ٱلْحَدِيد ٢٩
- لِّئَلَّا So that
- يَعۡلَمَ may know
- أَهۡلُ (the) People
- ٱلۡكِتَٰبِ (of) the Book
- أَلَّا that not
- يَقۡدِرُونَ they have power
- عَلَىٰ over
- شَيۡءٖ anything
- مِّن from
- فَضۡلِ (the) Bounty
- ٱللَّهِ (of) Allah
- وَأَنَّ and that
- ٱلۡفَضۡلَ the Bounty
- بِيَدِ (is) in (Allah's) hand
- ٱللَّهِ (is) (in) Allah's (hand)
- يُؤۡتِيهِ He gives it
- مَن whom
- يَشَآءُۚ He wills
- وَٱللَّهُ And Allah
- ذُو (is) the Possessor of Bounty
- ٱلۡفَضۡلِ (is) the Possessor of Bounty
- ٱلۡعَظِيمِ the Great
[This is] so that the People of the Scripture may know that they are not able [to obtain] anything from the bounty of Allāh1 and that [all] bounty is in the hand of Allāh; He gives it to whom He wills. And Allāh is the possessor of great bounty.
Footnotes
1
As long as they refuse to believe in the message of Allāh which was conveyed through Muḥammad (ﷺ).
[1637] See footnote to 2:19.
So that the People of the Scripture, the Torah - those who did not believe in Muhammad may peace and salutation be upon him - may know, in other words, I inform you of this so that they [the people of the Scripture] may know, that (a [of a-llaa] is softened in place of the hardened form [an-laa], its subject being the pronoun of the matter, that is to say, [understand it as being] annahum) they have no power over anything of God's bounty, contrary to their claims that they are God's beloved and those who deserve His beatitude, and that [all] bounty is in God's hand; He gives it to whomever He will, and hence He has given the believers [in the Prophet] among them their reward twofold, as stated above; and God is [dispenser] of tremendous bounty.
The Prophets were given Miracles and Sent with truth and Justice
Allah the Exalted said next,
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ
Indeed We have sent Our Messengers with clear proofs.
in reference to the miracles, the unequivocal evidences and the plain proofs,
وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ
and revealed with them the Scripture,
which contains the true text,
وَالْمِيزَانَ
and the Mizan,
that is, justice, according to Mujahid, Qatadah and others.
This Ayah refers to the truth that is attested to by the sound, straight minds that oppose misguided opinions and ideas, just as Allah said in other Ayat,
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ
Can they (Muslims) who rely on a clear proof from their Lord, and whom a witness from Him follows it (be equal with the disbelievers), (11:17)
فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
Allah's Fitra (religion) with which He has created mankind. (30:30)
and,
وَالسَّمَأءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
And the heaven:He has raised it high, and He has set up the Mizan. (55:7)
This is why Allah said here,
لِيَقُومَ النَّاسُ بِالْقِسْطِ
that mankind may keep up justice,
truth and fairness that is found in the obedience of the Messengers, in all that they conveyed from their Lord, and following all they commanded. Surely, what the Prophets brought forth is the truth, beyond which there is no truth, just as Allah said,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
And the Word of your Lord has been fulfilled in truth and in justice. (6:115),
His Word is true in what it conveys, and just in all its orders and prohibitions. This is why the believers say, when they take up their rooms in Paradise and assume their high grades and lined thrones,
الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ لَقَدْ جَأءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
All praise is due to Allah, Who has guided us to this, and never could we have found guidance, were it not that Allah had guided us! Indeed, the Messengers of our Lord did come with the truth. (7:43)
The Benefits of Iron
Allah said,
وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ
And We brought forth iron wherein is mighty power, as well as many benefits for mankind,
meaning, `We made iron a deterrent for those who refuse the truth and oppose it after the proof has been established against them.'
Allah's Messenger remained in Makkah for thirteen years. During that time, the revelation continued being sent to him, containing arguments against the idolators and explaining Tawhid with detail and proofs. When the evidence was established against those who defied the Messenger, Allah decreed the Hijrah. Then He ordered the believers to fight the disbelievers using swords, using them to strike the necks and foreheads of those who opposed, rejected and denied the Qur'an.
Imam Ahmad and Abu Dawud recorded that Abdullah bin Umar said that the Messenger of Allah said,
بُعِثْتُ بِالسَّيْفِ بَيْنَ يَدَيِ السَّاعَةِ حَتْى يُعْبَدَ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي وَجُعِلَ الذِّلَّةُ والصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم
I was sent with the sword just before the Hour so that Allah be worshipped alone without partners. My provision was placed under the shadow of my spear, and those who defy my order were disgraced and humiliated, and he who imitates a people is one of them.
This is why Allah the Exalted said,
فِيهِ بَأْسٌ شَدِيدٌ
(wherein is mighty power), in reference to weapons, such as swords, spears, daggers, arrows, shields, and so forth,
وَمَنَافِعُ لِلنَّاسِ
(as well as many benefits for mankind), meaning, in their livelihood, such as using it to make coins, hammers, axes, ﷺs chisels, shovels and various tools that people use for tilting the land, sowing, cooking, making dough and manufacturing other objects necessary for their livelihood.
Allah's statement,
وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ
that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen.
meaning, whose intention by carrying weapons is the defense of Allah (His religion) and His Messenger,
إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
Verily, Allah is Powerful, Almighty.
meaning, surely, Allah is Powerful, Almighty, and He gives victory to those who give victory and aid to Him. However, Allah does not need mankind's help, but He ordered Jihad to test people with each other.
Many of the Nations of the Prophets were Rebellious
Allah says,
وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ
فَمِنْهُم مُّهْتَدٍ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ
And indeed, We sent Nuh and Ibrahim, and placed in their offspring Prophethood and Scripture. And among them there are some who are guided; but many of them are rebellious.
Allah the Exalted states that since He sent Nuh, peace be upon him, all the Prophets and Messengers He sent after that were from his offspring. All the revealed Divine Books and all the Messengers that received revelation after Ibrahim, Allah's Khalil, peace be upon him, were from Ibrahim's offspring.
Allah the Exalted said in another Ayah:
وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
and placed in their offspring Prophethood and Scripture. (29:27)
The last among the Prophets of the Children of Israel was `Isa, son of Mary, who prophesied the good news of the coming of Muhammad, peace and blessings be upon them both.
Allah the Exalted said
ثُمَّ قَفَّيْنَا عَلَى اثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَاتَيْنَاهُ الاِْنجِيلَ
Then, We sent after them Our Messengers, and We sent 'Isa the son of Maryam, and gave him the Injil.
referring to the Injil that Allah revealed to him,
وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ
And We ordained in the hearts of those who followed him, i.e., the disciples,
رَأْفَةً
compassion (and tenderness),
وَرَحْمَةً
and mercy. (toward the creatures).
Allah's statement,
وَرَهْبَانِيَّةً ابْتَدَعُوهَا
But the monasticism which they invented for themselves,
refers to the monasticism that the Christian nation invented,
مَا كَتَبْنَاهَا عَلَيْهِمْ
We did not prescribe for them,
`We -- Allah -- did not ordain it for them, but they chose it on their own.'
There are two opinions about the meaning of,
إِلاَّ ابْتِغَاء رِضْوَانِ اللَّهِ
only to please Allah therewith,
- The first is that they wanted to please Allah by inventing monasticism.
Sa`id bin Jubayr and Qatadah said this.
- The second meaning is:We did not ordain them to practice that but, rather, We ordained them only to seek what pleases Allah.
Allah's statement,
فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا
but that they did not observe it with the right observance.
meaning, they did not abide by what they ordered themselves to do.
This Ayah criticizes them in two ways:
- first, they invented in things in their religion, things which Allah did not legislate for them.
- The second is that they did not fulfill the requirements of what they themselves invented and which they claimed was a means of drawing near to Allah, the Exalted and Most Honored.
An-Nasa'i -- and this is his wording - recorded that Ibn Abbas said,
There were kings after `Isa who changed the Tawrah and the Injil when there were still believers who recited Tawrah and the Injil. Their kings were told,
`We were never confronted by more severe criticism and abuse than of these people.' --
they recite the Ayah,
وَمَن لَّمْ يَحْكُم بِمَأ أَنزَلَ اللَّهُ فَأُوْلَـيِكَ هُمُ الْكَـفِرُونَ
And whosoever does not judge by what Allah has revealed, such are the disbelievers. (5:44),
as well as, they accuse us of short comings in our actions, while still they recite. Therefore, summon them and let them recite these Ayat our way and believe in them our way.'
The king summoned them and gathered them and threatened them with death if they did not revert from reciting the original Tawrah and Injil to using the corrupted version only.
They said,
`Why do you want us to do that, let us be.'
Some of them said,
`Build a narrow elevated tower for us and let us ascend it, and then give us the means to elevate food and drink to us. This way, you will save yourselves from hearing us.'
Another group among them said,
`Let us go about in the land and eat and drink like beasts do, and if you find us in your own land, then kill us.'
Another group among them said,
`Build homes (monasteries) for us in the deserts and secluded areas, where we can dig wells and plant vegetables. Then, we will not refute you and will not even pass by you.'
These groups said this, even though they all had supporters among their tribes. It is about this that Allah the Exalted and Most Honored sent down this Ayah,
وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ابْتِغَاء رِضْوَانِ اللَّهِ
فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا
(But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance.) '
Then Allah says,
فَأتَيْنَا الَّذِينَ امَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ
So, We gave those among them who believed, their (due) reward; but many of them are rebellious.
Imam Ahmad recorded that Anas bin Malik said that the Prophet said,
لِكُلِّ نَبِيَ رَهْبَانِيَّةٌ وَرَهْبَانِيَّةُ هذِهِ الاُْمَّةِ الْجِهَادُ فِي سَبِيلِ اللهِ عَزَّ وَجَل
Every Prophet has Rahbaniyyah (monasticism); Jihad in the cause of Allah, the Exalted and Most Honored, is the Rahbaniyyah of this Ummah.
Al-Hafiz Abu Ya`la collected this Hadith and in this narration, the Prophet said,
لِكُلِّ أُمَّةٍ رَهْبَانِيَّةٌ وَرَهْبَانِيَّةُ هذِهِ الاُْمَّةِ الْجِهَادُ فِي سَبِيلِ الله
Every Ummah has Rahbaniyyah; Jihad in the cause of Allah is the Rahbaniyyah of this Ummah.
Imam Ahmad recorded that Abu Sa`id Al-Khudri said that a man came to him and asked him for advice, and Abu Sa`id said that he asked the same of Allah's Messenger. Abu Sa`id said,
So, I advise you to
- adhere by the Taqwa of Allah, because it is the chief of all matters.
- Fulfill the obligation of Jihad, because it is the Rahbaniyyah of Islam.
- Take care of remembering Allah and reciting the Qur'an, because it is your closeness (or status) in the heavens and your good fame on earth.
Only Imam Ahmad collected this Hadith
The Believers of the People of the Scriptures will earn Double their Rewards
Allah says,
يَا أَيُّهَا الَّذِينَ امَنُوا اتَّقُوا اللَّهَ وَامِنُوا بِرَسُولِهِ
Earlier we mentioned a Hadith that An-Nasa'i collected from Ibn Abbas that this Ayah is about the People of the Scriptures who believe in Islam, and that they will earn double their reward if they do so. There is an Ayah in Surat Al-Qasas to support this meaning. Also, there is a Hadith from Ash-Sha`bi from Abu Burdah from his father from Abu Musa Al-Ash`ari that the Messenger of Allah said,
ثَلَثَةٌ يُوْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ
-
رَجُلٌ مِنْ أَهْلِ الْكِتَابِ امَنَ بِنَبِيِّهِ وَامَنَ بِي فَلَهُ أَجْرَانِ
-
وَعَبْدٌ مَمْلُوكٌ أَدَّى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ فَلَهُ أَجْرَانِ
-
وَرَجُلٌ أَدَّبَ أَمَتَهُ فَأَحْسَنَ تَأْدِيبَهَا ثُمَّ أَعْتَقَهَا وَتَزَوَّجَهَا فَلَهُ أَجْرَان
Three will get their reward twice.
- A believer from the People of the Scriptures who has been a true believer in his Prophet and then believes in me, will get a double reward.
- A slave who fulfills Allah's rights and obligations as well as the duties of his master, will get a double reward.
- A person who has a slave-girl and he educates her properly and teaches her good manners properly (without violence) and then manumits and marries her, will get a double reward.
This Hadith is recorded in the Two Sahihs.
Ad-Dahhak, Utbah bin Abi Hakim and others agreed with Ibn Abbas in this, and Ibn Jarir preferred it.
Allah the Exalted said in another Ayah,
يِـأَيُّهَا الَّذِينَ ءَامَنُواْ إَن تَتَّقُواْ اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّيَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
O you who believe! If you have Taqwa of Allah, He will grant you a criterion, and will expiate for you your sins, and forgive you; and Allah is Owner of the great bounty. (8:29)
Sa`id bin Abdul-`Aziz said,
Umar bin Al-Khattab asked a Jewish rabbi, `What is the maximum a reward would be increased for you'
He replied, `A Kifl (portion) which is about three hundred and fifty good merits.'
So `Umar said, `Praise be to Allah who gave us two Kifls.'
Then Sa`id mentioned Allah's saying:
يُوْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ
He will give you a double portion of His mercy,
Sa`id said, And the two Kifls on Friday are similar to that.
This was recorded by Ibn Jarir.
This view has support from the Hadith that Imam Ahmad recorded from Abdullah bin Umar that the Messenger of Allah said,
مَثَلُكُمْ وَمَثَلُ الْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَعْمَلَ عُمَّالاً فَقَالَ مَنْ يَعْمَلُ لِي مِنْ صَلَةِ الصُّبْحِ إِلَى نِصْفِ النَّهَارِ عَلَى قِيرَاطٍ قِيرَاطٍ
أَلَا فَعَمِلَتِ الْيَهُودُ ثُمَّ قَالَ
مَنْ يَعْمَلُ لِي مِنْ صَلَةِ الظُّهْرِ إِلَى صَلَةِ الْعَصْرِ عَلَى قِيرَاطٍ قِيرَاطٍ
أَلَا فَعَمِلَتِ النَّصَارَى
ثُمَّ قَالَ مَنْ يَعْمَلُ لِي مِنْ صَلَةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ عَلَى قِيرَاطَيْنِ قِيرَاطَيْنِ
أَلَا فَأَنْتُمُ الَّذِينَ عَمِلْتُمْ
فَغَضِبَ النَّصَارَى وَالْيَهُودُ
وَقَالُوا نَحْنُ أَكْثَرُ عَمَلً وَأَقَلُّ عَطَاءً
قَالَ هَلْ ظَلَمْتُكُمْ مِنْ أَجْرِكُمْ شَيْيًا
قَالُوا لَاا
قَالَ فَإِنَّمَا هُوَ فَضْلِي أُوتِيهِ مَنْ أَشَاء
The parable of you and the Jews and Christians is that of a person who employed some laborers and asked them, Who will work for me from the Dawn prayer until midday for one Qirat (a special weight of gold) each.
So, the Jews worked.
The person asked, Who will do the work for me from the Zuhr prayer to the time of the `Asr prayer for one Qirat each'.'
So, the Christians worked.
Then the person asked, Who will do the work for me from `Asr prayer until sunset for two Qirat each.
You are those who did this work.
The Jews and the Christians got angry and said, We did more work, but got less wages.
Allah said, Have I been unjust to you with your reward
They said, No.
So, Allah said, Then it is My grace which I bestow on whomever I will.
Al-Bukhari collected this Hadith.
Al-Bukhari recorded that Abu Musa said that the Prophet said,
مَثَلُ الْمُسْلِمِينَ وَالْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَعْمَلَ قَوْمًا يَعْمَلُونَ لَهُ عَمَلً يَوْمًا إِلَى اللَّيْلِ عَلَى أَجْرٍ مَعْلُومٍ
فَعَمِلُوا إِلَى نِصْفِ النَّهَارِ فَقَالُوا لَا حَاجَةَ لَنَا فِي أَجْرِكَ الَّذِي شَرَطْتَ لَنَا وَمَا عَمِلْنَا بَاطِلٌ
فَقَالَ لَهُمْ لَا تَفْعَلُوا أَكْمِلُوا بَقِيَّةَ عَمَلِكُمْ وَخُذُوا أَجْرَكُمْ كَامِلً
فَأَبَوا وَتَرَكُوا وَاسْتَأْجَرَ اخَرِينَ بَعْدَهُمْ فَقَالَ أَكْمِلُوا بَقِيَّةَ يَوْمِكُمْ وَلَكُمُ الَّذِي شَرَطْتُ لَهُمْ مِنَ الاْأَجْرِ
فَعَمِلُوا حَتْى إِذَا كَانَ حِينَ صَلَّوُا الْعَصْرَ قَالُوا مَا عَمِلْنَا بَاطِلٌ وَلَكَ الاَْجْرُ الَّذِي جَعَلْتَ لَنَا فِيهِ
فَقَالَ أَكْمِلُوا بَقِيَّةَ عَمَلِكُمْ فَإِنَّمَا بَقِيَ مِنَ النَّهَارِ شَيْءٌ يَسِيرٌ
فَأَبَوا فَاسْتَأْجَرَ قَوْمًا أَنْ يَعْمَلُوا لَهُ بَقِيَّةَ يَوْمِهِمْ فَعَمِلُوا لَهُ بَقِيَّةَ يَوْمِهِمْ حَتْى غَابَتِ الشَّمْسُ فَاسْتَكْمَلُوا أُجْرَةَ الْفَرِيقَيْنِ كِلَيْهِمَا
فَذلِكَ مَثَلُهُمْ وَمَثَلُ مَا قَبِلُوا مِنْ هذَا النُّور
The parable of the Muslims, Jews and Christians is that of a man who employed laborers to work for him from morning until night for a known wage.
So, they worked until midday and said, `We are not in need of the wages that you promised and our work was in vain.'
So, the man said, `Do not quit now, complete the rest of the work and yours will be the full wage I have fixed for it.'
However, they refused and quit, and he had to hire another batch of workers. He said (to the second batch), `Complete the work for the rest of the day and I will give you the same wage I promised the first batch.'
So, they worked until the time of the `Asr prayer and said, `Whatever we have done is in vain and we forfeit the wages you promised us.'
He said to them, `Complete your day's work, for only a small part of the day remains.'
However, they refused, and he employed another batch to work for the rest of the day, and they worked until sunset and received the wages of the two former batches.
This is an example of them (i.e., the Jews and Christians) and of those who accepted this light (i.e., Islam).
Al-Bukhari was alone in recording it.
Allah the Exalted said;
وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ
وَاللَّهُ غَفُورٌ رَّحِيمٌ
and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.
Allah the Exalted said
لِيَلَّ يَعْلَمَ أَهْلُ الْكِتَابِ أَلاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّن فَضْلِ اللَّهِ
So that the People of the Scriptures may know that they have no power whatsoever over the grace of Allah,
meaning, so that they become sure that they cannot prevent what Allah gives, or give what Allah prevents,
وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُوْتِيهِ مَن يَشَاء
وَاللَّهُ ذُو الْفَضْلِ الْعَظِيم
and that (His) grace is (entirely) in His Hand to bestow it on whomsoever He wills. And Allah is the Owner of great bounty.
This is the end of the Tafsir of Surah Al-Hadid, all praise is due to Allah, and all favors come from Him.
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لِّئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ (so that the People of the Book may know ....57:29) The negative particle la [ no ] is grammatically redundant [ but rhetorically it serves to emphasise the expression ]. This final verse states that the People of the Book need to know that faith in Prophet ` Isa (علیہ السلام) is not necessarily faith in the Prophet Muhammad ﷺ . In the circumstances, they do not deserve any Divine grace unless they embrace faith in the Last Prophet t. Allah, the Pure and Exalted, knows best!
Alhamdulillah
The Commentary on
Surah Al-Hadid
Ends here
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Tafsir Surat Al-Hadid: 28-29
Wahai orang-orang yang beriman (kepada para rasul), bertakwalah kepada Allah dan berimanlah kepada Rasul-Nya, niscaya Allah memberikan rahmat-Nya kepadamu dua bagian, dan menjadikan untukmu cahaya yang dengan cahaya itu kamu dapat berjalan dan Dia mengampuni kamu. Dan Allah Maha Pengampun lagi Maha Penyayang. (Kami terangkan yang demikian itu) supaya Ahli Kitab mengetahui bahwa mereka tidak mendapat sedikit pun akan karunia Allah (jika mereka tidak beriman kepada Muhammad) dan bahwasanya karunia itu adalah di tangan Allah.
Dia berikan karunia itu kepada siapa yang dikehendaki-Nya. Dan Allah mempunyai karunia yang besar. Dalam keterangan terdahulu yaitu pada riwayat Imam An-Nasai dari Ibnu Abbas disebutkan bahwa Ibnu Abbas menakwilkan ayat ini dengan pengertian orang-orang yang beriman dari kalangan Ahli Kitab, dan bahwa mereka akan mendapat pahala dua kali, seperti yang disebutkan di dalam surat Al-Qashash; dan seperti yang disebutkan di dalam hadits Asy-Sya'bi, dari Abu Burdah, dari Abu Musa Al-Asy'ari yang mengatakan bahwa Rasulullah ﷺ pernah bersabda:
tiga macam orang yang mereka diberi pahala dua kali, yaitu seseorang dari Ahli Kitab yang beriman kepada nabinya, lalu beriman pula kepadaku, maka baginya dua pahala. Dan seorang hamba sahaya yang menunaikan hak Allah dan hak majikannya, maka baginya dua pahala. Dan seorang lelaki yang mendidik budak perempuannya dengan pendidikan yang baik, kemudian ia memerdekakannya dan mengawininya, maka baginya dua pahala.
Imam Al-Bukhari dan Imam Muslim telah mengetengahkan pula hadits ini di dalam kitab shahih masing-masing. Sependapat dengan Ibnu Abbas dalam takwil ayat ini adalah Atabah ibnu Abu Hakim dan lain-lainnya, dan pendapat inilah yang dipilih oleh Ibnu Jarir. Sa'id ibnu Jubair mengatakan bahwa ketika Ahli Kitab merasa berbangga diri karena mereka diberi pahala dua kali, maka Allah subhanahu wa ta’ala menurunkan ayat berikut kepada Nabi-Nya berkenaan dengan hak umat ini, yaitu: Wahai orang-orang yang beriman, bertakwalah kepada Allah dan berimanlah kepada Rasul-Nya, niscaya Allah memberikan kepadamu pahala dua bagian. (Al-Hadid: 28) Yakni dua kali lipat.
sebagai rahmat dari-Nya. (Al-Hadid: 28) dan Allah memberi lagi tambahan kepada mereka. dan menjadikan untukmu cahaya yang dengan cahaya itu kamu dapat berjalan. (Al-Hadid: 28) Yaitu petunjuk yang dengannya orang yang bersangkutan dapat melihat, terhindar dari kebutaan dan kebodohan, dan Allah memberikan kepadanya ampunan. Allah subhanahu wa ta’ala melebihkan mereka (umat Nabi ﷺ) dengan mendapat cahaya dan ampunan. Demikianlah menurut apa yang diriwayatkan oleh Ibnu Jarir, dari Sa'id ibnu Jubair. Dan ayat ini semakna dengan firman-Nya yang menyebutkan: Wahai orang-orang yang beriman, jika kamu bertakwa kepada Allah, niscaya Dia akan memberikan furqan (kemampuan membedakan antara yang hak dan batil) kepadamu dan menghapus segala kesalahanmu dan mengampuni (dosa-dosa)mw.
Dan Allah memiliki karunia yang besar. (Al-Anfal: 29) Sa'id ibnu Abdul Aziz mengatakan bahwa Umar ibnul Khattab pernah bertanya kepada salah seorang pendeta Yahudi tentang keutamaan amal kebaikan yang dilipatkan bagi mereka (kaum Yahudi). Maka ia menjawab, "Tiga ratus lima puluh kali lipat kebaikan." Sa'id ibnu Abdul Aziz melanjutkan, bahwa lalu Umar memuji kepada Allah karena dia telah memberikan kepada umat ini pahala dua bagian. Kemudian Sa'id menyebutkan firman Allah subhanahu wa ta’ala: niscaya Allah memberikan rahmat-Nya kepadamu dua bagian. (Al-Hadid: 28) Lalu Sa'id mengatakan bahwa pahala dua bagian itu dapat diperoleh pula dalam shalat Jumat.
Demikianlah menurut riwayat Ibnu Jarir. Di antara dalil yang menguatkan pendapat ini ialah apa yang telah diriwayatkan oleh Imam Ahmad. Disebutkan bahwa: telah menceritakan kepada kami Ismail, telah menceritakan kepada kami Ayyub, dari Nafi', dari Ibnu Umar yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: Perumpamaan kamu dan orang-orang Yahudi serta orang-orang Nasrani sama dengan seorang lelaki yang mempekerjakan banyak buruh. Lalu ia berkata, "Siapakah yang mau bekerja untukku mulai dari shalat Subuh sampai pertengahan siang hari dengan imbalan satu qirat per orangnya? Ingatlah yang mula-mula bekerja adalah orang-orang Yahudi.
Kemudian lelaki itu berkata, "Siapakah yang mau bekerja untukku mulai dari shalat Lohor sampai shalat Atsar dengan imbalan upah satu qirat per orangnya? Ingatlah, berikutnya yang bekerja adalah orang-orang Nasrani. Kemudian lelaki itu berkata lagi, "Siapakah yang mau bekerja untukku mulai dari shalat Atsar sampai mentari tenggelam dengan upah dua qirat per orangnya? Ingatlah, maka kalianlah yang bekerja.
Maka orang-orang Nasrani dan orang-orang Yahudi marah, mereka mengatakan, "Kami bekerja lebih berat, tetapi upah kami sedikit. Lelaki itu bertanya, "Apakah aku berbuat aniaya terhadap kalian tentang sesuatu dari upah kalian? Mereka menjawab, "Tidak. Lelaki itu berkata, "Sesungguhnya upah dua qirat itu adalah semata-mata karunia dariku, yang aku berikan kepada siapa pun yang aku kehendaki." Imam Ahmad mengatakan bahwa hadits ini telah diceritakan pula kepada kami oleh Mu-ammal, dari Sufyan, dari Abdullah ibnu Dinar, dari Ibnu Umar dengan lafal yang semisal dengan hadits Nafi', dari Ibnu Umar.
Imam Al-Bukhari mengetengahkan hadits ini secara munfarid, maka dia meriwayatkannya dari Sulaiman ibnu Harb, dari Hammad, dari Nafi' dengan sanad yang sama; juga dari Qutaibah, dari Al-Al-Laits, dari Nafi' dengan lafal yang semisal. Imam Al-Bukhari mengatakan, telah menceritakan kepadaku Muhammad ibnul Ala, telah menceritakan kepada kami Abu Usamah, dari Yazid, dari Abu Burdah, dari Abu Musa, dari Nabi ﷺ yang telah bersabda: Perumpamaan orang-orang muslim, orang-orang Yahudi, dan orang-orang Nasrani sama dengan seorang lelaki yang mempekerjakan suatu kaum; mereka ditugaskan untuk melakukan suatu pekerjaan untuknya sehari penuh sampai malam hari dengan upah yang telah diketahui (disepakati).
Maka bekerjalah mereka sampai dengan tengah hari, lalu mereka berkata, "Kami tidak membutuhkan lagi upah yang engkau janjikan kepada kami, dan apa yang telah kami kerjakan anggap saja batal. Lelaki itu berkata kepada mereka, "Jangan kamu hentikan, tetapi rampungkanlah sisa pekerjaan kalian, lalu ambillah upah kalian dengan penuh, tetapi mereka menolak dan meninggalkan pekerjaannya. Lelaki itu mempekerjakan kaum lainnya sesudah mereka, dan ia mengatakan, "Sempurnakanlah pekerjaan ini secara penuh, dan kalian akan mendapat upah yang telah aku janjikan kepada mereka.
Maka mereka pun mulai bekerja; tetapi ketika mereka usai dari shalat Atsar, mereka mengatakan, "Apa yang telah kami kerjakan anggap saja -batal, dan silakan ambil saja upah yang telah engkau janjikan kepada kami. Lelaki itu berkata, "Sempurnakanlah sisa pekerjaan kalian, karena sesungguhnya waktu yang tersisa hanya tinggal sedikit lagi, tetapi mereka tetap menolak. Maka lelaki itu mempekerjakan kaum lainnya dengan syarat bahwa hendaknya mereka bekerja untuknya selama sisa waktu yang masih ada.
Dan ternyata mereka bekerja selama sisa waktu yang ada hingga matahari tenggelam, akhirnya mereka memborong upah kedua kaum yang sebelumnya. Maka demikianlah perumpamaan mereka dan perumpamaan apa yang mereka terima dari cahaya (hidayah) ini. Imam Al-Bukhari mengetengahkan hadits ini secara munfarid. Untuk itulah maka disebutkan oleh firman-Nya: Supaya Ahli Kitab mengetahui bahwa mereka tiada mendapat sedikit pun akan karunia Allah. (Al-Hadid: 29) Yakni agar mereka mengetahui dengan nyata bahwa mereka tidak mampu menolak apa yang diberikan oleh Allah, tidak pula mampu memberi apa yang dicegah oleh Allah.
dan bahwasanya karunia itu adalah di tangan Allah. Dia berikan karunia itu kepada siapa yang dikehendaki-Nya. Dan Allah mempunyai karunia yang besar. (Al-Hadid: 29) Ibnu Jarir mengatakan sehubungan dengan makna firman-Nya: Supaya Ahli Kitab mengetahui. (Al-Hadid: 29) yakni agar orang-orang Ahli Kitab itu mengetahui. Telah disebutkan pula dari Iljnu Mas'ud bahwa dia membaca ayat ini dengan bacaan likai ya'lama, yakni tanpa memakai la, artinya agar mengetahui. Hal yang sama telah dikatakan oleh ‘Atha’ ibnu Abdullah dan Sa'id ibnu Jubair.
Ibnu Jarir mengemukakan alasannya, bahwa demikian itu karena orang-orang Arab biasa menjadikan la sebagai silah (kata penghubung) pada setiap kalimat yang di permulaan atau di akhirnya kemasukan kalimat ingkar atau sanggahan yang tidak disebutkan dengan jelas. Perihalnya sama dengan pengertian yang terdapat di dalam firman-Nya: Apakah yang menghalangmu untuk bersujud (kepada Adam). (Al-A'raf: 12) Dan firman Allah subhanahu wa ta’ala: Dan apakah yang memberitahukan kepadamu bahwa apabila mukjizat datang mereka tidak akan beriman. (Al-An'am: 109) Yaitu kepada Allah.
Dan firman Allah subhanahu wa ta’ala lainnya, yaitu: Sungguh tidak mungkin atas (penduduk) suatu negeri yang telah Kami binasakan, bahwa mereka tidak akan kembali (kepada Kami). (Al-Anbiya: 95) [Ini adalah akhir dari juz yang ke-27]".
Semua peringatan itu disampaikan agar Ahli Kitab mengetahui bahwa sedikit pun mereka tidak akan mendapat karunia Allah jika mereka tidak beriman kepada Nabi Muhammad dan mengikuti sunahnya, dan agar mereka mengetahui bahwa karunia itu ada di tangan Allah; Dia memberikannya kepada siapa yang Dia kehendaki, yaitu mereka yang beriman dan berbuat kebajikan. Dan Allah mempunyai karunia yang besar bagi siapa saja yang mematuhi ajaran-Nya. 1. Pada akhir Surah al-Had'd Allah menyeru orang-orang beriman agar taat kepada Rasul-Nya, niscaya Allah akan memberikan cahaya dan mengampuni mereka. Pada ayat ini dijelaskan, sungguh, Allah telah mendengar ucapan perempuan yang mengajukan gugatan kepadamu tentang suaminya, yang telah menzihar dirinya, yaitu menganggap dirinya sama dengan ibu kandungnya sehingga haram digauli, dan dia pun mengadukan keadaan itu kepada Allah agar Allah memberikan kepastian hukum tentang kasus zihar tersebut dan Allah mendengar percakapan di antara kamu berdua bersama perempuan yang bernama Khaulah binti 'a'labah yang dizihar suaminya tersebut. Sesungguhnya Allah Maha Mendengar semua jenis percakapan yang terbuka maupun tertutup, Maha Melihat yang tampak maupun yang tersembunyi.
Pada ayat ini Allah menolak pendapat Bani Israil yang mengatakan bahwa rasul-rasul dan nabi-nabi itu hanyalah diangkat dari keturunan mereka saja. Allah mengangkat Nabi Muhammad ﷺ bukan dari keturunan Bani Israil, agar mereka mengetahui bahwa hanya Dia yang menentukan segala sesuatu dan yang akan memperoleh pahala dua kali lipat itu hanyalah ahli kitab yang beriman kepada Muhammad ﷺ saja, jika mereka tidak beriman kepada Nabi Muhammad ﷺ mereka tidak akan mendapat pahala sedikit pun. Pada akhir ayat ini Allah menerangkan bahwa Dia mempunyai karunia yang tidak terhingga banyaknya, yang akan dianugerahkan kepada orang-orang yang dikehendaki-Nya.
(Supaya diketahui) maksudnya Allah menerangkan hal tersebut kepada kalian, supaya diketahui (oleh ahli kitab) Taurat yang tidak beriman kepada Nabi Muhammad (bahwa) an di sini adalah bentuk takhfif dari anna yang ditasydidkan, artinya bahwasanya mereka (mereka tiada mendapat sedikit pun akan karunia Allah) berbeda dengan apa yang mereka duga, yaitu bahwasanya mereka adalah kekasih-kekasih Allah dan orang-orang yang mendapat keridaan-Nya (dan bahwasanya karunia itu berada di tangan kekuasaan Allah. Dia berikan karunia itu) yakni Dia memberikannya (kepada siapa yang dikehendaki-Nya) maka Dia memberikan karunia-Nya kepada orang-orang yang beriman di antara mereka, berupa pahala yang mereka terima sebanyak dua kali lipat, sebagaimana keterangan yang telah lalu. Yaitu karena beriman kepada dua nabi. (Dan Allah mempunyai karunia yang besar).
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