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Ayah
Word by Word
لِّكُلِّ
For every
أُمَّةٖ
nation
جَعَلۡنَا
We have made
مَنسَكًا
rite(s)
هُمۡ
they
نَاسِكُوهُۖ
perform it
فَلَا
So let them not
يُنَٰزِعُنَّكَ
dispute with you
فِي
in
ٱلۡأَمۡرِۚ
the matter
وَٱدۡعُ
but invite (them)
إِلَىٰ
to
رَبِّكَۖ
your Lord
إِنَّكَ
Indeed, you
لَعَلَىٰ
(are) surely on
هُدٗى
guidance
مُّسۡتَقِيمٖ
straight
لِّكُلِّ
For every
أُمَّةٖ
nation
جَعَلۡنَا
We have made
مَنسَكًا
rite(s)
هُمۡ
they
نَاسِكُوهُۖ
perform it
فَلَا
So let them not
يُنَٰزِعُنَّكَ
dispute with you
فِي
in
ٱلۡأَمۡرِۚ
the matter
وَٱدۡعُ
but invite (them)
إِلَىٰ
to
رَبِّكَۖ
your Lord
إِنَّكَ
Indeed, you
لَعَلَىٰ
(are) surely on
هُدٗى
guidance
مُّسۡتَقِيمٖ
straight
Translation
For every [religious] community We have appointed rites which they perform. So, [O Muḥammad], let them [i.e., the disbelievers] not contend with you over the matter but invite [them] to your Lord. Indeed, you are upon straight guidance.
Tafsir
For every community We have appointed a [holy] rite (read mansakan or mansikan) a [Holy] Law, which they are to observe, which they are to implement. So do not let them dispute with you, the intended meaning is 'do not dispute with them', about the matter, namely, the matter of the slaughter animal, when they said, 'What God has killed is worthier for you to eat than what you killed'; but summon [people] to your Lord, [to] His religion. Indeed you follow a straight guidance, [a straight] religion.
Every Nation has its Religious Ceremonies
Allah tells:
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلَ يُنَازِعُنَّكَ فِي الاَْمْرِ
For every nation We have made Mansak which they must follow; so let them not dispute with you on the matter,
Allah tells us that He has made Mansak for every nation.
Ibn Jarir said,
This means that there are Mansak for every Prophet's nation.
He said,
The origin of the word Mansik in Arabic means the place to which a person returns repeatedly, for good or evil purposes. So the Manasik (rites) of Hajj are so called because the people return to them and adhere to them.
If the phrase For every nation We have ordained religious ceremonies means that every Prophet's nation has its religious ceremonies as ordained by Allah, then the phrase So let them (the pagans) not dispute with you on the matter refers to the idolators.
If the phrase For every nation We have ordained religious ceremonies means that it is the matter of Qadar (divine decree), as in the Ayah,
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا
(For each nation there is a direction to which they face). (2:148)
Allah says here:
هُمْ نَاسِكُوهُ
(which they Nasikuh) meaning, which they must act upon. The pronoun here refers back to those who have these religious ceremonies and ways, i.e., they do this by the will and decree of Allah, so do not let their dispute with you over that divert you from following the truth.
Allah says:
وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُّسْتَقِيمٍ
but invite them to your Lord. Verily, you indeed are on the straight guidance.
i.e., a clear and straight path which will lead you to the desired end.
This is like the Ayah:
وَلَا يَصُدُّنَّكَ عَنْ ءَايَـتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ وَادْعُ إِلَى رَبِّكَ
And let them not turn you away from the Ayat of Allah after they have been sent down to you:and invite to your Lord. (28:87)
وَإِن جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
And if they argue with you, say:Allah knows best what you do.
This is like the Ayah:
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِييُونَ مِمَّأ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ
And if they belie you, say:For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do! (10:41)
اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
Allah knows best of what you do.
This is a stern warning and definite threat, as in the Ayah:
هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَى بِهِ شَهِيداً بَيْنِى وَبَيْنَكُمْ
He knows best of what you say among yourselves concerning it! Sufficient is He as a witness between me and you! (46:8)
Allah says here:
اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Allah will judge between you on the Day of Resurrection about that wherein you used to differ.
This is like the Ayah:
فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَأ أُمِرْتَ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَقُلْ ءَامَنتُ بِمَأ أَنزَلَ اللَّهُ مِن كِتَـبٍ
So unto this then invite, and stand firm as you are commanded, and follow not their desires but say:I believe in whatsoever Allah has sent down of the Book. (42:15)
Allah tells us how perfect is His knowledge of His creation, and that He encompasses all that is in the heavens and on earth
Allah says:
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاء وَالاَْرْضِ
Know you not that Allah knows all that is in the heaven and on the earth!
Not even the weight of a speck of dust, or less than that or greater escapes His knowledge in the heavens or in the earth. He knows all things even before they happen, and He has written that in His Book, Al-Lawh Al-Mahfuz, as was reported in Sahih Muslim from Abdullah bin `Amr, who said,
The Messenger of Allah said:
إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَيِقِ قَبْلَ خَلْقِ السَّموَاتِ وَالاَْرْضِ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء
Allah issued His decrees concerning the measurement and due proportion of the creatures fifty thousand years before He created the heavens and the earth, and His Throne was over the water.
In the Sunan, it was reported from a group of the Companions that the Messenger of Allah said:
أَوَّلُ مَا خَلَقَ اللهُ الْقَلَمُ قَالَ لَهُ اكْتُبْ
قَالَ وَ مَا أَكْتُبُ
قَالَ اكْتُبْ مَا هُوَ كَايِنٌ
فَجَرَى الْقَلَمُ بِمَا هُوَ كَايِنٌ إِلَى يَوْمِ الْقِيَامَة
The first thing that Allah created was the Pen. He said to it, Write!
It said, What should I write?
He said, Write what will happen,
so the Pen wrote everything that will happen until the Day of Resurrection.
Allah says:
إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ
Verily, it is (all) in the Book. Verily, that is easy for Allah.
The Idolators' worship of others besides Allah and Their vehement rejection of the Ayat of Allah
Allah says:
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا
And they worship besides Allah others for which He has sent down no authority,
Allah tells us that the idolators, in their ignorance and disbelief, worship besides Allah others which He has sent down no authority for, i.e., no proof or evidence for such behavior.
This is like the Ayah:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَـفِرُونَ
And whoever calls upon, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful. (23:117)
So Allah says here:
مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُم بِهِ عِلْمٌ
for which He has sent down no authority, and of which they have no knowledge;
meaning, they have no knowledge in the subject that they fabricate lies about; it is only something which was handed down to them from their fathers and ancestors, with no evidence or proof, and its origins lie in that which the Shaytan beautified for them and made attractive to them.
Allah warned them:
وَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ
and for the wrongdoers there is no helper.
meaning, no one to help them against Allah when He sends His punishment and torment upon them.
Then Allah says
وَإِذَا تُتْلَى عَلَيْهِمْ ايَاتُنَا بَيِّنَاتٍ
And when Our clear Ayat are recited to them,
means, when the Ayat of the Qur'an and clear evidence and proof for Tawhid of Allah are mentioned to them, and they are told that there is no god besides Allah and that the Messengers spoke the truth,
تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنكَرَ
you will notice a denial on the faces of the disbelievers!
يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ ايَاتِنَا
They are nearly ready to attack with violence those who recite Our Ayat to them.
then they nearly attack and do harm to those who bring proof to them from the Qur'an, and cause them harm using their tongues and hands.
قُلْ
Say, (O Muhammad to these people),
أَفَأُنَبِّيُكُم بِشَرٍّ مِّن ذَلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا
Shall I tell you of something worse than that! The Fire! which Allah has promised to those who disbelieved,
The fire and wrath and torment of Allah are far worse than that with which you are trying to scare the believing close friends of Allah in this world. The punishment in the Hereafter for these deeds of yours is worse than that what you claim you want to do to the believers.
وَبِيْسَ الْمَصِيرُ
and worst indeed is that destination!
how terrible is the Fire as a final destination and abode!
إِنَّهَا سَأءَتْ مُسْتَقَرّاً وَمُقَاماً
Evil indeed it is as an abode and as a place to rest in. (25:66)
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Commentary
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning.
One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis.
However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a
specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِنَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them.
This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَبِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error.
A doubt and its answer
In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)
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Tafsir Surat Al-Hajj: 67-69
Bagi tiap-tiap umat telah Kami tetapkan syariat tertentu yang mereka jalankan (amalkan), maka janganlah mereka sekali-kali membantah kamu dalam urusan (syariat) ini dan serulah mereka kepada (agama) Tuhanmu. Sesungguhnya kamu benar-benar berada pada jalan yang lurus. Dan jika mereka membantah kamu, maka katakanlah, "Allah lebih mengetahui tentang apa yang kalian kerjakan. Allah akan mengadili di antara kalian pada hari kiamat tentang apa yang kalian dahulu selalu perselisihkan.
Ayat 67
Allah ﷻ memberitahukan bahwa Dia telah menetapkan syariat tertentu bagi tiap-tiap umat. Ibnu Jarir mengatakan, bagi umat tiap-tiap nabi ditetapkan syariat tertentu. Ibnu Jarir mengatakan bahwa asal kata mansak menurut istilah bahasa artinya tempat yang biasa didatangi oleh manusia yang ia selalu bolak-balik kepadanya, adakalanya untuk tujuan baik atau tujuan buruk. Karena itulah manasik haji dinamakan dengan memakai kata ini, mengingat banyak manusia yang berdatangan kepadanya dan bermukim padanya. Jika makna ayat ini seperti yang dikatakan oleh Ibnu Jarir yaitu bahwa bagi umat tiap-tiap nabi Kami ditetapkan syariat tertentu berarti makna yang dimaksud oleh firman-Nya: “Maka janganlah mereka sekali-kali membantah kamu dalam urusan (syariat) ini.” (Al-Hajj: 67) ditujukan kepada orang-orang musyrik.
Dan jika makna yang dimaksud ialah bagi tiap-tiap umat Kami tetapkan syariat tertentu dengan ketetapan secara takdir, berarti maknanya sama dengan apa yang disebutkan oleh firman-Nya: “Dan bagi tiap-tiap umat ada kiblatnya (sendiri) yang ia menghadap kepadanya.” (Al-Baqarah: 148). Karena itulah dalam ayat ini disebutkan oleh firman-Nya: “Yang mereka jalankan (amalkan).” (Al-Hajj: 67). Damir hum yang ada dalam ayat ini kembali kepada mereka yang mempunyai syariat-syariat dan tuntunan-tuntunan lain. Dengan kata lain, mereka melakukan hal itu hanyalah berdasarkan takdir Allah dan kehendak-Nya. Makanya jangan kamu terpengaruh oleh sikap mereka yang menentang kamu, jangan pula hal itu memalingkan kamu dari kebenaran yang kamu sampaikan. Makanya dalam firman selanjutnya disebutkan:
“Dan serulah mereka kepada (agama) Tuhanmu. Sesungguhnya kamu benar-benar berada pada jalan yang lurus.” (Al-Hajj: 67)
Yakni jalan yang jelas lagi lurus menghantarkan kepada tujuan. Makna ayat ini sama dengan apa yang disebutkan oleh firman-Nya: Dan jangan sekali-kali mereka dapat menghalangimu dari (menyampaikan) ayat-ayat Allah, sesudah ayat-ayat itu diturunkan kepadamu, dan serulah mereka kepada (jalan) Tuhanmu.” (Al-Qashash: 87).
Ayat 68
Firman Allah ﷻ: "Dan jika mereka membantah kamu, maka katakanlah, ‘Allah lebih mengetahui tentang apa yang kalian kerjakan’." (Al-Hajj: 68)
Ayat ini semakna dengan apa yang disebutkan oleh firman-Nya: “Jika mereka mendustakan kamu, maka katakanlah, ’Bagiku pekerjaanku dan bagimu pekerjaanmu. Kamu berlepas diri terhadap apa yang aku kerjakan dan aku pun berlepas diri terhadap apa yang kamu kerjakan." (Yunus: 41)
Firman Allah ﷻ: “Allah lebih mengetahui tentang apa yang kalian kerjakan.” (Al-Hajj: 68)
Di dalam makna ayat ini terkandung ancaman keras dan peringatan yang kuat, semakna dengan apa yang disebutkan oleh firman-Nya: “Dia lebih mengetahui tentang apa-apa yang kalian percakapkan tentang Al-Qur'an itu. Cukuplah Dia menjadi saksi antaraku dan antara kalian.” (Al-Ahqaf: 8). Karena itulah dalam firman selanjutnya disebutkan;
Ayat 69
“Allah akan mengadili di antara kalian pada hari kiamat tentang apa yang kalian dahulu perselisihkan.” (Al-Hajj: 69)
Ayat ini semakna dengan firman-Nya: “Maka karena itu, serulah (mereka kepada agama itu) dan tetaplah sebagaimana diperintahkan kepadamu dan janganlah mengikuti hawa nafsu mereka, dan katakanlah, ‘Aku beriman kepada semua Kitab yang diturunkan Allah’." (Asy-Syura: 15), hingga akhir ayat.
Bagi setiap umat, seperti Yahudi dan Nasrani, telah Kami tetapkan melalui para utusan Allah cara beribadah yang harus mereka amalkan guna mendekatkan diri kepada-Nya. Maka tidak sepantasnya mereka, kaum Yahudi dan Nasrani, berbantahan dengan engkau, Muhammad, dalam urusan cara beribadah kepada Allah ini; dan serulah kaum Yahudi dan Nasrani itu kepada Tuhanmu untuk beriman kepada Al-Qur'an. Sungguh, engkau Muhammad, berada di jalan yang lurus, baik dalam bidang akidah, ibadah (syariah), maupun akhlak. 68. Dan jika mereka, kaum Yahudi dan Nasrani, membantah engkau, Muhammad, ketika engkau mengajarkan tauhid yang lurus, ibadah yang sempurna, dan akhlak yang mulia; maka katakanlah kepada ahli kitab, Yahudi dan Nasrani yang membantah kamu itu, 'Allah lebih tahu tentang apa yang kamu kerjakan,' karena Allah benar-benar mengetahui yang tampak maupun yang tersembunyi.
Allah telah mengutus para rasul kepada tiap-tiap umat sampai kepada masa Nabi Muhammad ﷺ Tiap-tiap rasul membawa syariat yang berbeda dengan syariat rasul yang lain, sesuai dengan keadaan, tempat dan masa dimana umat itu berada sehingga syariat itu dapat mereka lakukan dengan baik dan sesuai dengan kesanggupan, kemanfaatan dan kebutuhan hidup mereka.
Kitab Taurat diturunkan kepada Musa as, yang akan disampaikan kepada Bani Israil. Bani Israil di waktu itu sedang terjangkit paham materialisme dan kehidupan yang materialistis. Hidupnya didasarkan kepada kebendaan. Baginya hidup ini adalah serba benda. Bani Israil tatkala ditinggalkan Nabi Musa yaitu dikala beliau naik ke bukit Tursina untuk menerima Taurat, mereka membuat patung anak sapi dari emas untuk disembah. Isi Taurat banyak memberi petunjuk kepada manusia tentang cara-cara membina diri dan umat agar terhindar dari paham materialisme dan kehidupan yang materialistis itu. Demikian pula Injil diturunkan kepada Nabi Isa as, banyak memberi petunjuk cara-cara pembinaan kejiwaan, rohani, sesuai pula dengan keadaan orang Yahudi di waktu itu.
Pada akhirnya Al-Qur'an diturunkan kepada Nabi Muhammad ﷺ Syariat yang dikandung Al-Qur'an itu adalah syariat untuk seluruh umat manusia sampai akhir zaman. Di dalam Al-Qur'an banyak ayat-ayat yang memberi petunjuk kepada manusia agar mereka di samping memikirkan kehidupan rohani juga memikirkan kehidupan duniawi, kehidupan duniawi merupakan persiapan kehidupan akhirat.
Demikianlah ketetapan Allah yang berlaku bagi seluruh umat manusia sejak dahulu sampai sekarang. Maka seharusnya orang-orang kafir itu tidak menentang seruan Nabi Muhammad yang disampaikan kepada mereka. Karena itu Allah memperingatkan kepada Nabi Muhammad dan umatnya agar jangan terpengaruh oleh tantangan dan pembangkangan orang-orang kafir. Tetaplah melakukan dakwah, menyeru mereka dengan hikmat dan kebijaksanaan, mengajak mereka kepada ketauhidan, yang menunjukkan kepada kebahagiaan hidup di dunia dan di akhirat.
“Bagi tiap-tiap umat telah Kami tetapkan syariat yang mereka akan melaluinya." (pangkal ayat 67). Umat yang dimaksud di sini ialah umat Nabi-nabi. Berubah zaman, berubah umat, berubah Nabi, berubah pula syariat. Di ayat ini dikatakan “mansakan". Manaakan yang bergabung dengan ( nusuk, berarti upacara ibadat. Pokok akidah wajib mengakui Allah itu Esa, tidak yang bersekutu dengan dia dan kepercayaan kepada Hari Akhirat adalah satu dan sama di antara sekalian Nabi. Tetapi cara-cara melakukan ibadat dan beberapa hukum mu'amalat berubah-ubah. Sebab keadaan umat zaman sebelum Muhammad masih terpisah-pisah, baik ruang
“Maka sekali-kali janganlah mereka membantah engkau dalam hal ini," Yang akan membantah itu tentu saja orang musyrikin yang berada di negeri Makkah di masa ayat turun atau pemberici-pemberici Islam di dunia ini di segala waktu. Seumpama orang Yahudi akan membantah mengapa syariat Muhammad menetapkan Jum'at jadi hari besar, bukan hari Sabtu. Orang Nasrani pun akan membantah, mengapa tidak hari Ahari?"Dan serulah kepada Tuhan entjfcau." Tegasnya lanjutkan terus mengadakan da'wah menyeru manusia supaya kembali kepada jalan Allah yang Maha Besar. Dengan tidak pilih kaum dan tidak pilih bangsa. Bahkan serulah semua. Karena syariat yang diturunkan kepada umat engkau itulah yang berkenan di sisi Tuhan."Sesungguhnya engkau adalah di atas petunjuk yang /urus." (ujung ayat 67).
Maksud ayat ialah agar engkau, ya Rasul, tetap dalam langkahmu maju ke muka, jangan bimbang dan tertegun karena haritahan-haritahan itu, karena syariat yang engkau bawa ini adalah benar dan jalan yang engkau tempuh adalah petunjuk yang lurus.
Selain dari menjaga syariat dan akidah itu, kaum Muslimin pengikut Muhammad hendaklah pula awas dan hati-hati jangan sampai karena ke-kurangan pengetahuan, lalu meniru-niru upacara lain agama, padahal ber-tentangan dengan Islam yang mempunyai peraturan sendiri.
“Dan jika mereka membantah engkau." (pangkal ayat 68). Dan jika mereka ajak engkau hendak berdebat, hendak bertengkar dengan engkau perkara akidah atau syariat, bukan lagi hendak mencari kebenaran, hanya semata-mata bersitegang urat leher karena mempertahankan adat kebiasaan nenek-moyang: “Maka katakanlah: Allah lebih mengetahui tentang apa gang kamu kerjakan itu." (ujung ayat 68). Tegasnya kita tidak usah bertengkar lagi. Amal ibadat yang kamu pertahankan itu lebih diketahui oleh Allah. Dia yang akan mempertimbangkan. Bukan aku.
“Allah akan menjatuhkan keputusannga di antara kamu pada hari kiamat dari hal dpa-apa gang dahulu kamu perselisihkan." (ayat 69). Pada waktunya-lah kelak kamu akan tahu mana yang hak dan mana yang batil. Tidaklah guna kita bertengkar sekarang. Hanya menghabiskan waktu.
“Tidakkah engkau tahu bahwa sesungguhnga Allah mengetahui apa gang di langit dan di bumi." (pangkal ayat 70). Kecil dan besar di langit dan di bumi tidak ada yang luput dari pengetahuan Allah. Termasuk juga keras kepala orang kafir mempertahankan yang salah."Sesungguhnya yang demikian itu ada dalam sebuah kitab." Artinya bahwa semua isi langit dan bumi adalah kepunyaan Allah belaka. Ada catatannya semua di sisi Allah. Kitab yang bernama “Luh Mahfuzh"."Sesungguhnya gang demikian bagi Allah adalah
dirampas sesuatu dari mereka oleh lalat itu. tiada pula mereka akan dapat merebutnya daripadanya. Amat lemah yang menuntut dan yang dituntut.
(Bagi tiap-tiap umat telah Kami tetapkan manasik tertentu) dapat dibaca Mansakan dan Minsakan artinya syariat (yang mereka lakukan) yakni mereka amalkan (maka janganlah sekali-kali mereka membantah kamu) makna yang dimaksud adalah, janganlah kamu membantah mereka (dalam urusan ini) masalah penyembelihan, karena mereka mengatakan, bahwa apa yang dimatikan oleh Allah yakni bangkai lebih berhak untuk kalian makan daripada apa yang kalian sembelih (dan serulah manusia kepada Rabbmu) agama-Nya. (Sesungguhnya kamu benar-benar berada pada petunjuk) agama (yang lurus).
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