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Ayah
Word by Word
لِيَأۡكُلُواْ
That they may eat
مِن
of
ثَمَرِهِۦ
its fruit
وَمَا
And not
عَمِلَتۡهُ
made it
أَيۡدِيهِمۡۚ
their hands
أَفَلَا
So will not
يَشۡكُرُونَ
they be grateful
لِيَأۡكُلُواْ
That they may eat
مِن
of
ثَمَرِهِۦ
its fruit
وَمَا
And not
عَمِلَتۡهُ
made it
أَيۡدِيهِمۡۚ
their hands
أَفَلَا
So will not
يَشۡكُرُونَ
they be grateful
Translation
That they may eat of His fruit.1 And their hands have not produced it,2 so will they not be grateful?
Footnotes
1 i.e., that which Allāh has produced for them.
2 An alternative meaning is "And [eat from] what their hands have produced [i.e., planted and harvested]." Both are grammatically correct.
Tafsir
that they might eat of its fruits (read thamarihi or thumurihi) in other words, [of] the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it, namely, they did not cultivate the fruits. Will they not then give thanks?, for His favours to them, exalted be He?
Proof of the Creator of the Universe and of Life after Death
Allah, may He be glorified and exalted, says:
وَايَةٌ لَّهُمُ
And a sign for them,
means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,
الاَْرْضُ الْمَيْتَةُ
is the dead land.
means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).
Allah says:
أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ
We give it life, and We bring forth from it grains, so that they eat thereof.
meaning, `We have made it a provision for them and their cattle.'
وَجَعَلْنَا فِيهَا جَنَّاتٍ مِن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنْ الْعُيُونِ
لِيَأْكُلُوا مِن ثَمَرِهِ
And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof --
means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.'
When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.
Allah says:
وَمَا عَمِلَتْهُ أَيْدِيهِمْ
and their hands made it not.
means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.
This was the view of Ibn Abbas and Qatadah.
Allah says:
أَفَلَ يَشْكُرُونَ
Will they not then give thanks!
meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.
Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.
Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud:
لِيَأْكُلُوا مِن ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَ يَشْكُرُونَ
(So that they may eat of the fruit thereof -- and from what their own hands have done).
Then Allah says
سُبْحَانَ الَّذِي خَلَقَ الاَْزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الاَْرْضُ
Glory be to Him Who has created all the pairs of that which the earth produces,
meaning, of crops and fruits and plants.
وَمِنْ أَنفُسِهِمْ
as well as of their own (human) kind,
means, He made them into male and female.
وَمِمَّا لَا يَعْلَمُونَ
and of that which they know not.
means, different kinds of creatures of which they know nothing.
This is like the Ayah:
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
And of everything We have created pairs, that you may remember. (51:49
Among the Signs of the Might and Power of Allah are the Night and Day, and the Sun and Moon
Allah says:
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
He brings the night as a cover over the day, seeking it rapidly. (7:54)
Allah says here:
وَايَةٌ لَّهُمْ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ
And a sign for them is the night. We withdraw therefrom the day,
meaning, `We take it away from it, so it goes away and the night comes.'
Allah says:
فَإِذَا هُم مُّظْلِمُونَ
and behold, they are in darkness.
As it says in the Hadith:
إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا وَغَرَبَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الصَّايِم
When the night comes from here, and the day departs from here, and the sun has set, then the fasting person should break his fast.
This is the apparent meaning of the Ayah.
Allah's saying:
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing.
There are two views over the meaning of the phrase
لِمُسْتَقَرٍّ لَّهَا
(on its fixed course for a term (appointed)).
- The first view is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because the Throne is the roof of creation and it is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise, as mentioned in the Hadiths.
Al-Bukhari recorded that Abu Dharr, may Allah be pleased with him, said, I was with the Prophet in the Masjid at sunset, and he said:
يَا أَبَا ذَرَ أَتَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ
O Abu Dharr! Do you know where the sun sets?
I said, `Allah and His Messenger know best.'
He said:
فَإِنَّهَا تَذْهَبُ حَتْى تَسْجُدَ تَحْتَ الْعَرْشِ فَذَلِكَ قَوْلُهُ تَعَالَى
It goes and prostrates beneath the Throne, and that is what Allah says:
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.)
It was also reported that Abu Dharr, may Allah be pleased with him, said, I asked the Messenger of Allah about the Ayah:
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا
(And the sun runs on its fixed course for a term). He said:
مُسْتَقَرُّهَا تَحْتَ الْعَرْش
Its fixed course is beneath the Throne.
- The second view is that this refers to when the sun's appointed time comes to an end, which will be on the Day of Resurrection, when its fixed course will be abolished, it will come to a halt and it will be rolled up. This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time.
Qatadah said:
لِمُسْتَقَرٍّ لَّهَا
(on its fixed course for a term (appointed)) means,
It has an appointed time and it will not go beyond that.
It was also said that;
this means, it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that.
This was narrated from Abdullah bin `Amr, may Allah be pleased with him.
Ibn Mas`ud and Ibn Abbas, may Allah be pleased with them, recited this Ayah as:
وَالشَّمْسُ تَجْرِي لَاامُسْتَقَرٍّ لَّهَا
(And the sun runs with no fixed course for a term),
meaning that it has no destination and it does not settle in one place, rather it keeps moving night and day, never slowing down or stopping, as in the Ayah:
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَايِبَينَ
And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you. (14:33)
which means, they will never slow down or stop, until the Day of Resurrection.
ذَلِكَ تَقْدِيرُ الْعَزِيزِ
That is the decree of the Almighty,
means, which none can oppose or prevent.
الْعَلِيمِ
the All-Knowing.
Who knows every movement and every cessation of movement, Who has decreed that and Who has set it in motion following a pattern in which there are no differences or inversions, as Allah says:
فَالِقُ الاِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing. (6:96)
And this is how this Ayah ends:
ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(That is the decree of the Almighty, the All-Knowing).
Then Allah says
وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ
And the moon, We have decreed for it stages,
meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.'
This is like the Ayah:
يَسْـَلُونَكَ عَنِ الَاهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ
They ask you about the crescent moons. Say:These are signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj). (2:189)
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَأءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ
It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. (10:5)
and,
وَجَعَلْنَا الَّيْلَ وَالنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَأ ءَايَةَ الَّيْلِ وَجَعَلْنَأ ءَايَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَاهُ تَفْصِيلً
And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything with full explanation. (17:12)
So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves, rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day.
As for the moon, Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises. It gives off little light, then on the second night its light increases and it rises to a higher position, and the higher it rises the more light it gives -- even though it is reflected from the sun -- until it becomes full on the fourteenth night of the month. Then it starts to wane until the end of the month, until it appears like the old dried curved date stalk.
Ibn Abbas, may Allah be pleased with him, said,
This is the original stem (which connects the bunch of dates to the tree).
The Arabs have a name for each set of three nights in a month, according to the phases of the moon.
- They call the first three nights Ghurar;
- the next three nights Nufal;
- the next three nights Tusa` (nine) -- because the last of them is the ninth.
- The next three nights are called `Ushar (ten) -- because the first of them is the tenth.
- The next three nights are called Al-Bid (white) -- because of the light of the moon which shines brightly throughout these three nights.
- The next three nights are called Dura`, the plural of Dar`a', because on the first of them the night is dark from the moon rising late. Dar`a' refers to the black sheep, i.e., the one whose head is black;
- the next three nights Zulam;
- then Hanadis,
- then Da'adi;
- then Mihaq, because of the absence of moonlight at the beginning of the month.
Abu Ubayd did not recognize the names Tusa` and `Ushar, in the book Gharib Al-Musannaf.
حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ
till it returns like the old dried curved date stalk
لَاا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ
It is not for the sun to overtake the moon,
Mujahid said,
Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases.
Ikrimah said concerning the Ayah,
لَاا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ
(It is not for the sun to overtake the moon),
this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.
وَلَا اللَّيْلُ سَابِقُ النَّهَارِ
nor does the night outstrip the day.
means, after night has passed, it is not right for another night to come until it has been day. The authority of the sun is during the day and the authority of the moon is at night.
Ad-Dahhak said,
The night does not depart from here until the day comes from here -- and he pointed to the east.
Mujahid said:
وَلَا اللَّيْلُ سَابِقُ النَّهَارِ
(nor does the night outstrip the day),
They seek one another rapidly.
The meaning is that there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.
وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
They all float, each in an orbit.
means, night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven.
This was the view of Ibn Abbas, Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata' Al-Khurasani.
Ibn Abbas, may Allah be pleased with him, and others among the Salaf said,
In an orbit like the arc of a spinning wheel.
Among the Signs of Allah is that He carried Them in the laden Ship
Allah tells us:another sign for them of His might and power is that He has subjugated the sea to carry ships, including -- most significantly -- the ship of Nuh , peace be upon him, in which Allah saved him and the believers, apart from whom none of the descendants of Adam were left on the face of the earth.
Allah says:
وَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ
And an Ayah for them is that We bore their offspring,
means, their forefathers,
فِي الْفُلْكِ الْمَشْحُونِ
in the laden ship.
means, in the ship which was filled with luggage and animals, in which Allah commanded him to put two of every kind.
Ibn Abbas, may Allah be pleased with him, said,
Laden means filled.
This was also the view of Sa`id bin Jubayr, Ash-Sha`bi, Qatadah and As-Suddi.
Ad-Dahhak, Qatadah and Ibn Zayd said,
This was the ship of Nuh peace be upon him.
وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
And We have created for them of the like thereunto, on which they ride.
Al-`Awfi said, narrating from Ibn Abbas, may Allah be pleased with him,
This means the camel, for it is the ship of the land on which they carry goods and on which they ride.
Ibn Jarir recorded that Ibn Abbas, may Allah be pleased with him, said,
Do you know what the Ayah:
وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
(And We have created for them of the like thereunto, on which they ride), refers to
We said, No.
He said,
This refers to the ships which were made after the ship of Nuh, peace be upon him, which was similar to it.
This was also the view of Abu Malik, Ad-Dahhak, Qatadah, Abu Salih and As-Suddi, that the Ayah
وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
(And We have created for them of the like thereunto, on which they ride), refers to ships
وَإِن نَّشَأْ نُغْرِقْهُمْ
And if We will, We shall drown them,
means, those who are on board the ships.
فَلَ صَرِيخَ لَهُمْ
and there will be no shout for them,
means, there will be no one to save them from their predicament.
وَلَا هُمْ يُنقَذُونَ
nor will they be saved.
means, from what has befallen them
إِلاَّ رَحْمَةً مِّنَّا
Unless it be a mercy from Us,
means, `but by Our mercy We make it easy for you to travel on land and sea, and We keep you safe until an appointed time.'
Allah says:
وَمَتَاعًا إِلَى حِينٍ
and as an enjoyment for a while.
meaning, until a time that is known to Allah, may He be glorified and exalted.
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In the first verse (33), the land on which we live has been cited as an example. It is there, all the time, before everyone., It is physically seen, when rain come down from the sky and pour water over the dry land, that it is revived by the rain which makes it, so to say, live again. The outcome starts showing up in the form of vegetation, trees and their fruits. Mentioned thereafter were streams that were made to run below the land and on its surface in order to help the trees grow and survive. It was said: لِيَأْكُلُوا مِن ثَمَرِهِ (so that they may eat fruits thereof). In other words, the purpose of harnessing the entire range of the natural forces of winds, clouds and the land is that people get to eat their fruits. All these things can be observed by seeing with one's own eyes. And everyone knows how to do that. Onwards from here, human beings were alerted to something for which this whole universal system was put into place.
Growth of vegetation is not an act of man
It was said: وَمَا عَمِلَتْهُ أَيْدِيهِمْ (wa ma 'amilathu aiydihim: while it was not made by their hands). The majority of commentators have taken the letter: مَا (ma) in this verse for negation which means that 'it was not made by their hands. According to this interpretation, this sentence has a ring of warning given to heedless man: Just think about your job and the labor you put in it. What is your true share in the great blossoming of fruits? Of course, you put the seed in the land, water it, let the earth be soft so that delicate buds sprout without being obstructed by something. But, making a whole tree grow from that tiny seed, having leaves and branches shoot out from it and then commission it to produce all sorts of fruits is something totally different. What is your contribution in all these things?
This is the unshared domain of the one who is absolutely powerful, wise and knowing, and this can only be an act of God. Therefore, human beings are duty-bound to derive benefit out of these things, yet they should never forget the Creator and master of whatever there is. Parallel to this, there is a verse of Surah Waqi'ah where it was said: أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (Well, tell Me about that (seed) which you sow: Is it you who grow it, or are We the One who grows? - 56:63-64). The outcome is: 'Even though human beings do not share in the making of these fruits in any way, yet it was Our grace that We created them, made them the owners of the whole range, as well as taught them the ways of eating and deriving other benefits out of these.'
The particular difference between human and animal food
Ibn Jarir and some other commentators have not taken the letter (مَا) ma in: وَمَا عَمِلَتہُ (wa ma 'amilath) for negation, rather have read it as a relative pronoun in the sense of: الَّذِي (al-ladhi: that which). In that case, this part of verse 35 would come to mean that all these things have been created, so that they eat fruits there from, and also eat that which human hands make, produce or process out of these vegetations and fruits. For example, desserts made from fruit, chutneys and pickles, and the extracts of oil from some fruits are the outcome of human effort and processing. This would come to mean that these fruits created by nature are firstly made edible without any functional human input, then Allah Ta’ ala has given man the ingenuity to prepare all sorts of delicious and useful things from each single kind of fruit.
Thus, creating fruit and giving man the expertise to compound fruit with other ingredients and turn it into a variety of tasteful and useful edibles is yet another blessing from Allah. After having reported this Tafsir of Ibn Jarir, Ibn Kathir has said that this Tafsir is supported by the phonetic rendering (Qira'ah) of Sayyidna ` Abdullah Ibn Masud ؓ as well because, the word: مِمَّا (mimma) takes the place of: (ma) in his qira'ah, that is: مِمَّا عَمِلَتْهُ أَيْدِيهِمْ (mimma amilathu aidthim: from that which their hands have processed).
Going into a little detail, it can be said that animals too eat vegetation and fruits. Some eat meat. Some others eat soil. But, they all feed on simples. The grass eater eats grass only. The meat eater eats meat only. Preparing different kinds of food by combining a variety of ingredients whereby the addition of salt, chilies, sugar and the sour makes food turn into tens of kinds happens to be the singularity of human beings alone. They alone have been given the ability to put different edibles together and come out with a meal tasting different from the other. This is ingenious. The preparation of meat with salt and seasonings and fruits with sweeteners is a culinary art Allah Ta’ ala has taught human beings to use to their advantage. The text, after recounting the substance and design of these great Divine blessings in these verses, concludes by saying: أَفَلَا يَشْكُرُونَ afala yashkurun: Would they not then offer gratitude?) which means that even after having seen all these things how is it possible from a reasonable person that he does not be grateful to Allah? Onwards from here, after having mentioned land produce and climate, human beings and animals have been included in the spectrum whereby there appears yet another sign of the absolute Power:
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Yasin: 33-36
Dan suatu tanda (kekuasaan Allah yang besar) bagi mereka adalah bumi yang mati. Kami hidupkan bumi itu dan Kami keluarkan darinya biji-bijian, maka darinya mereka makan. Dan Kami jadikan padanya kebun-kebun kurma dan anggur dan Kami pancarkan padanya beberapa mata air, supaya mereka dapat makan dari buahnya, dan dari apa yang diusahakan oleh tangan mereka. Maka mengapakah mereka tidak bersyukur? Mahasuci Tuhan yang telah menciptakan pasangan-pasangan semuanya, baik dari apa yang ditumbuhkan oleh bumi dan dari diri mereka maupun dari apa yang tidak mereka ketahui.
Firman Allah ﷻ: Dan suatu tanda bagi mereka. (Yasin: 33) Yang menunjukkan adanya Pencipta dan kekuasaan-Nya yang sempurna, serta kemampuan-Nya yang dapat menghidupkan yang telah mati. adalah bumi yang mati. (Yasin: 33) Yakni pada asal mulanya tandus, tidak ada suatu tumbuh-tumbuhan pun padanya. Apabila Allah ﷻ menurunkan hujan padanya, maka menjadi suburlah ia dan menumbuhkan beraneka ragam tumbuh-tumbuhan yang subur. Karena itulah dalam firman selanjutnya disebutkan: Kami hidupkan bumi itu dan Kami keluarkan darinya biji-bijian, maka darinya mereka makan. (Yasin: 33) Artinya, Kami menjadikannya sebagai penyebab rezeki bagi mereka dan bagi ternak mereka.
Dan Kami jadikan padanya kebun-kebun kurma dan anggur dan Kami pancarkan padanya beberapa mata air. (Yasin: 34) Yakni Kami jadikan padanya sungai-sungai yang mengalir ke tempat-tempat yang memerlukannya agar mereka dapat bercocok tanam dan memetik hasilnya. Setelah menyebutkan karunia-Nya kepada makhluk-Nya melalui tanam-tanaman yang ditumbuhkan-Nya bagi mereka, lalu Allah menyebutkan berbagai macam buah-buahan yang beraneka ragam, dan dalam firman selanjutnya disebutkan: dan dari apa yang diusahakan oleh tangan mereka. (Yasin: 35) Yakni kesemuanya itu ada tiada lain hanyalah berkat rahmat Allah ﷻ kepada mereka, bukan karena usaha dan jerih payah mereka, bukan pula karena kemampuan dan kekuatan mereka.
Demikianlah menurut pendapat Ibnu Abbas r.a. dan Qatadah. Firman Allah ﷻ: Maka mengapakah mereka tidak bersyukur? (Yasin: 35) Maksudnya, mengapa mereka tidak mensyukuri apa yang telah dilimpahkan oleh Allah kepada mereka berupa berbagai macam nikmat yang tak terhitung itu. Ibnu Jarir memilih bahkan menetapkan dan tiada yang meriwayatkan pendapat berikut selain dia kecuali hanya sebagai kemungkinan, bahwa huruf "" yang terdapat di dalam firman-Nya: dan dari apa yang diusahakan oleh tangan mereka. (Yasin: 35) Bermakna "", yang artinya ialah agar mereka dapat makan dan buahnya yang diusahakan oleh tangan mereka, yakni dan apa yang mereka tanam dan mereka semaikan.
Selanjutnya Ibnu Jarir mengatakan bahwa memang demikianlah menurut qiraat sahabat Ibnu Mas ud r.a. supaya mereka dapat makan dari buahnya yang diusahakan oleh tangan mereka. Maka mengapakah mereka tidak bersyukur? (Yasin; 35) Kemudian disebutkan dalam firman selanjutnya: Mahasuci Tuhan yang telah menciptakan pasangan-pasangan semuanya, baik dari apa yang ditumbuhkan oleh bumi. (Yasin: 36) Yakni berupa berbagai macam tanaman dan pohon-pohonan yang berbuah. dan dari diri mereka sendiri. (Yasin: 36) Maka Dia menjadikan mereka ada yang jenis pria dan ada yang jenis wanita. maupun dari apa yang tidak mereka ketahui. (Yasin: 36) Yaitu dari berbagai macam makhluk yang beraneka ragam yang tidak mereka ketahui.
Ayat ini semakna dengan apa yang disebutkan oleh Allah ﷻ dalam ayat lain melalui firman-Nya: Dan segala sesuatu Kami ciptakan berpasang-pasangan supaya kamu mengingat akan kebesaran Allah. (Az-Zariyat: 49)".
Allah menciptakan dan menganugerahkan semua itu kepada manusia agar mereka dapat makan dari buahnya dan menikmati dari hasil usaha tangan mereka. Maka mengapa mereka tidak bersyukur kepada-Nya' Mengingkari nikmat adalah sikap yang tidak pantas bagi orang yang berakal. 36. Mahasuci Allah dari sifat yang tidak layak bagi-Nya, Dialah yang telah menciptakan semuanya berpasang-pasangan, baik dari apa yang ditumbuhkan oleh bumi dan dari diri mereka sendiri, yaitu keturunan Nabi Adam dari jenis laki-laki dan perempuan, maupun dari apa yang tidak mereka ketahui dari semua ciptaan Allah yang terbentang di alam semesta.
Allah menciptakan dan menganugerahkan semuanya itu kepada manusia, agar mereka memperoleh makanan dari buah dan hasilnya. Begitu pula dari hasil usaha kerajinan tangan mereka, yang sekarang ini kita kenal dengan hasil-hasil pertanian dan industri yang hampir tak terhitung jumlahnya. Jika mereka mau memikirkan betapa besarnya kekuasaan dan nikmat Allah, mengapa mereka tak mau juga bersyukur kepada-Nya. Sikap dan tingkah laku semacam ini sungguh tak layak bagi orang-orang yang berakal.
MENILIK KEKAYAAN ALLAH DALAM ALAM
“Dan adalah suatu penanda bagi mereka bumi yang mati; Kami hidupkan dia dan Kami keluarkan darinya biji-bijian."
(pangkal ayat 33)
Bumi menjadi disebut mati karena dua macam. Ada mati musiman dan ada mati berlarut-larut beribu tahun.
Mati musiman ialah keringnya bumi di musim kemarau. Tanah jadi lekang, karena hujan lama tidak turun. ﷺah-ﷺah jadi kering. Tanaman muda yang tadinya hidup bisa jadi layu dan mati karena kekeringan. Musim demikian dinamai orang musim paceklik. Nanti apabila musim hujan telah datang, rumput yang telah mati kering itu menampakkan kepalanya kembali. Dia kembali hidup. Musim-musim hujan dan panas itu diperhatikan benar oleh petani dan ditolong oleh pemerintah dengan mempergunakan alat penyelidik, lalu dikeluarkan yang kita kenal dengan ramalan cuaca. Bila musim hujan telah datang orang kembali ke ﷺah, lalu diluku, ditenggala dan dibajak kembali. Dilulukkan lalu ditanami padi. Padi yang berusia empat bulan sesuai dengan perjalanan musim hujan yang empat bulan pula.
Yang kedua ialah bumi mati beribu tahun, sebagaimana gurun-gurun pasir yang luas di Jazirah Arab, di Afrika Utara, di Libya dan Gurun Pasir Gobi. AI-Qur'an surah Saba' (dalam Juz 22) menerangkan bagaimana suburnya negeri Saba' di zaman purbakala karena kepandaian orang di zaman itu membuat irigasi atau bendungan air, sehingga keliling negeri dapat dipenuhi dengan kebun-kebun yang subur. Dikatakan bahwa hubungan dari negeri Saba' di sebelah selatan Tanah Arab itu ke negeri yang diberi berkah kesuburan oleh Allah, yang menurut keterangan setengah ahli tafsir ialah negeri Syam, yaitu dari selatan ke utara Arabia dapat dijalani dengan tidak putus. Boleh jalan malam jika musim panas dan boleh jalan siang jika musim dingin; jika berhenti maka tempat perhentian itu ada kampung, ada negeri. Begitu suburnya di waktu itu.
Di zaman sekarang apa yang kita dapati? Yaitu padang pasir terus-terusan. Tidak henti-henti, padang pasir dipagari oleh pegunungan batu keras (granit). Tidak ada tumbuh-tumbuhan apa-apa. Sekali-sekali ada tanah kerendahan berupa lembah. Di sana air meng-endap ke dalam bumi, lalu timbul wadi atau oase. Dan itu jauh-jauh sekali jaraknya. Di tempat basah yang sedikit itulah orang menanam pohon kurma untuk hidup. Selainnya hanya padang pasir. Sedangkan jarak Mekah ke Madinah yang selalu dilalui saja pun, kalau tidak tahu jalan jejak unta, orang dapat tersesat di padang pasir dan mati kering kepanasan.
Maka tanah-tanah itu semuanya menjadi tanah mati. Karena di sana tidak ada air. Sekali setahun datang hujan. Karena tanah hanya pasir belaka, hujan itu hanya membawa hanyut pasir, maka banjirlah yang terjadi. Bila banjir datang, tanaman kecil yang sedianya akan tumbuh, bisa habis disapu banjir.
Kemudian diusahakan oranglah mencari air dengan alat-alat modern. Telah dilakukan di Libya dan di Hejaz sendiri. Air bertemu, tanah-tanah dapat disiram dengan air secara tetap sehingga tanah itu dapat diperkebuni. Maka tanah yang telah mati beribu tahun itu menjadi hidup kembali. Di pekarangan rumah orang-orang hartawan di Jeddah, di Mekah, di Riyadh, dan di Madinah orang telah menanami pohon-pohon keliling rumahnya karena air penyiram sudah cukup. Dalam kota Jeddah yang kering sekarang telah ada pohon-pohon rindang, karena tanah itu telah hidup kembali.
Apabila tanah telah hidup, dia sudah dapat ditanami. Dan dalam tanah yang sudah ditanami itu akan keluarlah hasilnya. Keluarlah biji-bijian. Ditanam biji kurma, maka tumbuhlah kurma yang membawa biji pula. Ditanami biji-bijian yang lain, dia pun menum-buhkan buah dan menumbuhkan biji yang jika ditanam akan tumbuh pula, sebab tanah sudah, hidup. Tanah tidak mati lagi.
“Maka darinyalah mereka makan."
(ujung ayat 33)
Yakni dari biji-bijian yang telah tumbuh menghasilkan buah itulah mereka, atau ma-nusia itu makan. Biji itulah yang dijadikan benih untuk ditanam. Selain dari padi dan gandum, yang dia biji dan dia makanan, terdapatlah biji kurma; biji dibuang dan yang me-nyelimuti dimakan. Demikian juga yang lain seumpama mangga dan berpuluh makanan yang lain.
Di sini kelihatanlah empat nikmat berturut-turut, yang satu bertali dengan yang lain. Pertama nikmat hidup bagi manusia, kedua nikmat hidup bagi bumi. Ketiga hasil yang keluar dari bumi yang hidup itu untuk dimakan.
“Dan Kami jadikan padanya kebun-kebun dari kurma dan berbagai anggun."
(pangkal ayat 34)
Di sini datang lagi lanjutan nikmat yang keempat. Manusia diberi petunjuk oleh Allah ﷻ mendirikan kebun-kebun, tiba di padi kita namai ﷺah-ﷺah.
“Dan Kami pancarkan padanya dari mata-mata air."
(ujung ayat 34)
Sudah jelas bahwa air adalah penyebab adanya hidup di muka bumi ini, baik manusia atau binatang, atau serangga, apatah lagi ikan dan sekalian yang tumbuh; semuanya tersebab air. Maka tumbuhnya kurma atau anggur di negeri padang pasir ialah pada wadi dan oase. Karena di sana ada air tumbuh, atau mata air atau telaga.
Mata air yang berasal dari air hujan itu adalah nikmat lapisan kelima. Dan boleh juga dikatakan yang pertama dan utama.
“Supaya mereka makan dari buah hasilnya dan tidaklah diusahakan oleh tangan mereka."
(pangkal ayat 35)
Ini adalah tafsiran yang pertama, yaitu huruf maa diartikan dengan nafi, yaitu tidak. Artinya bahwa mereka telah datang menerima hasil saja. Sebab yang menumbuhkan hasil-hasil itu bukanlah mereka, melainkan langsung atas kehendak Allah ﷻ
Tafsir yang kedua ialah huruf maa itu diartikan sebagai isim penghubung. Menjadi tafsirnya ialah “Supaya mereka makan dari buah hasilnya dan apa yang diusahakan oleh tangan mereka." Dengan mengartikan maa jadi maushuul, penghubung, diakuilah juga usaha manusia, karena memang manusia itu pun diperintahkan oleh Allah ﷻ supaya berusaha. Kebun-kebun dan ﷺah-ﷺah pun jadi lebih teratur kalau manusia mau mengusahakannya juga dengan tangannya. Sebab itu hasil yang diberikan Allah kepadanya ialah sepanjang yang dia usahakan jua.
Sebaiknya kedua tafsir itu dipakai.
Karena memang yang sebenarnya menumbuhkan yang ditanam oleh manusia, bu-kanlah manusia sendiri, melainkan Allah ﷻ (menurut yang pertama).
Dan memang manusia pun wajib berusaha supaya Allah memberi hasil usahanya itu, (menurut arti yang kedua).
“Maka apakah mereka tidak akan bensyukur?"
(ujung ayat 35)
Di ujung ayat ini dengan secara halus Allah ﷻ kita menanyakan kepada kita manusia, bahwa sesudah menerima nikmat sebanyak itu, baik dari hasil bumi, hasil kebun, yang dikeluarkan dari dalam bumi, padahal tadinya bumi itu adalah seakan-akan mati, sekarang telah hidup dari memberi hidup bagi manusia, apakah manusia tidak patut bersyukur kepada Allah ﷻ?
“Mahasucilah yang telah menciptakan berpasang-pasangan semuanya."
(pangkal ayat 36)
Semuanya diciptakan Allah berpasang-pasangan.
Ada awal dan akhir. Ada pangkal ada ujung. Ada langit ada bumi. Ada kasar ada halus, dan banyak lagi, semuanya berpasang-pasangan."Dan apa yang ditumbuhkan oleh bumi." Segala tumbuh-tumbuhan yang tumbuh di muka bumi ini pun berpasangan juga. Tiba pada yang tumbuh dari bumi dan pada binatang-binatang disebut orang ada jantan dan ada betina.
“Dan yang dari diri mereka sendiri." Yaitu kita manusia. Ditakdirkan Allah demikian juga halnya. Pada manusia kita beri nama laki-laki dan perempuan.
“Dan dari apa yang mereka sendiri tidak tahu."
(ujung ayat 36)
Meskipun tadinya tidak tahu—sebagaimana dikatakan dalam ayat ini—tetapi lama-kelamaan dibukakan Allah ﷻ juga rahasia itu kepada beberapa manusia yang terbuka pikiran dan lanjut akalnya. Yaitu tentang asal mula kejadian atom. Zat paling kecil yang tidak terbagi lagi itu. Menurut penyelidikan makanya atom bisa terjadi ialah karena pergeseran di antara positif (jantan) dan negatif (betina). Dengan pertemuan keduanya itu barulah atom ada, dan atom itu berjantan betina juga, yaitu pertemuan di antara benda dan tenaga. Dari pertemuan positif negatif jualah timbul tenaga listrik dapat dibangkitkan. Sebab itu pada kawat atau dawai listrik dapatlah kita lihat bila kedua ujung kawat itu dipertemukan, hiduplah lampu. Bila keduanya dipisahkan lampu pun mati.
Di zaman akhir ini sudah banyak dipergunakan orang kekuatan listrik itu. Dia diambil dari tenaga air atau uap, mesin-mesin penggerak tenaga itu dihidupkan dengan memakai kekuatan minyak yang diambil dari dalam bumi. Sekarang seluruh dunia telah mempergunakan kekuatan listrik. Sebab itu maka seluruh dunia telah digerakkan oleh pertemuan antara positif dan negatif. Kadang-kadang Allah memperlihatkan Mahakuasa-Nya pada cetusan petir yang mempunyai kekuatan listrik begitu besar. Dia pun bertemu di dalam riam air terjun atau air mancur. Bahkan pada baterai yang sekecil itu didapati pertemuan di antara positif dengan negatif, atau jantan dengan betina, atau laki-laki dengan perempuan. Maka diambillah kesimpulan yang pasti bahwasanya Allah mengendalikan alam semesta ini ialah dengan dua kekuatan itu, kekuatan positif dan negatif. Sehingga dapat pula disimpulkan bahwa dengan kekuatan positif dan negatif alam dicipta dan dengan kekuatan itu pula kelak, menurut janjinya yang tertentu—ajalin musamma—dia akan dihancurkan.
(Supaya mereka dapat makan dari buahnya) dapat dibaca Tsamarihi atau Tsumurihi, yakni buah pohon yang telah disebutkan tadi, yaitu buah kurma dan buah-buah lainnya (dan dari apa yang diusahakan oleh tangan mereka) bukan dari hasil buah-buahan. (Maka mengapakah mereka tidak bersyukur?) atas nikmat-nikmat Allah yang telah dilimpahkan kepada mereka.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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