إِبْرَاهِيم : ٤

وَمَآ And not
أَرۡسَلۡنَا We sent
مِن any
رَّسُولٍ Messenger
إِلَّا except
بِلِسَانِ with the language
قَوۡمِهِۦ (of) his people
لِيُبَيِّنَ so that he might make clear
لَهُمۡۖ for them
فَيُضِلُّ Then lets go astray
ٱللَّهُ Allah
مَن whom
يَشَآءُ He wills
وَيَهۡدِي and guides
مَن whom
يَشَآءُۚ He wills
وَهُوَ And He
ٱلۡعَزِيزُ (is) the All-Mighty
ٱلۡحَكِيمُ the All-Wise

And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allāh sends astray [thereby] whom He wills¹ and guides whom He wills. And He is the Exalted in Might, the Wise.

Footnotes

¹ - i.e., those who refuse His guidance.

And We have not sent any Messenger except with the tongue, with the language, of his people, that he might make [the Message] clear to them, that he might make them understand what he brings to them; God then sends astray whomever He will and He guides whomever He will; and He is the Mighty, in His kingdom, the Wise, in His actions.

"Every Prophet was sent with the Language of His People; Guidance or Misguidance follows the Explanation Allah says: وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Allah is Kind and Compassionate with His creation, sending Messengers to them from among them and speaking their language, so that they are able to understand the Message that the Messengers were sent with. Allah said next, فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء Then Allah misleads whom He wills and guides whom He wills. after the proof and evidence have been established for the people, Allah misguides whom He wills from the path of guidance and guides whom He wills to the truth, وَهُوَ الْعَزِيزُ And He is the All-Mighty, whatever He wills occurs and whatever He does not will never occurs, الْحَكِيمُ the All-Wise. in His decisions, misleading those who deserve to be misled and guiding those who deserve guidance. This is from Allah's wisdom with His creation, every Prophet He sent to a people spoke their language and everyone of these Prophets were only sent to their people. Muhammad bin Abdullah, Allah's Messenger, peace and blessings be upon him, was sent to all people. It is recorded in the Two Sahihs that Jabir said that the Messenger of Allah said, أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الاَْنْبِيَاءِ قَبْلِي نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ وَجُعِلَتِ لِيَ الاَْرْضُ مَسْجِدًا وَطَهُورًا وَأُحِلَّتْ لِيَ الْغَنَايِمُ وَلَمْ تُحَلَّ لاِأَحَدٍ قَبْلِي وَأُعْطِيتُ الشَّفَاعَةَ وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّة I have been given five things which were not given to anyone else before me. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey. The earth has been made for me (and for my followers) a place for worship and a purifier. The war booty has been made lawful for me and it was not lawful for anyone else before me. I have been given the right of Intercession (on the Day of Resurrection). Every Prophet used to be sent to his nation only, but I have been sent to all mankind. Allah said, قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا Say:""O mankind! Verily, I am sent to you all as the Messenger of Allah... (7:158)"

Commentary Mentioned in the first sentence of this verse is the particular blessing and convenience granted by Allah Ta’ ala that whenever He has sent a messenger to a people, He has sent him speaking their language, in order that he would convey Divine injunctions to them in their language and usage whereby understanding these becomes easy on them. If the language of the messenger had been different from that of his addressees, it is evident that his people would have to undergo the burden of having to translate the injunctions before they could understand them and, still, the understanding of injunctions correctly would have remained doubtful. Therefore, when a messenger was sent to the speakers of the Hebrew language, the language of the messenger was also He-brew. The language of the messenger sent to the Persians was also Persian. The language of the messenger to the Berbers was appointed to be Berberi. It is possible that a person who was assigned to be a messenger would be an individual from among the same people to whom he was sent and his mother tongue would have been the language of those people, and it is also possible that the language into which he was born may have been other than that of the people he was sent to, but as Allah Ta` ala would have it, He had things arranged in a manner that the messenger learnt the language of the people he was to work with - as it was in the case of Sayyidna Lut (علیہ السلام) . Actually, he was a citizen of ` Iraq where the language spoken was Persian. But, after his migration to Syria, he married among the people there and the language of the Syrians became his own language. Then, Allah Ta’ ala made him the prophet of a region of Syria. As for our noble Messenger (علیہ السلام) ، his mission is, in terms of the area of operation, for the whole world and, in terms of the time duration, it is universally applicable right upto the last day of Qiyamah. No nation or group of people in this world, no matter which country they belong to and what language they speak, could be outside the circle of his mission as a messenger and prophet. And every new nation and every new language which comes into existence upto the day of Qiyamah shall all be counted among the community to which the Dawah (call) of the Holy Prophet will reach. This is expressly mentioned by the Holy Al-Qur'an: يَا أَيُّهَا النَّاسُ إِنِّي رَ‌سُولُ اللَّـهِ إِلَيْكُمْ جَمِيعًا (0 people, I am the messenger of Allah [ sent ] to you all - 7:158). According to a narration of Sayyidna Jabir ؓ appearing in the Sahih of Al-Bukhari and Muslim, the Holy Prophet 0, while pointing out to his five distinctions among the universal community of prophets, has said: Before me, every messenger and prophet was sent to his people and community. Allah Ta’ ala sent me to all peoples who are the children of Adam (on this earth). Allah Ta’ ala willed that humankind on this earth should originate from Sayyidna Adam (علیہ السلام) whom He made the first prophet of human beings. Then, in proportion to the increase in human population in terms of its social and economic status, arrangements to convey the right guidance to them through messengers and prophets kept being made by Allah Ta` ala. Injunctions, laws and religious codes relevant to every period of time and to the needs of every people continued coming. Finally, when the development of the human scene reached the stage of maturity, Allah Ta` ala sent the foremost among the line of prophets, Sayyidna Muhammad al-Mustafa, sallallahu alaihi wa sallam, as the Messenger of the whole world, and the Kitab and Shari` ah He gave to him was given in its most complete and workable form which was valid for the whole world and for all times right upto the Last Day of Qiyamah. It was said in the Al-Qur'an: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي (That is, ‘Today, I have perfected your religion and made My favour complete for you - 5:3). The religious codes of past prophets, may peace be on all of them, were also perfect and complete in terms of their time and region. They too cannot be called imperfect or wanting. But, the perfection of the Shariah brought by the Holy Prophet ﷺ is not restricted to any specified time and region. It is absolutely perfect (that is, without restrictions or exceptions in any respect, or circumstances) and seen from this angle, the perfection of religion is exclusive to this Shari` ah, and this is the reason why the chain of prophethood was discontinued after the appearance of the Holy Prophet ﷺ who is the Last among the blessed prophets, may peace be upon all of them. Why Was the Al-Qur'an Revealed in the Arabic Language? When messengers who spoke the language of past communities were sent among them, they did not have to work hard on translating the message brought by prophets. Now, a question arises here as to why the Holy Prophet was sent to Arabia alone with the Arabic language? And why was it that his Book too was revealed in the Arabic language specifically? But, a little deliberation would make the answer very clear. Everyone can understand when the mission and call of the Holy Prophet ﷺ became common for all peoples of the world speaking hundreds of different languages, then, there existed only two alternatives for the guidance of all of them. The first alternative was that the Al-Qur'an be revealed separately into the language of every group of people, and the teachings and instructions of the Holy Prophet also be made available separately in the language of every community of people. In view of the most perfect power of Allah Ta` ala, managing something like that was not difficult at all. But, the great objective of sending one Rasul, one Kitab and one Shari’ ah for all peoples of the world, an objective which sought to forge a religious, moral and social unity and mutually shared orientation, despite the existence of thousands of differences among all these peoples, would have remained unrealized in the event that such an alternative was taken to. Then, there was the other alternative of letting the Al-Qur'an and Hadith for every people and every country be available in their separate languages. If this was ever done in that manner, it would have thrown the gates of interpolation in the Al-Qur'an wide open through which count-less inroads in it could have been made. Thus, the miraculous quality of the Glorious Al-Qur'an, that its original words still remain perfectly protected, a quality which cannot be denied even by non-conformists and deniers of the Al-Qur'an, would have not survived intact. at would have happened that despite there being one religion and one book, its adherents would have been dispersed on so many different tracks that there would have remained no single rallying pivot of unity. We can have some idea of this problem if we recall the amount of differences that arose in the interpretation and exegesis of the Holy Al-Qur'an despite that it was revealed in the single Arabic language - though, these differences did re-main within permissible limits. As for differences engineered through false and impermissible means, they just have no limits. But, notwithstanding all this, there is a viable unity and a sense of distinct identity still present among all those people who observe and practice what the Al-Qur'an teaches, no matter in whatever degree it may be. In short, the assumption that the Al-Qur'an could have come for every human group separately making the mission and teaching of the Holy Prophet ﷺ universal is something even a person of ordinary intelligence would not find correct. Therefore, it becomes necessary that the Al-Qur'an be sent in one single language and the language spoken by the prophet should also be the same language of the Al-Qur'an, and then its translations into other languages be made and circulated. After the Holy Prophet ﷺ ، his deputies, the ` Ulama of the community, should spread out the teachings and rules of guidance left behind by him among their peoples and in their language. Therefore, Allah Ta’ ala chose the Arabic language over all languages of the world for a number of reasons. The Distinctions of Arabic First of all, the Arabic language is the official language of the heavens. The language of angels is Arabic. The Preserved Tablet (al-Lawh al-Mahfuz ) is in the Arabic language as the Al-Qur'an tells us بَلْ هُوَ قُرْ‌آنٌ مَّجِيدٌ ﴿21﴾ فِي لَوْحٍ مَّحْفُوظٍ ﴿22﴾ (Rather, it is a glorious Qur’ an in the Preserved Tablet - 85:21, 22). Then, there is Jannah, the Paradise which is the real home of human beings and to where they have to return - and its language is also Arabic. In the Mujim of al-Tabarani, Mustadrak of al-Hakim and in Shuab al-Iman of Al-Baihaqi, there is a narration from Sayyidna ` Abdullah ibn ` Abbas ؓ which reports that the Holy Prophet ﷺ said: اَحِبُّوا العَرَبَ لِثلاثِ لِاَنِی عَرَبِی والْقرآن عَرَبِی وکَلَام اَھلِ الجَنَّۃِ عَرَبِی (That is, Love Arabs for three reasons: (1) That I am- an Arab; (2) and the Al-Qur'an is in Arabic; (3) and the language of the people of Paradise is Arabic. [ In Mustadrak, Hakim calls this narration Sahih. The same rating appears in al-Jami` a1-Saghir. However, some Hadith experts have called it weak and not authentic ]. According to Ibn Taymiyyah, the subject of this Hadith is proven and cannot be rated any lesser than Hasan or good (Fayd al-Qadir Sharh al-Jami` al-Saghir, p. 179, v. 1). There is a narration reported in Tafsir al-Qurtubi that the language of Sayyidna Adam (علیہ السلام) in Jannah was Arabic. When he was sent to the earth, and after his repentance was accepted, some changes in the Arabic language itself gave birth to the Syriac language. This appears to support narrations which have been reported from Sayyidna ` Abdullah ibn ` Abbas and others ؓ . They say that the original language of all books Allah Ta’ ala has revealed was Arabic. It was archangel, Sayyidna Jibrail al-Amin (علیہ السلام) who relayed it to the prophets by translating it to them while they conveyed it to their communities in their language. These narrations have been reported by ` Allamah Al-Suyuti in Al-Itqan and by most commentators of the Al-Qur'an under their comments on this verse. The gist of these reports is that the original language of all Scriptures is Arabic. But, with the exception of the Holy Al-Qur'an, other books have been given as translated into the lan-guage of a country or people. Therefore, their meanings are all from Allah Ta’ ala, but there is a change in words. It happens to be the unique feature of the Al-Qur'an alone that, like its meanings, the words too are but from Allah Ta’ ala. And perhaps, this is the reason why the Al-Qur'an extended a challenge that even the combined force of the Jinns and human-kind of the whole world could not produce the likeness of a small Surah, rather of one Ayah of the Al-Qur'an - because, in terms of its high status in word and meaning, it is the Word of Allah and a Divine attribute which cannot be imitated by anyone. Given their spiritual status, other Scriptures too are the Word of Allah, but none of the other Scriptures made such a claim, perhaps because they were not in their original form in Arabic but were its translation. Otherwise, in terms of being the Divine Word like the Al-Qur'an, the uniqueness and inimitability of every such book was certain. One major reason for the choice of the Arabic language is the inherent treasure of capabilities of the language itself for it has countless forms and methods through which a sense could be expressed. And there is another reason too that Allah Ta` ala has naturally gifted Muslims with a certain affinity and congruity with the Arabic language because of which everyone goes on to learn the language easily as needed. This is the reason why, in every country the Sahabah reached, it took very little time when, without any compulsion, the Arabic language came to be the language of the whole country. Take Egypt, Syria and Iraq. Arabic was not their language. Today, they are known as Arab countries. There is yet another reason for this phenomena. The Arabs were, though involved in serious evil practices, yet their capabilities, qualities and feelings can be called unmatched even under such circumstances. That is why Allah Ta` ala raised His greatest and the last messenger from among them, and chose his language to be the language of the Al-Qur'an, and gave instructions to His prophet that they are the ones who should be the first to be guided and educated: وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ (and warn your close relatives - 26:214) - and the very first step taken was that He assembled around His messenger the kind of individuals from among these very people, individuals who sacrificed their life, wealth and children, almost everything for the sake of the Holy Prophet ﷺ taking his teachings to be dearer than what they had, even their lives. And it was the result of this pattern of behaviour that their personalities became so deeply coloured by his company and teaching that an ideal society rose in the world the like of which was never witnessed by humanity on this earth and under these skies. The Holy Prophet ﷺ charged this unique group with the mission of spreading the teachings of the Al-Qur'an and said: of بَلِّغُوا عَنِّی وَلَو آیَۃً that is, Convey everything you hear from me to my people, even though it is a short verse. His Sahabah, alert and sacrificing as ever, took this order of their master so seriously that they fanned out far and wide around the world and made people become familiar with the Al-Qur'an and its teachings. Not even twenty five years had passed after the departure of the Holy Prophet ﷺ from this mortal world that the message of the Al-Qur'an started reverberating through the East and West. On the other hand it was a wisdom of Allahs creation and a wise arrangement of His destination that He inculcated in the entire Ummah of dawah (i.e. all those addressed by the call of the Holy Prophet ﷺ including the mushriks and the Jews and the Christians), a special aptitude and zeal towards learning, teaching, writing and publishing books and promoting their respective ideas, a parallel of which is not found in the past history of the world. It was for this reason that the non-Arab nations not only acquired the disciplines of the Holy Al-Qur'an and Sunnah with a great enthusiasm, but the advances made by non-Arabs in the acquirement of the Arabic language and its promotion and wider dissemination did not lag behind the Arabs. It is certainly an astonishing fact that, in our time, the number of books on Arabic language, usage and grammar present in the world hap-pen to have been written by non-Arabs. And their contribution to the services rendered for the collection and documentation of the Al-Qur'an and Sunnah, and in its exegesis and explication, has not been any lesser than Arabs. So, it was in this manner that the language of the Holy Prophet ﷺ and the Book he was given, despite being Arabic, overtook the whole world. At least, for all practical purposes of Dawah (Call) and Tabligh (Spreading of the Message), the difference of Arab and non-Arab was eliminated. In every country and community, and among peoples speaking non-Arab languages, rose such ` Ulama who communicated to their own people the teachings of Al-Qur'an and Sunnah through their indigenous languages, easily and effectively. Thus, the wisdom of sending a messenger speaking the language of the addressed people stood realized and proved. Toward the end of the verse it was said that it is for the convenience of people that Allah Ta’ ala has sent His messengers speaking their language, so that they can explain His injunctions to them clearly and satisfactorily. But, it is still beyond human control to bring someone onto the right path. The truth is that it lies in the power of Allah Ta’ ala alone. Whom He wills He lets go astray and whom He wills He would give guidance. He is Mighty, and Wise.

Tafsir Surat Ibrahim: 4 Kami tidak mengutus seorang rasul pun melainkan dengan bahasa kaumnya, supaya ia dapat memberi penjelasan dengan terang kepada mereka. Maka Allah menyesatkan siapa yang Dia kehendaki, dan memberi petunjuk kepada siapa yang Dia kehendaki. Dan Dialah Tuhan Yang Maha Kuasa lagi Maha Bijaksana. Hal ini merupakan salah satu dari kelembutan Allah kepada makhluk-Nya, yaitu Dia mengutus kepada mereka rasul-rasul dari kalangan mereka sendiri yang berbahasa sama dengan mereka, agar mereka dapat memahami para rasul dan memahami risalah yang dibawa oleh para rasul itu. Sehubungan dengan hal ini Imam Ahmad mengatakan: Telah menceritakan kepada kami Waki', dari Umar ibnu Zar yang mengatakan bahwa Mujahid pernah meriwayatkan dari Abu Zar bahwa Rasulullah ﷺ pernah bersabda: “Tiadalah Allah ﷻ mengutus seorang nabi melainkan dengan bahasa kaumnya.” Firman Allah ﷻ: “Maka Allah menyesatkan siapa yang Dia kehendaki, dan memberi petunjuk kepada siapa yang Dia kehendaki.” (Ibrahim: 4) Yakni sesudah adanya penjelasan dan tegaknya hujah (bukti) terhadap mereka. Allah menyesatkan siapa yang dikehendaki-Nya dari jalan petunjuk, dan memberi petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang benar. “Dan Dialah Tuhan Yang Maha Perkasa.” (Ibrahim: 4) Segala sesuatu yang Dia kehendaki pasti terjadi, dan segala sesuatu yang tidak Dia kehendaki pasti tidak terjadi. “Lagi Maha Bijaksana.” (Ibrahim: 4) Allah Maha Bijaksana dalam semua perbuatan-Nya. Maka Dia menyesatkan orang yang berhak disesatkan, dan memberi petunjuk kepada orang yang pantas mendapat petunjuk. Demikianlah Sunnatullah pada makhluk-Nya, yakni tidak sekali-kali Allah mengutus seorang nabi kepada suatu umat melainkan nabi itu berbicara dengan bahasa mereka. Maka setiap nabi khusus menyampaikan risalahnya hanya kepada umatnya saja, bukan umat yang lainnya. Tetapi Nabi Muhammad ibnu Abdullah mempunyai keistimewaan dengan keumuman risalahnya yang mencakup semua manusia. Di dalam kitab Shahihain disebutkan sebuah hadis melalui Jabir yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: “Aku dianugerahi lima perkara yang belum pernah diberikan kepada seorang pun dari kalangan para nabi sebelumku, yaitu aku diberi pertolongan melalui rasa gentar yang mencekam (musuh) sejauh perjalanan satu bulan; bumi ini dijadikan bagiku masjid lagi menyucikan; ganimah (rampasan perang) dihalalkan bagiku, padahal ganimah belum pernah dihalalkan bagi seorang pun sebelumku; aku dianugerahi syafaat; dan dahulu nabi diutus hanya khusus kepada kaumnya, sedangkan aku diutus untuk seluruh umat manusia.” Hadis ini mempunyai banyak syawahid (bukti-bukti) yang menguatkannya. Allah ﷻ telah berfirman: “Katakanlah, ‘Hai manusia, sesungguhnya aku adalah utusan Allah kepada kalian semua’.” (Al-A'raf: 158)

SURAH IBRAAHIIM (NABI IBRAHIM A.S.) SURAH KE-14, 52 AYAT, DITURUNKAN DI MEKAH (AYAT 1-52) Dengan nama Allah Yang Maha Murah lagi Pengasih. “Alif Laam Raa" — Tentang artinya sudah banyak kita bicarakan pada surah-surah yang lain. “Inilah satu kitab yang Kami turnkan dia kepada engkau." (pangkal ayat 1) Yaitu inilah Kitab Al-Qur'an, sebagai wahyu dari Ilahi, diturunkan kepada engkau, ya Muhammad, Gunanya ialah “Supaya engkau keluarkan manusia dari gelap gulita kepada terang benderang Denganmemakai kitabini sebagai pedoman, berusahalah engkau mengeluarkan manusia daripada gelap gulita kejahilan, kerusakan akhlak, kezaliman dan terutama tidak mengenal Allah, tidak mempunyai pendirian dan tujuan hidup; dari kegelapan yang demikian itulah mereka supaya dikeluarkan menuju kepada terang benderang, kepada nur, cahaya petunjuk Ilahi. Cahaya pengetahuan, cahaya tauhid dan makrifat, mengenal diri dan mengenal Allah, mengenal jalan mana di dalam hidup ini yang akan ditempuh. Maka isi kitab yang diturunkan sebagai wahyu itu tidaklah akan ada manfaatnya kalau sekiranya Muhammad, Nabi yang telah dipilih buat menyebarkannya itu tidak mempunyai kekerasan hati buat menyampaikannya."Denganizin 7bhanmerek«."Di sini tersimpanlah inti wahyu Ilahi tentang kewajiban Muhammad dan janji dari Allah. Kewajiban Muhammad ﷺ ialah menyampaikan wahyu ini, sesampai-sampainya, dengan tidak mengenal bosan dan mesti selalu sabar. Adapun datangnya petunjuk atau keluarnya manusia dari gelap gulita kepada terang benderang, adalah dengan izin Allah jua. Karena Allah-lah Yang Maha Kuasa membuka hati manusia. Yang penting permulaan sekali ialah sikap hidup Muhammad yang akan menjadi teladan, supaya selaras dengan kehendak Al-Qur'an itu. Dia adalah laksana suatu mercu-suar untuk dijadikan teladan oleh manusia yang haus akan cahaya. Yaitu menuju “Kepada jalan (Tuhan) Yang Mahagagah, Maha Terpuji." (ujung ayat 1) Allah itu Mahagagah Perkasa menentukan jalannya. Jalan itu lurus, tidak boleh di-belokkan ke kiri dan ke kanan. Barangsiapa yang menyeleweng dari jalan itu akan dihukum oleh kegagahperkasaan Ilahi, celaka dia dalam perjalanan, baik sedang di atas dunia ataupun di akhirat. Dan Allah itu pun Maha Terpuji; karena Dia akan segera memberikan petunjuk dan bimbingan bagi barangsiapa yang menuruti jalan yang lurus itu. Dia akan lepas dari ruang yang gelap gulita dalam jiwa dan dalam budi. Dia akan diantarkan ke dalam suasana yang terang benderang dalam iman dan dalam hidup sehingga selamat dengan bimbingan Allah sendiri. Maka kufur adalah gelap dan iman adalah cahaya. Kegelapan adalah dalam jiwa yang ragu-ragu, yang tidak ada pendirian dan tidak ada bimbingan wahyu. Terang adalah dalam keyakinan. Terang adalah karena hidup disuluhi oleh petunjuk dan hidayah Allah. Tugas beliau ialah mengeluarkan manusia dari gelap kepada terang. Untuk seluruh ma-nusia, bukan semata-mata kaumnya saja. Gelap, ialah kejahilan dan terang ialah iman. Gelap ialah syirik, mempersekutukan yang lain dengan Allah, dan terang ialah tauhid; Mengakui tidak ada Tuhan melainkan Allah. Meskipun hari siang landang, bagi orang yang jiwanya gelap, atau otaknya gelap, sama sajalah keadaannya dengan malam. Maka tauhid itu adalah kecerdasan. Jalan yang terang itu ditempuh dengan izin Allah, artinya Allah-lah yang membuka jalan yang terang itu bagi hamba-hamba-Nya, yakni Allah Yang Mahagagah, lagi Maha Terpuji. Gagah Dia; sebab barangsiapa yang membelok dari jalan itu pasti dihukum-Nya dan Terpuji Dia. Sebab barangsiapa yang setia menuruti jalan itu akan diberi-Nya hidayah. “(Yaitu) Allah, yang kepunyaan-Nyalah apa yang di semua langit dan apa yang di bumi." (pangkal ayat 2) Untuk menjelaskan bagi manusia bahwa untuk selamatnya sendiri manusia, harus me-ngerti bahwa dia tidak akan selamat menempuh jalan yang lain, selain dari jalan yang digariskan Allah. Mengelak ke jalan yang lain tidak bisa, sebab semua Dia yang empunya. Baik yang di langit ataupun yang di bumi. Menentang kehendak Allah adalah pekerjaan sia-sia. “Dan kecelakaanlah bagi orang-orang yang tidak mau percaya, dari adzab yang bersangaian." (ujung ayat 2) Ayat yang selanjutnya kelak membuka rahasia apa yang menjadi sebab maka orang tidak mau percaya, mengapa maka orang mau jadi kufur, sehingga kelak mereka akan ditimpa celaka adzab yang bersangatan itu. “(Yaitu) orang-orang yang lebih mencintai akan hidup dunia ini melebihi akhirat, dan yang menghambat akan jalan Allah." (pangkal ayat 3) Kehidupan dunia ini terlalu mengikat hatinya, sehingga seluruh tenaga dan pikirannya hanya ditujukannya untuk dunia. Tidak dijadikannya kesempatan di dunia itu untuk kebahagiaannya di belakang hari, di akhirat. Boleh jadi ada juga kepercayaannya kepada Aliah, tetapi amat lemah karena rayuan hidup. Oleh sebab itu buruk dan baik baginya hanyalah diukur dengan kepentingan dirinya sendiri dalam keduniaan itu. Mungkin dia suka berbuat yang baik, tetapi hanya sekedar buat mencari pujian keduniaan. Menempuh jalan Allah yang sungguh-sungguh dia tidak mau, karena itu akan merugikan bagi dunianya, malahan kalau dunianya akan rugi, dia tidak keberatan menghambat dan menghalangi jalan Allah itu. Kemudian bila bertambah dia lupa akan hari akhirat dan bertambah sombongnya penghalangannya kepada jalan Allah itu akan bertambah lagi."Dan yang mau supaya dia bengkok." Artinya dia mulai berusaha supaya orang yang menempuh jalan yang benar itu berhenti dari kebenaran, dan menuruti kehendaknya. Tinggalkan jalan itu dan turuti jalannya yang sesat! “Itulah orang-orang yang di dalam kesesatan yang jauh." (ujung ayat 3) Artinya kian lama dia kian jauh dari jalan yang benar. Sebab pembelokan sedikit saja, walaupun satu titik kecil di permulaan langkah, akibat ujungnya sudahlah sangat jauh dari tujuan bermula, dan hanyutlah dia tidak dapat dipanggil kembali lagi. “Dan tidaklah Kami mengutus akan seorang Rasul melainkan dengan bahasa kaumnya, supaya dia jelaskan kepada mereka." (pangkal ayat 4) Nabi Muhammad adalah salah seorang dari rasul-rasul itu, dan dia diutus untuk seluruh manusia, seperti yang disebut pada ayat 1 tadi. Tetapi karena yang mula sekali didatanginya dari antara seluruh manusia itu ialah kaumnya kaum Quraisy yang memakai bahasa Arab, maka dengan bahasa Arab itulah beliau diutus, dan dengan bahasa Arab itulah AI-Qur'an diturunkan."Supaya dia jelaskan kepada mereka." Dan setelah mendengar penjelasan wahyu dalam bahasa mereka itu, sampai seterang-terangnya, mudahlah kelak menyebarkan bahasa itu kepada bangsa bangsa yang berbahasa lain. Karena maksud ialah menggali isinya yang penuh cahaya itu. “Maka disesatkan oleh Allah siapa yang Dia kehendaki dan diberi-Nya petunjuk siapa yang Dia kehendaki. Dan Dia adalah Maha Gagah, Maha Bijaksana." (ujung ayat 4) Dengan sambungan firman Allah itu, hilanglah kemusykilan setengah orang. Yaitu kalau memang Nabi Muhammad ﷺ itu diutus untuk seluruh manusia mengapa Al-Qur'an tidak diturunkan dalam segala bahasa, mengapa kebetulan bahasa Arab yang dipentingkan. Kalau sekiranya wahyu dalam permulaan turunnya itu, yang diserahkan menyampaikannya kepada seorang Rasul dari satu bangsa, yaitu bangsa Arab dan bahasa Arab, diwahyukan dalam berbagai bahasa, niscaya pecahlah pimpinan. Perkara bahasa bahkan sampai kepada zaman kita sekarang ini masih saja menjadi soal musykil dalam beberapa negara. Kalau Nabi Muhammad ﷺ, diutus untuk seluruh dunia dengan memakai bahasa kaumnya, yaitu bahasa Arab, adalah hal itu soal yang sewajarnya bagi kesatuan umat yang dipimpinnya. Umat itu yang wajib mencari dia dan mengikut dia, tidak dia yang mesti berpusing-pusing mempelajari terlebih dahulu bahasa Persia, bahasa India, bahasa Spanyol, bahasa Romawi, bahasa Ibrani dan lain-lain yang ada pada masa itu. Tetapi dalam kenyataan langkah kemajuan Islam, bahasa Arab itulah yang merata ke seluruh dunia sebagai bahasa kesatuan dari satu agama, yang di zaman sekarang tidak kurang dari 900 juta pemeluknya. Menjadi suatu bahasa yang bersifat internasional. Maka Allah sesatkan barangsiapa yang Dia kehendaki, walaupun dia orang Arab dan memakai bahasa Arab, dan diberi-Nya petunjuk siapa yang Dia kehendaki, walaupun bahasa aslinya bukan bahasa Arab. Dari zaman ke zaman muncul orang-orang yang diberi petunjuk oleh Allah dengan Al-Qur'an bahasa Arab itu, bahasa Nabi Muhammad ﷺ, walaupun mereka bukan asli orang Arab. Kita sebut saja yang terdekat di tanah Indonesia ini seumpama Syekh Nawawi Banten, Syekh Abdush Shamad Palembang, Syekh Ahmad Khathib Minangkabau, semua itu adalah ulama Islam bangsa Indonesia di abad-abad kedelapan belas dan sembilan belas, menyebarkan karangan mereka tentang Islam dalam bahasa Arab, itulah bukti bahwa Allah memang Mahagagah, sehingga dengan kekuat-an-Nya sendiri dibela-Nya bahasa itu 14 abad sampai sekarang, dan Mahabijaksana, sehingga rahmat keimanan itu dilimpahkan-Nya pula ke seluruh bangsa manusia yang percaya kepada risalah Muhammad, baik Arab, atau Ajam, atau Hindi, atau Indonesia; Alhamdulillah. “Dan sesungguhnya telah Kami utus Musa dengan ayat-ayat Kami." (pangkal ayat 5) Ayatini sebagai rangkaian dari ayatsebelum-nya, bahwa Muhammad diutus dengan memakai bahasa kaumnya, maka dahulu dari dia pun Allah telah mengutus pula Nabi Musa, niscaya dengan lidah kaumnya pula, dan membawa tanda-tanda, ayat-ayat atau mukjizat. Maksud kedatangan Musa itu pun sama dengan maksud kedatangan Muhammad sebagai tersebut pada ayat 1, yaitu “Bahwa engkau keluarkan kaum engkau dari gelap gulita kepada terang benderang." Gelap gulita penindasan Fir'aun kepada kebebasan dan penindasan menyembah Allah Yang Maha Esa, Gelap gulita perbudakan dan penghinaan menjadi kaum yang bebas merdeka di bawah pimpinan nabinya sendiri. Karena memandang manusia atau benda yang lain sebagai Tuhan yang berkuasa pula di samping Allah adalah suatu kegelapan dalam jiwa, yang wajib diganti dengan terang benderang ruhari: “Dan peringat-kanlah mereka dengan hari-hari Allah." Hari-hari Allah ialah suka duka yang telah ditempuh dalam kehidupan, masa pasang naik dan pasang turun, masa penindasan dan kelepasan dari penindasan itu. Berapa banyak yang telah ditempuh oleh Bani Israil, sejak dari masa masih dalam perbudakan di Mesir sampai kepada terlepas dari belahnya lautan di Laut Qulzum, sampai ke seberang dan percobaan iman karena perdayaan Samiri yang menipu menyuruh menyembah berhala ‘Ijil. Bagaimana pula Allah menurunkan Taurat-Nya untuk mengatur kehidupan mereka, baik dalam urusan agama ataupun dalam urusan masyarakat. Suka dan duka Ayyamillah atau Hari-hari Allah ini perlu diingat; supaya di waktu senang jangan sampai lupa daratan. “Sesungguhnya pada yang demikian adalah tanda-tanda bagi tiap-tiap orang yang sabar, lagi bersyukur." (ujung ayat 5)

Join over 4 million Quran learners from more than 180 countries

You have viewed more than 5 of ayahs today.

You Have Accessed Learn Quran Tafsir For Free