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Ayah
Word by Word
يَٰمَعۡشَرَ
O assembly
ٱلۡجِنِّ
(of) the jinn
وَٱلۡإِنسِ
and the men!
إِنِ
If
ٱسۡتَطَعۡتُمۡ
you are able
أَن
to
تَنفُذُواْ
pass beyond
مِنۡ
[of]
أَقۡطَارِ
(the) regions
ٱلسَّمَٰوَٰتِ
(of) the heavens
وَٱلۡأَرۡضِ
and the earth
فَٱنفُذُواْۚ
then pass
لَا
Not
تَنفُذُونَ
you (can) pass
إِلَّا
except
بِسُلۡطَٰنٖ
by authority
يَٰمَعۡشَرَ
O assembly
ٱلۡجِنِّ
(of) the jinn
وَٱلۡإِنسِ
and the men!
إِنِ
If
ٱسۡتَطَعۡتُمۡ
you are able
أَن
to
تَنفُذُواْ
pass beyond
مِنۡ
[of]
أَقۡطَارِ
(the) regions
ٱلسَّمَٰوَٰتِ
(of) the heavens
وَٱلۡأَرۡضِ
and the earth
فَٱنفُذُواْۚ
then pass
لَا
Not
تَنفُذُونَ
you (can) pass
إِلَّا
except
بِسُلۡطَٰنٖ
by authority
Translation
O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allāh].
Tafsir
O company of jinn and humans, if you are able to pass through, to exit from, the confines, the regions, of the skies and the earth, then pass through! - a command [meant] to challenge them to what they are incapable of [doing]. You will not pass through except with a sanction, [except] with some power, and you have no power for such a thing.
A Warning for Humans and Jinn
Allay says,
سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَنِ
We shall attend to you, O Thaqalan!
Ibn Jurayj said that the Ayah,
سَنَفْرُغُ لَكُمْ
(We shall attend to you), means,
`We shall judge you,'
while Al-Bukhari said that it means,
We shall recompense you. Surely, nothing will busy Allah from attending to anything else.
This type of speech pattern is common in the Arabic language. For example, one would say, I will attend to you, even when one is not busy with anything else.
Allah's saying;
أَيُّهَا الثَّقَلَن
(O you Thaqalan!), refers to the humans and the Jinns, as in the Hadith;
يَسْمَعُهَا كُلُّ شَيْءٍ إِلاَّ الثَّقَلَيْن
Everyone will be able to hear it, except the Thaqalayn.
In another narration that explains it, the Prophet said,
إِلاَّ الاِْنْسَ وَالْجِن
except mankind and the Jinns.
Allah said,
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny!
then,
يَا مَعْشَرَ الْجِنِّ وَالاْاِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالاْاَرْضِ فَانفُذُوا
لَاا تَنفُذُونَ إِلاَّ بِسُلْطَانٍ
O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!
meaning, `you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.'
This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day,
إِلاَّ بِسُلْطَانٍ
(except with authority), meaning, except with the commandment from Allah,
يَقُولُ الاِنسَـنُ يَوْمَيِذٍ أَيْنَ الْمَفَرُّ
كَلَّ لَا وَزَرَ
إِلَى رَبِّكَ يَوْمَيِذٍ الْمُسْتَقَرُّ
On that Day man will say:Where (is the refuge) to flee
No! There is no refuge!
Unto your Lord will be the place of rest that Day. (75:10-12),
وَالَّذِينَ كَسَبُواْ السَّيِّيَاتِ جَزَاءُ سَيِّيَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـيِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever. (10:27)
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny!
Allah's statement,
يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَ تَنتَصِرَانِ
There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.
Ali bin Abi Talhah reported from Ibn Abbas that Shuwaz is the flame of fire.
Abu Salih said, It is the flame above the fire below the smoke.
Ad-Dahhak said,
شُوَاظٌ مِّن نَّارٍ
(Shuwaz of fire), A flood of fire.
Allah said;
وَنُحَاسٌ
(and Nuhas) .
Ali bin Abi Talhah reported from Ibn Abbas;
The smoke of the fire.
Similar was reported from Abu Salih, Sa`id bin Jubayr and Abu Sinan.
Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas.
Mujahid said, Molten brass poured over their heads.
Qatadah held the same view.
Ad-Dahhak said, Nuhas is liquid copper.
The Ayah means, `if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.'
Allah's statement,
فَلَ تَنتَصِرَانِ
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny!
The Horrors of the Day of Resurrection
Allah said,
فَإِذَا انشَقَّتِ السَّمَاء
Then when the heaven is rent asunder,
on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as,
وَانشَقَّتِ السَّمَأءُ فَهِىَ يَوْمَيِذٍ وَاهِيَةٌ
And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up. (69:16),
وَيَوْمَ تَشَقَّقُ السَّمَأءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـيِكَةُ تَنزِيلً
And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending. (25:25)
and,
إِذَا السَّمَأءُ انشَقَّتْ
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so. (84:1-2)
Allah's statement,
فَكَانَتْ وَرْدَةً كَالدِّهَانِ
and it becomes Wardah like Dihan.
This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection.
As-Suddi said, It will be as rosy color and as filth oil.
Mujahid said,
كَالدِّهَانِ
(like Dihan), Like the colors of dyes.
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny!
Allah said;
فَيَوْمَيِذٍ لاَّ يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ
So on that Day he will not be questioned about his sins, (neither) human nor Jinn.
this is similar to His saying;
هَـذَا يَوْمُ لَا يَنطِقُونَ
وَلَا يُوْذَنُ لَهُمْ فَيَعْتَذِرُونَ
That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse. (77:35-36)
This is the case at the time, then all the creatures will be questioned about their deeds.
Allah said;
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ
عَمَّا كَانُواْ يَعْمَلُونَ
So, by your Lord, We shall certainly call all of them to account. For all that they used to do. (15:92-93)
Qatadah said,
On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do.
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny!
Allah the Exalted said
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ
The criminals will be known by their marks,
i.e., by special marks that distinguish them.
Al-Hasan and Qatadah said,
They will be known by their dark faces and their blue eyes.
I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution.
Allah said,
فَيُوْخَذُ بِالنَّوَاصِي وَالاَْقْدَامِ
and they will be seized by their foreheads and feet.
meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire.
Al-A`mash said that Ibn Abbas said,
He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven.
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny!
Allah said,
هَذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ
This is the Hell which the criminals denied.
meaning, `this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ انٍ
They will go between it and Hamim An!
meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs,
إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ
فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ
When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire. (40:71-72)
Allah said,
انٍ
(An), meaning hot, due to the fierce and intense heat that is impossible to bear.
Ibn Abbas said;
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ انٍ
(They will go between it and Hamim An!),
That has reached the ultimate temperature and boiling fiercely.
Similar was said by Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi.
Qatadah also commented,
Its boiling started when Allah created the heavens and the earth!
Muhammad bin Ka`b Al-Qurazi said,
The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain.
This is the meaning of Allah's statement,
فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ
In the Hamim, then they will be burned in the Fire. (40:72)
And Al-Hamim Al-An means hot.
There is another report from Al-Qurazi;
حَمِيمٍ انٍ
(Hamim An) that it means prepared.
This is also the view of Ibn Zayd.
And saying that it means prepared does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said:
تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
They will be given to drink from a spring, Aniyah. (88:5)
which means severe unbearable heat,
and His saying;
غَيْرَ نَـظِرِينَ إِنَـهُ
not to wait for it to be prepared, (33:53)
which means properly cooking and preparing it.
So His saying;
حَمِيمٍ انٍ
(Hamim An), Hamim, that is very hot.
Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor;
فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ
Then which of the blessings of your Lord will you both deny.
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يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ ﴿33﴾
(0 genera of Jinns and mankind, If you are able to penetrate beyond the realms of the heavens and the earth, then penetrate. You cannot penetrate except with an authority....55:33)
In the preceding verse jinn and mankind were addressed as Ath-thaqalan and warned that their deeds will be reviewed and every single one of them will attract reward or punishment. The current verse purports to say that no one will be able to hide from death, nor will anyone be able to escape from attendance or giving account of actions on the Day of Judgment. This verse does not use the expression ثَّقَلَانِ Thaqalan as in the preceding verse but explicitly uses the expression يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ ( O genera of Jinns and mankind) 'Jinn' is mentioned first followed by 'men' presumably because a high-power energy is required to pass through the confines of heaven and earth. Allah has given Jinns more power than human beings in such matters. The meaning of the verse is: '0 Company of Jinn and human beings, if you think that you will be able to find refuge and thus avert death by avoiding the angel of death or run away from the Plains of Gathering or the Plains of Reckoning, then try to cross the bounds of the heavens and the earth if you have the power and ability to do so.' This is no mean task. This requires high-powered energy. The combined forces of Jinns and mankind will not be able to harness the energy to go beyond the confines of the heavens and the earth. The purport of the verse is not to show the possibility or probability of passing beyond the zones of the heavens and the earth. The proposition is hypothetical. The purport of the verse is to demonstrate the utter powerlessness and inability of men and Jinns to achieve this feat.
If the purpose of 'penetrating through the heavens and the earth' mentioned in the verse is to escape death, then it refers to this world and means: It is not within the power of any man or Jinns to cross the bounds of the heavens and the earth and escape death. This is stated according to human thinking. Otherwise, no one is outside the power and the authority of Allah, even if he crosses the bounds of the heaven and the earth. And if the escape intended by 'penetrating through the heavens and the earth' stands for 'escaping accountability on the Day of Reckoning', the purport of the verse is to demonstrate its absolute impossibility. For according to other Qur'anic verses and Traditional narratives the heaven will crack open, on the Day of Judgment, and all the angels will border on the sides of the earth and the people will be hemmed in from all sides. The Jinn and human beings will experience the horrors of the Day of Resurrection and run in different directions. In whichever direction they run the angels will lay siege to the areas that Allah has fortified for the purpose of recapturing the escapees. [ Ruh[
This Verse does not point to Space Exploration by Rockets and Sputniks
In the present scientific age, experiments are being conducted in an effort to come out of the gravity of the earth and to explore the heavenly bodies by rockets, sputniks and other spacecrafts. Obviously, none of these experiments are conducted beyond the bounds of the heaven. In fact, they are far below the surface of the heaven, let alone crossing the heavenly confines. Thus this verse has no bearing on space travels and reported incidents of reaching some of the heavenly bodies. Some simple-minded people posit this verse as the basis of demonstrating the possibility of space travels, whereas these simpletons are merely displaying ignorance about the actual meaning of the Qur'an.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Ar-Rahman: 31-36
Kami akan memperhatikan sepenuhnya kepadamu, wahai manusia dan jin. Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Wahai golongan jin dan manusia, jika kamu sanggup menembus (melintas) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan. Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Kepada kamu berdua (jin dan manusia) dilepaskan nyala api dan cairan tembaga, sehingga kamu tidak dapat menyelamatkan diri (darinya). Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: Kami akan memperhatikan sepenuhnya kepadamu, wahai manusia dan jin. (Ar-Rahman: 31) Ini merupakan ancaman dari Allah subhanahu wa ta’ala kepada hamba-hamba-Nya.
Sebenarnya Allah tidak sibuk, Dia selalu berada dalam kesantaian. Hal yang sama telah dikatakan oleh Adh-Dhahhak, bahwa ini mengandung ancaman. Qatadah mengatakan bahwa telah dekat masa kesudahan Allah dari makhluk-Nya. Ibnu Juraij mengatakan sehubungan dengan makna firmanya-Nya: Kami akan memperhatikan sepenuhnya kepadamu. (Ar-Rahman: 31) Artinya, Kami akan melakukan peradilan terhadap kalian. Imam Al-Bukhari mengatakan bahwa Kami akan menghisab kalian, tiada sesuatu pun yang menyibukkan-Nya dari sesuatu yang lain.
Ungkapan ini telah dikenal di kalangan orang Arab. Dikatakan, "Sungguh aku akan memperhatikan sepenuhnya kepada urusanmu," padahal ia tidak mempunyai kesibukan. Dikatakan pula, "Sungguh aku akan menyerangmu di saat kamu lengah." Firman Allah subhanahu wa ta’ala: wahai manusia dan jin. (Ar-Rahman: 31) Yang dimaksud dengan saqalani ialah jin dan manusia, seperti pengertian yang disebutkan dalam hadits shahih (yang menceritakan jeritan orang yang mengalami siksa kubur): terdengar oleh segala sesuatu kecuali oleh saqlain.
Menurut riwayat yang lain disebutkan, "Kecuali al-insu wal jinnu (manusia dan jin)." Dan di dalam riwayat yang lainnya lagi disebutkan, "Kecuali saqalani, yaitu manusia dan jin." Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? (Ar-Rahman: 32) Kemudian Allah subhanahu wa ta’ala berfirman: Wahai golongan jin dan manusia, jika kamu sanggup menembus (melintasi) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan. (Ar-Rahman: 33) Yakni kalian tidak akan dapat melarikan diri dari perintah Allah dan takdirNya, bahkan Dia meliputi kalian dan kalian tidak akan mampu melepaskan diri dari hukum-Nya, tidak pula membatalkan hukum-Nya terhadap kalian, ke mana pun kalian pergi selalu diliput.
Dan ini menceritakan keadaan di Yaumul Mahsyar (hari manusia dihimpunkan); sedangkan semua malaikat mengawasi semua makhluk sebanyak tujuh saf dari semua penjuru, maka tiada seorang pun yang dapat meloloskan diri, kecuali dengan kekuasaan. (Ar-Rahman: 33) Yaitu dengan perintah dari Allah. Pada hari itu manusia berkata, "Ke manakah tempat lari?Sekali-kali tidak! Tidak ada tempat berlindung! Hanya kepada Tuhanmu sajalah pada hari itu tempat kembali. (Al-Qiyamah: 10-12) Disebutkan pula dalam ayat lain melalui firman-Nya: Dan orang-orang yang mengajarkan kejahatan (mendapat) balasan yang setimpal dan mereka ditutupi kehinaan.
Tidak ada bagi mereka seorang pelindung pun dari (azab) Allah, seakan-akan muka mereka ditutupi dengan kepingan-kepingan malam yang gelap gulita. Mereka itulah penghuni neraka; mereka kekal di dalamnya. (Yunus: 27) Karena itulah maka dalam ayat selanjutnya disebutkan oleh firman-Nya: Kepada kamu berdua (jin dan manusia) dilepaskan nyala api dan cairan tembaga, sehingga kamu tidak dapat menyelamatkan diri (darinya). (Ar-Rahman: 35) Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas, bahwa yang dimaksud dengan syuwaz ialah nyala api. Said ibnu Jubair telah meriwayatkan dari Ibnu Abbas, bahwa yang dimaksud dengan syuwaz ialah asap.
Menurut Mujahid, nyala api yang berwarna biru. Abu Saleh mengatakan bahwa syuwaz artinya nyala api yang paling ujung dan sebelum asap. Adh-Dhahhak mengatakan sehubungan dengan makna firman-Nya: nyala api. (Ar-Rahman: 35) Yakni gumpalan api bagaikan air bah. Firman Allah subhanahu wa ta’ala: dan cairan tembaga. (Ar-Rahman: 35) Ali ibnu AbuTalhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: dan cairan tembaga. (Ar-Rahman: 35) Yaitu asap api. Hal yang semisal telah diriwayatkan dari Abu Saleh, Sa'id ibnu Jubair, dan Abu Sinan.
Ibnu Jarir mengatakan bahwa orang-orang Arab menyebut dukhan (asap) dengan sebutan nuhas atau nihas, tetapi ulama ahli qiraat telah sepakat membacanya dengan dammah, yakni nuhas yang artinya asap. Seperti pengertian yang terdapat di dalam bait syair Nabigah Ja'dah: bercahaya seperti cahaya lentera minyak, yang Allah tidak menjadikan asap padanya. Yang dimaksud dengan nuhas dalam bait syair ini ialah asap.
Demikianlah menurut Ibnu Jarir. Imam Ath-Thabarani telah meriwayatkan melalui jalur Juwaibir, dari Adh-Dhahhak, bahwa Nabi' ibnul Azraq pernah bertanya kepada Ibnu Abbas tentang makna syuwaz, maka ia menjawab bahwa syuwaz adalah nyala api yang tidak ada asapnya. Lalu Nafi' menanyakan kepada Ibnu Abbas tentang syahid (bukti) yang menguatkan pendapatnya dari segi bahasa. Maka Ibnu Abbas membacakan kepadanya bait syair Umayyah ibnu Abus Silt yang isinya mencela Hassan:
Ingatlah, adakah orang yang mau menyampaikan kepada Hasan pesan dariku dengan perjalanan yang cepat menuju ke pasar 'Ukaz. Bahwa bukankah dahulu ayahmu adalah salah seorang di antara budak-budak kami, yang kelihatan hina bersama budak-budak dari Yaman, dan itu sudah dikenal semua orang. Kerjanya hanya membuat bara api untuk setrika (hewan) dan selalu meniup nyala apinya.
Nafi' berkata, "Engkau benar, lalu apakah artinya nuhas?" Ibnu Abbas menjawab, "Asap yang tidak ada nyala apinya." Nafi' bertanya, "Apakah orang-orang Arab mengenal istilah itu?" Ibnu Abbas menjawab, "Ya, tidakkah engkau mendengar ucapan Nabigah dari Bani Zibyan yang telah mengatakan dalam salah satu bait syairnya: menyala seperti nyala lentera minyak, yang Allah telah menjadikannya tidak berasap.
Mujahid mengatakan bahwa an-nuhas adalah tembaga yang dilebur, lalu dituangkan ke atas kepala mereka. Hal yang sama dikatakan oleh Qatadah. Adh-Dhahhak mengatakan bahwa nuhas artinya cairan tembaga. Makna yang dimaksud dari semua pendapat ialah seandainya kalian pergi melarikan diri di hari kiamat, niscaya para malaikat dan malaikat Zabaniyah (juru siksa) akan mengembalikan kalian ke padang mahsyar, yaitu dengan mengirimkan nyala api dan cairan tembaga yang dilebur terhadap kalian hingga pada akhirnya kalian pasti kembali.
Karena itulah dalam firman berikutnya disebutkan: maka kamu tidak dapat menyelamatkan diri (darinya). Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? (Ar-Rahman: 35-36)".
33-34. Allah menegaskan bahwa manusia dan jin tidak akan dapat menghindar dari pertanggung jawaban. Wahai golongan jin dan manusia! Jika kamu sanggup menembus atau melintasi penjuru langit dan bumi untuk menghindari pertanggung jawaban dan balasan yang akan menimpamu, maka keluar dan tembuslah keduanya. Ketauhilah, kamu tidak akan mampu menembusnya kecuali dengan kekuatan, sedangkan kamu sama sekali tidak mempunyai kekuatan itu. Maka, wahai manusia dan jin, nikmat Tuhanmu yang manakah yang kamu dustakan'33-34. Allah menegaskan bahwa manusia dan jin tidak akan dapat menghindar dari pertanggung jawaban. Wahai golongan jin dan manusia! Jika kamu sanggup menembus atau melintasi penjuru langit dan bumi untuk menghindari pertanggung jawaban dan balasan yang akan menimpamu, maka keluar dan tembuslah keduanya. Ketauhilah, kamu tidak akan mampu menembusnya kecuali dengan kekuatan, sedangkan kamu sama sekali tidak mempunyai kekuatan itu. Maka, wahai manusia dan jin, nikmat Tuhanmu yang manakah yang kamu dustakan'.
Ayat ini menyeru jin dan manusia jika mereka sanggup menembus, melintasi penjuru langit dan bumi karena takut akan siksaan dan hukuman Allah, mereka boleh mencoba melakukannya, mereka tidak akan dapat berbuat demikian. Mereka tidak mempunyai kekuatan sedikit pun dalam menghadapi kekuatan Allah ﷻ Menurut sebagian ahli tafsir, pengertian sulthan pada ayat ini adalah ilmu pengetahuan. Hal ini menunjukkan bahwa dengan ilmu manusia dapat menembus ruang angkasa.
(Hai semua jin dan manusia, jika kalian sanggup menembus) melintasi (penjuru) atau kawasan-kawasan (langit dan bumi, maka lintasilah) perintah di sini mengandung makna yang menunjukkan ketidakmampuan mereka untuk melakukan hal tersebut (kalian tidak dapat menembusnya melainkan dengan kekuatan) dan kalian tidak akan mempunyai kekuatan untuk itu.
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