ٱلْإِسْرَاء ١٦
- وَإِذَآ And when
- أَرَدۡنَآ We intend
- أَن that
- نُّهۡلِكَ We destroy
- قَرۡيَةً a town
- أَمَرۡنَا We order
- مُتۡرَفِيهَا its wealthy people
- فَفَسَقُواْ but they defiantly disobey
- فِيهَا therein
- فَحَقَّ so (is) proved true
- عَلَيۡهَا against it
- ٱلۡقَوۡلُ the word
- فَدَمَّرۡنَٰهَا and We destroy it
- تَدۡمِيرٗا (with) destruction
And when We intend to destroy a city, We command its affluent1 but they defiantly disobey therein; so the word [i.e., deserved decree] comes into effect upon it, and We destroy it with [complete] destruction.
Footnotes
1 - To obey Allāh.
And when We desire to destroy a town We command its affluent ones, those [inhabitants] of its who enjoy the graces [of God], meaning its leaders, [We command them] to obedience, by the tongue of Our messengers; but they fall into immorality therein, rebelling against Our command, and so the Word is justified concerning it, that it should be chastised, and We destroy it utterly, We annihilate it by annihilating its inhabitants and leaving it in ruins.
"The Night and Day are Signs of the Great Power of Allah
Allah says:
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ ايَتَيْنِ فَمَحَوْنَا ايَةَ اللَّيْلِ وَجَعَلْنَا ايَةَ النَّهَارِ مُبْصِرَةً
And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating,
Allah reminds us of the great signs that He created, including the alternation of the night and day, so that people may rest at night, and go out and earn a living, do their work, and travel during the day, and so that they may know the number of days, weeks, months and years, so they will know the appointed times for paying debts, doing acts of worship, dealing with transactions, paying rents and so on.
Allah says:
لِتَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
that you may seek bounty from your Lord,
meaning, in your living and travels etc.
وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ
and that you may know the number of the years and to count.
If time stood still and never changed, we would not know any of these things, as Allah says:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَأءٍ أَفَلَ تَسْمَعُونَ
قُلْ أَرَءَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفلَ تُبْصِرُونَ
وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ وَلِتَبتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
Say:""Tell me! If Allah made the night continuous for you till the Day of Resurrection, which god besides Allah could bring you light! Will you not then hear!""
Say:""Tell me! If Allah made the day continuous for you till the Day of Resurrection, which god besides Allah could bring you night wherein you rest! Will you not then see!""
It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty - and in order that you may be grateful. (28:71-73)
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَأءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً
وَهُوَ الَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً
Blessed be He Who has placed the big stars in the heaven, and has placed therein a great lamp (sun), and a moon giving light.
And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude. (25:61-62)
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
and His is the alternation of night and day. (23:80)
يُكَوِّرُ الَّيْـلَ عَلَى النَّهَـارِ وَيُكَوِّرُ النَّـهَارَ عَلَى الَّيْلِ وَسَخَّـرَ الشَّمْسَ وَالْقَمَرَ كُـلٌّ يَجْرِى لاًّجَـلٍ مُّسَـمًّى أَلا هُوَ الْعَزِيزُ الْغَفَّارُ
He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving. (39:5)
فَالِقُ الاِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing. (6:96)
وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ
وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness.
And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. (36:37-38)
Allah has made the night a sign having distinguishing features by which it is known. These features include the darkness and the appearance of the moon. The day also has distinguishing features by which it is known; the light and the appearance of the shining sun. He made a distinction between the light of the moon and the light of the sun, so that they may be distinguished from one another, as Allah says:
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَأءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ
It is He Who made the sun a shining thing and the moon a light and measured out for it stages that you might know the number of years and to count (periods of time). Allah did not create this but in truth. (10:5) until,
لاايَـتٍ لِّقَوْمٍ يَتَّقُونَ
(Ayat for those people who keep their duty to Allah, and fear Him much). (10:6)
يَسْـَلُونَكَ عَنِ الَاهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ
They ask you about the crescent moons.
Say:""These are signs to mark fixed periods of time for mankind and for the pilgrimage."" (2:189)
فَمَحَوْنَا ايَةَ اللَّيْلِ وَجَعَلْنَا ايَةَ النَّهَارِ مُبْصِرَةً
Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating,
Ibn Jurayj reported that Abdullah bin Kathir commented on this Ayah:
""(It means) the darkness of the night and the twilight of the day.""
Ibn Jurayj reported that Mujahid said:
""The sun is the sign of the day and the moon is the sign of the night.
فَمَحَوْنَا ايَةَ اللَّيْل
(We have obliterated the sign of the night), this refers to the moon's blackness, which is how Allah has created it.""
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ ايَتَيْنِ
And We have appointed the night and the day as two Ayat.
Ibn Abi Najih reported that Ibn Abbas said:
""By night and day, this is how Allah created them, may He be glorified.""
وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلً
And We have explained everything (in detail) with full explanation.
Every Person will have the Book of his Deeds with Him
After mentioning time, and the deeds of the son of Adam that take place therein, Allah says:
وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَأيِرَهُ فِي عُنُقِهِ
And We have fastened every man's Ta'irah (deeds) to his neck,
The word Ta'irah (lit. something that flies) refers to man's deeds which fly from him, as Ibn Abbas, Mujahid and others said.
It includes both good deeds and bad deeds, he will be forced to acknowledge them and will be rewarded or punished accordingly.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ
وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ
So whosoever does good equal to the weight of a speck of dust shall see it.
And whosoever does evil equal to the weight of a speck of dust shall see it. (99:7-8)
Allah says:
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions).
Not a word does he (or she) utter but there is a watcher by him ready (to record it). (50:17-18)
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ
كِرَاماً كَـتِبِينَ
يَعْلَمُونَ مَا تَفْعَلُونَ
But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (Honorable) Katibin - writing down (your deeds), they know all that you do. (82:10-12)
إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
You are only being requited for what you used to do. (52:16)
مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ
whosoever works evil, will have the recompense thereof. (4:123)
The meaning is that the deeds of the sons of Adam are preserved, whether they are great or small, and they are recorded night and day, morning and evening.
وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا
and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.
meaning, `We will collect all of his deeds for him in a Book which will be given to him on the Day of Resurrection, either in his right hand, if he is one of the blessed, or in his left hand if he is one of the wretched.'
مَنشُورًا
(wide open) means,
it will be open for him and others to read all of his deeds, from the beginning of his life until the end.
يُنَبَّأُ الاِنسَـنُ يَوْمَيِذِ بِمَا قَدَّمَ وَأَخَّرَ
بَلِ الاِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ
وَلَوْ أَلْقَى مَعَاذِيرَهُ
On that Day man will be informed of what (deeds) he sent forward, and what (deeds) he left behind.
Nay! Man will be a witness against himself, though he may put forth his excuses. (75:13-15)
Allah says:
اقْرَأْ كَتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
(It will be said to him):""Read your Book. You yourself are sufficient as a reckoner against you this Day.""
meaning, you have not been treated unjustly and nothing has been recorded against you except what you have done, because you remember everything that you have done, and no one will forget anything that he did. Everyone will be able to read his Book, whether he is literate or illiterate.
أَلْزَمْنَاهُ طَأيِرَهُ فِي عُنُقِهِ
And We have fastened every man's Ta'irah (deeds) to his neck,
The neck is mentioned because it is a part of the body that has no counterpart, and when one is restrained by it, he has no escape.
Ma`mar narrated from Qatadah,
""His deeds,
وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ
(and on the Day of Resurrection, We shall bring out for him), We shall bring forth those deeds.""
كِتَابًا يَلْقَاهُ مَنشُورًا
(a Book which he will find wide open).
Ma`mar said:Al-Hasan recited,
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
one sitting on the right and one on the left. (50:17)
And he said;
""O son of Adam, your Book has been opened for you, and two noble angels have been entrusted to accompany you, one on your right and one on your left.
The one who is on your right records your good deeds, and the one who is on your left records your bad deeds. `So do whatever you want, a lot or a little, until you die, then I will fold up your Book and tie it to your neck with you in your grave. Then when you come out on the Day of Resurrection, you will find the Book wide open, so read your Book.'
By Allah, the One Who makes you accountable for your own deeds is being perfectly just.""
These are some of the best words Al-Hasan ever spoke, may Allah have mercy on him
No One will have to bear the Sins of Another
Allah tells;
مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا
Whoever goes right, then he goes right only for the benefit of himself. And whoever goes astray, then he goes astray at his own loss.
Allah tells us that whoever is guided and follows the truth, walking in the footsteps of the Prophet, he will gain the good consequences of that for himself.
وَمَن ضَلَّ
(And whoever goes astray),
meaning from the truth, deviating from the way of guidance, he is wronging himself and will have to bear the consequences.
Then Allah says:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
No one laden with burdens can bear another's burden.
no one will have to bear the sins of another, and he does not wrong anyone besides himself, as Allah says:
وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ
and if one heavily laden calls another to (bear) his load, nothing of it will be lifted. (35:15)
There is no contradiction between this and other Ayat:
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ
And verily, they shall bear their own loads, and other loads besides their own. (29:13)
and:
وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ
and also of the burdens of those whom they misled without knowledge. (16:25)
For those who called others to do evil will bear the sin of their own deviation as well as the sin of those whom they led astray, without detracting the least amount from the burden of those people, and none of this burden shall be removed from them.
This is the justice and mercy of Allah towards His servants.
As Allah says:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger (to give warning).
No Punishment until a Messenger has been sent
Allah tells us that out of His justice, He does not punish anyone until He has established proof against him by sending a Messenger to him, as He says:
تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَأ أَلَمْ يَأْتِكُمْ نَذِيرٌ
قَالُواْ بَلَى قَدْ جَأءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ
Every time a group is cast therein, its keeper will ask:""Did no warner come to you!""
They will say:""Yes, indeed a warner did come to us, but we belied him and said:`Allah never sent down anything (of revelation); you are only in great error.""' (67:8-9)
And,
وَسِيقَ الَّذِينَ كَـفَرُواْ إِلَى جَهَنَّمَ زُمَراً حَتَّى إِذَا جَأءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَأ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـأءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ
And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened. And its keepers will say, ""Did not the Messengers come to you from yourselves - reciting to you the verses of your Lord, and warning you of the meeting of this Day of yours!""
They will say:""Yes,"" but the Word of torment has been justified against the disbelievers! (39:71)
And,
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَأ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَأءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
Therein they will cry:""Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.""
(Allah will reply:) ""Did We not give you lives long enough, so that whosoever would receive admonition could receive it! And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper."" (35:37)
There are other Ayat which indicate that Allah will not make anyone enter Hell except after sending a Messenger to them.
The Issue of Small Children who die
Here there arises an issue over which the scholars in earlier and modern times have disagreed, may Allah have mercy on them.
This is the issue of children who die when they are little, and their parents are disbelievers:
what happens to them!
By the same token, what happens to the insane, the deaf, the senile and those who die during the circumstances of Fatrah, when no Message reached them.
Several Hadiths have been narrated on this topic, which I will quote here by the help and support of Allah. The First Hadith from Al-Aswad bin Sari'.
Imam Ahmad reported from Al-Aswad bin Sari' that the Messenger of Allah said,
أَرْبَعَةٌ يَحْتَجُّونَ يَوْمَ الْقِيَامَةِ
رَجُلٌ أَصَمُّ لَا يَسْمَعُ شَيْيًا
وَرَجُلٌ أَحْمَقُ
وَرَجُلٌ هَرِمٌ
وَرَجُلٌ مَاتَ فِي فَتْرَةٍ
فَأَمَّا الاْأَصَمُّ فَيَقُولُ رَبِّ قَدْ جَاءَ الاْأِسْلَأمُ وَمَا أَسْمَعُ شَيْيًا
وَأَمَّا الاْأَحْمَقُ فَيَقُولُ رَبِّ قَدْ جَاءَ الاْأِسْلَأمُ وَالصِّبْيَانُ يَحْذِفُونِي بِالْبَعْرِ
وَأَمَّا الْهَرِمُ فَيَقُولُ رَبِّ لَقَدْ جَاءَ الاْأِسْلَأمُ وَمَا أَعْقِلُ شَيْيًا
وَأَمَّا الَّذِي مَاتَ فِي الْفَتْرَةِ فَيَقُولُ رَبِّ مَا أَتَانِي لَكَ رَسُولٌ
فَيَأْخُذُ مَوَاثِيقَهُمْ لِيُطِيعَنَّهُ فَيُرْسِلُ إِلَيْهِمْ أَنِ ادْخُلُوا النَّارَ
فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ دَخَلُوهَا لَكَانَتْ عَلَيْهِمْ بَرْدًا وَسَلَمًا
There are four who will present their case on the Day of Resurrection:
a deaf man who never heard anything,
an insane man,
a very old and senile man, and
a man who died during the Fatrah.
As for the deaf man, he will say,
""O Lord, Islam came but I never heard anything.""
As for the insane man, he will say,
""O Lord, Islam came and the young boys were throwing camel dung at me.""
As for the senile man, he will say,
""O Lord, Islam came and I did not understand anything.""
As for the one who died during the Fatrah, he will say,
""O Lord, no Messenger from You came to me.""
Allah will accept their pledge of obedience to Him, then He will send word to them that they should enter the Fire.
By the One in Whose Hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.
There is a similar report with a chain from Qatadah from Al-Hasan from Abu Rafi` from Abu Hurayrah, but at the end it says:
فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْدًا وَسَلَمًا وَمَنْ لَمْ يَدْخُلْهَا يُسْحَبُ إِلَيْهَا
Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.
This was also recorded by Ishaq bin Rahwayh from Mu`adh bin Hisham, and by Al-Bayhaqi in Al-I`tiqad.
He said:""This is a Sahih chain.""
It was reported by Ibn Jarir from the Hadith of Ma`mar from Hammam from Abu Hurayrah, who attributed it to the Prophet.
Then Abu Hurayrah said:""Recite, if you wish:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger (to give warning).""
This was also narrated by Ma`mar from Abdullah bin Tawus from his father, from Abu Hurayrah, but it is Mauquf (it was not attributed directly to the Prophet).
The Second Hadith from Abu Hurayrah
He said that the Messenger of Allah said:
كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ كَمَا تُنْتِجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ
Every newborn is born in a state of Fitrah (the natural state of man), then his parents make him into a Jew or Christian or Zoroastrian, as animals produce whole animals - do you see any that is born mutilated (with something missing)?
According to one report they said:""O Messenger of Allah, what about those who die when they are little?""
He said,
اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِين
Allah knows best what they would have done.
Imam Ahmad reported from Abu Hurayrah that the Prophet (as far as I know - the narrator was not sure if it was attributed to Musa) - said:
ذَرَارِيُّ الْمُسْلِمِينَ فِي الْجَنَّةِ يَكْفُلُهُمْ إِبْرَاهِيمُ عَلَيْهِ السَّلَم
The children of the Muslims are in Paradise, being taken care of by Ibrahim.
In Sahih Muslim it is reported from Iyyad bin Hammad that the Messenger of Allah said that Allah said:
إِنِّي خَلَقْتُ عِبَادِي حُنَفَاء
I have created My servants as Hunafa.
According to another version, the wording is ""as Muslims.""
The Third Hadith from Samurah
In his book Al-Mustakhraj `Ala Al-Bukhari, Al-Hafiz Abu Bakr Al-Barqani recorded the Hadith of `Awf Al-A`rabi, from Abu Raja' Al-`Utardi from Samurah that the Prophet said:
كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَة
Every newborn is born in a state of Fitrah.
The people called out to him:""O Messenger of Allah! What about the children of the idolators?""
He said,
وَأَوْلَاأدُ الْمُشْرِكِين
And the children of the idolators too.
At-Tabarani reported that Samurah said:
""We asked the Messenger of Allah about the children of the idolators, and he said,
هُمْ خَدَمُ أَهْلِ الْجَنَّة
They are the servants of the people of Paradise.
The Fourth Hadith from the Paternal Uncle of Hasna
Ahmad reported that Hasna' bint Mu`awiyah, from Bani Suraym, said that his paternal uncle said to him:
""I said, `O Messenger of Allah, who is in Paradise' He said,
النَّبِيُّ فِي الْجَنَّةِ
وَالشَّهِيدُ فِي الْجَنَّةِ
وَالْمَوْلُودُ فِي الْجَنَّةِ
وَالْوَيِيدُ فِي الْجَنَّة
Prophets are in Paradise,
martyrs are in Paradise,
infants are in Paradise and
baby girls who were buried alive are in Paradise.
It is Makruh to discuss this Matter
In order to discuss this issue we need good, sound proof, but people who have no knowledge of Shariah may try to speak about it. For this reason some of the scholars did not like to discuss it.
This view has been narrated from Ibn Abbas, Al-Qasim bin Muhammad bin Abi Bakr As-Siddiq, Muhammad bin Al-Hanafiyyah and others.
Ibn Hibban recorded in his Sahih that Jarir bin Hazim said:
I heard Abu Raja' Al-`Utardi saying that he heard Ibn Abbas (may Allah be pleased with them both) saying, ""While he was on the Minbar, the Messenger of Allah said:
لَاا يَزَالُ أَمْرُ هَذِهِ الاْاُمَّةِ مُوَاتِيًا أَوْ مُقَارِبَا مَا لَمْ يَتَكَلَّمُوا فِي الْوِلْدَانِ وَالْقَدَر
This Ummah will be fine so long as they do not talk about children and the divine decree.""
Ibn Hibban said:
""This means talking about the children of the idolators.""
Abu Bakr Al-Bazzar also recorded it via Jarir bin Hazim, then he said,
""A group narrated it from Abu Raja' from Ibn Abbas, but it is Mauquf.""
Allah says:
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
And when We decide to destroy a town (population), Amarna those who live luxuriously. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.
Meanings of Amarna
The commentators differed over the meaning of this word.
It was said that the phrase translated here as ""Amarna those who live luxuriously. Then, they transgress therein""
means, ""We send Our decree upon them,"" as Allah says elsewhere:
أَتَاهَأ أَمْرُنَا لَيْلً أَوْ نَهَارًا
Our decree reaches it by night or by day. (10:24)
For (Amarna cannot mean ""Our command"") because Allah does not command or enjoin immorality.
Or, they said it means that Allah subjugated them to commit immoral deeds, so they deserved the punishment.
Or it was said that it means:""We commanded them to obey Us, but they committed immoral sins, so they deserved punishment.""
This was reported from Ibn Jurayj from Ibn Abbas, and it is also the view of Sa`id bin Jubayr.
أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
Amarna those who live luxuriously. Then, they transgress therein,
Ali bin Abi Talhah reported that Ibn Abbas said:
(this means) ""We gave power to the evil people, so they committed sin therein (in the town), and because they did that, Allah destroyed them with the punishment.""
This is similar to the Ayah:
وَكَذلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَـبِرَ مُجْرِمِيهَا
And thus We have set up in every town great ones of its wicked people. (6:133)
This was also the view of Abu Al-Aliyah, Mujahid and Ar-Rabi' bin Anas.
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
And when We decide to destroy a town (population), Amarna those who live luxuriously. Then, they transgress therein,
Al-`Awfi reported that Ibn Abbas said,
(it means) ""We increase their numbers.""
This was also the view of Ikrimah, Al-Hasan, Ad-Dahhak and Qatadah, and it was reported from Malik and Az-Zuhri."
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Sequence
Previous verses said that it is the customary practice of Allah Ta` ala that he does not send punishment upon a people until the commandments of Allah reach them through the blessed prophets which they still refuse to obey. Given in the verses cited above is what happens on the other side when the messages of Allah and His Messenger do reach a people and they still show contumacy, then, a mass punishment is sent over them.
Commentary
A doubt and its answer
A surface look at the expressions: اِذا اَرَدنَا (idha aradna: when We intend) and, after that: اَمَرنَا (amarna: We command) in verse 12 could have triggered the doubt that destroying those people was the divine purpose from the very beginning. Therefore, they were first commanded to believe and obey through the prophets, then their indulgence in sin was made to be the cause of punishment. All this came from none but Allah Ta` ala. Is it not? If so, would these innocent people not be just about a helpless and excusable lot? The answer is that Allah Ta’ ala has given man reason and choice and has determined the ways of reward and punishment. Now, if someone elects to do nothing but what brings punishment, then, it is the customary practice of Allah that He would activate the causes that bring the same punishment. Thus, the real cause of punishment they receive is nothing but their own resolve and determination to remain on the side of disbelief and sin. Since this is no simple intention, therefore, they cannot be helpless and excusable.
Another Tafsir of this verse
The well known sense of the word: اَمَرنَا (amarna) is the same as appears above, that is, 'We commanded.' But, the renditions or versions (qira’ at) of this word differ. In one rendition opted for by Abu ` Uthman an-Nahdi, Abu Raja', Abu al-'Aliyah and Mujahid, this word has appeared with a double sound on the letter mim. Rendered as: اَمَّرَنَا (ammarna), it means 'We made affluent people leaders and rulers, who then sank in sin, and thus became the cause of punishment for the whole people.'
There is a qira'ah (rendition or version) of this word credited to Sayyidna ` Ali and Ibn ` Abbas ؓ where it has been recited as: اَمَرنَا (aamarna) and which has also been explained by them as having the sense of: اَکثَرنَا (aktharna: We increase the number of). Thus it comes to mean: 'When Allah Ta` ala sends punishment on a certain people, its initial sign is that the number of the reckless rich is increased among them and they, through their spate of sins, become the cause of making the punishment descend upon the entire people.'
The outcome of the first qira'ah is that such affluent people are made the rulers of a people. The outcome of the second qira'ah is that the number of such people is increased in that society. Both versions show that the government of the 'affluent' or the abundance of such people in a society is not something to be happy about, rather, is a sign of divine punishment.
Let us recapitulate. When Allah Ta’ ala is angry with a people and intends to make a punishment descend upon them, there appears an initial sign of it. People who love to wallow in wealth and power are made the ruling custodians of their affairs, or, even if they do not become their actual political rulers, the number of such people is increased among a people. In both these cases, the result is the same. Drunk with the pleasures they can buy, acquire or appropriate with their affluence and influence, they start caring less for anything else, disobey the will and command of Allah personally as well as lead the trail for others to follow in their footsteps. In consequence, comes the punishment of Allah Ta’ ala all over them.
The influence of the rich over a people is a natural phenomenon
By particularly mentioning affluent people who use their wealth to pursue a life of luxury, it has been indicated that the masses are naturally affected with the deeds and morals of those rich among them and those who rule over them. When these people get used to misdeeds, the whole nation follows suit and takes to misdeeds (as the only available norm of social survival). Therefore, those who have been blessed with wealth by Allah Ta’ ala should be more concerned with the correction of their deeds and morals - lest they fall into the trap of a luxurious life style, are heedless to self-correction, and make the entire nation go astray because of them. If so, the curse of the misdeeds that issue forth from their nation will fall on them too.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Isra': 16
Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya menaati Allah), tetapi mereka melakukan kedurhakaan dalam negeri itu. Maka sudah sepantasnya berlaku terhadapnya perkataan (ketentuan) Kami, kemudian Kami hancurkan negeri itu sehancur-hancurnya.
Ulama ahli qiraat berbeda pendapat sehubungan dengan bacaan lafaz amarna. Menurut qiraat yang terkenal dibaca takhfif (bukan ammarna). Dan kalangan ulama tafsir berbeda pendapat mengenai maknanya. Menurut salah satu pendapat, makna yang dimaksud ialah Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu dengan perintah takdir. Seperti yang disebutkan dalam firman-Nya: “Tiba-tiba datanglah kepadanya azab Kami di waktu malam atau siang.” (Yunus: 24). Dan firman Allah ﷻ: “Sesungguhnya Allah tidak menyuruh (mengerjakan) perbuatan keji.” (Al-A'raf: 28).
Mereka yang berpendapat demikian mengatakan bahwa makna yang dimaksud ialah Allah menundukkan mereka untuk melakukan perbuatan-perbuatan fahisyah, karenanya mereka berhak menerima azab-Nya. Menurut pendapat lain, Kami perintahkan mereka untuk mengerjakan ketaatan, tetapi sebaliknya mereka mengerjakan perbuatan-perbuatan yang keji, karenanya mereka berhak mendapat hukuman.
Demikianlah menurut riwayat ibnu Juraij, dari Ibnu Abbas, dan pendapat yang sama dikatakan pula oleh Sa'id ibnu Jubair. Ibnu Jarir mengatakan, barangkali makna yang dimaksud ialah bahwa Allah menjadikan orang-orang yang hidup mewah di negeri itu sebagai pemimpin mereka. Menurut kami, pendapat ini tiada lain berdasarkan qiraat yang membaca ayat ini dengan bacaan ammarna mittrafiha (maka Kami jadikan orang-orang yang hidup mewah di negeri itu sebagai pemimpin-pemimpinnya).
Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: “Maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya mentaati Allah), tetapi mereka melakukan kedurhakaan dalam negeri itu.” (Al-Isra: 16) Bahwa Kami jadikan orang-orang jahat mereka berkuasa, lalu mereka melakukan kedurhakaan dan kerusakan di dalamnya. Bilamana mereka melakukan hal tersebut, Allah membinasakan mereka dengan azab-Nya. Tafsir ini semakna dengan firman-Nya: “Dan demikianlah Kami adakan pada tiap-tiap negeri pembesar-pembesar yang jahat.” (Al-An'am: 123), hingga akhir ayat.
Hal yang sama telah dikatakan oleh Abul Aliyah, Mujahid, dan Ar-Rabi' ibnu Anas.
Al-Aufi telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: “Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya menaati Allah), tetapi mereka melakukan kedurhakaan dalam negeri itu.” (Al-Isra: 16) Yakni Kami perbanyak bilangan mereka. Hal yang sama telah dikatakan oleh Ikrimah, Al-Hasan, Ad-Dahhak, dan Qatadah.
Diriwayatkan dari Malik, dari Az-Zuhri sehubungan dengan makna firman-Nya: “Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu.” (Al-Isra: 16) Maksudnya, Kami perbanyak bilangan mereka. Sebagian dari mereka berdalilkan hadis yang diriwayatkan oleh Imam Ahmad yang mengatakan: Telah menceritakan kepada kami Rauh ibnu Ubadah, telah menceritakan kepada kami Abu Na'im Al-Adawi, dari Muslim ibnu Badil, dari Iyas ibnu Zuhair, dari Suwaid ibnu Hubairah, dari Nabi ﷺ yang bersabda: “Sebaik-baik harta seseorang buat dirinya sendiri ialah kuda, dan ternak yang berkembang biak atau kebun karma cangkokan.”
Imam Abu Ubaid Al-Qasim ibnu Salam di dalam kitabnya Al-Garib mengatakan bahwa al-ma'murah artinya yang banyak anaknya, sedangkan as-sikkah artinya deretan pohon-pohon kurma yang ditanam rapi secara berbaris. Al-maburah berasal dari tabir, artinya cangkokan. Sebagian dari mereka mengatakan bahwa sesungguhnya hal ini dikemukakan secara tanasub (bersesuaian), sama seperti pengertian yang terdapat di dalam sabda Nabi ﷺ yang mengatakan, "Yang dibiarkan rimbun dan tidak dipangkas.
Dan jika Kami hendak membinasakan suatu negeri, yang durhaka sesuai ketetapan kami, maka Kami perintahkan kepada orang-orang yang
hidup mewah di negeri itu agar menaati Allah, tetapi mereka tidak mau
menaati-Nya, bahkan mereka melakukan kedurhakaan dalam negeri itu
dengan melakukan penganiayaan dan pengrusakan, maka sudah sepantasnya berlaku terhadapnya perkataan, yakni ketentuan Kami, kemudian
Kami hancurkan negeri itu sehancur-hancurnya, sehingga mereka tidak dapat bangkit lagi. Dan sesuai dengan ketetapan itu dinyatakan, Berapa banyaknya kaum
setelah kebinasaan kaum Nuh, telah Kami binasakan disebabkan oleh
kedurhakaan mereka. Dan cukuplah Tuhanmu Yang Maha Mengetahui,
Maha Melihat dosa hamba-hamba-Nya. Tidak ada yang tersembunyi dan
terluput dari pembalasan-Nya.
Kemudian Allah ﷻ menjelaskan bahwa apabila Dia berkehendak untuk membinasakan suatu negeri, maka Allah ﷻ memerintahkan kepada orang-orang yang hidup bermewah-mewah di negeri itu supaya menaati Allah. Maksudnya apabila suatu kaum telah melakukan kemaksiatan dan kejahatan secara merata, dan pantas dijatuhi siksaan, maka Allah ﷻ karena keadilan-Nya, tidaklah segera menjatuhkan siksaan sebelum memberikan peringatan kepada para pemimpin mereka untuk menghentikan kemaksiatan dan kejahatan kaumnya dan segera kembali taat kepada ajaran Allah.
Akan tetapi, dari sejarah kita mengetahui bahwa orang-orang yang jauh dari hidayah Allah tidak mau mendengarkan peringatan itu, bahkan mereka menjadi pembangkang dan penentangnya. Allah lalu memusnahkan mereka dari muka bumi dengan berbagai azab, baik berupa bencana alam, maupun bencana-bencana lainnya. Itulah ketentuan Allah yang tak dapat dielakkan. Allah menghancurkan negeri itu sehancur-hancurnya, sehingga tidak ada sedikit pun yang tersisa, baik rumah-rumah maupun harta kekayaan mereka.
“Dan jika Kami hendak membinasakan sebuah negeri, Kami perintah orang-orangnya yang mewah, tetapi mereka berbuat fasik padanya."
(pangkal ayat 16)
Ayat ini menunjukkan betapa kekayaan dan kemewahan dapat meruntuhkan sebuah negeri. Orang-orang yang berkuasa di dalam satu negeri mendapat kesempatan yang amat luas dengan sebab kekuasaannya itu. Allah membuka kesempatan bagi mereka seluas-luasnya dengan kekuasaan yang ada padanya.
Tetapi, sebagai orang yang bertanggung jawab terhadap orang banyak, terhadap negeri yang mereka diami, orang-orang yang terkemuka dan berkuasa itu diperintah. Artinya, kepada merekalah terlebih dahulu perintah datang supaya mereka yang menghormati undang-undang. Mereka yang memelo-pori mengerjakan yang baik dan menjauhi yang buruk. Tetapi, perintah itu kerapkali mereka abaikan. Kekuasaan itu membuat manusia jadi mabuk. Itulah yang dinamakan mabuk kekuasaan. Jiwa mereka tidak lagi terkendali oleh iman. Lalu, berbuat fasiklah mereka! Berbuat maksiat dan memelopori pendurhakaan kepada Allah. Mereka mengakui dengan mulut bahwa mereka bermaksud hendak melakukan perbaikan (ishlaah), padahal bekas dari perbuatan mereka bukanlah perbaikan melainkan perusakan. (Lihat al-Baqarah, ayat 11 dan 12).
Maka datanglah lanjutan ayat,
“Lantunan itu patutlah turun ke atas mereka adzab maka Kami hancurkan mereka sehancur-hancurnya."
(ujung ayat 16)
Itulah suatu akibat yang wajar yang selalu bertemu dalam sejarah bangsa-bangsa dan negeri-negeri. Kekuasaan adalah suatu percobaan paling hebat dalam jiwa manusia. Kalau tidak ada kontrol jiwa dari yang diakui kekuasaannya lebih tinggi, tidaklah ada yang dapat menegur jika orang yang berkuasa berbuat semau-maunya. Dan apabila yang berkuasa telah berbuat semau-mau, lupa daratan atau gila kuasa, kehancuran akan mengancam negeri itu. Soalnya cuma masalah waktu. Sejarah bangsa-bangsa terdahulu menunjukkan yang demikian itu, dan akan demikianlah seterusnya. Kekuasaan itu akan runtuh dan bangunan yang mereka bangunkan akan hancur. Dan tidak ada satu kekuatan pun yang dapat menghalangi kehancuran itu. Selanjutnya, Allah melanjutkan ancamannya pada ayat berikutnya.
“Dan betapa banyak negeri yang tetak Kami hancunkan, dari sesudah Nuh. Dan cukuplah Tuhanmu terhadap dosa hamba-hamba-Nya, Mengetahui dan Melihat."
(ayat 17)
Dengan ayat yang dua ini, Allah memperingatkan kepada penduduk negeri Mekah yang menantang Nabi, dan pemimpin-pe-mimpinnya yang berkuasa karena mereka kebanyakan kaya dan mewah, bahwa banyak negeri sesudah Nabi Nuh yang telah dihancurkan karena kefasikan penguasa-pe-nguasanya. Dan ayat ini pun menjadi peringatan kepada umat manusia selanjutnya bahwa Allah sewaktu-waktu dapat ber-buat demikian. Ancaman-ancaman seperti ini kadang-kadang ditantang oleh kafir-kafir Qu-raisy. Dan tolakan sombong orang Quraisy itu didapati juga dari orang yang tidak mau percaya (kafir) di segala zaman. Mereka meminta dicepatkan adzab yang menghancurkan itu, “kalau memang ada", kata mereka. Mereka berani berkata demikian karena memang tidak mau percaya. Maka berfirmanlah Allah.
(Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu) yakni orang-orang kaya yang dimaksud para pemimpinnya, yaitu untuk taat kepada Kami melalui lisan rasul-rasul Kami (tetapi mereka melakukan kefasikan di negeri itu) maka menyimpanglah mereka dari perintah Kami (maka sudah sepantasnya berlaku terhadapnya perkataan Kami) azab Kami (kemudian Kami hancurkan negeri itu sehancur-hancurnya) artinya Kami binasakan negeri itu dengan membinasakan penduduknya serta menghancurkan negerinya.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
