ٱلْأَعْرَاف ٨
- وَٱلۡوَزۡنُ And the weighing
- يَوۡمَئِذٍ that day
- ٱلۡحَقُّۚ (will be) the truth
- فَمَن So whose
- ثَقُلَتۡ (will be) heavy
- مَوَٰزِينُهُۥ his scales
- فَأُوْلَٰٓئِكَ then those
- هُمُ [they]
- ٱلۡمُفۡلِحُونَ (will be) the successful ones
And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful.
The weighing, of deeds or of the scrolls of these [deeds] shall be - in a balance that has a tongue and two palms [as scales], as reported in a hadeeth - on that day, that is, on the day of the questioning mentioned, namely, the Day of Resurrection, the true [weighing], the fair [weighing] (al-haqq, 'the true', is an adjectival qualification of al-wazn, 'the weighing'). As for those whose scales are heavy, with good deeds, they are the successful, the triumphant.
Tafsir of Surah Al-A'raf
Allah says;
المص
Alif-Lam-Mim-Sad.
We mentioned before the explanation of the letters (such as, Alif-Lam, that are in the beginning of some Surahs in the Qur'an)
كِتَابٌ أُنزِلَ إِلَيْكَ
(This is the) Book (the Qur'an) sent down unto you (O Muhammad),
from your Lord,
فَلَ يَكُن فِي صَدْرِكَ حَرَجٌ مِّنْهُ
so let not your breast be narrow therefrom,
According to Mujahid, Qatadah and As-Suddi,
meaning, having doubt about it.
It was also said that the meaning here is:
`do not hesitate to convey the Qur'an and warn with it,'
فَاصْبِرْ كَمَا صَبَرَ أُوْلُواْ الْعَزْمِ مِنَ الرُّسُلِ
Therefore be patient as did the Messengers of strong will. (46:35)
Allah said here,
لِتُنذِرَ بِهِ
that you warn thereby,
meaning, `We sent down the Qur'an so that you may warn the disbelievers with it,'
وَذِكْرَى لِلْمُوْمِنِينَ
and a reminder unto the believers.
Allah then said to the world
اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ
Follow what has been sent down unto you from your Lord,
meaning, follow and imitate the unlettered Prophet, who brought you a Book that was revealed for you, from the Lord and master of everything.
وَلَا تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء
and follow not any Awliya', besides Him (Allah),
meaning, do not disregard what the Messenger brought you and follow something else, for in this case, you will be deviating from Allah's judgment to the decision of someone else.
Allah's statement,
قَلِيلً مَّا تَذَكَّرُونَ
Little do you remember!
is similar to,
وَمَأ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُوْمِنِينَ
And most of mankind will not believe even if you desire it eagerly. (12:103)
and;
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
And if you obey most of those on the earth, they will mislead you far away from Allah's path. (6:116)
and,
وَمَا يُوْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
And most of them believe not in Allah except that they attribute partners unto Him. (12:106)
Nations that were destroyed
Allah said,
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَاهَا
And a great number of towns We destroyed.
for defying Our Messengers and rejecting them. This behavior led them to earn disgrace in this life, which led them to disgrace in the Hereafter.
Allah said in other Ayat,
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
And indeed (many) Messengers before you were mocked at, but their scoffers were surrounded by the very thing that they used to mock at. (6:10)
and,
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِيْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins (up to this day), and (many) a deserted well and lofty castle! (22:45)
and,
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَـكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلاَّ قَلِيلً وَكُنَّا نَحْنُ الْوَرِثِينَ
And how many a town have We destroyed, which was thankless for its means of livelihood! And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the heirs. (28:58)
Allah's saying,
فَجَاءهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَأيِلُونَ
Our torment came upon them by night or while they were taking their midday nap.
means, Allah's command, torment and vengeance came over them at night or while taking a nap in the middle of the day. Both of these times are periods of rest and leisure or heedlessness and amusement.
Allah also said
أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَأيِمُونَ
أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep! Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing! (7:97-98)
and,
أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّيَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ
أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَوُوفٌ رَّحِيمٌ
Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not! Or that He may catch them in the midst of their going to and from, so that there be no escape for them! Or that He may catch them with gradual wastage.
Truly, Your Lord is indeed full of kindness, Most Merciful. (16:45-47)
Allah's saying;
فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءهُمْ بَأْسُنَا إِلاَّ أَن قَالُواْ إِنَّا كُنَّا ظَالِمِينَ
No cry did they utter when Our torment came upon them but this:Verily, we were wrongdoers.
This means, when the torment came to them, their cry was that they admitted their sins and that they deserved to be punished.
Allah said in a similar Ayah,
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَـلِمَة
How many a town given to wrongdoing, have We destroyed, (21:11), until,
خَـمِدِينَ
(Extinct). (21:15)
Allah's saying
فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ
Then surely, We shall question those (people) to whom it (the Book) was sent,
is similar to the Ayat,
وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ
And (remember) the Day (Allah) will call them, and say:What answer gave you to the Messengers! (28:65)
and,
يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ قَالُواْ لَا عِلْمَ لَنَأ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ
On the Day when Allah will gather the Messengers together and say to them:What was the response you received!
They will say:We have no knowledge, verily, only You are the Knower of all that is unseen. (5:109)
Allah will question the nations, on the Day of Resurrection, how they responded to His Messengers and the Messages He sent them with. He will also question the Messengers if they conveyed His Messages.
So, Ali bin Abi Talhah reported from Ibn Abbas, who said commenting on the Ayah:
فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ
(Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers). He said;
About what they conveyed.
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَأيِبِينَ
Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.
Ibn Abbas commented on Allah's statement,
The Book will be brought forth on the Day of Resurrection and it will speak, disclosing what they used to do.
وَمَا كُنَّا غَأيِبِينَ
and indeed We have not been absent.
meaning, On the Day of Resurrection, Allah will inform His servants about what they said and did, whether substantial or minor. Certainly, He witnesses to everything, nothing escapes His observation, and He is never unaware of anything. Rather, He has perfect knowledge of what the eyes are deluded by and what the hearts conceal,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59)
The Meaning of weighing the Deeds
Allah said,
وَالْوَزْنُ يَوْمَيِذٍ الْحَقُّ فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُوْلَـيِكَ هُمُ الْمُفْلِحُونَ
وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُوْلَـيِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم بِمَا كَانُواْ بِأيَاتِنَا يِظْلِمُونَ
And the weighing on that Day will be the true (weighing). So, as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise). And as for those whose scale will be light, they are those who will lose themselves for their wrongful behavior with Our Ayat.
وَالْوَزْنُ
(And the weighing),
of deeds on the Day of Resurrection,
الْحَقُّ
(will be the true (weighing)),
for Allah will not wrong anyone.
Allah said in other Ayat,
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلَ تُظْلَمُ نَفْسٌ شَيْياً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ
And We shall set up the Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account. (21:47)
إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُوْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward. (4:40)
فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَأ أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ
Then as for him whose scale (of good deeds) will be heavy. He will live a pleasant life (in Paradise). But as for him whose scale (of good deeds) will be light. He will have his home in Hawiyah (pit, Hell). And what will make you know what it is (It is) a fiercely blazing Fire! (101:6-11)
and,
فَإِذَا نُفِخَ فِى الصُّورِ فَلَ أَنسَـبَ بَيْنَهُمْ يَوْمَيِذٍ وَلَا يَتَسَأءَلُونَ
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـيِكَ هُمُ الْمُفْلِحُونَ
وَمَنْ خَفَّتْ مَوَزِينُهُ فأُوْلَـيِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فِى جَهَنَّمَ خَـلِدُونَ
Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide. (23:101-103)
As for what will be placed on the Balance on the Day of Resurrection, it has been said that;
the deeds will be placed on it, even though they are not material objects. Allah will give these deeds physical weight on the Day of Resurrection.
Al-Baghawi said that this was reported from Ibn Abbas.
It is recorded in the Sahih that;
Al-Baqarah (Surah 2) and Al Imran (Surah 3) will come on the Day of Resurrection in the shape of two clouds, or two objects that provide shade, or two lined groups of birds.
It is also recorded in the Sahih that;
the Qur'an will come to its companion (who used to recite and preserve it) in the shape of a pale-faced young man. He will ask (the young man), Who are you?
He will reply, I am the Qur'an, who made you stay up sleeplessly at night and caused you thirst in the day.
The Hadith that Al-Bara' narrated about the questioning in the grave states,
فَيَأْتِي الْمُوْمِنَ شَابٌّ حَسَنُ اللَّوْنِ طَيِّبُ الرِّيحِ فَيَقُولُ مَنْ أَنْتَ
فَيَقُولُ أَنَا عَمَلُكَ الصَّالِح
A young man with fair color and good scent will come to the believer, who will ask, `Who are you?'
He will reply, `I am your good deeds'.
The Prophet mentioned the opposite in the case of the disbeliever and the hypocrite.
It was also said that;
the Book of Records that contains the deeds will be weighed.
A Hadith states that;
a man will be brought forth and ninety-nine scrolls containing errors and sins will be placed on one side of the balance each as long as the sight can reach. He will then be brought a card on which `La ilaha illallah' will be written. He will say, O Lord! What would this card weigh against these scrolls?
Allah will say, You will not be wronged.
So the card will be placed on the other side of the Balance, and as the Messenger of Allah said,
فَطَاشَتِ السِّجِلَّتُ وَثَقُلَتِ الْبِطَاقَة
Behold! The (ninety-nine) scrolls will go up, as the card becomes heavier.
At-Tirmidhi recorded similar wording for this Hadith and said that it is authentic.
It was also said that the person who performed the deed will be weighed.
A Hadith states,
يُوْتَى يَوْمَ الْقِيَامَةِ بِالرَّجُلِ السَّمِينِ فَلَ يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَة
On the Day of Resurrection, a fat man will be brought forth, but he will not weigh with Allah equal to the wing of a mosquito.
He then recited the Ayah,
فَلَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً
And on the Day of Resurrection, We shall assign no weight for them. (18:105)
Also, the Prophet said about Abdullah bin Mas`ud,
أَتَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُد
Do you wonder at the thinness of his legs? By He in Whose Hand is my soul! They are heavier on the Balance than (Mount) Uhud.
It is also possible to combine the meanings of these Ayat and Hadiths by stating that all this will truly occur, for sometimes the deeds will be weighed, sometimes the scrolls where they are recorded will be weighed, and sometimes those who performed the deeds will be weighed.
Allah knows best.
All Bounties in the Heavens and Earth are for the Benefit of Mankind
Allah says;
وَلَقَدْ مَكَّنَّاكُمْ فِي الَارْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ قَلِيلً مَّا تَشْكُرُونَ
And surely, We gave you authority on the earth and appointed for you therein livelihoods. Little thanks do you give.
Allah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (bringing rain) so that they may produce their sustenance from them. He also created the ways and means of earnings, commercial activities and other professions. Yet, most of them give little thanks for this.
Allah said in another Ayah,
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ الانْسَانَ لَظَلُومٌ كَفَّارٌ
And if you count the blessings of Allah, never will you be able to count them. Verily, man is indeed a wrongdoer, an ingrate. (14:34)
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Commentary
In the first verse, it was said: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ` (And the Weighing on that day is definite). It means that the weighing of good and bad deeds on the day of Judgment is due and true. There is no room for doubt in it. Here, the hint given is that let no one be deceived by the idea that things which usually get to be weighed or measured are things having some weight or heaviness. Human deeds, good or bad, have no body or mass which could be weighed. How, then, would deeds be weighed? First of all, the reason is that the authority of Allah is absolute. He is powerful over everything. Why then, would it be necessary that something we cannot weigh could not be weighed by Allah Almighty as well? Then, other than that, we have before us, in our time, countless new instruments which claim to weigh or measure anything in the world. They no more need the traditional balance or scales or rod or tip. Modern instruments can weigh what nobody ever thought could be weighed, air, electric current, heat, cold, and so many other things. A meter is all you need. Now, if Allah Almighty, the Maker of makers, in His perfect power, could weigh or measure human deeds - with or without a device - what is there in it which would make it to be something far out to believe? Leaving this aside for a moment, the Creator of the Universe does have the power to transform our deeds at some time into a material presence, even give it some shape or form (interesting that people would believe something like this happening in a Speilberg movie, yet squirm at the religious view of things as would come to pass). There are many Ahadith from the Holy Prophet ﷺ ` which confirm that human deeds will appear in particular shapes and forms during Barzakh (the post-death - pre-resurrection state) and Mahshar (Resurrection). Good deeds of a person will, in forms beautified, become the companions of the grave - and evil deeds would crawl all over in the form of snakes and scorpions. A Hadith says that a person who has not paid the Zakah due against his wealth, that wealth will reach his grave in the shape of a poisonous snake to bite him and say: I am your wealth, I am your treasure.
It is said in a Sahih Hadith that Al-Baqarah and 'Al-` Imran, the two Surahs of the Holy Qur'an will come on the plains of Resurrection in the form of two dense clouds and cast their shade over those who used to recite these Surahs.
Similarly, there are countless narrations from Hadith, all authentic and reported reliably, which indicate that once these good and bad deeds of ours pass away from this mortal world, they will transform into particular shapes and forms and be there on the plains of Resurrection in a material presence.
There are even verses of the Qur'an which confirm it. It is said: وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ، that is, ` what people had done in the world, they would find that present there - 18:49.' In a verse of Surah Az-Zalzalah, it is said: مَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿7﴾ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ that is, ` whoever does good even the weight of a particle shall see it on the day of Qiyamah, and whoever does evil even the weight of a particle shall see that too in Qiyamah.' Things as described here obviously lend to the possibility that human deeds will come in some nuclear form of existence. This is something which needs no further interpretations as what is crucial is the compensation of deeds which will exist and be perceptible.
Under these circumstances, weighing deeds does not remain something difficult or far out. But, human beings are what they are. Given their limited framework of reasoning, they take everything on the analogy of their own present state of being and this is the criterion they have to judge things around them. So used to it they are that they just cannot act otherwise. It is this state of being of theirs which the Qur'an has put in words which appear in Surah Ar-Rum: يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ ﴿7﴾. It means that ` these people know an obvious aspect of mortal life (and that too, not the whole of it) and about the Hereafter they are totally heedless - 30:7.' In their onslaught on the obvious and the perceptible, they will shake the earth and the space to find out the unfound, but the great field of the reality of things the unfolding of which has to take place in the 'Akhirah is something they are totally unaware of
Therefore, in this verse, special care has been taken while saying: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ (And the Weighing on that day is definite) so that man, all infatuated with the obvious, may not be able to deny the weighing of deeds in the Hereafter - which stands proved from the Holy Qur'an and is the collective belief of the Muslim Ummah.
That there will be the weighing of deeds on the day of Qiyamah is a subject dealt with in many verses of the Holy Qur'an from various angles, and in Hadith, its details abound.
The Weighing of Deeds: A Doubt and its Answer
Out of the details on the weighing of deeds appearing in the Ahadith of the Holy Prophet ﷺ the first to ponder about is the oft-narrated statement that, on the day of Resurrection, the heaviest in weight shall be the Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (There is no god but Allah, Muhammad is the Messenger of Allah). The scale-pan which holds this Kalimah shall outweigh the rest.
Tirmidhi, Ibn Majah, Ibn Hibban, Baihaqi and Hakim have reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said: A man of my Ummah will be brought before the entire creation on the plain of Resurrection. Then, ninety nine of his Books of Deeds will be brought in. Each scroll of his Book of Deeds will be as long as far he could see - and all these Books of Deeds shall be full of sins and evils. This person will be asked if everything written in these Books of Deeds was correct, or had the angels done any injustice to him, or had they written anything there which was not as it hap-pened. He will admit: 0 my Lord, whatever is written there is correct. But, in his heart, he will be nervous while worrying about how would he find his deliverance from this situation. That will be the time Allah Ta` ala will say: Today, there is no injustice for anyone. Against all your sins, We have a testimonial of your being good, with Us, written where, is your Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (I testify that there is no god but Allah and I testify that Muhammad is His servant and His Messenger). That person will say: 0 my Lord, what weight this little note will carry against such a big black Book of Deeds? Then, it would be said: No injustice will be done to you. Then, all those Books of Deeds full of sins will be placed in one scale-pan and in the other, this note with the Kalimah of 'Iman on it. The scale-pan with the Kalimah on it shall weigh heavier and the scale-pan with all those sins on it shall turn to be lighter. After having related this event, the Holy Prophet ﷺ said: Nothing can weigh more than the name of Allah. (Mazhari)
According to a narration from Sayyidna Ibn ` Umar ؓ in Musnad al-Bazzar and Mustadrak Hakim, the Holy Prophet ﷺ said: At the time of his death, Nuh (علیہ السلام) (La ila-ha illallah) لا إلہ إلا اللہ because, should the heavens and the earth be placed in one pan of the scale and the Kalimah: لا إلہ إلا اللہ La Ilaha Illallah in the other, the pan containing the Kalimah shall invariably remain heavier. Other narrations on the same subject have been reported from Sayyidna Abu Said al-Khudri, Sayyidna Ibn ` Abbas and Sayyidna Abu-ad-Darda' ؓ supported by reliable transmitting authorities and are spread over in various Hadith collections. (Mazhari)
According to these narrations, a believing Muslim who recites the Kalimah shall always find the scale heavier in his favour, no matter how many sins he carries on him. But, many other verses of the Qur'an and narrations of Ahadith prove that the good and bad deeds of a Muslim shall be weighed. For some, the scale-pan with good deeds will be heavier, for some others, that of sins. The one whose scale-pan with good deeds is heavier will have his salvation while the one whose scale-pan with sins and evils is heavier will have his punishment. For example, in Surah Al-Anbiya' it is said:
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ ﴿47﴾
And We shall set up Scales of Justice on the day of Judgment. Then, not the least injustice will be done to anyone. And if there be (good or bad) the weight of a mustard seed, We shall bring it (to account on the scale for deeds) and We are sufficient to take account - 21:47.
And in Surah Al-Qari` ah, it is said:
فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ ﴿6﴾ فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿7﴾ وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ ﴿8﴾ فَأُمُّهُ هَاوِيَةٌ
Whoever has his scale of good deeds heavy will be in life blissful and whoever has his scale of good deeds lighter, his place will be Hell -101:6-9.
Explaining these verses, Sayyidna ` Abdullah ibn ` Abbas ؓ ، said: The believer whose good deeds on the scale are heavier will go to Jannah with his deeds - and the one whose evil deeds on the scale are heavier will be sent to Jahannam with his deeds. (Reported by Al-Baihaqi in Shu'ab al-'Iman - Mahari)
Based on a narration from Sayyidna Abu Hurairah ؓ it has been reported in Abu Dawud: If a shortage is found in the Fara'id of a servant, Allah Ta` ala will ask if that servant has some Nawafil to his credit. If they are there, the shortage of the obligatory will be compensated by the voluntary. (Mazhari)
The outcome of all these verses and Hadith narrations is that the scale will sometimes be heavier in favour of a believer and lighter at some others. Therefore, scholars of Tafsir say that this shows that weighing in Mahshar (Resurrection) will be twice. First to be weighed will be belief and disbelief through which distinction will be made between a believer and a disbeliever. In this weighing whoever has even just the declaration of faith (Kalimah) in the Book of Deeds, his or her scale will become heavier and he or she will be separated from the group of disbelievers. Then, there will be a second weighing of good and bad deeds. In this, the good deeds of one believer will be heavy on the scale while the other will find the scale heavy with evil deeds - and everyone will have his or her punishment or reward in accordance with that. Thus, the subject as dealt with in all these verses and narrations of Hadith becomes synchronized. (Bayan a1-Qur'an)
How Would Deeds Be Weighed?
According to a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ which appears in Al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come some heavy people whose weight, in the sight of Allah, will not be worth the weight of even a mosquito - and, in support, he recited the verse of the Qur'an:
نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
that is, on the day of Qiyamah, We will not give them any weight - 18:105 (Mazhari).
And featuring the virtues (manaqib) of Sayyidna ` Abdullah ibn Masud ؓ there is a Hadith in which the Holy Prophet ﷺ is reported to have said: His legs look so thin but, by Him in whose hands lies my life, on the balance of justice for the day of Qiyamah, their weight shall be more than the weight of the mountain of Uhud.
Then, there is the Hadith of Sayyidna Abu Hurairah ؓ with which Imam al-Bukhari has concluded his book, the Sahih. In it, it is said that there are two words very light when said but very heavy when weighed on the Scale of Deeds, and with Allah, they are dear, and they are: سُبحَانَ اللہِ وَبِحَمدِہِ (Subbanallahi wa bi-hamdihi : Pure is Allah and Praised is He سُبحَانَ اللہِ اَلعَطِیم Subhanallahil-Azim : Pure is Allah the Great).
As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ عنہما the Holy Prophet ﷺ used to say that saying: سُبحَانَ اللہِ (Subhan Allah) fills half of the pan on the scale of deeds while saying: اَلحَمدُ للہ ، (Alhamdulillah) fills the other half.
Abu Dawud, Tirmidhi and Ibn Hibban report with sound authority from Sayyidna Abu۔ ا d Darda' ؓ that the Holy Prophet ﷺ said: No deed will be heavier than good morals on the scale of deeds.
And to Sayyidna Abu Dharr al-Ghifari ؓ the Holy Prophet ﷺ said: I tell you about two things doing which is not hard for anyone - but, on the scale of deeds, they shall be the heaviest -(1) good morals, and (2) usually observing silence, that is, not talking unless necessary.
In his Kitab al-Zuhd, Imam Ahmad (رح) has reported from Sayyidna Hazim ؓ ، that angel, Jibra'il al-Amin (علیہ السلام) came to the Holy Prophet ﷺ while someone there was weeping in fear of Allah. Angel Jibra'il (علیہ السلام) said: All human deeds will be weighed, but human tears flowing from the fear of Allah and 'Akhirah is a deed which would not be weighed. Rather, one such tear would put off the wildest fire of Jahannam. (Mazhari)
A Hadith says about a person present on the plain of Resurrection. When he will look at his Book of Deeds, he will notice very few good deeds there. He will be nervous. All of a sudden, something will rise like a cloud and fall right into the scale-pan of his good deeds. He will be told that this was in return for his teaching of the faith which multiplied onwards when people acted in accordance with it, and there was a share kept aside for him with each single follower of his teaching. (Mazhari, from Sayyidna Ibn al-Mubarak)
Tabarani reports from Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: A person who goes to the graveyard with the Janazah, two karats will be placed on his scale of deeds. Other narrations say that the weight of this karat will be equal to the mountain of Uhud.
He has also reported from Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: One's first deed to be placed on the scale of deeds will be the good deed of spending on one's family and taking care of their needs.
Imam al-Dhahabi has reported from Sayyidna ` Imran ibn Husayn (رح) ، that the Holy Prophet ﷺ said: On the day of Qiyamah, when the ink used by the ` Ulama to write about the religion and its rules will be weighed against the blood of shuhada' (martyrs), the weight of the ink used by ` Ulama will turn out to be more than the weight of the blood of martyrs.
There are many more Ahadith relating to the weighing of deeds as in Qiya.mah. Some of them have been mentioned here as they shed light on the merit and worth of particular deeds.
The mode of weighing deeds as mentioned in these narrations of Hadith seems to be different. Some indicate that the doers of deeds will be the ones weighed and it will be they who would be heavy or light according to their deeds. Some others show that their Books of Deeds will be weighed. Still others prove that deeds themselves would become personified and they will be measured. Tafsir authority, Ibn Kathir, after having reported all these narrations, has said that it is possible that the weighing is repeated several times in different ways and, it is obvious, the full reality of these matters is known to Allah Ta` ala alone - and for doing what one does in real life, it is, for all practical purposes, not necessary to know this reality. Quite sufficient for us is to know that our deeds shall be weighed. If our deeds turn out to be lighter on the scale of deeds, we shall deserve punishment. Then, it is an entirely different matter that Allah Ta` ala, in His grace, by Him-self, or by the intercession of a Nabiyy or Waliyy, forgives us our sins and we stand delivered from punishment. As for the likelihood that some people will have their salvation on the sole virtue of their having said and believed in the Kalimah of 'Iman (La Ilaha Illallah) and all sins accruing to them will be forgiven because of that - as narrated in some of these narrations - that belongs to the exception mentioned above and which is beyond the general regulation and is a special manifestation of the grace and mercy of Allah Ta` ala.
In the two verses the Tafsir of which you have just read through, sinners were warned against the disgrace on the plain of Resurrection and the Divine punishment that would come in its wake. Then comes the third verse which mentions the blessings of Allah Ta` ala and persuades people to accept truth and act accordingly by suggesting that Allah has bestowed on them full ownership and control on the earth and has opened thousands of avenues of comfort for them. It is as if the Master of the Universe has made this whole earth and what it contains a giant warehouse of human needs and comforts, a most compre-hensive inventory of that inside it. Now, what is left for human beings to do is to learn to go in there, take out what they need and use it how they will. Science and technology are essentially no more than a trained method of taking out things created by the Master of the Universe and stored in this warehouse, properly and nicely, and use it soundly and beneficially. One who is short on sense and manners and does not know how to take things out from this warehouse, or does not understand how to use what he has taken out, he remains deprived of their benefits. An intelligent person benefits from both.
In short, Allah Ta` ala has placed all that human beings need on and in this earth which demands that they should be grateful to Him all the time under all conditions. But, human beings are prone to heedlessness. They would not take much time to forget the favours of their Creator and Master - only to return to the same world of things. So, at the end of the verse, it is in a mode of complaint that it was said: قَلِيلًا مَّا تَشْكُرُونَ (Little you are receptive to advice).
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-A'raf: 8-9
Timbangan pada hari itu (menjadi ukuran) kebenaran. Siapa yang berat timbangan kebaikannya, mereka itulah orang yang beruntung.
Dan siapa yang ringan timbangan kebaikannya, maka itulah orang-orang yang merugikan dirinya sendiri karena mereka selalu mengingkari ayat-ayat Kami.
Ayat 8
Firman Allah ﷻ: “Timbangan.” (Al-A'raf: 8)
Maksudnya, timbangan amal perbuatan kelak di hari kiamat.
“(Menjadi ukuran) kebenaran.” (Al-A'raf: 8)
Yakni Allah ﷻ tidak menzalimi seorang pun.
Ayat ini semakna dengan ayat lain yang disebutkan melalui firman-Nya:
“Kami akan memasang timbangan yang tepat pada hari kiamat, maka tidak ada seseorang yang dirugikan barang sedikit pun. Dan jika (amalan itu) hanya seberat biji ﷺi pun, pasti Kami mendatangkan (pahalanya). Dan cukuplah Kami menjadi orang-orang yang membuat perhitungan.” (Al-Anbiya: 47)
“Sesungguhnya Allah tidak menzalimi seseorang walaupun seberat zarrah. Dan jika ada kebaikan sebesar zarrah, niscaya Allah akan melipatgandakannya dan memberikan dari sisi-Nya pahala yang besar.” (An-Nisa: 40)
“Dan adapun orang-orang yang berat timbangan (kebaikan)nya, maka dia berada dalam kehidupan yang memuaskan. Dan adapun orang-orang yang ringan timbangan (kebaikan)nya, maka tempat kembalinya adalah neraka Hawiyah. Dan tahukah kamu apakah neraka Hawiyah itu? (Yaitu) api yang sangat panas.” (Al-Qari'ah: 6-11)
Dan firman Allah ﷻ: “Apabila sangkakala ditiup, maka tidaklah ada lagi pertalian nasab di antara mereka pada hari itu, dan tidak ada pula mereka saling bertanya.” (Al-Muminun: 101)
“Barang siapa yang berat timbangan (kebaikan)nya. Maka mereka itulah orang-orang yang dapat keberuntungan. Dan barang siapa yang ringan timbangan kebaikannya, maka mereka itulah orang-orang yang merugikan dirinya sendiri, mereka kekal di dalam neraka Jahannam.” (Al-Muminun: 102-103)
Yang diletakkan pada timbangan amal perbuatan kelak di hari kiamat menurut suatu pendapat adalah amal-amal perbuatan, meskipun berupa sesuatu yang abstrak, tetapi Allah ﷻ mengubahnya menjadi bentuk yang nyata dan jelas kelak di hari kiamat. Al-Baghawi mengatakan bahwa hal tersebut telah diriwayatkan dari Ibnu Abbas, seperti yang disebutkan di dalam sebuah hadits shahih, bahwa surat Al-Baqarah dan Ali Imran kelak di hari kiamat akan datang (dalam bentuk) seperti dua awan, atau dua naungan, atau dua kumpulan burung-burung yang terbang berbaris.
Ini termasuk dalam hadits shahih tentang kisah Al-Qur'an, bahwa Al-Qur'an kelak akan datang kepada pemiliknya dalam rupa seorang pemuda yang berkulit pucat. Maka pemiliknya bertanya, "Siapakah kamu?" Ia menjawab, "Aku adalah Al-Qur'an yang membuatmu tidak dapat tidur di malam harimu dan membuatmu haus di siang harimu." Di dalam hadits Al-Barra mengenai kisah pertanyaan kubur disebutkan: Maka orang mukmin didatangi oleh seorang pemuda yang warna kulitnya bagus dan harum baunya. Maka orang mukmin itu bertanya, "Siapakah kamu? Ia menjawab, "Saya adalah amal salehmu." Lalu disebutkan hal yang sebaliknya tentang orang kafir dan orang munafik.
Menurut pendapat yang lain, yang ditimbang adalah kitab catatan amal perbuatan, seperti yang disebutkan di dalam hadits tentang bitaqah (kartu) mengenai seorang lelaki yang menghadap Allah, lalu diletakkan baginya pada salah satu sisi timbangan sebanyak sembilan puluh sembilan catatan amal, setiap catatan amal tebalnya sejauh mata memandang.
Kemudian bitaqah tersebut didatangkan yang di dalamnya bertuliskan kalimah "Tidak ada Tuhan selain Allah.” Lalu lelaki itu bertanya, "Wahai Tuhanku, apa bitaqah ini dan semua catatan ini?" Allah ﷻ menjawab, "Sesungguhnya engkau tidak akan dizalimi.” Lalu bitaqah tersebut diletakkan di sisi timbangan yang lainnya.
Rasulullah ﷺ bersabda: “Maka catatan-catatan itu menjadi ringan dan bitaqah itu menjadi berat.” Imam At-Tirmidzi meriwayatkan hal yang semisal melalui jalur ini, dan ia menilainya shahih.
Menurut pendapat yang lainnya lagi, yang ditimbang itu adalah diri orang yang bersangkutan. Seperti yang disebutkan di dalam hadits berikut: Kelak di hari kiamat didatangkan seorang lelaki yang gemuk, tetapi di sisi Allah timbangannya tidaklah seberat sebuah sayap nyamuk yang kecil. Kemudian Rasulullah ﷺ membacakan firman-Nya:
“Dan Kami tidak mengadakan suatu penilaian bagi (amalan) mereka pada hari kiamat.” (Al-Kahfi: 105)
Di dalam manaqib (riwayat hidup) sahabat Abdullah ibnu Mas'ud disebutkan bahwa Nabi ﷺ pernah bersabda: “Apakah kalian merasa aneh dengan kedua betisnya (Ibnu Mas'ud) yang kecil itu. Demi Tuhan yang jiwaku berada di dalam genggaman kekuasaan-Nya, kedua betisnya itu dalam timbangan amal perbuatan jauh lebih berat daripada Bukit Uhud.” Tetapi dapat pula digabungkan pengertian dari semua atsar tersebut, bahwa kadang-kadang yang dinilai adalah amal perbuatannya, kadang-kadang catatan amalnya, dan adakalanya diri orang yang bersangkutan.
Timbangan yang tidak kita ketahui secara hakiki bagaimana bentuk dan sifatnya, pada hari itu menjadi ukuran kebenaran. Ihwal timbangan ini merupakan perkara gaib; kita wajib mengimaninya dan hanya Allah yang tahu hakikatnya. Maka barang siapa berat timbangan kebaikan-nya karena banyak melakukan kebaikan, mereka itulah orang yang beruntung. Mereka akan masuk surga dengan segala kenikmatan yang ada di dalamnya. Dan barang siapa ringan timbangan kebaikan-nya karena banyak melakukan dosa, maka mereka itulah orang yang telah merugikan dirinya sendiri, karena mereka mengingkari ayat-ayat Kami. Padahal, ayat-ayat tersebut telah jelas mengemukakan kebenaran yang sulit terbantahkan. Namun kesombongan dan sikap iri pada hati mereka menyebabkan mereka enggan menerima ayat-ayat tersebut, bahkan mendustakannya.
Ayat ini menerangkan adanya timbangan di akhirat nanti. Timbangan ini wajib kita percayai karena dengan timbangan itulah akan diketahui besar kecilnya, berat ringannya amal seseorang. Timbangan di akhirat nanti adalah timbangan yang seadil-adilnya dan tak mungkin terjadi kecurangan dalam timbangan itu.
Dan Kami akan memasang timbangan yang tepat pada hari Kiamat, maka tidak seorang pun dirugikan walau sedikit. (al-Anbiya'/21: 47)
Barang siapa berat timbangan amalnya, karena iman yang dimilikinya adalah iman yang sebenarnya. Ibadahnya kepada Allah dilakukan sebanyak mungkin penuh dengan khusuk dan ikhlas, dan hubungannya dengan sesama manusia baik sekali. Dia banyak menolong orang yang memerlukan pertolongan, membantu pembangunan masjid, madrasah, pesantren dan bangunan-bangunan lain yang digunakan memperbaiki dan meningkatkan akhlak umat, memelihara anak yatim, dan lain sebagainya. Manusia yang demikian inilah yang akan beruntung di akhirat nanti, merasa puas menerima semua balasan amalnya di dunia sebagaimana firman Allah:
Artinya:
Maka adapun orang yang berat timbangan (kebaikan)nya, maka dia berada dalam kehidupan yang memuaskan (senang). (al-Qari'ah/101: 6-7).
Surah al-A'raaf
(Benteng Tinggi)
SURAH KE-7, 206 AYAT, DITURUNKAN DI MEKAH
Dengan nama Allah Yang Mahamurah lagi Pengasih,
Surah al-A'raaf dimulai pada ayat yang pertama dengan huruf-huruf pula, sebagaimana telah kita dapati surah al~Baqarah dan surah Aali Tmraan dimulai dengan huruf. Dan kita akan berjumpa lagi kelak surah-surah yang dimulai dengan huruf, kecuali surah al-Baqa-rah dan Aali ‘Imraan, surah yang dimulai dengan huruf itu semuanya diturunkan di Mekah.
“Alif-Laam-Miim-Shaad."
(ayat 1)
Hendaklah kita baca tepat menurut bunyi ejaan huruf dalam bahasa Arab. Tidak boleh kita baca misalnya “almash" dan sebagainya. Sebab, oleh Rasulullah ﷺ dibaca menurut ejaan tiap-tiap huruf itu. Alif dibaca sebagai biasa. Laam dibaca dengan panjang tiga alif. Miim dibaca dengan panjarig tiga alif dan Shaad dibaca dengan panjang tiga alif pula.
Setengah penafsir Salaf berpendapat bahwa tiap-tiap huruf di pangkal surah-surah yang tertentu itu ada artinya yang khas, di antara mereka berkata bahwa di dalam huruf-huruf itu tersembunyi nama Allah ﷻ, atau potongan kalimat-kalimat yang berarti nama Allah. Oleh karena itu, Al-Baihaqi meriwayatkan bahwa Ibnu Abbas memberi arti Alif-Laam-Miim-Shaad. (j*3l) Analluhu Afshalu, Akulah Allah. Aku akan menjelaskan. Dan menurut riwayat Ibnu Abi Hatim dan Abusy-Syaikh dari Muhammad bin Ka'ab al-Qurazhi: Alif dari Allah, Mim dari Rahman, Shaad dari Shamad. Menurut Abusy-Syaikh dari adh-Dhahhak:
Anallahu ash-Shadiqu. Akulah Allah, yang benar. Menurut riwayat yang lain dari Ibnu Abbas, beliau berkata bahwa Alif-Laam Miim-Shaad, dan Tha-Ha, Tha-Sin-Mim, Ha-Mim, Qaaf, Nuun, dan yang seumpamanya itu adalah sumpah belaka, yaitu sumpah dari Allah dan semuanya adalah nama-nama dari Allah.
Namun, beberapa penafsir lain berpendapat bahwa semua huruf-huruf itu tidaklah mengandung makna yang tersembunyi, selain dari kekuatan huruf-huruf itu sendiri buat diucapkan. Gunanya ialah untuk memberi peringatan kepada si pendengarnya agar memerhatikan wahyu-wahyu yang akan turun sesudah huruf-huruf itu terdengar dibaca oleh Rasul ﷺ
Karena tidak ada kata yang tegas, hadits yang shahih dari penafsiran Rasul sendiri, penafsiran Ibnu Abbas itu dan penafsiran yang lain tadi diterima orang saja sebagai salah satu macam penafsiran. Menurut penafsir ar-Razi, tidak kurang dari 21 perkataan, yang hampir serupa dengan penafsiran Ibnu Abbas itu. Namun, sahabat yang lebih besar dari fbnu Abbas, yaitu Abu Bakar ash-Shiddiq, berkata, “Tiap-tiap kitab ada rahasianya, rahasia Al-Qur'an ialah pada huruf-huruf itu."
Ali bin Abi Thalib berkata, “Tiap-tiap kitab ada inti sari keistimewaannya maka inti sari keistimewaan Al-Qur'an ialah huruf-huruf hi-jaiyah di pangkal surah-surah itu,"
Ahli-ahli taﷺuf memperluas lagi penafsiran “rahasia" itu, tetapi tentu saja secara taﷺuf pula. Ini dipelopori oleh Ibnu Arabi sendiri. Imam Ghazali berkata di dalam al-Ihya bahwa huruf-huruf di pangkal surah-surah itu ialah penggabungan perhatian dan menyadarkan atas ayat-ayat yang berikut di belakangnya sehingga orang-orang yang mendengar, setelah mendengar huruf-huruf itu tertarik perhatian mereka untuk mendengarkan lanjutannya. Az-Zamakhsyari yang amat ahli dalam bahasa, condong pada pendapat Ghazali, Al-Bahaqi, dan Ibnu Taimiyah dan muridnya al-Mundziri pun menguraikan dari kegunaannya sebagai penyadarkan, dengan memakai huruf-huruf yang inti dalam bahasa arab itu.
“Suatu kitab."
(pangkal ayat 2)
Sesudah ayat pertama rangkaian huruf-huruf, tertujulah seluruh perhatian yang mendengar pada soal yang akan diuraikan. Datanglah keterangan bahwa yang akan diuraikan itu ialah perihal suatu kitab, yaitu Al-Qur'an."Yang telah diturunkan kepada engkau." Inilah kitab itu, diturunkan kepada engkau untuk engkau pimpinkan dan ajarkan isinya kepada manusia itu."Maka janganlah ada dalam dada engkau rasa sesat daripadanya." Berkali-kali di dalam ayat yang lain, Allah memberikan peringatan kepada Rasul, agar beliau tenang dan jangan sesak dada di dalam menjalakan kewajibannya menyampaikan isi kitab itu kepada manusia karena kebanyakan dari manusia itu suka menentang, tidak mau percaya, bahkan menuduh beliau orang gila, menuduh sihir dan sebagainya. Lapangkanlah dadamu dan teruskanlah kewajibanmu. Di dalam surah at-Hijr ayat 97, Allah pun bersabda bahwa Allah tahu sampai sempit dadamu lantaran mendengar kata-kata mereka yang bukan-bukan itu, maka sucikanlah nama Allah dan teruslah bekerja dan bersu judlah kepada Allah."Supaya engkau ancamkan dengan dia." Dengan Al-Qur'an itu engkau sampaikanlah ancaman Allah kepada mereka yang tidak mau percaya itu, bahwa kalau mereka masih tetap bersikap demikian, mereka akan mendapat adzab dari Allah, baik kesengsaraan jiwa di dunia maupun siksaan neraka di akhirat.
“Dan peringatan bagi orang-orang yang beriman."
(ujung ayat 2)
Meskipun bagi yang kufur, Al-Qur'an itu menjadi ancaman, bagi orang yang beriman dia akan menjadi peringatan, penunjuk jalan, sehingga mereka mendapat kebahagiaan dunia dan akhirat.
Kemudian Allah menyuruh Rasul-Nya menyampaikan kepada tiap-tiap yang mau percaya, supaya mereka pegang teguhlah tuntunan Al-Qur'an itu.
“Turutilah olehmu apa yang diturunkan kepada kamu dari Tuhan kamu."
(pangkal ayat 3)
Kepada manusia diterangkanlah dengan ayat ini, kitab yang diturunkan kepada Rasul itu, tidaklah lain gunanya, hanyalah untuk menuntun dan memimpin manusia. Itulah jalan selamat satu-satunya bagi mereka, kalau mereka menurutinya dengan setia. Dan itulah pegangan hidup yang sejati. Yang mengirimkan kitab itu kepada kamu ialah Allah sendiri, dengan perantaraan Rasul-Nya Muhammad ﷺ Oleh sebab itu, “Dan janganlah kamu turuti yang selain dari Dia jadi penolong-penolong." Banyak jalan bersimpang-siur, tetapi jalan yang benar hanyalah satu, yaitu jalan Allah. Yang lain tidaklah bisa menjadi penolong, pembantu dan pembawa selamat ataupun pelindung. Tidak ada auliya' yang berarti wali-wali yang dapat memberikan keselamatan kepada manusia atau mendatangkan manfaat ataupun mudharat. Tidak ada yang lain, keucali hanya Allah, Allah membuktikan bagaimana Dia menjadi Wali kamu yang sejati, yaitu diturunkan-Nya Al-Qur'an untuk membimbingmu, sedangkan yang lain hanya membawa sesat kamu saja. Oleh sebab itu, janganlah kamu menyembah berhala dan jangan kamu turuti kehendak setan. Semuanya itu hanya membawamu sesat. Namun sayang,
“Sedikitlah kamu yang ingat."
(ujung ayat 3)
Terlebih, banyak masih saja tidak ingat. Dia mengakui memang hanya Allah saja yang Tuhan, tetapi masih saja berwali atau meminta pertolongan kepada penolong yang lain. Itulah yang lebih banyak, karena tidak sadar.
Maka tibalah ancaman Allah:
“Dan berapa banyak desa yang telah Kami binasakan dia."
(pangkal ayat 4)
Banyak desa yang telah dibinasakan Allah karena salah'mencari penolong, karena tidak
mau menuruti bimbingan Allah yang dibawakan oleh rasul-rasul Allah, karena sedikit yang ingat.
“Maka datanglah kepadanya siksaan Kami di tengah malam ataupun sedang mereka tidur di tengah hari."
(ujung ayat 4)
Karena mereka, yaitu desa-desa itu, tegasnya penghuni desa-desa itu tidak ingat bahwa hanya Allah Penolong mereka, mereka pun lalai dan leka, mereka sembah yang lain. Murka Allah datang kepada mereka dengan tiba-tiba, dengan tidak mereka sangka-sangka. Ada yang datang sedang mereka nyenyak tidur istirahat tengah hari atau selepas tergelincir matahari. Menandakan bahwa adzab Allah itu datang, sedangkan mereka keenak-enakan menyangka bahaya tidak ada.
“Maka tidaklah ada seruan mereka ketika datang siksaan Kami itu, kecuali mereka berkata, ‘Sesungguhnyalah kami ini orang-orang yang zalim.'"
(ayat 5)
Ayat ini menjelaskan bahwa setelah adzab itu datang dengan tiba-tiba, sedangkan mereka senang-senang dan tidak menyangka-nyangka, tidaklah dapat mereka mengelak lagi dan mengakulah mereka terus terang bahwa memang selama ini mereka telah lalai, lengah, tidak patuh pada perintah Allah, tidak mengacuhkan peringatan rasul-rasul yang diutus Allah. Mengakulah mereka bahwa mereka telah zalim. Sebab, pada saat adzab itu telah datang dari Allah, nyatalah bahwa penolong lain yang mereka cari-cari dan mereka pertahankan selama ini tidak seorang pun atau tidak satu pun yang dapat menolong. Namun, apalah artinya pengakuan zalim pada saat adzab telah datang dan negeri telah binasa? Apalah lagi arti seruan dan pengakuan pada waktu yang telah seperti demikian?
“Maka sesungguhnya akan Kami periksa orang-orang yang dikirim (rasul-rasul) kepada mereka itu dan sesungguhnya akan Kami periksa rasul-rasul itu sendiri."
(ayat 6)
Sebagai sambungan dari ayat yang sebelumnya, setelah negeri itu binasa porak-poranda, urusan belumlah selesai sampai di itu saja. Manusia yang telah terkena siksaan Allah itu akan ditanyai: mengapa kamu jadi begini. Mengapa kamu menjadi zalim sehingga mendapat siksaan dan malapetaka yang begini dahsyat? Bukankah telah Kami utus kepadamu rasul-rasul? Tidakkah kamu pedulikan seruan mereka? Bagaimana saja cara sambutanmu kepada rasul-rasul Allah itu? Rasul-rasul itu sendiri pun akan diperiksa dan ditanyai: mengapa orang ini jadi begini? Bagaimana sambutan mereka atas seruan kamu atau perintah yang Allah suruh kamu menyampaikannya?
Berkata Ibnu Abbas, “Arti ayat ialah Allah akan menanyakan kepada mereka yang di-datangi Rasul itu, bagaimana sikap mereka menyambut apa yang disampaikan oleh rasul-rasul? Dan Rasul-rasul akan ditanya, “Bagaimana mereka menyampaikan atau menabligh-kan seruan Allah itu?"
Ayat ini penting diperhatikan, khusus untuk memerhatikan arti dari tanggung jawab. Tiap-tiap kita akan diperiksa, bagaimana pertanggungjawaban kita tentang kewajiban yang dipikulkan terhadap kita. Kalau umat tidak terlepas dari tanggung jawab bagaimana mereka menyambut Rasul, dan Rasul tidak lepas dari pertanggungjawaban bagaimana mereka melaksanakah perintah Allah buat bertabligh kepada manusia, niscaya dapatlah kita memahamkan bahwa kita ini semuanya adalah memikul tanggung jawab. Sebab, kita terpimpin oleh atasan kita dan kita memimpin akan bawahan kita. Raja memimpin rakyat, ayah memimpin anak, suami memimpin istri, istri memimpin dalam rumah tangga suaminya. Lebih-lebih setelah ditegaskan lagi oleh ayat berikutnya:
“Maka sesungguhnya akan Kami ceritakan kepada mereka,dengan pengetahuan dan sekali-kali tidaklah Kami gaib."
(ayat 7)
Apabila pemeriksaan telah datang kelak di hari Kiamat, tidaklah seorang pun yang sanggup berdusta atau mengelak diri dari tanggung jawab. Sebab apa yang kita sembunyikan, Allah mengetahuinya. Apa yang kita lupa, Allah tetap mengigatnya. Kita diperiksa adalah dengan pengetahuan. Allah mengetahui segala gerak-gerik kita di kala hidup. Yang jujur ataupun yang curang Dia tahu. Catatan ada pada sisi Allah dan Allah tidaklah gaib dari sisi kita. Dia ada selalu pada waktu kita hidup ini, Dia tidak di tempat lain. Kalau kita tidak dapat melihat Dia, jangan sangka bahwa Dia tidak melihat kita. Tidak ada yang dapat disembunyikan di hadapan mahkamah Allah pada hari soal-jawab itu kelak.
“Dan timbangan pada hari itu adalah benar."
(pangkal ayat 8)
Di sini ditegaskan bahwa pada hari itu kelak akan ditegakkan suatu timbangan yang Mahaadil, yang tidak pernah mengicuh, bukan suatu timbangan rusak.
Di dalam Al-Qur'an kita selalu bertemu firman Allah tentang adanya alat-alat gaib yang namanya kita diberi tahu, tetapi rangka-rangka pikiran kita tidak mungkin tepat tentang hal itu. Di sini, disebutkan timbangan: al-Wazan dan di ayat lain disebut al-Mizaan (surah ar-Rahmaan ayat 7) dan lain-lain. Disebut juga misalnya tentang Arsy, Kursi, Qalam, Al-Lauh, Al-Mahfuzh dan sebagainya. Kita percaya dengan sesungguh-sungguhnya tentang adanya alat-alat itu, tetapi daya pikir kita yang sekarang tidaklah akan tepat jika diuraikan sekarang juga. Sama dengan mengkhayatkan Negeri Mekah sebelum Mekah dilihat, berbeda dengan sesudah dilihat. Dengan al-Wazan dan timbangan ini, akan ditimbanglah jasa dan dosa, amal baik amal buruk, menerima Rasui atau menolak Rasul, menerima separuh-separuh atau menolak separuh-separuh. Hasil timbangan itu adalah benar, tidak ada sedikit pun kecurangan, kezaliman, atau merugikan, walaupun sebesar zarrah (atom) sekalipun.
“Maka barangsiapa yang benat timbangannya, maka mereka ilu adalah orang-orang yang telah merugikan dirii mereka sendiri, dengan sebab mereka tenhadap ayat-ayat Kami berlaku zalim."
(ayat 9)
Timbangan mereka menjadi ringan. Ibaratnya kalau sekiranya timbangan di akhirat itu mempunyai dua daun timbangan, setelah ditegakkan dan dimasukkan pada yang sebelah kanan segala amal yang baik dan ke sebelah kiri segala amai yang buruk, nyatalah kosong terapung ke atas daun timbangan yang baik itu, sebab yang sebelah penuh dan berat dengan kejahatan. Orang yang hidup tidak berbuat baik, berartilah bahwa hidupnya itu kosong. Amal yang baik akan dibawa ke akhirat, menjadi bekal pengantar buat berhak masuk surga. Adapun amal jahat tidak ada harganya apa-apa sehingga hidup yang dilalui tidak berarti sama sekali, mereka mendapat ganjaran yang menyedihkan, yaitu adzab siksaan Allah. Dalam ayat diterangkan bahwa mereka telah rugi sebab mereka telah merugikan diri sendiri. Allah sekali-kali tidak dapat disalahkan, sebab Allah telah menurunkan ayat-ayat-Nya secukupnya, dan peringatan sudah ada sejak dahulu. Merekalah yang zalim, aniaya dan menuju langkah yang gelap di dalam hidup mereka.
Dengan adanya sebutan timbangan dan pertimbangan lalu tersebut soal berat dan ringan, soal bahagia dan kerugian, kita di sini telah menampak suatu sifat Allah yaitu Adil. Dan dengan ini kita pun mendapat kesan pula bahwasanya timbangan kebaikan amal manusia itu) walaupun murni sesama Mukmin tidaklah sama. Semuanya memang berat tetapi ada yang sangat berat, ada yang lebih berat dan yang paling berat. Yang ringan pun demikian pula. Namun, puncak keberatan ialah iman dan puncak keringanan ialah kufur.
(Dan timbangan) untuk amal-amal perbuatan atau untuk lembaran-lembaran catatan amal perbuatan yang ditaruh di dalamnya. Timbangan itu memiliki jarum penunjuk berat dan dua gantungan, demikian sebagaimana yang telah dijelaskan oleh hadis. Timbangan itu ada (pada hari itu) yakni hari penghisaban yang telah disebutkan, yaitu hari kiamat (adalah benar) adalah adil, menjadi sifat dari lafal al-wazn (maka barang siapa berat timbangannya) oleh kebaikan (maka mereka itulah orang-orang yang berbahagia) orang-orang yang beruntung.
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