ٱلنَّازِعَات : ٤٠

وَأَمَّا But as for
مَنۡ (him) who
خَافَ feared
مَقَامَ standing
رَبِّهِۦ (before) his Lord
وَنَهَى and restrained
ٱلنَّفۡسَ his soul
عَنِ from
ٱلۡهَوَىٰ the vain desires

But as for he who feared the position of his Lord¹ and prevented the soul from [unlawful] inclination,

Footnotes

¹ - See footnote to 55:46.

But as for him who feared the stance before his Lord, his standing before Him, and forbade the, evil-bidding, soul from [pursuing] desire, that leads to perdition as a result of [that person's] lusting after [carnal] desires,

The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءتِ الطَّامَّةُ الْكُبْرَى But when there comes the Great Catastrophe, This refers to the Day of Judgement. This has been said by Ibn Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَى وَأَمَرُّ And the Hour will be more grievous and more bitter. (54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الاِنسَانُ مَا سَعَى The Day when man shall remember what he strove for. meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَيِذٍ يَتَذَكَّرُ الاِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى On the Day will man remember, but how will that remembrance avail him. (89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى And Hell shall be made apparent for whoever sees. meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَى Then for him who transgressed, meaning, who rebels and behaves arrogantly. وَءاثَرَ الْحَيَوةَ الدُّنْيَا And preferred the life of this world, meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى Verily his abode will be the Hell; meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى But as for him who feared standing before his Lord and forbade himself from desire. meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى Verily Paradise will be his abode. meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا فِيمَ أَنتَ مِن ذِكْرَاهَا إِلَى رَبِّكَ مُنتَهَاهَا They ask you about the Hour -- when will be its appointed time? What do you have to mention of it. To your Lord it is limited. meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لَا تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: The knowledge thereof is with Allah. (7:187) Allah says here, إِلَى رَبِّكَ مُنتَهَـهَأ To your Lord it is limited. Thus, when Jibril asked the Messenger of Allah about the time of the last Hour he said, مَا الْمَسْوُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّايِل The one questioned about it knows no more than the questioner. Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا You are only a Warner for those who fear it, meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلاَّ عَشِيَّةً أَوْ ضُحَاهَا The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha)morning. meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldly life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn Abbas: As for Ashiyyah, it is the time between noon until the setting of the sun. Or its أَوْ ضُحَـهَا (Duha) morning, what is between sunrise and midday (noon). Qatadah said, This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter. This is the end of the Tafsir of Surah An-Nazi`at. And to Allah belongs all praise and thanks.

Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics: وَأَمَّا مَنْ خَافَ مَقَامَ رَ‌بِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires. Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode....79:41) Three Levels of Suppressing [ the Base ] Self The verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows: The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur'an and established Sunnah ] and consensus of [ the righteous ] predecessors. In this level, a person deserves to be called 'Sunni Muslim'. The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu` man Ibn Bashir ؓ narrates that the Holy Prophet ﷺ said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires. Tricks of the Base Self There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya' ). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice. In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ]. Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness. Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: "He is a very bad slave who is the slave of his base self that misleads him. It is better to partake of meal than to keep fast with evil desires of the base self." Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived. On that occasion, Shaikh Karkhi realised that a spiritual master's permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ]. He asked Shaikh Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?" He replied: "Recite istighfar abundantly and recite istighfar [ seek Allah's pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day." The Holy Prophet ﷺ is reported to have said: "Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah's pardon ] a hundred times a day." The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur'an says regarding such people [ addressing the Shaitan ]: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ 'My servants are such that you have no power over them [ 15:42] ' The following Tradition applies to the same category of wali : لَا یُؤمِن احَدُکُم حَتّٰی یَکُونَ ھَوَاہُ تَبعاً لِمَا جِٔتُ بِہٖ 'None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.' Towards the end of the Surah, the Holy Qur'an responds to the mala fide demand of the infidels that the Holy Prophet ﷺ should let them know the exact date and time of the Day of Judgment. They are told that knowledge of the time and date is within Allah's own special prerogative. Allah's consummate wisdom did not pass the information to any angel or Prophet ﷺ . Therefore, the demand is futile. Al-hamdulillah The Commentary on Surah An-Naziat Ends here

Tafsir Surat An-Nazi'at: 34-46 Maka apabila malapetaka yang sangat dahsyat (hari kiamat) telah datang. Pada hari itu manusia teringat akan apa yang telah dikerjakannya, dan diperlihatkan neraka dengan jelas kepada setiap orang yang melihat. Adapun orang yang melampaui batas, dan lebih mengutamakan kehidupan dunia, maka sesungguhnya nerakalah tempat tinggalnya. Dan adapun orang-orang yang takut kepada kebesaran Tuhannya dan menahan diri dari keinginan hawa nafsunya, maka sesungguhnya surgalah tempat tinggalnya. Orang-orang kafir bertanya kepadamu (Muhammad) tentang hari berbangkit, kapankah kejadiannya? Siapakah kamu (sehingga) dapat menyebutkan (waktunya)? Kepada Tuhanmulah dikembalikan kesudahannya (ketentuan waktunya). Kamu hanyalah pemberi peringatan bagi siapa yang takut kepadanya (hari berbangkit). Pada hari mereka melihat hari berbangkit itu, mereka merasa seakan-akan tidak tinggal (di dunia) melainkan (sebentar saja) di waktu sore atau pagi hari. Ayat 34 Firman Allah ﷻ: “Maka apabila malapetaka yang sangat dahsyat telah datang.” (An-Nazi'at: 34) Yang dimaksud dengannya adalah hari kiamat. Ibnu Abbas mengatakan bahwa hari kiamat disebut demikian karena pada hari itu banyak terjadi semua peristiwa yang dahsyat lagi sangat mengerikan, sebagaimana yang disebutkan dalam firman-Nya: “Dan hari kiamat itu lebih dahsyat dan lebih pahit.” (Al-Qamar: 46) Ayat 35 Adapun firman Allah ﷻ: “Pada hari itu manusia teringat akan apa yang telah dikerjakannya.” (An-Nazi'at: 35) Pada hari itu manusia teringat semua kebaikan dan keburukan yang telah dikerjakannya, sebagaimana yang disebutkan dalam ayat lain melalui firman-Nya: “Dan pada hari itu ingatlah manusia, akan tetapi tidak berguna lagi mengingat itu baginya.” (Al-Fajr: 23) Ayat 36 Firman Allah ﷻ: “Dan diperlihatkan neraka dengan jelas kepada setiap orang yang melihat.” (An-Nazi'at: 36) Yaitu neraka ditampakkan, sehingga semua manusia dapat melihatnya dengan mata kepala mereka sendiri. Ayat 37 “Adapun orang yang melampaui batas.” (An-Nazi'at: 37) Maksudnya, membangkang dan berlaku sewenang-wenang. Ayat 38 “Dan lebih mengutamakan kehidupan dunia.” (An-Nazi'at: 38) Yaitu lebih memprioritaskannya daripada urusan agama dan bekal di akhiratnya. Ayat 39 “Maka sesungguhnya nerakalah tempat tinggalnyanya.” (An-Nazi'at: 39) Maka tempat kembalinya adalah neraka Jahim, dan makanannya adalah buah zaqqum, sedangkan minumannya adalah air yang mendidih lagi sangat panas. Ayat 40 “Dan adapun orang-orang yang takut kepada kebesaran Tuhannya dan menahan diri dari keinginan hawa nafsunya.” (An-Nazi'at: 40) Yaitu takut akan hari ia dihadapkan kepada Allah ﷻ dan takut akan keputusan Allah terhadap dirinya di hari itu, lalu ia menahan hawa nafsunya dan tidak memperturutkannya serta menundukkannya untuk taat kepada Tuhannya. Ayat 41 “Maka sesungguhnya surgalah tempat tinggalnya.” (An-Nazi'at: 41) Yaitu sebagai tempat berpulangnya; surga yang luas tempat kembalinya. Ayat 42-44 Kemudian disebutkan dalam firman berikutnya: “Orang-orang kafir bertanya kepadamu (Muhammad) tentang hari berbangkit, kapankah terjadinya? Siapakah kamu (sehingga) dapat menyebutkan (waktunya)? Kepada Tuhanmulah dikembalikan kesudahannya (ketentuan waktunya).” (An-Nazi'at: 42-44) Artinya, pengetahuan tentang waktunya bukan dikembalikan kepadamu dan bukan pula kepada seseorang makhluk, melainkan pengetahuan mengenainya hanyalah ada di tangan Allah ﷻ. Dialah Yang mengetahui waktunya dengan tepat. Kiamat itu amat berat (huru-haranya bagi makhluk) yang di langit dan di bumi. Kiamat itu tidak akan datang kepada kalian melainkan dengan tiba-tiba. Mereka bertanya kepadamu seakan-akan kamu benar-benar mengetahuinya. Katakanlah, "Sesungguhnya pengetahuan tentang hari kiamat itu adalah di sisi Allah.” (Al-A'raf: 187). Dan dalam surat ini disebutkan oleh firman-Nya: Ayat 44 “Kepada Tuhanmulah dikembalikan kesudahannya (ketentuan waktunya).” (An-Nazi'at: 44) Karena itulah ketika Jibril a.s. bertanya kepada Rasulullah ﷺ, maka beliau ﷺ menjawabnya dengan perkataan: "Tidaklah orang yang ditanya mengenai waktu kedatangannya lebih mengetahui daripada orang yang menanyakannya.” Ayat 45 Firman Allah ﷺ: “Kamu hanyalah pemberi peringatan bagi siapa yang takut kepadanya (hari berbangkit).” (An-Nazi'at: 45) Maksudnya, sesungguhnya Aku mengutusmu Muhammad hanyalah agar engkau memberi peringatan kepada manusia dan memperingatkan mereka akan pembalasan dan azab Allah. Maka barang siapa yang takut kepada Allah dan takut akan kedudukan Allah dan ancaman-Nya, niscaya ia mengikutimu dan beruntunglah dia serta beroleh kemenanganlah dia. Dan kerugian serta kekecewaan pasti akan menimpa orang-orang yang menentang dan mendustakanmu. Ayat 46 Firman Allah ﷻ: “Pada hari mereka melihat hari berbangkit itu, mereka merasa seakan-akan tidak tinggal (di dunia) melainkan (sebentar saja) di waktu sore atau pagi hari.” (An-Nazi'at: 46) Yaitu apabila mereka dibangkitkan dari kuburnya masing-masing, lalu digiring ke padang mahsyar, maka saat itulah mereka merasa amat pendek dan singkatnya masa tinggal mereka di dunia, sehingga seakan-akan menurut mereka hanya tinggal selama suatu pagi atau suatu sore hari saja. Juwaibir telah meriwayatkan dari Adh-Dhahhak, dari Ibnu Abbas sehubungan dengan makna firman Allah ﷻ: “Pada hari mereka melihat hari berbangkit itu, mereka merasa seakan-akan tidak tinggal (di dunia) melainkan (sebentar saja) di waktu sore atau pagi hari.” (An-Nazi'at: 46) Bahwa yang dimaksud dengan sore hari ialah jarak waktu mulai dari zuhur sampai dengan terbenamnya matahari. Sedangkan yang dimaksud dengan pagi hari ialah jarak waktu antara terbitnya matahari sampai dengan pertengahan siang hari. Qatadah mengatakan sehubungan dengan makna ayat ini, bahwa ini menggambarkan tentang masa tinggal di dunia menurut pandangan manusia ketika mereka menyaksikan dengan nyata alam akhirat.

HAL-IHWAL HARI KIAMAT Ayat 34 “Maka apabila lelah datang malapetaka yang besar, itu." (ayat 34) Yaitu Hari Kiamat dan Hari Perhitungan (hisab). Ayat 35 “Di hari yang akan teringat manusia kepada apa yang telah diusahakannya." (ayat 35) Teringatlah manusia kembali pada hari itu segala pekerjaan yang telah diusahakannya selama hidupnya di dalam dunia dahulu. Tidak suatu jua pun yang terlupa. Memendam perasaan bersalah bisa jadi penyakit dalam jiwa. Sedangkan masih di dunia saat mengingat ke zaman lampau, itu juga memberatkan hati, apalagi kelak di Hari Akhirat. Ayat 36 “Dan dipertunjukkan neraka kepada siapa yang melihat." (ayat 36) Bertambah teringat dosa yang lalu bertambah jelas neraka di muka penglihatan mata. Kengerian menyebabkan penglihatan lekat ke sana saja. Ayat 37 “Maka orang-orang yang telah melanggar batas." (ayat 37) Artinya telah dilampauinya segala batas yang ditentukan oleh Allah. Tidak dipedulikannya lagi mana yang terlarang dan mana yang boleh dilakukan. Batas-batas itu dirompaknya semua karena dorongan nafsu. Ayat 38 “Dan lebih mementingkan kehidupan dunia." (ayat 38) Tidak diingatnya lagi bahwa hidup di dunia ini hanyalah buat sementara. Ayat 39 “Maka sesungguhnya neraka Jahim-tah tempatnya kembali." (ayat 39) Ayat 40 “Dan adapun orang-orang yang takut akan kebesaran Tuhannya." Dia takut akan maqam atau kedudukan Tuhannya, sebab dia tahu bahwa Allah itu Mahakuasa menjatuhkan adzab kepada siapa yang durhaka, sehingga dikerjakannyalah perintah Allah, dihentikannya larangan-Nya, dilatih dirinya untuk selalu mendekatkan diri kepada Allah dengan ibadah dan khusyu, “Dan (dapat) mencegah dirinya dari pengaruh hawa nafsu." (ujung ayat 40) Sehingga dia dapat mengendalikan diri dengan baik, Ayat 41 “Maka sesungguhnya surga, itulah tempatnya kembali." (ayat 41) *** Ayat 42 “Mereka akan bertanya kepada engkau tentang Kiamat itu, ‘Bilakah akan terjadinya?'" (ayat 42) Tentu saja Nabi Muhammad ﷺ tidak akan dapat menjawab pertanyaan seperti itu; Ayat 43 “Mengapa (pula) engkau yang akan menyebutkan itu?" (ayat 43) Padahal itu bukanlah urusan engkau? Itu adalah semata-mata urusan di Tangan Allah (lihat surah Luqmaan, ayat 34). Maka kalau itu yang mereka tanyakan kepada engkau, katakan terus-terang kepada mereka bahwa yang menentukan datangnya Hari Kiamat adalah urusan Allah. Ayat 44 “Kepada Tuhan engkaulah kesudahannya." (ayat 44) Ayat 45 “Engkau tidak lain hanyalah pemberi ancaman kepada siapa yang menakutinya." (ayat 45) Kewajiban engkau sebagai utusan Allah hanyalah menyampaikan kepada mereka itu berita yang berisi kabar yang menakutkan, yang mengerikan, tentang adzab siksaan yang akan diterima di Hari Kiamat oleh siapa yang tidak mau menuruti jalan lurus dan mulia. Ayat 46 “Seolah-olah mereka, pada hari mereka melihatnya." Yaitu pada hari berkumpul di Padang Mahsyar itu kelak. “Merasa tidaklah berdiam di dunia ini melainkan satu malam saja, atau satu siangnya." (ujung ayat 46) Artinya setelah melihat hebat dan ngerinya hari itu; melihat hebat dan ngerinya nyala api neraka yang terbentang di hadapan mata; dan betapa pula penelitian dosa dan pahala yang tengah dilakukan; terasalah bahwa hidup yang pernah dilalui dahulu itu, semasa di dunia, hanya sebentar saja; hanya seperti semalam atau sesiang saja. Habislah hari yang satu malam atau satu siang itu, maka maut pun datang. Tertidurlah diri di kubur kelam; kemudian datang panggilan Mahsyar. Bermiliar-miliar manusia tengah diperiksa. Dan entah berapa juta pula malaikat yang dikerahkan Allah melakukan pemeriksaan, sehingga ada hadits Rasulullah bahwa manusia di waktu itu laksana terbenam dalam keringat karena berdesaknya insan menunggu keputusan. Lama sekali rasanya waktu yang ditunggu apabila hati kita dalam cemas. Dan cepat sekali rasanya waktu yang telah dilalui dibandingkan dengan apa yang dihadapi. Ya Tuhanku! Hanya kepada Engkau jua kami berlindung dari murka-Mu.

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