Join over 4 million Quran learners from more than 180 countries
Ayah
Word by Word
يُصۡلِحۡ
He will amend
لَكُمۡ
for you
أَعۡمَٰلَكُمۡ
your deeds
وَيَغۡفِرۡ
and forgive
لَكُمۡ
you
ذُنُوبَكُمۡۗ
your sins
وَمَن
And whoever
يُطِعِ
obeys
ٱللَّهَ
Allah
وَرَسُولَهُۥ
and His Messenger
فَقَدۡ
certainly
فَازَ
has attained
فَوۡزًا
an attainment
عَظِيمًا
great
يُصۡلِحۡ
He will amend
لَكُمۡ
for you
أَعۡمَٰلَكُمۡ
your deeds
وَيَغۡفِرۡ
and forgive
لَكُمۡ
you
ذُنُوبَكُمۡۗ
your sins
وَمَن
And whoever
يُطِعِ
obeys
ٱللَّهَ
Allah
وَرَسُولَهُۥ
and His Messenger
فَقَدۡ
certainly
فَازَ
has attained
فَوۡزًا
an attainment
عَظِيمًا
great
Translation
He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allāh and His Messenger has certainly attained a great attainment.
Tafsir
He will rectify your deeds for you, He will accept them, and will forgive you your sins. And whoever obeys God and His Messenger has verily achieved a great success, he has attained his ultimate goal.
The Fabrications of the Jews against Musa
Al-Bukhari recorded in the Book of Hadiths about the Prophets, that Abu Hurayrah said that the Messenger of Allah said:
إِنَّ مُوسَى عَلَيْهِ السَّلَمُ كَانَ رَجُلً حَيِيًّا سِتِّيرًا لَا يُرَى مِنْ جِلْدِهِ شَيْءٌ اسْتِحْيَاءً مِنْهُ فَأذَاهُ مَنْ اذَاهُ مِنْ بَنِي إِسْرَايِيلَ فَقَالُوا مَا يَتَسَتَّرُ هَذَا التَّسَتُّرَ إِلاَّ مِنْ عَيْبٍ فِي جِلْدِهِ إِمَّا بَرَصٌ وَإِمَّا أُدْرَةٌ وَإِمَّا افَةٌ وَإِنَّ اللهَ عَزَّ وَجَلَّ أَرَادَ أَنْ يُبَرِّيَهُ مِمَّا قَالُوا لِمُوسَى عَلَيْهِ السَّلَمُ فَخَلَ يَوْمًا وَحْدَهُ فَخَلَعَ ثِيَابَهُ عَلَى حَجَرٍ ثُمَّ اغْتَسَلَ فَلَمَّا فَرَغَ أَقْبَلَ إِلَى ثِيَابِهِ لِيَأْخُذَهَا وَإِنَّ الْحَجَرَ عَدَا بِثَوْبِهِ فَأَخَذَ مُوسَى عَصَاهُ وَطَلَبَ الْحَجَرَ فَجَعَلَ يَقُولُ ثَوْبِي حَجَرُ ثَوْبِي حَجَرُ حَتْى انْتَهَى إِلَى مَلٍَ مِنْ بَنِي إِسْرَايِيلَ فَرَأَوْهُ عُرْيَانًا أَحْسَنَ مَا خَلَقَ اللهُ عَزَّ وَجَلَّ وَأَبْرَأَهُ مِمَّا يَقُولُونَ وَقَامَ الْحَجَرُ فَأَخَذَ ثَوْبَهُ فَلَبِسَهُ وَطَفِقَ بِالْحَجَرِ ضَرْبًا بِعَصَاهُ فَوَاللهِ إِنَّ بِالْحَجَرِ لَنَدَبًا مِنْ أَثَرِ ضَرْبِهِ ثَلَثًا أَوْ أَرْبَعًا أَوْ خَمْسًا قَالَ فَذَلِكَ قَوْلُهُ تَعَالَى
يَا أَيُّهَا الَّذِينَ امَنُوا لَاا تَكُونُوا كَالَّذِينَ اذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِندَ اللَّهِ وَجِيهًا
Musa, peace be upon him, was a shy and modest man who would never show anything of his skin because of his shyness. Some of the Children of Israel annoyed him by saying:
He only keeps himself covered because of some defect in his skin, either leprosy or scrotal hernia or some other defect.
Allah, may He be glorified, wanted to clear Musa, peace be upon him, of what they were saying. One day Musa was alone, so he took off his garment and put it on a rock, then he took a bath. When he had finished, he turned back to pick up his garment, but the rock moved away, taking his garment with it.
Musa picked up his stick and chased the rock, saying, My garment, O rock! My garment, O rock! Until he reached a group of the Children of Israel, who ﷺ him naked and found that he was the best of those whom Allah had created. Thus he was cleared of what they had said about him. Then the rock stood still, so he took his garment and put it on. He started hitting the rock with his stick, and by Allah, the marks of that beating were left on the rock, three or four or five.
This is what is referred to in the Ayah:
O you who believe! Be not like those who annoyed Musa, but Allah cleared him of that which they alleged, and he was honorable before Allah.
This Hadith is one of those which were recorded by Al-Bukhari but not Muslim.
Imam Ahmad recorded that Abdullah (bin Mas`ud) said:
One day, the Messenger of Allah distributed some booty and a man among the Ansar said, `This division was not done for the sake of Allah.'
I said, `O enemy of Allah! I am going to tell the Messenger of Allah what you have said.'
So, I told the Prophet about it. His face reddened and he said,
رَحْمَةُ اللهِ عَلَى مُوسَى لَقَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَر
May Allah have mercy on Musa. He was annoyed with worse than this, yet he remained patient.
This was recorded in the Two Sahihs.
وَكَانَ عِندَ اللَّهِ وَجِيهًا
and he was honorable before Allah.
means, he had a position of status and honor before his Lord, may He be exalted and glorified.
Al-Hasan Al-Basri said:
His supplications would be answered by Allah.
Some of them said that part of his great standing before Allah was that he interceded for his brother Harun, asking Allah to send him with him as a Messenger, and Allah granted his request and said:
وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَأ أَخَاهُ هَـرُونَ نَبِيّاً
And We granted him his brother Harun, (also) a Prophet, out of Our mercy. (19:53
The Command to the Believers to have Taqwa and speak the Truth
Allah says:
يَا أَيُّهَا الَّذِينَ امَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاًا سَدِيدًا
O you who believe! Have Taqwa of Allah and speak (always) the truth.
Here Allah commands His servants to have Taqwa of Him, worshipping Him as if they can see Him, and to
قَوْلاً سَدِيدًا
(speak (always) the truth).
meaning, to speak in a straightforward manner, with no crookedness or distortion
يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ
He will direct you to do righteous good deeds and will forgive you your sins.
He promises them that if they do that, He will reward them by making their deeds righteous, i.e., enabling them to do righteous deeds, and He will forgive them their past sins. With regard to whatever sins they may commit in the future, He will inspire them to repent from them.
Then He says:
وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
And whosoever obeys Allah and His Messenger, he has indeed achieved a great victory.
meaning, he will be saved from the fire of Hell and will enjoy everlasting delights (in Paradise)
How Man bore the Amanah
Allah says:
إِنَّا عَرَضْنَا الاَْمَانَةَ عَلَى السَّمَاوَاتِ وَالاَْرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الاِْنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً
Truly, We did offer the Amanah to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust and ignorant.
Al-`Awfi reported that Ibn Abbas said,
Al-Amanah means obedience. This was offered to them before it was offered to Adam, and they could not bear it. Then Allah said to Adam:
`I have offered the Amanah to the heavens and the earth and the mountains, and they could not bear it. Will you take it on!'
He said, `O Lord, what does it involve!'
He said, `If you do good, you will be rewarded, and if you do evil, you will be punished.'
So Adam took the Amanah and bore it, and this is what is referred to in the Ayah:
وَحَمَلَهَا الاِْنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً
(But man bore it. Verily, he was unjust and ignorant.
Ali bin Abi Talhah reported that Ibn Abbas said,
Al-Amanah means Al-Fara'id (the obligatory duties). Allah offered them to the heavens and the earth and the mountains, (on the grounds that) if they fulfilled them, He would reward them; and if they failed, He would punish them. But they did not want to do that, and they were afraid of it, not because their intention was sinful, but because of their respect for the religion of Allah, in case they could not fulfill the obligations involved. Then Allah offered it to Adam, and he accepted it with all that it entailed. This is what is referred to in the Ayah:
وَحَمَلَهَا الاِْنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً
(But man bore it. Verily, he was unjust and ignorant).
meaning, he underestimated the command of Allah.
This was also the view of Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan Al-Basri and others that Al-Amanah means Al-Fara'id.
Others said that it meant obedience.
Al-A`mash narrated from Abu Ad-Duha from Masruq that Ubayy bin Ka`b said:
Part of Al-Amanah means that woman was entrusted with her own chastity.
Qatadah said:
Al-Amanah means religion, obligatory duties and prescribed punishments.
Malik narrated that Zayd bin Aslam said:
Al-Amanah means three things:
prayer,
fasting and
performing Ghusl to cleanse oneself from sexual impurity.
There is no contradiction between all of these views; they are all in agreement and all refer to responsibility and the acceptance of commands and prohibitions with their attendant conditions, which is that the one who fulfills this responsibility, will be rewarded; while the one who neglects it, will be punished. Man accepted this despite the fact that he is weak, ignorant and unjust -- except for those whom Allah helps, and Allah is the One Whose help we seek.
One of the reports which deal with Al-Amanah is the Hadith recorded by Imam Ahmad from Hudhayfah, may Allah be pleased with him, who said:
The Messenger of Allah told us two Hadiths, one of which I have seen and the other I am still waiting to see.
He told us that Al-Amanah is deeply rooted in the heart of man, then the Qur'an was revealed and they know it from the Qur'an and from the Sunnah.
Then he told us that Al-Amanah will be taken away.
He said,
يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الاَْمَانَةُ مِنْ قَلْبِهِ فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْمَجْلِ كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكِ تَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْء
A man may sleep and Al-Amanah will be taken from his heart, leaving nothing but a trace like a blister left by a coal if you were to roll it over your leg -- you will see it protruding but there is nothing inside.
Then he took a pebble and rolled it over his leg, then he said:
فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ لَا يَكَادُ أَحَدٌ يُوَدِّي الاَْمَانَةَ حَتَّى يُقَالَ إِنَّ فِي بَنِي فُلَنٍ رَجُلً أَمِينًا حَتَّى يُقَالَ لِلرَّجُلِ مَا أَجْلَدَهُ وَأَظْرَفَهُ وَأَعْقَلَهُ وَمَا فِي قَلْبِهِ حَبَّةُ خَرْدَلٍ مِنْ إِيمَان
Then the people will start buying and selling, and hardly anyone will be paying attention to Al-Amanah, until it will be said that among the tribe of so-and-so there is a trustworthy man, and it will said of a man, `how strong he is, how nice and how wise,' and there is not even a mustard seed of faith in his heart.
No doubt, there came upon me a time when I did not mind dealing (bargaining) with anyone of you, for if he was a Muslim, his Islam would compel him to pay me what is due to me, and if he was a Christian, or Jew, the Muslim official would compel him to pay me what is due to me, but today, I do not deal except with such and such person among you.
It was also recorded in the Two Sahihs from the Hadith of Al-A`mash.
Imam Ahmad recorded that Abdullah bin `Amr, may Allah be pleased with him, said that the Messenger of Allah said:
أَرْبَعٌ إِذَا كُنَّ فِيكَ فَلَ عَلَيْكَ مَا فَاتَكَ مِنَ الدُّنْيَا حِفْظُ أَمَانَةٍ وَصِدْقُ حَدِيثٍ وَحُسْنُ خَلِيقَةٍ وَعِفَّةُ طُعْمَة
There are four things, if you attain them, then whatever you miss in this world will not matter:
preserving trust,
speaking the truth,
being of good character and
moderation in eating.
The Result of taking on the Amanah
Allah says
لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ
So that Allah will punish the hypocrites, men and women, and the men and women who are idolators.
means, because the sons of Adam have undertaken to fulfill the Amanah, which means duties, Allah will punish the men and women among them who are hypocrites, who are those who make an outward display of faith because they fear the believers, but in their hearts they conceal disbelief and in fact are followers of the disbelievers.
وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ
(and the men and women who are idolators).
these are the ones who both outwardly and inwardly associate others in worship with Allah and go against His Messengers.
وَيَتُوبَ اللَّهُ عَلَى الْمُوْمِنِينَ وَالْمُوْمِنَاتِ
And Allah will pardon the believers, men and women.
means, He will show mercy to the believers among mankind, who believe in Allah and in His angels, Books and Messengers, and who obey Him.
وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
And Allah is Ever Oft-Forgiving, Most Merciful.
This is end of the Tafsir of Surah Al-Ahzab. Allah, may He be glorified and exalted, is the Guide to the right way.
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.
Correct use of one's power of speech is an effective source of correcting all deeds issuing forth from other parts of the body
The basic command given to all Muslims in this verse is: اِتَّقُوا اللہَ (Take to taqwa, that is, fear Allah and act accordingly). The reality of taqwa lies in one's total obedience to all Divine injunctions whereby one carries out everything enjoined and abstains from everything declared prohibited and repugnant. And it is obvious that doing so is no easy task for human beings. Therefore, immediately after the main guideline of اتَّقُوا اللَّـهَ (ittaqullah: Fear Allah and act accordingly), there appears an instruction to start doing something particular, that is, the correction and reform of one's speech. Though, this too is nothing but a part of taqwa itself, yet it is one such part of it that, should this thing come under control, all other remaining components of the comprehensive requirement of taqwa would start becoming achievable automatically, as the verse itself has promised that, as a result of one's making his or her speech truthful and straight, Allah will correct his deeds. In other words it means that, 'should you succeed in holding your tongue and avoiding errors of speech and get used to saying what is correct, straight and right, Allah Ta’ ala will correct every other deed you do and make all of them better.' Then, concluding the verse, another promise was made and it was said: يُصْلِحْ لَكُمْ أَعْمَالَكُمْ (and He will forgive for you your sins). It means: 'One who gains control over his tongue, learns to harness his or her power of speech and becomes used to saying what is true and right, then, Allah Ta` a1a will take care of the rest of his or her deeds, have them corrected and made better as well as forgive any errors or slips made therein.'
Injunctions of the Qur'an were made easy to follow
Deliberation in the general style of the noble Qur'an shows that at a place where acting upon a Qura'nic injunction seems to be difficult, a method has also been suggested along with it to make it easy. And since taqwa is the essence of the entire religion of Islam and fulfilling its dictates on all counts is very hard indeed, therefore, speaking generally, wherever the command to observe taqwa ('ittaqullah' ) has been given, there appears soon after, the suggestion to do something that facilitates acting in accordance with the rest of the elements of Taqwa, something that comes from the side of Allah as His grace and taufiq. An apt and ready at hand example of it lies in this very verse where the suggestion of: قُولُوا قَوْلًا سَدِيدًا (say the right thing) follows soon after the command of: اتَّقُوا اللَّـهَ (ittaqullah: Fear Allah). And immediately earlier too, in verse 69, after saying: اتَّقُوا اللَّـهَ ittaqullah:( Fear Allah), it was said: "Do not be like those who caused pain to Musa) whereby people were reminded that causing pain to righteous and favoured servants of Allah is the most serious impediment in the achievement of taqwa and, once this impediment was removed, the way to taqwa will become easy.
Similarly in another verse the command to observe Taqwa has been supplemented by the direction of having the company of 'truthful persons' (9.118) which means that the easiest way to acquire the quality of taqwa is to remain in the company of righteous people. At another place the command of taqwa is followed by the direction of pondering on what one has sent ahead for the Hereafter, because it leads one to observe Taqwa (59.18).
Saying what is right leads to doing what is right both here and Hereinafter
Shah ` Abdul-Qadir of Delhi (رح) has translated this verse in a way that leads to the conclusion that the promise of correction and betterment of deeds made to those who get used to speaking in straight forward manner is not restricted to religious deeds alone. In fact, everything one does in this material world is also included therein. Anyone who gets used to saying the right thing - that is, never lies, speaks with deliberation without erring or wavering, does not deceive anyone and does not say what would hurt - shall find his spiritual deeds for his eternal life in the Hereafter, also come out right for him. As for the things he must do to live in this mortal world, these too will turn for the better. (The Urdu speaking readers should refer to the original translation of Shah Abdul Qadir to have a taste of its sweetness-editor)
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Ahzab: 70-71
Hai orang-orang yang beriman, bertakwalah kamu kepada Allah dan katakanlah perkataan yang benar, niscaya Allah memperbaiki bagimu amalan-amalanmu dan mengampuni bagimu dosa-dosamu. Dan barang siapa menaati Allah dan Rasul-Nya, maka sesungguhnya ia telah mendapat kemenangan yang besar. Allah ﷻ memerintahkan kepada hamba-hamba-Nya yang beriman agar tetap bertakwa kepada-Nya dan menyembah-Nya dengan penyembahan sebagaimana seseorang yang melihat-Nya, dan hendaklah mereka mengucapkan perkataan yang benar, yang jujur, tidak bengkok, tidak pula menyimpang. Lalu Allah menjanjikan kepada mereka jika mereka melakukan perintah-perintah-Nya ini, Dia akan memberi mereka pahala dengan memperbaiki amal perbuatan mereka.
Yakni Allah memberi mereka taufik untuk mengerjakan amal-amal yang saleh, dan bahwa Allah akan mengampuni dosa-dosa mereka yang terdahulu. Sedangkan dosa yang akan mereka lakukan di masa mendatang, Allah akan memberi mereka ilham untuk bertobat darinya. Dalam firman selanjutnya Allah ﷻ mengatakan: Dan barang siapa menaati Allah dan Rasul-Nya, maka sesungguhnya ia telah mendapat kemenangan yang besar. (Al-Ahzab: 71) Demikian itu karena dia dihindarkan dari neraka Jahim dan dimasukkan ke dalam surga yang penuh dengan kenikmatan yang kekal.
". Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Amr ibnu Auf, telah menceritakan kepada kami Khalid, dari Lais, dari Abu Burdah, dari Abu Musa Al-Asy'ari yang mengatakan bahwa kami salat Lohor bersama Rasulullah ﷺ Setelah selesai dari salatnya beliau berisyarat kepada kami dengan tangannya, lalu kami duduk, dan beliau ﷺ bersabda: Sesungguhnya Allah ﷻ telah memerintahkan kepadaku agar aku memerintahkan kepada kalian untuk bertakwa kepada Allah dan berkata yang benar. Kemudian beliau ﷺ mendatangi kelompok kaum wanita, lalu bersabda: Sesungguhnya Allah ﷻ telah memerintahkan kepadaku agar aku memerintahkan kepada kalian untuk bertakwa kepada Allah dan berkata yang benar. "": Ibnu Abud Dunia telah mengatakan di dalam Kitabut Taqwa, telah menceritakan kepada kami Muhammad ibnu Abbad ibnu Musa, telah menceritakan kepada kami Abdul Aziz Imran Az-Zuhri, telah menceritakan kepada kami Isa ibnu Sabrah, dari Hisyam ibnu Urwah, dari ayahnya, dari Aisyah r.a. yang menceritakan bahwa tidaklah Rasulullah ﷺ berdiri di atas mimbar, melainkan ia selalu mendengarnya mengucapkan firman-Nya: Hai orang-orang yang beriman, bertakwalah kamu kepada Allah dan katakanlah perkataan yang benar. (Al-Ahzab: 70) Hadis ini garib sekali.
Abdur Rahman ibnu Zaid yang tuna netra telah menceritakan dari ayahnya, dari Muhammad ibnu Ka'b, dari Ibnu Abbas secara mauquf, bahwa barang siapa yang ingin menjadi seorang yang paling mulia, hendaklah ia bertakwa kepada Allah. Ikrimah mengatakan bahwa yang dimaksud dengan perkataan yang benar adalah kalimah 'Tidak ada Tuhan selain Allah'. Selain Ikrimah mengatakan, makna yang dimaksud adalah perkataan yang benar.
Mujahid
mengatakan bahwa makna yang dimaksud adalah perkataan yang jujur, sedangkan yang lain mengatakan perkataan yang benar. Semua pendapat dalam hal ini dibenarkan.".
70-71. Allah lantas meminta orang yang beriman agar berkata benar. Wahai orang-orang yang beriman! Bertakwalah kamu kepada Allah dan ucapkanlah perkataan yang benar dan tepat sasaran. Jika kamu melakukan hal tersebut, niscaya Allah akan memperbaiki amal-amalmu dengan mempermudah jalanmu untuk berbuat baik dan bertobat, dan meng-ampuni dosa-dosamu. Dan barang siapa menaati Allah dan Rasul-Nya, maka sungguh dia menang dengan kemenangan yang agung. Dia akan memperoleh ampunan Allah dan mendapatkan surga. 72. Setelah meminta orang-orang beriman untuk menjaga ketakwaan, Allah lalu menjelaskan bahwa salah satu wujud takwa adalah menjaga amanah. Sesungguhnya Kami telah menawarkan amanat, yakni tugas-tugas keagamaan, kepada langit, bumi, dan gunung-gunung, tetapi semuanya enggan untuk memikul tanggung jawab amanat itu dan mereka khawatir tidak akan mampu melaksanakannya, lalu Kami menawarkan amanat itu kepada manusia, dan dipikullah amanat itu oleh manusia. Sungguh, manusia itu sangat zalim karena menyatakan sanggup memikul amanat tetapi secara sengaja menyia-nyiakannya, dan sangat bodoh karena menerima amanat tetapi sering lengah dan lupa menjalankan atau memenuhinya.
Bila mereka tetap memelihara keimanan dan ketakwaan dan selalu mengatakan kebenaran, pasti Allah akan memperbaiki perbuatan dan mengampuni dosa-dosa mereka. Siapa yang menginginkan kebahagiaan di dunia dan akhirat, maka jalan yang harus ditempuh hanyalah satu, yaitu menaati Allah dan Rasul-Nya. Dengan demikian, mereka akan mendapatkan kebahagiaan yang besar di dunia dan akhirat.
IMAN DAN TAKWA
“Wahai orang-orang yang beriman!
Janganlah ada kamu sebagai orang-orang yang menyakiti Musa."
(pangkal ayat 69)
Ayat 69 ini masih bersangkut-paut dengan perangai orang-orang yang menyakiti Rasulullah ﷺ sebagaimana tersebut dalam ayat 57 yang telah lalu. Menyakiti Muhamamd dan menyakiti Musa sama jahatnya, dan sama artinya dengan menyakiti Allah ﷻ sendiri. Karena tugas dakwah yang mereka lakukan adalah atas perintah Allah sebagai utusan-Nya. Berkali-kali Bani Israil telah menyakiti hati Nabi Musa. Ar-Razi dalam tafsirnya me-ngatakan, bahwa hadits-hadits tentang Bani Israil menyakiti Musa ini banyak dipertikaikan orang karena banyaknya riwayat tentang itu. Tetapi gangguan yang menyakiti itu yang di dalam Al-Qur'an saja pun cukup untuk diperhatikan.
Tetapi ahli-ahli tafsir menyalinkan juga hadits-hadits untuk menafsirkan yang khas berkenaan dengan ayat ini.
(1) Pernah Bani Israil membuat bisik desus bahwa Nabi Musa itu menderita semacam penyakit, yaitu sangat besar kantong penisnya, sehingga dia sangat malu akan kelihatan oleh orang lain. Itu sebab maka beliau menutup seluruh badannya rapi sekali dan kalau mandi menjauh dari orang. Tiba-tiba pada suatu hari beliau mandi di sebuah telaga, jauh dari mata orang banyak. Beliau tanggalkan kain-kainnya dan beliau letakkan di atas batu dekat telaga itu. Tiba-tiba setelah beliau bertelanjang sama sekali batu tempat meletakkan pakaian beliau itu beranjak dari tempatnya, mengguling dengan cepatnya ke dekat Bani Israil berkumpul-kumpul. Setelah Nabi Musa melihat kainnya sudah diterbangkan batu itu lalu mengejarnya sambil bersorak-sorak, “Hai batu. Kainku. — Hai batu. Kainku." sampai batu itu dapat dikejarnya. Dan orang-orang Bani Israil itu pun melihat dengan mata kepala sendiri bentuk badan beliau yang bagus dan kantong penis beliau yang sehat tiada kurang suatu apa."
Hadits ini dirawikan oleh al-Bazzaar dari Anas bin Malik.
Itulah maka datang lanjutan ayat, “Maka Allah telah membersihkannya dari tuduhan yang mereka katakan itu."
(2) Ada pula riwayat lain yang dirawikan oleh Ibnu Abf Hatim bahwa pada suatu hari Nabi Musa dengan Nabi Harun naik ke atas puncak sebuah bukit. Tiba-tiba di puncak bukit itulah sampai ajal Nabi Harun. Setelah Nabi Musa pulang sendirian dan tidak ada Harun lagi mereka sakiti pulalah beliau dengan tuduhan bahwa Nabi Harun meninggal karena dibunuh oleh Nabi Musa. Sebab Nabi Harun lebih disenangi oleh orang banyak karena sikap beliau lebih lemah lembut daripada Musa yang keras. Lalu diperintahkan Allah kepada Malaikat mengambil jenazah Nabi Harun itu dari kuburnya dan membawanya berkeliling kepada Bani Israil yang menuduh-nuduh yang tidak-tidak itu, sehingga dapat mereka saksikan tidak ada cacat bekas terbunuh pada tubuh Harun.
(3) Ar-Razi pun menyalinkan pula riwayat bahwa Qarun yang terkenal sombong karena kayanya pernah pula menuduh Nabi Musa berzina dengan seorang perempuan lacur. Tetapi setelah diadakan penyelidikan yang saksama, ternyata hanya tuduhan palsu belaka. Perempuan itu mengakui bahwa dia diberi upah oleh Qarun. Akhirnya Qarunlah yang binasa. Dari semua tuduhan yang menyakitkan hati ini, baik yang tersebut dalam riwayat, atau yang terang-terang tertulis dalam Al-Qur'an sebagaimana yang dibentangkan oleh ar-Razi tadi, teranglah bahwa berbagai percobaan yang menyakitkan hati ditimpakan orang kepada seorang Nabi Allah. Sebab itu Allah ﷻ memperingatkan kepada umat Muhammad ﷺ janganlah berbuat begitu kepada Nabi mereka atau pemimpin mereka.
Perangai yang menyakitkan ini tidak kurang pula ditimpakan oleh umatnya sendiri yang lemah iman, kepada Nabi kita Muhammad ﷺ Ketika beliau selesai membagi-bagikan harta rampasan, pernah ada yang mengatakan, bahwa pembagian itu tidak adil, tidak menuju wajah Allah. Dengan iba hatinya Nabi mengeluh setelah mendengar berita itu disampaikan orang. Beliau berkata,
“Kasihan Allah-lah atas Musa. Sesungguhnya dia telah disakiti lebih banyak dari ini, namun dia sabar." (HR Bukhari dan Muslim)
Dengan sabda ini Nabi kita Muhammad ﷺ telah mengakui sendiri betapa banyaknya gangguan yang menyakitkan hati dilakukan kepada Musa oleh kaumnya. Tetapi Allah ﷻ tetap membela dan membersihkan Musa dari tuduhan-tuduhan itu. Di akhir ayat Allah menerangkan siapa Musa di sisi-Nya,
“Dan dia di sisi Allah adalah sangat terkemuka."
(ujung ayat 69)
Yaitu termasuk orang-orang yang sangat dihargai dan diistimewakan karena jasa-jasanya, karena amalnya, karena pengorbanannya, karena kejujurannya berjuang yang tidak mengharapkan keuntungan untuk diri sendiri, karena keberaniannya menantang kezaliman Fir'aun, karena ketabahan hatinya memimpin Bani Israil yang kadang-kadang keras kepala tidak menentu itu.
“Wahai orang-orang yang beriman! Bertakwalah kepada Allah dan katakanlah kata yang tepat!"
(ayat 70)
Maka diberilah peringatan dalam ayat ini bahwa seseorang yang telah mengakui dirinya beriman kepada Allah, hendaklah imannya itu benar-benar dipupuknya baik-baik agar subur tumbuh dan berkembang. Memupuk iman ialah dengan takwa kepada Allah ﷻ, dengan memelihara hubungan yang baik dengan Allah ﷻ Di antara sikap hidup karena iman dan takwa ialah jika berkata-kata pilihlah kata-kata yang tepat, yang jitu. Dalam kata yang tepat itu terkandunglah kata yang benar. Jangan kata berbelit-belit Jangan yang dimaksud lain, tetapi kata-kata yang dipakai lain pula. Berbelit-belit. Maka kalau seseorang telah memilih kata-kata yang akan dikeluarkan dari mulut, yang sesuai dengan makna yang tersimpan dalam hati, tidaklah akan timbul kata-kata yang menyakiti orang, terutama menyakiti Allah dan menyakiti Nabi-nabi. Baik Nabi Musa, ataupun Nabi Muhammad ﷺ Sebab iman yang telah dipupuk dengan takwa, pastilah dia membentuk budi pekerti seseorang.
Dalam ayat ini diperingatkan janganlah sampai umat Muhammad meniru Bani Israil yang menyakiti Nabi Musa itu. Kalau berkata pilihlah kata yang tegas, tepat, jitu, dan jujur.
Pada ayat lanjutan dijelaskan oleh Allah ﷻ faedah memilih kata yang tepat itu.
“Niscaya Allah memperbaiki bagi kamu amalan-amalan kamu."
(pangkal ayat 71)
Dengan memilih kata-kata yang teratur, jujur, tepat, dan jitu apabila hendak bercakap, akan besar pengaruhnya kepada pekerjaan, perbuatan, dan amal yang dipilih di dalam hidup. Benar kata-kata menyebabkan benar perbuatan. Atau sebaliknya, perbuatan yang benar menyebabkan kata-kata yang benar. “Dan Dia akan mengampuni bagi kamu dosa-dosa kamu." Susunan kata dalam ayat ini menunjukkan bahwa memilih kata yang tepat, jitu, dan jelas artinya adalah suatu latihan menuju hidup yang jujur dan lurus. Memang hal ini berkehendak kepada latihan ke atas diri sendiri. Kalau sudah terlatih demikian, amalan-amalan akan bertambah baik mutunya daripada yang sudah-sudah. Sedang kesalahan yang sudah-sudah itu akan diampuni sendiri oleh Allah ﷻ, karena pribadi telah mendapat kemajuan.
“Dan barangsiapa yang taat kepada Allah dan Rasul-Nya," yaitu melakukan perintah dan menghentikan larangan, selalu berbuat baik dan menjauhi yang jahat,
“Maka sesungguhnya dia telah mendapat kemenangan, yakni kemenangan yang besan."
(ujung ayat 71)
(Niscaya Allah memperbaiki bagi kalian amal-amal kalian) yakni Dia menerimanya (dan mengampuni bagi kalian dosa-dosa kalian. Siapa yang menaati Allah dan Rasul-Nya, maka sesungguhnya ia telah mendapatkan kemenangan yang besar) yaitu dia telah memperoleh apa yang paling didambakannya.
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.
