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Ayah
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خُشَّعًا
(Will be) humbled
أَبۡصَٰرُهُمۡ
their eyes
يَخۡرُجُونَ
they will come forth
مِنَ
from
ٱلۡأَجۡدَاثِ
the graves
كَأَنَّهُمۡ
as if they (were)
جَرَادٞ
locusts
مُّنتَشِرٞ
spreading
خُشَّعًا
(Will be) humbled
أَبۡصَٰرُهُمۡ
their eyes
يَخۡرُجُونَ
they will come forth
مِنَ
from
ٱلۡأَجۡدَاثِ
the graves
كَأَنَّهُمۡ
as if they (were)
جَرَادٞ
locusts
مُّنتَشِرٞ
spreading
Translation
Their eyes humbled, they will emerge from the graves as if they were locusts spreading,
Tafsir
with their downcast (khaashi'an: a variant reading has khushsha'an), humiliated, looks (absaaruhum is a circumstantial qualifier referring to the subject of the verb [yakhrujoona, 'they will emerge']) they, that is, mankind, will emerge from the graves as though they were scattered locusts, not knowing where to go, out of fear and perplexity (this sentence [ka'annahum jaraadun muntashirun] is a circumstantial qualifier referring to the subject of [the verb] yakhrujoona, 'they will emerge', and so is His saying [muhti'eena]),
Tafsir of Surah Al-Qamar
The Hour draws near; the cleaving of the Moon
Allah informs,
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
The Hour has drawn near, and the moon has been cleft asunder.
Allah informs about the approach of the Last Hour and the imminent end and demise of the world,
أَتَى أَمْرُ اللَّهِ فَلَ تَسْتَعْجِلُوهُ
The Event ordained by Allah will come to pass, so seek not to hasten it. (16:1),
اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ
Draws near for mankind their reckoning, while they turn away in heedlessness. (21:1)
Hadiths about the Last Hour
There are several Hadiths with this meaning.
Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah gave a speech to his Companions, saying,
وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلاَّ كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه
By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.
Anas said, We could only see a small part of the setting sun at the time.
Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that Abdullah bin Umar said,
We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said,
مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلاَّ كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى
What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.
Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah say,
بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا
I was sent like this with the Last Hour.
and he pointed with his middle and index finger.
The Two Sahihs also recorded this Hadith.
Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah said,
بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ إِنْ كَادَتْ لَتَسْبِقُنِي
I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.
Al-A`mash joined between his index and middle fingers while narrating this Hadith.
Imam Ahmad recorded that Al-Awzai said that Ismail bin Ubaydullah said,
Anas bin Malik went to Al-Walid bin Abdul-Malik who asked him about what he heard from the Messenger of Allah about the Last Hour.
Anas said, `I heard the Messenger of Allah say,
أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن
You and the Last Hour are as close as these two (fingers).'
Only Imam Ahmad collected this Hadith.
There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement).
Allah's statement,
وَانشَقَّ الْقَمَرُ
and the moon has been cleft asunder.
It occurred during the time of Allah's Messenger, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split
The Narration of Anas bin Malik
Imam Ahmad recorded that Anas bin Malik said,
The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah.
Allah said,
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
The Hour has drawn near, and the moon has been cleft asunder.
Muslim also collected this Hadith.
Al-Bukhari recorded that Anas bin Malik said,
The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they ﷺ (the mount of) Hira' between them.
This Hadith is recorded in the Two Sahihs with various chains of narration.
The Narration of Jubayr bin Mut`im
Imam Ahmad recorded that Jubayr bin Mut`im said,
The moon was split into two pieces during the time of Allah's Prophet; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.'
They then said, `If he was able to take us by magic, he will not be able to do so with all people.'
Only Imam Ahmad recorded this Hadith with this chain of narration.
Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.
The Narration of `Abdullah bin `Abbas
Al-Bukhari recorded that Ibn Abbas said,
The moon was split during the time of the Prophet.
Al-Bukhari and Muslim collected this Hadith.
Ibn Jarir recorded that Ibn Abbas commented on Allah's saying:
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
وَإِن يَرَوْا ايَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ
The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say:This is magic, Mustamir.
This occurred before the Hijrah; the moon was split and they ﷺ it in two parts.
The Narration of `Abdullah bin `Umar Al-Hafiz Abu Bakr
Al-Bayhaqi recorded that Abdullah bin Umar commented on Allah's statement:
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
The Hour has drawn near, and the moon has been cleft asunder.
This occurred during the time of Allah's Messenger; the moon was split in two parts. A part of it was before the mount and a part on the other side.
The Prophet said,
اللْهُمَّ اشْهَد
O Allah! Be witness.
This is the narration that Muslim and At-Tirmidhi collected.
At-Tirmidhi said, Hasan Sahih.
The Narration of `Abdullah bin Mas`ud
Imam Ahmad recorded that Ibn Mas`ud said,
The moon was split in two parts during the time of Allah's Messenger, and they ﷺ its two parts. Allah's Messenger said,
اشْهَدُوا
(Be witnesses.
Al-Bukhari and Muslim collected this Hadith.
Ibn Jarir recorded that Abdullah (Ibn Mas`ud) said,
I ﷺ the mountain between the two parts of the moon when it was split.
Imam Ahmad recorded that Abdullah said,
The moon was split during the time of Allah's Messenger and I ﷺ the mount between its two parts.
The Stubbornness of the idolators
Allah said,
وَإِن يَرَوْا ايَةً
And if they see an Ayah,
if they see proof, evidence and a sign,
يُعْرِضُوا
they turn away,
they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,
وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ
and say:This is magic, Mustamir.
They say, `the sign that we ﷺ was magic, which was cast on us.'
Mustamir, means, `will soon go away', according to Mujahid, Qatadah and several others.
The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away
وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءهُمْ
They denied and followed their own lusts.,
they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to.
Allah's statement,
وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ
And every matter will be settled.
means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, will settle according to its people.
Mujahid commented on the meaning of,
وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ
(And every matter will be settled). by saying,
On the Day of Resurrection.
Allah's statement
وَلَقَدْ جَاءهُم مِّنَ الاَْنبَاء
And indeed there has come to them news;
in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,
مَا فِيهِ مُزْدَجَرٌ
wherein there is Muzdajar,
wherein there are warnings and lessons to stop them from idolatry and persisting in denial
حِكْمَةٌ بَالِغَةٌ
Perfect wisdom,
in that Allah guides whomever He wills and misguides whomever He wills,
فَمَا تُغْنِ النُّذُرُ
but warners benefit them not.
but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah?
This Ayah is similar to Allah's statements,
قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَأءَ لَهَدَاكُمْ أَجْمَعِينَ
Say:With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all. (6:149)
and,
وَمَا تُغْنِى الايَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُوْمِنُونَ
But neither Ayat nor warners benefit those who believe not. (10:101)
The terrible End the Disbelievers will meet on the Day of Resurrection
Allah the Exalted says,
فَتَوَلَّ عَنْهُمْ
So withdraw from them.
Allah the Exalted says, `O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until,
يَوْمَ يَدْعُ الدَّاعِ إِلَى شَيْءٍ نُّكُرٍ
The Day that the caller will call (them) to a terrible thing.
to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth
خُشَّعًا أَبْصَارُهُمْ
with humbled eyes,
their eyes will be covered with disgrace,
يَخْرُجُونَ مِنَ الاَْجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
they will come forth from (their) graves as if they were locusts spread abroad.
They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about.
Allah said
مُّهْطِعِينَ
Hastening, (meaing hurriedly),
إِلَى الدَّاعِ
towards the caller.
without being able to hesitate or slow down,
يَقُولُ الْكَافِرُونَ هَذَا يَوْمٌ عَسِرٌ
The disbelievers will say:This is a hard Day.,
meaing, `this is a hard, terrible, horrifying and distressful Day,'
فَذَلِكَ يَوْمَيِذٍ يَوْمٌ عَسِيرٌ
عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
Truly, that Day will be a Hard Day -- far from easy for the disbelievers. (74:9-10)
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Tafsir Surat Al-Qamar: 6-8
Maka berpalinglah kamu dari mereka. (Ingatlah) hari (ketika) seorang penyeru (malaikat) menyeru kepada sesuatu yang tidak menyenangkan (hari pembalasan), sambil menundukkan pandangan-pandangan mereka keluar dari kuburan seakan-akan mereka belalang yang beterbangan, mereka datang dengan cepat kepada penyeru itu. Orang-orang kafir berkata, "Ini adalah hari yang berat." Allah subhanahu wa ta’ala memerintahkan kepada Nabi-Nya agar berpaling dari orang-orang yang apabila melihat suatu bukti, mereka berpaling dan mengatakan bahwa bukti kerasulannya itu adalah sihir yang terus-menerus. Yakni berpalinglah kamu dari mereka dan tunggulah saat kebinasaan mereka. (Ingatlah) hari (ketika) seorang penyeru (malaikat) menyeru kepada sesuatu yang tidak menyenangkan. (Al-Qamar: 6) Sesuatu yang tidak menyenangkan, yaitu hari mereka diberhentikan di tempat penghisaban dan semua cobaan yang ada padanya, bahkan keguncangan dan kengerian yang ada padanya.
sambil menundukkan pandangan-pandangan mereka. (Al-Qamar: 7) Yakni pandangan mereka tertunduk hina. mereka keluar dari kuburan seakan-akan mereka belalang yang beterbangan. (Al-Qamar: 7) Yang dimaksud dengan al-ajdas ialah kuburan. Yakni seakan-akan keadaan mereka yang menyebar dan berjalan dengan cepat menuju ke tempat pemberhentian hisab karena memenuhi seruan yang menyeru kepada mereka adalah seperti belalang yang menyebar beterbangan di udara. Karena itulah disebutkan dalam firman berikutnya: mereka datang dengan cepat kepada penyeru itu. (Al-Qamar: 8) Yaitu dengan cepat, tanpa ada yang menentang dan tidak pula terlambat.
Orang-orang kafir berkata, "Ini adalah hari yang berat. (Al-Qamar: 8) Maksudnya, hari yang sangat mengerikan, menegangkan, lagi sangat berat. maka itulah hari yang serba sulit, bagi orang-orang kafir tidak mudah. (Al-Muddatstsir: 9-10)".
7-8. Orang yang diseru itu akan datang pandangan mereka tertunduk, ketika mereka keluar dari kuburan dengan ketakutan. Keadaan ini menyebabkan mereka berjalan serampangan, seakan-akan mereka belalang yang beterbangan. Dengan patuh dan penuh rasa takut mereka segera datang kepada penyeru itu. Dalam keadaan seperti ini orang-orang kafir terus saja berkata, 'Ini adalah hari yang sangat sulit dihadapi. ' 7-8. Orang yang diseru itu akan datang pandangan mereka tertunduk, ketika mereka keluar dari kuburan dengan ketakutan. Keadaan ini menyebabkan mereka berjalan serampangan, seakan-akan mereka belalang yang beterbangan. Dengan patuh dan penuh rasa takut mereka segera datang kepada penyeru itu. Dalam keadaan seperti ini orang-orang kafir terus saja berkata, 'Ini adalah hari yang sangat sulit dihadapi. '
Mereka akan keluar dari kubur dalam keadaan pandangan mereka tunduk, karena tidak sanggup memandang kedahsyatan yang terjadi pada hari itu, dan ketika mereka bersama-sama keluar dari kubur, tergopoh-gopoh menuju ke tempat perhitungan amal sesuai dengan panggilan, laksana belalang-belalang yang beterbangan di udara. Dalam ayat lain yang bersamaan maksudnya Allah berfirman:
Pada hari itu manusia seperti laron yang beterbangan. (alQari'ah/101: 4).
“Maka benpalingtah engkau dari mereka."
(pangkal ayat 6)
Maksud berpaling di sini bukanlah menghentikan pekerjaan dan usaha. Tetapi jangan terlalu dihadapkan hati kepada mereka itu, yang kelak dapat menjadikan jengkel dan kecewa. Diingatkan kepada Rasulullah ﷺ bahwasanya akibat dari kekerasan hati dan perlawanan mereka akan jauh, bukan hanya hingga begitu saja. Akan datang suatu hari,
“Di hari yang akan menyeru Penyenu itu kepada sesuatu yang tidak akan menyenangkan."
(ujung ayat 6)
Di hari yang akan menyeru Penyeru itu, ialah hari Kiamat kelak. Di waktu itu kelak manusia yang telah mati seluruhnya akan diseru, akan dipanggil. Panggilan itu datang dari Allah sendiri, Allah sebagai Penyeru. Serunai sangkakala akan ditiup dan seluruh makhluk yang beratus-ratus tahun telah meninggal, akan dihidupkan kembali. Di waktu itu pula kelak orang-orang yang seketika hidupnya dahulu di dunia tidak memedulikan seruan dan ajakan kepada kebenaran, demi mendengar seruan itu, demi mendengar tiupan serunai sangkakala tidak merasakan senang lagi, dada jadi berdebar, kesalahan akan diperhitungkan, buruk dan baik akan ditimbang. Walaupun sebesar zarrah kebaikan yang diperbuat, yang sebesar zarrah itu pun akan ketahuan. Demikian juga amalan yang jahat, sebesar zarrah pun akan diperlihatkan.
“Akan menekun pandangan mereka."
(pangkal ayat 7)
Pandangan yang menekur adalah menunjukkan ketakutan dan kecemasan atau gelora hati memikirkan dahsyatnya keadaan yang tengah dihadapi, sehingga orang tidak teringat lagi kepada yang lain.
“Mereka akan keluar dari kuburan laksana belalang yang beterbangan."
(ujung ayat 7)
Inilah suatu perumpamaan dari Allah sendiri bagaimana keadaan manusia ketika itu, yaitu ketika serunai sangkakala telah berbunyi. Manusia dibangunkan dari tempat tidurnya, yaitu kuburan, yang telah berapa ratus tahun atau berapa juta tahun umurnya. Dari tulang-tulang yang telah rapuh berserakan itu, hidup akan dikembangkan kembali. Sama keadaannya dengan belalang yang mulai tumbuh sayap, hendak terbang dan semua bergerak, semua mengibaskan sayap dan semuanya menjalar, sebelumnya dikatakan bahwa mata menekur tunduk, karena yang dilaksanakan bagai belalang baru bangun itu ialah manusia.Kalau hanya belalang saja, bukan manusia yang bernasib sebagai belalang, niscaya ketekuran kepala itu tidak akan kelihatan, karena persoalan tidak ada. Tetapi manusia yang bangun sebagai belalang itu lain halnya. Dia bangun laksana belalang, namun dia sadar akan dirinya, sadar akan dosanya dan sadar akan kekurangan, kesalahan yang telah diperbuatnya dalam hidupnya yang pertama itu.
“Dengan segena mereka akan dalang kepada yang menyeru itu"
(pangkal ayat 8)
Pada saat itu tidak seorang pun yang dapat berlalAl-lalai, sebab panggilan sudah datang. Dalam hidup yang sekarang pun kita rasai sendiri bahwa tidak ada manusia yang dapat mengelakkan diri daripada panggilan, walaupun dengan keras kepala dia sengaja hendak menolak. Seorang muda, tidak dapat mengelak dari panggilan tua, kalau umurnya panjang. Tidak dapat mengelak dari panggilan maut, kalau umurnya pendek. Dan akhirnya walaupun bagaimana kehendak mempertahankan hidup, yang maut itu pasti ditempuh, baik di waktu muda maupun di waktu tua. Pokoknya hanya satu, yaitu panggilan datang.
“Benkala onangyang kafin: “Inilah hari yang sangat sukai."
(ujung ayat 8)
Memang hari itulah hari yang sangat sukar. Karena di saat itu manusia telah insaf akan kesalahan dan kelalaiannya di masa lalu. Dia menyesal namun dia tidak dapat lagi kembali ke zaman lampau. Perjalanan ini akan diteruskan, mau ataupun tidak mau. Maka kesukaranlah yang kelihatan di hadapan muka kita. Akan me-nyesal atas kesalahan masa lampau, sudah tidak ada gunanya lagi. Karena tidak seorang pun di antara manusia yang akan diberi izin kembali mengulangi hidup yang lampau. Sedangkan hari ini juga, tadi pagi, tidaklah dapat diulangi kembali setelah hari tengah hari, apatah lagi kehidupan yang pernah dilalui tempo dulu!
(Sambil menundukkan) keadaan mereka pada saat itu hina Menurut suatu qiraat dibaca Khaasyi'an (pandangan-pandangan mereka) lafal Khusysya'an menjadi Hal atau kata keterangan keadaan dari Fa'il (mereka keluar) yakni manusia semuanya (dari kuburan) dari tempat-tempat mereka dikuburkan (seakan-akan mereka belalang yang beterbangan) mereka tidak mengetahui hendak ke manakah tujuan mereka, karena tercekam oleh rasa takut dan bimbang yang amat sangat. Jumlah kalimat Ka annahum dan seterusnya menjadi Hal dari Fa'il yang terkandung di dalam lafal Yakhrujuna, demikian pula firman selanjutnya, yaitu,.
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