ٱلْأَحْزَاب ٨
- لِّيَسۡـَٔلَ That He may ask
- ٱلصَّـٰدِقِينَ the truthful
- عَن about
- صِدۡقِهِمۡۚ their truth
- وَأَعَدَّ And He has prepared
- لِلۡكَٰفِرِينَ for the disbelievers
- عَذَابًا a punishment
- أَلِيمٗا painful
That He may question the truthful about their truth.1 And He has prepared for the disbelievers a painful punishment.
Footnotes
1 - i.e., that He may ask the prophets what they conveyed to their people and what response they received. "The truthful" may also refer to those who believed in the message conveyed by the prophets and imparted it to others.
that He, God, may question the truthful about their truthfulness, in delivering the Message, as a way thereby to [justifiably] reproach the disbelievers; and He, exalted be He, has prepared for those who disbelieve, in them, a painful chastisement ('adhaaban aleeman is a supplement to akhadhnaa, 'We took').
The Covenant of the Prophets
Allah tells us about the five Mighty Messengers with strong resolve and the other Prophets, how He took a covenant from them to establish the religion of Allah and convey His Message, and to cooperate and support one another, as Allah says:
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ لَمَأ ءَاتَيْتُكُم مِّن كِتَـبٍ وَحِكْمَةٍ ثُمَّ جَأءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُوْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذلِكُمْ إِصْرِى قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُمْ مِّنَ الشَّـهِدِينَ
And when Allah took the covenant of the Prophets, saying:
Take whatever I gave you from the Book and Hikmah, and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him.
Allah said:Do you agree, and will you take up My covenant!
They said:We agree.
He said:Then bear witness; and I am with you among the witnesses. (3:81)
This covenant was taken from them after their missions started.
Elsewhere in the Qur'an, Allah mentions five by name, and these are the Mighty Messengers with strong resolve. They are also mentioned by name in this Ayah and in the Ayah:
شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَأ إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُواْ الدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِ
He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. (42:13)
This is the covenant which Allah took from them, as He says:
وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ
And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.
This Ayah begins with the last Prophet, as a token of respect, may the blessings of Allah be upon him, then the names of the other Prophets are given in order, may the blessings of Allah be upon them.
وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا
We took from them a strong covenant.
Ibn Abbas said:
The strong covenant is Al-`Ahd (the covenant)
لِيَسْأَلَ الصَّادِقِينَ عَن صِدْقِهِمْ
That He may ask the truthful about their truth.
Mujahid said:
This refers to, those who convey the Message from the Messengers.
وَأَعَدَّ لِلْكَافِرِينَ
And He has prepared for the disbelievers. i.e., among their nations,
عَذَابًا أَلِيمًا
a painful torment.
i.e., agonizing.
We bear witness that the Messengers did indeed convey the Message of their Lord and advised their nations, and that they clearly showed them the truth in which there is no confusion, doubt or ambiguity, even though they were rejected by the ignorant, stubborn and rebellious wrongdoers. What the Messengers brought is the truth, and whoever opposes them is misguided. As the people of Paradise will say:
لَقَدْ جَأءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
Indeed, the Messengers of our Lord did come with the truth. (7:43
The Campaign of the Confederates (Al-Ahzab)
Allah tells us of the blessings and favors He bestowed upon His believing servants when He diverted their enemies and defeated them in the year when they gathered together and plotted. That was the year of Al-Khandaq, in Shawwal of the year 5 AH according to the well-known correct view.
Musa bin Uqbah and others said that it was in the year 4 AH.
The reason why the Confederates came was that a group of the leaders of the Jews of Banu Nadir, whom the Messenger of Allah had expelled from Al-Madinah to Khyber, including Sallam bin Abu Al-Huqayq, Sallam bin Mishkam and Kinanah bin Ar-Rabi, went to Makkah where they met with the leaders of Quraysh and incited them to make war against the Prophet.
They promised that they would give them help and support, and Quraysh agreed to that. Then they went to the Ghatafan tribe with the same call, and they responded too. The Quraysh came out with their company of men from various tribes and their followers, under the leadership of Abu Sufyan Sakhr bin Harb. The Ghatafan were led by Uyaynah bin Hisn bin Badr. In all they numbered nearly ten thousand.
When the Messenger of Allah heard that they had set out, he commanded the Muslims to dig a ditch (Khandaq) around Al-Madinah from the east. This was on the advice of Salman Al-Farisi, may Allah be pleased with him.
So the Muslims did this, working hard, and the Messenger of Allah worked with them, carrying earth away and digging, in the process of which there occurred many miracles and clear signs.
The idolators came and made camp to the north of Al-Madinah, near Uhud, and some of them camped on the high ground overlooking Al-Madinah, as Allah says:
إِذْ جَاوُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ
(When they came upon you from above you and from below you),
The Messenger of Allah came out with the believers, who numbered nearly three thousand, or it was said that they numbered seven hundred. They had their backs towards (the mountain of) Sal` and were facing the enemy, and the ditch, in which there was no water, was between the two groups, preventing the cavalry and infantry from reaching them. The women and children were in the strongholds of Al-Madinah.
Banu Qurayzah, who were a group among the Jews, had a fortress in the south-east of Al-Madinah, and they had made a treaty with the Prophet and were under his protection. They numbered nearly eight hundred fighters. Huyay bin Akhtab An-Nadari went to them and kept trying to persuade them until they broke the treaty and went over to the side of the Confederates against the Messenger of Allah. The crisis deepened and things got worse, as Allah says:
هُنَالِكَ ابْتُلِيَ الْمُوْمِنُونَ وَزُلْزِلُوا زِلْزَالاً شَدِيدًا
(There, the believers were tried and shaken with a mighty shaking). (33:11)
They besieged the Prophet and his Companions for almost a month, but they did not reach them and there was no fighting between them, except for when `Amr bin Abd Wadd Al-Amiri, who was one of the most famous and bravest horsemen of the Jahiliyyah, came with some other horsemen, and crossed the ditch to the Muslim side.
The Messenger of Allah called for the Muslim cavalry, and it was said that no one came forward. Then he called Ali, may Allah be pleased with him, who came forward and they fought in single combat until Ali, may Allah be pleased with him, killed him, and this was a sign of imminent victory.
Then Allah sent an intensely cold wind with strong gusts against the Confederates, and they were left with no tents or anything else; they could not light any fires or do anything, and so they departed, disappointed and defeated, as Allah says:
يَا أَيُّهَا الَّذِينَ امَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا
O you who believe! Remember Allah's favor to you, when there came against you hosts, and We sent against them a wind and forces.
Mujahid said:This was the easterly wind.
This view is supported by another Hadith:
نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور
I was given victory by the easterly wind, and `Ad were destroyed by the westerly wind.
وَجُنُودًا
لَّمْ تَرَوْهَا
and forces that you ﷺ not.
This refers to the angels who shook them and cast fear and terror into their hearts.
The chief of each tribe said, O Banu so-and-so, to me! So they gathered around him, and he said, Let us save ourselves, when Allah cast fear and terror into their hearts.
In his Sahih, Muslim recorded that Ibrahim At-Taymi said that his father said:
We were with Hudhayfah bin Al-Yaman, may Allah be pleased with him, and a man said to him:`If I had met the Messenger of Allah I would have fought alongside him and I would have striven my utmost.'
Hudhayfah said to him:`Would you really have done that?
I was present with the Messenger of Allah during (the campaign) against the Confederates on a very cold and windy night, and the Messenger of Allah said:
أَلَا رَجُلٌ يَأْتِي بِخَبَرِ الْقَوْمِ يَكُونُ مَعِي يَوْمَ الْقِيَامَة
(Is there any man who will bring me news of the people; He will be with me on the Day of Resurrection).
None of us answered him, and he repeated it a second and a third time. Then he said:
يَاحُذَيْفَةُ قُمْ فَأْتِنَا بِخَبَرٍ مِنَ الْقَوْم
(O Hudhayfah, get up and bring us news of the people).
When he called me by name, I had no choice but to get up. He said,
ايْتِنِي بِخَبَرِ الْقَوْمِ وَلَاتَذْعَرْهُمْ عَلَي
(Bring us news of the people, but do not alarm them).
So I went, walking as if I were walking among pigeons, until I came to them. I ﷺ Abu Sufyan warming his back by the fire, and I put an arrow in my bow, wanting to shoot it at him, then I remembered what the Messenger of Allah said,
وَلَاتَذْعَرْهُمْ عَلَي
(Do not alarm them).
If I shot the arrow, I would have hit him. So I came back, again walking as if I were walking among pigeons, and I came to the Messenger of Allah. After my returning I began to feel very cold. I told the Messenger of Allah and he gave me to wear a spare cloak of his which he used to pray in. I slept until morning came, and when morning came, the Messenger of Allah said,
قُمْ يَانَوْمَان
(Get up, O sleepy one!)'
And Allah says,
وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
And Allah is Ever All-Seer of what you do.
Then Allah says
إِذْ جَاوُوكُم مِّن فَوْقِكُمْ
When they came upon you from above you,
refers to the Confederates,
وَمِنْ أَسْفَلَ مِنكُمْ
and from below you.
We have already noted the report from Abu Hudhayfah that these were Banu Qurayzah.
وَإِذْ زَاغَتْ الاْإَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ
and when the eyes grew wild and the hearts reached to the throats,
means, from intense fear and terror.
وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا
and you were harboring doubts about Allah.
Ibn Jarir said:
Some of those who were with the Messenger of Allah, had doubts and thought that the outcome would be against the believers, and that Allah would allow that to happen.
Muhammad bin Ishaq said concerning the Ayah:
وَإِذْ زَاغَتْ الاْإَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا
(when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah),
The believers had all kinds of doubts, and hypocrisy emerged to such an extent that Mu`attib bin Qushayr, the brother of Banu `Amr bin `Awf said:`Muhammad was promising us that we would win the treasure of Chosroes and Caesar, but one of us cannot even go and relieve himself.'
Al-Hasan said concerning the Ayah:
وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا
(and you were harboring doubts about Allah),
There were different kinds of thoughts; the hypocrites thought that Muhammad and his Companions would be eliminated, while the believers were certain that what Allah and His Messenger promised was true, and that He would cause the religion to prevail even if the idolators hated it.
Ibn Abi Hatim recorded that Abu Sa`id, may Allah be pleased with him, said:
On the day of Al-Khandaq, we said:`O Messenger of Allah, is there anything we should say, for our hearts have reached our throats.'
He said:
نَعَمْ قُولُوا
اللَّهُمَّ اسْتُرْ عَوْرَاتِنَا وَامِنْ رَوْعَاتِنَا
Yes, say:
O Allah, cover our weak points and calm our fears.
Then (Allah) struck the faces of the enemy with the wind, and defeated them with the wind.
This was also recorded by Imam Ahmad bin Hanbal from Abu `Amir Al-`Aqadi
How the Believers were tested, and the Position of the Hypocrites during the Battle of Al-Khandaq
Allah tells,
هُنَالِكَ ابْتُلِيَ الْمُوْمِنُونَ وَزُلْزِلُوا زِلْزَالاً شَدِيدًا
There, the believers were tried and shaken with a mighty shaking.
Allah tells us what happened when the Confederates surrounded Al-Madinah and the Muslims were besieged and found themselves in straitened circumstances, with the Messenger of Allah in their midst. They were tried and tested, and were shaken with a mighty shaking. At this time hypocrisy emerged, and those in whose hearts was a disease spoke about what they really felt.
وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُورًا
And when the hypocrites and those in whose hearts is a disease said:Allah and His Messenger promised us nothing but delusion!
Their hypocrisy became apparent, while the one in whose heart was doubt became weak, and he expressed the ideas that were in his heart because of the weakness of his faith and the difficulty of the situation. And other people said, as Allah tells us
وَإِذْ قَالَت طَّايِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ
And when a party of them said:O people of Yathrib...
meaning Al-Madinah, as it was reported in the Sahih:
أُرِيتُ فِي الْمَنَامِ دَارَ هِجْرَتِكُمْ أَرْضٌ بَيْنَ حَرَّتَيْنِ فَذَهَبَ وَهَلِي أَنَّهَا هَجَرُ فَإِذَا هِيَ يَثْرِب
I was shown in a dream the place to which you will migrate, a land between two lava fields. At first I thought it was Hajar, but it turned out to be Yathrib.
According to another narration:
الْمَدِينَة
(Al-Madinah).
It was said that the origin of its name Yathrib was that a man settled there from (the people of) Al-Amaliq whose name was Yathrib bin Ubayd bin Mahlayil bin `Aws bin Amlaq bin Lawudh bin Iram bin Sam bin Nuh.
This was the view of As-Suhayli.
He said:
And it was narrated from some of them that he said, `It is given eleven names in the Tawrah:Al-Madinah, Tabah, Tayyibah, Al-Miskinah, Al-Jabirah, Al-Muhibbah, Al-Mahbubah, Al-Qasimah, Al-Majburah, Al-`Adhra' and Al-Marhumah.'
لَاا مُقَامَ لَكُمْ
There is no position for you.
means, `here, with the Prophet , you cannot stand guard,'
فَارْجِعُوا
Therefore go back,
means, `to your houses and dwellings'.
وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ
And a band of them ask for permission of the Prophet,
Al-`Awfi reported that Ibn Abbas, may Allah be pleased with him said,
These were Banu Harithah, who said, `We fear for our homes, that they may be robbed.'
This was also stated by others.
Ibn Ishaq mentioned that the one who said this was `Aws bin Qayzi.
يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ
saying:Truly, our homes lie open.
They were using as an excuse to go back to their houses the claim that they were lying open and had nothing to protect them from the enemy, so they were afraid for their homes. But Allah said:
وَمَا هِيَ بِعَوْرَةٍ
And they lay not open.
meaning, it is not as they claim.
إِن يُرِيدُونَ إِلاَّ فِرَارًا
They but wished to flee.
means, they wanted to run away from the battlefield
Allah tells us about those who said:
وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُيِلُوا الْفِتْنَةَ لَاتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلاَّ يَسِيرًا
وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ الاَْدْبَارَ
And if the enemy had entered from all sides, and they had been exhorted to Al-Fitnah, they would surely have committed it and would have hesitated thereupon but little.
And indeed they had already made a covenant with Allah not to turn their backs,
Allah tells us about those who said:
يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلاَّ فِرَارًا
(Truly, our homes lie open. And they lay not open. They but wished to flee).
If the enemy had entered upon them from every side of Al-Madinah and from every direction, then demanded that they become disbelievers, they would have promptly done so. They would not have adhered to their faith or remained steadfast in it if they were faced with the slightest fear.
This is how it was interpreted by Qatadah, Abdur-Rahman bin Zayd and Ibn Jarir.
This is a condemnation of them in the clearest terms. Then Allah reminds them of the promise they had made to Him before this fear struck them, that they would not turn their backs or flee from the battlefield.
وَكَانَ عَهْدُ اللَّهِ مَسْوُولاً
and a covenant with Allah must be answered for.
means, Allah will inevitably ask them about that covenant
قُل لَّن يَنفَعَكُمُ الْفِرَارُ إِن فَرَرْتُم مِّنَ الْمَوْتِ أَوِ الْقَتْلِ
Say:Flight will not avail you if you flee from death or killing,
Then Allah tells them that fleeing from battle will not delay their appointed demise or make their lives any longer; on the contrary, it may be the cause of their being taken sooner, and in a sudden manner.
Allah says:
وَإِذًا لاَّ تُمَتَّعُونَ إِلاَّ قَلِيلًإ
and then you will enjoy no more than a little while!
meaning, `after you run away and flee from battle.'
قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى
Say:Short is the enjoyment of this world. The Hereafter is better for him who have Taqwa! (4:77)
Then Allah says:
قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Say:
Who is he who can protect you from Allah if He intends to harm you, or intends mercy on you!
And they will not find, besides Allah, for themselves any protector or any helper.
meaning, they have no one else except Allah to respond to their cries
Allah tells,
قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَايِلِينَ لاِِخْوَانِهِمْ
Allah already knows those among you who keep back (men) from fighting (in Allah's cause), and those who say to their brethren,
Allah tells us that His knowledge encompasses those who sought to tell others not to go out and who said to their brethren, meaning their companions, friend and acquaintances,
...
هَلُمَّ إِلَيْنَا
Come here towards us,
meaning, come to where we are in the shade and enjoying fruits. But in spite of that,
...
وَلَا يَأْتُونَ الْبَأْسَ إِلاَّ قَلِيلً
أَشِحَّةً عَلَيْكُمْ
they come not to the battle except a little, being miserly towards you.
i.e., `they are mean and have no love or mercy towards you.'
As-Suddi said:
أَشِحَّةً عَلَيْكُمْ
(Being miserly towards you). means, with the booty.
فَإِذَا جَاء الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ
Then when fear comes, you will see them looking to you, their eyes revolving like one over whom hovers death;
means, because of the intensity of their fear and terror; this is how afraid these cowards are of fighting.
فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ
but when the fear departs, they will smite you with sharp tongues,
means, when security is restored, they will speak eloquently and nicely, claiming that they were the bravest and most chivalrous of men, but they are lying.
Ibn Abbas, may Allah be pleased with him, said:
سَلَقُوكُم
(they will smite you) means,
they will start to talk about you.
Qatadah said:
But when it comes to the booty, the most miserly of people and the worst to have to share the booty with are those who say, `Give us, give us, we were there with you,' but during battle they were the most cowardly and the most likely to fail to support the truth.
أَشِحَّةً عَلَى الْخَيْرِ
are miserly towards good,
meaning that there is no goodness in them, for they have combined cowardice with lies and little good.
Allah says:
أُوْلَيِكَ لَمْ يُوْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah
Another aspect of their abhorrent attribute of cowardice and fear:
Allah tells;
يَحْسَبُونَ الاَْحْزَابَ لَمْ يَذْهَبُوا
They think that the Confederates have not yet withdrawn;
and that they are still close by and will return.
وَإِن يَأْتِ الاْإَحْزَابُ يَوَدُّوا لَوْ أَنَّهُم بَادُونَ فِي الاْإَعْرَابِ يَسْأَلُونَ عَنْ أَنبَايِكُمْ
and if the Confederates should come, they would wish they were in the deserts among the Bedouins, seeking news about you;
means, `if the Confederates should come back, they hope that they will not be present with you in Al-Madinah, but that they will be in the desert, asking about news of you and what happened to you with your enemy.'
وَلَوْ كَانُوا فِيكُم مَّا قَاتَلُوا إِلاَّ قَلِيلً
and if they were to be among you, they would not fight but little. means,
`if they are among you, they will not fight alongside you very much,' because they are so cowardly and weak, and have so little faith, but Allah knows best about them
The Command to follow the Messenger
This Ayah is an important principle, to follow the Messenger of Allah in all his words, and deeds, etc. Hence Allah commanded the people to take the Prophet as an example on the day of Al-Ahzab, with regard to patience, guarding, striving and waiting for Allah to provide the way out; may the peace and blessings of Allah be upon him forever, until the Day of Judgement.
Allah says to those who were anxious and impatient and were shaken by feelings of panic on the day of Al-Ahzab:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
Indeed in the Messenger of Allah you have a good example to follow,
meaning, `why do you not take him as an example and follow his lead'
Allah says:
لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاْخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
for him who hopes in Allah and the Last Day, and remembers Allah much.
The Attitude of the Believers towards the Confederates
Then Allah tells us about His believing servants who believed Allah's promise to them and how He will make the consequences good for them in this world and in the Hereafter.
He says
وَلَمَّا رَأَى الْمُوْمِنُونَ الاَْحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ
And when the believers ﷺ the Confederates, they said:This is what Allah and His Messenger had promised us; and Allah and His Messenger had spoken the truth.
Ibn Abbas, may Allah be pleased with him, and Qatadah said:
They mean what Allah said in Surah Al-Baqarah:
أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَأءُ وَالضَّرَّاءُ وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
Or think you that you will enter Paradise without such (trials) as came to those who passed away before you!
They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, When (will come) the help of Allah!
Yes! Certainly, the help of Allah is near! (2:214)
meaning, `this is the trial and test that Allah and His Messenger promised us would be followed by the help and victory of Allah that is near.'
Allah says:
وَصَدَقَ اللَّهُ وَرَسُولُهُ
(and Allah and His Messenger had spoken the truth).
وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيمًا
And it only added to their faith and to their submissiveness.
This indicates that faith can increase and strengthen in accordance with people's circumstances, as the majority of scholars stated:faith can increase and decrease.
We have stated this at the beginning of our commentary on Al-Bukhari, praise be to Allah.
وَمَا زَادَهُمْ
(And it only added) means, at that time of stress and difficulty.
إِلاَّ إِيمَانًا
(to their faith) in Allah,
وَتَسْلِيمًا
(and to their submissiveness). means their submission to His commands and their obedience to His Messenger.
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Tafsir Surat Al-Ahzab: 7-8
Dan (ingatlah) ketika Kami mengambil perjanjian dari nabi-nabi dan dari kamu (sendiri), dari Nuh, Ibrahim, Musa, dan Isa putra Maryam, dan Kami telah mengambil dari mereka perjanjian yang teguh, agar Dia menanyakan kepada orang-orang yang benar tentang kebenaran mereka dan Dia menyediakan bagi orang-orang kafir siksa yang pedih. (Al-Ahzab: 7-8)
Allah subhaanahu wa ta’aalaa menceritakan tentang Ulul 'Azmi yang lima orang dan para nabi lainnya. Dia telah mengambil perjanjian dan pernyataan dari mereka, bahwa mereka akan menegakkan agama Allah subhaanahu wa ta’aalaa, menyampaikan risalah-Nya, saling membantu dan saling menolong, serta siap untuk berkorban, sebagaimana yang disebutkan dalam ayat lain melalui firman-Nya: Dan (ingatlah) ketika Allah mengambil perjanjian dari para nabi, "Sungguh, apa saja yang Aku berikan kepadamu berupa kitab dan hikmah, kemudian datang kepadamu seorang rasul yang membenarkan apa yang ada padamu, niscaya kamu akan sungguh-sungguh beriman kepadanya dan menolongnya.
Allah berfirman, "Apakah kamu mengakui dan menerima perjanjianKu terhadap yang demikian itu? Mereka menjawab, "Kami mengakui. Allah berfirman, "Kalau begitu, saksikanlah (hai para nabi) dan Aku menjadi saksi (pula) bersama kamu. (Ali-Imran: 81) Perjanjian dan pernyataan ini diambil dari mereka saat Allah mengangkat mereka menjadi utusan, begitu pula yang disebutkan dalam surat ini. Dalam ayat ini Allah menyebutkan dengan tertentu nama-nama kelima orang nabi di antara mereka; mereka yang lima orang itu dikenal dengan sebutan Ulul 'Azmi.
Ungkapan ini termasuk ke dalam Bab "Athaf Khaashsh kepada Athaf ‘Aamm". Nama mereka disebutkan pula dengan jelas dalam ayat lainnya melalui firman-Nya: Dia telah mensyariatkan bagi kamu tentang agama apa yang telah diwasiatkan-Nya kepada Nuh dan apa yang telah Kami wahyukan kepadamu dan apa yang telah Kami wasiatkan kepada Ibrahim, Musa, dan Isa, yaitu: "Tegakkanlah agama dan janganlah kamu berpecah belah tentangnya." (Asy-Syura: 13) Dalam ayat ini Allah menyebutkan nabi pertengahan, nabi permulaan, dan nabi penutup secara tertib.
Itulah wasiat yang ditekankan kepada para nabi tersebut sebagai suatu perjanjian yang diambil dari mereka, sama dengan apa yang disebutkan didalam firman-Nya: Dan (ingatlah) ketika Kami mengambil perjanjian dari nabi-nabi dan dari kamu (sendiri), dari Nuh, Ibrahim, Musa, dan Isa putra Maryam. (Al-Ahzab: 7) Dalam ayat ini yang disebutkan pertama adalah nabi penutup, mengingat kemuliaan yang dimilikinya. Kemudian barulah mereka disebutkan secara tertib berdasarkan urutan keberadaan mereka di bumi ini.
Semoga salawat Allah terlimpahkan kepada mereka semuanya. Ibnu Abi Hatim mengatakan, telah menceritakan kepada kami Abu Zur’ah Ad-Dimasyqi, telah menceritakan kepada kami Muhammad ibnu Bakkar, telah menceritakan kepada kami Sa'id ibnu Basyir, telah menceritakan kepadaku Qatadah, dari Al-Hasan, dari Abu Hurairah radhiyallaahu ‘anhu, dari Nabi shallallaahu ‘alaihi wasallam sehubungan dengan makna firman-Nya: Dan (ingatlah) ketika Kami mengambil perjanjian dari nabi-nabi dan dari kamu (sendiri), dari Nuh. (Al-Ahzab: 7), hingga akhir ayat. Nabi shallallaahu ‘alaihi wasallam bersabda: Aku adalah nabi yang mula-mula diciptakan dan nabi yang paling akhir dibangkitkan (dilahirkan di alam wujud). Karena itu, maka Allah menyebutku di permulaan sebelum mereka. Sa'id ibnu Basyir padanya terdapat ke-dha’if-an. Sa'id ibnu Abu Arubah telah meriwayatkan hadis ini melalui Qatadah dengan sanad yang sama secara mursal; riwayat ini lebih mendekati kebenaran.
Dan sebagian dari mereka ada yang meriwayatkannya melalui Qatadah secara mauquf. Hanya Allah Yang Maha Mengetahui. Abu Bakar Al-Bazzar mengatakan, telah menceritakan kepada kami Amr ibnu Ali, telah menceritakan kepada kami Abu Ahmad, telah menceritakan kepada kami Hamzah Az-Zayyat, telah menceritakan kepada kami Addi ibnu Sabit, dari Abu Hazim, dari Abu Hurairah radhiyallaahu ‘anhu yang mengatakan bahwa anak-anak Adam yang terpilih ada lima, yaitu Nabi Nuh, Nabi Ibrahim, Nabi Musa, Nabi Isa, dan Nabi Muhammad; semoga salawat dan salam Allah terlimpahkan kepada mereka semuanya.
Dan yang paling terbaik dari mereka adalah Nabi Muhammad shallallaahu ‘alaihi wasallam Riwayat ini berpredikat mauquf, dan Hamzah orangnya dha’if. Menurut pendapat yang lain, makna yang dimaksud dari perjanjian ini yang diambil dari mereka adalah perjanjian yang diambil pada saat mereka dikeluarkan dalam bentuk seperti semut-semut kecil dari tulang sulbi Adam ‘alaihissalaam Sehubungan dengan hal ini Abu Ja'far Ar-Razi telah meriwayatkan dari Ar-Rabi' ibnu Anas, dari Abul Aliyah, dari Ubay ibnu Ka'b yang mengatakan bahwa bapak moyang mereka Adam diangkat, dan Adam memandang kepada anak cucunya.
Ia melihat di antara mereka ada yang kaya, ada yang miskin, ada yang baik rupanya, serta ada yang buruk, lalu Adam berkata, "Ya Tuhanku, sudilah kiranya Engkau samakan rupa hamba-hamba-Mu itu." Allah berfirman, "Sesungguhnya Aku suka bila disyukuri (mereka bersyukur kepada-Ku)." Adam melihat di antara mereka ada yang menjadi nabi-nabi, rupa mereka bagaikan pelita karena nur memancar dari mereka. Dan mereka (para nabi) mempunyai kekhususan lain berkat risalah dan kenabian yang diemban oleh mereka, yaitu diambil-Nya perjanjian dari mereka.
Hal itulah yang dimaksudkan oleh Allah subhaanahu wa ta’aalaa dalam firman-Nya: Dan (ingatlah) ketika Kami mengambil perjanjian dari nabi-nabi dan dari kamu (sendiri), dari Nuh, Ibrahim, Musa, dan Isa putra Maryam. (Al-Ahzab: 7) Pendapat ini dikatakan pula oleh Mujahid. Ibnu Abbas mengatakan bahwa al-mitsaqul galidzh artinya perjanjian tersebut.
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Firman Allah subhaanahu wa ta’aalaa: agar Dia menanyakan kepada orang-orang yang benar tentang kebenaran mereka. (Al-Ahzab: 8) Menurut Mujahid, yang dimaksud dengan siddiqin ialah orang-orang yang menyampaikan dan mengamalkan apa yang mereka terima dari para rasul. Firman Allah subhaanahu wa ta’aalaa: dan Dia menyediakan bagi orang-orang kafir. (Al-Ahzab: 8) Yakni dari kalangan umat manusia itu.
Siksa yang pedih. (Al-Ahzab: 8) Maksudnya, siksa yang menyakitkan. Maka kami bersaksi bahwa para rasul itu telah menyampaikan risalah-risalah Tuhan mereka, telah berbuat baik kepada umatnya masing-masing, serta telah menerangkan perkara yang hak dengan jelas dan gamblang kepada mereka, dengan keterangan yang tidak mengandung keraguan dan tidak pula kekeliruan. Sekalipun demikian, masih ada saja orang-orang yang mendustakan mereka, yaitu dari kalangan orang-orang kafir yang dungu, pengingkar, dan pembangkang terhadap perkara yang hak.
Apa yang disampaikan oleh para rasul adalah hak belaka, dan orang-orang yang menentang mereka adalah sesat. Seperti yang dikatakan oleh ahli surga yang disitir oleh firman-Nya: Sesungguhnya telah datang rasul-rasul Tuhan kami, membawa kebenaran. (Al-A'raf: 43)
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Ayat 7
7-8. Demikianlah kedudukan Nabi dan istri-istrinya di kalangan kaum mukmin. Nabi juga mempunyai kedudukan luhur sebagai pembawa risalah dan penyeru kepada agama yang benar, sebagaimana para rasul sebelumnya. Dan ingatlah ketika Kami mengambil perjanjian dari para nabi dan dari engkau sendiri, khususnya para rasul Ulul 'Azmi, seperti dari Nuh, Ibrahim, Musa, dan Isa putra Maryam, dan Kami telah mengambil dari mereka perjanjian yang teguh untuk menyampaikan risalah Allah kepada kaum masing-masing agar Dia menanyakan kepada orang-orang yang benar dari para rasul tentang kebenaran mereka di hari kiamat'apakah mereka melaksanakan ajaran Allah itu, dan Dia menyediakan azab yang pedih bagi orang-orang kafir. 9. Ayat ini menginformasikan pertolongan Allah kepada kaum mukmin pada Perang Khandak. Wahai orang-orang yang beriman! Ingatlah akan nikmat Allah yang telah Dia karuniakan kepadamu ketika bala tentara dari kaum musyrik dan Yahudi Bani Quraizah datang kepadamu, lalu Kami kirimkan kepada mereka angin topan dan bala tentara yang tidak dapat terlihat olehmu, yaitu para malaikat yang memorak-porandakan barisan mereka. Allah Maha Melihat apa yang kamu kerjakan dan akan memberi balasan yang setimpal atasnya.
Pada ayat ini diterangkan penyebab Allah mengambil janji yang kuat dari para nabi untuk menyampaikan agama Allah kepada manusia, dan untuk saling menolong di antara mereka dengan saling mengatakan kepada umatnya bahwa mereka semua adalah rasul Allah. Sebabnya ialah agar Allah dapat menanyakan kepada para nabi itu di akhirat nanti tugas yang diberikan kepada mereka, apakah mereka telah menjalankan dengan baik, atau belum, dan bagaimana sambutan umat-umat mereka terhadap seruan itu. Demikian pula agar Allah dapat menanyakan kepada umat-umat itu sendiri di akhirat nanti tentang sikap mereka terhadap seruan para rasul. Dengan demikian, Allah menyediakan azab yang pedih bagi orang-orang yang mengingkari seruan para rasul, sebagaimana Dia menyediakan pahala yang besar bagi orang-orang yang memperkenankan seruan para rasul itu.
“Nabi itu adalah lebih utama bagi orang yang beriman dan diri mereka sendiri."
(pangkal ayat 6)
Inilah pokok hidup orang Islam. Yaitu mencintai Nabi ﷺ lebih daripada mencintai diri sendiri. Semata-mata cinta saja dengan tidak memenuhi syarat cinta, mengerjakan suruh menghentikan tegah, tidaklah ada artinya. Tidak ada orang di dunia ini yang lebih cinta kepada Nabi Muhammad ﷺ daripada pamannya yang membesarkannya dari kecil, yaitu Abu Thalib. Dipertahankannya kemenakannya itu dari segala caci makian musuhnya. Dia turut ke dalam tawanan bersama kemenakannya seketika Bani Hasyim dan Bani Abdul Muthalib diboikot oleh Quraisy dua tahun lamanya. Tetapi sayang sekali ketika diajak masuk Islam dengan mengucapkan pengakuan, “Tidak ada Tuhan melainkan Allah, dan Muhammad adalah Rasulullah", beliau enggan, maka matilah beliau sebelum menyatakan diri jadi Islam,
Begitu jugalah cara-cara menyatakan cinta yang lain kepada Nabi ﷺ, Membaca shalawat yang berbagai ragam nama shalawat itu, sehingga ada dikarang kitab khusus yang isinya semata-mata berisi shalawat Nabi, tidaklah berarti semuanya itu kalau mencintai Nabi ﷺ tidak diikuti dengan melaksanakan sunnahnya, melaksanakan perintahnya, dan menghentikan larangannya.
“Dan istri-istri beliau adalah ibu-ibu mereka." Ya itu untuk dihormati dan dimuliakan, sehingga sesudah Rasulullah wafat, tidaklah boleh ibu-ibu orang yang beriman itu dirikahi oleh umat Nabi Muhammad ﷺ Istri-istri Nabi itu diberi sebutan atau gelar Ummul Mu'minin ibu dari orang-orang beriman.
Sama pendapat ahli-ahli fiqih bahwa anak-anak perempuan dari istri-istri Nabi itu atau saudara-saudara perempuannya, tidaklah turut. Semata-mata untuk menghormati saja, menurut suatu riwayat, Imam Syafi'i menyebutkan anak-anak perempuan mereka Akhawatul Mu'mmin: saudara-saudara perempuan dari orang-orang yang beriman.
Lantaran itu niscaya Rasulullah ﷺ sendiri pun dianggap sebagai Bapak meski tidak dipanggilkan beliau ‘Bapak'. Tersebut dalam sebuah hadits
“Aku ini bagi kamu adalah laksana seorang ayah yang mengajarkan kamu; maka ada seorang di antara kamu pergi ke kakus, janganlah menghadap ke kiblat dan jangan membelakanginya dan jangan mencuci dengan tangan kanan." (HR Abu Dawud dari Abu Hurairah)
“Dan orang-orang yang mempunyai hubungan darah yang setengah dengan yang setengah lebih utama di dalam Kitab Allah, daripada orang-orang Mukmin dan orang-orang yang berhijrah, kecuali kalau kamu hendak berbuat baik kepada saudara-saudara kamu."
Maksud bagian ayat ini ialah mendudukkan soal harta benda menurut hukum hak milik yang asal dalam kitab Allah. Yaitu bahwa di antara anak dengan bapak, bapak dengan anak atau saudara yang bertali darah, menurut hukum asal di dalam Kitab Allah merekalah yang pusaka-mempusakai. Tetapi seketika kaum Muslimin Mekah jadi Muhajirin ke Madinah dan mereka diterima oleh saudara mereka seiman yang bernama Anshar di Madinah, sangatlah akrab hubungan mereka, bahkan sampai mereka itu dipersaudarakan oleh Nabi ﷺ sehingga sebagai saudara kandung layaknya. Misalnya Zubair bin Awwam (ridha Allah atas beliau) sebagai seorang terkemuka Muhajirin, sampai di Madinah telah dipersaudarakan oleh Nabi ﷺ dengan Ka'ab bin Malik. Kedatangan Zubair waktu itu adalah dalam keadaan sangat melarat, tidak ada harta benda sama sekali. Dia disambut sebagai me-nyambut saudara kandung sendiri oleh Ka'ab. Di waktu Ka'ab jatuh sakit keras nyaris mati, Ka'ab mewasiatkan seluruh hartanya yang tinggal untuk Zubair. Demikianlah akrabnya Muhajirin dan Anshar itu sehingga waris-mewarisi. Dan hal itu pun dapat dimaklumi karena masing-masing telah putus hubungan dengan kerabat sedarah. Ada Muhajirin yang putus dengan ayah, atau putus dengan anak, atau putus sekali keduanya. Seumpama Abu Bakar sendiri. Dia hijrah, sedang ayahnya sendiri dan putranya, Abdurrahman, masih tinggal dalam keadan musyrik di Mekah. Yang lain pun begitu pula. Maka dalam ayat ini diperingatkan bahwa hukum yang asal dalam Kitab Allah ialah pertalian yang erat yang sedarah, sehingga peraturan tirkah harta waris (faraidh) diatur dalam surah an-Nisaa' Adapun kasih sayang karena iman dan hijrah tetap berlaku sebelum saudara-saudara atau anak bapak itu turut pula memeluk agama Islam. Itulah yang dimaksud dengan bunyi ayat, “Kecuali kalau kamu hendak berbuat baik kepada saudara-saudara kamu."
“Adalah yang demikian itu, di dalam Kitab Allah telah tertulis."
(ujung ayat 6)
Dengan keterangan di ujung ayat ditetapkanlah hukum yang asli dan diakui pula hukum sementara ketika ada perubahan yang tidak disangka-sangka pada mulanya. Lantaran itu maka ayat ini memberi kita perbandingan dalam meletakkan hukum, bahwasanya di masa yang sangat darurat, sehingga hukum yang asli tidak dapat berjalan, orang boleh melalui cara yang lain, asal dapat dipertanggungjawabkan menurut suara iman.
“Dan (ingatlah) seketika Kami telah mengambil perjanjian dari nabi-nabi dan dari engkau dan dari Nuh dan Ibrahim dan Musa dan Isa anak Mariyam."
(pangkal ayat 7)
Dalam ayat ini Allah ﷻ menyatakan bahwa sebelum seorang Nabi akan memikul tugasnya terlebih dahulu mereka membuat perjanjian dengan Allah ﷻ, bahwa mereka akan menyampaikan kepada umat masing-masing apa yang telah mereka terima dari Allah ﷻ, tidak boleh ada yang disembunyikan, dan mesti tahan menderita, mesti sabar dan teguh hati. Terutama ialah lima orang nabi atau rasul. Yaitu Nabi Muhammad ﷺ sendiri yang dalam ayat ini disebut “dan dari engkau." Sebelum itu ialah dengan Nabi Nuh, nabi yang dahulu sekali menerima syari'at di antara nabi-nabi. Sesudah itu ialah Nabi Ibrahim, kemudian itu Nabi Musa dan Nabi Isa anak Maryam. Kelima Nabi ini disebut Ulul Azmi Minar Rusuli, yang dianggap sebagai mempunyai tugas lebih berat di antara nabi-nabi.
“Dan telah Kami ambil dari mereka penjanjian yang berat."
(ujung ayat 7)
Ujung ayat ini menjelaskan lagi keterangan di pangkal ayat tentang perjanjian itu. Bahwa perjanjian yang diambil itu bukanlah ringan, melainkan amat berat. Dengan demikian agar kita dapat mengambil i'tibar dan pengajaran bahwasanya pekerjaan segala nabi-nabi itu bukanlah pekerjaan yang ringan. Menyampaikan dakwah bukanlah pekerjaan yang dapat disambilkan. Bahkan dapat kita lihat pada pengalaman Nabi Yunus; yang merasa kecil hati menghadapi kekerasan kepala kaumnya lalu merajuk dan meninggalkan tugas, menimpalah kepadanya percobaan yang berat, yaitu dilemparkan ke laut untuk meringankan isi kapal yang dia tumpang, lalu ditelan ikan. Nabi Musa sendiri seketika mengatakan, bahwa dirinyalah yang paling pintar dan pandai di zamannya; dia disuruh pergi belajar kepada Nabi Khidhir, Nabi Zakaria seketika kepalanya mulai digergaji oleh kaum yang zalim dia hendak memekik merintih kesakitan, telah ditegur oleh Malaikat Jibril, agar penderitaan itu ditanggungkannya dengan tidak mengeluh dan merintih.
“Agar, Dia menanyakan kepada orang-orang yang jujur akan kejujuran mereka."
(pangkal ayat 8)
Artinya bahwa kelak Allah ﷻ akan bertanya kepada orang-orang jujur, yang mau menjawab dengan betul, adakah nabi-nabi menyampaikan risalah masing-masing dengan jujur? Umat tiap-tiap Nabi itu akan ditanyai, adakah nabi-nabi itu melakukan tugas mereka dengan baik? Adakah risalah yang tidak mereka sampaikan? Semuanya tentu akan menjawab dengan sejujurnya pula bahwa kewajiban itu telah beliau-beliau lakukan dengan sebaik-baiknya, tidak ada yang ketinggalan lagi. Itu sebabnya bahwa setengah dari isi seruan yang warid, bila kita ziarah kepada maqam (kubur) beliau ialah,
“Sesungguhnya engkau telah menyampaikan risalah dan telah engkau tunaikan amanah."
Sesudah orang-orang yang jujur itu menjawab dengan sejujurnya pula bahwa nabi-nabi itu telah melancarkan tugas mereka dengan sempurna, barulah Allah ﷻ akan mengambil tindakan.
“Dan telah Kami sediakan untuk orang-orang yang tidak mau percaya siksaan yang pedih."
(ujung ayat 5)
Dengan menanyakan terlebih aahulu kepada orang-orang yang jujur adakah nabi-nabi menunaikan risalah mereka dengan baik ialah agar Allah ﷻ tidak menjatuhkan adzab siksaan secara aniaya. Orang yang benar-benar bersalahlah yang akan dihukum.
***
(Agar Dia menanyakan) yakni Allah (kepada orang-orang yang benar tentang kebenaran mereka) di dalam menyampaikan risalahnya; hal ini dimaksudkan sebagai celaan terhadap orang-orang yang kafir kepada para nabi (dan Dia menyediakan) yakni Allah ﷻ (bagi orang-orang kafir) terhadap para nabi (siksa yang pedih) yang menyakitkan. Lafal wa a'adda diathafkan pada lafal akhadznaa.
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