غَافِر ٢١
- أَوَلَمۡ Do not
- يَسِيرُواْ they travel
- فِي in
- ٱلۡأَرۡضِ the earth
- فَيَنظُرُواْ and see
- كَيۡفَ how
- كَانَ was
- عَٰقِبَةُ (the) end
- ٱلَّذِينَ (of) those who
- كَانُواْ were
- مِن before them
- قَبۡلِهِمۡۚ before them
- كَانُواْ They were
- هُمۡ [they]
- أَشَدَّ superior
- مِنۡهُمۡ to them
- قُوَّةٗ (in) strength
- وَءَاثَارٗا and (in) impressions
- فِي in
- ٱلۡأَرۡضِ the land
- فَأَخَذَهُمُ but Allah seized them
- ٱللَّهُ but Allah seized them
- بِذُنُوبِهِمۡ for their sins
- وَمَا and not
- كَانَ was
- لَهُم for them
- مِّنَ against
- ٱللَّهِ Allah
- مِن any
- وَاقٖ protector
Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allāh seized them for their sins. And they had not from Allāh any protector.
Have they not travelled in the land and beheld the nature of the consequence for those who were before them? They were more powerful than them (a variant reading has minkum, 'than yourselves') in strength and in [their] vestiges on earth, in the way of large structures and palaces. Yet God seized them, He destroyed them, for their sins and they had none to shield them from God, from His chastisement.
The Regret of the Disbelievers after They enter Hell
Allah tells;
إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ
Those who disbelieve will be addressed:
Allah tells us that the disbelievers will feel regret on the Day of Resurrection, when they enter Hell and sink in the agonizing depth of fire. When they actually experience the unbearable punishment of Allah, they will hate themselves with the utmost hatred, because of the sins they committed in the past, which were the cause of their entering the Fire. At that point the angels will tell them in a loud voice that Allah's hatred towards them in this world, when Faith was offered to them and they rejected it, is greater than their hatred towards themselves in this situation.
Qatadah said, concerning the Ayah:
لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الاِْيمَانِ فَتَكْفُرُونَ
Indeed, Allah's aversion was greater towards you than your aversion toward yourselves, when you were called to the Faith but you used to refuse.
Allah's hatred for the people of misguidance -- when Faith is presented to them in this world, and they turn away from it and refuse to accept it -- is greater than their hatred for themselves when they see the punishment of Allah with their own eyes on the Day of Resurrection.
This was also the view of Al-Hasan Al-Basri, Mujahid, As-Suddi, Dharr bin Ubaydullah Al-Hamdani, Abdur-Rahman bin Zayd bin Aslam and Ibn Jarir At-Tabari, may Allah have mercy on them all
قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ
فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
They will say:Our Lord! You have made us to die twice, and You have given us life twice!...
Ath-Thawri narrated from Abu Ishaq from Abu Al-Ahwas from Ibn Mas`ud, may Allah be pleased with him:
This Ayah is like the Ayah:
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return. (2:28)
This was also the view of Ibn Abbas, Ad-Dahhak, Qatadah and Abu Malik.
This is undoubtedly the correct view. What is meant by all of this is that when they are standing before Allah in the arena of Resurrection, the disbelievers will ask to go back, as Allah says:
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَأ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
And if you only could see when the criminals shall hang their heads before their Lord (saying):
Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty. (32:12)
However, they will get no response. Then when they see the Fire and they are held over it and they look at the punishments therein, they will ask even more fervently than before to go back, but they will get no response.
Allah says:
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُوْمِنِينَ
بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
If you could but see when they will be held over the (Hell) Fire! They will say:Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!
Nay, it has become manifest to them what they had been concealing before. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars. (6:27-28)
When they actually enter Hell and have a taste of its heat, hooked rods of iron and chains, their plea to go back will be at its most desperate and fervent:
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَأ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَأءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
Therein they will cry:Our Lord! Bring us out, we shall do righteous good deeds, not that we used do.
(Allah will reply):Did We not give you lives long enough, so that whosoever would receive admonition could receive it, and the warner came to you. So taste you. For the wrongdoers there is no helper. (35:37)
رَبَّنَأ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ
قَالَ اخْسَيُواْ فِيهَا وَلَا تُكَلِّمُونِ
Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.
He (Allah) will say:Remain you in it with ignominy! And speak you not to Me! (23:108)
According to this Ayah, they will speak more eloquently, and they will introduce their plea with the words:
رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ
(Our Lord! You have made us to die twice, and You have given us life twice!)
meaning, `by Your almighty power, You have brought us to life after we were dead, then You caused us to die after we were alive; You are able to do whatever You will.
فَاعْتَرَفْنَا بِذُنُوبِنَا
(Now we confess our sins), i.e. We confess our sins and admit that we wronged ourselves in the world,'
فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ
then is there any way to get out?
means, `will You answer our prayer to send us back to the world, for You are able to do that, so that we might do deeds different from those which we used to do. Then if we go back to our former ways, we will indeed be wrongdoers.'
The response will be:`There is no way for you to go back to the world.' Then the reason for that will be given:`Your nature will not accept the truth and be governed by it, you would reject it and ignore it.'
Allah says
ذَلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُوْمِنُوا
(It will be said):This is because, when Allah Alone was invoked (in worship), you disbelieved; but when partners were joined to Him, you believed!
meaning, `if you were to go back, this is how you would be.'
This is like the Ayah:
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
But if they were returned (to the world), they would certainly revert to that when they were forbidden. And indeed they are liars. (6:28)
فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ
So the judgement is only with Allah, the Most High, the Most Great!
means, He is the Judge of His creation, the Just Who is never unjust. He guides whomsoever He wills and sends astray whomsoever He wills; He has mercy on whomsoever He wills and punishes whomsoever He wills; there is no God except Him
هُوَ الَّذِي يُرِيكُمْ ايَاتِهِ
It is He Who shows you His Ayat,
means, He demonstrates His power to His servants through the mighty signs which they see in His creation, above and below, which indicate the perfection of its Creator and Originator.
وَيُنَزِّلُ لَكُم مِّنَ السَّمَاء رِزْقًا
and sends down provision for you from the sky.
this refers to rain, through which crops and fruits are brought forth, which with their different colors, tastes, fragrances and forms are a sign of the Creator. It is one kind of water, but by His great power He makes all these things different.
وَمَا يَتَذَكَّرُ
And none remembers,
means, no one learns a lesson or is reminded by these things, or takes them as a sign of the might of the Creator,
إِلاَّ مَن يُنِيبُ
but those who turn in repentance.
which means, those who have insight and turn to Allah, may He be blessed and exalted.
The Believers are commanded to worship Allah Alone no matter what Their Circumstances
Allah says;
فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ
So, call you upon Allah making religion sincerely for Him, however much the disbelievers may hate.
This means, worship Allah and call upon Him alone in all sincerity. Do not be like the idolators in conduct and beliefs.
Imam Ahmad recorded that after ending every prayer, Abdullah bin Az-Zubayr used to say:
There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah; there is no (true) God except Allah and we worship none but Him; to Him belongs the blessings and the virtue and good praise; there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers may hate that.
He said,
The Messenger of Allah used to say Tahlil with this after every prayer.
Something similar was also recorded by Muslim, Abu Dawud and An-Nasa'i.
It was reported in Sahih from Ibn Az-Zubayr, may Allah be pleased with him, that the Messenger of Allah used to say the following after the prescribed (obligatory) prayers:
لَاا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ لَاا حَوْلَ وَلَاا قُوَّةَ إِلاَّ بِاللهِ
لَاا إِلهَ إِلاَّ اللهُ وَلَاا نَعْبُدُ إِلاَّ إِيَّاهُ لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّــنَاءُ الْحَسَنُ
لَاا إِلهَ إِلاَّ اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُون
There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah;
there is no (true) God except Allah and we worship none but Him; His is the blessing and virtue and good praise;
there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers hate that.
Allah sends the Revelation to warn His Servants of the Day of Mutual Meeting
Allah tells us of His might and pride, and that His Mighty Throne is raised above
رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ
(He is Allah) Owner of high ranks and degrees, the Owner of the Throne.
Allah tells us of His might and pride, and that His Mighty Throne is raised above all of His creation like a roof.
This is like the Ayah:
مِّنَ اللَّهِ ذِي الْمَعَارِجِ
تَعْرُجُ الْمَلَـيِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
From Allah, the Lord of the ways of ascent. The angels and the Ruh (Jibril) ascend to Him in a Day the measure whereof is fifty thousand years. (70:3-4)
If Allah wills, we will discuss below which is the most correct view the distance between the Throne and the seventh earth according to a group of earlier and later scholars. More than one scholar said that the Throne is made of red rubies. The width between two corners of it is the distance of a fifty thousand year long journey and its height above the seventh earth is the distance of a fifty thousand years long journey.
يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ
He sends the revelation of His command to any of His servants He wills,
This is like the Ayat:
يُنَزِّلُ الْمَلَـيِكَةَ بِالْرُّوحِ مِنْ أَمْرِهِ عَلَى مَن يَشَأءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُواْ أَنَّهُ لَا إِلَـهَ إِلَا أَنَاْ فَاتَّقُونِ
He sends down the angels with the Ruh (revelation) of His command to whom of His servants He wills (saying):Warn mankind that none has the right to be worshipped but I, so have Taqwa of Me. (16:2)
and,
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ
نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ
عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
And truly, this is a revelation from the Lord of all that exits, Which the trustworthy Ruh (Jibril) has brought down Upon your heart that you may be (one) of the warners. (26:192-194)
Allah says:
لِيُنذِرَ يَوْمَ التَّلَقِ
that he may warn (men) of the Day of Mutual Meeting.
Ali bin Abi Talhah reported that Ibn Abbas said:
The Day of Mutual Meeting is one of the names of the Day of Resurrection, of which Allah warns His servants.
That is the Day when everyone will find out about his deeds, good and bad
يَوْمَ هُم بَارِزُونَ لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ شَيْءٌ
The Day when they will come out, nothing of them will be hidden from Allah.
means, they will all appear in the open, with nothing to give them shelter or shade, or cover them. Allah says:
يَوْمَ هُم بَارِزُونَ لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ شَيْءٌ
(The Day when they will come out, nothing of them will be hidden from Allah).
meaning, everything will be equally known to Him.
لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
Whose is the kingdom this Day It is Allah's, the One, the Irresistible!
We have already mentioned the Hadith of Ibn Umar, may Allah be pleased with him, that Allah will roll up the heavens and the earth in His Hand and will say,
أَنَا الْمَلِكُ أَنَا الْجَبَّارُ أَنَا الْمُتَكَبِّرُ أَيْنَ مُلُوكُ الاَْرْضِ أَيْنَ الْجَبَّارُونَ أَيْنَ الْمُتَكَبِّرُونَ
I am the King, I am the Compeller, I am the Proud, where are the kings of the earth? Where are the tyrants? Where are the proud?
In the Hadith about the Trumpet, it says that Allah will take the souls of all of His creatures, and there will be none left but Him Alone, with no partner or associate. Then He will say,
Whose is the kingdom today three times,
and He will answer Himself by saying,
لِلَّهِ الْوَاحِدِ الْقَهَّار
(It is Allah's, the One, the Irresistible!)
meaning, He is the Only One Who has subjugated all things.
الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
This Day shall every person be recompensed for what he earned. This Day no injustice (shall be done to anybody). Truly, Allah is swift in reckoning.
Here Allah tells us of His justice when He judges between His creation; He does not do even a speck of dust's weight of injustice, whether it be for good or for evil. For every good deed He gives a tenfold reward and for every bad deed He gives recompense of one bad deed. Allah says:
لَاا ظُلْمَ الْيَوْمَ
(This Day no injustice (shall be done to anybody)).
It was reported in Sahih Muslim from Abu Dharr, may Allah be pleased with him, that the Messenger of Allah said that Allah said:
يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا
إلى أن
قال يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا عَلَيْكُمْ ثُمَّ أُوَفِّيكُمْ إِيَّاهَا فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ تَبَارَكَ وَتَعَالَى وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَ يَلُومَنَّ إِلاَّ نَفْسَه
O My servants, I have forbidden injustice for Myself, and made it unlawful for you, so do not commit injustice to one another
up to:
O My servants, these are your deeds, I record them for you then I will recompense you for them. Whoever finds something good, let him give praise to Allah, and whoever finds something other than that, let him blame no one but himself.
إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
Truly, Allah is swift in reckoning.
means, He will bring all His creation to account as if He is bringing just one person to account.
This is like the Ayah:
مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
The creation of you all and the resurrection of you all are only as a single person, (31:28)
وَمَأ أَمْرُنَأ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
And Our commandment is but one as the twinkling of an eye. (54:50
Warning of the Day of Resurrection and Allah's judgement on that Day
Allah says:
وَأَنذِرْهُمْ يَوْمَ الاْأزِفَةِ
And warn them of the Day that is drawing near,
`The Day that is drawing near' is one of the names of the Day of Judgement. It is so called because it is close, as Allah says:
أَزِفَتِ الاٌّزِفَةُ
لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ
The Day of Resurrection draws near. None besides Allah can avert it. (53:57-58)
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
The Hour has drawn near, and the moon has been cleft asunder. (54:1)
اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ
Draws near for mankind their reckoning. (21:1)
أَتَى أَمْرُ اللَّهِ فَلَ تَسْتَعْجِلُوهُ
The Event (the Hour) ordained by Allah will come to pass, so seek not to hasten it. (16:1)
فَلَمَّا رَأَوْهُ زُلْفَةً سِييَتْ وُجُوهُ الَّذِينَ كَفَرُواْ
But when they will see it approaching, the faces of those who disbelieve will change and turn black with sadness and in grief. (67:27)
and
إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ
when the hearts will be at the throats Kazimin.
Qatadah said,
When the hearts reach the throats because of fear, and they will neither come out nor go back to their places.
This was also the view of Ikrimah, As-Suddi and others.
كَاظِمِينَ
(Kazimin),
means silent, for no one will speak without His permission:
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـيِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً
The Day that Ar-Ruh (Jibril) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right. (78:38)
Ibn Jurayj said:
كَاظِمِينَ
(Kazimin),
It means weeping.
مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَاا شَفِيعٍ يُطَاعُ
There will be no friend, nor an intercessor for the wrongdoers, who could be given heed to.
means, those who wronged themselves by associating others in worship with Allah, will have no relative to help them and no intercessor who can plead on their behalf; all means of good will be cut off from them.
يَعْلَمُ خَايِنَةَ الاَْعْيُنِ وَمَا تُخْفِي الصُّدُورُ
Allah knows the fraud of the eyes, and all that the breasts conceal.
Allah tells us about His complete knowledge which encompasses all things, great and small, major and minor, so that people will take note that. He knows about them and they will have the proper sense of shyness before Allah. They will pay attention to the fact that He can see them, for He knows the fraud of the eyes, even if the eyes look innocent, and He knows what the hearts conceal.
Ad-Dahhak said:
خَايِنَةَ الاْاَعْيُنِ
(the fraud of the eyes),
A wink and a man saying that he has seen something when he has not seen it, or saying that he has not seen it when he did see it.
Ibn Abbas, may Allah be pleased with him, said,
Allah knows when the eye looks at something, whether it wants to commit an act of betrayal or not.
This was also the view of Mujahid and Qatadah.
Ibn Abbas, may Allah be pleased with him, commented on the Ayah:
وَمَا تُخْفِي الصُّدُورُ
(and all that the breasts conceal).
He knows, if you were able to, whether you would commit Zina with a woman or not.
As-Suddi said:
وَمَا تُخْفِي الصُّدُورُ
(and all that the breasts conceal).
meaning, of insinuating whispers
وَاللَّهُ يَقْضِي بِالْحَقِّ
And Allah judges with truth,
means, He judges with justice.
Al-A`mash narrated from Sa`id bin Jubayr from Ibn Abbas, may Allah be pleased with him, that this Ayah means:
He is able to reward those who do good with good and those who do evil with evil.
إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ
Certainly, Allah! He is the All-Hearer, the All-Seer.
This is how it was interpreted by Ibn Abbas, may Allah be pleased with him.
This is like the Ayah:
لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى
that He may requite those who do evil with that which they have done, and reward those who do good, with what is best. (53:31)
وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَاا يَقْضُونَ بِشَيْءٍ
while those to whom they invoke besides Him, cannot judge anything.
وَالَّذِينَ يَدْعُونَ مِن دُونِهِ
(while those to whom they invoke besides Him), means, the idols and false gods,
لَاا يَقْضُونَ بِشَيْءٍ
(cannot judge anything). means, they do not possess anything and they cannot judge anything.
إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ
Certainly, Allah! He is the All-Hearer, the All-Seer.
means, He hears all that His creatures say and He knows all about them, so He guides whomsoever He wills and sends astray whomsoever He wills. And He judges with perfect justice in all of that
The Severe Punishment for the Disbelievers
Allah says,
أَوَ لَمْ يَسِيرُوا
Have they not traveled,
`these people who disbelieve in your Message, O Muhammad,'
فِي الاَْرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِن قَبْلِهِمْ
in the land and seen what was the end of those who were before them,
means, the nations of the past who disbelieved in their Prophets (peace be upon them), for which the punishment came upon them even though they were stronger than Quraysh.
كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً
They were superior to them in strength,
وَاثَارًا فِي الاْاَرْضِ
and in the traces in the land.
means, they left behind traces in the earth, such as structures, buildings and dwellings which these people (i.e., the Quraysh) cannot match. This is like the Ayat:
وَلَقَدْ مَكَّنَـهُمْ فِيمَأ إِن مَّكَّنَّـكُمْ فِيهِ
And indeed We had firmly established them with that wherewith We have not established you! (46:26)
وَأَثَارُواْ الاٌّرْضَ وَعَمَرُوهَأ أَكْثَرَ مِمَّا عَمَرُوهَا
and they tilled the earth and populated it in greater numbers than these have done. (30:9)
فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ
But Allah seized them with punishment for their sins.
Yet despite this great strength, Allah punished them for their sin, which was their disbelief in their Messengers.
وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِن وَاقٍ
And none had they to protect them from Allah.
means, they had no one who could protect them or ward off the punishment from them.
Then Allah mentions the reason why He punished them, and the sins which they committed.
Allah says
ذَلِكَ بِأَنَّهُمْ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ
That was because there came to them their Messengers with clear evidences,
meaning with clear proof and definitive evidence.
فَكَفَرُوا
but they disbelieved.
means, despite all these signs, they disbelieved and rejected the Message.
فَأَخَذَهُمُ اللَّهُ
.
So Allah seized them.
means, He destroyed them utterly, and a similar fate awaits the disbelievers.
..
إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ
Verily, He is All-Strong, Severe in punishment.
means, He is possessed of great strength and might.
شَدِيدُ الْعِقَابِ
(Severe in punishment),
means, His punishment is severe and agonizing;
we seek refuge with Allah, may He be blessed and exalted, from that.
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Tafsir Surat Al-Mukmin: 21-22
Dan apakah mereka tidak mengadakan perjalanan di muka bumi, lalu memperhatikan bagaimana kesudahan orang-orang yang sebelum mereka. Orang-orang itu lebih hebat kekuatannya daripada mereka dan lebih banyak bekas-bekas peninggalan peradabannya di muka bumi, maka Allah mengazab mereka disebabkan dosa-dosa mereka. Dan mereka tidak punya seorang pelindung pun dari azab Allah. Yang demikian itu adalah karena telah datang kepada mereka rasul-rasul mereka dengan membawa bukti-bukti yang nyata, namun mereka kafir; maka Allah mengazab mereka. Sesungguhnya Dia Maha Kuat lagi Maha Keras hukuman-Nya.
Ayat 21
Firman Allah ﷻ: “Dan apakah mereka tidak mengadakan perjalanan.” (Al-Mukmin: 21)
Yaitu mereka yang mendustakan kerasulanmu, hai Muhammad.
“Di muka bumi, lalu memperhatikan bagaimana kesudahan orang-orang yang sebelum mereka.” (Al-Mukmin: 21)
Yakni umat-umat terdahulu yang telah mendustakan para nabi, mereka telah tertimpa azab dan pembalasan Allah karena perbuatannya, padahal keadaan mereka jauh lebih kuat daripada mereka yang mendustakan Rasul ﷺ dan lebih banyak bekas-bekas peninggalan peradabannya di muka bumi. (Al-Mukmin: 21) Mereka telah meninggalkan banyak bangunan, peninggalan-peninggalan, dan rumah-rumah yang tidak mampu dibuat oleh mereka yang mendustakan Nabi ﷺ, seperti yang disebutkan di dalam firman-Nya: “Dan sesungguhnya Kami telah meneguhkan kedudukan mereka dalam hal-hal yang Kami belum pernah meneguhkan kedudukanmu dalam hal itu.” (Al-Ahqaf: 26). Dan firman Allah ﷻ: “dan telah mengolah bumi (tanah) serta memakmurkannya lebih banyak dari apa yang telah mereka makmurkan.” (Ar-Rum: 9). Meskipun demikian, dengan kekuatan dan kekuasaan mereka yang yang sangat besar lagi kuat itu, Allah mengazab mereka dan mereka tidak bisa melindungi diri mereka dari azab Allah disebabkan dosa-dosa mereka, yaitu keingkaran mereka terhadap rasul-rasul mereka.
“Dan mereka tidak punya seorang pelindung pun dari azab Allah.” (Al-Mukmin: 21)
Tiada seorang pun yang dapat melindungi mereka dari azab Allah dan tiada yang dapat menolak azab Allah dari mereka. Kemudian Allah ﷻ menyebutkan penyebab Dia mengazab mereka, yaitu karena dosa-dosa yang telah mereka lakukan. Dijelaskan oleh firman-Nya:
Ayat 22
“Yang demikian itu adalah karena telah datang kepada mereka rasul-rasul mereka dengan membawa bukti-bukti yang nyata.” (Al-Mukmin: 22)
Yaitu dalil-dalil yang jelas dan bukti-bukti yang pasti.
“Lalu mereka kafir.” (Al-Mukmin: 22)
Maksudnya, sekalipun dengan adanya keterangan dan bukti-bukti itu, mereka tetap kafir dan ingkar.
“Maka Allah mengazab mereka.” (Al-Mukmin: 22)
Allah ﷻ membinasakan dan menghancurkan mereka, juga bagi orang-orang kafir yang seperti mereka akan mendapat azab yang serupa.
“Sesungguhnya Dia Maha Kuat lagi Maha Keras hukuman-Nya.” (Al-Mukmin: 22)
Allah memiliki kekuatan yang maha besar dan azab yang amat keras.
“Lagi Maha Keras hukuman-Nya.” (Al-Mukmin: 22)
Yaitu azab-Nya amat menyakitkan, amat keras, lagi amat pedih. Semoga Allah ﷻ melindungi kita dari siksaan itu.
Untuk memperoleh bukti-bukti yang lebih akurat betapa Allah Maha Mengetahui, maka ayat-ayat berikut menganjurkan untuk mengembara di muka bumi menemukan bukti-bukti tersebut. Dan apakah me-reka orang-orang musyrik Mekah itu, tidak mengadakan pengembaraan atau perjalanan di bumi, lalu memperhatikan dengan saksama bagaimana kesudahan buruk yang dialami oleh orang-orang yang durhaka sebelum mereka' Orang-orang sebelum mereka itu malah lebih hebat kekuatannya daripada mereka, dan lebih banyak peninggalan-peninggalan peradaban-nya di muka bumi, tetapi Allah tetap mengazab mereka karena dosa-dosa-nya. Dan kalau Allah sudah menjatuhkan azab, tidak akan ada sesuatu pun yang melindungi mereka dari azab Allah itu. 22. Yang demikian itu, yakni azab yang mereka terima adalah karena se-sungguhnya rasul-rasul telah datang kepada mereka dengan membawa bukti-bukti yang nyata, berupa mukjizat dan hukum-hukum dari Allah, lalu mereka ingkar kepada para rasul itu; maka Allah mengazab mereka. Sungguh, Dia Mahakuat, lagi Mahakeras hukuman-Nya.
Dalam ayat ini, kaum kafir Mekah yang mengingkari kebenaran risalah Nabi Muhammad diminta untuk mendatangi puing-puing peninggalan sejarah umat-umat terdahulu yang telah dimusnahkan Allah. Mereka dapat menyaksikannya setiap kali melewati tempat tersebut dalam perjalanan dagang ke utara atau selatan. Mereka adalah bangsa-bangsa yang lebih kuat fisiknya daripada kaum kafir Mekah, misalnya kaum 'Ad, kaum Samud, dan lain-lain. Di samping lebih kuat secara fisik, mereka juga dikaruniai Allah kemakmuran, penduduk yang banyak, keunggulan dalam membangun, keahlian dalam pertanian, dan sebagainya sehingga mereka maju dan berkebudayaan tinggi. Akan tetapi, kemajuan dan kebudayaan tinggi yang mereka miliki itu membuat mereka sombong dan lupa daratan lalu mendustai para rasul yang diutus kepada mereka, bahkan di antara para rasul itu ada yang mereka lukai bahkan dibunuh. Karena dosa dan perlakuan di luar batas itulah, Allah menjatuhkan hukuman kepada mereka. Pertanian mereka dihancurkan, bangunan-bangunan megah diluluhlantakkan, dan harta benda dimusnahkan, sehingga mereka menderita dan sengsara. Tidak ada yang dapat menghentikan kehancuran yang mereka alami, dan tidak ada yang dapat menolong mereka dari penderitaan. Hal itu hendaknya menjadi pelajaran bagi kaum kafir Mekah, dan siapa saja yang datang sesudah mereka, bahwa manusia yang ingkar pastilah dihukum Allah, baik di dunia maupun di akhirat.
KATAK DI BAWAH TEMPURUNG
“Dan apakah mereka tidak mengembara di muka bumi supaya mereka tinjau betapa jadinya akibat dari orang-orang yang berada sebelum mereka."
(pangkal ayat 21)
Sebab pertama daripada turunnya ayat ini tentu saja musyrikin Quraisy. Janganlah mereka hidup seperti katak di bawah tempurung menyangka bahwa tempurungyang mengurungnya itulah yang langit, sehingga pandangan mereka sangat sempit dan terbatas. Mengembaralah, merantaulah, dan lihAllah negeri orang. Tengok bekas dari umat-umat dan kaum yang terdahulu sebelum mereka. “Adalah mereka itu lebih hebat kekuatannya dan bekasnya di bumi dari mereka." Yang dimaksud di sini ialah di negeri Mesir. Bangsa Arab yang tinggal di negeri Hejaz, terutama di Mekah dan Thaif kadang kalanya ada juga merantau sampai ke sana. Niscaya akan mereka lihat bekas daripada manusia zaman purbakala di negeri Mesir itu. Sedangkan pada zaman kita abad keempat belas Hijriyah ini masih disaati kebesaran dan kekuatan dan bekas dari bangsa Mesir purbakala itu, apalah lagi bagi orang yang hidup empat belas abad lampau. Bekas itu belum sebanyak sekarang yang rusak. Masih saat dilihat bekas kekuatan mereka mendirikan bangunan, piramid, abui houl, sphinx, iuxor, abi simbel, dan lain-lain. Semuanya itu menunjukkan betapa hebat dahsyat bangsa-bangsa purbakala itu. “Maka Allah telah mengadzabkan mereka dengan sebab dosa-dosa mereka." Mereka itu semuanya telah hancur binasa. Begitu kuat teguh kebudayaan, tinggi filsafat, kuat kuasa raja-raja, sampai ada kepandaian menyimpan jenazah orang mati sampai beribu-ribu tahun. Tetapi mana mereka sekarang? Tidak lain hanyalah jadi penghias museum. Digali dan diselidiki oleh manusia yang datang di belakang, diangkut dan diangkat ke seluruh dunia penghias musium negeri orang. Mengapa sampai jadi demikian? Karena ada satu bangsa yang sampai menanamkan keyakinan bahwa raja itu ialah tuhan yang Mahakuasa.
“Dan tidak ada seorang pun yang melindungi mereka dari Allah."
(ujung ayat 21)
Karena memang tidak ada sesuatu pun di antara makhluk yang saat menghambat atau mencegah kekuasaan Allah karena semua yang ada adalah makhluk ciptaan Allah belaka. Mana segala berhala-berhala, segala lukisan dan ukiran, segala jimat dan tangkal yang mereka pasang, tidak ada satu pun yang saat dipergunakan buat melawan Allah.
“Yang demikian itu ialah karena telah datang kepada mereka itu rasul-rasul mereka dengan berbagai keterangan."
(pangkal ayat 22)
Maka runtuhan purbakala, bekas umat yang dahulu itu bukan saja tersaat di Mesir, melainkan tersaat juga di tanah Arab sendiri, baik di sebelah utara ataupun selatan, atau di tengah-tengah tanah Arab. Bertemu runtuhan lama, bekas kaum, bekas kaum Tsamud, bekas negeri Sadum, bekas negeri Madyan, bekas yang lain pun. Bertemulah jejak bahwa kepada mereka pernah diutus Allah rasul-rasul membawa keterangan dan alasan, bukti dan ayat-ayat, “Lalu mereka kafir," mereka tidak mau percaya. “Maka Allah pun mengadzab mereka." Kecelakaan yang menimpa diri mereka adalah dari salah mereka sendiri. Allah menunjukkan jalan yang benar, lempang dan terang bersinar. Lalu pilih jalan yang gelap, berbelok-belok dan serba salah; mereka pun hancur.
“Sesungguhnya Dia adalah Mahakuat dan sangat keras siksa-Nya."
(ujung ayat 22)
Ini diperingatkan kepada umat yang datang kemudian, yang dilakukan dakwah kepada mereka oleh Nabi Muhammad ﷺ, agar mereka jangan meniru teladan yang buruk dari umat yang telah terdahulu itu. Supaya insaf pula bahwa sangAllah jauh kelemahan mereka jika dibandingkan dengan kekuatan umat yang dahulu. Tidak ada sejarah besar yang akan mereka banggakan, seperti yang dibanggakan oleh kaum-kaum yang terdahulu itu.
Setelah menguraikan secara umum akibat dari kaum yang kafir menentang kebenaran sampai Allah menjatuhkan adzab siksa-Nya kepada mereka maka selanjutnya Allah pun mengambil suatu perbandingan yang nyata, yaitu perjuangan Nabi Musa menegakkan kebenaran berhadapan dengan kezaliman Fir'aun.
“Dan sesungguhnya telah Kami utus Musa dengan ayat-ayat Kami dan keterangan yang nyata.
(ayat 23)
“Kepada Fir'aun dan Haman dan Qarun."
(pangkal ayat 24)
Di sini Allah mengisahkan perjuangan nabi Bani Israil yang terbesar, yang gagah perkasa, yang keras hati, yaitu Musa. Dia menghadapi Fir'aun. Adapun Fir'aun adalah gelar raja Mesir di zaman purbakala yang di dalam loghat orang Yunani disebut Pharao. Arabnya menyebutnya Fir'aun. Telah menjadi susunan kerajaan zaman purbakala, termasuk kerajaan Fir'aun itu sendiri, bahwa raja dianggap sebagai tuhan. Kekuasaan raja dianggap teramat tinggi tidak terjangkau oleh manusia. Darahnya berlainan dari darah manusia. Raja dikelilingi oleh para pendeta, ketua agama yang akan memperkuat kedudukan itu dengan berbagai macam mantra atau mimpi. Fir'aun zaman Musa mem-punyai seorang menteri besar yang diberi hak berkuasa penuh. Dialah yang menguasai serba pembangunan, sehingga pernah Fir'aun memerintahkan kepada menteri besarnya, Hamaan itu, agar membuat suatu bangunan tinggi yang terdiri dan batu bata (tembok) disusun, yang dari sana Fir'aun bermaksud hendak memanah “Tuhan si Musa" itu. (surah al-Qashash ayat 38)
Dan Qarun adalah salah seorang anggota keluarga Bani Israil juga, kaum Nabi Musa juga. Tetapi karena hendak mencari keuntungan bagi diri sendiri, dia mendekati Fir'aun dan mengkhianati kaumnya sendiri. Lantaran itu dia bisa jadi orang kaya raya. Dan dia pun turut dengan Fir'aun menentang Musa dan mencemoohkan ajaran Musa. (Surah al-Qashash ayat 76-83)
Musa menyampaikan dakwahnya kepada ketiga orang penting itu. Pertama jadi penting karena kekuasaan jadi raja, yang kedua jadi orang penting karena dia kepercayaan raja, yang ketiga menjadi orang penting karena kekayaan dan karena mengkhianati kaumnya sendiri. Ketiganya menolak Musa dan membantahnya dan menyatakan kafir atas seruannya.
“Maka mereka berkata, ‘Ahli sihir pembohong.'"
(ujung ayat 24)
Mereka tidak saat menangkis kebenaran yang dibawa Musa karena kebenaran itu hanya satu. Kalau kebenaran ada di pihak Musa, niscaya yang di pihak mereka adalah salah. Sebab itu buat menentang Musa tidaklah mereka sanggup dengan kebenaran, melainkan dengan memaki-maki dan menuduh yang tidak-tidak. Mereka tidak mempunyai isi otak buat dikeluarkan. Sebab itu yang keluar hanya menuduh bahwa Musa tukang sihir dan Musa pembohong.
“Maka tatkala dia telah datang dengan kebenaran dari sisi Kami, mereka itu berkata, ‘Bunuhilah anak-anak laki-laki orang-orang yang beriman sertanya dan biarkan hidup perempuan-perempuan mereka.'"
(pangkal ayat 25)
Inilah salah satu keputusan kejam yang diputuskan Fir'aun untuk membunuh agama yang diajarkan Musa kepada kaumnya. Yaitu supaya agama itu jangan sampai berkembang biak. Kalau anak laki-laki yang akan jadi penerus sudah punah tentu agama itu akan terhenti sendirinya pada generasi pertama. Dan kalau perempuan-perempuan dibiarkan tinggal hidup, sedang Bani Israil telah kekurangan laki-laki sebab di masa kecil sudah dibunuh, tentu mereka saat dipergundik oleh kaum Fir'aun. Kejam!
“Dan tipu daya orang-orang yang kafir itu tidak lain hanyalah sesat belaka."
(ujung ayat 25)
Artinya segala rencana jahat itu tidaklah berhasil karena tidak sesuai dengan rencana yang telah ditentukan Allah. Mereka gagal total!
“Dan berkata Fir'aun, ‘Biarkan daku membunuh Musa dan biarkan dia mendoa kepada Tuhannya.'"
(pangkal ayat 26)
Bukan saja direncanakan membunuh kanak-kanak, bahkan Musa sendiri pun hendak dibunuh. Fir'aun yakin maksudnya hendak membunuh itu mesti tercapai, sebab dia ‘Tuhan". Meskipun Musa berdoa kepada Tuhannya, doanya akan gagal. Maksudnya membunuh itu ialah sebagai pengakuannya sendiri."Karena sesungguhnya aku takut dia akan menukar agama kamu." Yaitu agama menuhankan raja.
“Atau dia akan menimbulkan kekacauan di muka bumi."
(ujung ayat 26)
Dengan alasan demi keamanan, Fir'aun mengatakan Musa mesti dibunuh, sebab dia akan mengacau. Pemerintahan di tangan orang seorang seperti Fir'aun itu senantiasa takut timbulnya pikiran baru yang akan mengguncangkan kekuasaannya. Singkirkan pengacau itu, kalau perlu dengan menyingkirkannya dari muka bumi sendiri, sehingga beliau memerintah dengan aman dan rakyat patuh.
“Dan berkata Musa, ‘Aku berlindung kepada Tuhanku dan Tuhan kamu dari tiap-tiap orang yang sombong yang tidak percaya kepada hari perhitungan.'"
(ayat 27)
Dalam suasana yang demikian tidak ada jalan lain bagi Musa dan kaumnya kecuali hanya berlindung kepada Allah Yang Mahakuasa, Yang Mengatasi segala yang merasa dirinya kuat di dunia ini. Musa yakin bahwa dia pasti menang, sebab yang dia perjuangkan ialah apa yang diperintahkan oleh Allah. Allah pasti menolongnya. Apalah lagi Fir'aun hanya percaya kepada kekuatannya sendiri, dia tidak mempunyai sandaran, tidak mempunyai latar belakang kepada Yang Mahakuasa. Bahkan dia sombong karena merasa dirinyalah yang Mahakuasa. Dia tidak percaya bahwa sesudah hidup yang sekarang akan ada lagi hidup. Sebab itu jika dia berbuat keji, zalim, sesuka hati, membunuh orangyang dibenci, menyingkirkan, dia yakin tidak akan ada tempat dia bertanggung jawab. Sebab dialah “Tuhan" paling tinggi. Di sinilah beradu di antara kesombongan insan yang kosong jiwa dengan kekuatan batin karena kepercayaan kepada Allah.
(Dan apakah mereka tidak mengadakan perjalanan di muka bumi, lalu memperhatikan betapa kesudahan orang-orang yang sebelum mereka. Mereka itu adalah lebih hebat daripada mereka) menurut suatu qiraat lafal Minhum dibaca Minkum, artinya lebih hebat daripada kalian (kekuatannya dan lebih banyak bekas-bekas mereka di muka bumi) seperti bangunan-bangunan dan gedung-gedungnya (maka Allah mengazab mereka) membinasakan mereka (disebabkan dosa-dosa mereka. Dan sekali-kali mereka tidak mempunyai seorang pelindung dari azab Allah) dari siksaan-Nya.
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