ٱلْفُرْقَان ٦١
- تَبَارَكَ Blessed is He
- ٱلَّذِي Who
- جَعَلَ has placed
- فِي in
- ٱلسَّمَآءِ the skies
- بُرُوجٗا constellations
- وَجَعَلَ and has placed
- فِيهَا therein
- سِرَٰجٗا a lamp
- وَقَمَرٗا and a moon
- مُّنِيرٗا shining
Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.
God, exalted be He, says: Blessed, magnified, is He Who has placed in the sky constellations, twelve [of them]: Aries, Taurus, Gemini, Cancer, Leo, Virgo (al-sunbula), Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. They are the mansions for the seven orbiting planets: Mars rules Aries and Scorpio, Venus: Taurus and Libra, Mercury: Gemini and Virgo, the Moon: Cancer, the Sun: Leo, Jupiter: Sagittarius and Pisces, and Saturn: Capricorn and Aquarius; and has, also, placed in it a lamp, namely, the sun, and a shining moon (a variant reading [for siraajan, 'sun'] has the plural surujan, which would mean 'luminous stars'). The moon is singled out for mention because of its particular merit.
The Ignorance of the Idolators
Allah tells:
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ
And they worship besides Allah, that which can neither profit them nor harm them;
Allah tells us how ignorant the idolators are; instead of worshipping Allah, they worship idols which do not possess the power either to harm or benefit. They do this with no evidence or proof; the only thing that led them to do this was their own whims and desires. So they take these idols as protectors and fight for their sake, and they oppose Allah and His Messenger and the believers for their sake.
Similarly Allah says:
وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا
and the disbeliever is ever a helper against his Lord.
meaning, he is a supporter of Shaytan against the party of Allah, but the party of Allah are the ones who will prevail, as Allah says:
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ
لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ
And they have taken besides Allah gods, hoping that they might be helped. They cannot help them, but they will be brought forward as a troop against those who worshipped them. (36:74-75)
meaning, the gods which they worshipped instead of Allah cannot help them. These ignorant people are troops for the idols and are ready to fight for their sake and protect their sanctuaries, but in the end the victory will be for Allah and His Messenger and the believers, in this world and the Hereafter.
وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا
and the disbeliever is ever a helper against his Lord.
Mujahid said:
He supports and helps the Shaytan in disobedience towards Allah.
The Messenger brings Glad Tidings and Warnings
Then Allah tells His Messenger:
وَمَا أَرْسَلْنَاكَ إِلاَّ مُبَشِّرًا وَنَذِيرًا
And We have sent you only as a bearer of good news and a warner.
meaning, a bringer of good news to the believers, a warner to the disbelievers; bringing good news of Paradise to those who obey Allah, and bringing warnings of a dreadful punishment for those who go against the commandments of Allah
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
Say:No reward do I ask of you for this...
`for conveying this message and this warning, I do not ask for any reward from your wealth; I am only doing this for the sake of Allah, may He be exalted.'
لِمَن شَأءَ مِنكُمْ أَن يَسْتَقِيمَ
To whomsoever among you who wills to walk straight. (81:28)
إِلاَّ مَن شَاء أَن يَتَّخِذَ إِلَى رَبِّهِ سَبِيلً
save that whosoever wills, may take a path to his Lord.
means, a way and a methodology to be followed.
The Command to the Messenger to put his Trust in Allah, and some of His Qualities
Then Allah says
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ
And put your trust in the Ever Living One Who dies not,
meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, the One Who
الاَْوَّلُ وَالاْخِرُ وَالظَّاهِرُ وَالْبَاطِنُ
وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
(is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything. (57:3)
The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn.
Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. As Allah says:
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَأ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. (5:67)
وَسَبِّحْ بِحَمْدِهِ
and glorify His praises,
means, combine praising Him with glorifying Him. Hence the Messenger of Allah used to say:
سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِك
Glory be to You, O Allah, and with Your praise.
So the Ayah means:be sincere in worshipping Him and putting your trust in Him.
This is like the Ayat:
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلً
The Lord of the east and the west; there is no God but He. So take Him as a Trustee. (73:9)
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
So worship Him and put your trust in Him. (11:123)
قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
Say:He is the Most Gracious, in Him we believe, and in Him we put our trust. (67:29)
وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا
and sufficient is He as the All-Knower of the sins of His servants.
means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust's weight
الَّذِي خَلَقَ السَّمَاوَاتِ وَالاَْرْضَ
Who created the heavens and the earth...
means, He is the Ever-Living Who never dies, He is the Creator, Sustainer and Sovereign of all things, Who by His might and power created the seven heavens with their vast height and width, and the seven earths with their great depths and density.
وَمَا بَيْنَهُمَا
and all that is between them,
فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
in six Days. Then He rose over the Throne.
means, He is running all affairs and He decrees according to the truth, and He is the best of those who decide.
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا
Then He rose over (Istawa) the Throne. The Most Gracious! Ask Him, as He is the All-Knower.
meaning, find out about Him from one who knows most about Him, and follow him and take him as your example. It is known that there is no one who knows more about Allah than His servant and Messenger Muhammad, the absolute leader of the sons of Adam in this world and the Hereafter, who does not speak of his own desire, but conveys revelation revealed to him. What he says is true, and he is the leader whose decision counts; when there is a dispute, people are obliged to refer to him, and whatever is in accordance with his words and deeds is right, and whatever goes against them should be rejected no matter who says or does it.
Allah says:
فَإِن تَنَازَعْتُمْ فِى شَىْءٍ
(And) if you differ in anything among yourselves... (4:59)
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ
And in whatsoever you differ, the decision thereof is with Allah. (42:10)
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
And the Word of your Lord has been fulfilled in truth and in justice. (6:115)
meaning, He has spoken the truth and is fair and just in His commands and prohibitions.
Allah says here:
فَاسْأَلْ بِهِ خَبِيرًا
Ask Him, as He is Al-Knower.
Condemnation of the Idolators
Then Allah rebukes the idolators who prostrate to idols and rivals instead of Allah
وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ
And when it is said to them:Prostrate yourselves to Ar-Rahman!
They say:And what is Ar-Rahman!
meaning:we do not know Ar-Rahman. They did not like to call Allah by His Name Ar-Rahman (the Most Gracious), as they objected on the day of (the treaty of) Al-Hudaybiyyah, when the Prophet told the scribe:
اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم
Write:In the Name of Allah, Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful).
They said, We do not know Ar-Rahman or Ar-Rahim. Write what you used to write:`Bismika Allahumma (in Your Name, O Allah).'
So Allah revealed the words:
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَأءَ الْحُسْنَى
Say:Invoke Allah or invoke Ar-Rahman, by whatever name you invoke Him (it is the same), for to Him belong the Best Names. (17:110)
meaning, He is Allah and He is the Most Gracious.
And in this Ayah, Allah said:
وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ
And when it is said to them:Prostrate yourselves to Ar-Rahman!
They say:And what is the Ar-Rahman!
meaning:we do not know or approve of this Name.
أَنَسْجُدُ لِمَا تَأْمُرُنَا
Shall we fall down in prostration to that which you command us!
means, Just because you tell us to!
وَزَادَهُمْ نُفُورًا
And it increases in them only aversion.
As for the believers, they worship Allah Who is the Most Gracious, Most Merciful, and they attribute divinity to Him Alone and prostrate to Him.
The scholars, agree that it is allowed and approved for the reader and the listener to prostrate when he reaches this mention of prostration in Surah Al-Furqan, and Allah knows best
Mentioning the Might and Power of Allah
Allah glorifies Himself:
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاء بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا
Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp, and a moon giving light.
Here Allah glorifies Himself and praises the beauty He created in the heavens of Al-Buruj, the giant stars, according to the view of Mujahid, Sa`id bin Jubayr, Abu Salih, Al-Hasan and Qatadah.
This is like the Ayah,
وَلَقَدْ زَيَّنَّا السَّمَأءَ الدُّنْيَا بِمَصَـبِيحَ
And indeed We have adorned the nearest heaven with lamps. (67:5)
Allah says:
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاء بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا
Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp,
which is the sun which shines like a lamp, as Allah says:
وَجَعَلْنَا سِرَاجاً وَهَّاجاً
And We have made (therein) a shining lamp. (78:13)
وَقَمَرًا مُّنِيرًا
and a moon giving light.
means, shining and illuminated by the light of something else, different from the light of the sun, as Allah says:
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَأءً وَالْقَمَرَ نُوراً
It is He Who made the sun a shining thing and the moon as a light. (10:5)
And Allah tells us that Nuh, peace be upon him, said to his people:
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
See you not how Allah has created the seven heavens one above another. And has made the moon a light therein, and made the sun a lamp. (71:15-16)
Then Allah says
وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً
And He it is Who has put the night and the day in succession (Khilfatan),
meaning, each one comes after the other, in a never-ending alternation. When one goes the other comes, and vice versa, as Allah says:
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَايِبَينَ
And He has made the sun and the moon, both constantly pursuing their courses. (14:33)
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
He brings the night as a cover over the day, seeking it rapidly. (7:54)
لَا الشَّمْسُ يَنبَغِى لَهَأ أَن تدْرِكَ القَمَرَ
It is not for the sun to overtake the moon. (36:40)
لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
for such who desires to remember or desires to show his gratitude.
means, He has caused them both to follow one another to show the times when His servants should worship Him. So whoever misses an act of worship during the night can make it up during the day, and whoever misses an act of worship during the day can make it up during the night.
It was recorded in a Sahih Hadith:
إِنَّ اللهَ عَزَّ وَجَلَّ يَبْسُطُ يَدَهُ بِاللَّيْلِ لِيَتُوبَ مُسِيءُ النَّهَارِ وَيَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ مُسِيءُ اللَّيْل
Allah spreads forth His Hand at night for the one who has done evil during the day to repent, and He spreads forth His Hand during the day for the one who has done evil during the night to repent.
Mujahid and Qatadah said:
Khilfatan means different, i.e., because one is dark and the other is light.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
Not yet available. It requires resources to add this interpretation.
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا ﴿61﴾ وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ﴿62﴾
Glorious is the One who made stellar formations in the sky and placed therein a lamp (sun) and a bright moon. [ 61] And He is the One who made the day and the night following each other, for the one who wishes to be mindful or wishes to show gratitude. [ 62] - 25:61-62.
In these two verses it is explained that Allah Ta’ ala has created the sun, the moon and stars which bring about the day and night (on earth) alternately, so that those who give thought to things around them should see manifestation of His omnipotence and proof His Oneness; and the thanks-givers should have occasion for thanks-giving. Therefore, whosoever does not pay heed to manifestation of His creation and does not offer Him his gratitude lives a useless life, and he has lost his capital as well (اللَّھُمّ اجعلنا من الذاکرین الشاکرین).
Ibn al-Arabi says that he has heard from the Great Martyr (شَھِید اکبر) that the one who has attained the age of sixty years and has spent half of his life of thirty years in sleeping, and one sixth of the time of i.e. ten years in taking rest during the day time, is in a great loss. So, he has spent only twenty years of his life in working.
After pointing out about the stars, the planets and the astronomical features, the Qur'an has made it clear that the repeated reference of these things in the Qur'an is for the purpose that people contemplate over their creation, movements and resulting phenomenon in order to help visualize and understand the One who creates and controls them, and then pay homage and thanks to Allah Ta’ ala.
Cosmological theories and the Qur’ an
As regards the questions as to what is the reality of the stellar formations and whether the stars are fixed in the sky or are floating in the space, no basic human need is dependent on answering these questions, neither in this world, nor in the Hereafter. Moreover, there are many issues of this type which could not be resolved finally, despite all the painstaking efforts undertaken by many researchers. Therefore, it is not a necessary service to the Qur'an to indulge in such controversies beyond the aforesaid purpose of the Holy Qur'an, that is, to ponder on these wonders as signs of the divine omnipotence and to pay homage to Him for their creation. The modern scientists have, no doubt, acquired wonderful achievements in inventing satellites and space-crafts, in travelling to the moon and bringing dust and stones from there, but it is a pity that the realistic approach about the Creator of this universe, suggested by the Holy Qur'an, was not only neglected by them, but being proud of these discoveries, they became more distant from it and the people became more confused about the Qur'anic expressions. There are some people who take these discoveries as against the Qur'anic expressions and therefore deny the facts proved by real observations, and there are others who try to twist the Qur'anic expressions to suit the modern theories. It is, therefore, deemed necessary to clarify the correct situation about these issues in some detail. We had already promised in our commentary to Surah Al-Hijr that we would discuss these issues in detail under Surah Al-Furqan. Now, here is that discussion:
Old and modern theories about the location of the planets and the Qur'anic expressions
Let us take the question about the location of the stars. The verse 61 above says, جَعَلَ فِي السَّمَاءِ بُرُوجًا (made the stellar formations in the sky). Here the words 'in the sky' apparently indicate that the planets are located in the sky. Similarly the words in a verse of Surah Nuh are as follows:
أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿15﴾ وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿16﴾
Did you not realize how Allah has created seven skies, one over the other, and has made moon in them a light. (71:15, 16)
Here again the phrase فِيهِنَّ "in them" refers to skies which apparently indicates that moon is placed in the sky. But these expressions should not be taken as an absolute declaration that moon and other planets are located and fixed physically in the sky. The reason is that the Arabic word” سَمَاء ” (sama', translated as "sky" or 'heavens' ) is used for two different meanings. It is sometime used for the great mass of the sky, and sometimes for everything which is above us in the direction of the sky, including the atmosphere between earth and sky and the space. The Holy Qur’ an has used this word for both these meanings in different verses. When it speaks of the sky as a huge mass having gates guarded by angels which are opened at particular times, it takes the word for the first meaning. But when it describes the rain coming down from the sky, it takes the word 'sky' for the second sense. For example the Holy Qur’ an says,
وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
And We have sent down purifying water from the heavens. (25:48)
Obviously the word (sama', translated as sky or heavens) in this verse is used in the second sense, firstly because the common observation (even in the days of the Holy Prophet ﷺ has proved that the rain comes from the clouds and not from the sky, and secondly because the Holy Qur'an itself has mentioned at different places in express terms that the rain comes from the clouds. For example, the following two verses are self-speaking on this point:
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
Aft Have you sent it (the rain) down from the clouds or are We who sends it down. (56:69)
وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا
And We sent down abundant water from clouds full of rain. (78:14)
In the light of these verses, the word سَّمَاءِ (sky/heavens) used in verse 25:48 above is obviously used for the atmosphere above us.
Now, when the Qur'an has itself used the word 'sky' in both senses, the verses describing the stars and planets 'in the sky' have equal possibility of either of these two senses. They can be taken to mean that the planets are placed in the mass of the sky, and they can equally be taken to mean that they are in the space. In the presence of these two possibilities no absolute declaration about this issue can be attributed to the Holy Qur'an. Whatever situation about this issue is proved by observation or by research will not be against any express declaration of the Qur'an.
Realities of the universe and Qur'an
It is vital that we clear our thinking on the subject matter of the Holy Qur'an. It should be clearly understood that Qur'an is not a book of philosophy or astronomy. It does not deal with the subject of realities of the universe or the form, positioning and movements of its components e.g. stars, planets etc. But at the same time it does mention repeatedly about things on the earth and in the sky and in between them, and invites to ponder over them to set one's beliefs right. On going through all such verses one can make out clearly that the idea behind them is to set right the beliefs of the people or to help them draw benefits for their religious or mundane needs. For instance, Qur'an has repeatedly mentioned about the earth and sky the stars and planets and their movements and the effects of these movements for man to ponder over in order to comprehend and understand that this spectacular phenomenon has not come into being on its own but there is someone who has created all that, and that someone is Almighty Allah Ta’ ala. For the ordinary man it is not necessary to acquire knowledge of astronomy and related sciences but instead it is sufficient for him to observe the alternation of day and night, their shortening and lengthening of duration, the change in the tilt of sun bringing different seasons, the rising and waning of the moon, the eclipses of the moon and the sun, which every individual see happening. A common man sees them happening with perfect precision and knows that it is going on without the slightest alteration for centuries. Then he can draw the conclusion that there is some Power who has created it, and is running and holding it. That "someone" or that "Power" is none else but Allah Ta’ ala. To arrive at this conclusion one neither has to acquire any special philosophical knowledge or any research data nor the Qur’ an has asked to do so. All that Qur'an has asked in this regard is to pay attention to these phenomena which one can see by simple observation. Also the Holy Prophet ﷺ and his companions did not make any arrangement to study astronomical or cosmic theories or to collect data and information on the shape and form of celestial bodies. Had these verses on astronomical and cosmic realities been conveying the message to strive to find out such realities, then the Holy Prophet ﷺ would have definitely made an effort in this direction, especially in a situation when facilities were available in his time for acquiring such knowledge. People in Egypt, Syria, India and China had already worked on these subjects and had acquired some knowledge. Five hundred years before Christ (B.C) Pythagorean theory was propounded and established, and later in 139 A.D. Ptolemy also propounded his well known theory. rut the most revered person on whom these verses were revealed and the companions who learned them directly from him never made any attempt in that direction. Therefore it is abundantly clear that the Qur'anic verses inviting people to ponder over the cosmological signs did never intend that the space travel and the efforts to conquer the moon and other planets are the basic objectives of the Qur'an, as is suggested by some contemporary modernists under the influence of the West and its discoveries.
The fact of the matter is that the Holy Qur'an neither invites people's attention towards any old or new philosophical thesis or scientific research nor does it deal with them, nor does. it reject them. The plain and simple manner in which the Holy Qur'an deals with the subjects concerning universe and His creation is to confine their mention only to the extent they are related to the man's religious or worldly needs, and what man can comprehend and learn easily. On the other hand Qur'an does not involve itself in complicated philosophical discussions and researches which are beyond the comprehension of common man and which sometimes create more confusion in the minds of people for their ever changing nature because of the unending discoveries and inventions being made with the passage of time. In effect Qur'an guides the humanity toward its ultimate goal which is to seek and follow the righteous path to comply with the Will of Allah Ta’ ala in order to win over His grace in the everlasting abode in the Hereafter: It is neither required nor is it possible for everyone to indulge in the discussion of the realities of the universe for the theories of one period become obsolete in the next period by the new discoveries and inventions. Hence no theory or thesis could be regarded as final. The Holy Qur'an however does make allusions at certain places toward some realities covering subjects like astronomy, space, atmosphere, meteorology, oceanography, geology etc. but to the extent it is needed for human life here or in the Hereafter. Similarly, the Qur'an makes references about His creatures on earth related with botany, zoology, petrology and social sciences including trade, agriculture, industry etc., but again to the extent it is required to guide the man to fulfill his religious and worldly duties. Qur'an does not drag mankind toward unnecessary and futile discussions for making things complicated. However, it is only at some places in the Holy Qur'an that it mentions a particular issue of this nature expressly or gives a hint towards it.
Criteria of acceptance or rejection of scientific and philosophical theories in the commentary of the Holy Qur'an
The classical and modern religious scholars are unanimous on the point that if a statement is lucid and unambiguous in the Qur'an but it contradicts with any old or new theory, it is not permissible to try to twist the Qur'anic version to try to bring in it line with the modern theories. In such a situation the related theory would be regarded as based on some misconception. However, in the matters in which Qur'an does not give any express statement and where more than one interpretations are possible from the wordings of the Qur'an, then in that situation the interpretation closer to observations and evidence would be regarded as correct. For instance, we can take the case of this very verse جَعَلَ فِي السَّمَاءِ بُرُوجًا (Stellar formations in the sky - 25:61) where it is not specified whether the stars are placed in the space or stuck in the sky. Now in the present time when it is proved by observations that stars are orbiting in the space and are not stuck in the sky, then the Pythagorean theory has been proved correct, because according to the express statements of the Qur'an and ahadith, sky has gates guarded by the angels and no one can enter into it. (Had the planets been fixed in the sky, the modern researchers would have not been able to reach them). Based on this observation the verses referring to the stars 'in the sky' will be construed to mean that these stars are in the space. And this will not be tantamount to twisting the Qur'anic statement, but only the adoption of one of the two possible interpretations. However, if it is claimed that the skies do not exist or that they can be pierced through by the rockets, then it will be in contradiction to Qur'anic wordings and cannot be accepted because Qur'an has clearly stated in several verses that sky is such an enclosure where there are gates guarded by the angles, and every one cannot enter there.
Similarly, the verse كُلٌّ فِي فَلَكٍ يَسْبَحُونَ (Each floating in an orbit) ascertains the floating of stars in their orbits. Hence, Ptolemaic theory (propounded in 139 A.D) suggesting that the stars are embedded in the body of the sky and have no movement of their own, rather they move with the movement of the sky, is no more valid after the Qur'anic declaration that stars are orbiting.
Some earlier commentators who believed in the Ptolemaic theory which was in conflict with the Qur'anic version on astronomy had tried to stretch and twist the meanings of the Qur’ anic words to bring it in line with the Ptolemaic theory. Similarly, in present and recent times when some authors presume that some Qur'anic verses are at variance with some astronomical theories, they attempt to harmonize them with modern theories by twisting their meanings. Both these attitudes are incorrect and against the classical methodology of the righteous elders. It is, however, a fact that no theory from those advanced by astronomers is in contradiction to the Qur'an, except the theory of denial of the skies.
Sayyid Mahmud Alusi Baghdadi who is the greatest commentator and scholar of recent time because of his vast knowledge and understanding of not only the Qur'an and Sunnah but also of philosophy and astronomical sciences has condensed the work of all classical commentators in his famous and widely acclaimed commentary - Ruh ul-Ma` ani. He has adopted the same principle, which is described above. His grandson Allamah Sayyid Mahmud Shukri Alusi has written a book on the subject in which he has endorsed modern astronomical theories in the light of Qur'anic declarations without twisting their meanings. The relevant passage from his book is quoted below:
رأیت کثیرا من قواعدھا لا یعارض النّصوص الواردۃ فی الکتاب ولسنّۃ، علٰی انھا لو خالفت شیٔا من ذلک لم یلتفت الیھا ولم نؤول النصوص لاجلھا، والتاویل فیھا لیس من مذاھب السلف الحیّۃ بالقبول، بل لابدّ ان نقول ان المخالف لھا مشتمل من مذاھب السلف الحرّیۃ بالقبول ، بل لا بدّ ان نقول ان المخالف لھا مشتمل علٰی خلل فیہ، فان العقل الصریح لا یخالف النقل الصحیح، بل کل منھما یصدق الآخر و یؤیّدہ (مادل علیہ القرآن)
"I have checked many principles of the modern astronomy. They are not in conflict with the Qur'anic text or Sunnah. But in case they differ with Qur'an and Sunnah then we shall discard them and would not twist the (meaning of) Qur'an and Sunnah because such twisting would be against the practice of the elders. In such situations we would argue that any theory which is in conflict with the Qur'an or Sunnah is imperfect, because the sound reason can never be against an authentic text (of Qur’ an or Sunnah) rather they are complimentary to each other."
In brief it can be said that the subject of stars and planets, their form and movements and related astronomical theories have been discussed and researched for a long time, even before the birth of Sayyidna ` Isa (علیہ السلام) in various countries like Egypt, Syria, India, China and Greece. Among them Pythagoras and Ptolemy are still well known.
Obviously, astronomy is not a new branch of knowledge. It has been the subject of human research since thousands of years. Egypt, Syria, India and China were the centres of astronomical research in the ancient ages. Pythagoras, the famous astronomer, used to teach astronomy in Italy five hundred years before Sayyidna Then, in 140 BC, Ptolemy ruled the field who developed a cosmological theory that was in total contradiction the theory of Pythagoras, but it found currency with the cooperation of the government, so much so that the theory of Pythagoras was pushed back to a situation where it was ignored almost totally. When the Greek sciences were translated into Arabic, it was the theory of Ptolemy that rules the field, and was rendered into Arabic and became popular in Arabic books. Many commentators of the Qur'an discussed the subject in the light of Ptolemaic theory.
It was in the fifteenth century A.D. (corresponding to the eleventh century A.H.) that the European scholars started their research on the subject. The pioneering work in the field was done by Copernicus, followed by Keiler of Germany and Galileo of Italy. All these astronomers falsified the theory of Ptolemy and endorsed the theory of Pythagoras. In eighteenth century A.D. the discoveries of Issac Newton further confirmed the theory of Pythagoras. He propounded the theory of gravity and proved through experiments that all the planets, including earth, have gravity which makes things fall onto them from above, but the range of gravity varies from planet to planet. If something is able to cross the range of gravity of the earth, it will never fall to the ground.
This theory was proved by empirical evidence when Russian and American scientists, who benefitted from some researches of Al-Bairuni, the well-known Muslim scientist, succeeded in sending rockets and satellites to the space which, after breaking the gravity range of the earth, started rotating around their orbit. This success prompted the scientists to travel to the planets through space, and ultimately some of them reached the moon, a fact which was admitted by all the experts and was not challenged, even by their opponents. It is from that time that the efforts to reach other planets and to undertake other missions to the space are going on upto the date.
It is interesting to note that John Glenn, the first American astronaut had written article after his successful return from the space in which he had admitted not only the existence of God, but also His omnipotence that controls the whole universe. He had also admitted that all our scientific accomplishments are almost worthless as compared to the natural process going on in the space which cannot be weighed by any type of measures. He had concluded the article with the admission that everything in this universe cannot be perceived or felt by human senses. There are many religious realities which are beyond the access of our senses, but we certainly know, through their visible effects, that they exist, and this leads us to believe that this universe is controlled by an omnipotent power. This article was published in those days in many periodicals, including Readers Digest.
This article shows that the end-result of all these effects was to admit that the mysteries of the universe are not still discovered and that all these planets are controlled by a Supreme, but incorporeal Power. And this is the reality that was declared by the prophets of Allah at the very first step, and this is the very conclusion for which the Holy Qur’ an has invited us to reflect on the creation of sky, earth, stars and planets etc.
Another point worth consideration is that these modern discoveries that cost trillions of dollars, despite their marvelous and admirable courage have not been able to solve the burning problems of humanity suffering from hunger, disease and unrest. The dust and stones brought from the moon at such a huge cost were of little benefit to those who face death on daily basis because of hunger or those who do not have clothes to wear or a home to live. The real benefit of such discoveries, that is, to believe in Allah and be grateful to Him, did not need such extra-ordinary efforts. These benefits can be drawn even by a rustic through simple observations of these objects, and this is exactly what the Holy Qur'an has stressed upon.
The gist of the matter is that the study of cosmology for making it a source of guidance towards Allah's omnipotence, His all-encompassing wisdom and His being the sole Creator and having no partner is the objective of the Qur'an towards which the Holy Book has invited us in many places. Secondly, study of these sciences to the extent that they are used for solving the real problems of life is also included in Qur'anic objectives, but with the difference that the worldly affairs are not taken to be the be-all and the end-all one's activities, but the worldly life is held to be a transitory stage to be looked after to the extent of real needs. The third objective for the study of cosmology which aims at solving merely theoretical issues having no nexus with the first two objectives is a futile exercise not encouraged by the Qur'an.
It is, therefore, clear that all the modern researches and discoveries cannot be held to be the exact objective of the Qur'an, as suggested by modern scholars. Similarly, these discoveries cannot be held to be repugnant to the Holy Qur'an, as observed by some conservative scholars. The fact is that these issues are not the subject matter of the Qur'an which is silent about them. If a reality is proved by experiments or observations, it cannot be taken as contradictory to the Qur'an, and that which is not yet proved no effort should be made to impose it on the Qur'an through fanciful interpretations.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Furqan: 61-62
Maha Suci Allah Yang menjadikan di langit gugusan-gugusan bintang dan Dia menjadikan juga padanya matahari dan bulan yang bercahaya. Dan Dia (pula) yang menjadikan malam dan siang silih berganti bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur.
Ayat 61
Allah ﷻ mengagungkan dan membesarkan diri-Nya atas keindahan segala apa yang diciptakan-Nya di langit berupa gugusan-gugusan bintang yang besar-besar; menurut pendapat Mujahid, Sa'id ibnu Jubair, Abu Saleh, Al-Hasan, dan Qatadah. Sedangkan menurut pendapat yang lain, yang dimaksud dengan al-buruj ialah gedung-gedung penjagaan yang ada di langit.
Demikianlah menurut riwayat yang bersumber dari Ali, Ibnu Abbas, Muhammad ibnu Ka'b, Ibrahim An-Nakha'i, dan Sulaiman ibnu Mahran Al-A'masy. Pendapat ini dikatakan pula oleh sebuah riwayat yang bersumber dari Abu Saleh. Akan tetapi, pendapat yang pertamalah yang lebih kuat. Terkecuali jika bintang yang besar-besar itu diumpamakan sebagai gedung-gedung penjagaan, maka kedua pendapat ini dapat dipertemukan. Seperti yang disebutkan oleh Allah ﷻ dalam firman-Nya: “Sesungguhnya Kami telah menghiasi langit yang dekat dengan bintang-bintang.” (Al-Mulk: 5), hingga akhir ayat. Karena itulah disebutkan oleh ayat dalam surat ini:
“Maha Suci Allah yang menjadikan di langit gugusan-gugusan bintang dan Dia menjadikan juga padanya matahari.” (Al-Furqan: 61).
Yakni matahari yang bersinar bagaikan pelita pada alam wujud ini. Seperti juga yang disebutkan dalam ayat lain melalui firman-Nya: “Dan Kami jadikan pelita yang amat terang (matahari).” (An-Naba': 13).
“Dan bulan yang bercahaya.” (Al-Furqan: 61).
Artinya, bercahaya lagi terang dengan cahaya sendiri, bukan cahaya matahari (Ibnu Kasir berpendapat bahwa bulan itu bersinar, dan bukan pantulan dari sinar matahari, pent.). Seperti yang disebutkan oleh Allah ﷻ dalam firman-Nya: “Dialah Yang menjadikan matahari bersinar dan bulan bercahaya.” (Yunus: 5). Dan firman Allah ﷻ menceritakan perkataan Nuh a.s. kepada kaumnya: “Tidakkah kamu perhatikan bagaimana Allah telah menciptakan tujuh langit bertingkat-tingkat? Dan Allah menciptakan padanya bulan sebagai cahaya dan menjadikan matahari sebagai pelita?” (Nuh: 15-16).
Ayat 62
Firman Allah ﷻ: “Dan Dia (pula) yang menjadikan malam dan siang silih berganti.” (Al-Furqan: 62).
Yakni masing-masing dari keduanya silih berganti, tiada henti-hentinya. Bila yang satunya datang, yang lainnya pergi; dan bila yang lain datang, maka yang satunya pergi; demikianlah seterusnya. Hal yang sama disebutkan dalam ayat lain melalui firman-Nya: “Dan Dia telah menundukkan (pula) bagi kalian matahari dan bulan yang terus-menerus beredar.” (Ibrahim: 33). “Dia menutupkan malam kepada siang yang mengikutinya dengan cepat.” (Al-A'raf: 54). Dan firman Allah ﷻ: “Tidaklah mungkin bagi matahari mendapatkan bulan.” (Yasin: 40).
Ffirman Allah ﷻ: “Bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur.” (Al-Furqan: 62).
Artinya, Allah menjadikan siang dan malam silih berganti sebagai pertanda waktu buat hamba-hamba-Nya untuk beribadah kepada-Nya.
Maka barang siapa yang meninggalkan suatu amalan di malam hari, ia dapat menyusulnya di siang hari; dan barang siapa yang meninggalkan suatu amalan di siang hari, ia dapat menyusulnya di malam hari. Dalam sebuah hadis sahih telah disebutkan melalui firman-Nya: “Sesungguhnya Allah ﷻ membuka lebar tangan-Nya di malam hari untuk (menerima) tobat orang yang melakukan dosa di siang hari, dan Dia membuka lebar tangan-Nya di siang hari untuk (menerima) tobat orang yang berbuat dosa di malam hari.”
Abu Daud At-Tayalisi mengatakan, telah menceritakan kepada kami Abu Hamzah, dari Al-Hasan, bahwa Umar ibnul Khattab mengerjakan salat duhanya cukup panjang. Ketika ditanyakan kepadanya, "Engkau telah melakukan sesuatu pada hari ini yang belum pernah engkau lakukan sebelumnya." Maka ia menjawab, "Sesungguhnya masih ada sesuatu dari wiridku yang tersisa, maka aku suka untuk menyempurnakannya (mengqadhanya)." Lalu ia membaca ayat ini, yaitu firman-Nya: “Dan Dia (pula) yang menjadikan malam dan siang silih berganti bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur.” (Al-Furqan: 62).
Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna ayat, bahwa barang siapa yang meninggalkan suatu amalan di malam hari, maka ia boleh mengerjakannya di siang hari, atau barang siapa yang meninggalkan suatu amalan di siang hari, maka ia dapat mengerjakannya di malam hari. Hal yang sama dikatakan oleh Ikrimah, Sa'id ibnu Jubair, dan Al-Hasan.
Mujahid dan Qatadah telah mengatakan sehubungan dengan makna firman-Nya, "khilfah" yakni saling bertentangan; yang satu mempunyai ciri khas gelap, sedangkan yang lain mempunyai ciri khas terang
Padahal jika mereka mengetahui kekuasaan Allah di alam seluruh, mereka pasti bersujud kepada-Nya. Mahasuci Allah dan Maha banyak kebaikan-Nya kepada makhluk-Nya, yang menjadikan di langit gugusan bintang-bintang dalam jumlah milyaran. Semuanya berjalan secara ter-atur, tak pernah ada benturan antara satu dengan lainnya. Dan Dia juga menjadikan padanya matahari dan bulan yang bersinar. Matahari mem-punyai energi panas yang luar biasa besarnya yang terus menyala-nyala sehingga bisa bersinar dengan kekuatannya sendiri. Sementara bulan bersinar dengan sinar yang lembut dan redup, karena mendapatkan pancaran dari cahaya matahari. Matahari dan bulan memberikan man-faat yang luar biasa kepada manusia. 62. Dan bentuk kekuasaan Allah lainnya adalah bahwa Dia pula yang menjadikan malam dan siang silih berganti sesuai dengan perputaran bumi mengelilingi matahari. Siang dan malam saling berkejaran. Kejadian alam seluruh ini haruslah menjadi bahan renungan bagi orang yang ingin mengambil pelajaran bahwa semua ciptaan Allah pasti mempunyai hikmah yang besar bagi makhluk-Nya, atau bagi yang ingin bersyukur dengan hati, lisan dan anggota badannya untuk mencari rida Allah.
Mahasuci Allah yang menjadikan di langit bintang-bintang yang jumlahnya tidak terhitung. Allah menjadikan pula matahari yang bersinar terang dan bulan yang bercahaya.
Menurut para ilmuwan, dalam membicarakan benda-benda angkasa, Al-Qur'an juga sudah membedakan bintang dari planet. Bintang adalah benda langit yang memancarkan sinar. Sedangkan planet hanya memantulkan sinar yang diterima dari bintang. Dengan demikian, bintang mempunyai sumber sinar, sedangkan planet tidak (Lihat Yunus/10: 5 dan al-hijr/15: 16).
Tugas Rasul
Di dalam ketujuh ayat ini nampaklah dibayangkan tugas sucinya seorang Rasul. Pada ayat 56 disimpulkan tugas itu. Yaitu bahwa beliau adalah pembawa khabar yang menggembirakan, kepada insan betapa tinggi nilai mereka. Diperingatkan kepada manusia bahwa mereka harus bergembira, karena mereka dibedakan dengan binatang. Mereka diberi akal dan budi, pemberian yang tidak diberikan kepada makhluk mana pun yang melata di bumi ini, selain dari manusia. Dengan akalnya itu manusia mencari yang benar dan selalu menyingkiri yang salah. Manusia ingin hidup yang lebih baik dan lebih sempurna. Dengan penuh kegembiraan Rasul mengajak manusia sadar akan harga dirinya. Apabila manusia telah sadar akan nilai diri, dia pun akan bertambah gembira. Dengan gembira pula Rasul berjalan di muka sekali di dalam menuntut kebenaran dan hidup yang lebih mulia itu. Sedang yang beriman dan mengenal (ma'rifat) akan Tuhannya, niscaya bernilaiiah jasmani dan rohaninya. Apabila manusia kenal akan diri dan kenal akan Tuhan yang patut disembah-nya, pasti timbul kegembiraan hidup dan tidak ada beban yang berat.
Inilah tugas Rasul sebagai seorang “Mubasysyir". Dia menunjukkan “hayatan thayyibah", hidup yang baik. Kesalahan menyebabkan pewarisan bumi diberikan kepada manusia. Dan di belakang hidup yang sekarang ada lagi hidup lain, hidup kekal. Di tempat yang kekal itu syurga jannatun na'im menjadi tempat yang dijanjikan untuk yang percaya.
Tetapi di samping menjadi “mubasysyirin" pembawa khabar gembira, beliau pun menjadi “munzirin", pembawa ancaman. Apabila manusia menye-leUfeng dari jalan yang digariskan Tuhan, manusia itu akan runtuh.
“Barangsiapa yang menolak akan perintahKu, hidupnya akan morat-marit, dan sampai kepada hari kiamat kelak pun dia akan buta."
Di dalam diri manusia berlawanan teruslah antara akal mumi dengan nafsu angkara. Akal murni menunjukkan jalan yang lurus dan bahagia. Rasul memberi khabar gembira bagi barangsiapa yang menuruti kehendak akalnya. Tetapi Rasul atau Nabi pun memberi peringatan keras kepada barangsiapa yang dapat dikalahkan oleh nafsunya.
Sebagai seorang Nabi tidaklah pernah berpisah dari kedua tugas yang berjalin dan berkelindan menjadi satu itu. Itulah dia inti pokok dari Da'wah segala Rasul. Seorang Rasul bukan saja menjanjikan hari akhirat, tetapi keselamatan untuk dunia dan akhirat. Ataupun kecelakaan untuk akhirat.
Tetapi di dalam ayat ini jelas mana yang didahulukan, yaitu “mubasysyir" dan dalam ayat yang lain “basyir", mengajak dengan gembira, berda'wah yang menimbulkan kegembiraan, sehingga orang memikul tugas agama tidak semata karena takut ancaman neraka dan cemas akan kena azab. Orang harus merasa gembira bila dia dilantitcTuhan menjadi “Abduhu", menjadi hambaNya. Kegembiraan hidup menimbulkan kreasi dan keaktifan yang besar. Tenaga akal manusia, sebagai percikan anugerah Ilahi adalah luarbiasa untuk membangkitkan rahasia Tuhan dalam alam ini.
Apabila hati telah gembira, tidak ada berat yang tak terpikul, tidak ada gunung terlalu tinggi buat didaki, padang lalang lurah dalam. Kegembiraan inilah yang ditanamkan Rasulullah s.a.w, sehingga dalam masa seperempat abad saja, ummat Muhammad telah dapat menaklukkan dua buah Kerajaan besar, yaitu Romawi dan Persia. Terpancang bendera Kalimah Syahadat sampai ke Semenanjung Iberia (Spanyol dan Portugal).
Gembiralah barangsiapa yang menempuh jalan ini, jalan Ash-Shrrat/ia/ Mustaqim, tetapi celakalah barangsiapa yang menempuh jalan lain.
Ayat ini patut benar difahamkan oleh sekalian orang yang merasa dirinya memikul tugas da'wah, pewaris Anbiya'. Basyir'an mesti'terlebih dahulu daripada Nazdiran. Ajakan dengan gembira hendaklah terlebih dahulu daripada mengancam. Jangan salah letaknya, sehingga mengancam terlebih dahulu daripada mengajak. Berapa banyaknya orang-orang yang hatinya telah lari dari agama, karena menerima pendidikan yang salah, menemui seorang guru atau Kiyai atau Muballigh. Mulai saja membuka pengajian, keluarlah segala ancaman. Barangsiapa begini masuk neraka jahannam, barangsiapa tidak sembahyang menjadi kafir laknatullah, tidak sah nikah dengan isterinya. Barangsiapa perempuan yang terbuka rambutnya, akan digantungkan dengan rambutnya itu dalam api neraka yang sangat panas. Barangsiapa suka mengumpat menggunjing orang lain, akan dibenamkan ke dalam neraka, dalam satu sungai yang airnya mengalir dari faraj seorang perempuan lacur, dan lain sebagainya. Maka dengan demikian, tidak ada yang menarik orang kepada agama, bahkan bertambah jauhlah dia dari tempat belajar. Dia takut datang kembali, karena hanya neraka saja yang didengarnya terlebih dahulu, sebelum mendapat ajakan gembira (57).
Di dalam ayat yang selanjutnya disuruh Tuhan akan Nabi menjelaskan bahwa perjuangannya ini tidaklah meminta upah dan tidak meminta gaji dari manusia. Sebab orang-orang yang memperkembangkan dirinya kepada benda menyangka perjuangan orang menegakkan kebenaran, dapat dinilai dengan upah.
Berapa suatu pelancaran cita-cita harus dibayar? Berapa suatu jasa harus dihargai?
Suatu jasa kalau telah diberi harga dengan uang atau benda, jatuhlah harganya. Apabila seorang Rasul mengajak orang kepada jalan yang benar, tidaklah itu untuk kepentingan dirinya, melainkan untuk kebahagiaan orang lain. Orang yang telah hidup dalam cita-cita untuk kebahagiaan sesamanya manusia, sudahlah merasa bahagia jika ajakan diturut, seruannya didengar. Itu sudahlah upah baginya.
Bukan saja Nabi ‘Muhammad yang berkata demikian, bahkan sekalian Rasul yang diutus Tuhan berkata demikian. Nabi Yunus, Nabi Hud, Nabi Shalih, Nabi Syu'aib, bahkan sekalian Nabi, selalu berkata:
“Upah yang kuharapkan hanyalah semata dari Allah."
Kadang-kadang “upah" yang mereka terima sangat menyedihkan. Dan orang yang menjunjung tinggi suatu keyakinan pun akan menerima upah yang kadang-kadang tak dapat diukur oleh kekuatan benda. Dibakar sebagai Ibrahim, dipenjarakan sebagai Yusuf, diusir sebagai Muhammad, berpindah besar-besaran dengan membelah laut sebagai Musa, membuat perahu untuk memisahkan diri dari kaum yang fasik sebagai Nabi Nuh.
Dalam ayat ini Nabi Muhammad s.a.w menegaskan bahwa saya tidak mengharapkan upah daripada kamu, melainkan kalau ada di antara kamu yang sudi menuruti jejakku ini, berjalan mengiringi daku menuju Ridha Allah, sudahlah itu upah yang besar bagiku, tandanya usahaku berhasil. Apabila engkau mendapat keselamatan dunia dan akhirat. Di dunia engkau menjadi orang baik dan mulia, sebagai Abu Bakar dan Umar dan yang lain, senanglah sudah hatiku. Dan itulah upahku.
Seakan-akan terbayanglah di mata khayal kita betapa hebatnya perjuangan batin Rasulullah di dalam menghadapi sanggahan kaumnya yang belum mau percaya itu. Rasul menyeru kepada hidup yang bahagia, memberi peringatan akan siksaan jika mereka tidak mau turut, tidak pernah bosan siang dan malam, tidak mengenal hari “libur". Lalu mereka bertanya: “Berapa kami harus bayar?"
Dalam saat-saat yang demikian, datanglah ayat 58: “Bertawakkallah engkau kepada Tuhan, wahai UtusanKu. Kuatkan jiwamu, teruskan perjuangan." Tuhan tetap hidup, Tuhan tidak pernah mati dan tidak akan mati selamanya. Dialah pelindungmu. Daripada Tuhan Yang Hidup itulah engkau harus menegakkan hidup. Dan seruan yang engkau bawa pun adalah seruan yang hidup, sebab dia datang dari Yang Hidup. Engkau sendiri pun kelak, jika datang waktunya, akan mati. Tetapi seruanku ini akan tetap hidup. Sebab dia datang dari Yang Hidup. Sandarkanlah hidupmu kepada Yang Hidup itu, bertasbihlah memuji Dia. Jangan engkau terlalu ambil pusing melihat dosa hamba-hamba Allah itu, yang diajak kepada kebajikan lalu menawarkan upah. Dibawa kepada kebenaran lalu mengemukakan permintaan-permintaan yang bukan-bukan. Teruskan tugasmu menjadi Mubasysyir dan menjadi Munzir. Adapun dosa-dosa yang mereka perbuat, kedurhakaan dan keangkuhan, semuanya itu diketahui sedalam-dalamnya oleh Tuhan, bahkan memang untuk memberi peringatan itulah engkau Aku utus.
Apabila kadang tertumbuk hatimu melihat keingkaran manusia, lihatlah langit lazuardi yang biru itu, menengadahlah ke awan yang berarak, memandanglah jauh; dan tukikkan pandang dekat ke bumi, dan pandang pula apa yang ada di antara langit dan bumi, bintang-gemintang, awan berarak, angin sepoi, semuanya itu -demikian ayat 59 -Tuhanmu yang menjadikan. Dia yang menciptakan. DijadikanNya dalam masa enam hari.
Enam hari! Apakah enam hari itu menurut perhitungan perputaran bumi mengelilingi matahari? Apakah ada hari lain menurut perhitungan Tuhan? Apakah enam hari berarti seribu tahun jika dihitung menurut perhitungan kita makhluk bumi? Sebagai tersebut dalam Surat as-Sajdah ayat 5? Apakah sehari yang perhitungannya 50,000 tahun jika dihitung oleh kita orang bumi sebagai tersebut dalam Surat al Ma'anj ayat 4? Hanya Tuhanlah Yang Maha Tahu. Kita tidak tahu; Ilmu Pengetahuan pun yang diberikan kepada kita tentang alam ini sangatlah terbatas.
Setelah Tuhan menciptakan langit semuanya, dan bumi, dan apa yang ada di antara langit dan bumi itu dalam enam hari, Tuhan pun bersemayam di singgasanaNya, mengatur selalu, tidak pemah lupa sekejap mata, tidak pernah tidur walaupun sesaat.
Tuhan bersemayam, bagaimana semayamNya, dan akal terbatas ini pun tak sampai ke sana. Sia-sia menaksir perkara yang tidak masuk bidang kita. Itulah Tuhan Ar-Rahman, Tuhan Yang Maha Pemurah. Itulah namaNya yang lain di samping Ar-Rahim.
Orang Arab sebelum Islam telah mengenal nama Allah. Kedatangan Nabi Muhammad s.a.w. memberi petunjuk 99 nama Tuhan. Di antaranya ialah Ar-Rahman. Apakah agaknya penafsiran yang lebih mendalam lagi tentang arti kata “Ar-Rahman" itu, engkau sendiri ya Muhammad boleh meminta penjelasan tentang arti Ar-Rahman itu kepada ahliNya. Siapa ahliNya itu?
“Tanyakanlah pada Yang Khabiir." Yang sangat tahu dan selidik.
Siapakah lagi tempat bertanya itu selain dari Allah?
“Ar-Rahman"; dibaca, kita pun faham sedikit demi sedikit. Ditafsirkan, dia pun bertambah mendalam. Dia disebut sebelum Ar-Rahim, dia menjadi pembuka dari setiap Surat. Dia menjadi pembuka Surat Sulaiman kepada Ratu Balqis negeri Saba. Dalam bahasa kita Indonesia diartikan orang “Penyayang" dan setengah penafsir lagi mengartikannya “Pemurah". Sedangkan untuk membedakan arti di antara Ar-Rahman dengan Ar-Rahim lagi sulit, karena bahasa kita tidak cukup, apatah lagi buat menggariskan 99 nama dan sifatnya.
Lebih tenteram rasanya fikiran kita jika dia tidak diartikan lagi, langsung diambil: Ar-Rahman.
Baca kembali ayat sebelumnya dan fahamkan dengan tekun. Di sana akan terbayang perasaan-perasaan yang menggelora dalam dada Nabi terhadap keingkaran ummatnya dan banyak dosa mereka. Belas kasihan memenuhi jiwa Nabi; bagaimana nasib ummat ini kesudahannya, kalau begini dosa yang mereka perbuat?
Ayat 59 memberi jawaban halus, bahwa Tuhan itu Ar-Rahman adanya.
Ar-Rahman, suatu kata yang mengandung arti kemurahan, kesayangan, cinta dan kasih terbayang dan jelas di mana-mana. Nabi bertanya betapakah agaknya nasib ummat durhaka ini, maka Nabi disuruh menengadah langit, menukik padang ke bumi, melihat apa yang ada di antara langit dan bumi. Merenung yang demikian itu akan menimbulkan pengertian tentang pemurahnya Tuhan dan kasih-sayangnya Tuhan.
Setelah itu Nabi Muhammad memanggil kembaii kaumnya (ayat 60): Marilah bersujud kepada Tuhan yang bersifat Ar-Rahman itu. Tetapi apa pula sambutan mereka atas seruan itu? Mereka pun bertanya, yaitu pertanyaan yang mengandung keingkaran: “Apa Ar-Rahman? Di negeri Yamamah memang ada seorang bernama Rahman, orang itu pun mengakui dirinya jadi Nabi, yaitu Musailameh al-Kazzab. Apa itukah yang engkau maksudkan? Kepada si Rahman di Yamamah itukah kami engkau suruh sujud?" Sekali lagi mereka menolak dan sekali lagi mereka menjauhkan diri.
Hentikan itu sejenak. Keingkaran orang-orang yang ingkar adalah perkara kecil belaka jika dibandingkan dengan kebesaran Ar-Rahman itu sendiri. Apabila singgah matamu kepada tempat yang kotor, supaya dia jangan sakit, dan sakit itu mengesan ke dalam jiwamu, menengadahlah kembali ke tempat yang tinggi, untuk membangun sesuatu haru dalam jiwa, (ayat 61).
“Amat berkat kiranya Tuhan yang telah menjadikan di langit ada bintang-bintang." Lihat seroja bercahaya pagi sebelum fajar habis dan matahari naik, lihat Mercurius dan Neptunus dan lihat beribu lagi dan beribu-ribu lagi. Bintang itu pun di bawah naungan Ar-Rahman.
“Dan Dia pun Tuhan daripada bintang-bintang Syi'ra." Yang jauhnya dari bumi 300,000 tahun cahaya. Engkau Insan ya, Muhammad, manusia sebagai ummatmu itu juga, tetapi engkau besar. Sebab kedatanganmu ialah hendak menyadarkan Insan akan hubungannya dengan alam, menyadarkan bahwa mereka bukan hidup sendirian dalam alam ini. Jika hatimu tersinggung melihat kesalahan mereka, maka ketenangan dan kepatuhan akan engkau lihat pada bintang-bintang itu.
Gelap malam, bintang pun bercahaya. Hari siang karena matahari telah terbit, dan matahari adalah PELITA dunia, dan bintang pun membawa sinar. Semuanya besar pengaruhnya atas perasaan dan akal budi manusia.
Lihat lagi kuasa Tuhan menggantikan (khiifatan) di antara malam dan siang. Berjalan dengan teratur tahun demi tahun, sehingga karena kebenaran dan teratur jalannya insan, bahwa memang Ada yang mengaturnya.
Dalam kejadian langit dan bumi, pergantian siang dan malam, dalam sinar bulan dan kelap-kelipnya bintang-bintang dan pelita yang dibawa oleh matahari akan dapatlah dilihat adanya Keteraturan, dan keteraturan adalah kebenaran, dan yang benar adalah indah, dan yang indah adalah adil. Itulah Malakutis Samawati, Kerajaan langit.
Siapa Insan di tengah Alam?
Apa yang engkau lihat di Bumi?
Kelapa tumbuh. Isinya yang amat lunak menembus tempurungnya yang keras dan menyeruak sabutnya yang tebal, lalu dia hidup, lalu dia menghasilkan, dan berbuah. Pertumbuhannya tersimpul dalam kalimat “KUN" (Adalah engkau); “FA YAKUN", (maka adalah diAl.
Cobalah perhatikan lebih dalam, apa lagi yang terlihat, yang matamu tidak menampak dia, padahal dia jelas dirasakan oleh akal fikiranmu?
Yang kulihat kian lama kian jelas ialah Kasih-sayang Pencipta kepada si Lunak, sehingga dengan Kasih-sayang itu dia dapat menembus yang keras.
Apa lagi yang kau lihat? Telah kulihat sekarang, kian lama kian banyak yang tampak. Tadinya mataku kabur, namun sekarang telah terang. Dari padang pasir Sahara tandus tumbuh pohon konna menghasilkan buah yang manis. Di hadapan rumahku tumbuh kembang warna-warni, tidak seorang pelukis pun yang sanggup mencipta warna seindah itu, tetapi dia didorong juga oleh hatinya hendak mencoba meniru dia.
Coba lihat pula ke langit di waktu malam, engkau rasakan kedamaian hatimu karena melihat bintang beribu-ribu? Engkau rasakan kedamaian dalam hatimu melihat bulan sejak sabitnya sampai purnamanya dan sampai dia susut kembali? Engkau rasakanlah keindahan fajar sampai matahari naik? Engkau rasakanlah kesegaran warna lembayung di kala pagi? Engkau rasakanlah mega berarak di waktu sore? Engkau rasakanlah ombak membanting dirinya ke pantai beribu tahun?
Sekarang simpulkan apa yang engkau lihat dalam hidupmu, Insan yang kecil, di tengah alam yang besar?
Aku melihat kebesaran.
Matamukah yang melihat, ataukah penglihatan yang lebih dalam dari mata?
Aku melihat dengan penglihatan yang lebih dalam dari mata.
Sudahkah engkau percaya sekarang bahwa di balik matamu ini ada penglihatan lain? Di balik jasmanimu ada hakikat yang sebenarnya, yaitu rohanimu? Akalmu, fikiranmu dan rasamu?
Sekarang aku sudah percaya.
Tadi engkau melihat pohon kelapa dan pohon korma, ombak bergulung dan warna kembang. Tadi engkau melihat bintang dan bulan dan matahari dan peraturan lalu-lintasnya. Padahal yang sebenarnya yang terlihat olehmu bukan lagi kelapa dan korma, ombak dan kembang, bulan dan bintang. Dengan hati nuranimu engkau melihat pula YANG SEBENARNYA ADA. Penglihatan hatimu telah melampaui apa yang terlihat oleh matamu. Tinggal sekarang matamu hanya semata alat penyambung dari hatimu.
Dalam dirimu ternyata sekarang bahwa benda yang bernama mata hanyalah alamat saja daripada adanya nurani yang kudus dalam dirimu. Dan alam sekeliling, yang kelihatan oleh matamu itu, hanyalah pertanda saja, hanyalah ayat saja daripada hakikat yang sebenarnya.
Hakikat yang sebenarnya itu bersifat Kasih dan Murah (tulah Dia Aliah, itulah Dia Ar-Rahman.
Bagaimana sekarang perasaanmu terhadap Ar-Rahman itu?
Jika telah engkau lihat Kasih-sayang Tuhan meliputi alam seluruhnya, adakah engkau rasai dalam hatimu ucapan syukur karena engkau mulai mengenal dan mengetahui Dia? Dia yang sebenarnya itu?
Alhamdulillah.
Kalau demikian halnya, sekarang tahulah engkau siapa dirimu dan apa tugasmu dalam hidup ini. Jiwa-ragamu, hati-nuranimu berkata bahwa engkau harus menjadi pemujanya dan berbakti kepadanya. Engkau ingin hendak menjadi ‘IBADUR RAHMAN. Hambasahaya daripada Tuhan Yang Pemurah dan Kasih.
Tadinya ayat ini hanya cerita kisah Muhammad an-Nabi hiba kasihan melihat dosa kaumnya. Kemudian daripada soal dosa naiklah ke alam Malakut, Kekuasaan Ilahi yang meliputi seluruh yang ada ini. Kemudian itu kembali kepada diri sendiri dan bertanya."Siapa aku dan apa tugasku dalam alam ini?"
Selesai ayat 62 ini akan masuklah kelak kepada sifat-sifat ‘IBADUR RAHMAN...
(Maha Suci) yakni Maha Agung (Allah yang telah menjadikan di langit gugusan-gugusan bintang) yang ada dua belas, yaitu: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagitarius, Capricornus, Aquarius dan Pisces. Gugusan-gugusan tersebut merupakan garis edar dari tujuh planet yang beredar, yaitu planet Mars mempunyai Aries dan Scorpio, Gemini dan Virgo, planet Bulan mempunyai Cancer, planet Matahari mempunyai Leo, planet Yupiter mempunyai Sagitarius dan Pisces, planet Uranus mempunyai Capricornus dan Aquarius (dan Dia menjadikan padanya) juga (lampu) yakni matahari (dan bulan yang bercahaya) menurut suatu qiraat lafal Siraajan dibaca Suruujan dengan ungkapan jamak. Arti Muniiran adalah Nayyiraatin yakni yang bercahaya. Sengaja di sini hanya disebutkan bulan di antara planet-planet tersebut karena mengingat keutamaan yang dimilikinya.
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