ٱلْأَحْزَاب ١٩
- أَشِحَّةً kikir
- عَلَيۡكُمۡۖ atas kalian
- فَإِذَا maka apabila
- جَآءَ datang
- ٱلۡخَوۡفُ ketakutan
- رَأَيۡتَهُمۡ kamu melihat mereka
- يَنظُرُونَ mereka memandang
- إِلَيۡكَ kepadamu
- تَدُورُ berputar-putar
- أَعۡيُنُهُمۡ mata mereka
- كَٱلَّذِي seperti orang yang
- يُغۡشَىٰ ditutupi (pingsan)
- عَلَيۡهِ atasnya
- مِنَ dari
- ٱلۡمَوۡتِۖ mati
- فَإِذَا maka apabila
- ذَهَبَ telah pergi/hilang
- ٱلۡخَوۡفُ ketakutan
- سَلَقُوكُم mereka mencaci maki kamu
- بِأَلۡسِنَةٍ dengan lisan
- حِدَادٍ tajam
- أَشِحَّةً kikir
- عَلَى atas
- ٱلۡخَيۡرِۚ kebaikan
- أُوْلَٰٓئِكَ mereka itu
- لَمۡ tidak
- يُؤۡمِنُواْ mereka beriman
- فَأَحۡبَطَ maka menghapus
- ٱللَّهُ Allah
- أَعۡمَٰلَهُمۡۚ amal perbuatan mereka
- وَكَانَ dan adalah
- ذَٰلِكَ demikian itu
- عَلَى atas
- ٱللَّهِ Allah
- يَسِيرٗا mudah
Mereka kikir terhadapmu. Apabila datang ketakutan (bahaya), kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti orang yang pingsan karena akan mati, dan apabila ketakutan telah hilang, mereka mencaci kamu dengan lidah yang tajam, sedang mereka kikir untuk berbuat kebaikan. Mereka itu tidak beriman, maka Allah menghapus amalnya. Dan yang demikian itu mudah bagi Allah.
(Mereka bakhil terhadap kalian) maksudnya sangat perhitungan dalam menolong dan membantu kalian. Lafal asyihhatan bentuk jamak dari lafal syahiihun; berkedudukan menjadi hal atau kata keterangan keadaan dari dhamir yang terkandung di dalam lafal ya'tuuna (apabila datang ketakutan, kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti) penglihatan atau seperti terbeliaknya (orang yang pingsan karena akan mati) yaitu orang yang sedang sekarat maut (dan apabila ketakutan telah hilang) harta-harta rampasan telah diperoleh kaum Muslimin (mereka mencaci kalian) menyakiti kalian atau memukul kalian (dengan lidah yang tajam, sedangkan mereka bakhil untuk berbuat kebaikan) atas harta rampasan yang telah diperolehnya. (Mereka itu tidak beriman) sesungguhnya (maka Allah menghapus pahala amal mereka. Dan yang demikian itu) penghapusan pahala amal perbuatan itu (adalah mudah bagi Allah) dengan kehendak-Nya.
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Tafsir Surat Al-Ahzab: 18-19
Sesungguhnya Allah mengetahui orang-orang yang menghalang-halangi di antara kamu dan orang-orang yang berkata kepada saudara-saudaranya, "Marilah kepada kami. Dan mereka tidak mendatangi peperangan melainkan sebentar. Mereka bakhil terhadapmu; apabila datang ketakutan (bahaya), kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti orang yang pingsan karena akan mati; dan apabila ketakutan telah hilang, mereka mencaci kamu dengan lidah yang tajam, sedangkan mereka bakhil untuk berbuat kebaikan. Mereka itu tidak beriman, maka Allah menghapuskan (pahala) amalnya. Dan yang demikian itu adalah mudah bagi Allah. (Al-Ahzab: 18-19)
Allah subhaanahu wa ta’aalaa menceritakan tentang pengetahuan-Nya yang meliputi sikap orang-orang yang menghalang-halangi orang lain untuk mengikuti peperangan, yaitu mereka yang berkata kepada teman-temannya, kaum kerabatnya, serta teman sepergaulan mereka: Marilah kepada kami. (Al-Ahzab: 18) Maksudnya, marilah ikut dengan kami pulang ke rumah hingga kita dapat berteduh dan menikmati buah-buahan. Selain itu keadaan mereka adalah seperti yang diungkapkan oleh firman-Nya: Dan mereka tidak mendatangi peperangan melainkan sebentar. (Al-Ahzab: 18)
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Mereka bakhil terhadapmu. (Al-Ahzab: 19) Yakni kikir dalam hal rasa senang dan kasih sayang mereka terhadap kalian. Menurut penafsiran As-Suddi sehubungan dengan makna firman-Nya: Mereka bakhil terhadapmu. (Al-Ahzab: 19) Bahwa mereka kikir dalam masalah ganimah (harta rampasan perang). apabila datang ketakutan (bahaya), kamu lihat mereka itu memandang kepadamu dengan mata yang terbalik-balik seperti orang yang pingsan karena akan mati. (Al-Ahzab: 19) Yakni karena ketakutan yang sangat dan kekagetannya, dan memang demikianlah keadaan orang-orang yang pengecut dalam menghadapi peperangan. dan apabila ketakutan telah hilang, mereka mencaci kamu dengan lidah yang tajam. (Al-Ahzab: 19) Apabila keadaan telah aman dan bahaya telah hilang, maka mereka mulai bicara dengan suara yang lantang seraya menyebutkan kepahlawanan, keberanian, dan jasa mereka dalam medan perang, padahal mereka dusta dalam perkataannya itu.
Ibnu Abbas radhiyallaahu ‘anhu telah mengatakan sehubungan dengan makna firman Allah subhaanahu wa ta’aalaa: mereka mencaci kamu. (Al-Ahzab: 19) Yaitu menghadapi kalian dengan lisan yang tajam. Qatadah mengatakan bahwa adapun bila saat pembagian ganimah, mereka adalah orang-orang yang paling kikir dan paling buruk dalam menerima pembagiannya. Mereka mengatakan, "Berilah kami bagian, berilah kami bagian, sesungguhnya kami ikut serta bersama kalian dalam peperangan." Adapun di kala keadaan sedang gawat dan terjepit, mereka adalah orang-orang yang paling pengecut dan paling menghina perkara yang hak.
Selain itu mereka kikir akan kebaikan, yakni dalam diri mereka tidak terdapat suatu kebaikan pun. Di dalam diri mereka terhimpun sifat pengecut, dusta, dan minim akan kebaikan. Pengertian yang sama diungkapkan oleh salah seorang penyair mereka: Hai orang-orang yang di dalam keadaan damai kelihatan gesit, galak, dan garang; sedangkan dalam keadaan perang bagaikan kaum wanita yang berhaid.
Yakni dalam keadaan damai mereka seperti keledai-keledai, sedangkan di dalam keadaan perang seakan-akan mereka adalah kaum wanita yang berhaid (lemah dan lamban). Karena itulah disebutkan oleh firman-Nya: Mereka itu tidak beriman, maka Allah menghapuskan (pahala) amalnya. Dan yang demikian itu adalah mudah bagi Allah. (Al-Ahzab: 19) Maksudnya, teramat mudah dan gampang bagi-Nya.
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Mereka mengira (bahwa) golongan-golongan yang bersekutu itu belum pergi; dan jika golongan-golongan yang bersekutu itu datang kembali, niscaya mereka ingin berada di dusun-dusun bersama-sama orang Arab Badui, sambil menanya-nanyakan tentang berita-beritamu. Dan sekiranya mereka berada bersama kamu, mereka tidak akan berperang melainkan sebentar saja. (Al-Ahzab: 20)
Apa yang disebutkan oleh ayat ini pun menggambarkan tentang sifat-sifat mereka yang buruk, yaitu pengecut, lemah menghadapi perang, dan penakut: Mereka mengira (bahwa) golongan-golongan yang bersekutu itu belum pergi. (Al-Ahzab: 20) Bahkan mereka mengira musuh itu masih berada di dekat Mereka, dan musuh pasti kembali menyerang mereka.
Dan jika golongan-golongan yang bersekutu itu datang kembali, niscaya mereka ingin berada di dusun-dusun bersama-sama orang Arab Badui, sambil menanya-nanyakan tentang berita-beritamu. (Al-Ahzab: 20) Yakni bila golongan-golongan yang bersekutu itu datang kembali, mereka menginginkan sekiranya mereka tidak berada bersama kalian di Madinah, melainkan mereka berada di pedalaman seraya menanya-nanya tentang berita kalian dan apa yang dialami oleh kalian bersama musuh kalian.
Dan sekiranya mereka berada bersama kamu, mereka tidak akan berperang melainkan sebentar saja. (Al-Ahzab: 20) Sekiranya mereka berada bersama kalian, pastilah mereka tidak ikut berperang bersama kalian melainkan hanya sebentar saja, karena sifat mereka yang pengecut, hina, lagi lemah keyakinannya. Allah subhaanahu wa ta’aalaa Maha Mengetahui hal ikhwal mereka.
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Ayat 18
Wahai kaum mukmin, tidak hanya menghasutmu untuk pulang ke Madinah, mereka yang berjiwa munafik itu juga kikir terhadapmu karena mereka sejatinya pengecut dan penakut. Apabila datang ketakutan dan bahaya yang mengancam, kamu lihat mereka itu memandang kepadamu dengan penuh ketakutan sehingga matanya terbalik-balik seperti orang yang pingsan karena akan mati; dan apabila rasa ketakutan telah hilang, mereka tampil seperti orang yang kuat dan pemberani, dan dengan sombong kembali mencaci kamu dengan lidah yang tajam atas kebaikan yang kamu lakukan, sedang mereka sendiri kikir atau enggan untuk berbuat kebaikan. Mereka itu pada hakikatnya tidak beriman, maka Allah menghapus pahala dari amalnya dan di akhirat kelak mereka tidak akan mendapati apa yang mereka harapkan. Dan yang demikian itu tentu sa-ngat mudah bagi Allah. 20. Sifat pengecut, kikir, dan penakut itu mendarah daging dalam jiwa mereka dan bukan sesuatu yang baru. Mereka mengira bahwa golongan-golongan Yahudi Bani Quraizah dan kafir Mekah yang bersekutu itu belum benar-benar pergi dan akan kembali untuk membalas dendam. Dan karenanya, jika golongan-golongan yang bersekutu itu datang kembali untuk menyerang kaum mukmin, niscaya mereka yang munafik itu ingin berada di dusun-dusun dan rumah-rumah mereka bersama-sama orang Arab Badui dan tidak mau ikut perang, sambil terus menanyakan dan mengikuti perkembangan berita tentang kamu di medan perang tersebut. Dan sekiranya mereka berada bersamamu di medang perang, mereka tidak akan berperang melainkan sebentar saja karena mereka pengecut dan takut mati.
Pada ayat ini, Allah menyebutkan sifat-sifat orang-orang yang selalu menghindarkan diri dari ikut berperang bersama Nabi ﷺ:
1. Mereka tidak menolong Muhammad dan kaum Muslimin dalam menghadapi musuh, baik pertolongan berupa harta benda maupun jiwa raga.
2. Apabila musuh-musuh telah menyerang dan orang-orang yang beriman telah bertempur dengan gagah berani menolak serangan musuh, mereka menoleh ke kiri dan ke kanan karena ketakutan dan mencari jalan dan kesempatan untuk lari dari medan pertempuran menghindari kematian.
3. Apabila pertempuran telah usai dan mereka merasa telah aman, mereka bersikap sombong dan membangga-banggakan jasa dan keberanian dalam medan pertempuran padahal semua itu adalah omong kosong belaka yang menyakitkan hati. Seakan-akan merekalah orang-orang yang berperang mati-matian sampai kemenangan tercapai, padahal semua yang mereka katakan itu adalah dusta belaka.
4. Mereka sangat rakus kepada harta rampasan yang telah diperoleh kaum Muslimin, dan tidak mau melepaskan sesuatu yang telah mereka dapat. Padahal sebelumnya mereka tidak mau mengeluarkan harta untuk menolong Nabi ﷺ
Orang-orang yang bersifat seperti yang disebutkan di atas itu pada hakikatnya adalah orang-orang yang tidak beriman kepada Allah dan Rasul-Nya, tidak beramal dengan tulus ikhlas dan tidak mau berkorban sedikit pun, karena mereka adalah orang-orang munafik. Karena sifat dan sikap mereka yang demikian itu, maka Allah menghapus segala pahala amal perbuatan mereka dan menjadikannya seolah-olah debu yang beterbangan yang tidak ada artinya sama sekali. Menghapuskan pahala amal perbuatan orang-orang munafik itu bukanlah suatu yang sukar bagi Allah, tetapi amat mudah bagi-Nya, karena Dia Mahakuasa lagi Maha Mengetahui segala sesuatu.
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JIWA MUNAFIK
“Katakanlah!" — Ya Rasul Allah —
“Siapakah yang akan melindungi kamu dari Allah, jika Dia yang menghendaki bencana atas kamu, atau jika Dia menghendaki rahmat?"
(pangkal ayat 17)
Maksud ayat ini ialah menjelaskan, bahwa dalam hal serupa ini hendaklah kamu ingat benar, bahwa kamu tengah berhadapan dengan ketentuan Allah ﷻ sendiri. Bahwasanya kekuasaan tertinggi adalah pada Allah ﷻ mutlak semata-mata. Kalau kamu lari kamu pasti bertemu dengan bencana; dan tidak seorang jua pun atau tidak sesuatu jua pun yang dapat melindungi kamu dari bencana yang telah ditentukan Allah ﷻ itu. Tetapi jika kamu tegak di atas barisan kebenaran, berjuang menegakkan Islam bersama Nabi, pastilah Allah ﷻ akan menurunkan rahmat-Nya. Tidak pula seseorang pun atau sesuatu jua pun yang dapat menghambat kedatangan rahmat itu.
Untuk menimbulkan kegembiraan bekerja siang dan malam menggali tanah, meng-hancurkan batu-batu yang membelintang, beliau turut memikul tanah galian dengan bahunya yang semampai. Ketika tiba giliran perlu memikul, beliau pun turut memikul, sehingga tanah-tanah dan pasir telah mengalir bersama keringat beliau di atas rambut beliau yang tebal. Semuanya itu dikerjakan oleh sahabat-sahabatnya dengan gembira dan bersemangat, sebab beliau sendiri kelihatan gembira dan bersemangat. Sehingga bekerja, bergotong-royong, menggali tanah, menyekap pasir, memukul batu sambil bernyanyi gembira, dengan syair-syair gembira gubahan Abdullah bin Rawahah, dengan bahar rajaz yang mudah dinyanyikan.
“Demi Allah, kalau bukan kehendak Allah, tidaklah kami dapat petunjuk; tidaklah kami berzakat, tidaklah kami shalat. Maka turunkanlah ketenteraman hati kepada kami, dan teguhkanlah kaki kami jika kami bertemu musuh. Sesungguhnya mereka itu telah kejam kepada kami, kiranya mereka mau berbuat ribut, kami tak mau."
Syair-syair dalam timbangan bahar rajaz ini mudah dilagukan bersama-sama dengan gembira. Maka sambil mengangkat tanah, memikul batu, memecah batu besar dengan linggis, mereka nyanyikan bahar rajaz gubahan Abdullah bin Rawahah itu bersama-sama. Sama keadaannya dengan kerja gotong-royong “ramba te rata, ho ho," atau seperti yang saya dengar di kampung saya waktu masihkecil jika orang menarik tonggak dari hutan bersama-sama bergotong-royong.
Helang hantok,
Muntari hilang lalok.
Di buah pondok.
Tetapi bahar rajaz gubahan Abdullah bin Rawahah, penyair muda dari Madinah ini, yang kemudian mencapai syahidnya dalam Peperangan Mu'tah bersama Ja'far bin Abi Thalib, Zaid bin Haritsah adalah berisi rasa iman yang mendalam. Maka tiap-tiap tiba nyanyian di ujung syair, yaitu Shallairtaa pada bahar pertama dan Laaqaina danAbainaa pada bahar kedua dan ketiga, Rasulullah pun turut mengangkat suara beliau dengan gembira sehingga semua pun senang, lupa bagaimana beratnya pekerjaan dan bagaimana besarnya musuh yang dihadapi.
Maka janganlah kita samakan Rasulullah ﷺ yang memimpin penggalian parit khandaq itu dengan beliau-beliau orang-orang besar di zaman kini ketika meletakkan batu pertama hendak mendirikan gedung baru atau menggunting pita ketika sebuah kantor akan dibuka atau shalat ke masjid dengan upacara, ini betul-betul memimpin.
Al-Bara bin Azib berkata, “Tanah yang beliau angkat pun jatuh ke atas perut beliau dan lekat pada bulu dada dan perut. Karena bulu dada beliau tebal."
Setelah dikaji Peperangan Khandaq ini secara ilmiah, sebagaimana yang dilakukan oleh Jenderal pensiun Abdullah Syits Khathab di Iraq, memang amat besar bahaya yang mengancam dalam Perang Khandaq itu. Hari di musim dingin, persediaan makanan di Madinah berkurang-kurang. Kalau terbayang saja agak sedikit rasa kecemasan di wajah beliau, pastilah semangat para pejuang akan meluntur. Namun beliau bersikap seakan-akan bahaya itu kecil saja dan dapat diatasi dengan kegembiraan dan kesungguhan bekerja.
Disiplin keras tetapi penuh kasih sayang, dengan pandangan yang penuh ketakutan. Ungkapan berputar-putar atau terbalik-balik mata mereka, atau terbelalang mata mereka memandang Nabi ﷺ Di saat yang seperti demikian jelas sekali bahwa mereka tidak tahu apa yang akan mereka perbuat, sedang mereka sangat takut akan mati. Jika ingat akan mati itu, rasanya maulah mereka pingsan karena pengecutnya. Di saat genting demikian jelas sekali bahwa dalam hati kecilnya si munafik itu mengakui juga, bahwa yang dapat menghadapi hal yang menakutkan itu hanyalah Nabi ﷺ
Selanjutnya, “Maka apabila yang menakutkan itu sudah pergi." Atau bahaya sudah lepas mungkin karena bahaya itu tidak sebesar yang ditakutkan oleh si munafik yang jiwa kecil itu, atau telah disapu bersih oleh kegagahberanian kaum yang beriman di bawah pimpinan Nabi ﷺ, “Mereka caci maki kamu dengan lidah yang tajam, karena bakhil mereka akan berbuat baik." Demikianlah ketika bahaya masih ada mereka pengecut, menjauh dan berdiam diri, takut mendekat dan serba-serbi ketakutan. Mereka biarkan orang yang mengatasi bahaya itu berjuang setengah mati. Dan kalau bahaya telah terlepas, barulah mereka membuka mulut mengata-ngatai orang yang telah pergi, mencela yang bekerja keras. Lalu dia membela diri, mengemukakan berbagai alasan mengapa dia selama ini berdiam diri. Bahwa berdiam dirinya itu adalah suatu siasat.
“Orang-orang pengecut memandang bahwa dia pengecut itu adalah suatu pendapat juga. Memang demikianlah tabiat dari jiwa yang rendah."
Dalam ayat dijelaskan juga sebabnya. Yaitu karena mereka bakhil, enggan berbuat baik. Pendirian hanya sekadar mementingkan diri sendiri atau keuntungan benda yang nyata. Lebih dan itu tidak! Dia tidak mau susah-susah. Dia tidak mempunyai cita-cita yang tinggi dalam hidup. Tidak mempunyai keberanian moral.
Allah ﷻ telah menjelaskan intinya, siapa sebenarnya orang itu, “Orang-orang itu tidaklah beriman."
Orang yang berjuang berjihad dalam jalan Allah ﷻ memasang pedoman dalam jiwanya sendiri, pedoman iman. Adapun orang yang tidak ada hakikat iman, tidaklah ada yang akan diperjuangkannya. Dia tidak mempunyai keberanian menempuh hidup. Sebab itu maka segala amal perbuatan mereka tidaklah mempunyai latar belakang cita-cita.
"Sebab itu maka Allah menggugurkan segala amalan mereka." Yaitu kerap kalilah amal perbuatan mereka itu gugur sebelum berkembang, terhenti di tengah jalan sebelum sampai kepada yang dituju, atau hilang dalam pusaran air, tidak tentu entah ke mana. “Dan yang demikian itu," yaitu menggugurkan segala amal perbuatan mereka, atau gagal, atau kecewa,
“Adalah mudah saja bagi Allah."
(ujung ayat 19)
Oleh sebab itu, jadi peringatanlah bagi orang yang beriman agar memperteguh iman dan mengukuhkan tawakal kepada Allah ﷻ disertai ikhlas di dalam segala pekerjaan yang tengah dihadapi, agar amal itu diberkati oleh Allah ﷻ dan tidak digugurkan begitu saja, sehingga berbeda hasil dari yang direncanakan. Bukan hasil yang baik, melainkan buruk.
“Mereka mengira bahwa golongan-golongan bersekutu itu belum pergi."
(pangkal ayat 20)
Ini pun adalah salah satu ciri perangai si munafik dan pengecut itu. Meskipun musuh-musuh itu telah pergi karena telah hampir sebulan mereka melakukan pengepungan namun hasilnya kosong sama sekali, lalu mereka tinggalkan tempat itu karena diusir oleh tentara yang tidak kelihatan, namun si pengecut masih belum percaya bahwa musuh itu telah pergi. Mereka masih bersembunyi di belakang kain sarung istrinya.
Selanjutnya, “Dan jika golongan-golongan bersekutu itu datang, inginlah mereka kalau mereka berada bersama-sama dengan Badwi A'raab," yaitu tinggal bersama-sama dengan orang-orang Badwi, hidup mengembara di padang pasir menggembalakan ternak kambing dan unta, pindah dari satu tempat ke tempat lain. Badwi yang masih mengembara itu disebut A'raab. Bukan ‘Arab. A'raab disebutkan untuk mereka yang belum hidup ke dalam kota dan belum mencapai kehidupan yang menetap. Dan ‘Arab disebutkan kepada mereka yang telah berdiam di kota, sebagaimana Madinah, di Mekah, dan di Thaif di masa itu, atau di Damaskus atau di Palestina.
Maka orang-orang munafik yang pengecut itu berpikir, jika misalnya musuh bersekutu itu menyerbu ke dalam kota, mereka akan terlebih dahulu mengelakkan diri lari ke padang pasir jadi Badwi, jauh dari kota-kota."Bertanya-tanya tentang berita kamu." Maka pikiran yang terlintas dalam otak mereka ialah lari berlepas diri, tidak mau turut terlibat dengan urusan menghadapi musuh. Di sana menunggu-nunggu kabar berita, menangkah kaum Muslimin atau kalah. Masih adakah musuh dalam kota atau sudah pergi.
“Dan jika mereka ada beserta kamu, tidaklah mereka akan turut berperang, kecuali sedikit."
(ujung ayat 20)
Sekadar untuk memperlihatkan diri saja, asal jangan tidak sama sekali. Karena kalau peperangan itu menang, mereka mengharap dapat bagian juga dari harta rampasan.
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.
grudging to you, in their help (ashihha, 'grudging', is the plural of shaheeh, and is a circumstantial qualifier referring to the subject [of the verb] ya'toona, 'they engage'). And when there is a panic, you see them looking at you, their eyes rolling like one, that is, like the look of one, or the rolling of one, fainting at death, in other words, [one] in the throes thereof; but when the panic subsides, and the spoils have been secured, they scald you, they hurt you, or they smite you, with [their] sharp tongues, in their greed for the riches, in other words, for the spoils, which they demand [greedily]. Those, they never believed, really. Therefore God has invalidated their works, and that, invalidation, is easy for God, by His will.
Not yet available. It requires resources to add this interpretation.
