Join over 4 million Quran learners from more than 180 countries
Ayah
Word by Word
رَبَّنَا
Our Lord!
وَٱبۡعَثۡ
[And] raise up
فِيهِمۡ
in them
رَسُولٗا
a Messenger
مِّنۡهُمۡ
from them
يَتۡلُواْ
(who) will recite
عَلَيۡهِمۡ
to them
ءَايَٰتِكَ
Your Verses
وَيُعَلِّمُهُمُ
and will teach them
ٱلۡكِتَٰبَ
the Book
وَٱلۡحِكۡمَةَ
and the wisdom
وَيُزَكِّيهِمۡۖ
and purify them
إِنَّكَ
Indeed You!
أَنتَ
You (are)
ٱلۡعَزِيزُ
the All-Mighty
ٱلۡحَكِيمُ
the All-Wise
رَبَّنَا
Our Lord!
وَٱبۡعَثۡ
[And] raise up
فِيهِمۡ
in them
رَسُولٗا
a Messenger
مِّنۡهُمۡ
from them
يَتۡلُواْ
(who) will recite
عَلَيۡهِمۡ
to them
ءَايَٰتِكَ
Your Verses
وَيُعَلِّمُهُمُ
and will teach them
ٱلۡكِتَٰبَ
the Book
وَٱلۡحِكۡمَةَ
and the wisdom
وَيُزَكِّيهِمۡۖ
and purify them
إِنَّكَ
Indeed You!
أَنتَ
You (are)
ٱلۡعَزِيزُ
the All-Mighty
ٱلۡحَكِيمُ
the All-Wise
Translation
Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might,1 the Wise."
Footnotes
1 - Honored for absolute power associated with wisdom and justice.
Tafsir
Our Lord! And send among them, the people of this House, a messenger, one of them and God granted him this petition with [the sending of] Muhammad may peace and salutation be upon him, who shall recite to them Your signs, Al-Qur'an, and teach them the Book, Al-Qur'an, and Wisdom, that is, what the former contains of judgments, and purify them, cleanse them of idolatry; You are the Mighty, the Victor, the Wise, in His creation.
"Ibrahim's Supplication that Allah sends the Prophet
Allah mentioned Ibrahim's supplication;
رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ ايَاتِكَ
""Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses,
Allah mentioned Ibrahim's supplication for the benefit of the people of the Sacred Area (to grant them security and provision), and it was perfected by invoking Allah to send a Messenger from his offspring.
This accepted supplication, from Ibrahim, conformed with Allah's appointed destiny that Muhammad be sent as a Messenger among the Ummiyyin and to all non-Arabs, among the Jinns and mankind.
Hence, Ibrahim was the first person to mention the Prophet to the people. Ever since, Muhammad was known to the people, until the last Prophet was sent among the Children of Israel, Jesus the son of Mary, who mentioned Muhammad by name. Jesus addressed the Children of Israel saying,
إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِى مِن بَعْدِى اسْمُهُ أَحْمَدُ
I am the Messenger of Allah unto you, confirming what is before me in the Tawrah, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (61:6)
This is why the Prophet said,
دَعْوَةُ أَبِي إِبْرَاهِيمَ وَبُشْرَى عِيسَى ابْنِ مَرْيَم
The supplication of my father Ibrahim and the glad tidings brought forth by Jesus the son of Mary.
The Prophet said,
وَرَأَتْ أُمِّي أَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام
My mother ﷺ a light that went out of her and radiated the palaces of Ash-Sham.
It was said that;
the Prophet's mother ﷺ this vision when she was pregnant with, narrated this vision to her people, and the story became popular among them.
The light mentioned in the Hadith appeared in Ash-Sham (Greater Syria), testifying to what will later occur when the Prophet's religion will be firmly established in Ash-Sham area. This is why by the end of time, Ash-Sham will be a refuge for Islam and its people. Also, Jesus the son of Mary will descend in Ash-Sham, next to the eastern white minaret in Damascus.
The Two Sahihs stated,
لَاا تَزَالُ طَايِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ لَاا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَاا مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِك
There will always be a group of my Ummah who will be on the truth, undeterred by those who fail or oppose them, until the command of Allah comes while they are on this.
Al-Bukhari added in his Sahih,
وَهُمْ بالشَّام
And they will reside in Ash-Sham.
The Meaning of Al-Kitab wal-Hikmah
Allah said,
وَيُعَلِّمُهُمُ الْكِتَابَ
and instruct them in the Book,
meaning, Al-Qur'an,
وَالْحِكْمَةَ
and Al-Hikmah,
meaning, the Sunnah,
as Al-Hasan, Qatadah, Muqatil bin Hayyan and Abu Malik asserted.
It was also said that `Al-Hikmah', means
`comprehension in the religion',
and both meanings are correct.
وَيُزَكِّيهِمْ
and purify them,
Ali bin Abi Talhah said, that Ibn Abbas said that the Ayah means,
""With the obedience of Allah.""
إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ
Verily, You are the Mighty, the Wise.
This Ayah stated that Allah is able to do anything, and nothing escapes His ability. He is Wise in His decisions, His actions, and He puts everything in its rightful place due to His perfect knowledge, wisdom and justice.
Only the Fools deviate from Ibrahim's Religion
Allah says;
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الاخِرَةِ لَمِنَ الصَّالِحِينَ
And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who fools himself! Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.
Allah refuted the disbelievers' innovations of associating others with Allah in defiance of the religion of Ibrahim, the leader of the upright. Ibrahim always singled out Allah in worship, with sincerity, and he did not call upon others besides Allah. He did not commit Shirk, even for an instant. He disowned every other deity that was being worshipped instead of Allah and defied all his people in this regard. Prophet Ibrahim said,
فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَا أَكْبَرُ فَلَمَّأ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَأ أَنَاْ مِنَ الْمُشْرِكِينَ
O my people! I am indeed free from all that you join as partners (in worship with Allah). Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (Islamic Monotheism), and I am not of Al-Mushrikin. (6:78-79)
Also, Allah said,
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَاءٌ مِّمَّا تَعْبُدُونَ
إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ
(And (remember) when Ibrahim said to his father and his people:""Verily, I am innocent of what you worship. ""Except Him (i.e. I worship none but Allah alone) Who did create me; and verily, He will guide me."" (43:26-27)
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَأ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لَاوَّاهٌ حَلِيمٌ
And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he (Ibrahim) had made to him (his father). But when it became clear to him (Ibrahim) that he (his father) was an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah (one who invokes Allah with humility, glorifies Him and remembers Him much) and was forbearing. (9:114)
and,
إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ
شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ
وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ
Verily, Ibrahim was an Ummah (a leader having all the good qualities, or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. (16:120-122)
This is why Allah said here,
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ
(And who turns away from the religion of Ibrahim),
meaning, abandons his path, way and method
إِلاَّ مَن سَفِهَ نَفْسَهُ
(except him who fools himself),
meaning, who commits injustice against himself by deviating from the truth, to wickedness.
Such a person will be defying the path of he who was chosen in this life to be a true Imam, from the time he was young, until Allah chose him to be His Khalil, and who shall be among the successful in the Last Life. Is there anything more insane than deviating from this path and following the path of misguidance and deviation instead. Is there more injustice than this!
Allah said,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
Verily, joining others in worship with Allah is a great Zulm (wrong) indeed. (31:13)
Abu Al-Aliyah and Qatadah said,
""This Ayah (2:130) was revealed about the Jews who invented a practice that did not come from Allah and that defied the religion of Ibrahim.""
Allah's statement,
مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُوْمِنِينَ
Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers. (3:67-68),
testifies to this fact.
Allah said next,
إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
When his Lord said to him, ""Submit (i.e. be a Muslim)!"" He said, ""I have submitted myself (as a Muslim) to the Lord of the Alamin (mankind, Jinn and all that exists).""
This Ayah indicates that Allah commanded Ibrahim to be sincere with Him and to abide and submit to Him;
Ibrahim perfectly adhered to Allah's command.
Allah's statement
وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ
And this (submission to Allah, Islam) was enjoined by Ibrahim upon his sons and by Yaqub,
means, Ibrahim commanded his offspring to follow this religion, that is, Islam, for Allah.
Or, the Ayah might be referring to Ibrahim's words,
أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
(I have submitted myself (as a Muslim) to the Lord of the Alamin (mankind, Jinn and all that exists).
This means that these Prophets loved these words so much that they preserved them until the time of death and advised their children to adhere to them after them.
Similarly, Allah said,
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
And he (Ibrahim) made it (i.e. La ilaha illallah (none has the right to be worshipped but Allah alone)) a Word lasting among his offspring, (true Monotheism). (43:28)
It might be that Ibrahim advised his children, including Jacob, Isaac's son, who were present. It appears, and Allah knows best, that Isaac was endowed with Jacob, during the lifetime of Ibrahim and Sarah, for the good news includes both of them in Allah's statement,
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَاءِ إِسْحَـقَ يَعْقُوبَ
But We gave her (Sarah) glad tidings of Ishaq (Isaac), and after Ishaq, of Yaqub (Jacob). (11:71).
Also, if Jacob was not alive then, there would be no use here in mentioning him specifically among Isaac's children.
Also, Allah said in Surah Al-Ankabut,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
And We bestowed on him (Ibrahim), Ishaq and Yaqub, and We ordained among his offspring Prophethood and the Book. (29:27)
and,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً
And We bestowed upon him Ishaq, and (a grandson) Yaqub, (21:72),
thus, indicating that this occurred during Ibrahim's lifetime.
Also, Jacob built Bayt Al-Maqdis, as earlier books testified.
The Two Sahihs recorded that Abu Dharr said,
""I said, `O Messenger of Allah! Which Masjid was built first?'
He said, Al-Masjid Al-Haram (Al-Ka`bah).
I said, `Then?'
He said, Bayt Al- Maqdis.
I said, `How many years later?'
He said, Forty years.""
Further, the advice that Jacob gave to his children, which we will soon mention, testifies that Jacob was among those who received the advice mentioned in Ayat above (2:130-132).
Adhering to Tawhid until Death
Allah said,
يَا بَنِيَّ إِنَّ اللّهَ اصْطَفَى لَكُمُ الدِّينَ فَلَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ
(Saying), ""O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.""
meaning, perform righteous deeds during your lifetime and remain on this path, so that Allah will endow you with the favor of dying upon it.
Usually, one dies upon the path that he lived on and is resurrected according to what he died on. Allah, the Most Generous, helps those who seek to do good deeds to remain on the righteous path.
This by no means contradicts the authentic Hadith that says,
إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتّـى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعمَلُ بِعَمَلِ أَهْلِ النَّار فَيَدْخُلُهَا
وَإِنَّ الرَّجُلَ لَيَعْمَلُ بعَمَلِ أَهلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ بَاعٌ أَو ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا
Man might perform the works of the people of Paradise until only a span of outstretched arms or a cubit separates him from it, then the Book (destiny) takes precedence, and he performs the works of the people of the Fire and thus enters it.
Also, man might perform the works of the people of the Fire until only a span of outstretched arms or a cubit separates him from the Fire, but the Book takes precedence and he performs the works of the people of Paradise and thus enters it.
Allah said,
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى
وَصَدَّقَ بِالْحُسْنَى
فَسَنُيَسِّرُهُ لِلْيُسْرَى
وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى
وَكَذَّبَ بِالْحُسْنَى
فَسَنُيَسِّرُهُ لِلْعُسْرَى
As for him who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness).
But he who is a greedy miser and thinks himself self-sufficient. And belies Al-Husna (none has the right to be worshipped except Allah). We will make smooth for him the path for evil. (92:5-10)
Yaqub's Will and Testament to His Children upon His Death
Allah tells;
أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ
Or were you witnesses when death approached Yaqub (Jacob) When he said unto his sons, ""What will you worship after me?""
This Ayah contains Allah's criticism of the Arab pagans among the offspring of Ismail as well as the disbelievers among the Children of Israel Jacob the son of Isaac, the son of Ibrahim.
When death came to Jacob, he advised his children to worship Allah alone without partners.
He said to them,
مَا تَعْبُدُونَ مِن بَعْدِي قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ ابَايِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ
""What will you worship after me""
They said, ""We shall worship your Ilah (God ـ Allah) the Ilah of your fathers, Ibrahim, Ismail, Ishaq,""
Mentioning Ismail here is a figure of speech, because Ismail is Jacob's uncle.
An-Nahas said that the Arabs call the uncle a father, as Al-Qurtubi mentioned.
This Ayah is used as evidence that;
the grandfather is called a father and inherits, rather than the brothers (i.e. when his son dies), as Abu Bakr asserted, according to Al-Bukhari who narrated Abu Bakr's statement from Ibn Abbas and Ibn Az-Zubayr.
Al-Bukhari then commented that there are no opposing opinions regarding this subject.
This is also the opinion of Aishah the Mother of the believers, Al-Hasan Al-Basri, Tawus and Ata, Malik, Ash-Shafii and Ahmad said that the inheritance is divided between the grandfather and the brothers.
It was reported that this was also the opinion of Umar, Uthman, Ali, bin Mas`ud, Zayd bin Thabit and several scholars among the Salaf and later generations.
The statement,
إِلَـهًا وَاحِدًا
One Ilah (God),
means, ""We single Him out in divinity and do not associate anything or anyone with Him.""
وَنَحْنُ لَهُ مُسْلِمُونَ
And to Him we submit,
in obedience meaning, obedient and submissiveness.
Similarly, Allah said,
وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. (3:83)
Indeed, Islam is the religion of all the Prophets, even if their respective laws differed.
Allah said,
وَمَأ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
And We did not send any Messenger before you (O Muhammad) ﴿but We revealed to him (saying):La ilaha illa Ana (none has the right to be worshipped but I (Allah)), so worship Me (alone and none else). (21:25)
There are many other Ayat - and Hadiths - on this subject. For instance, the Prophet said,
نَحْنُ مَعْشَرَ الاَْنْبِيَاءِ أَوْلَادُ عَلَّتٍ دِينُنا وَاحِد
We, the Prophets, are brothers with different mothers, but the same religion.
Allah said
تِلْكَ أُمَّةٌ قَدْ خَلَتْ
That was a nation who has passed away,
meaning, existed before your time.
لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ
They shall receive the reward of what they earned and you of what you earn.
This Ayah proclaims, Your relationship to the Prophets or righteous people among your ancestors will not benefit you, unless you perform good deeds that bring about you religious benefit. They have their deeds and you have yours.
وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
And you will not be asked of what they used to do.
This is why a Hadith proclaims,
مَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُه
Whoever was slowed on account of his deeds will not get any faster on account of his family lineage.
Allah says;
وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَارَى تَهْتَدُواْ
قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
And they say, ""Be Jews or Christians, then you will be guided."" Say (to them O Muhammad), ""Nay, (we follow) only the religion of Ibrahim, Hanif (Islamic Monotheism), and he was not of Al-Mushrikin (those who worshipped others along with Allah.
Muhammad bin Ishaq reported that Ibn Abbas said that Abdullah bin Suriya Al-Awar said to the Messenger of Allah,
""The guidance is only what we (Jews) follow. Therefore, follow us, O Muhammad, and you will be rightly guided.""
Also, the Christians said similarly, so Allah revealed,
وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَارَى تَهْتَدُواْ
(And they say, ""Be Jews or Christians, then you will be guided"").
Allah's statement,
قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا
Say (to them O Muhammad), ""Nay, (we follow) only the religion of Ibrahim, Hanif.
means, ""We do not need the Judaism or Christianity that you call us to, rather,
مِلَّةَ إِبْرَاهِيمَ حَنِيفًا
((we follow) only the religion of Ibrahim, Hanif) meaning, on the straight path, as Muhammad bin Ka`b Al-Qurazi and Isa bin Jariyah stated.
Also, Abu Qilabah said,
""The Hanif is what the Messengers, from beginning to end, believed in."
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.
The prayer of Ibrahim (علیہ السلام) for the Holy Prophet ﷺ
Let us start by commenting on certain words which occur in this verse. The Arabic word Yatlu يَتْلُو (translated in English as "recite", or "read out" ) comes from the word Tilawah, (تلاوہ) which lexically signifies "to follow, to obey", but in the terminology of the Qur'an and the Hadith denotes the recitation or reading of the Holy Qur'an or of a Di-vine Book, for one who reads a Divine Book is also required to obey it fully.
The word also suggests that it is obligatory to read the Holy Qur'an exactly as it has been revealed by Allah, and not to add or sub-tract a word on one's own part, not even to change the pronunciation of a word which often may, in the Arabic language, change the very meaning of the word concerned. In his "Mufradat al-Qur'an مفردات القرآن ", Imam al-Raghib al-Isfahani (رح) says that the word Tilawah cannot, in current idiom, be applied to the reading of any book other than the Word of Allah.
The word Kitab کتاب (Book) in this verse, of course, refers to the Holy Qur'an itself. As to the word Hikmah حکمہ (usually translated in English as "wisdom" ), it carries various meanings in Arabic - for example, arriving at the truth , justice, exact knowledge, etc. (al-Qamus). According to al-Raghib al-Isfahani (رح) ، when the word is used in speaking of Allah, it connotes the total and perfect knowledge of all existents, and flawless creation; but when applied to someone other than Allah, it connotes a proper knowledge of the existents, and good deeds. In connection with the present verse, Maulana Mahmud al-Hasan has interpreted the word as "profound truths, or subtle realities", while Maulana Ashraf ` Ali Thanavi (رح) has taken it to mean "the art of understanding properly". The commentators from among the blessed Companions and their immediate successors, whose interpretations come directly from the teachings of the Holy Prophet ﷺ himself, have advanced different connotations of the word Hikmah حکمہ - some say that it refers to the commentary and exegesis of the Holy Qur'an, others believe that it means the proper understanding of the religion (Din دین ), or the injunctions of the Shari'ah, or such commandments of Allah which have been received through the word of the Holy Prophet g . But the truth of the matter is that in spite of the apparent variety of expressions used, the substance of all these statements is the same - namely, the Way (Sunnah) of the Holy Prophet and the Hadith. This is the interpretation reported from Qatadah by Ibn Kathir and Ibn Jarir.
Commentary
Now, to proceed with the commentary, let us consider why Sayyidna Ibrahim (علیہ السلام) in praying for the well-being of his descendants in this world and in the other, requested Allah to send a prophet from among them. The reason is twofold. Firstly, the appearance of a prophet from among them would in itself be an honour and a blessing. Secondly, the prophet being a member of their own group, they would be thoroughly familiar with his past and present and with his ways, and thus find it easy to have trust in him, and to profit from his guidance. According to a hadith, in accepting this prayer Allah promised that this prophet would be sent in the last of all ages. (Ibn Jarir and Ibn Kathir)
According to a hadith reported by Imam Ahmad in his "Musnad", the Holy Prophet ﷺ has said that Allah had chosen him as the Last Prophet at a time when Sayyidna Adam (علیہ السلام) was not yet born and only his clay was being prepared, and that he was the manifestation of the prayer of his father, Sayyidna Ibrahim (علیہ السلام) ، of the good tidings brought by Sayyidna ` Isa (Jesus Christ (علیہ السلام) and of the dream seen by his mother. The good-tidings refer to the announcement made by Sayyidna ` Isa (علیہ السلام) as reported in the Holy Qur'an:
مُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ
I have brought the good-tidings of a prophet who is to come after me, and his name is Ahmad." (61:6)
And the mother of the Holy Prophet had, during her pregnancy, seen in a dream that a light went out of her which illumined the places in far-off Syria. Then, the words of the present prayer of Sayyidna Ibrahim (علیہ السلام) have been repeated in two different places in the Holy Qur'an - once in Surah "'Al` Imran" (Ch.3) and then in Surah "Al-Jumu` ah" (Ch. 62). Both the passages where these words have been repeated speak of the prophethood of Sayyidna Muhammad ﷺ ، and thus show that he is the prophet whom Sayyidna Ibrahim (علیہ السلام) had prayed for.
All these verses - namely, the present verse from Surah "Al-Baqarah", and the other two from Surah "'Al-` Imran" and Sarah "Al-Jumu` ah" respectively - say the same thing about the Holy Prophet ﷺ in the same words. That is to say, they define the purpose of his being sent to the world as the Messenger of Allah and his functions as a prophet. These functions are threefold. Firstly, to recite the verses; secondly, to teach the Book and also to teach "wisdom"; and thirdly, "to purify" the people. Now, let us examine the three in detail.
(1) The verse speaks separately of "reciting" the Holy Qur'an and of "teaching" it. Since "reciting" pertains to the words, and "teaching" to their meanings, the explicit distinction between the two shows that the words of the Holy Qur'an are no less important in themselves and for themselves than their meanings, and that the recitation and preservation of the words is obligatory, and constitutes an act of worship. In order to understand this aspect of the question we have only to recall that the first and immediate listeners and disciples of the Holy Prophet not only knew Arabic very well but were themselves very eloquent speakers of the language, some of them being even poets. For an audience like this it should have apparently been enough to recite the Holy Qur'an, without any explanation or commentary, for them to be taught - in their case, the "reciting" and the "teaching" should have, for all practical purpose, become one and the same thing. Why has the Holy Qur'an, then, mentioned them separately as two distinct prophetic functions?
If one considers the question seriously, one can easily draw two important conclusions. To begin with, one would come to see that the Holy Qur'an is not like other books where meanings are the ultimate object, while words have only a secondary place as being no more than a vehicle for the ideas, and can hence tolerate minor changes and modifications so long as the meaning does not suffer. In the case of man-made books, it would thus be totally frivolous to go on reading the words without paying any attention to the meanings. On the contrary, in the case of the Holy Qur'an the words are in themselves as necessary and inalienable a part of the intention as the meanings, and the Shari` ah has laid down particular injunctions with regard to the words of the Holy Qur'an. That is why in the Science of the Principles of Islamic Jurisprudence (Usul al-Fiqh اصول افقہ) the Holy Qur'an has been defined as comprehending words and meaning both. In other words, if the meanings of the Holy Qur'an are expressed in a different language, or even if certain other Arabic words are substituted for the revealed ones, such a version shall not be entitled to the name "Qur'an", in spite of the meanings being intact. Consequently, if one were to recite this modified version in Salah, one's prayers shall not be valid. Similarly, a reading of this version shall not bring one the reward promised in the Hadith for the recitation of the Holy Qur'an, nor shall any of the injunctions related to the Holy Qur'an apply to it. Hence the Fuqaha' have forbidden the printing and publication of a translation of the Holy Qur'an without the Arabic text. It is quite wrong to speak of an "Urdu Qur'an" or "English Qur'an", simply be-cause a translation of the original into any language whatsoever cannot properly be called "the Qur'an".
In short, the word Yatlu یتلو in the present verse leaves no doubt as to the fact that the "recitation of the verses" is an end in itself, for one does not "recite" meanings, but words. Of course, it goes without saying that Allah has sent the Holy Qur'an for us to understand it and to follow its guidance. To be content with memorizing the words alone and being indifferent to the meanings would merely show one's ignorance of the nature of the Book of Allah, and one's ungratefulness. But there are so many people these days who suppose that the Holy Qur'an is like other books, and believe that it is a waste of time to read or memorize its words without knowing what they mean. In view of this wide-spread error, we cannot insist too much on the truth that the recitation of the words of the Holy Qur'an is in itself a regular act of worship and brings a great reward.
This is borne out by the practice of the Holy Prophet and his blessed Companions. They knew the meanings of the Holy Qur'an as no one else can, and yet they never thought that once they had understood it and acted upon it, nothing more was required of them. On the contrary, they kept reciting the Holy Qur'an again and again as long as they lived. Some of the Companions used to recite the whole Book of Allah in a single day, some in two days, and some in three. Reciting the Holy Qur'an in one week has always been quite a usual practice among the Muslims, which is indicated by the division of the Holy Qur'an into seven stages (Manazil منازل ). In fact, by instituting the recitation of the Holy Qur'an as an act of worship, carrying a reward of its own, and by giving it a separate and regular position among the prophetic functions, Allah has been very merciful to those Muslims who are not for some reason yet able to understand the meanings, and has saved them from the misfortune of being indifferent to the words and thus being totally deprived of the blessings which flow from His Book. Even such Muslims should, no doubt, keep trying to understand the meanings too so that they may receive the blessings in full, and the ultimate purpose of the Revelation may be realized.
(2) According to the present verses, "teaching the Book" is a prophetic function distinct from "reciting the Verses". We can easily infer from it the principle that in order to understand the Holy Qur'an it is not sufficient merely to know the Arabic language, but that it also requires the "teaching" of the Holy Prophet ﷺ . As everyone knows, in order to learn a science or art - be it medicine or engineering, or something as ordinary as cookery - it is not enough to read a book or to be proficient in a language. Had it been the only qualification required, one could have easily mastered all the sciences and the arts on which one could find books written in the language one knew. To learn the meanest craft, then, one needs the regular and constant guidance of a teacher. This being so, how can one hope to understand, unaided, the Holy Qur'an which has something to say on the most difficult subjects possible, ranging from theology to philosophy and physics? Had a competence in the Arabic language been sufficient for this task, scores of Jewish and Christian scholars and men of letters in the Arabic countries today would have been counted among the greatest commentators as would have been Abu Jahl ابو جھل and Abu Lahab ابو لہب in the days of the Holy Prophet . By distinguishing "the teaching of the Book" from "the reciting of the verses" as a distinct prophetic function, the Holy Qur'an has underlined the fact that in order to understand the Book of Allah properly it is not enough, even for those who know Arabic very well, merely to listen to a recitation of the verses, but that such an understanding can be acquired only through the teaching of the Holy Prophet ﷺ and that to separate the one from the other, and to make an attempt at interpretation on one’ s own is no more than a self-delusion. Had it not really been necessary to explain and teach the meanings of the Holy Qur'an, why should have Allah sent us a Messenger? There were many other ways of conveying His Book to men. But Allah knows everything, and is All-Wise. He knows that an understanding of His Book depends on the guidance of a teacher much more than that of human sciences and arts does - in fact, on the guidance, not of an ordinary teacher, but of one who in his turn receives guidance from Allah Himself directly through Revelation (Wahy وحی ), and who is designated in Islamic terminology as a Nabiyy نبی (Prophet) and a Rasul رسول (Messenger of Allah). According to the Holy Qur'an itself, Allah has sent the Holy Prophet ﷺ to men for the express purpose of explaining to them in detail the injunctions and the meanings of the Divine Book لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ : "So that you should explain to men what We have revealed for them". (16:44)
According to the present verse, the prophetic function of "teaching the Book" also includes the "teaching of Hikmah حِکمہ As we have shown above, although this word carries various meanings in the Arabic language, yet, with reference to this verse and similar ones, the blessed Companions and their immediate successors have interpreted Hikmah حِکمہ as "the Sunnah" or the Way of the Holy Prophet ﷺ . It means that along with "teaching the Book" the prophetic functions include the teaching of the principles and modes of spiritual discipline. The Holy Prophet ﷺ has himself said, اِنَّما بُعثِتُ مَعَلِماً have been sent only as a teacher." From this, it necessarily follows that his followers are required to be disciples, and that every Muslim, man or woman, should as a Muslim be a life-long student, keen to learn what the Holy Prophet ﷺ has taught. If one cannot for some reason master the different sciences connected with the Holy Qur'an and the Sunnah, one must try to acquire at least a satisfactory knowledge and understanding of the basic doctrines of Islam and of the fundamental injunctions of the Shari'ah which are absolutely indispensable for every Muslim.
(3) "Purifying the people" is also an essential prophetic function. The Arabic word Tazkiyah تذکیہ denotes purifying a thing or person from all kinds of filth, internal as well as external. One can see for oneself what the different kinds of external filth are - the Shari'ah has clearly defined them. The internal varieties include, on the one hand, false beliefs like infidelity (Kufr کفر ), association (Shirk شرک ), or total reliance on someone other than Allah, and, on the other hand, pride, vanity malice, jealousy, love of worldly things, etc. Although the evil nature of such beliefs and tendencies has been fully explained in the Holy Qur'an and the Sunnah, yet in making the purification of the people" a distinct and separate prophetic function the present verse indicates that just as a mere knowledge of words and technical terms does not make one the master of a science or art, in the same way a knowledge, or even a proper understanding of its principles does not by itself make one perfect in the science or art concerned. To attain any degree of perfection one must also learn to put the principles into practice, and "realize" them in oneself and for oneself, which again requires the supervision of an authentic teacher and guide. In the Way of Sufis (Tariqah) the function of the spiritual guide (Shaykh) is to help the disciple in obeying the injunctions of the Holy Qur'an and the Sunnah so thoroughly that it becomes a matter, not of effort, but of habit - so to say, his very "nature".36
36. At this point, we must sound a note of warning. It has grown, in our day, almost habitual to speak of Islam as "the religion of action" - if not of "activism". In such phrases, the implication is never absent that "action" is tc be considered as an anti-thesis of "thought", and "practice" as that of "theory" - as if there is a dichotomy, and the two activities can hardly be reconciled with each other. And there is always the insinuation that in order to be worthy of any respect one must make an either/or kind of choice in favour of "action" and "practice" as against "thought" and "theory".
Such formulations are no older than four centuries, and are the necessary products of certain dilemmas which historically arose in the society of the Christian West. They do not and cannot, as such, belong to a religious or metaphysical approach to things. In so far as an activity can be described as specifically "human", it cannot be purely automatic, but is preceded by thought. In other words, all "practice" is governed by a "theory", and all "action" guided by "thought" or some principle, good or bad. The rule is so general that it applies even to the action of those who have been promoting the dichotomy. As far as the Islamic way of looking at things is concerned, it goes without saying that no action or practice, however good, can have the slightest merit or spiritual efficacy until and unless it carries a divine sanction.
It logically follows that the foremost duty of a Muslim is to acquaint himself with divine commandments, and then to obey them.
One can, if one likes, give to the first the name of "theory", and the second the name of "practice". But there is no dichotomy involved, nor any choice called for۔
No "practice" can be valid without being informed by "theory", and no "theory" can be of much avail without being put into "practice". It is "theory" which makes "practice" meaningful, and it is through "practice" alone that one acquires a true knowledge of "theory". They are not two entities, but only two ways of considering the same reality. What finally matters is "realization" or making the essential truths "real" to oneself.
In the West itself, and as late as the end of the Middle Ages, there were people who knew that theoria and praxis went together in the terminology of spiritual disciplines. In fact, the Greek word does, in its original meaning, say all that we have been trying to explain here. For, even if "theory" in modern European languages has come to mean just a 'speculation', or a 'supposition', even a 'fancy', the Greek verb theoreo signified "to see", and the noun theoros denoted the "man who sees". Thus, theoria was not merely a fancy, but a truth which could be "seen", or actively realized.
Now that we are on the subject of purification (tazkiyah تزکیہ ), we might add another important consideration. From the days of the First Prophet to the days of the Last (علیہم السلام) it has been the Way of Allah that in order to guide men and to show them the Straight Path, He has been sending them not only His Books but His prophets also. This indicates the general principle that for their guidance men need, on the one hand, a Divine Teaching revealed in the form of a Book, and, on the other, a human teacher in the form of a prophet who should train and discipline them into absorbing the divine guidance fully. Men need not merely one of these, but both. For, a man alone can be the teacher of another man, and not a book - which serves only as an aid. That is why Islam began with a Book and a Prophet, and the two, working together, produced a society of men who are unparalleled in history for their rectitude. For the coming generations too, the two basic principles of guidance have continued to function in the form of the Shari'ah and the Men of Allah". The Holy Qur'an has emphasised the point again and again. Let us quote a few instances: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿119﴾: "0 believers, fear Allah, and be with the truth-ful" (9:119). In summing up the qualities of "the truthful" (Al-Sadiqun الصدیقون ), another verse ends with the words: أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ "It is they who are truthful, and it is they who are the God-fearing". (2:177) As we have explained in our commentary on the first chapter, the Surah "Al-Fatihah الفاتحة " is the quintessence of the Holy Qur'an, and the essence of this Surah is the guidance towards the Straight Path (Al-Sirat al-Mustaqim السیرۃ المتقیم). Now, in order to indicate the Straight Path the Holy Qur'an has, instead of calling it the Path of the Qur'an or the Path of the Prophet ﷺ or the Path of the Sunnah, spoken of the Men of Allah who can show the Straight Path to the seeker. Says the Holy Qur'an: صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿7﴾ the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who are misguided". (1:7) An-other verse provides greater specification - فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين : "Those on whom Allah has bestowed His grace - the prophets, the truthful, the martyrs and the righteous." (4:69) Similarly, the Holy Prophet ﷺ has, for the benefit of all the later generations of Muslims, explicitly named certain personalities who should be followed in religious matters: یا ایھا الناس انِّی ترکتُ فیکم ما اَن اَخَذتم بہ لَن تضِلُّوا کتاب اللہ عِترَتِی اَھلِ بیتی " I am leaving behind me two things; if you stand firm by them you will never fall into misguidance - firstly, the Book of Allah, and, secondly, my descendants and the members of my family." (Tirmidhi ترمذی) A hadith reported by Al-Bukhari says: اقتدوا بالذین من بعدی ابی بکر و عمر "After me, follow Abu Bakr and ` Umar." And a third hadith says: علیکم بسنتی و سنۃ الخلفاء الراشدین "You must adopt my way (the Sunnah) and the way of Al-Khulafa' al-Rashidin" - that is, the first four rightly-guided Caliphs.
In short, whether it be religion or the different sciences and arts, the acquisition of knowledge in the proper sense of the term depends on profiting from authentic books and authentic teachers. In the case of religion, however, people are, while turning to these two modes, liable to fall into the error of putting exclusive or excessive emphasis on one of them alone, which brings them more harm than good. Thus, there are, on the one hand, people who neglect the Book of Allah, and begin to adore their scholars and spiritual masters, without taking the trouble of finding out whether they are obedient to the Shari` ah or not. In fact, this has been the characteristic malady of the Jews and the Christians. Speaking of them, the Holy Qur'an says: اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّـهِ : "They have taken their rabbis and their monks as their lords apart from Allah." (9:31) Obviously, this is the royal road to Shirk شرک (association) and Kufr کفر (infidelity), on which millions have perished, and go on perishing. On the other hand, there are people who claim that the Book of Allah is by itself sufficient for them, and that in order to understand it they do not need the guidance of a teacher or a scholar or a spiritual master. This too is a form of misguidance, for an attempt to interpret the Book of Allah on one's own, without the aid of reliable specialists, inevitably draws one into all sorts of errors, makes one a slave of one's own desires and inclinations, and may, in some cases at least, lead one straight outside the pale of Islam. So, what one is required to do is to put each of these two means of knowledge in its proper place, and to profit from both. One should be quite clear about the basic principle in this respect - to Allah alone belongs the authority to lay down a commandment, and it is Allah alone we have been called upon to obey, while the Holy Prophet ﷺ is a means of helping us to know how Allah is to be obeyed, and one obeys Him on the ground that to obey the Holy Prophet ﷺ is to obey Allah Himself. Besides that, one should, when faced with difficulties in understanding the Holy Qur'an and the Hadith or in acting upon them, turn for help, willingly and respectfully, to the words and deeds of the masters in these subjects, and consider it to be the key to the door of salvation.
There is a second conclusion to be drawn from the fact that the present verse includes the teaching of the Book among the prophetic functions. As we know, Allah has promised to safeguard the Holy Qur'an Himselfإِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ : "It is We who have revealed the Guidance, and it is We who watch over it." (15:9) Consequently, every single word, every consonant and every vowel of the Holy Qur'an has remained intact upto this day, and shall remain intact as long the world lasts. Now, according to the present verse, the teaching of the Holy Prophet ﷺ is absolutely indispensable for a proper understanding of the Holy Qur'an, and without this guidance it is not possible to act upon the Holy Qur'an in a real sense. It logically follows from it that the teachings of the Holy Prophet ﷺ should also receive divine protection in their own degree, and remain intact as a whole till the end of the world; otherwise, the preservation of the words of the Holy Qur'an would not, by itself, fully serve the purpose for which Allah has revealed it. It goes without saying that the teachings of the Holy Prophet ﷺ are identical with what is called the Sunnah or the Hadith. Although Allah has not promised the same degree of protection to the Hadith as to the Holy Qur'an, and the words of the Sunnah have not been preserved exactly in the same manner as the words of the Holy Qur'an, yet the prophetic interpretations too must, according to the present verse, remain intact, and it has, taken as a whole, remained intact upto this day.Whenever an attempt has been made to distort a Hadith or to invent spurious ones, the specialists in the science have always exposed the fraud.
Thus, in accordance with the prediction implicit in the present verse, Allah has preserved the teachings of the Holy Prophet ﷺ from the days of the blessed Companions to our own day through fully authentic collections of the Ahadith and through the masters of this subject. And this divine protection shall continue to the last day of the world. For, the Holy Prophet ﷺ himself has assured us that in his Ummah there shall always remain till the end of the world a group of authentic scholars who shall jealously and watchfully guard the Holy Qur'an and the Hadith against all attempts at distortion or misrepresentation. This hadith by itself gives the lie to some contemporary writers who have, for the ulterior motive of discrediting the injunctions of the Islamic Shari'ah, been trying to propagate the notion that the whole body of the Ahadith we possess is inauthentic and hence unreliable. But anyone who has eyes to see can easily understand the stratagem - if one cannot trust the Hadith, one can no longer trust the text of the Holy Qur'an. And this is exactly what the Westerners and their local allies want to accomplish - that is, to make the Muslims turn away from the Holy Qur'an.
In the end, let us note that the three prophetic functions which Sayyidna Ibrahim (علیہ السلام) referred to in his prayer, and which the Holy Prophet ﷺ was sent to perform, were fulfilled in his own life-time. In order to have an idea of the great transformation which the recitation of the Holy Qur'an, the teaching of the Holy Prophet ﷺ and his purifying influence brought about in men, it is enough to see what the Holy Qur'an says in praise of his Companions (رضی اللہ تعالیٰ عنہم)
وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى لْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِضْوَانًا
"Those who are with him are hard against the disbelievers, merciful to one another; you see them-bowing and prostrating themselves (in prayers), seeking the bounty of Allah and His pleasure". (48:29).
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Baqarah: 129
Tuhan kami, utuslah untuk mereka seorang rasul dari kalangan mereka, yang akan membacakan kepada mereka ayat-ayat Engkau dan mengajarkan kepada mereka Al-Kitab (Al-Qur'an) dan hikmah serta menyucikan mereka. Sesungguhnya Engkau Maha Perkasa lagi Maha Bijaksana.
Ayat 129
Allah ﷻ memberitakan tentang kesempurnaan doa Nabi Ibrahim buat penduduk Tanah Suci, yaitu dia memohon kepada Allah semoga Allah mengutus untuk mereka seorang rasul dari kalangan mereka sendiri. Dengan kata lain, dari keturunan Ibrahim sendiri. Ternyata doa yang mustajab ini bertepatan dengan takdir Allah yang terdahulu yang telah menentukan Nabi Muhammad ﷺ sebagai seorang rasul untuk bangsa yang ummi dari kalangan mereka sendiri, juga untuk semua bangsa Ajam lainnya dari kalangan manusia dan jin.
Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Rahman ibnu Mahdi, dari Mu'awiyah ibnu Saleh, dari Sa'id ibnu Suwaid Al-Kalbi, dari Abdul Ala ibnu Hilal As-Sulami, dari Al-Irbad ibnu Sariyah yang menceritakan bahwa Rasulullah ﷺ bersabda: “Sesungguhnya aku di sisi Allah benar-benar sudah tercatat sebagai penutup para nabi, sedangkan Adam waktu itu benar-benar masih berupa tanah liat. Dan aku akan menceritakan kepada kalian awal mula dari hal tersebut, yaitu doa ayahku Ibrahim, berita gembira Isa mengenaiku, dan impian diriku yang pernah dilihat oleh ibuku, demikian pula ibu-ibu para nabi semua melihatnya.”
Hal yang sama diriwayatkan pula oleh Ibnu Wahb dan Al-Laits serta dicatat oleh Abdullah ibnu Saleh, dari Mu'awiyah ibnu Saleh, kemudian diikuti oleh Abu Bakar ibnu Abu Maryam, dari Sa'id ibnu Suwaid dengan lafal yang sama.
Imam Ahmad mengatakan pula, telah menceritakan kepada kami Abun Nadr, telah menceritakan kepada kami Al-Faraj, telah menceritakan kepada kami Luqman ibnu Amir yang mengatakan bahwa ia pernah mendengar Abu Umamah menceritakan hadis berikut: Aku bertanya, "Wahai Rasulullah, apakah permulaan dari kejadianmu? Nabi ﷺ menjawab, "Doa bapakku Ibrahim, berita gembira Isa mengenaiku, dan ibuku melihat dalam mimpinya telah keluar dari tubuhnya suatu nur yang cahayanya dapat menerangi gedung-gedung negeri Syam."
Makna yang dimaksud ialah, orang yang mula-mula sengaja menyebutnya dan memperkenalkannya kepada umat manusia adalah Ibrahim a.s.. Nama beliau ﷺ terus-menerus menjadi buah bibir manusia hingga namanya disebutkan dengan jelas oleh penutup nabi-nabi kalangan Bani Israil, yaitu Nabi Isa ibnu Maryam a.s. Ia berkhutbah di kalangan umat Bani Israil. Ucapannya ini disitir oleh firman-Nya: “Sesungguhnya aku adalah utusan Allah kepada kalian, membenarkan kitab (yang turun) sebelumku yaitu Taurat dan memberi kabar gembira dengan (datangnya) seorang rasul yang akan datang sesudahku, yang namanya Ahmad (Muhammad)” (Ash-Shaff: 6). Karena itulah Nabi ﷺ bersabda di dalam hadis ini bahwa dia adalah doa Nabi Ibrahim dan berita gembira yang disampaikan oleh Isa ibnu Maryam.
Sabda Nabi ﷺ yang mengatakan, "Dan ibuku telah melihat ada sebuah nur (cahaya) keluar dari tubuhnya yang cahayanya menyinari gedung-gedung negeri Syam." Menurut suatu pendapat, hal itu terjadi di dalam mimpinya ketika ibu Nabi ﷺ sedang mengandungnya, lalu beliau menceritakannya kepada kaumnya, maka hal itu tersiar dan terkenal di kalangan mereka.
Hal tersebut merupakan pendahuluan dan pengkhususan bagi negeri Syam, bahwa nur Nabi ﷺ akan menyinarinya. Hal ini merupakan isyarat yang menunjukkan bahwa agama dan kenabian beliau ﷺ kelak akan menetap di negeri Syam. Karena itu, maka negeri Syam di akhir zaman kelak akan menjadi benteng bagi Islam dan para pemeluknya. Di negeri Syam-lah kelak Nabi Isa ibnu Maryam diturunkan, yaitu di kota Damaskus, tepatnya di menara putih sebelah Timur. Di dalam sebuah hadis Shahihain (Imam Al-Bukhari dan Imam Muslim) disebutkan: “Segolongan dari umatku masih terus-menerus berjuang membela kebenaran, tidak membahayakan mereka orang yang menghina mereka dan tidak pula orang yang menentang mereka hingga datang perintah Allah (hari kiamat), sedangkan mereka tetap dalam keadaan demikian (membela kebenaran).” Di dalam Shahih Al-Bukhari disebutkan: “Sedangkan mereka tinggal di negeri Syam.”
Abu Ja'far Ar-Razi menceritakan dari Ar-Rabi' ibnu Anas, dari Abul Aliyah, sehubungan dengan takwil firman-Nya: “Ya Tuhan kami, utuslah untuk mereka seorang rasul dari kalangan mereka.” (Al-Baqarah: 129) Yang dimaksud dengan mereka adalah umat Nabi Muhammad ﷺ. Lalu dikatakan kepada Ibrahim bahwa permintaannya telah dikabulkan. Apa yang dimintanya itu terbukti di akhir zaman (yakni zaman Nabi Muhammad ﷺ). Hal yang sama dikatakan pula oleh As-Suddi dan Qatadah.
Firman Allah ﷻ: “Dan mengajarkan kepada mereka Al-Kitab dan hikmah” (Al-Baqarah: 129).
Yang dimaksud adalah kitab Al-Qur'an. Sedangkan yang dimaksud dengan al-hikmah ialah sunnah. Demikianlah menurut Al-Hasan Al-Basri, Qatadah, Muqatil ibnu Hayyan, Abu-Malik serta lain-lainnya.
Menurut pendapat lain, yang dimaksudkan ialah pengertian dalam agama. Akan tetapi, kedua pendapat tersebut tidaklah bertentangan.
Wayuzakkihim, menurut Ali ibnu Abu Talhah, dari Ibnu Abbas, makna yang dimaksud ialah taat kepada Allah dan ikhlas kepada-Nya.
Muhammad ibnu Ishaq mengatakan sehubungan dengan makna firman-Nya: “Dan mengajarkan kepada mereka Al-Kitab (Al-Qur'an) dan hikmah” (Al-Baqarah: 129). Bahwa yang dimaksud ialah mengajarkan kepada mereka Al-Qur'an dan kebaikan agar mereka mengerjakannya, juga keburukan agar mereka menjauhinya, serta menyampaikan kepada mereka bahwa Allah akan rida kepada mereka jika taat kepada-Nya. Demikian itu agar mereka banyak melakukan ketaatan kepada-Nya dan menjauhi semua hal yang membuat-Nya murka, juga menjauhi perbuatan durhaka terhadap-Nya.
Firman Allah ﷻ: “Sesungguhnya Engkau Maha Perkasa lagi Maha Bijaksana.” (Al-Baqarah: 129). Yakni Yang Maha Perkasa, tiada sesuatu pun yang dapat menghalangi-Nya; dan Dia adalah Yang Maha Kuasa atas segala sesuatu, lagi Maha Bijaksana dalam semua firman dan perbuatan-Nya. Dia selalu meletakkan segala sesuatu pada tempatnya karena pengetahuan, kebijaksanaan dan keadilan-Nya.
Mereka melanjutkan doanya, Ya Tuhan kami, utuslah di tengah mereka seorang rasul dari kalangan mereka sendiri, baik keturunan kami maupun bukan, yang akan membacakan kepada mereka ayat-ayatMu dan mengajarkan Kitab Al-Qur'an dan Hikmah, yakni sunah yang berupa perkataan, perbuatan, dan ketetapan Nabi, kepada mereka, dan menyucikan jiwa mereka dari syirik dan akhlak yang buruk. Sungguh, Engkaulah Yang Mahaperkasa karena tidak seorang pun dapat membatalkan ketetapan-Mu, Mahabijaksana karena Engkau selalu menem pat kan sesuatu pada tempatnya.
Ayat-ayat sebelum ini memperlihatkan betapa agung dan mulianya Nabi Ibrahim. Ia dan ajarannya amat pantas untuk diteladani dan tidak sedikit pun pantas dibenci. Dan, karena itu, orang yang membenci agama Nabi Ibrahim, hanyalah orang yang memperbodoh dirinya sendiri. Dan sungguh, Kami telah memilihnya, Ibrahim, di dunia ini sebagai rasul. Dan sesung guhnya di akhirat dia termasuk orang-orang saleh yang memiliki tempat dan derajat yang amat tinggi.
Orang-orang Arab diingatkan bahwa yang membangun Baitullah itu adalah nenek moyang mereka yang bernama Ibrahim dan putranya Ismail. Ibrahim adalah nenek moyang orang-orang Arab melalui putranya Ismail. Sedangkan orang Israil melalui putranya Ishak. Seluruh orang Arab mengikuti agama Ibrahim.
Dari ayat tersebut dapat dipahami bahwa yang membangun Baitullah ialah Nabi Ibrahim dan putranya Ismail. Tujuannya adalah untuk beribadah kepada Allah bukan untuk yang lain, sebagai peringatan bagi dirinya, yang akan diingat-ingat oleh anak cucunya di kemudian hari. Bahan-bahan untuk membangun Ka'bah itu adalah benda-benda biasa sama dengan benda-benda yang lain, dan bukan benda yang sengaja diturunkan Allah dari langit. Semua riwayat yang menerangkan Ka'bah secara berlebih-lebihan, adalah riwayat yang tidak benar, diduga berasal dari Isra'i1iyat. ) Mengenai al-hajar al-Aswad ) 'Umar bin al-Khatthab r.a. berkata pada waktu ia telah menciumnya:
"Dari Umar semoga Allah meridainya, bahwa dia telah mencium Hajarul Aswad dan berkata: "Sesungguhnya aku telah mengetahui bahwa engkau batu yang tidak dapat memberi mudarat dan tidak pula memberi manfaat. Kalau aku tidak melihat Rasulullah ﷺ mencium engkau, tentu aku tidak akan mencium engkau." (Muttafaq 'Alaih)
Menurut riwayat ad-Daraqutni, Rasulullah ﷺ pernah menyatakan sebelum mencium Hajar Aswad bahwa itu adalah batu biasa. Demikian pula halnya Abu Bakar r.a., dan sahabat-sahabat yang lain. Dari riwayat-riwayat di atas dapat diambil kesimpulan bahwa Hajar Aswad adalah batu biasa saja. Perintah menciumnya berhubungan dengan ibadah, seperti perintah salat menghadap ke Ka'bah, perintah melempar jamrah di waktu melaksanakan ibadah haji dan sebagainya. Semuanya dilaksanakan semata-mata melaksanakan perintah Allah.
Setelah Ibrahim dan Ismail selesai meletakkan fondasi Ka'bah, mereka berdua berdoa: "Terimalah dari kami", (maksudnya ialah terimalah amal kami sebagai amal yang saleh, ridailah dan berilah pahala ...) "Allah Maha Mendengar" (maksudnya: Allah Maha Mendengar doa kami), dan "Allah Maha Mengetahui" (maksudnya: Allah Maha Mengetahui niat-niat dan maksud kami membangun dan mendirikan Ka'bah ini).
Dari ayat di atas dapat diambil hukum bahwa sunah hukumnya berdoa dan menyerahkan semua amal kita kepada Allah apabila telah selesai mengerjakannya. Dengan penyerahan itu berarti tugas seorang hamba ialah mengerjakan amal-amal yang saleh karena Allah, dan Allah-lah yang berhak menilai amal itu dan memberinya pahala sesuai dengan penilaian-Nya.
Dari ayat di atas juga dapat dimengerti bahwa Ibrahim a.s. dan putranya, Ismail a.s., berdoa kepada Allah setelah selesai mengerjakan amal yang saleh dengan niat dan maksud perbuatan itu semata-mata dilakukan dan dikerjakan karena Allah. Karena sifat dan bentuk perbuatan yang dikerjakannya itu diyakini sesuai dengan perintah Allah, maka ayah dan anak itu yakin pula bahwa amalnya itu pasti diterima Allah. Hal ini berarti bahwa segala macam doa yang dipanjatkan kepada Allah yang sifat, bentuk dan tujuannya sama dengan yang dilakukan oleh Ibrahim a.s. dengan putranya, pasti diterima Allah pula dan pasti diberi pahala yang baik dari sisi-Nya.
Pada ayat berikutnya (128) Ibrahim a.s. melanjutkan doanya, agar keturunannya menjadi umat yang tunduk dan patuh kepada Allah. Di dalam perkataan "Muslim" (tunduk patuh) terkandung pengertian bahwa umat yang dimaksud Ibrahim a.s. itu mempunyai sifat-sifat:
1. Memurnikan kepercayaan hanya kepada Allah. Hati seorang Muslim hanya mempercayai bahwa yang berhak disembah dan dimohonkan pertolongan hanya Allah Yang Maha Esa. Kepercayaan ini bertolak dari kesadaran Muslim bahwa dirinya berada di bawah pengawasan dan kekuasaan Allah. Allah saja yang dapat memberi keputusan atas dirinya.
2. Semua perbuatan, kepatuhan dan ketundukan, dilakukan hanya karena dan kepada Allah saja, bukan karena menurut hawa nafsu, bukan karena ingin dipuji dan dipandang baik oleh orang, bukan karena pangkat dan jabatan, dan bukan pula karena keuntungan duniawi.
Bila kepercayaan dan ketundukan itu tidak murni kepada Allah, maka Allah tidak lagi menjadi pelindung bagi mereka. Allah berfirman:
Sudahkah engkau (Muhammad) melihat orang yang menjadikan keinginannya sebagai tuhannya. Apakah engkau akan menjadi pelindungnya? (al-Furqan/25:43)
Allah membiarkan sesat orang yang menjadikan hawa nafsunya sebagai tuhannya dan mengunci mati hatinya, karena Allah mengetahui bahwa mereka tidak menerima petunjuk-petunjuk yang diberikan kepadanya. Allah berfirman:
Maka pernahkah kamu melihat orang yang menjadikan hawa nafsunya sebagai tuhannya dan Allah membiarkannya sesat dengan sepengetahuan-Nya dan Allah telah mengunci pendengaran dan hatinya serta meletakkan tutup atas penglihatannya? ?. (al-Jasiyah/45:23)
Pada ayat 124 yang lalu, Ibrahim a.s. berdoa agar keturunannya dijadi-kan imam, Allah menjawab, "Keturunan Ibrahim yang zalim tidak termasuk di dalam doa itu." Karena itu pada ayat 128 ini Ibrahim a.s. mendoakan agar sebagian keluarganya dijadikan orang yang tunduk patuh kepada Allah.
Dalam hubungan ayat di atas terdapat petunjuk bahwa yang dimaksud dengan keturunannya itu ialah Ismail a.s. dan keturunannya yang akan ditinggalkan di Mekah, sedang ia sendiri kembali ke Syam. Keturunan Ismail a.s. inilah yang menghuni Mekah dan sekitarnya, termasuk Nabi Muhammad ﷺ Inilah yang dimaksud dengan firman Allah.
?. (Ikutilah) agama nenek moyangmu Ibrahim. Dia (Allah) telah menamakan kamu orang-orang Muslim sejak dahulu, dan (begitu pula) dalam (Al-Qur'an) ini? (al-hajj/22:78)
Ibrahim dan Ismail memohon kepada Allah agar ditunjukkan cara-cara mengerjakan segala macam ibadah dalam rangka menunaikan ibadah, tempat wuquf, tawaf, sa'i, dan sebagainya, sehingga dia dan anak cucunya dapat melaksanakan ibadah sesuai dengan yang diperintahkan Allah.
Di dalam ayat ini, Ibrahim a.s. memohon kepada Allah agar diterima tobatnya, padahal Ibrahim adalah seorang nabi dan rasul, demikian pula putranya. Semua nabi dan rasul dipelihara Allah dari segala macam dosa (ma'sum). Karena itu maksud dari doa Ibrahim dan putranya ialah:
1. Ibrahim a.s. dan putranya Ismail a.s. memohon kepada Allah agar diampuni segala kesalahan yang tidak disengaja, yang tidak diketahui dan yang dilakukannya tanpa kehendaknya sendiri.
2. Sebagai petunjuk bagi keturunan dan pengikutnya di kemudian hari, agar selalu menyucikan diri dari segala macam dosa dengan bertobat kepada Allah, dan menjaga kesucian tempat mengerjakan ibadah haji.
"Allah Maha Penerima tobat" ialah Allah sendirilah yang menerima tobat hamba-hamba-Nya, tidak ada yang lain. Dia selalu menerima tobat hamba-hamba-Nya yang benar-benar bertobat serta memberi taufik agar selalu mengerjakan amal-amal yang saleh. "Allah Maha Penyayang" ialah Allah Maha Penyayang kepada hamba-hamba-Nya yang bertobat dengan menghapus dosa dan azab dari mereka.
Selanjutnya Ibrahim a.s. berdoa agar Allah mengangkat seorang rasul dari keturunannya yang memurnikan ketaatan kepada-Nya, untuk memberi berita gembira, memberi petunjuk dan memberi peringatan. Allah ﷻ mengabulkan doa Nabi Ibrahim dengan mengangkat dari keturunannya nabi-nabi dan rasul termasuk Nabi Muhammad ﷺ, nabi yang terakhir. Rasulullah ﷺ bersabda:
Aku adalah doa Ibrahim dan yang diberitakan sebagai berita gembira oleh Isa. (Riwayat Ahmad).
Sifat dari rasul-rasul yang didoakan Ibrahim a.s. ialah:
1. Membacakan ayat-ayat Allah yang telah diturunkan kepada mereka, agar ayat-ayat itu menjadi pelajaran dan petunjuk bagi umat mereka. Ayat-ayat itu mengandung ajaran tentang keesaan Allah, adanya hari kebangkitan dan hari pembalasan, adanya pahala bagi orang yang beramal saleh dan siksaan bagi orang yang ingkar, petunjuk ke jalan yang baik, dan sebagainya.
2. Mengajarkan kepada mereka Al-Kitab dan Al-Hikmah. Al-Kitab ialah Al-Qur'an. Al-Hikmah ialah mengetahui rahasia-rahasia, faedah-faedah, hukum-hukum syariat, serta maksud dan tujuan diutusnya para rasul, yaitu agar menjadi contoh yang baik bagi mereka sehingga mereka dapat menempuh jalan yang lurus.
3. "Menyucikan mereka" ialah menyucikan diri dan jiwa mereka dari segala macam kesyirikan, kekufuran, kejahatan, budi pekerti yang tidak baik, sifat suka merusak masyarakat dan sebagainya.
Ibrahim a.s. menutup doanya dengan memuji Tuhannya, yaitu dengan menyebut sifat-sifat-Nya, Yang Mahaperkasa, dan Yang Mahabijaksana. "Mahaperkasa" ialah yang tidak seorang pun dapat membantah perkataan-Nya, dan tidak seorang pun dapat mencegah perbuatan-Nya. "Maha-bijaksana" ialah Yang Maha Menciptakan segala sesuatu dan penggunaan-nya sesuai dengan sifat, guna dan faedahnya.
Dari doa Nabi Ibrahim ini dapat dipahami bahwa ia memohonkan agar keturunannya diberi taufik dan hidayah, sehingga dapat melaksanakan dan mengembangkan agama Allah, membina peradaban umat manusia dan mengembangkan ilmu pengetahuan menurut yang diridai Allah.
.
PERJUANGAN NABI IBRAHIM
Setelah menyampaikan peringatan-peringatan yang semacam itu banyaknya, terlebih dikhususkan kepada Bani Israil, yang diharapkan moga-moga ada perhatian mereka menerima ajaran kebenaran yang dibawa Nabi Muhammad ﷺ, di samping pengharapan kepada kaum musyrikin Arab sendiri, tetapi tidak juga lepas pertaliannya dengan Bani Israil, maka dengan ayat yang akan datang ini, di antara Bani Isma'il (Arab) diper-temukan dengan Bani Israil pada pokok asal, yaitu Nabi Ibrahim. Sebab orang Arab sendiri, terutama Arab Adnan atau Arab Musta'ribah, mengakui dan membanggakan bahwa mereka adalah keturunan Ibrahim dan Isma'il diikuti oleh Arab yang lain (Qahthan).
“Dan (Ingatlah) tatkala telah diuji Ibrahim oleh Tuhan-Nya dengan berapa kalimat."
(pangkal ayat 124)
Dengan ini, diperingatkan kembali siapa Ibrahim, yang dibanggakan oleh kedua suku bangsa Bani Israil dan Bani Isma'il sebagai nenek moyang mereka. Itulah seorang besar yang telah lulus dari berbagai ujian. Allah telah mengujinya dengan beberapa kalimat, artinya beberapa ketentuan dari Allah. Dia telah diuji ketika menentang orang negerinya dan ayahnya sendiri yang menyembah berhala. Dia telah diuji sampai dibakar orang. Dia telah diuji, apakah kampung halaman yang lebih dikasihinya atau keyakinannya?
Dia telah tinggalkan kampong halaman karena menegakkan keyakinan. Dia telah diuji karena sampai tua tidak beroleh putra. Dan setelah dia tua mendapatkan putra yang diharapkan, maka diuji pula, disuruh me-nyembelih putranya yang dicintainya itu. Dan berbagai ujian yang lain."Maka telah dipenuhinya semuanya" Artinya, telah dipenuhinya sekalian ujian itu, telah dilaluinya dengan selamat dan jaya.
Diriwayatkan oleh Ibnu Ishaq dan Ibnu Abi Hatim dari Ibnu Abbas, “Kalimat-kalimat yang diujikan kepadanya itu dan telah dipenuhinya semuanya. Dia telah memisahkan dari kaumnya karena Allah memerintahkannya memisahkan diri. Perdebatannya dengan Raja Nambrudz tentang kekuasaan Allah meng-hidupkan dan mematikan. Kesabaran hatinya tatkala dia dilemparkan ke dalam api bernyala, tidak lain karena mempertahankan pendiriannya tentang keesaan Allah. Setelah itu, dia hijrah dari kampung halamannya karena Allah yang menyuruh. Ujian Allah kepadanya ketika dia didatangi tetamu (ketika tetamu itu singgah kepadanya dalam perjalanan membawa adzab kepada kaum Luth) dan ujian kepadanya dengan menyuruh menyembelih putranya."
Di dalam riwayat yang dikeluarkan oleh Abdullah bin Humaid, Ibnu |arir, dan Ibnu Abi Hatim dari al-Hasan, dia berkata, “Ibrahim telah diuji dengan kelap-kelipnya bintang, dia pun lulus. Dia diuji dengan bulan, dia pun lulus. Kemudian diuji dengan matahari, itu pun dia lulus. Diuji dengan hijrah, dia pun lulus. Diuji pula dengan menyuruh menyembelih anak kandungnya sendiri, itu pun dia lulus. Padahal waktu itu usianya telah delapan puluh tahun."
Setelah dilaluinya segala ujian itu dan dipenuhinya dengan sebaik-baiknya, “Dia pun berfirman, ‘Sesungguhnya, Aku hendak menjadikan engkau imam bagi manusia!"
Di sini, kita mendapat suatu pelajaran yang dalam sekali tentang jabatan yang begitu mulia yang dianugerahkan Allah kepada seorang di antara rasul-Nya. Setelah beliau lulus dalam berbagai ujian yang berat itu dan diatasinya segala ujian itu dengan jaya, barulah Allah memberikan jabatan kepadanya, yaitu menjadi imam bagi manusia. Imam ialah orang yang diikut, orang yang menjadi pelopor, yang patut ditiru diteladari, baik berkenaan dengan agama, ibadah, maupun akhlak.
Setelah jabatan imam itu diberikan Allah, Ibrahim pun mengemukakan permohonan, “Dan juga dari antara anak-cucuku." Sebagai seorang ayah atau nenek yang besar yang bercita-cita jauh, Ibrahim memohonkan supaya jabatan imam itu pun diberikan pula kepada orang-orang yang dipilih Allah dari kalangan anak-cucunya. Moga-moga timbullah kiranya orang-orang yang akan menyambung usahanya. Permohonan itu disambut oleh Allah,
“Tidaklah akan mencapai perjanjian-Ku itu kepada orag-orang yang zalim."
(ujung ayat 124)
Permohonannya dikabulkan Allah bahwasanya dalam kalangan anak-cucu keturunannya memang akan ada yang dijadikan Imam pula, sebagai pelanjut dari usahanya. Akan ada imam, tetapi janji itu tidak akan berlaku pada anak-cucunya yang zalim. Keutamaan budi, ketinggian agama, dan ibadah bukanlah didapat karena keturunan. Yang akan naik hanyalah orang yang sanggup menghadapi ujian, sebagaimana Ibrahim juga. Ibrahim telah memenuhi segala ujian dengan selamat; baru setelah itu diangkat menjadi imam. Bagaimana anak-cucunya akan langsung saja menjadi imam kalau mereka tidak lulus dalam ujian atau zalim di dalam hidup. Imam yang dimaksud di sini adalah imamat agama, bukan kerajaan dan bukan dinasti yang dapat diturunkan kepada anak. Sebab itu, keturunan Ibrahim tidaklah boleh membanggakan diri karena mereka keturunan imam besar. Malahan kalau mereka zalim, bukanlah kemuliaan yang didapat lantaran mereka keturunan Ibrahim, melainkan berlipat gandalah dosa yang akan mereka pikul, kalau mereka yang terlebih dahulu melanggar apa yang dianjurkan oleh amanah nenek moyangnya.
Keturunan Ibrahim terbagi dua, yaitu Bani Isma'il dan Bani Israil. Pada kedua cabang turunan ini, terdapAllah beberapa orang imam ikutan orang banyak. Terakhir sekali Muhammad ﷺ, imam dunia dari keturunan Isma'il.
“Dan (Ingatlah) tatkala telah Kami jadikan rumah itu tempat berhimpun bagi manusia."
(pangkal ayat 125)
Di dalam ayat ini disuruh mengingat kembali bahwasanya Allah Ta'aala telah menyuruhkan kepada Ibrahim menjadikan berjadikan rumah itu, yaitu Ka'bah atau Masjidil Haram, menjadi tempat berhimpun manusia, yaitu tempat beribadah dari seluruh manusia yang telah memercayai keesaan Allah, supaya mereka dapat berkumpul ke sana mengerjakan haji setiap tahun, sebagaimana yang dijelaskan pula di dalam surah al-Hajj, “Dan (tempat) aman." Sekalian dari tempat berkumpul seluruh manusia mengerjakan ibadah, tempat itu pun dijadikan tempat yang aman sentosa. “Dan jadikanlah sebagian dari makam Ibrahim menjadi tempat shalat Di sini tersebutlah pula suatu tanda sejarah yang amat penting, yaitu Makam (Maqam) Ibrahim. Banyaklah bertemu hadits-hadits dan riwayat tentang Makam Ibrahim itu. Di dalam hadits-hadits yang shahih ada tersebut yang menunjukkan bahwa Makam Ibrahim, yang berarti tempat berdiri Ibrahim, ialah sebuah batu tempat Nabi Ibrahim berdiri ketika beliau membangun Ka'bah. Bilamana bertambah tinggi dinding Ka'bah itu, datanglah Isma'il putranya mengantarkan batu-batu bangunan ke tangan beliau dan naiklah pula Isma'il ke atas batu itu. Demikian riwayat Bukhari. Menurut sebuah riwayat dari Ibnu Abbas, dahulu batu Makam Ibrahim itu termasuk menjadi dinding Ka'bah. Menurut suatu riwayat dari al-Baihaqi dari Abdul Razzaq, Umar bin Khaththablah yang membawa batu itu dari Ka'bah dan membinanya di tempat tersendiri. Menurut Ibnu Abi Hatim dari hadits Jabir, ketika Rasulullah ﷺ mengerjakan haji dan thawaf, di antara yang mengiringkan beliau ialah Umar bin Khaththab. Sesampai di makam itu, beliau bertanya kepada Rasulullah ﷺ, “Makam Ibrahim?" Rasulullah menjawab, ‘Ya!" Menurut hadits yang dirawikan oleh Muslim, setelah selesai beliau thawaf, lalu beliau shalat dua rakaat di belakang Makam Ibrahim itu.
Menurut suatu riwayat lagi dari tabi'in yang terkenal, Mujahid, yang dikatakan Makam Ibrahim itu ialah seluruh pekarangan Masjidil Haram itu. Maka terIngatlah kita tentang usaha Raja Saud dari Saudi Arabia pada tahun 1958 merombak dan memperbesar Masjidil Haram, yang menurut bentuk maketnya yang baru, terpaksa letak Makam Ibrahim digeser, tetapi ulama-ulama Mekah tidak mau Makam Ibrahim digeser. Rupanya pihak Kerajaan berpegang kepada pendapat Mujahid dan ulama-ulama mempertahankan tradisi. Di dalam rangka memperluas tempat thawaf mengelilingi Ka'bah, pada bulan Rajab 1387 (1967 Masehi), Raja Faisal Ibnu Abdil Aziz telah merombak bangunan yang melingkungi makam yang lama lalu menggantinya dengan satu bangunan kecil memakai keranda tembaga. Di dalamnya beliau lingkungi dengan keranda kaca (kaca pembesar) sehingga batu makam itu telah jelas kelihatan. Di zaman raja-raja yang dahulu, rupanya di bekas jejak kaki Nabi Ibrahim tempat beliau berdiri itu telah diberi pertanda dengan perak sehingga bekas telapak kaki itu lebih jelas kelihatan.
“Dan telah Kami perintahkan kepada Ibrahim dan Isma'il supaya mereka berdua membersihkan rumah-Ku itu untuk orang-orang berthawaf dan orang-orang yang iktikaf dan orang-orang yang ruku' serta sujud."
(ujung ayat 125)
Pertama sekali, bersihkan rumah-Ku. Tuhan menyebut rumah itu sebagai rumah-Ku sehingga dia pun disebut Baitullah, rumah Allah, untuk mengangkat kehormatan rumah itu. Dia wajib bersih daripada persembahan yang selain Allah. Ketika Ibrahim telah meninggalkan negeri Babil dan Mesir serta tempat-tempat yang lain, sudah terang beliau menolak tegas segala persembahan kepada berhala. Maka di tanah yang telah diamankan ini, di sana rumah Allah telah berdiri, hendaklah dia bersih dari berhala. Ini diingatkan kembali kepada bangsa Arab sebab mereka telah tersesat menyembah berhala. Rumah itu mesti dibersihkan dari syirik dan perbuatan yang tidak patut sehingga tetaplah dia untuk orang yang thawaf, yaitu mengelilingi Ka'bah itu tujuh kali, dengan mengambil jalan kanan, serta untuk orang yang iktikaf, artinya orang yang duduk bermenung tafakur mengingat Allah di dalam masjid itu. Juga untuk mereka mengerjakan ruku' dan sujud, yaitu mengerjakan shalat.
Dengan demikian, bertambah jelaslah bahwa Ibrahim yang dibantu oleh putranya Isma'il telah diperintahkan Allah menjadikan tanah itu menjadi Tanah Haram.
“Dan (Ingatlah) tatkala bericala Ibrahim, ‘Ya, Tuhanku! Jadikanlah negeri ini negeri yang aman."
(pangkal ayat 126)
Dimohonkanlah oleh Ibrahim, hendaknya negeri itu tetap aman sentosa selama-lamanya sehingga tenteramlah jiwa orang-orang yang melakukan ibadah berthawaf dan beriktikaf, shalat dengan ruku' dan sujudnya, menurut peraturan shalat yang ada pada masa itu."Dan karuniakanlah pada penduduknya dari berbagai buah-buahanOleh karena wadi (lembah) itu amat kering, tidak ada sesuatu yang dapat tumbuh di dalamnya, dimohonkan pula oleh Nabi Ibrahim agar penduduk lembah itu jangan sampai kekurangan makanan, supaya hati mereka pun tidak bosan tinggal di sana menjaga peribadahan yang suci mulia itu. Akan tetapi. Nabi Ibrahim memberi alasan permohonannya, “Yaitu barangsiapa yang beriman di antara mereka itu kepada Allah dan Hari Kemudian." Sebagai seorang hamba Allah yang patuh, Nabi Ibrahim memohonkan agar yang diberi makanan cukup dan buah-buahan yang segar ialah yang beriman kepada Allah saja. Namun, Allah telah menjawab, “Dan orang-orang yang kafir pun, akan Aku beri kesenangan untuk dia sementara." Dengan penjawaban ini Allah telah memberikan penjelasan bahwasanya dalam soal makanan atau buah-buahan, Allah akan berlaku adil juga. Semuanya akan diberi makanan, semuanya akan diberi buah-buahan, baik mereka beriman kepada Allah dan Hari Akhirat maupun mereka kufur. Oleh sebab itu, dalam urusan dunia ini, orang beriman dan orang kafir akan sama-sama diberi makan. Beratus tahun Nabi Ibrahim dan Nabi Isma'il wafat, telah banyak penduduk di dalam lembah Mekah itu yang menyembah berhala, namun makanan dan buah-buahan mereka dapat juga. Sebab, demikianlah keadilan Allah dalam kehidupan dunia ini,
“Kemudian akan Kami Unikkan dia kepada siksaan neraka (yaitu) seburuk-buruk tujuan."
(ujung ayat 126)
Di dunia mendapat bagian yang sama di antara Mukmin dan kafir. Malahan kadang-kadang rezeki yang diberikan kepada kafir lebih banyak daripada yang diberikan kepada orang yang beriman. Tetapi banyak atau sedikit pemberian Allah di atas dunia ini, dalam soal kebendaan belumlah boleh dijadikan ukuran. Nanti di akhirat baru akan diperhitungkan di antara iman dan kufur. Yang kufur kepada Allah, habislah reaksinya sehingga hidup ini saja. Ujian akan diadakan lagi di akhirat. Betapapun kaya raya banyaknya tanam-tanaman, buah-buahan di dunia ini, tidak akan ada lagi setelah gerbang maut dimasuki. Orang yang kaya kebendaan, tetapi miskin jiwa, gersang dan sunyi daripada iman, adalah neraka yang menjadi tempatnya.
Semuanya itu disuruh-ingatkan kembali kepada kaum musyrikin Arab supaya mereka kenangkan bahwasanya kedudukan yang aman sentosa di negeri Mekah itu adalah atas kehendak dari karunia Allah, yang disuruh laksanakan kepada kedua rasul-Nya, Ibrahim dan isma'il,yaitu nenek moyang mereka. Negeri itu telah mereka dapati aman, buah-buahan dan sayur-sayuran diangkut orang dari negeri-negeri di luar Mekah, dari Thaif ataupun lembah-lembah yang lain. Diperingatkan kepada mereka asal mula segala kejadian itu, yaitu supaya mereka menyembah Allah Yang Maha Esa, bersih dari berhala dan segala macam kemusyrikan. Mereka akan dapati sentosa, makmur dan subur, tempat kediaman mereka menjadi pusat peribadatan seluruh manusia sejak zaman purbakala, telah beratus beribu tahun.
Lalu, diperingatkan lagi tentang asal-usul berdirinya Ka'bah itu,
“Dan Ingatlah tatkala Ibrahim mengangkat sendi-sendi dari rumah itu, dan Isma'il."
(pangkal ayat 127)
Di sini diperingatkan kembali bahwa lbrahimlah, dibantu oleh putranya Isma'il, yang mengangkat sendi-sendi rumah itu, yaitu Ka'bah. Sendi-sendi atau batu pertama, Ibrahim sendiri yang meletakkannya. Kemudian ber-angsur-angsur sehingga menjadi dinding. Sebab itu, disebut beliau mengangkatnya seterusnya membangun sampai tinggi.
Di dalam kitab-kitab tafsir, macam-macamlah ditulis tentang bagaimana caranya sendi-sendi itu dibangun dan dari batu-batu mana diambil serta diangkut. Ibnu Katsir menulis di dalam tafsirnya, demikian juga Ibnu Jarir. Dengan mengingatkan ini, terkenanglah hendaknya mereka kembali bahwa nenek moyang mereka Nabi Ibrahim, dibantu oleh putranya Isma'il, bukan saja meramaikan dan mengamankan negeri itu atas perintah Allah, bahkan lebih dari itu, merekalah yang memulai membangun rumah yang pertama di tempat itu, yaitu rumah yang pertama ditentukan buat tempat beribadah kepada Allah Yang Maha Esa.
Demi setelah selesai ibrahim dibantu oleh Isma'il mendirikan rumah itu, mereka pun bermunajat kepada Allah,
“Ya, Tahan kami. Terimalah daripada kami!' Artinya bahwa pekerjaan yang Engkau perintahkan kepada kami berdua, ayah dan anak, mendirikan Ka'bah sudah selesai. Sudilah kiranya menerima pekerjaan itu."Sesung-guhnya, Engkau adalah Maha Mendengar," akan segala pemohonan kami dan doa kami.
“Maha Mengetahui."
(ujung ayat 127)
Yaitu, Maha Mengetahui jika terdapat kekurangan di dalam pekerjaan kami ini, Engkaulah yang lebih tahu.
Setelah dengan segenap kerendahan hati, kedua makhluk bapak dan anak itu, Ibrahim dan Isma'il, yang telah menjadi manusia terpilih di sisi Allah, memohonkan supaya amalan mereka diterima oleh Allah, mereka teruskanlah munajat itu. Si ayah yang berdoa dan si anak mengaminkan.
“Ya, Tuhan kami! Jadikanlah kami keduanya ini orang-orang yang berserah diri kepada Engkau."
(pangkal ayat 128)
Setelah rumah atau Ka'bah itu selesai mereka dirikan, mereka berdua pulalah orang yang pertama sekali menyatakan bahwa mereka keduanya: muslimaini laka ‘muslimin kami keduanya kepada Engkau'! Yang berpokok kepada kata-kata Islam yang berarti berserah diri. Berjanjilah keduanya bahwa rumah yang suci itu hanyalah untuk beribadah dari pada orang-orang yang berserah diri kepada Allah, tidak bercampur dengan penyerahan diri kepada yang lain.
“Dan dari keturunan-keturunan kami pun (hendaknya) menjadi orang-orang yang berserah diri kepada Engkau." Bukan saja Ibrahim mengharapkan agar penyerahan dirinya dan putranya Isma'il kepada Allah agar diterima Allah. Bahkan dia pun memohonkan kepada Allah agar anak-cucu dan keturunannya yang datang di belakang pun menjadi orang-orang yang berserah diri, menjadi orang-orang yang Muslim atau Islam, Sehingga cocoklah dan sesuailah hendaknya langkah dan sikap hidup anak-cucu keturunannya dengan dasar pertama ketika rumah itu didirikan,
“Dan tunjukkan kiranya kepada kami cara-cara kami beribadah" Cara-cara kami beribadah, kita artikan dari manasikana."
Setelah Ibrahim dan membawa juga nama putranya lsma'il mengakui bahwa Allah-lah tempat mereka berserah diri serta telah bulat hati mereka kepada Allah, tidak bercampur dengan yang lain, dan diharapkannya pula kepada Allah agar anak-cucu keturunannya yang tinggal di sekeliling rumah itu semuanya mewarisi keislaman itu pula, barulah Ibrahim memohonkan kepada Allah agar ditunjuki bagaimana caranya beribadah, yang disebut juga manasik. Manasik bisa diartikan umum untuk seluruh ibadah dan bisa pula dikhususkan untuk seluruh upacara ibadah haji.
“Dan ampunilah kiranya kami, sesungguhnya Engkau adalah Maha Pengampun lagi Penyayang."
(ujung ayat 125)
Kita sudah maklum bahwasanya Rasul Allah adalah ma'shum, suci dari dosa, terutama dosa yang besar. Tetapi orang-orang yang telah mencapai derajat iman yang sempurna sebagai Ibrahim dan Isma'il, tidaklah berbangga dengan anugerah Allah kepada mereka dengan ma'shum itu.
Nabi Ibrahim memohonkan tobat untuk dirinya dan untuk anaknya ini adalah suatu teladan bagi kita agar selalu ingat dan memohonkan ampun kepada Allah. Makna yang asal daripada tobat ialah kembali. Kita bertobat kepada Allah. Dan Allah mengabulkan permohonan kita dengan memakai perkataan ‘ala, yang berarti ke atas. Bertambah suci manusia, bertambah pula mereka merasa kekurangan.
“Ya, Tuhan kami! Bangkitkanlah di antara Mereka itu seorang rasul dari Mereka sendiri."
(pangkal ayat 129)
Di dalam beberapa ayat disebut bahwa salah satu bawaan budi Nabi Ibrahim itu ialah awwaah, artinya penghiba, amat halus perasaan, tidak tega hati. Dan perasaan beliau yang halus itu terdapat di dalam nama beliau sendiri, yaitu Ibrahim.
Maka ayah yang penyayang ini tidaklah merasa puas dengan menyatakan menyerahkan dirinya bersama putranya Isma'il saja kepada Allah, menjadi muslimaini laka (berdua menyerahkan diri kepada Engkau), malahan mohonkannya pula anak-cucunya sehingga tetaplah terpelihara Rumah Allah atau Ka'bah itu, jangan sampai menjadi rumah-rumah tempat berhala. Tetapi ayah yang penyayang itu rupanya amat jauh pandangannya ke zaman depan, berkat berkat tuntunan Allah. Tidak puas hanya memohon anak-cucunya menjadi Islam semua, bahkan beliau memohonkan pula agar di antara anak dan cucunya itu di kemudian hari dibangkitkan seorang yang menjadi rasul Allah, “yang akan membacakan kepada mereka ayat-ayat Engkau' yaitu perintah-perintah Ilahi untuk memupuk dasar yang telah ditinggalkan oleh beliau di dalam mengakui keesaan Allah.
“Dan mengajarkan kepada mereka kitab dan hikmat." Kitab ialah kumpulan daripada wahyu-wahyu yang diturunkan Ilahi, yang bernama Al-Qur'an itu, sedangkan hikmat ialah kebijaksanaan di dalam cara menjalankan perintah, baik di dalam perkataan maupun perbuatan atau sikap hidup Nabi itu sendiri, yang akan dijadikan contoh dan teladan bagi umatnya."Dan yang akan membersihkan mereka" Baik ayat-ayat maupun kitab itu, ataupun hikmat kebijaksanaan yang dibawakan oleh Rasul itu adalah maksudnya membersihkan mereka seluruhnya. Bersih daripada kepercayaan yang karut-marut, syirik dan menyembah berhala, dan bersih pula kehidupan sehari-hari daripada rasa benci, dengki, dan khianat. Yuzakkihim, untuk membersihkan mereka pada ruhani dan jasmani. Sehingga dapat memperbedakan mana kepercayaan yang kotor dengan yang bersih. Kebersihan itulah yang akan membuka akal dan budi sehingga selamat dalam kehidupan.
“Sesungguhnya, Engkau adalah Mahagagah, lagi Mahabijaksana."
(ujung ayat 129)
Kepada Allah yang satu di antara sifat-Nya ialah Aziz, yaitu Mahagagah, Ibrahim telah menggantungkan pengharapan kepada Allah di dalam sifat kegagahan-Nya itu bahwa meskipun betapa besarnya rintangan dan halangan akan bertemu di dalam perjalanan sejarah, namun kehendak Allah mesti terjadi. Tetapi di samping sifat gagah perkasa itu, Allah pun mempunyai sifat bijaksana, yaitu bahwa kehendak-Nya mesti berlaku, tetapi menurut arah jalan yang masuk di akal dan mengagumkan.
(Ya Tuhan kami! Utuslah untuk mereka) yakni Ahlulbait (seorang rasul dari kalangan mereka) ini telah dikabulkan Allah dengan dibangkitkannya kepada mereka Nabi Muhammad ﷺ (yang akan membacakan kepada mereka ayat-ayat-Mu) Al-Qur'an (dan mengajari mereka Alkitab) yakni Al-Qur'an (dan hikmah) maksudnya hukum-hukum yang terdapat di dalamnya (serta menyucikan mereka) dari kemusyrikan (sesungguhnya Engkau Maha Kuasa) sehingga mengungguli siapa pun (lagi Maha Bijaksana") dalam segala tindakan dan perbuatan.
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.








