ٱلْأَنْبِيَاء : ٦٥

ثُمَّ Then
نُكِسُواْ they were turned
عَلَىٰ on
رُءُوسِهِمۡ their heads
لَقَدۡ Verily
عَلِمۡتَ you know
مَا not
هَٰٓؤُلَآءِ these
يَنطِقُونَ (can) speak!

Then they reversed themselves,¹ [saying], "You have already known that these do not speak!"

Footnotes

¹ - After first admitting their error, they were seized by pride and obstinacy.

Then they were turned, by God, on their heads, that is to say, they were made to return to their disbelief and said, 'By God, you are certainly aware that these [idols] cannot speak', in other words, how can you thus command us to question them?

The Story of Ibrahim and his People Allah tells: وَلَقَدْ اتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِه عَالِمِينَ And indeed We bestowed aforetime on Ibrahim his guidance, Allah tells us about His close Friend Ibrahim, peace be upon him, and how He bestowed upon him guidance aforetime, i.e., from an early age He inspired him with truth and evidence against his people, as Allah says elsewhere: وَتِلْكَ حُجَّتُنَأ ءَاتَيْنَـهَأ إِبْرَهِيمَ عَلَى قَوْمِهِ And that was Our proof which We gave Ibrahim against his people. (6:83) The point here is that Allah is telling us that He gave guidance to Ibrahim aforetime, i.e., He had already guided him at an early age. وَكُنَّا بِه عَالِمِينَ and We were Well-Acquainted with him. means, and he was worthy of that. Then Allah says: إِذْ قَالَ لاَِبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ When he said to his father and his people:What are these images, to which you are devoted! This is the guidance which he had been given during his youth:his denunciation of his people's worship of idols instead of Allah. Ibrahim said: .. مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ What are these images, to which you are devoted! meaning, which you worship with such devotion. قَالُوا وَجَدْنَا ابَاءنَا لَهَا عَابِدِينَ They said:We found our fathers worshipping them. means, they had no other evidence apart from the misguided actions of their forefathers. قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَابَاوُكُمْ فِي ضَلَالٍ مُّبِينٍ He (Ibrahim) said:Indeed you and your fathers have been in manifest error. meaning, Speaking to your fathers whose actions you cite as evidence would be the same as speaking to you. Both you and they are misguided and are not following any straight path.' When he called their intelligence into question, and said that their fathers were misguided and belittled their gods, قَالُوا أَجِيْتَنَا بِالْحَقِّ أَمْ أَنتَ مِنَ اللَّعِبِينَ They said:Have you brought us the Truth, or are you one of those who play about? They said:`These words that you are saying, are you speaking in jest or are you telling the truth! For we have never heard such a thing before.' قَالَ بَل رَّبُّكُمْ رَبُّ السَّمَاوَاتِ وَالاْاَرْضِ الَّذِي فَطَرَهُنَّ He said:Nay, your Lord is the Lord of the heavens and the earth, Who created them... meaning, your Lord, beside Whom there is no other god, is the One Who created the heavens and the earth and all that they contain; He is the One Who initiated their creation; He is the Creator of all things. وَأَنَا عَلَى ذَلِكُم مِّنَ الشَّاهِدِينَ and to that I am one of the witnesses. means, and I bear witness that there is no God other than Him and no Lord except Him How Ibrahim broke the Idols Then Ibrahim swore an oath, which some of his people heard, to plot against their idols, i.e., to break them and destroy them after they had gone away and turned their backs, when they went out to their festival. They had a festival which they would go out to celebrate. Abu Ishaq reported from Abu Al-Ahwas from Abdullah (Ibn Mas`ud), When the people of Ibrahim went out to celebrate their festival, they passed by him and said, `O Ibrahim, are you not coming out with us?' He said, `I am sick.' It was only the day before that he had said, وَتَاللَّهِ لَاَكِيدَنَّ أَصْنَامَكُم بَعْدَ أَن تُوَلُّوا مُدْبِرِينَ And by Allah, I shall plot a plan for your idols after you have gone away and turned your backs. and some of the people had heard him. فَجَعَلَهُمْ جُذَاذًا إِلاَّ كَبِيرًا لَّهُمْ So he broke them to pieces, except the biggest of them, means, he smashed them all, except for the biggest idol. This is like the Ayah, فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ Then he turned upon them, striking (them) with (his) right hand. (37:93) لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ that they might turn to it. It was said that he put a hammer in the hands of the biggest idol so that the people would think that it had become jealous on its own account and objected to these smaller idols being worshipped alongside it, so it had broken them. قَالُوا مَن فَعَلَ هَذَا بِألِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ They said:Who has done this to our gods He must indeed be one of the wrongdoers. When they came back and ﷺ what Ibrahim had done to their idols, humiliating them and lowering their status, proving that they were not divine and that those who worshipped them were fools, قَالُوا مَن فَعَلَ هَذَا بِألِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ (They said:Who has done this to our gods He must indeed be one of the wrongdoers), because of this action of his. قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ They said:We heard a young man talking against them, who is called Ibrahim. Those who had heard him swearing to plot against them said, we heard a young man talking about them, and they said that he was called Ibrahim. قَالُوا فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ They said:Then bring him before the eyes of the people that they may testify. meaning, in front of a large audience so that all the people could be present. This was Ibrahim's ultimate purpose, so that he could tell this great gathering about the extent of their ignorance and how foolish they were to worship idols which could not defend themselves from harm or help themselves, so how could they ask them for help! قَالُوا أَأَنتَ فَعَلْتَ هَذَا بِألِهَتِنَا يَا إِبْرَاهِيمُ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا They said:Are you the one who has done this to our gods, O Ibrahim! He said:Nay, this one, the biggest of them did it... referring to the one he had left alone and had not broken. فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ Ask them, if they can speak! He was hoping that they would admit of their own volition that these idols could not speak and that this idol would not say anything because it was inanimate. In the Two Sahihs it was recorded from Abu Hurayrah that the Messenger of Allah said: إِنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَمُ لَمْ يَكْذِبْ غَيْرَ ثَلَثٍ ثِنْتَيْنِ فِي ذَاتِ اللهِ قَوْلُهُ Ibrahim, upon him be peace, did not tell lies except on three occasions, two for the sake of Allah -- when he said: بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا Nay, this one, the biggest of them did it. and when he said: إِنِّى سَقِيمٌ Verily, I am sick. (37:89) قَالَ وَبَيْنَا هُوَ يَسِيرُ فِي أَرْضِ جَبَّارٍ مِنَ الْجَبَابِرَةِ وَمَعَهُ سَارَّةُ إِذْ نَزَلَ مَنْزِلاًا فَأَتَى الْجَبَّارَ رَجُلٌ فَقَالَ إِنَّهُ قَدْ نَزَل هَهُنَا رَجُلٌ بِأَرْضِكَ مَعَهُ امْرَأَةٌ أَحْسَنُ النَّاسِ فَأَرْسَلَ إِلَيْهِ فَجَاءَ فَقَالَ مَا هَذِهِ الْمَرْأَةُ مِنْكَ قَالَ هِيَ أُخْتِي قَالَ فَاذْهَبْ فَأَرْسِلْ بِهَا إِلَيَّ فَانْطَلَقَ إِلَى سَارَّةَ فَقَالَ إِنَّ هَذَا الْجَبَّارَ قَدْ سَأَلَنِي عَنْكِ فَأَخْبَرْتُهُ أَنَّكِ أُخْتِي فَلَا تُكَذِّبِينِي عِنْدَهُ فَإِنَّكِ أُخْتِي فِي كِتَابِ اللهِ وَإِنَّهُ لَيْسَ فِي الاْاَرْضِ مُسْلِمٌ غَيْرِي وَغَيْرُكِ فَانْطَلَقَ بِهَا إِبْرَاهِيمُ ثُمَّ قَامَ يُصَلِّي فَلَمَّا أَنْ دَخَلَتْ عَلَيْهِ فَرَاهَا أَهْوَى إِلَيْهَا فَتَنَاوَلَهَا فَأُخِذَ أَخْذًا شَدِيدًا فَقَالَ ادْعِي اللهَ لِي وَلَا أَضُرُّكِ فَدَعَتْ لَهُ فَأُرْسِلَ فَأَهْوَى إِلَيْهَا فَتَنَاوَلَهَا فَأُخِذَ بِمِثْلِهَا أَوْ أَشَدَّ فَفَعَلَ ذَلِكَ الثَّالِثَةَ فَأُخِذَ فَذَكَرَ مِثْلَ الْمَرَّتَيْنِ الاْأُولَيَيْنِ فَقَالَ ادْعِي اللهَ فَلَ أُضُرَّكِ فَدَعَتْ لَهُ فَأُرْسِلَ ثُمَّ دَعَا أَدْنَى حُجَّابِهِ فَقَالَ إِنَّكَ لَمْ تَأْتِنِي بِإِنْسَانٍ وَلَكِنَّكَ أَتَيْتَنِي بِشَيْطَانٍ أَخْرِجْهَا وَأَعْطِهَا هَاجَرَ فَأُخْرِجَتْ وَأُعْطِيَتْ هَاجَرَ فَأَقْبَلَتْ فَلَمَّا أَحَسَّ إِبْرَاهِيمُ بِمَجِييِهَا انْفَتَلَ مِنْ صَلَتِهِ وَقَالَ مَهْيَمْ قَالَتْ كَفَى اللهُ كَيْدَ الْكَافِرِ الْفَاجِرِ وَأَخْدَمَنِي هَاجَر and when he was traveling in the land of one of the tyrants, and Sarah was with him; when he made camp, a man came to the tyrant and said, A man has made camp in your land and with him is a woman who is the most beautiful of people. The tyrant sent for Ibrahim, and asked him, What is the relationship of this woman to you? He said, She is my sister. The tyrant said, Go and send her to me. So Ibrahim went to Sarah and said, This tyrant asked me about you, and I told him that you are my sister, so do not let him think that I am lying. For you are indeed my sister according to the Book of Allah, and there are no Muslims on the earth apart from you and I. So Ibrahim brought her to him, then he stood and prayed. When she entered upon the tyrant, he reached for her desirously once he ﷺ her. But he suffered a severe seizure. So he said, Pray to Allah for me and I will not harm you. So she prayed for him and it released him. Then he reached for her desirously, but he was stricken similarly before or worse. This continued three times, and each time he said the same as he had said the first time. Then he called the closest of his guards and said, You have not brought me a human being, you have brought me a devil! Take her out and give her Hajar. So she was taken out and given Hajar, and she went back. When Ibrahim realized that she had come back, he finished his prayer and turned around. He said, What happened? She said, Allah took care of the evil disbeliever's plot, and he gave me Hajar as a servant. Muhammad bin Sirin said, When Abu Hurayrah narrated this Hadith, he said, `This is your mother, O sons of the water of the heaven.' The People's admission of their gods' incapability, and Ibrahim's preaching Allah tells us that when Ibrahim said what he said, his people, فَرَجَعُوا إِلَى أَنفُسِهِمْ turned to themselves, meaning, they blamed themselves for not taking precautions and protecting their gods. فَقَالُوا إِنَّكُمْ أَنتُمُ الظَّالِمُونَ They said:Verily, you are the wrongdoers. i.e., because you neglected them and did not guard them. ثُمَّ نُكِسُوا عَلَى رُوُوسِهِمْ Then they turned to themselves, means, they looked at the ground, and said: لَقَدْ عَلِمْتَ مَا هَوُلَاء يَنطِقُونَ Indeed you (Ibrahim) know well that these speak not! Qatadah said: The people admitted their guilt and confusion, and said, لَقَدْ عَلِمْتَ مَا هَوُلَاء يَنطِقُونَ (Indeed you know well that these speak not!) `So how can you tell us to ask them, if they cannot speak and you know that they cannot speak.' At this point, when they admitted that, Ibrahim said to them: قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَاا يَنفَعُكُمْ شَيْيًا وَلَاا يَضُرُّكُمْ Do you then worship besides Allah, things that can neither profit you nor harm you! meaning, if they cannot speak and they can neither benefit you nor harm you, then why do you worship them instead of Allah أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَفَلَ تَعْقِلُونَ Fie upon you, and upon that which you worship besides Allah! Have you then no sense! `Do you not realize the extent of the misguidance and extreme disbelief which you are following, which no one could accept but one who is an ignorant and evil wrongdoer.' He defeated them in argument and left them with no way out. Allah said: وَتِلْكَ حُجَّتُنَأ ءَاتَيْنَـهَأ إِبْرَهِيمَ عَلَى قَوْمِهِ And that was Our proof which We gave Ibrahim against his people. (6:83 How Ibrahim was thrown into the Fire and how Allah controlled it When their arguments were refuted and their incapability became clear, when truth was made manifest and falsehood was defeated, they resorted to using their power and strength, and; قَالُوا حَرِّقُوهُ وَانصُرُوا الِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ They said:Burn him and help your gods, if you will be doing. So they gathered together a huge amount of wood. As-Suddi said, I if a woman was sick, she would make a vow that if she recovered she would bring wood to burn Ibrahim. Then they made a hole in the ground and set it aflame, and it burned with huge sparks and immense flames. There had never been a fire like it. They put Ibrahim, peace be upon him, into a catapult, at the suggestion of a nomadic Kurdish man from Persia. Shu`ayb Al-Jaba'i said, His name was Hayzan, and Allah caused the earth to swallow him up, and he will remain sinking into it until the Day of Resurrection. When they threw him he said, `Sufficient for me is Allah, and He is the best disposer of affairs.' This is similar to what Al-Bukhari recorded from Ibn Abbas that Ibrahim said, `Sufficient for me is Allah, and He is the best disposer of affairs, when he was thrown into the fire, and Muhammad said it when they said: إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَـناً وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ Verily, the people have gathered against you, therefore, fear them. But it increased them in faith, and they said:Allah is sufficient for us, and He is the best disposer of affairs. (3:173) Sa`id bin Jubayr reported that Ibn Abbas said: When Ibrahim was thrown into the fire, the keeper (angel) of the rain said:`When will I be commanded to send rain.' But the command of Allah was more swift. قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَمًا عَلَى إِبْرَاهِيمَ Allah said:O fire! Be you cool and safety for Ibrahim! and there was no fire left on earth that was not extinguished. Ibn Abbas and Abu Al-Aliyah said: Were it not for the fact that Allah said, وَسَلَمًا (and safety), Ibrahim would have been harmed by its coldness. Qatadah said: On that day there was no creature that did not try to extinguish the fire for Ibrahim, except for the gecko. Az-Zuhri said: The Prophet commanded that it should be killed, and called it a harmful vermin. وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الاْأَخْسَرِينَ And they wanted to harm him, but We made them the worst losers. they were defeated and humiliated, because they wanted to plot against the Prophet of Allah, but Allah planned against them and saved him from the fire, and thus they were defeated The Migration of Ibrahim to Ash-Sham (Greater Syria), accompanied by Lut Allah tells: وَنَجَّيْنَاهُ وَلُوطًا إِلَى الاَْرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ And We rescued him and Lut to the land which We have blessed for the nations. Allah tells us that He saved Ibrahim from the fire lit by his people, and brought him out from among them, migrating to the land of Ash-Sham, to the sacred regions thereof. وَوَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ نَافِلَةً And We bestowed upon him Ishaq, and Ya`qub Nafilatan. Ata' and Mujahid said, Nafilatan means as a gift. Ibn Abbas, Qatadah and Al-Hakam bin `]Uyaynah said, The gift of a son who has a son, meaning that Yaqub was the son of Ishaq, as Allah says: فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَاءِ إِسْحَـقَ يَعْقُوبَ But We gave her glad tidings of Ishaq, and after Ishaq, of Yaqub. (11:71) Abdur-Rahman bin Zayd bin Aslam said, He asked for one (son), and said, رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ My Lord! Grant me from the righteous. (37:100) So Allah gave him Ishaq, and gave him Yaqub in addition. وَكُلًّ جَعَلْنَا صَالِحِينَ Each one We made righteous. means, both of them were good and righteous people. وَجَعَلْنَاهُمْ أَيِمَّةً And We made them leaders, means, examples to be followed. يَهْدُونَ بِأَمْرِنَا guiding by Our command, inviting to Him by His leave. Allah says: وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَأةِ وَإِيتَاء الزَّكَاةِ and We revealed to them the doing of good deeds, performing Salah, and the giving of Zakah, Here the general is followed by the specific. وَكَانُوا لَنَا عَابِدِينَ and of Us (Alone) they were the worshippers. means, they did what they enjoined others to do.

Tafsir Surat Al-Anbiya': 64-67 Maka setelah mereka sadar mereka lalu berkata, "Sesungguhnya kalian adalah orang-orang yang menzalimi diri sendiri." Kemudian kepala mereka jadi tertunduk (dan berkata), "Sesungguhnya kamu (hai Ibrahim) telah mengetahui bahwa berhala-berhala itu tidak dapat berbicara.” Ibrahim berkata, "Maka mengapakah kalian menyembah selain Allah sesuatu yang tidak dapat memberi manfaat sedikit pun dan tidak (pula) memberi mudarat kepada kalian? Ah (celakalah) kalian dan apa yang kalian sembah selain Allah. Maka apakah kalian tidak berpikir?” Ayat 64 Allah ﷻ berfirman menceritakan tentang kaum Ibrahim saat Ibrahim berkata kepada mereka apa yang telah dikatakannya. “Maka setelah mereka sadar.” (Al-Anbiya: 64) Yakni mencela diri mereka sendiri karena tidak bersikap hati-hati dan tidak menjaga berhala-berhala sembahan mereka, lalu mereka berkata: “Sesungguhnya kamu sekalian adalah orang-orang yang menzalimi diri sendiri.” (Al-Anbiya: 64) Karena kalian telah meninggalkan berhala-berhala kalian tanpa ada seorang pun yang menjaganya. Ayat 65 “Kemudian kepala mereka menjadi tertunduk.” (Al-Anbiya: 65) Yaitu mereka menundukkan kepalanya, memandang ke arah bawah, lalu berkata: “Sesungguhnya kamu (hai Ibrahim) telah mengetahui bahwa berhala-berhala itu tidak dapat berbicara.” (Al-Anbiya: 65) Qatadah mengatakan bahwa kaum Nabi Ibrahim kebingungan, lalu mereka mengatakan sebagaimana yang disitir oleh firman-Nya: “Sesungguhnya engkau telah mengetahui bahwa mereka (berhala-berhala ini) tidak dapat berbicara.” (Al-Anbiya: 65) As-Saddi mengatakan sehubungan dengan makna firman-Nya: “Kemudian kepala mereka jadi tertunduk.” (Al-Anbiya: 65) Yakni dalam menghadapi ujian dari Nabi Ibrahim itu. Ibnu Zaid mengatakan bahwa mereka melakukan demikian karena memikirkan jawabannya. Tetapi pendapat Qatadah lebih jelas dan lebih kuat, karena sesungguhnya mereka melakukan hal itu tiada lain karena kebingungan dan tidak tahu apa yang harus mereka lakukan. Karena itulah mereka berkata kepada Ibrahim: “Sesungguhnya kamu mengetahui bahwa berhala-berhala itu tidak dapat berbicara.” (Al-Anbiya: 65) Maka mengapa kamu katakan kepada kami agar kami menanyakan kepada berhala-berhala itu jika mereka berbicara, sedangkan kamu mengetahui bahwa berhala-berhala itu tidak dapat berbicara. Ayat 66 Maka pada saat itu juga Ibrahim berkata kepada mereka setelah mereka mengakui hal tersebut: “Maka mengapakah kalian menyembah selain Allah sesuatu yang tidak dapat memberi manfaat sedikit pun dan tidak (pula) memberi mudarat kepada kalian?” (Al-Anbiya: 66) Dengan kata lain, dapat disebutkan bahwa jika berhala-berhala itu tidak dapat berbicara dan tidak pula dapat membahayakan, maka mengapa kalian menyembah mereka selain Allah? Ayat 67 “Ah (celakalah) kalian dan apa yang kalian sembah selain Allah. Maka apakah kalian tidak berpikir”? (Al-Anbiya: 67) Mengapa kalian tidak merenungkan perbuatan sesat kalian dan kekafiran kalian yang parah ini. Hal ini hanya bisa terjadi di kalangan orang-orang bodoh, aniaya, lagi pendurhaka. Ibrahim dapat menegakkan hujah (argumentasi)nya terhadap mereka dan membungkam mereka. Karena itulah disebutkan oleh firman-Nya: “Dan itulah hujah Kami yang Kami berikan kepada Ibrahim untuk menghadapi kaumnya.” (Al-An'am: 83), hingga akhir ayat.

Ibrahim Menghancurkan Berhala “Dan demi Allah." (pangkal ayat 57). Nabi Ibrahim telah mulai perkataannya dengan sumpah. Tandanya beliau berkata bersungguh-sungguh, bukan bermain-main. "Akan aku lakukan suatu tipudaya terhadap berhala-berhala kamu itu, sesudah kamu berpaling." (ujung ayat 57). Artinya, kalau kamu telah berpaling, atau telah meninggalkan rumah tempat kamu mengumpulkan berhala itu, saya akan melakukan perbuatan yang berupa tipudaya terhadapnya. Tetapi apa macamnya tipudaya yang akan dilakukannya itu tidaklah diberitahukannya. “Lalu dia jadikan mereka berkeping-keping." (pangkal ayat 58). Artinya, pada suatu ketika kaumnya penyembah berhala-berhala sedang tidak berkumpul menyembahnya di sana, karena sedang menghadapi urusan masing-masing atau sedang berada di rumah, Ibrahim masuk ke tempat pemujaan itu membawa alat untuk menghancurkan berhala-berhala itu; mungkin semacam kapak. Dicincangnya satu demi satu sehingga berkeping-keping. "Kecuali berhala mereka yang besar." Hanya satu saja, yaitu berhala yang paling besar yang tidak diapa-apakannya. “Supaya mereka kembali kepadanya." (ujung ayat 58). Artinya, kalau semua berhala dicincang dan dikeping-keping dan satu saja yang tinggal, yaitu yang paling besar tentulah sesudah keliling melihat yang hancur mereka akan kembali kepada yang tinggal satu itu. Ada tersebut di dalam riwayat yang disampatkan oleh as-Suddi dan Mujahid. bahwa berhala yang besar itu tidak dirusakkan oleh Ibrahim, tetapi kapak yang digunakannya buat menghancurkan berhala-berhala yang kecil-kecil itu digantungkannya dt leher berhala besar yang tidak dirusakkannya itu. “Mereka bertanya: “Siapakah yang berbuat begini terhadap tuhan-tuhan kita'," (pangkal ayat 59). Artinya, setelah mereka melihat berhala-berhala yang mereka pertuhan itu telah jadi puing, timbullah pertanyaan siapa agaknya yang berbuat pekerjaan kepi ini: “Sesungguhnya dia adalah termasuk orang-orang zalim." (ujung ayat 59). Sangatlah murka mereka rupanya kepada orang yang mencincang itu, sehingga telah dijelaskan bahwa pembuat kejahatan ini sangat zalim, tidak bertimbang rasa. Masakan tuhan-tuhan yang dipuja, dipuji dan disembah lalu dicincang dikeping-keping “Mereka menjawab:" (pangkal ayat 60). Yang menjawab pertanyaan ini ialah orang-orang yang berada di dekat tempat kejadian itu: “Kami mendengar seorang anak muda yang menyebut-nyebut mereka, kata orang namanya Ibrahim." (ujung ayat 60). Orang itu seorang anak muda yang banyak menyebut-nyebut tentang berhala, mencela dan mencaci orang-orang yang memujanya. Dikatakannya bahwa menyembah berhala adalah suatu perbuatan yang bodoh. Dan pernah juga anak muda itu mengatakan bahwa dia bermaksud hendak membuat suatu tipudaya tentang berhala-berhala ini. Kata orang nama anak muda itu ialah Ibrahim! “Mereka berkata:" (pangkal ayat 61). Yang berkata di sini ialah pihak yang berkuasa datam negeri, yaitu Raja Namrudz, dan orang besar-besanya. “Maka bawalah dia di hadapan mati orang banyak." Artinya carilah pemuda itu sampai dapat dan bawa kemari. Membawanya hendaklah disaksikan oleh orang banyak. Sebab kesalahan ini amat besar, sangat menyinggung kepada perasaan orang banyak. "Supaya mereka saksikan." (ujung ayat 61). Dari kedua ayat ini, ayat 60 dan 61 kita mendapat beberapa pelajaran. Pertama ialah tentang keadaan Nabi Ibrahim waktu menghancurkan berhala itu. Dia masih terhitung anak muda! Yang berani mengerjakan pekerjaan nekat begitu memang hanya anak muda. Kita melihat di dalam al-Qur'an beberapa kali cerita tentang pekerjaan penting dikerjakan oleh anak muda. Yang menyembunyikan diri ke dalam alKahfi ialah beberapa orang anak muda karena keyakinan terhadap Allah yang berpegang kepada Tauhid amat berlawan dengan kepercayaan kaumnya yang mempersekutukan yang lain dengan Allah. Di dalam Surat 18 al-Kahfi, pemuda-pemuda itu dua kali mendapat pujian. Pertama di ayat 10, kedua di ayat 13. Di ayat 10 dikatakan: “Seketika melindungkan diri beberapa pemuda ke dalam Kahfr, lalu mereka berkata: “Ya Tuhan kami, anugerahilah kami rahmat langsung dari Engkau, dan sediakan kiranya bagi kami dan hal-ihwal kami ini kecerdikan," “Sesungguhnya mereka itu adalah beberapa orang anak yang beriman kepada Tuhan mereka, dan Kami tambahi untuk mereka petunjuk." Demikian pentingnya darah muda. Sehingga Ibnu Abbas pernah berkata: “Tidaklah Allah mengutus seorang Nabi melainkan anak muda. Dan seorang yang alim tidak pula diberi Allah ilmu melainkan di waktu muda." Lalu beliau baca ayat 60 Surat al-Anbiya' ini sebagai alasan. Inilah yang menimbulkan ilham pada segolongan ahli tashawuf untuk mengadakan gerakan “futtuwwah". Nabi Musa pun membawa anak muda bernama Yusya' menjadi temannya pergi mencari Nabi Khidhir, (al-Kahfi ayat 60), yang disebut fata-hu ( … ) ialah karena dididik akan jadi pengganti beliau nanti. Di zaman sekarang, dinamai Kader, Pelajaran yang kita ambil dan ayat 61 ialah bahwa di zaman purbakala, zaman raja-raja memerintah betum dibatasi dengan berbagai undang-undang itu, rasa keadilan pun telah dijaga. Meskipun tuduhan telah berat kepada Ibrahim karena ada orang-orang yang menyaksikan dia ada menyebut-nyebut berhala itu, ketika diauruh memanggil atau menangkap dia, raja memerintahkan agar dilakukan pemeriksaan di muka orang banyak. Supaya pemeriksaan dilakukan dengan teliti dan jika patut dihukum, supaya hukum pun diketahui orang banyak. Dan Ibrahim pun tidak merasa gentar melakukan itu, karena percaya bahwa dia akan diperiksa dengan seksama. Berkata Ibnu Katsir ketika menafsirkan ayat ini: “Memang Inilah yang dikehendaki Ibrahim a.s., yaitu supaya mereka di hadapan pertemuan besar itu, bagaimana banyaknya kebodohan mereka dan sedikitnya akal mereka, karena menyembah berhala yang tidak dapat menangkis mudharat, dan tidak dapat menolong apa-apa." Dan di dalam ayat kita dapat pula mengambil kesimpulan bahwa pada zaman itu orang pun telah mulai mempunyai hukum yang teratur, tidak segera menjatuhkan hukum semena-mena sebelum mengadakan pemeriksaan dan penyelidikan. Nabi Ibrahim dicari sampai dapat, lalu dihadapkan ke hadapan penguasa dan mulailah ditanya: “Mereka berkata: “Apakah benar engkau yang berbuat begini terhadap tuhan-tuhan kami, hai Ibrahim?" (ayat 62). Berbuat begini, sampai berkeping-keping hancur? Padahal semuanya adalah tuhan-tuhan dan dewa-dewa yang kami puja dan kami besarkan? “Dia menjawab: “Bahkan yang telah berbuat begini ialah yang terbesar di antara mereka ini," (pangkal ayat 63). Inilah penjawaban yang telah dia sediakan sejak semula, Itu sebabnya maka yang paling besar tidak dia rusakkan dan kapak perusak itu digantungkannya pada ieher berhala besar itu. Dengan jawaban seperti ini Ibrahim hendak mengambil perhatian mereka bahwa berhala yang paling besar marah, mengapa di samping dia mereka itu membuat lagi berhala-berhala kecil dan menyembah pula ke sana. Selanjutnya Ibrahim berkata: “Maka tanyakanlah kepada mereka itu, jika mereka pandai bercakap-cakap." (ujung ayat 63). Inilah suatu tantangan yang benar-benar membuat pihak kaumnya pasti terdesak. Jika mereka mengatakan bahwa berhala yang mereka sembah itu memang tuhan, tentu menurut akal yang sihal berhala itu pandai bercakap, baik yang telah hancur berkeping-keping, atau berhala yang terlebih besar yang tidak turut dihancurkan oleh Ibrahim itu. Mendengar jawaban Ibrahim yang demikian, mulailah dengan serta-merta tergerak fikiran mereka yang ash, yang belum kacau, karena kebiasaan pusaka nenek-moyang: “Maka kembalilah mereka kepada diri mereka masing-masing." (pangkal ayat 64). Artinya, mulailah timbut fikiran dalam diri mereka masing-masing, bahwa itu tidak mungkin. Jika ditanyai berhala-berhala itu sudah terang tidak ada satu juga yang akan menjawab, sebab semua hanya benda yang tidak bernyawa. "Lalu mereka pun berkata: Sesungguhnya kamulah orang-orang yang zalim." (ujung ayat 64). Inilah, kelanjutan dari kata-kata mereka setelah mereka kembali kepada diri mereka masing-masing. Tegasnya bahwa mereka semua, yaitu orang-orang yang berkuasa telah sampai kepada fikiran yang benar, bahwa tidak mungkin berhala-berhala dapat menjawab jika ditanyai siapa yang mencincang mereka, dan tidak mungkin pula berhala yang paling besar mengakui dialah yang menghancurkan kawan-kawannya yang kecil-kecil itu dengan kapak yang dIsandangnya. Akhinya pun sampailah mereka kepada keinsafan bahwa perbuatan mereka bertuhan kepada berhala itu adalah perbuatan orang yang zalim. Perbuatan orang yang berjalan di tempat gelap, tidak diterangi oleh akal sihal. Mereka mengaku, masing-masing menyatahkan kawan. "Kamulah orang-orang yang zalim." Tetapi meskipun semua sudah mengerti bahwa perbuatan mereka menyembah berhala itu adalah perbuatan zalim, gelap dan bodoh, namun Ibrahim juga yang salah! Sebab yang berkuasa ialah mereka. “Kemudian itu ditundukkanlah kepada mereka." (pangkal ayat 65). Artinya, . sebagaimana ditafsirkan oleh al-Qurthubi, mereka kembali lagi kepada kebodohan dan keras kepala mereka sehingga tidak mereka sadari, kepala mereka dibuat Tuhan jadi tunduk. Qatadah menafsirkan bahwa kaum itu telah mulai faham kesaiahan kepercayaan mereka, tetapi mereka masih hendak menunjukkan bahwa mereka berkuasa. Oleh sebab itu meskipun hendak memperlihatkan kuasa, namun muka dengan tidak dIsadari tertunduk juga. Arti yang terkandung di dalam ayat yang pendek ini dapat kita rasakan di mana saja tentang sikap suatu pemerintahan yang telah salah. tetapi tidak mau mengaku salah. Latu mereka hendak menimpakan kesalahan kepada orang yang menegur kesaiahan mereka. Begitulah dilakukan penguasa-penguasa itu kepada Ibrahim dengan perkataan mereka: “Sesungguhnya engkau sendiri sudah tahu bahwa tidaklah berhala-berhala itu dapat bercakap-cakap." (ujung ayat 65). Dengan cara yang demikian, mereka tetap memberatkan kesalahan kepada Ibrahim. Tidak masuk akal berhala yang besar yang mencincang berhala-berhala yang kecil. tni bukan perbuatan berhala yang tidak dapat berbuat apa-apa. Ini adalah pasti perbuatan manusia. Berhala itu biau, tidak bergerak, usahkan mencincang! Dan manusia yang mencincang itu ialah engkau sendiri Ibrahim!

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