ٱلْأَحْزَاب ٢٤
- لِّيَجۡزِيَ karena hendak memberi balasan
- ٱللَّهُ Allah
- ٱلصَّـٰدِقِينَ orang-orang yang benar
- بِصِدۡقِهِمۡ dengan kebenaran mereka
- وَيُعَذِّبَ dan Dia menyiksa
- ٱلۡمُنَٰفِقِينَ orang-orang munafik
- إِن jika
- شَآءَ menghendaki
- أَوۡ atau
- يَتُوبَ Dia menerima taubat
- عَلَيۡهِمۡۚ atas mereka
- إِنَّ sesungguhnya
- ٱللَّهَ Allah
- كَانَ adalah
- غَفُورٗا Maha Pengampun
- رَّحِيمٗا Maha Penyayang
Agar Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya, dan mengazab orang munafik jika Dia kehendaki, atau menerima tobat mereka. Sungguh, Allah Maha Pengampun, Maha Penyayang.
(Supaya Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya, dan menyiksa orang-orang munafik jika dikehendaki-Nya) seumpamanya Dia mematikan mereka dalam kemunafikannya (atau menerima tobat mereka. Sesungguhnya Allah adalah Maha Pengampun) (lagi Maha Penyayang) kepada orang yang bertobat kepada-Nya.
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Tafsir Surat Al-Ahzab: 24
Adapun firman Allah subhaanahu wa ta’aalaa: supaya Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya, dan menyiksa orang munafik jika dikehendaki-Nya, atau menerima tobat mereka. (Al-Ahzab: 24) Yakni sesungguhnya Allah hanya ingin menguji hamba-hamba-Nya dengan rasa takut dan keguncangan (gentar) agar Dia membedakan mana yang berhati buruk dan mana yang berhati baik, sehingga apa yang ada di dalam hati mereka menjadi kelihatan dalam bentuk sikap dan perbuatan.
Hal ini sama sekali tidak bertentangan dengan kenyataan bahwa Allah subhaanahu wa ta’aalaa mengetahui sesuatu sebelum penciptaannya. Dan sesungguhnya Allah tidak mengazab makhluk-Nya hanya berdasarkan pengetahuan Allah tentang mereka, melainkan mereka pun harus mengetahui dahulu apa yang Dia ketahui tentang diri mereka, sebagaimana yang disebutkan di dalam ayat lain melalui firman-Nya: Dan sesungguhnya Kami benar-benar akan menguji kamu agar Kami mengetahui orang-orang yang berjihad dan bersabar di antara kamu; dan agar Kami menyatakan (baik buruknya) hal ikhwalmu. (Muhammad: 31) Hal ini menyangkut pengetahuan terhadap sesuatu setelah keberadaannya, sekalipun pengetahuan mengenainya telah diketahui oleh Allah sebelum keberadaannya dalam ilmu-Nya yang terdahulu.
Hal yang senada disebutkan pula oleh Allah subhaanahu wa ta’aalaa melalui firman-Nya: Allah sekali-kali tidak akan membiarkan orang-orang yang beriman dalam keadaan kamu sekarang ini, sehingga Dia menyisihkan yang buruk (munafik) dari yang baik (mukmin). Dan Allah sekali-kali tidak akan memperlihatkan kepada kamu hal-hal yang gaib. (Ali-Imran: 179) Karena itulah dalam surat ini disebutkan oleh firman-Nya: supaya Allah memberikan balasan kepada orang-orang yang benar itu karena kebenarannya. (Al-Ahzab: 24) Yaitu karena kesabaran mereka dalam memegang teguh apa yang telah mereka janjikan kepada Allah dan pengalamannya serta pemeliharaan mereka terhadap janji tersebut. dan menyiksa orang-orang munafik. (Al-Ahzab: 24) Mereka adalah orang-orang yang merusak janji Allah lagi menentang perintah-perintah-Nya.
Akibat dari perbuatan itu mereka berhak mendapat siksa dan azab dari-Nya. Akan tetapi, mereka berada dalam kehendak Allah selama mereka di dunia; jika Dia suka membiarkan mereka tetap pada perbuatannya hingga mereka menghadap kepada-Nya, maka kelak Allah akan mengazab mereka karena dosa-dosanya. Dan jika Allah suka menjadikan mereka mau bertobat, Maka Dia akan memberi petunjuk kepada mereka untuk meninggalkan kemunafikannya, kembali kepada iman, serta beramal shalih sesudah mereka fasik dan durhaka.
Dan mengingat rahmat Allah dan belas kasihan-Nya kepada makhluk-Nya lebih kuat daripada murka-Nya kepada mereka, maka disebutkan oleh firman-Nya: Sesungguhnya Allah adalah Maha Pengampun lagi Maha Penyayang. (Al-Ahzab: 24)
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Ayat 24
Adapun firman Allah subhaanahu wa ta’aalaa
Tujuan dari pemberian keadaan yang sulit dan berat itu kepada orang mukmin adalah agar Allah memberikan balasan kepada orang-orang yang benar imannya itu karena kebenarannya dengan bersabar dalam menghadapi kesulitan, dan mengazab orang munafik yang berkhianat dan merusak perjanjian, jika Dia kehendaki, atau menerima tobat mereka jika mau bertobat setelah memperoleh hidayah-Nya. Sungguh, Allah Maha Pengampun kepada hamba yang bertobat, Maha Penyayang kepada hamba yang berharap rahmat-Nya. 25. Dan pada akhir Perang Khandak Allah menghalau orang-orang kafir itu dengan mengirim angin kencang yang membuat keadaan mereka penuh kejengkelan karena menderita kekalahan tanpa peperangan dan mereka juga tidak memperoleh keuntungan apa pun, baik ganimah maupun tawanan perang. Dengan demikian, cukuplah Allah yang menolong menghindarkan orang-orang mukmin dalam peperangan karena musuh mereka hancur tersapu angin kencang. Dan Allah Mahakuat, Mahaperkasa; tidak ada yang mampu mengalahkan dan melemahkan-Nya.
Pada ayat ini, Allah menerangkan bahwa sebab adanya ujian dan cobaan bagi orang-orang yang beriman ialah untuk membedakan yang jelek dengan yang baik, yang benar-benar beriman dengan yang kafir. Ujian ini juga bertujuan untuk menyatakan dan menampakkan apa yang berada dalam hati mereka yang sebenarnya. Dalam hal ini, Allah berfirman:
Dan sungguh, Kami benar-benar akan menguji kamu sehingga Kami mengetahui orang-orang yang benar-benar berjihad dan bersabar di antara kamu; dan akan Kami uji perihal kamu. (Muhammad/47: 31)
Dan firman Allah:
Allah tidak akan membiarkan orang-orang yang beriman sebagaimana dalam keadaan kamu sekarang ini, sehingga Dia membedakan yang buruk dari yang baik. (ali 'Imran/3: 179)
Kemudian setelah jelas keadaan mereka, maka Allah memberi pahala kepada orang-orang yang benar-benar menepati janjinya, dan mengazab orang-orang munafik yang tidak menepati janjinya. Sekalipun demikian pintu tobat masih terbuka bagi orang-orang munafik itu, yaitu jika mereka beriman, menepati janjinya dan mengerjakan amal saleh. Allah akan mengampuni dosa-dosa yang telah diperbuatnya dahulu.
Pada akhir ayat ini, Allah menegaskan kepada hamba-hamba-Nya bahwa Dia Maha Pengampun lagi Maha Penyayang, menghapus segala dosa orang-orang yang benar-benar bertobat, seakan-akan dosa itu tidak pernah diperbuatnya. Dari ayat ini dipahami bahwa pintu tobat itu selalu terbuka, bagi setiap hamba yang melakukannya. Oleh karena itu, hendaklah kaum Muslimin selalu melakukannya.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
“Sesungguhnya adalah bagi kamu pada Rasulullah itu teladan yang baik."
(pangkal ayat 21)
Memang ada orang yang bergoncang pikirannya, berpenyakit jiwanya, pengecut, munafik, tidak berani bertanggung jawab, bersedia-sedia hendak lari jadi Badwi kembali ke dusun-dusun, tenggelam dalam ketakutan melihat dari jauh betapa besar jumlah musuh yang akan menyerbu. Tetapi masih ada lagi orang-orang yang mempunyai pendirian tetap, yang tidak putus harapan, tidak kehilangan akal. Sebab mereka melihat sikap dan tingkah laku pemimpin besar mereka sendiri, Rasulullah ﷺ
Mulai saja beliau menerima berita tentang maksud musuh yang besar bilangannya itu, beliau terus bersiap mencari akal buat bertahan mati-matian, jangan sampai musuh sebanyak itu menyerbu ke dalam kota. Karena jika maksud mereka menyerbu Madinah berhasil, hancurlah Islam dalam kandangnya sendiri. Dia dengar nasihat dari Salman al-Farisi agar di tempat yang musuh bisa menerobos dibuat khandaq atau parit pertahanan. Nasihat Salman itu segera beliau laksanakan. Beliau sendiri yang memimpin menggali parit bersama-sama dengan sahabat-sahabat yang banyak itu, meneladan sifat Allah ‘Aziz yang disertai Hakim, Perkasa disertai Bijaksana.
Dalam Peperangan Khandaq itu semua bekerja keras siang malam. Mulanya bekerja menggali parit, sesudah itu berjaga siang dan malam. Besar dan kecil, tua dan muda. Kanak-kanak dan perempuan-perempuan dipelihara dalam benteng dan dikawal. Zaid bin Tsabit, yang kemudian terkenal sebagai salah seorang yang dititahkan oleh Khalifah Rasulullah Abu Bakar ash-Shiddiq mengumpulkan Al-Qur'an dalam satu mushaf dan masih sangat muda, turut pula bekerja keras, menggali tanah, memikul pasir, dan memecahkan batu. Rasulullah pernah mengatakan,
“Adapun dia itu sesungguhnya adalah anak baik."
Rupanya oleh karena sangat lelah bekerja dan berjaga, dan hari sangat dingin, dia masuk ke dalam parit itu sampai di sana dia tertidur dan senjatanya terlepas dari tangannya. Datang seorang pemuda lain bernama Ammarah bin Hazem, diambilnya senjata yang telah terjatuh itu dan disimpannya. Setelah dia terbangun dari tidurnya dilihatnya senjatanya tak ada lagi. Dia pucat terkejut dan cemas. Maka tibalah Rasulullah di tempat itu. Setelah beliau lihat Zaid baru terbangun dari tidurnya, berkatalah beliau, “Hai Abaa Fuqaad! (Hai Pak Penidur), engkau tertidur dan senjatamu terbang!" Tetapi wajah beliau tidak membayangkan marah sedikit juga sehingga Zaid bertambah takut disertai malu. Lalu beliau melihat keliling dan berkata pula, “Siapa yang menolong menyimpan senjatanya?" Ammarah menjawab, “Saya yang menyimpannya, ya Rasulullah." Lalu beliau suruh segera kembalikan senjata Zaid dan beliau bernasihat pula kepada Ammarah didengar oleh yang lain, “Saya dibuat seorang Muslim jadi cemas dengan menyembunyikan senjatanya sebagai senda gurau."
Suasana memimpin yang seperti itu adalah teladan yang baik kepada panglima perang yang menyerahkan tentaranya ke medan pertempuran. Beliau tahu benar bahwa Zaid itu anak baik. Tertidur karena sudah sangat lelah, bukanlah hal yang dapat dilawannya. Sambil bergurau saja beliau menegur, namun kesannya kepada Zaid besar sekali.
Lanjutan ayat ialah,
“Bagi barangsiapa yang mengharapkan Allah dan Hari Kemudian!"
Yaitu sesudah di pangkal ayat dikatakan, bahwa pada diri Rasulullah itu sendiri ada hal yang akan dapat dijadikan contoh teladan bagi kamu. Yaitu bagi kamu yang beriman. Semata-mata menyebut iman saja tidaklah cukup. Iman mesti disertai pengharapan, yaitu bahwa inti dari iman itu sendiri. Inti iman ialah harapan. Harapan akan ridha Allah dan harapan akan kebahagiaan di hari akhirat. Kalau tidak ingat akan yang dua itu, atau kalau hidup tidak mempunyai harapan, iman tidak ada artinya. Maka untuk memelihara iman dan harapan hendaklah banyak mengingat Allah ﷻ Sebab itu maka di ujung ayat dikatakan,
“Dan yang banyak ingat kepada Allah."
(ujung ayat 21)
Ini diperingatkan di akhir ayat. Sebab barang yang mudah mengatakan mengikut teladan Rasul dan barang yang mudah mengatakan beriman. Tetapi adalah meminta latihan batin yang dalam sekali untuk dapat menjalankannya. Seumpama orang yang mengambil alasan menuruti Sunnah Rasul yang membolehkan orang beristri lebih dari satu sampai berempat, tetapi jarang orang yang mengikuti ujung ayat, yaitu meneladan Rasul di dalam berlaku adil kepada istri-istri.
Atau umumnya orang yang mengakui umat Muhammad tetapi tidak mau mengerjakan peraturan yang disampaikan oleh Nabi Muhammad ﷺ
Maka bertambah besar harapan kita kepada Allah ﷻ dan keyakinan kita akan Hari Kemudian dan bertambah banyak kita mengingat dan menyebut Allah bertambah ringanlah bagi kita meneladan Rasul ﷺ
“Dan (ingatlah) tatkala orang-orang yang beriman melihat golongan-golongan bersekutu itu, mereka berkata, ‘Inilah dia yang dijanjikan kepada kami oleh Allah dan Rasul-Nya."
(pangkal ayat 22)
Maka apabila orang-orang yang beriman melihat musuh itu begitu banyaknya dan begitu pula jahat maksud mereka, tidaklah mereka takut. Hati mereka berkata, “Inilah tanda bahwa kemenangan telah dekat, dan kita tidak akan sampai kepada kemenangan itu kalau hal seperti ini belum pernah kita alami." Lantaran itu mereka yakin dan tidak ada ragu-ragu lagi, sampai berkata, “Dan benarlah Allah dan Rasul-Nya."
Karena keyakinan yang demikian tidaklah mereka takut lagi menempuh apa jua pun yang akan terjadi, hatta mati pun mereka mau menempuhnya. Apalah artinya nyawa sendiri, kalau kematian itu sudah nyata akan membawa kemenangan yang gilang-gemilang bagi agama dan aqidah yang mereka peluk. Lantaran kepadatan hati menghadapi segala kemungkinan itu, disebutkanlah keadaan mereka di ujung ayat,
“Dan tidaklah hal ini menambah kepada mereka melainkan iman dan penyerahan."
(ujung ayat 22)
Ujung ayat ini hendaklah diperhatikan betul-betul. Yaitu setelah melihat musuh telah membuat persekutuan besar karena hendak menghancurkan Islam, mereka yakin akan janji Allah dan Rasul, bahwa inilah pintu kepada kemenangan. Seakan-akan kemenangan itu telah berdiri di hadapan mata mereka, sebab itu iman dan penyerahan mereka kepada Allah ﷻ bertambah kuat dan teguh pula. Artinya bukanlah mereka lalai dan tengah, bukan pula berdiam diri karena telah yakin bahwa mereka akan menang juga. Karena kemenangan yang dijanjikan itu masih juga bergantung kepada taslim, yaitu menyerah bulat kepada kehendak Allah dan Rasul, biar mati lumat di hadapan musuh. Maka -bukanlah mereka berpangku tangan jadinya, bermalas-malas karena janji Allah ﷻ pasti terjadi, yaitu kemenangan. Kelakuan yang demikian tidaklah sesuai dengan orang yang beriman.
“Setengah dari orang-orang yang beriman itu, adalah beberapa laki-laki yang dengan jujur memenuhi apa yang telah mereka janjikan kepada Allah atasnya."
(pangkal ayat 23)
Allah ﷻ mengatakan bahwa di antara orang-orang yang beriman itu ada beberapa laki-laki, dipenuhinya janjinya yang telah diikatnya dengan Allah ﷻ menghadapi suatu amal perbuatan. Karena Mukmin itu selalu ingat akan Allah ﷻ, tidak pernah melupakan Allah, maka tidak pulalah dia lupa akan janjinya. Bandingkanlah dengan seorang budiman yang berutang uang kepada seorang yang sudi mengutangi. Selama utang itu belum terbayar, sukarlah dia buat melupakan. Tiap teringat kebaikan budi orang itu, pasti dia teringat akan utangnya yang belum dibayarnya itu.
“Maka setengah dari mereka telah selesai tugasnya." Selesai tugasnya, atau sampai cita-citanya, terkabul apa yang diingininya, yaitu utang kepada Allah ﷻ terbayar dan janji terpenuhi, dan dia pun mati. Hatinya senang menempuh kematian itu. Dia merasa beban yang berat telah diletakkan. Atau pendakian yang amat tinggi dan curam telah selesai terlampaui. “Dan setengah dari mereka menunggu." Artinya menunggu di sini ialah bersedia pula menghadapi maut, menunggu ajal. Rela menantikan panggilan itu, karena merasa diri belum pernah mungkir akan janji dengan Allah ﷻ, walau nyawa akan melayang dari badan.
“Dan tidaklah mereka mengubah-ubah, perubahan apa pun."
(ujung ayat 23)
Tidak mereka akan berganjak dari pendirian, tidak dapat dibujuk dengan berbagai macam bujukan atau dirayu dengan rayuan apa pun. “Selangkah tidak surut, setapak tidak kembali. Esa hilang dua terbilang."
Supaya menggajarilah Allah terhadap orang-orang yang benar karena kebenarannya."
(pangkal ayat 24)
Atau “orang-orang yang jujur karena kejujuran mereka."
Di ayat ini dijelaskanlah bahwasanya orang berbuat jujur, memang karena timbul dari dasar jiwanya yang memang jujur, pastilah akan mendapat ganjaran yang mulia di sisi Allah ﷻ “Dan akan diadzab-Nya orang-orang yang munafik itu jika Dia kehendaki."
Di sini kita pun mendapat lagi dua rahasia ayat. Rahasia pertama ialah orang yang berbuat jujur karena timbul dari lubuk jiwa yang memang jujur, pasti akan mendapat ganjaran yang mulia di sisi Allah ﷻ Berbuat jujur karena orangnya memang jujur jauh berbeda dengan orang yang dipaksa oleh keadaan berbuat jujur, padahal dalam lubuk hatinya kejujuran itu tidak ada.
Rahasia yang kedua ialah “dan akan diadzab-Nya orang-orang yang munafik itu jika Dia kehendaki." Suku ayat ini pun sejalan dengan yang sebelumnya. Mentang-mentang orang berbuat perbuatan munafik, tidaklah langsung saja Allah ﷻ terus mengadzab-nya.
Tidak mustahil mereka menyesal, lalu beriman sesudah munafik, atau beramal saleh sesudah fasik dan durhaka, sedang sifat Allah ﷻ yang disebut rahmat dapat mengalahkan sifat-Nya yang bernama ghadhab atau murka. Sebab itu di ujung ayat dijelaskan sifat Allah ﷻ itu,
“Atau diberi-Nya tobat atas mereka. Sesungguhnya Allah adalah Maha Pemberi Ampun, Maha Penyayang."
(ujung ayat 24)
“Dan Allah usir kembali orang-orang yang kafir itu dengan sakit hati."
(pangkal ayat 25)
Niscaya sakitlah hati mereka karena kegagalan itu. Sudah lebih dan 10.000 orang datang hendak menyerbu. Disangka semula akan mudah berhasil, rupanya gagal sama sekali. Sesama sekutu pecah pula sebelum maksud tercapai
“Dan Allah menghindarkan peperangan dari orang-orang yang beriman." Karena parit (khandaq) telah mempertahankan mereka dan angin puyuh yang hebat telah mengusir kembali musuh-musuh mereka. Sehingga orang-orang yang beriman itu tidak sampai berperang,
“Dan Allah adalah Mahakuat, Mahaperkasa."
(ujung ayat 25)
Dan sejak itu pula mulailah pamor Quraisy menurun. Kalau selama ini mereka yang selalu menyerang, dan kaum Muslimin bertahan, maka mulai waktu itu merekalah yang bertahan dan Islamlah yang menyerang. Waktu itulah dengan tegas Rasulullah ﷺ bersabda,
“Sejak kini kitalah yang mulai menyerang mereka, dan mereka tidak akan menyerang kita lagi." (HR Bukhari)
Kejadian ini bulan Syawwal tahun kelima. Tahun kedelapan jatuhlah Mekah ke tangan Muslimin.
“Dan Dia menurunkan orang-orang yang membantu mereka."
(pangkal ayat 26)
Yaitu bahwa Allah ﷻ jualah yang menentukan, bahwa orang-orang atau kaum yang membantu kaum Quraisy dan Ghathafan yang hendak menghancurkan pertahanan Islam itu, “Dari Ahlui Kitab itu." Yaitu Bani Quraizhah “dari benteng-benteng mereka". Sesudah mereka bertahan selama 25 hari, akhirnya terpaksa mereka turun juga ke bawah.
Akhirnya setelah genap 25 hari belum juga menyerah, kaum Muslimin memutuskan menyerbu ke dalam benteng itu. Ali bin Abi Thalib pemangku bendera atau petaka perang berseru, Seluruh brigade iman, marilah maju. Saya sendiri ingin hendak merasakan apa yang pernah dirasakan oleh pamanku Hamzah bin Abdul Muthalib, mati hancur badan saya, atau saya kuasai benteng ini seluruhnya. Maju! Maka berlompatanlah brigade iman itu, di dalamnya termasuk pahlawan besar Zubair bin Awwam.
Tetapi Bani Quraizhah yang telah ketakutan itu minta tangguh, lalu berseru, “Ya Muhammad! Kami tunduk kepada keputusan Sa'ad bin Mu'az. Apa yang dia putuskan kami terima."
Ketundukan yang telah mereka nyatakan itu, menyebabkan serbuan besar-besaran tidak jadi. Sa'ad bin Mu'az lekas dijemput, sebagaimana yang telah diterangkan di atas. Maka tersebutlah di ujung ayat, “Sebagian kamu bunuh mereka" yaitu sekalian orang dewasa yang telah mengatur pengkhianatan ini dan jelas bertahan seketika benteng mereka dikepung,
“Dan kamu tawan yang sebagian lagi".
(ujung ayat 26)
Yang ditawan ialah perempuan-perempuan dan kanak-kanak yang belum tumbuh bulu di mukanya. Yang masih terhitung kanak-kanak.
“Dan telah Kami wariskan kepada kamu tanah mereka."
(pangkal ayat 27)
Segala ladang, segala kebun kurma, segala bekas tempat tinggal mereka, “Dan harta benda mereka, “ kekayaan banyak yang telah mereka kumpulkan berpuluh tahun, semuanya menjadi harta kekayaan kaum Muslimin. Dan tanah yang belum kamu injak."
Menurut riwayat yang disampaikan oleh Imam Malik dari Zaid bin Aslam, tanah yang kami injak itu ialah Khaibar. Tetapi ada lagi riwayat, ialah Mekah.
Ada pula riwayat mengatakan bahwa yang dimaksud ialah Parsi dan Rum. Ibnu Jurair mengatakan mungkin semuanyalah yang dimaksud.
Tetapi kita lebih berat kepada Khaibar. Sebab Khaibar adalah pertahanan terakhir dan Yahudi di Tanah Arab di waktu itu. Setelah ketiga kabilah Bani Qainuqa, Bani Nadhir, dan
Kita tidak condong kepada tafsiran yang mengatakan, bahwa yang dimaksud dengan tanah yang belum kamu injak itu ialah Mekah. Sebab Mekah sudah diinjak oleh kaum Muhajirin sebelum mereka hijrah ke Madinah dan telah diinjak oleh kaum Muhajirin dan Anshar pada waktu Umratul Qadha. Maka yang lebih cocok ialah Khaibar, sebab di sana benteng Yahudi terakhir.
“Dan adalah Allah itu terhadap segala sesuatu Mahakuasa."
(ujung ayat 27)
Praise for the Believers' Attitude, and leaving the ultimate Fate of the Hypocrites to Allah
Allah says;
مِنَ الْمُوْمِنِينَ رِجَالٌ
Among the believers are men,
When Allah mentions how the hypocrites broke their promise to Him that they would not turn their backs, He describes the believers as firmly adhering to their covenant and their promise:
صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ
who (they) have been true to their covenant with Allah; of them some have fulfilled their Nahbah;
Some of them said:
Met their appointed time (i.e., death).
Al-Bukhari said,
Their covenant, and refers back to the beginning of the Ayah.
وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلً
and some of them are still waiting, but they have never changed in the least.
means, they have never changed or broken their covenant with Allah.
Al-Bukhari recorded that Zayd bin Thabit said:
When we wrote down the Mushaf, an Ayah from Surah Al-Ahzab was missing, which I used to hear the Messenger of Allah reciting. I did not find it with anyone except Khuzaymah bin Thabit Al-Ansari, may Allah be pleased with him, whose testimony the Messenger of Allah counted as equal to that of two other men. The Ayah in question was:
مِنَ الْمُوْمِنِينَ رِجَالٌ
صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ
(Among the believers are men who have been true to their covenant with Allah;)
This was recorded by Al-Bukhari but not by Muslim,
It was also recorded by Ahmad in his Musnad, and by At-Tirmidhi and An-Nasa'i in the chapters on Tafsir in their Sunans.
At-Tirmidhi said, Hasan Sahih.
Al-Bukhari also recorded that Anas bin Malik, may Allah be pleased with him, said:
We think that this Ayah was revealed concerning Anas bin An-Nadr, may Allah be pleased with him:
مِنَ الْمُوْمِنِينَ رِجَالٌ
صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ
(Among the believers are men who have been true to their covenant with Allah).
This was reported only by Al-Bukhari, but there are corroborating reports with other chains of narration.
Imam Ahmad recorded that Anas said:
My paternal uncle Anas bin Al-Nadr, may Allah be pleased with him, after whom I was named, was not present with this Messenger of Allah at Badr, and this distressed him. He said:
`The first battle at which the Messenger of Allah was present, and I was absent; if Allah shows me another battle with the Messenger of Allah, Allah will see what I will do!'
He did not want to say more than that. He was present with the Messenger of Allah at Uhud, where he met Sa`d bin Mu`adh, may Allah be pleased with him.
Anas, may Allah be pleased with him, said to him, `O Abu `Amr! Where are you going?'
He replied, `I long for the fragrance of Paradise and I have found it near the mountain of Uhud.'
He fought them until he was killed, may Allah be pleased with him. Eighty-odd stab wounds and spear wounds were found on his body, and his sister, my paternal aunt Ar-Rabayyi` bint Al-Nadr said, `I only recognized my brother by his fingertips.'
Then this Ayah was revealed:
مِنَ الْمُوْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلً
Among the believers are men who have been true to their covenant with Allah; of them some have fulfilled their Nahbah; and some of them are still waiting, but they have never changed in the least.
They used to think that it had been revealed concerning him and his companions, may Allah be pleased with them.
This was also recorded by Muslim, At-Tirmidhi and An-Nasa'i.
Ibn Jarir narrated that Musa bin Talhah said:
Mu`awiyah bin Abi Sufyan, may Allah be pleased with him, stood up and said, `I heard the Messenger of Allah say:
طَلْحَةُ مِمَّنْ قَضَى نَحْبَه
Talhah is one of those who have fulfilled their Nahbah.'
Mujahid said concerning the Ayah:
فَمِنْهُم مَّن قَضَى نَحْبَهُ
(of them some have fulfilled their Nahbah),
Their covenant,
وَمِنْهُم مَّن يَنتَظِرُ
(and some of them are still waiting),
they are waiting for battle so that they can do well.
Al-Hasan said:
فَمِنْهُم مَّن قَضَى نَحْبَهُ
(of them some have fulfilled their Nahbah),
They died true to their covenant and loyal, and some are still waiting to die in a similar manner, and some of them have never changed in the least.
This was also the view of Qatadah and Ibn Zayd.
Some of them said that the word Nahbah means a vow.
وَمَا بَدَّلُوا تَبْدِيلً
(but they have never changed in the least).
means, they never changed their covenant or were disloyal or committed treachery, but they persisted in what they had promised and did not break their vow, unlike the hypocrites who said:
إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ إِن يُرِيدُونَ إِلاَّ فِرَارا
Truly, our homes lie open. And they lay not open. They but wished to flee. (33:13)
وَلَقَدْ كَانُواْ عَـهَدُواْ اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ الاٌّدْبَـرَ
And indeed they had already made a covenant with Allah not to turn their backs, (33:15
لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِن شَاء أَوْ يَتُوبَ عَلَيْهِمْ
That Allah may reward the men of truth for their truth, and punish the hypocrites, if He wills, or accept their repentance by turning to them.
Allah tests His servants with fear and shaking so as to tell the evil from the good, as each will be known by his deeds. Although Allah knows what the outcome will be before anything happens, still He does not punish anyone on the basis of His knowledge until they actually do what He knows they will do.
As Allah says:
وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ
And surely, We shall try you till We test those who strive hard and patient, and We shall test your facts. (47:31)
This refers to knowing something after it happens, even though Allah knows it before it comes to pass.
Allah says:
مَّا كَانَ اللَّهُ لِيَذَرَ الْمُوْمِنِينَ عَلَى مَأ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ
Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Unseen. (3:179)
Allah says here:
لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ
That Allah may reward the men of truth for their truth,
meaning, for their patience in adhering to the covenant they had made with Allah and keeping their promise.
وَيُعَذِّبَ الْمُنَافِقِينَ
(and punish the hypocrites), who are the ones who broke the covenant and went against the commands of Allah, for which they deserve to be punished, but they are subject to His will in this world. If He wills, He will leave them as they are until they meet Him (in the Hereafter), when He will punish them, or if He wills, He will guide them to give up their hypocrisy and to believe and do righteous deeds after they had been wrongdoers and sinners. Since His mercy and kindness towards His creation prevail over His wrath,
He says:
إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
Verily, Allah is Oft-Forgiving, Most Merciful
Allah drove back the Confederates disappointed and lost
Allah said:
وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا
And Allah drove back those who disbelieved in their rage:they gained no advantage.
Allah tells us how he drove the Confederates away from Al-Madinah by sending against them a wind and troops of angels. If Allah had not made his Messenger a Mercy to the Worlds, this wind would have been more severe than the barren wind which He sent against `Ad, but Allah says:
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ
And Allah would not punish them while you are amongst them. (8:33)
So, Allah sent them a wind which dispersed them after they had gathered on the basis of their whims. They were a mixture of tribes and parties with a variety of opinions, so it was befitting that a wind should be sent against them that would scatter them and break up their gathering, driving them back disappointed and lost in their hatred and enmity. They did not achieve any worldly good such as the victory and booty that they had hoped for, nor did they achieve any good in the Hereafter, because of their sin of declaring enmity against the Messenger and seeking to kill him and destroy his army. Whoever wants and seriously intends to do a thing is the same as one who actually does it.
وَكَفَى اللَّهُ الْمُوْمِنِينَ الْقِتَالَ
Allah sufficed for the believers in the fighting.
means, they did not have to fight them in order to expel them from their land, but Allah Alone sufficed them and helped His servant and granted victory to His troops.
Hence the Messenger of Allah used to say,
لَاا إِلَهَ إِلاَّ اللهُ وَحْدَهُ صَدَقَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَأَعَزَّ جُنْدَهُ وَهَزَمَ الاْاَحْزَابَ وَحْدَهُ فَلَا شَيْءَ بَعْدَه
None has the right to be worshipped but Allah, Alone, He was true to His promise, and He helped His servant, and He gave might to His soldiers and defeated the Confederates alone and there is nothing after Him.
This was reported from a Hadith of Abu Hurayrah, may Allah be pleased with him.
In the Two Sahihs it was recorded that Abdullah bin Abi `Awfa, may Allah be pleased with him, said:
The Messenger of Allah invoked Allah against the Confederates and said:
اللَّهُمَّ مُنْزِلَ الْكِتَابِ سَرِيعَ الْحِسَابِ اهْزِمِ الاَْحْزَابَ اللَّهُمَّ اهْزِمْهُمْ وَزَلْزِلْهُم
O Allah, Who revealed the Book and is swift in bringing to account, defeat the Confederates, O Allah defeat them and shake them.
وَكَفَى اللَّهُ الْمُوْمِنِينَ الْقِتَالَ
(Allah sufficed for the believers in the fighting). This Ayah indicates that there would be a cessation of war between them and Quraysh; after this, the idolators did not attack the Muslims, on the contrary, the Muslims attacked them in their own land.
Imam Ahmad recorded that Sulayman bin Surad, may Allah be pleased with him, said:
On the day of Al-Ahzab, the Messenger of Allah said:
الاْنَ نَغْزُوهُمْ وَلَا يَغْزُونَا
Now we will attack them and they will not attack us.
This was also recorded by Al-Bukhari in his Sahih.
وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا
And Allah is Ever All-Strong, All-Mighty.
means, by His power and might He drove them back disappointed and lost, and they did not achieve anything, and Allah granted victory to Islam and its followers, and fulfilled His promise and helped His servant and Messenger; to Him be blessings and praise.
The Campaign against Banu Qurayzah
We have already noted that when the Confederates came and camped outside Al-Madinah, Banu Qurayzah broke the covenant that existed between them and the Messenger of Allah.
This happened by the agency of Huyay bin Akhtab An-Nadari, may Allah curse him, who entered their stronghold and would not leave their leader, Ka`b bin Asad, alone until he agreed to break the covenant. Among the things that he said to him was,
Woe to you! This is the opportunity for glory. The Quraysh and their company of men from various tribes, and the Ghatafan and their followers, have come to you, and they will stay here until they eliminate Muhammad and his companions.
Ka`b said to him, No, by Allah, this is the opportunity for humiliation. Woe to you, O Huyay, you are a bad omen. Leave us alone.
But Huyay kept trying to persuade him until he agreed to his request. He laid down the condition that if the Confederates went away without doing anything, he (Huyay) would join them in their stronghold and would share their fate.
When Banu Qurayzah broke their covenant and news of this reached the Messenger of Allah, he and the Muslims were very distressed by that.
When Allah helped him by suppressing his enemy and driving them back disappointed and lost, having gained nothing, the Messenger of Allah returned to Al-Madinah in triumph and the people put down their weapons. While the Messenger of Allah was washing off the dust of battle in the house of Umm Salamah, may Allah be pleased with her, Jibril, upon him be peace, came to him wearing a turban of brocade, riding on a mule on which was a cloth of silk brocade.
He said, Have you put down your weapons, O Messenger of Allah!
He said, Yes.
He said, But the angels have not put down their weapons. I have just now come back from pursuing the people.
Then he said:Allah, may He be blessed and exalted, commands you to get up and go to Banu Qurayzah.
According to another report,
What a fighter you are! Have you put down your weapons!
He said, Yes.
He said, But we have not put down our weapons yet, get up and go to these people.
He said:Where?
He said, Banu Qurayzah, for Allah has commanded me to shake them.
So the Messenger of Allah got up immediately, and commanded the people to march towards Banu Qurayzah, who were a few miles from Al-Madinah. This was after Salat Az-Zuhr.
He said,
لَاا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلاَّاِفي بَنِي قُرَيْظَة
No one among you should pray `Asr except at Banu Qurayzah.
So, the people set out, and the time for the prayer came while they were still on the road. Some of them prayed on the road, saying,
The Messenger of Allah only wanted to make us march quickly.
Others said, We will not pray it until we reach Banu Qurayzah.
Neither of the two groups were rebuked for what they did.
The Messenger of Allah followed them. He left Ibn Umm Maktum, may Allah be pleased with him, in charge of Al-Madinah, and he had given the flag to Ali bin Abi Talib, may Allah be pleased with him. Then the Messenger of Allah went to them (Banu Qurayzah) laying siege to them for twenty-five days.
When this had gone on for too long, they agreed to accept the judgement of Sa`d bin Mu`adh, the leader of `Aws because they had been their allies during the Jahiliyyah, so they thought that he would treat them kindly as Abdullah bin Ubayy bin Salul had done for his allies of Banu Qaynuqa,` when he had asked the Messenger of Allah to set them free. So, these people thought that Sa`d would do the same for them as Ibn Ubayy had done for those people.
They did not know that Sa`d had been struck by an arrow in his medial arm vein during the campaign of Al-Khandaq. The Messenger of Allah had had his vein cauterized and had brought him to stay in a tent in the Masjid so that he could keep a close eye on him. One of the things that Sa`d, may Allah be pleased with him, said in his supplication was,
O Allah, if there is still anything that has to do with the war against Quraysh, then keep me alive for it, and if You decree that the war between us and them is over, then let the bleeding be renewed, but do not let me die until I get my satisfaction with regard to Banu Qurayzah.
Allah answered his prayer and decreed that they would agree to be referred to him for judgement, and this was their own free choice. When this happened, the Messenger of Allah called him to come from Al-Madinah to pass judgement on them.
When he arrived, riding on a donkey that had been specially equipped for him to ride, some of the `Aws began to urge him not to be too harsh, saying,
O Sa`d, they are your clients so be kind to them, trying to soften his heart.
But he kept quiet and did not answer them. When they persisted in their request, he said,
Now it is time for Sa`d to make sure that no rebuke or censure will divert him from the path of Allah.
Then they knew that he would not let them live.
When he reached the tent where the Messenger of Allah was, the Messenger of Allah said:
قُومُوا إِلَى سَيِّدِكُم
(Stand up for your leader).
So the Muslims stood up for him, and welcomed him with honor and respect as befitted his status and so that his judgement would have more impact. When he sat down, the Messenger of Allah said:
إِنَّ هَوُلَاءِ وَأَشَارَ إِلَيْهِمْ قَدْ نَزَلُوا عَلَى حُكْمِكَ فَاحْكُمْ فِيهِمْ بِمَا شِيْت
These people -- (and he pointed to them) -- (have agreed to accept your judgement, so pass judgement on them as you wish.
Sa`d, may Allah be pleased with him, said:My judgement will be carried out
The Messenger of Allah said:Yes.
He said, And it will be carried out on those who are in this tent.
He said, Yes.
He said, And on those who are on this side. -- and he pointed towards the side where the Messenger of Allah was, but he did not look directly at the Messenger of Allah out of respect for him.
The Messenger of Allah said to him:Yes.
So Sa`d, may Allah be pleased with him, said:My judgement is that their fighters should be killed and their children and wealth should be seized.
The Messenger of Allah said:
لَقَدْ حَكَمْتَ بِحُكْمِ اللهِ تَعَالَى مِنْ فَوْقِ سَبْعِ أَرْقَعَة
You have judged according to the ruling of Allah from above the seven heavens.
According to another report:
لَقَدْ حَكَمْتَ بِحُكْمِ الْمَلِك
You have judged according to the ruling of the Sovereign.
Then the Messenger of Allah commanded that ditches should be dug, so they were dug in the earth, and they were brought tied by their shoulders, and were beheaded. There were between seven hundred and eight hundred of them. The children who had not yet reached adolescence and the women were taken prisoner, and their wealth was seized.
All of this is stated both briefly and in detail, with evidence and Hadiths, in the book of Sirah which we have written, praise and blessings be to Allah.
Allah says;
وَأَنزَلَ الَّذِينَ ظَاهَرُوهُم
And those who backed them, Allah brought them down,
means, those who helped and supported them in their war against the Messenger of Allah.
مِّنْ أَهْلِ الْكِتَابِ
of the People of the Scripture,
means, Banu Qurayzah, who were Jews from one of the tribes of Israel. Their forefathers had settled in the Hijaz long ago, seeking to follow the Unlettered Prophet of whom they read in the Tawrah and Injil.
فَلَمَّا جَأءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ
then when there came to them that which they had recognized, they disbelieved in it. (2:89)
May the curse of Allah be upon them.
مِن صَيَاصِيهِمْ
from their forts,
means, from their strongholds.
This was the view of Mujahid, Ikrimah, Ata', Qatadah, As-Suddi and others of the Salaf.
وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ
and cast terror into their hearts;
means fear, because they had supported the idolators in their war against the Messenger of Allah and the one who knows is not like the one who does not know. They had terrified the Muslims and intended to kill them so as to gain earthly power, but their plans backfired; the idolators ran away and the believers were victorious while the disbelievers were losers; where they had aimed for glory, they were humiliated. They wanted to eradicate the Muslims but they were themselves eradicated. In addition to all this, they are doomed in the Hereafter, so by all accounts they are counted as losers.
Allah says:
فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
a group you killed, and a group you made captives.
Those who were killed were their warriors, and the prisoners were their children and women.
Imam Ahmad recorded that Atiyah Al-Qurazi said,
I was shown to the Prophet on the day of Qurayzah, because they were not sure about me. The Prophet told them to look at me to see whether I had grown any body hair yet. They looked and ﷺ that I had not grown any body hair, so they let me go and I was put with the other prisoners.
This was also recorded by the Sunan compilers, and At-Tirmidhi said it is Hasan Sahih.
An-Nasa'i also recorded something similar from Atiyah.
And Allah says
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ
And He caused you to inherit their lands, and their houses, and their riches,
means, `He gave these things to you after you killed them.'
وَأَرْضًا لَّمْ تَطَوُوهَا
and a land which you had not trodden.
It was said that this was Khyber, or that it was the lands of the Persians and Romans.
Ibn Jarir said,
It could be that all of these are referred to
وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
And Allah is able to do all things.
that God may reward the truthful for their truthfulness and chastise the hypocrites, if He will, by causing them to die in [a state of] hypocrisy, or relent to them. Surely God is Forgiving, to he who repents, Merciful, to him.
Not yet available. It requires resources to add this interpretation.
