ٱلْإِسْرَاء : ٢

وَءَاتَيۡنَا And We gave
مُوسَى Musa
ٱلۡكِتَٰبَ the Book
وَجَعَلۡنَٰهُ and made it
هُدٗى a guidance
لِّبَنِيٓ for the Children
إِسۡرَٰٓءِيلَ (of) Israel
أَلَّا That not
تَتَّخِذُواْ you take
مِن other than Me
دُونِي other than Me
وَكِيلٗا (as) a Disposer of affairs

And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,¹

Footnotes

¹ - i.e., trust in Allāh, knowing that He (subḥānahu wa taʿālā) is responsible for every occurrence.

God, exalted be He, says: And We gave Moses the Scripture, the Torah, and made it a guidance for the Israelites [saying] that they should not choose beside Me any guardian, to whom they delegate their affairs (a variant reading [for yattakhidhoo, 'they should [not] choose'] is tattakhidhoo, 'you should [not] choose', thus turning away [from the third person address], in which case [the particle] an, 'that', is extra and the 'saying' is implicit).

"Musa and how He was given the Tawrah When Allah mentions how He took His servant Muhammad, on the Journey by Night, He follows it by mentioning Musa, His servant and Messenger who also spoke with Him. Allah often mentions Muhammad and Musa together, may the peace and blessings of Allah be upon them both, and he mentions the Tawrah and the Qur'an together. So after mentioning the Isra', He says: وَاتَيْنَا مُوسَى الْكِتَابَ And We gave Musa the Scripture, meaning the Tawrah. وَجَعَلْنَاهُ and made it, meaning the Scripture, هُدًى a guidance, meaning a guide, لِّبَنِي إِسْرَايِيلَ أَلاَّ تَتَّخِذُواْ for the Children of Israel (saying):""Take none..."" means, lest they should take, مِن دُونِي وَكِيلً ""... other than Me as (your) Wakil."" means, `you have no protector, supporter or god besides Me,' because Allah revealed to every Prophet that he should worship Him alone with no partner or associate. Then Allah says ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ O offspring of those whom We carried (in the ship) with Nuh, by addressing the descendants of those who were carried in the ship with Nuh there is a reminder of the blessings, as if Allah is saying:`O descendants of those whom We saved and carried in the ship with Nuh, follow in the footsteps of your father, إِنَّهُ كَانَ عَبْدًا شَكُورًا Verily, he was a grateful servant. `Remember the blessing I have granted you by sending Muhammad.' Imam Ahmad reported that Anas bin Malik said: ""The Messenger of Allah said: إِنَّ اللهَ لَيَرْضَى عَنِ الْعَبْدِ أَنْ يَأْكُلَ الاَْكْلَةَ أَوْ يَشْرَبَ الشَّرْبَةَ فَيَحْمَدَ اللهَ عَلَيْهَا Allah will be pleased with His servant if, when he eats something or drinks something, he praises Allah for it."" This was also recorded by Muslim, At-Tirmidhi and An-Nasa'i. Malik said about Zayd bin Aslam: ""He used to praise Allah in all circumstances."" In this context, Al-Bukhari mentioned the Hadith of Abu Zar`ah narrating from Abu Hurayrah, who said that the Prophet said: أَنَا سَيِّدُ وَلَدِ ادَمَ يَوْمَ الْقِيَامَة I will be the leader of the sons of Adam on the Day of Resurrection... He quoted the Hadith at length, and in the Hadith, the Prophet said: فَيَأْتُونَ نُوحًا فَيَقُولُونَ يَا نُوحُ إِنَّكَ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الاَْرْضِ وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا فَاشْفَعْ لَنَا إِلَى رَبِّك They will come to Nuh and will say, `O Nuh, you were the first of the Messengers sent to the people of earth, and Allah called you grateful servant, so intercede for us with your Lord.' And he quoted the Hadith in full It was mentioned in the Tawrah that the Jews would spread Mischief twice Allah tells; وَقَضَيْنَا إِلَى بَنِي إِسْرَايِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الَارْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا And We decreed for the Children of Israel in the Scripture:""Indeed you would do mischief in the land twice and you will become tyrants and extremely arrogant!"" Allah tells us that He made a declaration to the Children of Israel in the Scripture, meaning that He had already told them in the Book which He revealed to them, that they would cause mischief on the earth twice, and would become tyrants and extremely arrogant, meaning they would become shameless oppressors of people, Allah says: وَقَضَيْنَأ إِلَيْهِ ذَلِكَ الاٌّمْرَ أَنَّ دَابِرَ هَـوُلاْءِ مَقْطُوعٌ مُّصْبِحِينَ And We made known this decree to him, that the root of those (sinners) was to be cut off in the early morning. (15:66), meaning, We already told him about that and informed him of it. The First Episode of Mischief caused by the Jews, and their Punishment for it Allah tells فَإِذَا جَاء وَعْدُ أُولاهُمَا So, when the promise came for the first of the two, meaning the first of the two episodes of mischief. بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ We sent against you servants of Ours given to terrible warfare. means, `We unleashed soldiers against you from among Our creatures who were given to terrible warfare,' i.e., they had great strength and weapons and power. فَجَاسُواْ خِلَلَ الدِّيَارِ They entered the very innermost parts of your homes. meaning they took possession of your land and invaded the very innermost parts of your homes, going between and through your houses, coming and going freely with no fear of anyone. وَكَانَ وَعْدًا مَّفْعُولاً And it was a promise (completely) fulfilled. The earlier and later commentators differed over the identity of these invaders. Many Israiliyyat (reports from Jewish sources) were narrated about this, but I did not want to make this book too long by mentioning them, because some of them are fabricated, concocted by their heretics, and others may be true, but we have no need of them, praise be to Allah. What Allah has told us in His Book (the Qur'an) is sufficient and we have no need of what is in the other books that came before. Neither Allah nor His Messenger required us to refer to them. Allah told His Messenger that when (the Jews) committed transgression and aggression, Allah gave their enemies power over them to destroy their country and enter the innermost parts of their homes. Their humiliation and subjugation was a befitting punishment, and your Lord is never unfair or unjust to His servants. They had rebelled and killed many of the Prophets and scholars. Ibn Jarir recorded that Yahya bin Sa`id said:""I heard Sa`id bin Al-Musayyib saying: `Nebuchadnezzar conquered Ash-Sham (Greater Syria, including Palestine), destroying Jerusalem and killing them, then he came to Damascus and found blood boiling in a censer. He asked them:What is this blood? They said:We found our forefathers doing this. Because of that blood, he killed seventy thousand of the believers and others, then the blood stopped boiling. This report is Sahih from Sa`id bin Al-Musayyib, and this event is well-known, as he (Nebuchadnezzar) killed their nobles and scholars, and did not leave alive anyone who knew the Tawrah by heart. He took many prisoners from the sons of the Prophets and others, and did many other things that would take too long to mention here. If we had found anything that was correct or close enough, we could have written it and reported it here. And Allah knows best. ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا Then We gave you a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. Then Allah says إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لاَِنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا (And We said):""If you do good, you do good for your own selves, and if you do evil (you do it) against yourselves."" As Allah says elsewhere: مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَأءَ فَعَلَيْهَا Whosoever does a righteous good deed, it is for (the benefit of) himself; and whosoever does evil, it is against himself. (45:15) The Second Episode of Mischief Then Allah says: فَإِذَا جَاء وَعْدُ الاخِرَةِ Then, when the second promise came to pass, meaning, the second episode of mischief, when your enemies came again, لِيَسُووُواْ وُجُوهَكُمْ (We permitted your enemies) to disgrace your faces, meaning, to humiliate you and subdue you, وَلِيَدْخُلُواْ الْمَسْجِدَ and to enter the Masjid, meaning, Bayt Al-Maqdis (Jerusalem). كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ as they had entered it before, when they entered the very innermost parts of your homes. وَلِيُتَبِّرُواْ and to destroy, wrecking and inflicting ruin upon it. مَا عَلَوْاْ all that fell in their hands. everything they could get their hands on. تَتْبِيرًا عَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ with utter destruction. It may be that your Lord may show mercy unto you, meaning that He may rid you of them. وَإِنْ عُدتُّمْ عُدْنَا but if you return (to sins), We shall return (to Our punishment). meaning, if you return to causing mischief, عُدْنَا (We shall return) means, We `will once again punish you in this world, along with the punishment and torment We save for you in the Hereafter.' وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا And We have made Hell a prison (Hasir) for the disbelievers. meaning, a place of permanent detention, a prison which cannot be avoided or escaped. Ibn Abbas said, ""Hasir here means a jail."" Mujahid said, ""They will be detained in it."" Others said like- wise. Al-Hasan said, ""Hasir means a bed of Fire."" Qatadah said: ""The Children of Israel returned to aggression, so Allah sent this group against them, Muhammad and his companions, who made them pay the Jizyah, with willing submission, and feeling themselves subdued."

Tafsir Surat Al-Isra': 2 Dan Kami berikan kepada Musa kitab (Taurat) dan Kami jadikan kitab Taurat itu petunjuk bagi Bani Israil (dengan firman), "Janganlah kalian mengambil penolong selain Aku, " (yaitu) anak cucu dari orang-orang yang Kami bawa bersama Nuh. Sesungguhnya dia (Nuh) adalah hamba (Allah) yang banyak bersyukur. Setelah Allah menyebutkan bahwa Dia telah memperjalankan hamba-Nya Nabi Muhammad ﷺ di suatu malam, lalu Dia mengiringinya dengan kisah Musa yang juga sebagai hamba, rasul, dan orang yang pernah diajak bicara langsung oleh-Nya. Dalam Al-Qur'an sering Allah menyebutkan kisah tentang Musa dan Nabi Muhammad ﷺ secara beriringan, demikian juga penuturan tentang Taurat dan Al-Qur'an. Karena itulah setelah menyebutkan peristiwa Isra, Allah ﷻ berfirman: “Dan Kami berikan kepada Musa kitab.” (Al-Isra: 2) Yang dimaksud adalah kitab Taurat. “Dan Kami jadikan kitab Taurat itu petunjuk bagi Bani Israil (dengan firman), ‘Janganlah kalian mengambil’." (Al-Isra: 2) Maksudnya janganlah kalian menjadikan. "Penolong selain Aku.” (Al-Isra: 2) Yakni pelindung, penolong, dan sembahan selain Aku. Karena sesungguhnya Allah ﷻ selalu menurunkan firmanNya kepada setiap nabi yang diutus-Nya yang mengatakan, "Sembahlah Allah semata, tiada sekutu bagi-Nya." Selanjutnya Allah ﷻ berfirman: “Anak cucu dari orang-orang yang Kami bawa bersama Nuh.” (Al-Isra: 3) Bentuk lengkap ayat ialah, "Hai anak cucu dari orang-orang yang Kami bawa bersama Nuh." Di dalam kalimat ayat ini terkandung makna yang mengingatkan akan nikmat dan karunia Allah. Dengan kata lain, ayat ini seakan-akan mengatakan, "Hai keturunan orang-orang yang Kami selamatkan dan Kami bawa bersama Nuh di dalam bahtera, ikutilah jejak bapak kalian! Sesungguhnya dia adalah hamba (Allah) yang banyak bersyukur.” (Al-Isra: 3) Dengan kata lain, ingatlah kalian semua akan nikmat-Ku kepada kalian, yaitu Kami telah mengutus Nabi Muhammad ﷺ kepada kalian. Di dalam hadits dan atsar dari ulama Salaf disebutkan bahwa Nabi Nuh a.s. selalu memuji kepada Allah bila makan, minum, berpakaian, dan dalam semua perbuatannya. Karena itulah maka ia dijuluki sebagai hamba Allah yang banyak bersyukur. Imam Tabrani mengatakan, telah menceritakan kepada kami Ali ibnu Abdul Aziz, telah menceritakan kepada kami Abu Na'im, telah menceritakan kepada kami Sufyan, dari Abu Husain, dari Abdullah ibnu Sinan, dari Sa'd ibnu Mas'ud As-Saqafi yang mengatakan, "Sesungguhnya Nabi Nuh mendapat julukan seorang hamba yang banyak bersyukur, tiada lain karena bila hendak makan atau minum ia selalu memuji kepada Allah." Imam Ahmad mengatakan, telah menceritakan kepada kami Abu Usamah, telah menceritakan kepada kami Zakaria ibnu Abu Zaidah, dari Sa'id ibnu Abu Burdah, dari Anas ibnu Malik r.a. yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: “Sesungguhnya Allah benar-benar rida kepada seorang hamba manakala ia makan sesuap atau minum seteguh tidak pernah lupa mengucapkan pujian kepada Allah atas nikmat itu.” Hal yang sama telah diriwayatkan oleh Imam Muslim, Imam Turmuzi, dan Imam Nasai melalui Jalur Abu Usamah. Malik telah meriwayatkan dari Zaid ibnu Aslam, bahwa Nabi ﷺ selalu memuji kepada Allah dalam semua keadaan. Imam Bukhari dalam bab ini telah meriwayatkan hadits Abu Zar'ah, dari Abu Hurairah, dari Nabi ﷺ yang telah bersabda, "Aku adalah pemuka anak Adam kelak di hari kiamat," hingga akhir hadits. Di dalam hadits ini disebutkan bahwa lalu mereka datang kepada Nabi Nuh dan meminta, "Hai Nuh, sesungguhnya engkau adalah rasul yang mula-mula diutus Allah untuk penduduk bumi, dan Allah telah memberimu nama julukan seorang hamba yang banyak bersyukur. Maka mohonkanlah syafaat bagi kami kepada Tuhanmu," hingga akhir hadits.

“Dan telah Kami berikan kepada Musa Kitab itu, dan Kami jadikan dia petunjuk bagi Bani Israil agan janganlah kamu jadikan yang selain Aku akan penolong." (ayat 2) Muhammad ﷺ telah dipanggil menghadap Allah secara Isra' dan Mi'raj. Kepadanya telah diturunkan Al-Qur'an dan difardu-kan shalat lima waktu. Sebelum dia, Musa pun telah dipanggil menghadap Allah di lereng Gunung Thursina; Allah pun telah mengajaknya bercakap. Seketika Allah tajalli di gunung, Musa pingsan (al-A'raaf ayat 142), Kepadanya pun telah diturunkan wahyu yang bernama Taurat, petunjuk bagi Bani Israil. Inti sari dari petunjuk itu adalah satu, yaitu ‘Agar janganlah kamu jadikan yang seiain Aku akan penolong." Dengan memperlihatkan kedua ayat ini, yang pertama menyebut Isra' Muhammad ﷺ, lalu ayat kedua menyebut Musa, dijelaskanlah untuk kita bahwa isi aqidah ajaran Muhammad ﷺ dengan ajaran Musa adalah satu, yaitu tauhid; tidak ada penolong lain, selain Allah. Di sini pun ditampakkan pula bahwa di samping persamaan inti ajaran, terdapat perbedaan pribadi di antara kedua rasul Allah dan perbedaan perlakuan Allah terhadap keduanya. Musa dipanggil ke Gunung Thursina, sedang Muhammad dipanggil dari Mekah ke Baitul Maqdis, dan dari sana langsung ke langit. Musa ditugaskan hanya untuk Bani Israil, sedangkan Muhammad diperintahkan untuk menyampaikan dakwah kepada seluruh umat manusia. Orang Quraisy hanya pada taraf pertama saja. Dari sana nanti akan menyebar ke seluruh manusia. “Anak cucu dari orang-orang yang Kami angkut bersama Nuh!" (pangkal ayat 3) Meskipun ada Bani Israil yang didatangi Musa, dan seluruh manusia yang didatangi Muhammdd ﷺ, namun kamu sekalian adalah dari satu keturunan juga. Kami adalah keturunan belaka dari penumpang bahtera Nabi Nuh. Menurut Ibnu Mardawaihi, yang diterimanya dari Abdullah bin Zaid al-Anshari, Nabi ﷺ bersabda, “Tidak ada bersama Nuh melainkan empat anak, yaitu Ham, Sam, Yufits, dan Kusy. Dari keempat anak itulah turun sekalian makhluk." Dari keempat anak itu berkembanglah manusia. “Sesungguhnya dia itu yaitu Nabi Nuh adalah hamba yang penerima kasih." (ujung ayat 3) Menurut beberapa tafsir yang mu'tamad, pangkal ayat 3 ini berisi seruan atau panggilan kepada umat-umat yang didatangi Nabi Muhammad ﷺ dan Musa bahwa mereka adalah dari satu turunan tunggal kapal tempat penumpang. Nuh dan keluarganya diselamatkan dengan bahtera merekalah yang dibiarkan hidup, karena Nuh adalah hamba Allah yang berterima kasih. Adapun yang lain di waktu itu telah tenggelam dilanda topan. Maka, supaya syari'at perintah Allah jadi pimpinan kepada anak cucu penumpang bahtera itu, diutus kembalilah rasul-rasul dan nabi-nabi. Di antaranya Musa kepada Bani Israil dan penutupnya Muhammad ﷺ yang dipanggil Isra' dan Mi'raj dalam malam bahagia itu.

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