pleased with him said; `I will give one hundred camels with their saddles and supplies.' Then he exhorted them some more. So `Uthman said; `I will give one hundred more camels with their saddles and supplies.' Then he descended one step of the Minbar and exhorted them some more. So `Uthman bin `Affan said; `I will give one hundred more camels with their saddles and supplies.' Then I saw Allah's Messenger ﷺ with his hand moving like this - and `Abdus-Samad's one of the narrators hand went out like one in amazement - he said,
«مَا عَلَى عُثْمَانَ مَا عَمِلَ بَعْدَ هَذَا»
(It does not matter what `Uthman does after. ) It is also recorded in the Musnad that `Abdur-Rahman bin Samurah said, "`Uthman brought a thousand Dinars in his garment so that the Prophet could prepare supplies for the army of distress. `Uthman poured the money on the Prophet's lap, and the Prophet started turning it around with his hand and declaring repeatedly,
«مَا ضَرَّ ابْنَ عَفَّانٍ مَا عَمِلَ بَعْدَ الْيَوْم»
(The son of `Affan (i.e., `Uthman) will never be harmed by anything he does after today.)" Qatadah commented on Allah's statement,
وَلاَ يَقْطَعُونَ وَادِيًا إِلاَّ كُتِبَ لَهُمْ
(nor cross a valley, but is written to their credit), "The farther any people march forth away from their families in the cause of Allah, the nearer they will be to Allah."
Estos triunfadores no sacrifican riqueza, sea grande o pequeña, ni atraviesan un valle sin que su sacrificio o viaje sea registrado a fin de que Al-lah los pueda recompensar en el Más Allá de la mejor manera por lo que solían hacer.
Vjernici ne trebaju da svi idu u borbu, kako ih neprijatelji ne bi istrijebili ako ih poraze. Iz svake grupe u džihad treba da ide jedna skupina, a druga skupina treba ostati sa Poslanikom, sallallahu alejhi ve sellem, učiti vjeru od njega, slušati kur'anske ajete i učiti vjerske propise, da bi oni time što su naučili opominjali svoje sunarodnjake kada se vrate, nadajući se da će se na taj način sačuvati od Allahove kazne, slijediti Njegove naredbe i kloniti se Njegovih zabrana. Ovo se odnosilo na izvidnice koje je Poslanik, sallallahu alejhi ve sellem, slao u razne krajeve i za koje je birao neke ashabe.
The believers should not go out all together to fight, so that they are not wiped out if their enemy overcomes them, and they should not all stay behind. A group should go out to strive for Allah’s sake, and a group should remain behind to accompany the messenger of Allah, peace and blessings be upon him, and to gain understanding of the religion through the Qur’ān and sacred laws they hear from him, peace and blessings be upon him, to advise their people when they return to them of what they have learned, so that they are aware of Allah’s punishment and His consequences and they follow what He instructs and stay away from what He has not allowed. This was concerning the companies that the messenger of Allah, peace be upon him, would send to different areas, choosing a group from among his companions.
Los creyentes no deben salir a luchar todos juntos, para que no sean eliminados si su enemigo los vence, y no todos deben quedarse rezagados. Un grupo debe salir para luchar por la causa de Al-lah, y otro grupo debe quedarse para acompañar al mensajero de Al-lah y para obtener conocimiento sobre la religión a través del Corán y las leyes sagradas que escuchan de él, a fin de aconsejar a su gente cuando regresen con lo que han aprendido, de modo que sean conscientes del castigo de Al-lah y Sus consecuencias, y que sigan lo que Él ordena y se alejen de lo que Él no ha permitido.
Và những người có đức tin không bắt buộc tất cả phải đi chiến đấu để những người ở lại khỏi bị kẻ thù tấn công. Vì vậy hãy tham chiến với một nhóm người trong họ và hãy ở lại một nhóm đồng hành cùng với Thiên Sứ của Allah [cầu xin bằng an và phước lành cho Người] để trao dồi kiến thức tôn giáo qua việc giảng truyền của Người từ Qur'an và những giáo luật Shariah, và để cảnh báo người dân khi quay về với họ từ những gì các người chưa học hỏi được. Hi vọng với cảnh báo đó họ biết cách tránh xa sự trừng phạt của Allah, biết tuân theo mệnh lệnh và tránh xa những điều Ngài cấm. Và đó là đội quân được Thiên Sứ của Allah gửi đến các khu vực, và Người đã chọn cho đội quân đó những bạn đạo của Người.
122- Mü’minlerin toptan savaşa çıkmaları da olacak şey değildir. (Aksine) onların her kesiminden bir topluluk savaşa çıkmalıydı! Bu, (geride kalanların) dinde fıkıh sahibi olmaları ve (savaşa çıkan) kavimleri kendilerine döndüğü zaman onları uyarmaları içindir. Olur ki sakınırlar.
122. Yüce Allah mü’min kullarına hitaben, yapmaları gerekenlere dikkatlerini çekerek şöyle buyurmaktadır:“Mü’minlerin” düşmanları ile savaşmak üzere “toptan” hep birlikte “savaşa çıkmaları da olacak şey değildir.” Çünkü o takdirde zorlukla karşılaşırlar ve başka pek çok maslahatları da elden kaçırırlar. “(Aksine) onların her kesiminden” farklı beldelerden, kabilelerden ve boylardan yeterli olacak ve maksadı gerçekleştirecek kadar “bir topluluk savaşa çıkmalıydı!” eğer böyle yapsalardı daha uygun olurdu.
Daha sonra Yüce Allah, aralarından bazılarının cihada çıkmayıp geride kalmalarının, birtakım maslahatları içerdiğine ve eğer onlar da savaşa çıkarlarsa bu maslahatları elden kaçıracaklarına dikkat çekerek şöyle buyurmaktadır:“Bu,” geride kalanların “dinde fıkıh sahibi olmaları” şer’î ilimleri öğrenmeleri, anlamlarını kavramaları, sırlarını derinliğine bilmeleri ve bunları başkalarına da öğretmeleri “ve (savaşa çıkan) kavimleri kendilerine döndüğü zaman onları uyarmaları içindir.”
Bu âyet-i kerimede ilmin, özellikle de dinde fıkıh (derinlemesine bilgi) sahibi olmanın faziletine ve bunun en mühim işler arasında yer aldığına delil vardır. Aynı şekilde herhangi bir ilmi öğrenen bir kimsenin, kullar arasında bunu yaymak ve yaygınlaştırmakla görevli olduğuna ve bu hususta onlara samimiyetle öğüt vermekle yükümlü olduğuna da delil vardır. Çünkü ilim adamının ilmi yayması, onun bereketindendir ve ecir ve mükâfatının sürekli artmasına vesiledir. Alimin ilmi yalnızca kendisine hasrederek hikmetle ve güzel sözle Allah yoluna davet etmeyip cahillere bilmediklerini öğretmeyi terk etmesi halinde bu alimden müslümanlara gelecek fayda ne olabilir ki? Böyle birisinin ilminden nasıl bir sonuç elde edilebilir? Nihâyet bu kişi ölecek ve onunla beraber ilmi ve bu ilminin semeresi de ölüp gidecektir. Bu ise Yüce Allah’ın kendisine ilim verip kavrayış bağışladığı bir kimsenin başına gelebilecek mahrumiyetin en ileri derecesidir.
Yine bu âyet-i kerimede oldukça önemli bir hususa dair bir delil, bir yönlendirme ve ince bir üslûpla bir dikkat çekme söz konusudur ki o da şudur: Müslümanların, kamu maslahatlarından her bir maslahatı yerine getirecek kimseleri belirlemeleri ve bu kimselerin de bu alana zamanını ayırarak bütün gayretleri ile bu uğurda çalışmaları, ondan başka hiçbir şeyle de uğraşmamaları gerekir. Böylelikle onların menfaatine olan işler yerine gelir ve faydaları tamama erer. Hepsinin hedefi ve nihaî maksadı tek olur. O da din ve dünyalarının menfaatine olan şeylerin ayakta tutulmasıdır. Yollar ayrılsa, meşrepler çoğalsa bile yapılan işler birbirinden farklı olmakla birlikte, maksat bir olur. İşte bu da bütün hususlarda faydalı olan genel hikmetlerden biridir.
Hindi nararapat para sa mga mananampalataya na sumugod sila sa pakikipaglaban nang lahatan, upang hindi sila malipol kapag nanaig sa kanila ang kaaway nila. Kaya bakit kaya hindi sumugod sa pakikibaka ang isang pangkat kabilang sa kanila at manatili ang isang pangkat upang makisama sa Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – at magpakaunawa sa relihiyon sa pamamagitan ng naririnig nila mula sa kanya – basbasan siya ni Allāh at batiin ng kapayapaan – mula sa Qur'ān at mga patakaran ng Batas ng Islām, at magbabala sa mga tao nila ng natutunan nila kapag bumalik ang mga ito tungo sa kanila, sa pag-asang mag-ingat ang mga ito sa pagdurusa mula kay Allāh at parusa Niya para sumunod ang mga ito sa mga ipinag-uutos Niya at umiwas sa mga sinasaway Niya. Ito noon ay sa mga ekspedisyong ipinadadala ng Sugo sa mga pook. Pumipili siya para sa mga ito ng isang pangkatin kabilang sa mga Kasamahan niya.
E i credenti non dovrebbero partire per la Lotta assieme, in modo che non vengano sterminati se incontrano il nemico; dunque, che un gruppo di loro parta per la Lotta, mentre un altro gruppo resti ad accompagnare il Messaggero di Allāh pace e benedizioni di Allāh su di lui ﷺ e ad apprendere dal Messaggero, pace e benedizione di Allāh su di lui, il culto e la Legge, ascoltando il Corano, così che insegnino, al loro ritorno, ciò che hanno imparato al loro popolo, mettendoli in guardia dal tormento di Allāh e dalla Sua punizione, affinché obbediscano ai Suoi ordini e rispettino i Suoi divieti. Ciò era rivolto alle forze che il Messaggero inviava nei dintorni, scegliendo una parte dei Suoi compagni a questo scopo.
Eğer düşmanları galip gelirse Müminlerin yok olmamaları için hepsinin birden topluca savaşa çıkmaları uygun değildir. Müminlerden bir grup cihat için çıksın bir grup da Rasûlullah -sallallahu aleyhi ve sellem-'e refakat etmek ve O'ndan işittikleri Kur'an ve şeri hükümlerde derin bilgiye kavuşmak için geride kalsınlar. Böylece kavimleri kendilerine döndüklerinde öğrenmiş olduklarıyla onları uyarsınlar. Bunu da Allah'ın azabından ve cezalandırmasından sakınmak için yapsınlar ve Yüce Allah'ın emirlerini yerine getirip yasaklarından kaçınsınlar. İşte Rasûlullah -sallallahu aleyhi ve sellem-'in nahiyelere göndermiş olduğu seriyyelerdeki durum böyle idi. Onlardan seriyye için bir topluluk seçer ve onları çeşitli bölgelere gönderirdi.
"Tidak sepatutnya bagi orang-orang yang Mukmin itu pergi semuanya (ke medan perang). Mengapa tidak pergi dari tiap-tiap golongan di antara mereka beberapa orang untuk memperdalam pengetahuan mereka tentang agama dan untuk memberi peringatan kepada kaumnya apabila mereka telah kembali kepadanya, supaya mereka itu dapat menjaga dirinya." (At-Taubah: 122).
(122) Allah تعالى berfirman memperingatkan hamba-hamba-Nya yang beriman tentang apa yang semestinya mereka lakukan, ﴾ وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِيَنفِرُواْ كَآفَّةٗۚ ﴿ "Tidak sepatutnya bagi orang-orang yang Mukmin itu pergi semuanya (ke medan perang)." Yakni semuanya untuk memerangi musuh mereka. Karena hal itu sangat menyulitkan me-reka dan mengakibatkan terbengkalainya kepentingan-kepentingan yang lain. ﴾ فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةٖ مِّنۡهُمۡ ﴿ "Mengapa tidak pergi dari tiap-tiap go-longan di antara mereka," yakni dari kota-kota, kabilah-kabilah, dan suku-suku, ﴾ طَآئِفَةٞ ﴿ "beberapa orang", yang dengannya maksud yang diinginkan tercapai, niscaya itu lebih baik.
Kemudian Allah mengingatkan bahwa menetapnya sebagian dari mereka dengan tidak berangkat berperang mengandung ke-maslahatan lain yang tidak terwujud jika mereka semua berangkat perang, Dia berfirman, ﴾ لِّيَتَفَقَّهُواْ ﴿ "Untuk memperdalam pengetahuan mereka", yakni orang-orang yang tidak berangkat ﴾ فِي ٱلدِّينِ وَلِيُنذِرُواْ قَوۡمَهُمۡ إِذَا رَجَعُوٓاْ إِلَيۡهِمۡ ﴿ "tentang agama dan untuk memberi peringatan kepada kaum-nya apabila mereka telah kembali kepadanya." Yakni agar mereka belajar ilmu syar'i, mengetahui makna-maknanya, memahami rahasia-ra-hasianya, dan mengajarkan kepada selain mereka, dan agar mereka dapat memberi peringatan kepada kaumnya jika mereka kembali kepadanya.
Ini mengandung keterangan tentang keutamaan ilmu, khu-susnya pemahaman dalam agama, dan bahwa ia adalah perkara terpenting, bahwa siapa yang mempelajari ilmu, maka dia harus menyebarkannya dan mengajarkannya kepada manusia serta mem-beri nasihat kepada mereka dengannya, karena menyebarnya ilmu dari seorang alim adalah termasuk keberkahannya dan pahalanya yang berkembang. Adapun seorang alim yang hanya membatasi ilmu pada dirinya, tidak mendakwakannya kepada jalan Allah de-ngan hikmah dan nasihat yang baik, serta tidak mengajarkannya kepada orang-orang bodoh yang tidak mengerti, maka manfaat apa yang didapat oleh kaum Muslimin darinya? Apa hasil dari ilmu-nya? Akhirnya dia mati dan ilmunya pun mati bersamanya, dan ini adalah hasil dari orang yang diberi ilmu dan pemahaman oleh Allah tetapi tidak mau mengajarkannya.
Ayat ini juga mengandung dalil, petunjuk, dan arahan yang sangat halus kepada satu faidah penting, yaitu bahwa hendaknya kaum Muslimin menyediakan orang-orang khusus yang dapat me-nunaikan setiap kepentingan umum mereka, yang berkonsentrasi dan bersungguh-sungguh dalam melaksanakannya, tanpa mene-ngok kepada selainnya, agar kepentingan kaum Muslimin bisa ter-laksana dan kebaikan mereka bisa terpenuhi, dan agar arah pandang serta target yang mereka tuju adalah satu, yaitu menegakkan ke-maslahatan agama dan dunia mereka, walaupun jalanNya berbeda-beda, dan caranya bermacam-macam. Jadi, perbuatannya beraneka ragam, namun targetnya adalah satu, dan ini termasuk hikmah yang bersifat umum yang berguna dalam segala urusan. 9
In this verse, a deeper knowledge of Islam (li yatafaqqahu fi’ddin), does imply education in the traditional sense, which would mean acquiring a detailed knowledge of the form of religion, that is the ritual part, because then the study of religion becomes synonymous with the study of problems relating to the formal aspects of religion. Understanding (tafaqquh) in religion implies deep knowledge of the fundamentals of religion, a knowledge which makes one enlightened, which makes one fully aware of the eternal teachings of religion and helps one to build one’s life on the concept of the Hereafter. This verse tells us that the aim of developing an understanding in religion is to acquire the ability to deliver the divine message to the people. The word ‘warn’ (inzar) used here means to make people aware of the consequences in the Hereafter of their actions. This shows that Islamic education should prepare individuals for the role of preachers (da‘is), so that their addressees may fear God and make Him their sole concern in their present lives. Islamic learning is basically to prepare messengers to convey the word of God to others and is not merely the study of the problems of jurisprudence or of Islamic laws as is commonly understood. From this point of view, Islamic education should come under two headings: 1. The Quran and the traditions of the Prophet. 2. Such studies as are necessary from the point of view of the addressee—who is the target of the Divine Call, for instance, the language of the addressee, and his mindset.
Il ne convient pas que tous les croyants sortent combattre afin que si l’ennemi venait à les vaincre, ils ne soient pas exterminés. Qu’un groupe sorte combattre pendant qu’un autre reste avec le Messager d’Allah et approfondit ses connaissances religieuses, en écoutant les versets du Coran qui lui sont récités ou les jugements religieux qui lui sont enseignés, puis avertit et enseigne ce qu’il a appris aux siens à son retour, afin qu’ils prennent garde au châtiment et à la punition d’Allah. Ils se conformeraient alors à Ses commandements et délaisseraient Ses interdits. Ce verset concerne les bataillons que le Prophète dépêchait çà et là et avec lesquels il choisissait d’envoyer certains de ses Compagnons.
Allah the Exalted here explains His order to Muslims to march forth with the Messenger of Allah ﷺ for the battle of Tabuk.
We should first mention that a group of the Salaf said that marching along with the Messenger ﷺ, when he went to battle, was at first obliged on all Muslims, because, as they say, Allah said,
انْفِرُواْ خِفَافًا وَثِقَالاً
(March forth, whether you are light or heavy) 9:41, and,
مَا كَانَ لأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِّنَ الاٌّعْرَابِ
(It was not becoming of the people of Al-Madinah and the bedouins of the neighborhood...) 9:120. However, they said, Allah abrogated this ruling (9:41 and 9:120) when He revealed this Ayah, 9:122. However, we could say that this Ayah explains Allah's order to participate in battle on all Arab neighborhoods, that at least a group of every tribe should march for Jihad. Those who went with the Messenger ﷺ would gain instructions and studies in the revelation that came down to him, and warn their people about that battle when they returned to them. This way, the group that went with the Prophet will achieve both goals Jihad and learning the revelation from the Prophet . After the Prophet , a group of every tribe or neighborhood should seek religious knowledge or perform Jihad, for in this case, Jihad is required from at least a part of each Muslim community. `Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah,
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً
(And it is not (proper) for the believers to go out (to fight - Jihad) all together. ) "The believers should not all go to battle and leave the Prophet alone,
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ
(Of every troop of them, a party only should go forth) in the expeditions that the Prophet sent. When these armies returned to the Prophet, who in the meantime received revealed parts of the Qur'an from Allah, the group who remained with the Prophet would have learned that revelation from him. They would say, `Allah has revealed some parts of the Qur'an to your Prophet and we learned it.' So they learned from them what Allah revealed to His Prophet in their absence, while the Prophet sent some other men into military expeditions. Hence Allah's statement,
لِّيَتَفَقَّهُواْ فِى الدِّينِ
(that they may get instructions in religion,) so that they learn what Allah has revealed to their Prophet and teach the armies when they return,
لَعَلَّهُمْ يَحْذَرُونَ
(so that they may beware.)" Mujahid said, "This Ayah was revealed about some of the Companions of the Prophet who went to the desert and were helped by its residents, had a good rainy year and called whomever they met to guidance. The people said to them, `We see that you left your companions and came to us.' They felt bad in themselves because of this and they all came back from the desert to the Prophet . Allah said,
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ
(Of every troop of them, a party only should go forth,) those who seek righteousness such as to spread the call of Islam, while others remain behind,
لِّيَتَفَقَّهُواْ فِى الدِّينِ
(that they may get instructions in (Islamic) religion,) and learn what Allah has revealed,
وَلِيُنذِرُواْ قَوْمَهُمْ
(and that they may warn their people), when those who went forth returned to them,
لَعَلَّهُمْ يَحْذَرُونَ
(so that they may beware (of evil).)" Qatadah said about this Ayah, "It is about when the Messenger of Allah ﷺ sent an army; Allah commanded them to go into battle, while another group remained with the Messenger of Allah ﷺ to gain instructions in the religion. Another group returns to its own people to call them (to Allah) and warn them against Allah's punishment of those who were before them." It was also said that this verse,
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً
(And it is not (proper) for the believers to go out all together.) is not about joining Jihad. They say that the Messenger of Allah ﷺ invoked Allah against Mudar to try them with years of famine, and their lands were struck by famine. The various tribes among them started to come, entire tribes at a time, to Al-Madinah, because of the hardship they faced and they would falsely claim that they are Muslims. This caused hardship for the Companions of the Messenger ﷺ and Allah revealed to him that they are not believers. The Messenger of Allah ﷺ sent them back to their tribes and warned their people not to repeat what they did. Hence Allah's statement,
وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ
(and that they may warn their people when they return to them,)
Tidak semestinya orang-orang mukmin itu berangkat semua ke medan perang karena mereka bisa ditumpas habis apabila musuh mereka berhasil mengalahkan mereka. Semestinya sebagian dari mereka pergi ke medan jihad dan sisanya tinggal di rumah untuk menemani Rasulullah -ṣallallāhu 'alaihi wa sallam- dan memperdalam ilmu agama melalui ayat-ayat Al-Qur`ān dan ketentuan-ketentuan hukum syariat yang mereka dengar dari Nabi -ṣallallāhu 'alaihi wa sallam-. Kemudian mereka bisa mengajarkan ilmu yang telah mereka pelajari kepada kaum mereka setelah kembali ke rumah mereka, agar mereka dapat menghindari azab dan hukuman Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Hal ini terkait dengan pasukan-pasukan ekspedisi yang dikirim oleh Rasulullah ke berbagai daerah dan para personelnya dipilih oleh beliau dari kalangan para sahabatnya.
Commentary
It will be realized that the expedition of Tabuk has continued appearing as an important subject in Surah At-Taubah. For this battle, a general call of Jihad was given asking all Muslims to participate in it. It was not permissible to contravene the order without a valid excuse. Those who did that were mostly hypocrites who have been mentioned in several verses appearing earlier. Then, some sincere Muslims had also remained behind due to their incidental laziness. Their repentance was accepted by Allah Ta` ala. Obviously, from all these events it can be gathered that the going forth of all Muslims in every Jihad is fard (obligatory) and staying behind is Haram (unlawful) -although, this is not the religious law. In fact, Jihad during normal conditions is Fard al-Kifayah, a collective obligation. It means that, should a number of Muslims sufficient for Jihad keeps engaged in Jihad, rest of the Muslims stand absolved of the obligation. However, if the number participating in Jihad turns out to be insufficient to the limits of being overpowered, it becomes obligatory on Muslims living nearby that they should come out to strengthen them and fight with them in the Jihad. If they too are not sufficient, the obligation falls on those near the later, and if they too are not sufficient, it falls on Muslims adjoining the later. This could reach the limit when, under such emergent conditions, Jihad becomes Fard ` Ain (absolute individual obligation) on Muslims of the whole world, and it will be Haram (unlawful) to avoid participating in jihad. Similarly, it could also become equally obligatory (fard) if the Amir of Muslims, seeing the need, gives a general call and invites Muslims to join the mission of Jihad. At that time too, participation in Jihad becomes obligatory (fard) and staying behind becomes haram (unlawful) - as it happened in the expedition of Tabuk due to the general call of Jihad given for it. The verse cited above clarifies that this order to join the Jihad of Tabuk was a specific order due to the general call for it. Under normal conditions, Jihad is not an individual obligation (Fard al-'Ain فَرض العین) that would require all Muslims to go forth in Jihad as a matter of obligation - because, like Jihad, there are other collective concerns and important undertakings of Islam and Muslims that are Fard al-Kifayah, also like Jihad. To fulfill these responsibilities too, different groups of Muslims have to follow the principle of division of work. Therefore, all Muslims should not go forth in every Jihad. The submission here may also help you understand the reality of Fard al-Kifayah. The, areas of work that are not individual, but collective in nature, and the responsibility of carrying these out falls on all Muslims, are areas that the Shari’ ah of Islam has declared to be Fard al-Kifayah. The purpose is that everything keeps being taken care of in its respective area and that all collective duties continue to be fulfilled. Duties such as washing, shrouding, offering Salah of Janazah and burying deceased Muslims, the making and maintaining of mosques, Jihad and the guarding of Islamic frontiers are all separate duties that are subject to the same rule of Fard al-Kifayah. In other words, the responsibility of fulfilling these obligations though falls on the Muslims of the whole world as a matter of principle but, should some of them were to do that satisfactorily enough, other Muslims also stand absolved of the obligation. An important area of work that falls within the imperatives of this Fard al-Kifayah is the religious education. That it is an obligation has been particularly mentioned in this verse by saying that this obligation should not be left out unattended even during the period of engagement in as important a duty as Jihad. The way in which it could be accomplished is that a smaller section from out of every large section sets forth for Jihad while the rest of people keep engaged in the pursuit of religious education. Then, those so educated should orient Muslims going on Jihad as well as teach and train others in their religion.
The obligation of acquiring religious knowledge, and its etiquette
Imam al-Qurtubi has said, ` this verse is the root and foundation of religious knowledge (the 'am of din) for its seeker.' If looked at carefully, also given here is a brief curriculum (nisab) of religious education, as well as the duties of the person (` alim) who has qualified as one who has this knowledge. Therefore, this subject is being taken up in some details.
The merits (fada'il) of acquiring religious knowledge
Muslim scholars have written regular books on the merits of religious knowledge, great rewards (thawab) it brings and aspects related with it. Some brief reports relevant to the occasion are being cited here. Tirmidhi reports from Sayyidna Abu al-Darda' ؓ who narrated that he heard the Holy Prophet ﷺ saying, ` whoever travels on a path for seeking knowledge (` ilm of din عِلَم اَلدَّین ), Allah Ta` ala will - in reward (thawab) for his effort - turn the orientation of his path towards Paradise.'
A series of Hadith narratives appearing in Tafsir al-Qurtubi report that the Holy Prophet ﷺ said:
1. ` The angels of Allah spread out their wings for (welcoming) the seeker of knowledge;'
2. ` Allah's creatures in the heavens and the earth and fishes in the waters of the world pray for such seekers;'
3. ` The superiority of the ` Alim over the person who devotes to voluntary acts of worship (nafl ` ibadat) abundantly is like the superiority of the full moon over the rest of the stars;'
4. "Ulama' are the inheritors of the blessed prophets;'
5. ` The blessed prophets leave no gold and silver as inheritance, but they do leave the legacy of knowledge. So, whoever inherits this legacy of knowledge has inherited great wealth.'
Darimi reports a Hadith in his Musnad which says: ` Someone asked the Holy Prophet: ﷺ There were two men in Bani Isra'il. One was an ` Alim who would offer his prayers and then get busy teaching people their religion. The other fasted during the day and stood for prayers during the night. Of the two, who is superior? He said, "That ` Alim (man of religious knowledge) is superior to the ` Abid (man of religious worship) as I am superior to a very common person from among you." (Reported by Imam Ibn ` Abd al-Barr in his book, Jami'u Bayan al-` Ilm, from Sayyidna Abu Said al-Khudri ؓ ، with relevant chain of narrators.) (Qurtubi)
And the Holy Prophet ﷺ said, ` a faqih (expert Muslim jurist), when confronting Shaytan, is stronger than a thousand worshippers.' (Tirmidhi from Ibn ` Abbas - as in Mazhari). Then, the Holy Prophet ﷺ has also said, ` when a person dies, his deeds come to an end - except three, the thawab (reward) of which keeps reaching that person even after death. One: sadaqah jariyah (act of charity the benefits of which continue) such as masjid, building for religious education or institutions of public welfare. Two: Knowledge through which people continue to benefit even later on. (For example, a student of religion became an ` Alim who set in motion a chain of learning and teaching the knowledge of religion for future generations; or someone wrote a book from which people kept benefiting even after the author was gone). Three: Children who are good (in character and up-bringing) and who keep praying for parents and do things the reward (thawab) of which continues to reach them.' (Qurtubi)
Details of Individual and Collective Obligation in the Learning of Religion
Backed by sound authority, Ibn ` Adiyy and al-Baihaqi report from Sayyidna Anas ؓ that the Holy Prophet ﷺ said: طَلَبَ العِلم فَرِیضَہ عِکٰی کُلِّ مُسلِم (Seeking knowledge is obligatory on every Muslim). (Mazhari) It is all too obvious that the sense of 'ilm (knowledge) - as in this Hadith, as well as in those quoted a little earlier - is nothing but the 'ilm of din (the knowledge of religion). Granted that worldly arts and sciences may be necessary for one as a part of the material management of life on this earth, but their merits are not the same as mentioned in the Alhadith appearing above. Then, the ` am of din (knowledge of religion) is not some solitary area of knowledge. It is a comprehensive system composed of many sciences. Then, it is also obvious that every Muslim man and woman does not have the capacity to acquire full mastery over all these sciences. Therefore, when the Hadith speaks of ` knowledge being obligatory on every Muslim,' it means the particular part of the knowledge of religion without which one can neither fulfill his or her obligations, nor stay away from the Haram (unlawful things) - being principles that are inseparably necessary for 'Iman and Islam. As for the rest of the sciences, we should keep in mind that there are many more details of explanations, elements of wisdom and issues culled from the Qur'an and Hadith alone, not to mention the great range of injunctions and laws deduced from these sources. These are things beyond the capacity and control of every Muslim, nor has this been made an individual obligation (Fard al-` Ain) for each one of them. However, this is Fard al-Kifayah (collective obligation), and as such, it becomes the responsibility of the Islamic world as a whole. The presence of one ` Alim, a genuine expert in all these sciences and religious laws in every city makes the rest of Muslims absolved of this obligation. If a city or township has not even one ` Alim, it becomes obligatory on the people of the city or township that they should arrange to make someone from among themselves an ` Alim. If that is also not possible, they should invite one from outside, keep him in their city so that they can know, understand and act according to the fatwa of this scholar, specially when the need is acute and the problems are delicate. Therefore, given below are details of Fard al-` Ain and Fard al-Kifayah as they relate to the ` ilm of din (knowledge of religion):
Fard al-` Ain: Individual Obligation
It is obligatory on every Muslim, man and woman, to acquire the knowledge of:
1. Islam's correct and authentic ` Aqa'id (beliefs).
2. Rules of Taharah (purity) and Najasah (impurity).
3. Salah (prayers), Sawm (fasting) and all ` Ibadat made fard (obligatory) or wajib (necessary) by the Shari’ ah.
4. Things declared to be haram (unlawful) or makruh (reprehensible or repugnant).
5. The rulings and injunctions of Zakah (prescribed alms) on the part of one who owns property or wealth above the fixed nisab or threshold.
6. The rulings and injunctions of Hajj on the part of one who has the capability of performing Hajj, for it is an individual obligation on him or her.
7. The rulings and injunctions of sale and lease (bai' and ijarah) on the part of one who has to buy and sell or run a business or industry or work on wages or salary, for it is his individual obligation to do that.
8. The rulings and injunctions of nikah (marriage) when getting married - and of talaq (divorce) as well.
In brief, there are things the Shari’ ah of Islam has made obligatory or necessary on everyone. Acquiring the knowledge of the rules relating to these is also obligatory on every Muslim, man and woman.
Knowing about Spiritual Purification is also an Individual Obligation (Fard al-` Ain)
Everyone knows that the knowledge of the imperatives relating to one's outward acts like Salah and Sawm is Fard al-Ain. However, Qadi Thanaullah Panipati, the author of Tafsir Mazhari has written under his commentary on this verse that it is also fard al-'ain to acquire the knowledge of the imperatives and prohibition pertaining to one's inner acts and qualities. This kind of knowledge is usually called the science of Tasawwuf. Since these imperatives fall under the category of fard al-` ain, their knowledge too is fard al ain.
But, the field of knowledge called Tasawwuf in our time has, become a potpourri of many fields of knowledge and insights, illuminations and sense experiences. What is meant by Fard al-Ain at this place is nothing but that part of it which deals with the obligatory injunctions pertaining to one's inner acts and qualities. For instance, there is the matter of true, correct and authentic ` Aqa'id (beliefs). These relate to man's inward state. Or, take the case of spiritual virtues like sabr (patience), shukr (gratitude), tawakkul (trust), qanaah (satisfaction with the available) and similar others. These are obligatory (fard) in a particular degree. Or take the case of spiritual vices like pride and arrogance, malice and rancor, miserliness and greed for the material and similar others. These are haram (forbidden) on the authority of the Qur'an, and Sunnah. So, it is also obligatory (fard) on every Muslim, man and woman, that he and she must find out the reality behind these and learn the methods of acquiring virtues and avoiding what has been forbidden. (Irrespective of the claims made in the field of Tasawwuf or in its counter-Islamic versions of mysticism and its many derivations) the sole basis of Tasawwuf is no more than what is Fard ` Ain (under Islamic Law).
Fard al-Kifayah
To comprehend why the ` Ilm of Din (the full knowledge of religion) has been made Fard al-Kifayah, it will be useful to glance through what it entails. For your convenience, the integrated whole appears in three parts as follows:
1. To understand the meanings and rulings of the entire Qur'an,
2. To understand all Ahadith and to master the ability to sift and recognize the trustworthy from the untrustworthy,
3. To acquire a complete knowledge of all injunctions and rulings deduced from the Qur'an, and Sunnah and a full awareness of the views of the Sahabah, the Tabi` in and the Mujtahid Imams, expressed by them orally or practically.
Knowing all this is a monumental task which is not easy even after one devotes. Therefore, the Shari` ah of Islam has declared this field of knowledge to be Fard al-Kifayah, that is, if some people acquire all this knowledge to the extent of its need in community life, rest of Muslims shall stand absolved.
The curriculum of the ` Ilm of Din
At this place, the Holy Qur'an has used one single word to tell us about the essence of the knowledge or science of religion, and its curriculum as well. If the text had chosen to say something like: لِیَتَعلَّمُوا اَلدِّین (that is, so that they acquire the knowledge of religion), it would have obviously suited the occasion. But, at this place, the Holy Qur'an has bypassed the word: تَعلَم (ta'allum: learning) and elected to go by the word: تفقہ (tafaqquh: understanding). This gives a clear indication that a simple reading of the 'am of din is not enough. This is something many disbelievers, Jews and Christians also do. Then, Shaytan is supposed to have it all, more than anyone. The fact of the matter is that the 'am of din means ` to create an understanding of religion.' This is the exact translation of the word: تفقہ (tafaqquh) in the verse. A derivation from: فِقہ (fiqh), which essentially means understanding and comprehension. At this point, it is worth noticing that the Holy Qur'an has not even said: لِیَفقَھُوا الدَّین (liyafqahud-din: so that they understand the religion) by employing the verb from the simple (bare, denuded) form. Instead, the Qur'an has said: لِّيَتَفَقَّهُوا فی الدِّین (liyatafaqqahui fi ` d-din: so that they may acquire a perfect understanding of the Faith). Being from ` bab al tafa"ul باب تفعل ، it has the added sense of exertion and striving in its pursuit. Thus, the drive of the meaning is that they should, while trying to create a perfect understanding of religion, acquire the maximum possible expertise through continuous striving, hard work and endurance. Then, it is also evident that the kind of understanding of religion we are talking about does not materialize by finding out the problems and solutions concerning purity, impurity, prayers, fasting, Zakah and Hajj. In fact, the understanding of religion means that one understands that he or she will have to account for every word, deed, movement and rest in the Hereafter, and that how should he or she live in this world (in view of that). The perfect understanding of religion is really the name of this concern. Therefore, Imam Abu Hanifah (رح) defines fiqh (understanding) by saying, ` that one understands everything the doing of which is necessary for him or her, and also understands everything abstaining from which is necessary for him or her.' As for the current definition of ` Ilmu 'l-Fiqh as a religious science that deals with its subsidiary problems and rulings, it is a later day terminology. The reality of Fiqh as it appears in Qur'an and Sunnah is no more than what the great Imam has stated: ` a person who has read through all books of religion but did not acquire this understanding is not an ` Alim in the terminology of Qur'an and Sunnah.' So, the gist of the investigation made here tells us that, in the terminology of the Qur'an, the sense of acquiring the knowledge of religion is to acquire its understanding, regardless of sources employed in such acquisition. These may be books or the company of teachers. They all form part of the curriculum.
The essential duty of an ` Alien after he acquires the knowledge of Din
This too the Holy Qur'an has put in one single sentence: لِيُنذِرُوا قَوْمَهُمْ : "so that they may warn their people (against the disobedience of Allah)." At this place as well, it is worth attention that the sentence has identified ` the warning of a people' as a duty of the ` Alim. The Arabic word: اِنذَار (indhar) is usually translated into English as warning in the sense of putting the fear of something into someone, though it still does not convey the ultimate sense in full. The truth of the matter is that such warning or putting the fear of what must be avoided can take many forms. For instance, one may warn against an enemy, thief, robber or some beast or poisonous creeper. Then, there is the kind of warning a father would give, out of his affection and concern for his children, against things that hurt, like the fire, poisonous insects and unhealthy food. This is based on love, and on the desire to protect which has a special tone and temper, totally different from the former. Indhar اِنذَار is the name of warning given in that manner and with that motive. Therefore, prophets and messengers of Allah have been given the title of نَذِیر (nadhir: warner) and this duty of warning people assigned to the ` Alim is really nothing but a part of the legacy left by prophets which, according to the binding authority of Hadith, the ` Alien inherits.
At this point, we may also wish to consider that the blessed prophets are known by two appellations: Bashir بَشِیر and نَذِیر Nadhir. You already know the meaning of nadhir (warner) from the preceding discussion. Bashir means one who gives basharah, that is, good news or glad tidings. It is a part of the mission of blessed prophets that they give glad tidings to those who act righteously. Though, at this place too, what has been mentioned is Indhar اِنذَار or warning explicitly, yet, other textual imperatives show that it is also the duty of an ` Alim that he should give good news of rewards too for those who do good deeds. Now that the mention of indhar (warning) has been considered sufficient at this place has its reason. Actually, it indicates that man is charged with two things. One: that he elects to do what is beneficial for him in this world and in the world to come. Two: that he avoids doing things likely to bring harm to him. People of learning and people of wisdom both agree that the later of the two has the higher priority. In the terminology of Muslim jurists, this is known as ` bringing benefit' and ` repelling harm' and the latter has been given precedence to the former. In addition to that, when harm is repelled, it serves the purpose of bringing benefit in its own way, because if someone abandons what is beneficial and necessary for him, it brings harm. Given this situation, whoever makes the effort to stay safe from the harmful effects of bad deeds will also make the effort to stay away from leaving off what one must do necessarily.
From here we also learn the main reason why religious sermons and acts of da'wah generally remain ineffective in our time. We have seen a glimpse of the cardinal etiquette of indhar or warning, as given above. Contemporary sermons and acts of da'wah seem to miss the manners, something that would exude care, concern, attachment, mercy and the earnest wish to give out what is really good for the listeners, not only in words but through the style of address and the empathy of tone and diction as well. It would be wonderful if the addressee comes to believe that the things the speaker is saying do not aim at disgracing him or settling scores against him, in fact, this person is telling me what he thinks is good and beneficial for me just out of love. If the tabligh تَبلِیغ we do today or the da'wah we carry to correct people who violate commandments of the Shari'ah were to adopt this pattern of behavior, it is absolutely certain that it will bring forth at least one immediate response: the addressees will not be apprehensive, irritated, dogmatic or obstinate about our submission. They would not worry about confronting us. Everyone would, rather, become attuned to him-self and start sorting out his own doings and thinking about what was going to happen to him. And if this effort continues, the time is to come, sooner or later, when such a person will be even willing to accept what had been presented before him. The second outcome of this attitude is that it will not, at least, generate mutual hatred and altercation, something which holds contemporary Muslims in its grips.
In the end, by saying: لَعَلَّهُمْ يَحْذَرُونَ (that they may be cautious), it was also indicated that the duty of an ` Alim was not simply limited to putting the fear of Allah's punishment in the hearts of people. Instead, he also has to watch and assess the extent and measure of the effect generated by his tabligh and da'wah. May be it did not work the first time. If so, let him do it again and again, until he sees its result: " يَحْذَرُونَ " with his own eyes, which means that his people have become cautious and have started staying away from sins. Allah knows best.
Allah -Ta'ālā- memerintahkan kepada orang-orang mukmin agar memerangi orang-orang kafir yang ada di dekat mereka karena keberadaan orang-orang kafir di dekat mereka itu merupakan ancaman bagi mereka. Allah juga memerintahkan kepada orang-orang mukmin agar memperlihatkan kekuatan dan ketangguhan mereka untuk menakut-nakuti orang-orang kafir dan melawan kejahatan mereka. Allah -Ta'ālā- senantiasa bersama dengan orang-orang mukmin yang bertakwa dengan pertolongan dan dukungan-Nya.
See note to 2:191.
Allah ordonna aux croyants de combattre les mécréants des alentours en raison du danger que constituait leur proximité pour les croyants. Il leur ordonna également d'exhiber leur force et leur dureté afin de les impressionner et d’éloigner leur nuisance. Allah est avec les croyants pieux: Il les aide et les soutient.
The Order for Jihad against the Disbelievers, the Closest, then the Farthest Areas
Allah commands the believers to fight the disbelievers, the closest in area to the Islamic state, then the farthest. This is why the Messenger of Allah ﷺ started fighting the idolators in the Arabian Peninsula. When he finished with them and Allah gave him control over Makkah, Al-Madinah, At-Ta'if, Yemen, Yamamah, Hajr, Khaybar, Hadramawt and other Arab provinces, and the various Arab tribes entered Islam in large crowds, he then started fighting the People of the Scriptures. He began preparations to fight the Romans who were the closest in area to the Arabian Peninsula, and as such, had the most right to be called to Islam, especially since they were from the People of the Scriptures. The Prophet marched until he reached Tabuk and went back because of the extreme hardship, little rain and little supplies. This battle occurred on the ninth year after his Hijrah. In the tenth year, the Messenger of Allah ﷺ was busy with the Farewell Hajj. The Messenger ﷺ died eighty-one days after he returned from that Hajj, Allah chose him for what He had prepared for him in Paradise. After his death, his executor, friend, and Khalifah, Abu Bakr As-Siddiq, may Allah be pleased with him, became the leader. At that time, the religion came under attack and would have been defeated, if it had not been for the fact that Allah gave the religion firmness through Abu Bakr, who established its basis and made its foundations firm. He brought those who strayed from the religion back to it, and made those who reverted from Islam return. He took the Zakah from the evil people who did not want to pay it, and explained the truth to those who were unaware of it. On behalf of the Prophet , Abu Bakr delivered what he was entrusted with. Then, he started preparing the Islamic armies to fight the Roman cross worshippers, and the Persian fire worshippers. By the blessing of his mission, Allah opened the lands for him and brought down Caesar and Kisra and those who obeyed them among the servants. Abu Bakr spent their treasures in the cause of Allah, just as the Messenger of Allah ﷺ had foretold would happen. This mission continued after Abu Bakr at the hands of he whom Abu Bakr chose to be his successor, Al-Faruq, the Martyr of the Mihrab, Abu Hafs, `Umar bin Al-Khattab, may Allah be pleased with him. With `Umar, Allah humiliated the disbelievers, suppressed the tyrants and hypocrites, and opened the eastern and western parts of the world. The treasures of various countries were brought to `Umar from near and far provinces, and he divided them according to the legitimate and accepted method. `Umar then died as a martyr after he lived a praise worthy life. Then, the Companions among the Muhajirin and Ansar agreed to chose after `Umar, `Uthman bin `Affan, Leader of the faithful and Martyr of the House, may Allah be pleased with him. During `Uthman's reign, Islam wore its widest garment and Allah's unequivocal proof was established in various parts of the world over the necks of the servants. Islam appeared in the eastern and western parts of the world and Allah's Word was elevated and His religion apparent. The pure religion reached its deepest aims against Allah's enemies, and whenever Muslims overcame an Ummah, they moved to the next one, and then the next one, crushing the tyranical evil doers. They did this in reverence to Allah's statement,
يَأَيُّهَا الَّذِينَ ءَامَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُمْ مِّنَ الْكُفَّارِ
(O you who believe! Fight those of the disbelievers who are close to you,) Allah said next,
وَلِيَجِدُواْ فِيكُمْ غِلْظَةً
(and let them find harshness in you), meaning, let the disbelievers find harshness in you against them in battle. The complete believer is he who is kind to his believing brother, and harsh with his disbelieving enemy. Allah said in other Ayah,
فَسَوْفَ يَأْتِى اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَـفِرِينَ
(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers...)5:54,
مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ
(Muhammad is the Messenger of Allah. And those who are with him are severe against the disbelievers, and merciful among themselves.)48:29, and,
يَأَيُّهَا النَّبِىُّ جَـهِدِ الْكُفَّـرَ وَالْمُنَـفِقِينَ وَاغْلُظْ عَلَيْهِمْ
(O Prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them.)9:73 Allah said,
وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(And know that Allah is with those who have Taqwa), meaning, fight the disbelievers and trust in Allah knowing that Allah is with you if you fear and obey Him. This was the case in the first three blessed generations of Islam, the best members of this Ummah. Since they were firm on the religion and reached an unsurpassed level of obedience to Allah, they consistently prevailed over their enemies. During that era, victories were abundant, and enemies were ever more in a state of utter loss and degradation. However, after the turmoil began, desires and divisions became prevalent between various Muslim kings, the enemies were eager to attack the outposts of Islam and marched into its territory without much opposition. Then, the Muslim kings were too busy with their enmity for each other. The disbelievers then marched to the capital cities of the Islamic states, after gaining control over many of its areas, in addition to entire Islamic lands. Verily, ownership of all affairs is with Allah in the beginning and in the end. Whenever a just Muslim king stood up and obeyed Allah's orders, all the while trusting in Allah, Allah helped him regain control over some Muslim lands and took back from the enemy what was compatible to his obedience and support to Allah. We ask Allah to help the Muslims gain control over the forelocks of His disbeliever enemies and to raise high the word of Muslims over all lands. Verily, Allah is Most Generous, Most Giving.
Commentary
Previous verses carried inducement to Jihad. The first verse from the present ones (123) which opens with the words: يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا ( O those who believe, fight those disbelievers who are near you) gives details, for disbelievers are spread out all over the world and any confrontation with them has to have some sort of functional sequence. The verse says that Jihad should first be waged against those of the disbelievers who were near. ` Being near' could be taken in terms of the place, that is, the disbelievers who live closer to home base should be fought against first. And it could also be understood in terms of relationship, that is, those who are near in kinship, parentage and other social bonds should be given precedence. This is because Islamic Jihad is essentially carried out in their interest and for their well being, therefore, when it comes to care and concern, kinsfolk have precedence - similar to the command given to the Holy Prophet ﷺ : وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ﴿214﴾ (And warn your near relatives against the punishment of Allah - 26:214). He carried out the command by assembling people from his family and conveyed to them the Word of Allah as revealed to him. The circle then became larger. Keeping the same principle of near and far, confronted first, as compared to others, were disbelievers who lived in the vicinity of Madinah, such as Banu Qurayzah, Banu Nadir and the people of Khaibar. After that came the fight against the rest within the Arabian Peninsula. And after things were settled there, came the last command to fight the disbelievers of Byzantium that resulted in the expedition of Tabuk.
In the second sentence of verse 123: وَلْيَجِدُوا فِيكُمْ غِلْظَةً (and let them find severity in you), the word: (ghilzah) غِلْظَةً means severity or toughness. The sense is that the disbelievers must be confronted in a manner that would not allow them to take their adversary to be weak.
The sentence: فَزَادَتْهُمْ إِيمَانًا (they have been increased in faith by it) in verse 124 tells us that the reciting the verses of the Qur'an, pondering over them, and acting in accordance with their dictates makes one advance in faith. One feels changes for the better, the higher. When 'Iman increases, so does its light and sweetness. Once in this blissful state, one starts seeing obedience to Allah and His Rasul as easy. ` Ibadah becomes inviting. One can feel the very taste of it. Sins pose no problems, for one starts hating sins by his own nature. They tempt no more. In fact, they irritate and vex.
Sayyidna ` Ali ؓ has said, ` when 'Iman enters the heart, it is like a radiant dot. As 'Iman increases, its radiance increases, until the whole heart becomes blissfully radiant. Similarly, disbelief and hypocrisy start appearing on the heart first as a black dot. Then, with every increase in sin and disbelief, the dot keeps increasing in size until the whole heart turns black.' (Mazhari). For this reason, the noble Companions of the Holy Prophet ﷺ used to tell each other, ` let us sit together for a while and remind each other of things relating to our din دِین and 'akhirah so that it increases our 'Iman.'
"Hai orang-orang yang beriman, perangilah orang-orang kafir yang di sekitar kamu itu, dan hendaklah mereka menemui kekerasan darimu, dan ketahuilah, bahwasanya Allah beserta orang-orang yang bertakwa." (At-Taubah: 123).
(123) Ini adalah petunjuk lain: Setelah Allah membimbing mereka untuk mengatur orang-orang yang terjun berperang, Dia kemudian membimbing mereka agar memulai memerangi orang-orang kafir yang paling dekat, lalu yang terdekat berikutnya, ber-sikap keras kepada mereka, tegas, berani, dan kokoh dalam meme-rangi mereka. ﴾ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ ﴿ "Dan ketahuilah, bahwasanya Allah beserta orang-orang yang bertakwa." Yakni hendaknya kamu mengeta-hui bahwa pertolongan dari Allah datang sesuai dengan ketakwaan, maka pegang teguhlah takwa secara terus menerus, niscaya Dia menolongmu dan membantumu melawan musuhmu. Keumuman pada Firman Allah, ﴾ قَٰتِلُواْ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلۡكُفَّارِ ﴿ "perangilah orang-orang kafir yang di sekitar kamu," dikhususkan dari ayat ini dengan suatu keadaan ketika kemaslahatan ada pada memerangi orang-orang kafir yang jauh, dan jenis-jenis kemaslahatan (itu sendiri) sangat-lah banyak.
Allah, Müminlere kendilerine yakın olmaları sebebiyle zarar vermelerinden endişe edilen kâfirlere karşı savaşmalarını emretmiştir. Aynı şekilde bunu, onları korkutmaları, onların kötülüklerini savmaları ve onlara karşı güçlerini sertliklerini göstermeleri için emretmiştir. Allah Teâlâ, yardımı ve desteklemesi ile muttaki kulları ile beraberdir.
Nag-utos si Allāh – pagkataas-taas Siya – sa mga mananampalataya ng pakikipaglaban sa mga kumakaratig sa kanila kabilang sa mga tagatangging sumampalataya dahil sa isinasanhi ng mga ito na isang panganib sa mga mananampalataya dahilan sa kalapitan ng mga ito. Nag-utos Siya sa kanila, gayon din, na magpakita sila ng kalakasan at katindihan alang-alang sa pagpapangilabot sa mga ito at pagtutulak sa kasamaan ng mga ito. Si Allāh – pagkataas-taas Siya – ay kasama sa mga mananampalatayang tagapangilag magkasala sa pamamagitan ng tulong Niya at pag-alalay Niya.
O you who believe, fight against those who oppose the truth who are near to you, because of the danger they pose to you because of their proximity; and show strength in order to inspire fear in them and drive away their evil. Allah is with the Allah-conscious believers with His help and support.
Allah Tối Cao ra lệnh cho những người có đức tin chiến đấu với những kẻ ngoại đạo đang ở gần, vì họ là nguyên nhân gây ra sự nguy hiểm cho các tín đồ có đức tin khi họ ở gần, và Ngài cũng ra lệnh cho những người có đức tin thể hiện sức mạnh bởi vì sự đe dọa khủng bố của những kẻ phủ nhận và để chống lại cái tàn ác của họ. Allah Tối Cao luôn sát cánh cùng với những người có đức tin bằng sự giúp đỡ và hỗ trợ từ Ngài.
¡Ustedes que creen!, luchen contra los que rechazan la verdad que está a su alrededor, por el peligro que representan para ustedes debido a sus ataques, y muestren fortaleza para infundir temor en ellos y alejar su perjuicio. Al-lah presta Su ayuda y apoyo a los creyentes que Le temen.
Allāh ha ordinato ai credenti di combattere i miscredenti che li combattono, perché sono un pericolo per i credenti a causa della loro vicinanza; e inoltre ordinò loro di mostrare forza e severità per intimorirli e respingere il loro male; e Allāh l'Altissimo è con i fedeli devoti con il Suo aiuto e sostegno.
Allah Uzvišeni naređuje vjernicima da se bore protiv onih nevjernika koji ih okružuju u njihovoj blizini, jer su oni opasnost za vjernike. Naredio im je također da ispoljavaju snagu i strogost, kako bi na taj način uplašili nevjernike i spriječili njihovo zlo. Allah je uz vjernike, pomaže ih i daje im potporu.
123- Ey iman edenler! Size yakın olan kafirlerle savaşın. Onlar sizde (kendilerine karşı) bir sertlik bulsunlar. Bilin ki Allah takvâ sahipleri ile beraberdir.
123. Yüce Allah fiilen savaşa katılacak olanlarla ilgili izlenecek idari politikayı gösterdikten sonra burada da müminleri bir başka konuda yönlendirmektedir. Onlara sırasıyla kendilerine en yakın olan kâfirlerden başlayarak savaşma, savaş esnasında onlara karşı kararlı ve sert olma, cesaret ve sebatı elden bırakmama yolunu göstermektedir.“Bilin ki Allah takva sahipleri ile beraberdir.” Yani sizler şunu bilmelisiniz ki Allah’ın yardımı takvaya göre iner. Öyleyse Allah’a karşı takvayı elden bırakmayın ki O da size yardımcı olsun ve düşmanınıza karşı size zafer versin. Yüce Allah’ın:“Size yakın olan kafirlerle savaşın” buyruğundaki umumi ifade, bize yakın olmayan başka kafirlerle savaşmakta maslahat bulunması hali ile tahsis edilmiştir (maslahat halinde uzaktakilerle de savaşılır). Maslahatın çeşitleri ise pek çoktur.
Faith of the Believers increases, while Hypocrites increase in Doubts and Suspicion
Allah said,
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ
(And whenever there comes down a Surah), then among the hypocrites are,
مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً
(some who say: "Which of you has had his faith increased by it") They say to each other, who among you had his faith increased by this Surah from the Qur'an Allah the Exalted said,
فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ
(As for those who believe, it has increased their faith, and they rejoice.) This Ayah is one of the mightiest evidences that faith increases and decreases, as is the belief of most of the Salaf and later generations of scholars and Imams. Many scholars said that there is a consensus on this ruling. We explained this subject in detail in the beginning of the explanation of Sahih Al-Bukhari, may Allah grant him His mercy. rAllah said next,
وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ
(But as for those in whose hearts is a disease, it will add Rijs to their Rijs.) the Surah increases them in doubt, and brings more suspicion on top of the doubts and suspicion that they had before. Allah said in another Ayah,
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ
(And We send down in the Qur'an that which is a healing) 17:82, and,
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ
(Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)".)41:44 This indicates the misery of the hypocrites and disbelievers, since, what should bring guidance to their hearts is instead a cause of misguidance and destruction for them. Similarly, those who get upset by a type of food, for instance, will be upset and anxious even more if they are fed that food!
124- Bir sûre indirildiği zaman içlerinden bazıları:“Bu (sure), hanginizin imanını artırdı?” derler. İman edenlere gelince o (sure) onların imanını artırır ve onlar birbirlerini müjdelerler.
125- Kalplerinde hastalık bulunanlara gelince onların da murdarlıklarına murdarlık katıp artırır ve onlar, kâfir olarak ölüp giderler.
126- Görmüyorlar mı ki onlar, her yıl bir veya iki kere deneniyorlar? Ama ne tevbe ediyorlar ne de ibret alıyorlar!
124. Yüce Allah, Kur’ân-ı Kerim’in nüzûlü konusunda münafıklarla mü’minlerin hallerini ve her iki kesim arasındaki farkı açıklayarak şöyle buyurmaktadır: Emir, yasak, Yüce Allah’ın zatına ve gaybe dair haberler ve cihada teşvikin yer aldığı “bir sûre indirildiği zaman içlerinden bazıları: Bu (sure) hanginizin imanını artırdı?, derler.” Her iki kesim içinde bu sûre ile kime iman hasıl oldu diye sorarlar. Yüce Allah da gerçekleşen durumu şöylece beyan etmektedir:“İman edenlere gelince o (sure)” o sûreyi bilmek, kavramak, ona inanmak, gereğince amel etmek, hayır işleri yapma arzusunu duymak ve kötülükleri işlemekten uzak durmak sureti ile “onların imanını artırır ve onlar birbirlerini müjdelerler.” Yani Yüce Allah’ın kendilerine lütfettiği âyetleri, bunları kavrama ve gereklerince amel etme muvaffakiyeti dolayısı ile birbirlerine müjde verirler. Bu da Allah’ın âyetlerini gönülleri huzur ve sevinç içinde karşıladıklarını ve o sûrelerin kendilerini teşvik ettiği şeylere de derhal itaat ettiklerini göstermektedir.
125. “Kalplerinde hastalık” şüphe ve nifak “bulunanlara gelince onların da murdarlıklarına murdarlık” hastalıklarına hastalık, şüphelerine şüphe “katıp artırır.” Çünkü onlar bu sureyi inkâr edip ona karşı inatlaşırlar, ondan yüz çevirirler. Bundan dolayı hastalıkları artar ve helake doğru hızlıca yönelmiş olurlar. “Ve” kalplerine mühür vurulur da nihâyet “onlar, kâfir olarak ölüp giderler.” İşte bu, onlar için bir cezadır, çünkü onlar Allah’ın âyetlerini inkâr etmiş, Rasûlüne asi olmuşlardır. Bu nedenle de “Allah, kalplerine huzuruna çıkacakları güne kadar (sürecek) bir nifak sokmuştur.”(et-Tevbe, 9/77)
126. Yüce Allah, bu gibilerini devam ettirdikleri küfür ve münafıklıkları dolayısı ile azarlayarak şöyle buyurmaktadır:“Görmüyorlar mı ki onlar, her yıl bir veya iki kere” kendilerine isabet eden çeşitli belalar, hastalıklar ve kendilerini sınamak maksadı ile onlara yöneltilen ilahî emirler ile “deneniyorlar? Ama ne” sürdürmekte oldukları kötülüklerinden “tevbe ediyorlar ne de öğüt ve ibret alıyorlar!” Kendilerine faydalı olan şeyleri belleyip yapmıyorlar, zarar verecek şeyleri de kavrayıp terk etmiyorlar. Yüce Allah -geçmiş ümmetlerdeki sünnetinde/kanununda olduğu gibi- onları bollukla, sıkıntılarla, emirlerle, yasaklarla sınar ki kendisine dönsünler. Onlar ise tevbe de etmiyorlar, öğüt de almıyorlar.
Bu âyet-i kerimelerde imanın artıp eksildiğine, mü’minin ise her zaman imanını kontrol edip gözden geçirmesi gerektiğine, onun sürekli olarak artış içerisinde olması için devamlı imanını yenilemesi gerektiğine delil vardır.
When Allah revealed a sūrah to the Messenger (peace and blessings be upon him), some of the hypocrites would ask by way of mocking and ridicule; 'Which one of you believers has had his faith increase?' As for those who had faith in Allah, and followed His Messenger, the revelation of the sūrah had indeed increased them in faith, and they were happy because of the benefit it contained for them in this world and for the Afterlife.
Kada Allah objavi neku suru Svome Poslaniku, sallallahu alejhi ve sellem, ima licemjera koji, izrugujući se, pitaju: "Kome je od vas ova sura povećala vjerovanje u ono što Muhammed govori?" Kada su u pitanju vjernici u Allaha i Njegova Poslanika, ta sura im je povećala vjerovanje pored već postojećeg koje su imali, i oni se raduju Objavi koja im dolazi, jer ona donosi korist i dobro, kako na ovome, tako i na onome svijetu.
Và khi Allah mặc khải chương Kinh cho vị Sứ Giả [cầu xin bình an và phúc lành cho Người] của Ngài thì một số trong những kẻ đạo đức giả đã hỏi bằng những lời nhạo báng và châm biếm: "Ai trong số các vị sẽ tăng thêm đức tin từ chương Kinh đã được mặc khải cho Muhammad?" Riêng những người có đức tin với Allah và thật lòng với Thiên Sứ của Ngài thì sẽ tăng thêm đức tin chồng lên đức tin trước đây của họ và họ hoan hỉ từ những gì đã được mặc khải xuống vì trong sự mặc khải đó mang lại lợi ích cho họ trong trần gian và cả Ngày Sau.
E se Allāh rivela una Surah al Suo Messaggero pace e benedizioni di Allāh su di lui, vi è, tra gli ipocriti, chi chiede, deridendo e prendendosi gioco: "A chi di voi questa Surah che è stata rivelata a Muħammed ha aumentato la fede?" Per coloro che hanno creduto ad Allāh e hanno creduto al Suo Messaggero, la rivelazione della Surah fece aumentare la loro fede, e furono soddisfatti di ciò che venne rivelato per i benefici in questo mondo e nell'Aldilà che essa contiene.
Kapag nagpababa si Allāh ng isang kabanata sa Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan – ay mayroon sa mga mapagpaimbabaw na nagtatanong habang nangungutya at nanunuya: "Alin sa inyo ang nakadagdag sa kanya ng pananampalataya ang bumababang kabanatang ito sa pamamagitan ng inihatid ni Muḥammad?" Kaya tungkol sa mga sumampalataya kay Allāh at naniniwala sa Sugo Niya, nakadagdag sa kanila ng pananampalataya sa dating pananampalataya nila ang pagbaba ng kabanata habang sila ay mga pinatutuwa dahil sa bumaba na pagkakasi dahil sa dulot nito na mga pakinabang sa kanila na pangmundo at pangkabilang-buhay.
Cuando Al-lah revelaba una sura al Mensajero r, algunos de los hipócritas preguntaban a modo de burla: “¿A quién de ustedes, creyentes, le ha aumentado la fe?” En cuanto a los que tenían fe en Al-lah y seguían a Su Mensajero, la revelación de la sura les había aumentado su fe, y se sentían felices con los beneficios que les concedía en este mundo y en el Más Allá.
Apabila Allah menurunkan sebuah surah (Al-Qur`ān) kepada Rasul-Nya -ṣallallāhu 'alaihi wa sallam- maka sebagian orang munafik akan bertanya dengan nada mengejek dan menghina, "Siapa di antara kalian yang imannya kepada ajaran yang dibawa Muhammad bertambah karena surah yang turun itu?" Adapun orang-orang yang beriman kepada Allah dan percaya kepada Rasul-Nya maka turunnya surah itu pasti menambah iman mereka yang sudah ada sebelumnya. Mereka pasti gembira dengan turunnya wahyu dari Allah karena wahyu itu membawa banyak manfaat bagi mereka di dunia dan akhirat.
"Dan apabila diturunkan suatu surat, maka di antara mereka (orang-orang munafik) ada yang berkata, 'Siapakah di antara kamu yang bertambah imannya dengan (turunnya) surat ini?' Adapun orang-orang yang beriman, maka surat ini menambah imannya, sedang mereka merasa gembira. Dan adapun orang-orang yang di dalam hati mereka ada penyakit, maka dengan surat itu bertambah kekafiran mereka, di samping kekafirannya (yang telah ada) dan mereka mati dalam keadaan kafir. Dan tidakkah mereka (orang-orang munafik) memperhatikan bahwa mereka diuji sekali atau dua kali setiap tahun, kemudian mereka tidak (juga) bertaubat dan tidak (pula) mengambil pelajaran?" (At-Taubah: 124-126).
(124) Allah تعالى berfirman menjelaskan keadaan orang-orang munafik dan orang-orang Mukmin pada saat turunnya al-Qur`an dan perbedaan antara kedua kelompok, Dia berfirman, ﴾ وَإِذَا مَآ أُنزِلَتۡ سُورَةٞ ﴿ "Dan apabila diturunkan suatu surat", yang berisi suatu perintah, larangan, berita tentang DiriNya yang mulia, dan tentang perkara-perkara ghaib, serta dorongan kepada jihad, ﴾ فَمِنۡهُم مَّن يَقُولُ أَيُّكُمۡ زَادَتۡهُ هَٰذِهِۦٓ إِيمَٰنٗاۚ ﴿ "maka di antara mereka (orang-orang munafik) ada yang berkata, 'Siapakah di antara kamu yang bertambah imannya dengan (turunnya) surat ini?' Yakni muncul pertanyaan tentang siapa yang bertambah imannya dari kedua kelompok itu. Allah berfirman menjelaskan kondisi yang sebenarnya, ﴾ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَزَادَتۡهُمۡ إِيمَٰنٗا ﴿ "adapun orang-orang yang beriman, maka surat ini menambah imannya", dengan me-ngetahui, memahami, meyakini, dan mengamalkannya, serta ke-inginan kepada perbuatan baik dan menahan diri dari perbuatan buruk, ﴾ وَهُمۡ يَسۡتَبۡشِرُونَ ﴿ "sedang mereka merasa gembira." Yakni sebagian mereka menyampaikan berita gembira kepada sebagian yang lain dengan nikmat Allah kepada mereka dalam bentuk diturunkannya ayat-ayatNya, bimbingan kepada memahaminya dan mengamal-kannya. Ini menunjukkan kelapangan dada mereka terhadap ayat-ayat Allah, ketenangan hati mereka, dan bersegeranya kepatuhan mereka dalam menanggapi ajakanNya.
(125) ﴾ وَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ ﴿ "Dan adapun orang-orang yang di dalam hati mereka ada penyakit", yakni, kebimbangan dan kemuna-fikan ﴾ فَزَادَتۡهُمۡ رِجۡسًا إِلَىٰ رِجۡسِهِمۡ ﴿ "maka dengan surat itu bertambah kekafiran mereka, di samping kekafirannya (yang telah ada)." Yakni menambah-kan penyakit pada penyakit mereka (yang sudah ada), keraguan pada keraguan mereka (yang sudah ada), di mana mereka kufur kepadanya, menentangnya, dan berpaling darinya. Oleh karena itu penyakit mereka bertambah, yang menghantarkan mereka kepada kebinasaan, dan menjadikan hati mereka terkunci, sehingga ﴾ مَاتُواْ وَهُمۡ كَٰفِرُونَ ﴿ "mereka mati dalam keadaan kafir." Ini adalah hukuman bagi mereka karena mereka kafir kepada ayat-ayat Allah, dan men-durhakai RasulNya, maka Dia menimpakan kemunafikan ke dalam hati mereka sampai hari di mana mereka bertemu denganNya.
(126) Allah تعالى berfirman mencela mereka yang terus me-nerus berpegang kepada kekufuran dan kemunafikan, ﴾ أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِي كُلِّ عَامٖ مَّرَّةً أَوۡ مَرَّتَيۡنِ ﴿ "Dan tidakkah mereka (orang-orang muna-fik) memperhatikan bahwa mereka diuji sekali atau dua kali setiap tahun", dengan penyakit dan musibah yang menimpa mereka dan dengan perintah-perintah ilahiyah yang maksudnya adalah menguji mereka. ﴾ ثُمَّ لَا يَتُوبُونَ ﴿ "Kemudian mereka tidak (juga) bertaubat", dari keburukan yang mereka pegang. ﴾ وَلَا هُمۡ يَذَّكَّرُونَ ﴿ "Dan tidak (pula) mengambil pelajaran?" Apa yang berguna bagi mereka maka mereka melaku-kannya dan apa yang merugikan mereka maka mereka menjauhi-nya. Allah تعالى menguji mereka sebagaimana ia adalah sunnahNya pada umat-umat lain dengan kemakmuran dan kesulitan, serta dengan perintah dan larangan, agar mereka kembali kepadaNya, namun mereka tidak bertaubat dan tidak pula mengambil pelajaran.
Ayat-ayat ini mengandung dalil bahwa iman itu bertambah dan berkurang, bahwa seorang hamba harus memupuk imannya dan menjaganya serta menumbuhkannya dan memperbaharuinya agar ia selalu meningkat.
Allah, peygamberi Muhammed -sallallahu aleyhi ve sellem-'e bir sure indirdiği zaman münafıklardan bazı kimseler alay ederek ve dalga geçerek: Muhammed -sallallahu aleyhi ve sellem-'in getirdiği bu sure sizden hanginizin imanını artırdı? derler. Allah'a iman edip O'nun resulünün getirdiklerini tasdik edenler var ya; işte bir surenin inmesi onların önceki imanlarına iman katıp arttırmıştır. İndirilen bu vahiy ile içerisinde kendileri için dünyalık ve ahiretlik faydaları barındırdığından dolayı onlar mutlu olmuşlardır.
Lorsqu’Allah révèle une sourate à Son Messager, certains hypocrites demandent d’un ton moqueur et ironique: Qui parmi vous voit sa croyance en ce que Muħammad apporte augmenter avec cette sourate? La révélation d’une sourate ajoute un surplus de foi à la foi initiale de ceux qui croient en Allah et en Son Messager, et ils se réjouissent de ce qui a été révélé, en raison des avantages terrestres et d’autres relevant de l’au-delà que la révélation de cette sourate apporte.
Münafıklara gelince içerisindeki hükümler ve kıssalar ile Kur'an, onların hastalıklarını ve pisliklerini arttırmaktadır. Bu, onların inen vahyi yalanlamaları sebebiyledir. Böylece Kur'an'ın inişinin artmasıyla birlikte onların kalplerindeki hastalık da artar. Çünkü her bir ayet indikçe onlar inen bu ayetler hakkında şüphe etmekte ve kâfir olarak ölmektedirler.
Sementara bagi orang-orang munafik turunnya ayat-ayat Al-Qur`ān yang berisi ketentuan-ketentuan hukum dan kisah-kisah nyata justru membuat mereka bertambah sakit hati dan keji karena mereka mendustakan ayat-ayat tersebut, sehingga sakit hati mereka akan bertambah dengan bertambahnya ayat-ayat Al-Qur`ān yang turun. Hal itu karena setiap ada ayat Al-Qur`ān yang turun mereka selalu meragukan apa yang terkandung di dalamnya sehingga mereka pun mati dalam kekafiran.
La révélation de jugements et de récits du Coran aggrave la maladie et la malfaisance des hypocrites. Ainsi, la maladie de leurs cœurs grandit chaque fois que des révélations du Coran sont faites. Chaque fois qu’un verset est révélé, ils doutent de ce qu’il contient et finissent par mourir mécréant.
Per quanto riguarda gli ipocriti, la rivelazione del Corano, comprese le leggi e i racconti che esso contiene, non fa altro che aumentare la loro malattia e malvagità, poiché rinnegano ciò che venne rivelato; in tal modo, la malattia dei loro cuori non fa altro che aumentare ad ogni rivelazione del Corano, poiché, ogni qualvolta giunge una rivelazione, essi dubitano del suo contenuto e muoiono da miscredenti.
En cuanto a los hipócritas, la revelación del Corán con sus leyes e historias aumenta su enfermedad y maldad, ya que rechazan lo que les es revelado, de modo que su perversidad se establezca en ellos. Así mismo, sus corazones se enferman aún más con la revelación del Corán, debido a que dudan cada vez que algo es revelado.
Tungkol naman sa mga mapagpaimbabaw, tunay na ang pagbaba ng Qur'ān kalakip ng taglay nito na mga patakaran at mga kasaysayan ay nakadaragdag sa mga puso nila ng karamdaman at rimarim dahilan sa pagpapasinungaling nila sa pinabababa. Kaya nadaragdagan ang karamdaman ng mga puso nila dahil sa pagkadagdag ng pagbaba ng Qur'ān dahil sila, sa tuwing may bumababang anuman, ay nagdududa sa nasaad dito; at namatay sila sa kawalang-pananampalataya.
As for the hypocrites, the revelation of the Qur’ān with its laws and stories increases them in sickness and wickedness because of their rejection of what is revealed, so that these deplorable characteristics become fixed in them; and the disease of their hearts increase with the revelation of the Qur’ān, because whenever something is revealed they are sceptical about it.
Còn đối với những tên đạo đức giả thì sự mặc khải Thiên Kinh Quran mà trong đó chứa đựng những giáo luật và những câu chuyện chỉ làm cho bệnh tình trong lòng của họ thêm trầm trọng vì sự dối trá của họ về những gì được mặc khải. Căn bệnh trong lòng họ trầm trọng thêm khi sự mặc khải Qur'an tăng lên. Bởi vì họ luôn nghi ngờ khi nghe những lời mặc khải và họ chết trong tình trạng phủ nhận đức tin.
Licemjerima objava Kur'ana u kojem se nalaze propisi i kazivanja samo bolest i poročnost povećava, jer oni poriču objavu koja dolazi. Bolest im se povećava svaki put kada dođe nova objava, utoliko više jer svaki put sumnjaju u nju, i oni umru kao nevjernici.
Zar ovi licemjeri ne vide da iskušenja koja im dolaze od Allaha jednom ili dva puta u godini otkrivaju njihovu stanje i sramote ih? I pored toga što znaju da to Allah čini, oni se na kaju zbog svog nevjerovanja, niti shvataju svoje licemjerje. Oni ne uzimaju pouku iz onoga što ih zadesi i da je to od Allaha.
Are the hypocrites not taught a lesson by being tried by Allah, when He exposes their hypocrisy, once or twice a year? Then, despite knowing that Allah did this to them, they do not turn to Him from their disbelief, asking for forgiveness, and do not root out their hypocrisy, or think about what happens to them and that it is from Allah.
In verse 126: يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ (they are put to trial every year once or twice), hypocrites have been warned about their incorrigible hypocrisy and constant breach of trust which brought all sorts of troubles for them every year once or twice. They saw the defeat of their disbelieving accomplices, the kuffar of Makkah. Then, they had to face the disgrace brought upon them when their hypocrisy was exposed. So, there was no dearth of warning signals for them. Incidentally, the count of ` once' or ` twice' here does not signify the numbers one and two as such. In fact, the purpose is to stress that this chain of action and reaction keeps moving all the time yet they take no lesson from what happens to them.
¿Es que los hipócritas no aprenden una lección cuando Al-lah los prueba exponiendo su hipocresía, una o dos veces al año? Sin embargo, aunque saben que Al-lah les causó esto, no se arrepienten ante Él de su incredulidad, y no arrancan de raíz su hipocresía, ni tampoco reflexionan que lo que les sucedió provino de Al-lah.
Hypocrites suffer Afflictions
Allah says, do not these hypocrites see,
أَنَّهُمْ يُفْتَنُونَ
(that they are put in trial), being tested,
فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لاَ يَتُوبُونَ وَلاَ هُمْ يَذَّكَّرُونَ
(once or twice every year Yet, they turn not in repentance, nor do they learn a lesson.) They neither repent from their previous sins nor learn a lesson for the future. Mujahid said that hypocrites are tested with drought and hunger. Allah said;
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ يَرَاكُمْ مِّنْ أَحَدٍ ثُمَّ انصَرَفُواْ صَرَفَ اللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُون
(And whenever there comes down a Surah, they look at one another (saying): "Does any one see you" Then they turn away. Allah has turned their hearts because they are a people that understand not.) This describes the hypocrites that when a Surah is revealed to the Messenger of Allah ﷺ,
نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ
(they look at one another), they turn their heads, right and left, saying,
هَلْ يَرَاكُمْ مِّنْ أَحَدٍ ثُمَّ انصَرَفُواْ
("Does any one see you" Then they turn away. ..) turning away from, and shunning the truth. This is the description of hypocrites in this life, for they do not remain where the truth is being declared, neither accepting nor understanding it, just as Allah said in other Ayat,
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ
(Then what is wrong with them that they turn away from admonition As if they were wild donkeys. Fleeing from a lion.)74:49-51, and,
فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ - عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ
(So what is the matter with those who disbelieve that they hasten to hear from you. (Sitting) in groups on the right and on the left.)70:36-37. This Ayah also means, what is the matter with these people who turn away from you to the right and to the left, to escape from truth and revert to falsehood Allah's statement,
ثُمَّ انصَرَفُواْ صَرَفَ اللَّهُ قُلُوبَهُم
(Then they turn away. Allah has turned their hearts (from Truth)) is similar to,
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away.) 61:5. Allah said next,
بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُونَ
(because they are a people that understand not. ) They neither understand Allah's Word nor attempt to comprehend it nor want it. Rather, they are too busy, turning away from it. This is why they ended up in this condition.
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
Non si rendono conto, questi ipocriti, delle tentazioni di Allāh nei loro confronti, rivelando le loro condizioni ed esponendo la loro ipocrisia, una o due volte all'anno?! Dopodiché, nonostante sappiano che è Allāh Altissimo ad affliggerli con ciò, non tornano a Lui pentiti per la loro miscredenza, e non abbandonano la loro ipocrisia, né si rammentano di ciò che accade loro e che proviene da Allāh!
Hindi ba tumitingin ang mga mapagpaimbabaw habang mga nagsasaalang-alang sa pagsubok ni Allāh sa kanila sa pamamagitan ng paglalantad sa kalagayan nila at pagbubunyag sa pagpapaimbabaw nila sa bawat taon nang isang ulit o dalawang ulit? Pagkatapos sa kabila ng pagkakaalam nila na si Allāh – pagkataas-taas Siya – ay ang tagagawa niyon sa kanila, hindi sila nagbabalik-loob sa Kanya mula sa kawalang-pananampalataya nila, hindi sila kumakalas sa pagpapaimbabaw nila ni sila ay nagsasaalaala sa dumapo sa kanila, at na ito ay mula kay Allāh!
Há những kẻ đạo đức giả chúng không nhìn thấy những tai họa từ Allah giáng lên họ để phơi bày tình trạng và phơi bày đạo đức giả của họ mỗi năm một hoặc hai lần hay sao? Sau những tai họa chúng biết rằng quả thật Allah chính là Đấng đã làm điều đó nhưng chúng vẫn không chịu ăn năn sám hối với Allah, và chúng không từ bỏ thói đạo đức giả, và cũng không chịu nghĩ những tai họa đã đến với chúng quả thật từ Allah.
Allah, onların nifaklarını her yıl bir yahut iki kez ortaya çıkarmak suretiyle kendilerini imtihan ettiği halde münafıklar ibret almıyorlar mı? Bir de onlar bütün bunları yapanın Allah Teâlâ olduğunu bilmektedirler. Onlar, küfürlerinden dönüp Allah'a tövbe etmiyorlar ve nifaklarından vazgeçmiyorlar. Başlarına gelenin Allah'tan olduğunu düşünmüyorlar.
Tidakkah orang-orang munafik itu mau mengambil pelajaran dari cobaan yang Allah berikan kepada mereka dengan membuka kedok mereka dan mengungkap kemunafikan mereka setiap tahun satu atau dua kali? Kemudian meskipun mereka tahu bahwa hanya Allah -Ta'ālā- yang melakukan hal itu kepada mereka, tetapi mereka tidak mau bertobat dari kekafiran mereka dan menanggalkan kemunafikan mereka, bahkan mereka pun enggan mengambil pelajaran dari apa yang sedang menimpa mereka dan tidak mau mengakui bahwa itu semua berasal dari Allah.
Ces hypocrites ne méditent-ils pas l’épreuve qu’Allah leur fait subir en les dévoilant chaque année à une ou deux reprises? Mais même après avoir su que c’est Allah qui les dévoile, ils ne se repentent pas à Lui de leur mécréance, ne renoncent pas à leur hypocrisie ni ne se rappellent que ce qu’ils ont subi provient d’Allah !
Apabila Allah menurunkan kepada Rasul-Nya -ṣallallāhu 'alaihi wa sallam- suatu surah yang menceritakan hal ihwal orang-orang munafik maka sebagian dari mereka memandang sebagian yang lain seraya berkata, "Apakah ada orang yang melihat kalian?" Jika tidak ada orang yang melihat mereka maka mereka langsung pergi meninggalkan tempat itu. Ketahuilah bahwa Allah telah memalingkan hati mereka dari jalan kebenaran dan kebaikan, dan menghinakan mereka karena mereka adalah kaum yang tidak mengerti.
Lorsqu’Allah révèle à son Messager une sourate exposant les méfaits des hypocrites, certains d’entre eux se regardent en disant: Quelqu’un voit-il ce que nous faisons? Puis quand ils s’assurent que personne ne les voit, ils quittent l’assemblée dans laquelle ils étaient. Qu’Allah les éloigne donc de la guidée et du bien et qu’Il les abandonne, parce que ce sont des gens qui ne comprennent pas.
"Dan apabila diturunkan satu surat, sebagian mereka me-mandang kepada sebagian yang lain (sambil berkata), 'Adakah seorang dari (orang-orang Muslimin) yang melihat kamu?' Sesudah itu mereka pun pergi. Allah telah memalingkan hati mereka disebab-kan mereka adalah kaum yang tidak mengerti." (At-Taubah: 127).
(127) Yakni, bahwa orang-orang munafik yang mewaspadai turunnya surat atas mereka, telah memberitahukan isi hati mereka, bahwa jika sebuah surat turun agar mereka beriman kepadanya dan mengamalkan isinya, ﴾ نَّظَرَ بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ ﴿ "sebagian mereka meman-dang kepada sebagian yang lain", dengan ketetapan hati untuk tidak mengamalkannya, mereka menunggu kesempatan bersembunyi dari pandangan orang-orang beriman, dan mereka berkata, ﴾ هَلۡ يَرَىٰكُم مِّنۡ أَحَدٖ ثُمَّ ٱنصَرَفُواْۚ ﴿ "'Adakah seorang dari (orang-orang Muslimin) yang melihat kamu?' Sesudah itu mereka pun pergi", dengan sembunyi-sembunyi pulang dalam keadaan berpaling, maka Allah membalas mereka dengan hukuman sesuai dengan amal mereka. Sebagaima-na mereka berpaling dari amal maka ﴾ صَرَفَ ٱللَّهُ قُلُوبَهُم ﴿ "Allah telah memalingkan hati mereka," yakni menghalanginya dari kebenaran ﴾ بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ ﴿ "disebabkan mereka adalah kaum yang tidak mengerti", dengan pemahaman yang berguna bagi mereka, karena jika mereka itu memahami, niscaya mereka beriman kepada surat yang ditu-runkan dan tunduk kepada perintahnya. Yang dimaksud di sini adalah keengganan mereka yang sangat terhadap jihad dan syariat-syariat iman yang lain, sebagaimana Firman Allah تعالى,
﴾ فَإِذَآ أُنزِلَتۡ سُورَةٞ مُّحۡكَمَةٞ وَذُكِرَ فِيهَا ٱلۡقِتَالُ رَأَيۡتَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ يَنظُرُونَ إِلَيۡكَ نَظَرَ ٱلۡمَغۡشِيِّ عَلَيۡهِ مِنَ ٱلۡمَوۡتِۖ ﴿
"Maka apabila diturunkan suatu surat yang jelas maksudnya dan disebutkan di dalamnya (perintah) perang, kamu lihat orang-orang yang ada penyakit di dalam hatinya memandang kepadamu seperti pandangan orang yang pingsan karena takut mati." (Muhammad: 20).
Allah, resulü Muhammed -sallallahu aleyhi ve sellem-'e içerisinde münafıkların durumlarının zikredildiği bir sure indirdiği zaman, münafıklardan bazıları diğerlerine bakarak şöyle derler: Sizi birisi görüyor mu? Eğer biri onları görmemiş ise o meclisten uzaklaşırlar. Yüce Allah, onların kalplerini hidayetten ve hayırdan uzaklaştırmış ve anlamayan bir kavim oldukları için onları alçaltmıştır.
‘Fight against those deniers of the truth who are near you.’ These words indicate that the Islamic struggle is not an unplanned effort, but that order has to be kept in view in it. First, efforts would be made to overcome nearby obstacles and thereafter distant impediments would be tackled. From this, it is deduced that the very first struggle should be undertaken with a man’s own ‘self’, because the thing nearest to a man is his ‘self’; anything outside this focus would come later. Then, again, the foremost thing required in relation to the aggressors is firmness of a kind to instill a deterrent fear in the them: ‘If this happens it will create fear in their hearts.’ (Tafsir Jassas). Moreover, it is necessary that all action against aggressors should be carried out in fear of God (taqwa). It is only such action which guarantees God’s help to believers. The moment they lose their fear of God, they will be deprived of God’s help; they will be far away from God and God will be far away from them. Fear of God is a meeting point between God and His subject. When a man fears God, he brings himself to the point where God wants to see him; to which God had called him. Under these circumstances, it is only such fear which can take a man closer to God.
Cada vez que Al-lah revela una sura al Mensajero r en la que menciona el estado de los hipócritas, ellos se miran unos a otros, preguntándose: “¿Es posible que alguien nos vea?” Si nadie los mira, abandonan la reunión. Al-lah apartó sus corazones de la guía y la bondad y los abandonó, porque son personas que no reflexionan.
Kada Allah objavi neku suru Svome Poslaniku, sallallahu alejhi ve sellem, u kojoj se spominju stanja licemjera, oni se jedni u druge zagledaju i kažu: "Da li vas iko vidi?" Ukoliko ih niko ne bi vidio, oni bi se udaljili sa sijela, a Allah time njihova srca udaljuje od upute i dobra, jer oni ne shvataju i ne razumiju.
Kapag nagpababa si Allāh ng isang kabanata sa Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan – na sa loob nito ay may pagbanggit sa mga kalagayan ng mga mapagpaimbabaw, tumitingin ang ilan sa mga mapagpaimbabaw sa iba, habang mga nagsasabi: "May nakakikita kaya sa inyo na isa man?" Kung hindi sila nakita ng isa man ay lumilisan sila palayo sa pagtitipon. Pansinin! Naglihis si Allāh sa mga puso nila palayo sa kapatnubayan at kabutihan at bumigo Siya sa kanila dahil sila ay mga taong hindi umiintindi.
E se Allāh rivela una Surah al Suo Messaggero pace e benedizioni di Allāh su di lui ﷺ in cui menziona le condizioni degli ipocriti, alcuni degli ipocriti si guardano a vicenda, dicendo: "Qualcuno ci vede?" Se nessuno li vede, si allontanano dal concilio. Non è stato forse Allāh a sviare i loro cuori dalla buona guida e dal bene, e a deluderli, poiché sono un popolo che non comprende?!
Và khi Allah ban xuống chương kinh cho vị Sứ Giả [cầu xin Allah ban bình an và phúc lành cho Người] của Ngài trong đó mô tả tình trạng của những kẻ đạo đức giả họ nhìn nhau và hỏi "Có người nào nhìn thấy quí vị hay không?" và nếu ai không nhìn thấy họ thì họ sẽ rời bỏ nơi tụ họp. Chẳng phải Allah đã xoay đổi tấm lòng của họ từ sự hướng dẫn và điều tốt đẹp và bỏ rơi họ bởi vì họ là một đám người không hiểu gì cả.
Whenever Allah reveals a sūrah to the Messenger (peace be upon him), mentioning the states of the hypocrites, the hypocrites would look at one another, saying ‘Does anyone see you?’ If no one is looking at them, they leave the gathering. Allah turned their hearts away from guidance and goodness, and leaves them, because they are a people who do not understand.
127- Bir sûre indirilince birbirlerine bakarlar ve:“Sizi biri görüyor mu?”(derler), sonra da yüz çevirip giderler. Allah da onların kalplerini çevirir. Çünkü onlar anlamayan bir topluluktur.
127. Yani haklarında kalplerinde bulunanı bildiren bir sûre indirilmesinden çekinen münafıklara, iman etsinler ve gereğince amel etsinler diye “bir sûre indirilince” gereğince ameli terke azmedip mü’minlerin gözlerinden saklanmak için fırsat bekleyerek “birbirlerine bakarlar ve: Sizi biri görüyor mu?” derler “sonra da yüz çevirip” sıvışarak “giderler.” Kimseye görünmeden saklanarak ve yüz çevirerek ayrılıp uzaklaşırlar. Yüce Allah da onları bu amellerine benzer bir cezayla cezalandırdı. Onlar amelden yüz çevirdikleri gibi “Allah da onların kalplerini” haktan “çevirir.” ve hakka ulaşma yardımını onlara ihsan etmez. “Çünkü onlar anlamayan bir topluluktur.” Kendilerine fayda sağlayacak bir anlayıştan mahrumdurlar. Onlar gereği gibi anlayan kimseler olsalardı bir sûre indi mi ona iman etmeleri ve derhal o sûrenin emirlerine boyun eğmeleri gerekirdi.
Burada maksat, cihad ve buna benzer imanın gereği olan şer’î hükümlerden şiddetle kaçışlarını açıklamaktır. Nitekim Yüce Allah bir başka yerde haklarında şöyle buyurmaktadır:“Muhkem bir sûre indirilip de içinde savaş emri verilince kalplerinde hastalık bulunanların üzerlerine ölüm baygınlığı gelmiş gibi sana baktıklarını görürsün.”(Muhammed, 47/20)
There has come to you O Arabs, a messenger from among your own selves and from your lineage, who is an Arab like you. What is difficult for you is difficult for him. He is concerned about you, calling you to have faith in your Lord, and he is kind and compassionate with the believers.
128- Andolsun ki içinizden size öyle bir peygamber gelmiştir ki, sizin sıkıntıya uğramanız ona pek ağır gelir, size çok düşkündür, mü’minlere karşı oldukça şefkatli ve merhametlidir.
129- Eğer yüz çevirirlerse de ki:“Bana Allah yeter. Ondan başka hiçbir (hak) ilah yoktur. Ben yalnızca O’na tevekkül ettim. O, yüce Arşın Rabbidir.”
128. Yüce Allah, mü’min kullarına kendi içlerinden durumunu yakından bildikleri, ondan öğrenme imkânını bulabildikleri, kendisine itaatle boyun eğmekten yüksünmeyecekleri ümmi bir peygamber göndermiş olduğu lütfunu hatırlatmaktadır. Bu peygamber onların iyiliğini samimi olarak istemekte ve bütün gayreti ile onların faydalarına çalışmaktadır. “Sizin sıkıntıya uğramanız ona pek ağır gelir.” Sizi sıkıntıya sokan, sizi yoran ve size ağır gelen işler ona da ağır gelir. “Size çok düşkündür.” İyiliğinizi arzu eder. Bütün gayreti ile size iyilik ulaştırmanın yollarını arar. İmana ulaşmanız için bütün gayreti ile çalışır, size kötülük gelmesinden ise hoşlanmaz ve sizi kötülükten uzaklaştırmak için bütün gayreti ile çalışıp çabalar. “Mü’minlere karşı oldukça şefkatli ve merhametlidir.” Onlara olan şefkat ve merhameti en ileri derecededir. Onlara kendi öz anne ve babalarından daha çok merhametlidir. Bu yüzden onun hakkı diğer bütün insanların haklarından önce gelir. O nedenle ümmetin, ona iman etmesi, onu tazim etmesi, ona saygı duyması ve onu tebcil etmesi görevidir.
129. Eğer iman ederlerse bu, onların güzel bir kısmete ve ilâhi tevfike mazhar olmalarıdır. “Eğer” iman ve salih amelden “yüz çevirirlerse” sen kendi yoluna devam et. Çağrını kararlılıkla sürdür ve “de ki: Bana Allah yeter.” Bütün hususlarda O bana yeter. “O’ndan başka hiçbir (hak) ilah yoktur.” O’nun dışında ibadete layık, ibadeti hak eden bir mabud yoktur. “Ben yalnızca O’na tevekkül ettim.” Faydalı olacak şeyleri gerçekleştirmek, zararlı olacak şeyleri de uzaklaştırmak hususunda güvencim de dayanağım da O’dur. “O,” yaratılmışların en büyüğü olan “yüce Arşın Rabbidir.” Bütün mahlukatı kuşatan o büyük Arşın Rabbi O olduğuna göre O’nun dışında ve Arştan daha küçük olan diğer mahlukatın da Rabbi olması öncelikle söz konusudur.
Yüce Allah’ın yardımı ve lütfu ile Tevbe sûresinin tefsiri burada sona ermektedir.
Hamd, önünde de sonunda da zahiren de batınen de yalnızca Allah’a mahsustur.
Quả thật, đã đến với các người - hỡi người Ả Rập - một vị Sứ Giả xuất thân từ các ngươi, Y cũng là một n người dân ngươi Ả Rập giống như các ngươi. Y đau buồn khi thấy các ngươi đau buồn, Y vô cùng quan tâm đến việc hướng dẫn các ngươi và luôn lo lắng cho các ngươi. Và đặc biệt đối với những tín đồ tin tưởng Y luôn yêu thương và nhân từ với họ.
«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»
(I was sent with the easy Hanifiyah monotheism way.) An authenic Hadith mentions,
«إِنَّ هَذَا الدِّينَ يُسْر»
(Verily, this religion is easy) and its Law is all easy, lenient and perfect. It is easy for those whom Allah the Exalted makes it easy.)
حَرِيصٌ عَلَيْكُمْ
(He is eager for you), that you gain guidance and acquire benefits in this life and the Hereafter. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ لَمْ يُحَرِّمْ حُرْمَةً إِلَّا وَقَدْ عَلِمَ أَنَّهُ سَيَطَّلِعُهَا مِنْكُمْ مُطَّلِعٌ، أَلَا وَإِنِّي آخِذٌ بِحُجَزِكُمْ أَنْ تَهَافَتُوا فِي النَّارِ كَتَهَافُتِ الْفَرَاشِ أَوِ الذُّبَاب»
(Verily, every matter that Allah has prohibited, He knows that some among you will breach it; but I am indeed holding you by the waist so that you do not fall in the Fire, just like butterflies and flies.) Allah's statement next,
بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
(for the believers (he is) full of pity, kind, and merciful.) 9:128, is similar to His other statement,
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ - فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىءٌ مِّمَّا تَعْمَلُونَ - وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ
(And be kind and humble to the believers who follow you. Then if they disobey you, say: "I am innocent of what you do." And put your trust in the All-Mighty, the Most Merciful) 26:215-217. Allah the Exalted commanded His Messenger in this honorable Ayah,
فَإِن تَوَلَّوْاْ
(But if they turn away), from the glorious, pure, perfect and encompassing Law that you -- O Muhammad -- brought them,
فَقُلْ حَسْبِىَ اللَّهُ لا إِلَـهَ إِلاَّ هُوَ
(then say: "Allah is sufficient for me. There is no God but He,) Allah is sufficient for me, there is no deity worthy of worship except Him, and in Him I put my trust. Similarly, Allah said,
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
((He alone is) the Lord of the east and the west; there is no God but He. So take Him alone as a guardian.) 73:9. Allah said next,
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ
(Verily, there has come unto you a Messenger from among yourselves ...) 9:128" until the end of the Surah It is recorded in the Sahih that Zayd bin Thabit said, "I found the last Ayah in Surah Bara'ah with Khuzaymah bin Thabit." This is the end of Surah Bara'ah, all praise is due to Allah.
وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
(and He is the Lord of the Mighty Throne) 9:129. He is the King and Creator of all things, and He is the Lord of the Mighty Throne (`Arsh), which is above all creation; all that is in and between the heavens and earths is under the Throne (`Arsh) and subservient to Allah's power. His knowledge encompasses all things, and His decision will certainly come to pass over all matters. He is the guardian of all things. Imam Ahmad recorded that Ibn `Abbas said that Ubayy bin Ka`b said, "The last Ayah revealed from the Qur'an was this Ayah,
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ
(Verily, there has come unto you a Messenger f rom among yourselves . . . )until the endof the Surah It is recorded in the Sahih that Zayd bin Thabit said, "I found the last Ayah in Surah Bara'ah with Khuzaymah bin Thabit . " This is the end of Surah Bara'ah, all praise is due to Allah.
Les ha llegado un mensajero de entre ustedes y de su linaje, que es árabe como ustedes. Lo que es difícil para ustedes es difícil para él. Él se preocupa por ustedes y los llama a tener fe en su Señor, y es amable y compasivo con los creyentes.
Vi è giunto, o Arabi, un Messaggero del vostro stesso popolo, un arabo come voi, che ha subìto ciò che voi avete subìto, molto desideroso di guidarvi e prendersi cura di voi; ed egli è molto tenero e misericordioso, in particolare con i credenti.
O Arapi, došao vam je Poslanik koji vama pripada, on je Arap kao i vi, njemu je teško kada je i vama teško, i ima veliku želju da krenete Pravim putem te zarad toga ulaže veliki trud. On je prema vjernicima posebno blag i samilostan.
Talaga ngang may dumating sa inyo, O katipunan ng mga Arabe, na isang Sugo kabilang sa lahi ninyo sapagkat siya ay isang Arabe tulad ninyo, na nakahihirap sa kanya ang nakahihirap sa inyo, na matindi ang pagkaibig niya sa kapatnubayan ninyo at pagmamalasakit sa inyo, na siya sa mga mananampalataya, lalo na, ay madalas ang pakikiramay at ang awa.
Sungguh telah datang kepada kalian -wahai bangsa Arab- seorang rasul yang berasal dari bangsa kalian sendiri. Ia orang Arab seperti kalian, ia merasa berat dengan sesuatu yang terasa berat bagi kalian, ia sangat peduli agar kalian mendapat hidayah, serta ia sangat memperhatikan kalian, dan ia sangat penyantun lagi penyayang kepada orang-orang yang beriman.
"Sesungguhnya telah datang kepadamu seorang rasul dari kaummu sendiri, berat terasa olehnya penderitaanmu, sangat meng-inginkan (keimanan dan keselamatan) bagimu, amat belas kasihan lagi penyayang terhadap orang-orang Mukmin. Jika mereka berpa-ling (dari keimanan), maka katakanlah, 'Cukuplah Allah bagiku, tidak ada tuhan yang berhak disembah selain Dia. Hanya kepada-Nya aku bertawakkal, dan Dia adalah Rabb yang memiliki Arasy yang agung'." (At-Taubah: 128-129).
(128) Allah تعالى memberi nikmat kepada hamba-hambaNya yang beriman dalam bentuk diutusnya seorang Nabi yang ummi, yang termasuk dari kalangan mereka, mereka mengetahui keadaan-nya, memungkinkan mereka untuk mengambil keteladanan darinya, dan mereka tidak merasa rendah diri untuk tunduk kepadanya, dia sangat mengasihi mereka dan berusaha mewujudkan kebaikan mereka. ﴾ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ ﴿ "Berat terasa olehnya penderitaanmu." Yakni perkara yang memberatkan dan menyulitkanmu juga memberat-kannya. ﴾ حَرِيصٌ عَلَيۡكُم ﴿ "Sangat menginginkan (keimanan dan kese-lamatan) bagimu." Dia menyukai kebaikan bagimu, berusaha keras menyampaikannya kepadamu, bersungguh-sungguh memberimu hidayah kepada iman, membenci keburukan menimpamu, dan ber-usaha keras menjauhkannya darimu. ﴾ بِٱلۡمُؤۡمِنِينَ رَءُوفٞ رَّحِيمٞ ﴿ "Amat belas kasihan lagi penyayang terhadap orang-orang Mukmin." Yakni sangat belas kasih, dan sangat sayang kepada mereka melebihi ayah ibu mereka. Oleh karena itu haknya didahulukan di atas hak makh-luk yang lain. Wajib atas umat ini untuk beriman kepadanya, meng-hormatinya, menghargainya dan mendukungnya.
(129) ﴾ فَإِن ﴿ "Jika" mereka beriman, maka itu adalah taufik untuk mereka dan jika ﴾ تَوَلَّوۡاْ ﴿ "mereka berpaling " dari keimanan dan amal, maka tetaplah berjalan di atas jalanmu, teruslah berdakwah dan katakan, ﴾ حَسۡبِيَ ٱللَّهُ ﴿ "Cukuplah Allah bagiku." Yakni Allah yang mencukupiku segala apa yang aku perlukan. ﴾ لَآ إِلَٰهَ إِلَّا هُوَۖ ﴿ "Tidak ada tuhan yang berhak disembah selain Dia." Yakni, tiada yang disembah dengan benar selainNya. ﴾ عَلَيۡهِ تَوَكَّلۡتُۖ ﴿ "Hanya kepadaNya aku berta-wakal." Yakni aku bersandar dan percaya kepadaNya dalam meraih apa yang bermanfaat dan menolak apa yang mudarat. ﴾ وَهُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ ﴿ "Dan Dia adalah Rabb yang memiliki Arasy yang agung," yang merupakan makhluk terbesar, jika Dia adalah Rabb bagi Arasy yang agung yang meliputi seluruh makhluk, maka Dia pasti Rabb bagi makhluk selainnya.
Selesai tafsir surat at-Taubah dengan pertolongan dan karunia Allah.
Segala puji bagi Allah yang pertama dan yang terakhir, yang lahir dan yang batin.
-Ey Arap topluluğu!- Size kendi ırkınızdan, sizin gibi Arap olan bir peygamber geldi. Size sıkıntı veren şey ona da sıkıntı vermektedir. Sizin hidayetiniz ve size verdiği önem hususunda oldukça isteklidir. Yine o, özellikle müminlere karşı çok şefkatli ve merhametlidir.
Ô vous les Arabes, un Prophète Arabe, comme vous est venu à vous. Ce qui vous est pénible l’est également pour lui et son désir est grand de vous guider et de vous entourer de sollicitude. Il est particulièrement compatissant et miséricordieux envers les croyants.
Commentary
These are the last verses of Surah At-Taubah where it has been declared that the Holy Prophet ﷺ is very kind and merciful for the entire creation of Allah, particularly so for Muslims. Then, in the last verse, he has been told that he should observe patience and trust Allah even if there are people who do not come to believe despite all his efforts.
That this theme appears at the end of Surah At-Taubah happens to be very appropriate. It will be recalled that this Surah has been full of references to the declaration of withdrawal from the disbelievers, the ultimate severance of relationship with them and then fighting in Jihad against them. This is, however, the last resort of the Call to Allah subject to the condition that the initial steps of Da'wah (call) and Tabligh (communication of the Message) leave no hope of correction and betterment. But, the basic function of the prophets is to invite people to the way of Allah with love, affection, sympathy and an earnest de-sire for their well-being; if they have to face aversion from the people or have to suffer some hardships, they are supposed to leave it to Allah and place their trust in Him, for He is the Lord of the Great Throne. By saying the Rabb رَبّ or Lord of the Great ` Arsh, the purpose is to lay stress on the fact that He encompasses the entire creation.
Jika mereka berpaling darimu dan tidak mau beriman kepada ajaran yang kamu bawa maka katakanlah -wahai Rasul- kepada mereka, "Cukuplah bagiku Allah yang tiada tuhan yang berhak disembah selain Dia. Hanya kepada-Nya aku bersandar dan Dia -Subḥānahu- penguasa Arasy yang agung."
The Quran tells us that God’s messenger is extremely kind and affectionate towards people. He is so perturbed by others’ suffering that it is as if he himself were affected by it. He is extremely anxious to give guidance to others. What moves him to convey the message of truth to the people is nothing but his great desire for their welfare—far from his having any personal ambition or there being any national problem. According to a tradition narrated by ‘Abdullah ibn Mas‘ud, the Prophet Muhammad said, ‘People are falling into the fire like flies and I am trying to keep them away from it by holding on to their waists.’ (Musnad Ahmad). In this depiction of the Prophet, we can see the mental and moral makeup of the eternal preacher of truth. He should have two prominent features. Firstly, his reliance should be solely on the one and only God. Secondly, he should have in his heart feelings only of love and well-wishing for the addressee. There might be many grievances against the addressee, there might be national or communal or material quarrels between the preacher (da‘i) and the addressee (mad‘u), yet, in spite of this, the preacher must ignore all points of conflict and must not allow any feelings to be aroused in him other than those of affection and kindness. The preacher should rise above the psychology of reaction. He should unilaterally become the well-wisher of his congregation, regardless of any objectionable behaviour on their part and call them to the Truth.
Eğer senden yüz çevirirler ve senin getirdiklerine iman etmezlerse -Ey Peygamber!- onlara de ki: Kendisinden başka hak ilah olmayan Allah bana yeter. Ben sadece O'na dayandım. O, subhânehu ve teâlâ büyük arşın Rabbidir.
S’ils se détournent de toi et ne croient pas à ce que tu leur apportes, dis-leur ô Messager: Allah, est le Seul qui mérite d’être adoré, il n’existe aucune divinité méritant d’être adorée en dehors de Lui. Il me suffit, je m’en remets à Lui Seul et Il est le Seigneur de l’Immense Trône.
The last two verses, according to Sayyidna ` Ubaiyy ibn Ka'b ؓ ، are the last verses of the Qur'an. After these no other verse was revealed and the Holy Prophet ﷺ left the mortal world. This is also the statement of Sayyidna Ibn ` Abbas ؓ . (Qurtubi)
Great merits of these two verses appear in Hadith. Sayyidna Abu-d-Darda' ؓ says, ` One who recites these verses three times, morning and evening, shall find that Allah Ta` ala makes things easy for him (Qurtubi) ' Allah knows best.
Ngunit kung umayaw sila at hindi sumampalataya sa inihatid mo ay sabihin mo sa kanila, O Sugo: "Nakasasapat sa akin si Allāh na walang sinasamba ayon sa karapatan bukod pa sa Kanya. Sa Kanya lamang ako sumasandig. Siya – kaluwalhatian sa Kanya – ay ang Panginoon ng tronong dakila."
Nếu họ chống đối Ngươi và không chịu tin tưởng vào những gì Ngươi mang đến thì hãy nói với họ - hỡi Thiên Sứ -: Allah đủ cho Ta, Đấng mà không có Thượng Đế nào khác đáng được thờ phụng ngoài Ngài, duy chỉ Ngài là Thượng đế để thờ phụng và Ngài là Chủ Nhân của chiếc Ngai Vương vĩ đại.
Si te rechazan, Mensajero, y no creen en lo que traes, diles: “Al-lah es suficiente para mí, solo Él es digno de adoración. Yo dependo únicamente de Él, y Él es el Señor del Gran Trono”.
Se ti sono avversi, e non credono a ciò che hai comunicato loro, di' loro, o Messaggero: "Mi è sufficiente Allāh; nessuno viene realmente adorato all'infuori di Lui; mi affido esclusivamente a Lui, ed Egli, gloria Sua, è Dio del Maestoso Trono."
If they reject you O Messenger, not believing in what you come with, then say: 'Allah is sufficient for me, there is nothing worthy of worship except Him. I rely on Him alone, and He, Glory be to Him, is the Lord of the Great Throne.'
Ukoliko se oni okrenu od tebe i ne povjeruju u ono u šta ih pozivaš, reci im, Poslaniče: "Meni je dovoljan Allah, jedino On zaslužuje da bude obožavan, samo se na Njega oslanjam i On je Gospodar velikog Prijestolja."
