ٱلزُّمَر ٨
- وَإِذَا And when
- مَسَّ touches
- ٱلۡإِنسَٰنَ [the] man
- ضُرّٞ adversity
- دَعَا he calls
- رَبَّهُۥ (to) his Lord
- مُنِيبًا turning
- إِلَيۡهِ to Him
- ثُمَّ then
- إِذَا when
- خَوَّلَهُۥ He bestows on him
- نِعۡمَةٗ a favor
- مِّنۡهُ from Himself
- نَسِيَ he forgets
- مَا (for) what
- كَانَ he used to call
- يَدۡعُوٓاْ he used to call
- إِلَيۡهِ [to] Him
- مِن before
- قَبۡلُ before
- وَجَعَلَ and he sets up
- لِلَّهِ to Allah
- أَندَادٗا rivals
- لِّيُضِلَّ to mislead
- عَن from
- سَبِيلِهِۦۚ His Path
- قُلۡ Say
- تَمَتَّعۡ Enjoy
- بِكُفۡرِكَ in your disbelief
- قَلِيلًا (for) a little
- إِنَّكَ Indeed, you
- مِنۡ (are) of
- أَصۡحَٰبِ (the) companions
- ٱلنَّارِ (of) the Fire
And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before,1 and he attributes to Allāh equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire."
Footnotes
1 - Or "that for which he called upon Him before."
And when distress befalls a person, that is, the disbeliever, he supplicates his Lord, he implores, turning, returning, to Him penitently. Then, when He bestows on him a grace from Himself, he forgets, he neglects, Him Whom he had supplicated, implored, before, namely, God (in other words maa functions as min, 'whom') and sets up equals, associates, with God, that he may lead [others] astray (read li-yadilla or li-yudilla) from His way - [from] the religion of Islam. Say: 'Revel in your ingratitude for a while - for the remainder of your term [of life]. You shall indeed be among the inhabitants of the Hellfire'.
Tafsir of Surah Az-Zumar
The Order for Tawhid and the Refutation of Shirk
Allah tells us that the revelation of this Book, which is the magnificent Qur'an, is from Him, and is truth in which there is no doubt whatsoever.
This is like the Ayat:
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ
نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ
عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
And truly, this is a revelation from the Lord of the creatures, which the trustworthy Ruh (Jibril) has brought down upon your heart that you may be (one) of the warners, in the plain Arabic language. (26:192-195)
إِنَّ الَّذِينَ كَفَرُواْ بِالذِّكْرِ لَمَّا جَأءَهُمْ وَإِنَّهُ لَكِتَـبٌ عَزِيزٌ
لااَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
And verily, it is a mighty Book. Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise. (40:41-42)
And Allah says here:
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
The revelation of this Book is from Allah, the Almighty,
meaning, the Almighty, All-Powerful.
الْحَكِيمِ
(the All-Wise).
meaning, in all that He says, does, legislates and decrees.
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ
Verily, We have sent down the Book to you in truth. So, worship Allah by doing religious deeds sincerely for Him only.
means, so worship Allah Alone with no partner or associate, and call mankind to that, and teach them that it is not right to worship anyone or anything except Him Alone, and He has no partner, equal or rival.
Allah says
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ
Surely, the religion is for Allah only.
meaning, He will not accept any deed unless it is done purely and sincerely for Him Alone, with no partner or associate.
وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاء
And those who take protectors besides Him (say):
Allah tells us that the idolators say:
مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى
We worship them only that they may bring us near to Allah.
meaning what motivates them to worship them is the fact that they made their idols in the image of the angels -- or so they claim -- and when they worship those images it is like worshipping the angels, so that they will intercede with Allah for them to help and give them provision and other worldly needs. As far as the resurrection is concerned, they denied it and did not believe in it.
Qatadah, As-Suddi and Malik said, narrating from Zayd bin Aslam and Ibn Zayd:
إِلاَّ لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى
(only that they may bring us near to Allah), means,
So that they may intercede for us and bring us closer to Him.
During Jahiliyyah, they used to recite the following for their Talbiyah when they performed Hajj;
At Your service, You have no partner except the partner You have; he and all that he owns belong to You.
This pretentious argument which the idolators of all times, ancient and modern, used as evidence is what the Messengers, may the blessings and peace of Allah be upon them all, came to refute and forbid, and to call people to worship Allah Alone with no partner or associate. This is something that the idolators themselves invented; Allah did not give them permission for it, nor does He approve of it; indeed, He hates it and forbids it.
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
And verily, We have sent among every Ummah a Messenger (proclaiming):Worship Allah, and avoid Taghut. (16:36)
وَمَأ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
And We did not send any Messenger before you but We revealed to him (saying):None has the right to be worshipped but I (Allah), so worship Me. (21:25)
And Allah tells us that the angels in the heavens, those who are close to Him and others, are all servants who submit humbly to Allah. They do not intercede with Him except by His leave for the one with whom He is pleased. They are not like the princes and ministers of their (the idolators') kings who intercede with them without their permission for both those whom the kings like and those whom they hate.
فَلَ تَضْرِبُواْ لِلَّهِ الاٌّمْثَالَ
So put not forward similitudes for Allah. (16:74)
Exalted be Allah far above that.
إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ
Verily, Allah will judge between them,
means, on the Day of Resurrection,
فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ
concerning that wherein they differ.
means, He will judge between His creation on the Day of Resurrection and will reward or punish each person according to his deeds.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلَـيِكَةِ أَهَـوُلَاءِ إِيَّاكُمْ كَانُواْ يَعْبُدُونَ
قَالُواْ سُبْحَـنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمْ بَلْ كَانُواْ يَعْبُدُونَ الْجِنَّ أَكْـثَرُهُم بِهِم مُّوْمِنُونَ
And (remember) the Day when He will gather them all together, then He will say to the angels:Was it you that these people used to worship?
They (the angels) will say:Glorified be You! You are our Wali (Lord) instead of them.
Nay, but they used to worship the Jinn; most of them were believers in them. (34:40-41)
إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ
Truly, Allah guides not him who is a liar, and a disbeliever.
means, He will not show true guidance to one who deliberately tells lies about Allah and whose heart rejects the signs and proof of Allah.
Then Allah states that He does not have any offspring, as the ignorant idolators claim the angels to be, and as the stubborn Jews and Christians claim `Uzayr and `Isa to be.
Allah, may He be blessed and exalted, says
لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَاء
Had Allah willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created.
meaning, the matter would not have been as they claim.
This is a conditional sentence which does not imply that this happened or that it is permitted; indeed, it is impossible. The aim is only to point out the ignorance of their claims.
It is like the Ayat:
لَوْ أَرَدْنَأ أَن نَّتَّخِذَ لَهْواً لاَّتَّخَذْنَـهُ مِن لَّدُنَّأ إِن كُنَّا فَـعِلِينَ
Had We intended to take a pastime, We could surely have taken it from Us, if We were going to do (that). (21:17)
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
Say:If the Most Gracious had a son, then I am the first of worshippers. (43:81)
All of these Ayat are conditional, and it is permissible to form a conditional sentence referring to something that is impossible if it serves the purposes of the speaker.
سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ
But glory be to Him! He is Allah, the One, the Irresistible.
means, exalted and sanctified be He above the idea that He could have any offspring, for He is the One, the Only, the Unique, the Self-Sufficient Master to Whom everything is enslaved and is in need of. He is the One Who is independent of all else, Who has subjugated all things and they submit humbly to Him. Blessed and exalted be He far above what the wrongdoers and deniers say
Evidence of the Power and Oneness of Allah
Allah tells,
خَلَقَ السَّمَاوَاتِ وَالاَْرْضَ بِالْحَقِّ
He has created the heavens and the earth with truth.
Allah tells us that He is the Creator of what is in the heavens and on earth, and what is between them. He is the Sovereign and Controller alternating the night and day.
يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ
He makes the night to go in the day and makes the day to go in the night.
means, He has subjugated them and He causes them to alternate without ceasing, each seeking the other rapidly, as He says:
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
He brings the night as a cover over the day, seeking it rapidly. (7:54)
This is the meaning of that which was narrated from Ibn Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and others.
وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لاَِجَلٍ مُسَمًّى
And He has subjected the sun and the moon. Each running for an appointed term.
means, for a period of time that is known to Allah, then it will come to an end on the Day of Resurrection.
أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ
Verily, He is the Almighty, the Oft-Forgiving.
means, beside His might, greatness and pride, He is Oft-Forgiving to those who disobey Him but then turn to Him in repentance
خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ
He created you (all) from a single person;
means, He created you, with all your varied races, types, languages and colors, from a single soul, who was Adam, peace be upon him.
ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا
then made from him his wife.
who was Hawwa', peace be upon her.
This is like the Ayah:
يَـأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ مِّن نَّفْسٍ وَحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيراً وَنِسَأءً
O mankind!
Have Taqwa of your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women. (4:1)
وَأَنزَلَ لَكُم مِّنْ الاْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ
And He has sent down for you of cattle eight pairs.
means, He has created for you from among the cattles, eight pairs. These are the ones that are mentioned in Surah Al-An`am, eight kinds -- a pair of sheep, a pair of goats, a pair of camels and a pair of oxen.
يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ
He creates you in the wombs of your mothers,
means, He forms you in your mothers' wombs.
خَلْقًا مِن بَعْدِ خَلْقٍ
creation after creation.
Everyone of you is originally a Nutfah, then he becomes an `Alaqah, then he becomes a Mudghah, then he is created and becomes flesh and bones and nerves and veins, and the Ruh (soul) is breathed into him, and he becomes another type of creation.
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ
So Blessed is Allah, the Best of creators. (23:14)
فِي ظُلُمَاتٍ ثَلَثٍ
in three veils of darkness,
means, in the darkness of the womb, the darkness of the placenta which blankets and protects the child, and the darkness of the belly.
This was the view of Ibn Abbas, may Allah be pleased with him, Mujahid, Ikrimah, Abu Malik, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd.
ذَلِكُمُ اللَّهُ رَبُّكُمْ
Such is Allah your Lord.
means, the One Who created the heavens and the earth and everything in between, and created you and your forefathers, is the Lord.
لَهُ الْمُلْكُ
His is the kingdom,
i.e. To Him belong sovereignty and control over all of that.
لَاا إِلَهَ إِلاَّ هُوَ
La ilaha illa Huwa.
means, no one else should be worshipped except Him alone with no partner or associate.
فَأَنَّى تُصْرَفُونَ
How then are you turned away?
means, how can you worship anything besides Him? What has happened to your minds
Allah hates Disbelief and is pleased with Gratitude
Allah warns,
إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ
If you disbelieve, then verily, Allah is not in need of you;
Allah tells us that He is Independent and has no need of anything in creation.
This is like the Ayah in which Musa, peace be upon him, says:
إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
If you disbelieve, you and all on earth together, then verily, Allah is Rich, Owner of all praise. (14:8)
In Sahih Muslim, it says:
يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَاخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْيًا
O My servants, if the first and the last of you, men and Jinn alike, were all to be as evil as the most evil man among you, that would not diminish from My sovereignty in the least.
وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ
He likes not disbelief for His servants.
means, He does not like it and He does not enjoin it.
وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ
And if you are grateful, He is pleased therewith for you.
means:He likes this for you and He will increase His favor upon you.
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
No bearer of burdens shall bear the burden of another.
means, no person can bear anything for another; each person will be asked about his own affairs.
ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّيُكُم بِمَا كُنتُمْ تَعْمَلُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
Then to your Lord is your return, and He will inform you what you used to do. Verily, He is the All-Knower of that which is in breasts.
means, nothing whatsoever is hidden from Him.
It is an aspect of Man's Disbelief that He remembers Allah at times of difficulty then associates others with Him after He has been relieved of His Distress
Allah says,
وَإِذَا مَسَّ الاْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ
And when some hurt touches man, he cries to his Lord, turning to Him in repentance.
means, at times of need, he prays to Allah and seeks His help alone, not associating anything with Him.
This is like the Ayah:
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَا إِيَّاهُ فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الاِنْسَـنُ كَفُورًا
And when harm touches you upon the sea, those that you call upon vanish from you except Him. But when He brings you safe to land, you turn away. And man is ever ungrateful. (17:67)
Allah says:
ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ
But when He bestows a favor upon him from Himself, he forgets that for which he cried for before,
means, at the time of ease, he forgets that supplication and prayer.
This is like the Ayah:
وَإِذَا مَسَّ الاِنسَـنَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَأيِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَأ إِلَى ضُرٍّ مَّسَّهُ
And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him! (10:12)
وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ
and he sets up rivals to Allah, in order to mislead others from His path.
means, at times of ease, he associates others in worship with Allah and sets up rivals to Him.
قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلً إِنَّكَ مِنْ أَصْحَابِ النَّارِ
Say:Take pleasure in your disbelief for a while, surely, you are (one) of the dwellers of the Fire!
means, say to those whose way this is, `enjoy your disbelief for a while!'
This is a stern threat and solemn warning, as in the Ayat:
قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
Say:Enjoy! But certainly, your destination is the Fire! (14:30)
نُمَتِّعُهُمْ قَلِيلً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment. (31:24
The Obedient and the Sinner are not equal
Allah says, `is the one who is like this equal to one who associates others in worship with Allah and sets up rivals to Him?'
They are not equal before Allah, as He says:
لَيْسُواْ سَوَاءً مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَأيِمَةٌ يَتْلُونَ ءَايَـتِ اللَّهِ ءَانَأءَ الَّيْلِ وَهُمْ يَسْجُدُونَ
Not all of them are alike; a party of the People of the Scripture stands for the right, they recite the Ayat of Allah Ana'a Al-Layl, prostrating themselves (in prayer). (3:113)
And Allah says here:
أَمَّنْ هُوَ قَانِتٌ انَاء اللَّيْلِ سَاجِدًا وَقَايِمًا
Is one who is obedient to Allah, Ana'a Al-Layl prostrating and standing,
meaning, one who is humble and fears Allah when he prostrates and stands (in prayer).
It was reported that Ibn Mas`ud, may Allah be pleased with him, said:
The obedient one is one who obeys Allah and His Messenger.
Ibn Abbas, may Allah be pleased with him, Al-Hasan, As-Suddi and Ibn Zayd said,
Ana'a Al-Layl means in the depths of the night.
يَحْذَرُ الاْخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ
fearing the Hereafter and hoping for the mercy of his Lord.
means, in his worship he feels both fear and hope. Both are essential in worship, and fear should be stronger during one's lifetime.
Allah says:
يَحْذَرُ الاْخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ
(fearing the Hereafter and hoping for the mercy of his Lord), At the time of death, hope is uppermost, as Imam `Abd bin Humayd recorded in his Musnad from Anas, may Allah be pleased with him, who said,
The Messenger of Allah entered upon a man who was dying, and said to him,
كَيْفَ تَجِدُكَ
(How do you feel?)
He said, `I am both afraid and hopeful.'
The Messenger of Allah said:
لَاا يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلاَّ أَعْطَاهُ اللهُ عَزَّ وَجَلَّ الَّذِي يَرْجُو وَأَمَّنَهُ الَّذِي يَخَافُه
These do not co-exist in a person's heart at times such as this, but Allah will give him what he hopes for and protect him from that which he fears.
This was recorded by At-Tirmidhi, An-Nasa'i in Al-Yawm wal-Laylah, and Ibn Majah from the Hadith of Yasar bin Hatim from Ja`far bin Sulayman.
At-Tirmidhi said, Gharib.
Imam Ahmad recorded that Tamim Ad-Dari, may Allah be pleased with him, said that the Messenger of Allah said:
مَنْ قَرَأَ بِمِايَةِ ايَةٍ فِي لَيْلَةٍ كُتِبَ لَهُ قُنُوتُ لَيْلَة
Whoever recites one hundred Ayat in one night, it will be recorded as if he prayed all night.
This was also recorded by An-Nasa'i in Al-Yawm wal-Laylah.
قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ
Say:Are those who know equal to those who know not?
means, is this one equal with the one who sets up rivals to Allah to mislead (men) from His path?
إِنَّمَا يَتَذَكَّرُ أُوْلُوا الاَْلْبَابِ
It is only men of understanding who will remember.
means, the only one who will understand the difference between them is the one who has understanding.
And Allah knows best.
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Tafsir Surat Az-Zumar: 7-8
Jika kamu kafir, maka sesungguhnya Allah tidak memerlukan (iman) mu dan Dia tidak meridai kekafiran bagi hamba-Nya; dan jika kamu bersyukur, niscaya Dia meridai bagimu kesyukuranmu itu; dan seorang yang berdosa tidak akan memikul dosa orang lain. Kemudian kepada Tuhanmulah kembalimu, lalu Dia memberitahukan kepadamu apa yang telah kamu kerjakan. Sesungguhnya Dia Maha Mengetahui apa yang tersimpan dalam (dada) mu. Dan apabila manusia itu ditimpa kemudaratan, dia memohon (pertolongan) kepada Tuhannya dengan kembali kepadanya; kemudian apabila Tuhan memberikan nikmat-Nya kepadanya, lupalah dia akan kemudaratan yang pernah dia berdoa (kepada Allah) untuk (menghilangkannya) sebelum itu, dan dia mengada-adakan sekutu-sekutu bagi Allah untuk menyesatkan (manusia) dari jalan-Nya.
Katakanlah, "Bersenang-senanglah dengan kekafiranmu itu sementara waktu; sesungguhnya kamu termasuk penghuni neraka. Allah ﷻ berfirman, menceritakan keadaan diri-Nya bahwa Dia Mahakaya dari selain-Nya, yakni dari semua makhluk. Seperti yang dikatakan oleh Musa a.s. yang disitir oleh firman-Nya: Jika kamu dan orang-orang yang ada di muka bumi semuanya mengingkari (nikmat Allah), maka sesungguhnya Allah Mahakaya lagi Maha Terpuji. (Ibrahim: 8) Didalam kitab Sahih Muslim disebutkan melalui salah satu hadisnya yang mengatakan: Hai hamba-hamba-Ku, seandainya orang-orang yang pertama dan orang-orang yang terakhir dari kalian, dari jenis manusia dan jin, mereka semuanya durhaka sebagaimana seseorang yang paling durhaka di antara kalian, tidaklah hal tersebut mengurangi kerajaanKu barang sedikit pun.
Adapun firman Allah ﷻ: Dia tidak meridai kekafiran bagi hamba-hamba-Nya. (Az-Zumar: 7) Artinya, Allah tidak menyukai kekufuran dan tidak memerintahkannya. dan jika kamu bersyukur, niacaya Dia meridai bagimu kesyukuranmu. (Az-Zumar: 7) Yakni menyukai kalian jika bersyukur dan Dia akan menambahkan kepada kalian sebagian dari kemurahan-Nya. dan seorang yang berdosa tidak akan memikul dosa orang lain. (Az-Zumar: 7) Maksudnya, seseorang tidak dapat menanggung sesuatu dari orang lain barang sedikit pun, bahkan setiap orang yang dimintai pertanggungjawaban hanyalah ditanyai tentang urusan dirinya saja.
Kemudian kepada Tuhanmulah kembalimu, lalu Dia memberitahukan kepadamu apa yang telah kamu kerjakan. Sesungguhnya Dia Maha Mengetahui apa yang tersimpan dalam (dada) mu. (Az-Zumar: 7) Yakni tiada sesuatu pun yang tersembunyi bagi Allah ﷻ Firman Allah ﷻ: Dan apabila manusia itu ditimpa kemudaratan, dia memohon (pertolongan) kepada Tuhannya dengan kembali kepada-Nya. (Az-Zumar: 8) Yaitu disaat terdesak ia berendah diri memohon pertolongan hanya kepada Allah semata, tiada sekutu bagi-Nya. Seperti yang disebutkan dalam ayat lain melalui firman-Nya: Dan apabila kamu ditimpa bahaya di lautan, niscaya hilanglah siapa yang kamu seru kecuali Dia.
Maka tatkala Dia menyelamatkan kamu ke daratan, kamu berpaling. Dan manusia adalah selalu tidak berterima kasih. (Al-Isra: 67) Karena itulah disebutkan oleh firman-Nya dalam surat ini: kemudian apabila Tuhan memberikan nikmat-Nya kepadanya, lupalah dia akan kemudaratan yang pernah dia berdoa (kepada Allah) untuk (menghilangkannya) sebelum itu. (Az-Zumar: 8) Yakni dalam keadaan sejahtera dan makmur dia lupa terhadap doa dan tadarru' yang pernah ia panjatkan kepada Allah ﷻ Perihalnya sama dengan apa yang disebutkan oleh firman-Nya dalam ayat lain, yaitu: Dan apabila manusia ditimpa bahaya, dia berdoa kepada Kami dalam keadaan berbaring, duduk, atau berdiri.
Tetapi setelah Kami hilangkan bahaya itu darinya, dia (kembali) melalui (jalannya yang sesat), seolah-olah dia tidak pernah berdoa kepada Kami untuk (menghilangkan) bahaya yang telah menimpanya. (Yunus: 12) Adapun firman Allah ﷻ: dan dia mengada-adakan sekutu-sekutu bagi Allah untuk menyesatkan (manusia) darijalan-Nya. (Az-Zumar: 8) Yaitu dalam keadaan sejahtera dia mempersekutukan Allah menjadikan bagi-Nya tandingan-tandingan. Katakanlah; "Bersenang-senanglah dengan kekafiranmu itu sementara waktu; sesungguhnya kamu termasuk penghuni neraka. (Az-Zumar: 8) Yakni katakanlah kepada orang yang keadaannya demikian dan jalan hidupnya seperti itu, "Bersenang-senanglah dengan kekafiranmu sedikit waktu.' Ini merupakan ancaman yang keras dan janji yang pasti, semakna dengan firman-Nya: Katakanlah, "Bersenang-senanglah kamu karena sesungguhnya tempat kembalimu ialah neraka. (Ibrahim: 30) Dan firman-Nya: Kami biarkan mereka bersenang-senang sebentar, kemudian Kami paksa mereka (masuk) ke dalam siksa yang keras. (Luqman: 24)".
Ayat ini berbicara tentang tabiat manusia. Dan apabila manusia ditimpa bencana, kesulitan, atau apa saja yang tidak menyenangkan, dia memohon pertolongan kepada Tuhannya dengan kembali taat dan mendekatkan diri kepada-Nya. Tetapi apabila Dia memberikan nikmat, kekayaan, atau sesuatu yang menyenangkan kepadanya, dia lupa akan bencana yang pernah dia berdoa kepada Allah agar selamat darinya sebelum kenikmatan itu datang, dan diadakannya sekutu-sekutu bagi Allah untuk menyesatkan manusia dari jalan-Nya, yaitu Islam. Wahai Nabi Muhammad, katakanlah kepada mereka, 'Bersenang-senanglah kamu sementara waktu dengan kekafiranmu itu sampai kematian menjemputmu. Sungguh, kamu termasuk penghuni neraka di akhirat kelak. '9. Wahai orang kafir, siapakah yang lebih mulia di sisi Allah; kamu yang memohon kepada-Nya hanya saat tertimpa bencana ataukah orang yang beribadah pada waktu malam dengan membaca Al-Qur'an, salat, dan berzikir dalam sujud dan berdiri karena cemas dan takut kepada azab Allah di akhirat dan mengharapkan rahmat Tuhannya' Wahai Nabi Muhammad, katakanlah, 'Apakah sama orang-orang yang mengetahui, berilmu, berzikir, dan melaksanakan salat, dengan orang-orang yang tidak mengetahui, tidak berilmu, dan selalu mengikuti nafsunya'' Sebenarnya hanya orang yang berakal sehat dan berpikiran jernih yang dapat menerima pelajaran serta mampu membedakan antara kebenaran dan kebatilan.
Allah menjelaskan sikap orang yang mengingkari nikmat Allah. Apabila ia ditimpa kemudaratan baik berupa penyakit atau pun penderitaan yang menimpa kehidupannya, ia memohon pertolongan kepada Allah, agar penyakitnya atau penderitaannya dilenyapkan. Ia pun menyatakan diri bertobat, meminta ampun atas perbuatan buruknya di masa yang telah lalu. Akan tetapi, apabila ia mendapatkan nikmat dimana penyakit dan penderitaannya telah hilang lenyap, ia lupa akan perkataan yang diikrarkan pada saat dia berdoa. Kemudian mereka mengada-adakan tuhan-tuhan yang lain sebagai sekutu bagi Allah. Mereka tidak saja menyesatkan diri mereka, tetapi menyesatkan pula orang lain, menghalang-halangi orang yang mengikrarkan dirinya sebagai orang yang beragama tauhid.
Di akhir ayat, Allah memerintahkan kepada rasul-Nya agar mengatakan kepada orang yang mengingkari nikmat Allah itu, "Puaskanlah dirimu dengan melaksanakan keinginanmu sewaktu hidup di dunia, nikmatilah kelezatannya yang tidak lama masanya, hingga ajal merenggut jiwamu. Pada saat itu kamu akan menyesali perbuatanmu. Pada hari perhitungan nanti, kamu akan mengetahui dengan pasti bahwa kamu akan menjadi penghuni neraka yang penuh dengan siksaan.".
DISURUH MEMPERTIMBANGKAN BAIK-BAIK
“Jika kamu kafir."
(pangkal ayat 7)
Yaitu tidak mau percaya, menolak segala kebenaran, menutup telinga dari seruan Rasul, “Maka sesungguhnya Allah tidaklah memerlukan kamu." Artinya, janganlah kamu salah sangka bahwa Allah-lah yang sangat mengharap kepada kamu sehingga jika kamu tidak menerima seruan ini Allah merasa rugi. Kekafiran kamu tidaklah akan merugikan Allah. Berdekatan keadaan kafir kamu itu di pandangan Allah dengan pepatah Melayu terkenal, “Tidak akan sebagai kepecahan: telur sebuah!"
“Dan Dia tidaklah ridha kekafiran itu bagi hamba-hamba-Nya." Meskipun jika kamu kafir Allah itu tidak akan rugi sepeser pun, atau sebesar zarrah pun, tetapi Allah tidaklah senang jika kamu kafir. Karena kalau kamu kafir, kamu akan celaka. “Dan jika kamu bersyukur, itulah yang Dia ridhai bagi kamu." Sebab kesyukuran itu adalah bukti daripada pikiranmu yang cerdas dan kesadaranmu sebagai manusia sejati. Allah sebagai Rabb mendidik budi pekerti manusia supaya tahu bersyukur."Dan tidaklah orang yang berdosa akan memikul dosa orang lain." Maka kalau ada suatu ajaran mengatakan bahwa seorang guru misalnya, saat menjamin dan menanggung dosa muridnya asal suka jadi pengikutnya, meskipun mengikut dengan membuta tuli, ajaran itu adalah salah. Islam mendidik kita membangkitkan tenaga sendiri dengan langsung meminta petunjuk Allah. "Kemudian itu maka kepada Tuhan kamulah pengembalian kamu." Pulang kembali bersama catatan amalan.
"Maka Dialah yang akan memberitakan kepada kamu dari hal apa yang kamu kerjakan." Segala amal perbuatan yang kita kerjakan di dunia ini tiada yang luput dari catatan dan tilikan Allah. Maka Allah-lah yang akan memberitakan nilai dari amal perbuatan kita semasa di dunia itu.
“Sesungguhnya Dia adalah Maha Mengetahui apa yang tersembunyi di dalam dada."
(ujung ayat 7)
“Dan apabila manusia disinggung oleh suatu malapetaka, menyerulah dia kepada Tuhannya dalam keadaan kembali kepada-Nya."
(pangkal ayat 8)
Di sini disebutkan salah satu kelemahan manusia. Di waktu dia gagah perkasa, uang cukup belanja cukup, badan sehat hati gembira, dia lupa kepada Allah. Tetapi apabila satu kali malapetaka menimpa dirinya, di waktu itulah baru dia ingat jalan ke Allah.
“Kemudian apabila telah melimpah kepadanya nikmat Tuhan lupalah dia apa yang pernah dia serukan kepada Tuhan itu sebelumnya." Kedua inilah gejala dari jiwa yang kosong dari iman. Bahkan ada yang lebih jahat lagi, yaitu mereka persekutukan yang lain dengan Allah. Bahwa dia terlepas dari malapetaka itu ialah karena pertolongan yang lain dari Allah. Kalau orang musyrik dahulu kala itu berkata bahwa yang menolongnya ialah al-Laata, al-Uzza, dan Manaata. Dan sampai sekarang ini dalam kalangan orang Islam yang tauhid dalam jiwanya telah berkacau dengan syirik ada yang mengatakan bahwa yang menolongnya ialah keramat anu atau wali di kuburan anu. Semuanya itu ialah “Dijadikannya bagi Allah sekutu-sekutu untuk menyesatkan dari jalan-Nya." Yaitu untuk menyesatkan manusia dari jalan Allah yang lurus.
“Katakanlah! ‘Bersenang-senanglah engkau dengan kekafiran engkau itu semestinya! Sesungguhnya engkau adalah termasuk penghuni neraka.'"
(ujung ayat 8)
“Ataukah orang-orang yang bertekun di tengah malam, dalam keadaan sujud dan berdiri karena takut akan hari akhirat dan mengharapkan laknat Tuhannya?"
(pangkal ayat 9)
Dalam susunan ini adalah jumlah kata yang tidak tertulis atau terucap, tetapi jelas di dalam makna ayat. Yaitu di antara dua macam kehidupan. Kehidupan pertama ialah yang gelisah langsung berdoa menyeru Allah jika malapetaka datang menimpa dan lupa kepada Allah bila bahaya telah terhindar. Ada satu kehidupan lagi, yaitu kehidupan Mukmin yang selalu tidak lepas ingatannya dari Allah, sehingga baik ketika berduka atau ketika bersuka, baik ketika angin topan menghancurkan segala bangunan sehingga banyak orang kehilangan akal atau ketika angin demikian telah mereda, langit cerah dan angin sepoi jadi gantinya, namun orang itu tetap tenang tidak kehilangan arah. Dia tersentak dari tidurnya tengah malam, dia bertekun mengingat Allah lalu bersujud memohon ampunan dan ridha Ilahi, bahkan ada yang terus Qiyamul Lail, berdiri tegak mengerjakan shalat.
Nabi disuruh lagi oleh Allah menanyakan pertanyaan untuk menguatkan hujjah kebe-naran."Katakanlah! ‘Apakah akan sama orang-orang yang berpengetahuan dengan orang-orang yang tidak berpengetahuan?'" Pokok dari semua pengetahuan ialah mengenal Allah. “Yang akan ingat hanyalah semata-mata orang-orang yang mempunyai akal budi."
(ujung ayat 9)
(Dan apabila manusia itu ditimpa) yakni orang yang kafir (kemudaratan, dia memohon -pertolongan- kepada Rabbnya) yakni merintih kepada-Nya meminta pertolongan (dengan kembali) maksudnya, bertobat (kepada-Nya; kemudian apabila Rabb memberikan nikmat kepadanya) Dia memberinya nikmat (dari-Nya lupalah dia) artinya, dia meninggalkan (akan apa yang pernah ia serukan) yaitu lupa akan rintihannya (kepada-Nya sebelum itu) lupa kepada Allah. Lafal Maa di sini bermakna Man (dan dia mengada-adakan sekutu-sekutu bagi Allah) tandingan-tandingan bagi-Nya (untuk menyesatkan) manusia; lafal liyudhilla dapat dibaca liyadhilla (dari jalan-Nya) dari agama Islam (Katakanlah, "Bersenang-senanglah dengan kekafiranmu itu sementara waktu) selama sisa hidupmu (sesungguhnya kamu termasuk penghuni neraka.").
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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- Inabah (turning back to Allah in repentance)
- Relying upon Allah
- Ingratitude for blessings
- Mankind's ingratitude for Allah's blessings
- Du'a when calamity strikes
- Ar Rabb (The Lord)
- The qualities of the people of Hell and their evils
- The punishment of the disbelievers
- The denial and rebellion of the disbelievers
