1. ALLAH IS TALKING TO US THROUGH THE QUR’ᾹN (1)
When
we read the Qur’ān, it is actually Allah Who is talking to us. In general, Allah
talks to His servants among human or jinn, believers as well as non-believers,
directly or indirectly. He had talked to them in the past, He is talking to
them in the present, and He will be talking to them in the future. But you may
ask, if you have a problem, and you want Allah’s answer. You may have found it
in the Qur’ān, just try to find it, as the Qur’ān is guidance and light. Many
of our scholars answer your question through citing Qur’ānic verses. If you
want Allah talk to you, read the Qur’ān. In particular, Allah talked to Prophet
Muhammad s.a.w. because he was the receiver of the revelation, through
whom He talked to us.
We can divide whom Allah
addressed to in the Qur’ān: a. to the Prophet; b. to the believers, c. to
people in general, d. to the people of the book (Jews and Christians), directly
and indirectly.
a. To the Prophet
Muhammad s.a.w. There are thirteen verses starting with يَا أَيُّهَا النَّبِيُّ
(“O Prophet”) (Q. 8:64,65,70; 9:73; 33:1, 28, 45, 50, 59; 60:12; 65:1;
66:1, 9), then followed by several verses. The Prophet s.a.w. was also
addressed by Allah يَا
أَيُّهَا الرَّسُولُ (“O
Messenger”, Q. 41, 67). In the early period of Islam the Prophet was addressed
by Allah يَا أَيُّهَا الْمُزَّمِّلُ (“O you wrapped in garments”, Q. 73:1),
and يَا أَيُّهَا الْمُدَّثِّرُ (“O you enveloped in garments”, Q. 74:1).
They contain Allah directions to him what to do in facing emerging situation,
and any other directions. It is totally wrong to think that these verses have
nothing to do with us, because the Prophet is our model. For example, the
following verses seemed to be directed solely to the Prophet, but actually it
is also to his followers:
يَأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ
إِنَّ
اللَّهَ كَانَ عَلِيمًا حَكِيمًا .وَ اتَّبِعْ مَا
يُوحَى إِلَيْكَ مِنْ رَبِّكَ
إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
(الأحزاب:1-2)
O Prophet! Keep your duty
to Allah and obey not
the
disbelievers and the hypocrites. Verily, Allah is
Well-acquainted
with what you do (Q. 33:1-2)
The
words بِمَا تَعْمَلُونَ in plural number means “with what you (people)
do” indicating that Allah is also addressing the Muslims. It is like the
advice of the President, or Prime Minister to his general before engaging in
the battlefield, “Be patience, be brave and optimistic, do not mutilate the
bodies of your enemy, etc….” This advice is not for himself only,
but more importantly to every individual in his army.
Addressing the Prophet
with يَا أَيُّهَا الرُّسُلُ (“O Messengers” in plural) in the following verse,
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ
وَاعْمَلُوا صَالِحًا إِنِّي
بِمَا تَعْمَلُونَ عَلِيمٌ (المؤمنون:51)
O (you) Messengers! Eat
of the ṭayyibāt [all kinds
of
halal food which Allah has made lawful] and do
righteous
deeds. Verily, I am All-Knower of all
what
you do. (Q. 23:51)
this could also mean, as suggested by the Qur’ān commentator al-Zajjāj,
that previous messengers had also been given such advise as in the above verse.
Sometimes revelation seemed to have
come late, after the Prophet had waited for Allah’s guidance, and after he had
made his decision. There was wisdom behind it. Allah allowed him to make this
apparent “mistake” which would be better for him; for example, Allah said,
عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى
يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ (التوبة:43)
Allah
has forgiven you. Why did you grant them leave
until those who told the truth were manifest
to you and
you had known the liars? (Q. 9:43)
This
verse was about criticizing the Prophet s.a.w. for allowing the
hypocrites to stay behind, and not joining the Muslim army to Tabῡk to face the
Roman army. Allah wanted him to investigate whether those who asked permission
to stay had valid and genuine excuse or not. Those who had no valid reason to
stay were hypocrites, except a few of them. ‘Ibn ‘Abbās said that before
revelation came in sῡrat al-Tawbah (chapter 9) dealing with hypocrites,
the Prophet had not known who they were. Mujāhid said that they were people who
said that if they were permitted to stay they would stay, and if they were not
permitted, they would stay anyway.
In the
expression عَفَا اللَّهُ عَنْكَ the verb ‘afā is in
the past tense (perfect, preterit) which indicates in Arabic grammar the past
or hope. Past tense indicting hope and prayer are used in many times, such as, رَضِيَ الله عَنْهُ meaning" may Allah be pleased with him”, abbreviated with r.a.) added after mentioning the names of Prophet’s
companions;رَحِمَهُ اللّه (“may Allah have mercy
on him”) after mentioning the name of a dead person, and thanking a person
by sayingجَزَاكَ اللّه (“may Allah reward you”), and after
mentioning the name of the Prophet we add صَلّى اللهُ عَلَيْهِ وَسَلَّمْ (“may Allah bless him and grant him salvation,
abbreviated as s.a.w. or p.b.u.h). Therefore, the expression عَفَا اللَّهُ عَنْكَ has two meanings: “Allah has forgiven
you” and “may Allah forgive you.” Since it was Allah who said it, it is most
likely to mean “Allah has forgiven you”, rather than “may Allah
forgive you” as He is the Forgiver. However, it was not clearly mentioned in
classical commentaries of the Qur’ān, which of the two meanings meant in this
verse, because it is self-evident to mean that Allah had forgiven him. Before
Allah criticized the Prophet, He had forgiven him so that he would not be
terrified with the criticism. Pointing to this verse, Ibn Abī Ḥātim reported
that ‘Awn ibn ‘Abdullah said, “Have you heard criticism softer than this,
starting with forgiveness before criticism?”
The verse continues with,
لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ
وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ
وَأَنْفُسِهِمْ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ. إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ
بِاللَّهِ
وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ
فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ (التوبة:45)
Those who believe in Allah and the Last Day
would
not ask your
leave to be exempted from fighting with
their
properties and their lives; and Allah is All-Knower
of the
pious. It is only those who believe not in Allah
and the Last Day and those whose hearts are in
doubt that
ask your leave (Q. 9:44-45)
These verses indicated that hypocrites only who asked the
Prophet to be exempted from fighting, and therefore they made themselves known
to him as hypocrites.
Allah explained further
that had they intended to join the Prophet in fighting, they would have
made some preparation for it. But Allah did not like them to go. So, He made
them left behind. Why? Because these hypocrites could have made trouble and
sedition among the Muslim army, as some of them would have listened to them for
being the masters of their people. Allah said in the Qur’ān:
وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا
لَهُ عُدَّةً وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا
مَعَ الْقَاعِدِينَ. لَوْ خَرَجُوا فِيكُمْ
مَا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا خِلَالَكُمْ يَبْغُونَكُمُ
الْفِتْنَةَ وَفِيكُمْ سَمَّاعُونَ لَهُمْ
وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ (التوبة:46-47)
And if they had intended to march out, certainly,
they would have made
some preparation for it; but
Allah was averse to
their being sent forth, so He made
them lag behind, and
it was said (to them),”Sit you
among those who sit
(at home). Had they marched
out with you they
would have added to you nothing
except disorder, and
they would have hurried about
in your midst
(spreading corruption) and sowing
sedition among you—and
there are some
among you who would
have listened to
them. And Allah is
All-Knower of
the wrong doers. (Q. 9:46-47)
In order to conceal their hypocrisy these
hypocrites built a mosque and asked the Prophet to pray in it, but the Prophet
said that because he was on his way to Tabῡk, he might do it upon his return
from the Tabῡk campaign. On his way back when he reached Dhῡ Awān where people
used to stay before reaching Madinah, the angel Jibrīl (Gabriel) a.s.
told him about this mosque, that it was built to create dissension among
Muslims. It was close to Qubā mosque and was made an outpost for them in
fighting against Allah and His Messenger. So, the Prophet asked his companion ‘Ᾱṣim
ibn ‘Adī al-‘Ajlānī and Mālik ibn al-Dakhsham al-Sālimī to destroy and burn it.
It was known as Masjid al-Ḍirār (“Harmful Mosque”). Allah revealed
to the Prophet about this mosque as follows:
وَالَّذِينَ اتَّخَذُوا مَسْجِداً ضِراراً وَكُفْراً
وَتَفْرِيقاً بَيْنَ الْمُؤْمِنِينَ وَإِرْصاداً
لِمَنْ حارَبَ اللَّهَ وَرَسُولَهُ مِنْ
قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنا إِلاَّ الْحُسْنى
وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكاذِبُونَ. لَا تَقُمْ فِيهِ أَبَدًا ….(107108-)
As for those
who put up a masjid by way of harm
and
disbelief to disunite the believers and as an outpost
for those who
warred against Allah and His Messenger
aforetime, they
will indeed swear that their intention
is nothing but
good. Allah bears witness that
they are certainly
liars. Never stand
you therein… (Q. 9:107-108)
Back in Madinah, the
hypocrites explained to the Prophet the reason for their absence from joining the
campaign. He listened to them, without anger, nor resentment, although they had
disappointed him. There were three
Muslims who were absent from joining the campaign only because of their
negligence and indifference. They were: Ka‘b ibn Mālik, Murārah ibn Rabī‘, and
Hilāl ibn Umayyah. They asked forgiveness from Allah and the Prophet, and the
Prophet asked them to wait for revelation concerning their negligence, whether
they would be forgiven or not. In the meantime, the Prophet told the Muslims to
excommunicate them, so that no one would talk to them, as punishment.
After forty days of suffering, there came another
punishment for them. They were not allowed to approach their wives. After fifty
days waiting, eventually revelation came to forgive them, and the
excommunication ended. The verses run as follows:
لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ
الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ
الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ
فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ
رَحِيمٌ. وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا
حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ
وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ
لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ
لِيَتُوبُوا إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
(التوبة:117-118)
Allah has forgiven the
Prophet, the Muhājirīn (Muslim
emigrants who left their homes and came to Madinah)
and
the Anṣar (Muslims
of Madinah) who followed him in the time
of distress
(Tabῡk expedition), after the hearts of a party of them
had nearly deviated
(from the Right Path), but He accepted their repentance. Certainly, He is to them full of Kindness,
Most Merciful.
And (He did forgive also the three who did not join (the Tabῡk
expedition whose case was deferred by the Prophet s.a.w. for Allah’s Decision)
till for them the earth, vast as it is, was straitened and
their ownselves were straitened to them, and they
perceived
that there
is no fleeing from Allah, and no refuge but with
Him. Then, He forgave them (accepted their
repentance),
that they
might begfor His pardon (repent to Him).
Verily, Allah is the One Who forgives and accepts
repentance, the Most Merciful.(Q.
9:117-118)
Ka‘b
said that when he entered the mosque people congratulated him. When he greeted
the Prophet s.a.w. his face was bright with joy, and said: “Be happy
with the best day you have ever seen since your mother gave birth to you.” When
Ka‘b asked whether this forgiveness came from him or from Allah, he said, it
came from Allah. Because of Allah’s acceptance of his repentance he told the
Prophet that he would give up all his wealth as alms for the sake of Allah and
His Messenger, but the Prophet told him to keep some for himself and his
family. It is worthy to remember that the campaign of Tabῡk took place in th 9th
year of Hijrah, coincided with the 9th chapter of the Qur’ān, sῡrat
al-Tawbah (Repentance), also called sῡrat Barā’ah (Freedom of
Obligation) in which many verses of the Qur’ān were revealed dealing with the
campaign of Tabῡk.
Since then Allah allowed
the Prophet s.a.w. to give permission to whom he liked. Condition had
changed, and there was no more danger or threat like before, so that the
Prophet did not have to wait for revelation to make his decision to give
permission to whom he liked. Those who would ask permissions to stay behind
were no longer hypocrites, but believers. As the condition changed the ruling
also changed. Allah said in the Qur’ān:
(النور: 62) فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ
فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ)
… So if they ask your
permission for some affairs of theirs,
give permission to whom you will of them… (Q. 24:62)
Some classical commentators of the Qur’an
called this new ruling as abrogating the previous one, whereas modern
commentators call it تَخْصِيْصُ
الْعَام (“specification of
general concept”) or التَّدَرُّجُ
فْي التَّشْرِيْع (“the application of law in
stages”).The difference is only in name (الإسْم), not
in what is named(الْمُسَمَّى) ,
namely, the subject matter.
After the battle of Badr the Prophet s.a.w. asked
his companions what to do with the seventy prisoners. He said: “Allah has
made you prevail above them, and only yesterday, they were your brothers.” ‘Umar
said that they should be put to death. According to Abῡ Bakr they should be pardoned
and freed in return for ransom. As no revelation came to guide him, he pardoned
them and set them free in return of ransom. Then revelation came as follows:
مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ
أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ
عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ
وَاللَّهُ عَزِيزٌ حَكِيمٌ (الأنفال:67)
It is not (fitting) for a Prophet that he should
have
prisoners of war until he has fought (his
enemies thoroughly)
in the land. You desire the goods of this
world, but Allah
desires (for you) the Hereafter. And Allah is
All-Mighty, All-Wise (Q. 9:67)
The
Prophet should have accepted ‘Umar’s advice to kill the captives instead of
that of Abῡ Bakr to set them free, but Allah did not want it to happen, as
revelation came late. This delay saved the lives or seventy Makkan people,
including the Prophet’s uncle al-‘Abbās who was forced to come with the pagan
army. This was a dire warning to the Makkan pagans that this might be the first
and the last time they would be safe from execution once they were taken
prisoners in the battlefield.
The revelation continued that Allah did not
punish them for taking ransoms or spoils or war because it had been made
allowed for them, as written in the Preserved Tablet (Q. 8:68). Then Allah
concluded this case with the following verse:
فَكُلوُا
مِمَّا غَنِمتُمْ حَلاَلاً طَيِّبًا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (الأنفال:69)
So
enjoy what you have gotten of booty of war,
lawful and good and be afraid of
Allah. Certainly,
Allah
is Oft-Forgiving, Most Merciful (Q. 8:69)
The permission to take booty of war has been misunderstood by some
Orientalists as the motive for waging war. We have to remember that in the time
of the Prophet every Muslim provided for himself his own war equipment. If he
had a horse, he himself had to train it to fight in the battlefield. There was
no regular army, no salary, nor pension. All were volunteer soldiers ready to
fight for Islam whenever they were called by the Prophet. In such case, Satan
kept reminding them of their families they were leaving behind, “who would take
care of them if you perished or taken prisoners?” If they died they became
martyrs, and if they were alive, at least they could have booty of war, and
this was also distributed by the Prophet. They might have better war materials
left by the enemy.
War is only the last resort for defending Islam.
Even if fighting occurs, and taking booty is allowed, the verse continued with “be
afraid of Allah” as mentioned above. It is a warning. (CIVIC, 11 April, 2014)
المراجع:
المكتبة الشاملة
تفسير الطبري (ت. 310 هـ)
تفسير القرطبى (ت. 671 هـ)
تفسير ابن كثير (ت. 774 هـ)
بحر العلوم للسمركندي (ت. 373هـ)
زهرة التفاسير للشيخ محمد أبوزهرة (ت. 1394هـ)
Ahmad
Hatta, dkk. The Great Story of
Muhammad s.a.w. Jakarta: Maghfirah Pustaka, 2013.
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