ٱلْبَقَرَة ١٢٢
- يَٰبَنِيٓ Wahai keturunan
- إِسۡرَٰٓءِيلَ Israil
- ٱذۡكُرُواْ ingatlah
- نِعۡمَتِيَ nikmatKu
- ٱلَّتِيٓ yang
- أَنۡعَمۡتُ Aku anugerahkan
- عَلَيۡكُمۡ atas kalian
- وَأَنِّي dan bahwa Aku
- فَضَّلۡتُكُمۡ Aku telah melebihkan kalian
- عَلَى atas
- ٱلۡعَٰلَمِينَ segala umat
Wahai Bani Israil! Ingatlah nikmat-Ku yang telah Aku berikan kepadamu dan Aku telah melebihkan kamu dari semua umat yang lain di alam ini (pada masa itu).
(Hai Bani Israel! Ingatlah akan nikmat-Ku yang telah Aku berikan kepadamu dan sesungguhnya Aku telah mengutamakan kamu dari segala umat). Ayat seperti ini telah kita temui di muka.
Tafsir Surat Al-Baqarah: 122-123
Wahai Bani Israil, ingatlah akan nikmat-Ku yang telah Kuanugerahkan kepada kalian dan Aku telah melebihkan kalian atas segala umat. Dan takutlah kalian kepada suatu hari di waktu seseorang tidak dapat menggantikan seseorang yang lain sedikitpun dan tidak akan diterima suatu tebusan darinya dan tidak akan memberi manfaat sesuatu syafaat kepadanya dan tidak (pula) mereka akan ditolong.
Dalam pembahasan yang lalu yaitu pada permulaan surat Al-Baqarah telah disebutkan ayat yang bermakna serupa dengan ayat ini.
Sengaja diulangi dalam bagian ini untuk mengukuhkan maknanya dan sebagai anjuran untuk mengikuti Rasul, Nabi yang ummi yang mereka jumpai sifat-sifatnya, ciri khasnya, namanya, perihalnya, dan umat-nya di dalam kitab-kitab mereka. Maka Allah memperingatkan mereka agar jangan menyembunyikan hal tersebut, jangan pula menyembunyikan anugerah yang telah diberikan oleh Allah kepada mereka sebagai nikmat dari-Nya. Allah memerintahkan agar mereka selalu ingat akan nikmat duniawi dan nikmat agama yang telah diberikan oleh Allah kepada mereka.
Untuk itu, janganlah mereka merasa dengki dan iri kepada anak-anak paman mereka (yaitu bangsa Arab) atas rezeki Allah yang diberikan kepada mereka, berupa diutus-Nya seorang rasul terakhir yang dijadikan-Nya dari kalangan mereka. Janganlah kedengkian tersebut mendorong mereka menentang rasul itu, mendustakannya, dan tidak berpihak kepadanya. Semoga salawat dan salam-Nya terlimpahkan kepada Rasul selama-lamanya sampai hari kiamat.
Wahai Bani Israil! Ingatlah nikmat-nikmat-Ku yang telah Aku berikan kepadamu, yakni nenek moyangmu dahulu, di antaranya nikmat berupa kebebasan dari kejaran Firaun, diutusnya banyak rasul, dan diturunkannya kitab-kitab suci; dan di antara nikmat-nikmat itu Aku telah melebihkan kamu dari semua umat yang lain di alam ini pada masa itu dengan banyaknya para nabi yang diutus kepada kamu. Ini menunjukkan bahwa Allah benar-benar sangat menyayangi hambaNya. Meskipun Bani Israil telah berkali-kali melakukan pelanggaran, mereka tetap saja diajak dengan harapan mereka dapat percaya kepada Nabi Muhammad. Selanjutnya, ayat 123 mengingatkan mereka dan semua orang untuk mempersiapkan diri menghadapi hari Kiamat. Dan takutlah kamu dengan cara menjaga diri agar tidak mendapat siksa pada keadaan yang sangat mengerikan di hari Kiamat, yaitu ketika tidak seorang pun dapat menggantikan atau membela orang lain sedikit pun. Pada hari itu, tebusan dalam bentuk apa pun untuk menghin dari siksa tidak akan diterima, dan bantuan maupun perantara tidak berguna baginya, dan mereka tidak akan ditolong. Ini mengisyaratkan bahwa berbagai kenikmatan di dunia yang Allah berikan kepada Bani Israil dan umat lain tidak menjamin hal serupa akan Allah berikan kepada mereka di akhi rat.
Ayat ini mengingatkan lagi kepada Bani Israil akan nikmat yang pernah diberikan Allah kepada nenek moyang mereka. Allah telah melebihkan mereka dari bangsa-bangsa lain yang semasa dengan mereka.
Nikmat yang diberikan Allah itu adalah karena mereka selain berpegang kepada ajaran Allah, kepada keadilan dan kebenaran, mereka mempunyai sifat-sifat dan cita-cita yang mulia dan menjauhi sifat yang buruk dan mengekang keinginan dan hawa nafsu.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
“Sesungguhnya, telah Kami utus dengan kebenaran."
(pangkal ayat 119)
Kebenaran ialah sesuatu yang dapat dipertanggungjawabkan oleh akal yang sehat, yang tidak akan dapat ditumbangkan oleh perkisaran angin zaman, yang menolak akan segala yang salah, menentang yang bobrok, agak-agak dan angan-angan, dongeng-dongeng yang tidak berdasar. Kebenaran ialah yang menimbulkan thuma'ninah, yaitu ketenteraman di dalam batin orang yang menganutnya dan menghilangkan keraguan. Kebenaran pada kepercayaan (iktikad) tentang keesaan Allah dan kebenaran tentang syari'at dan peraturan yang disampaikan-Nya. Dengan itulah, Nabi Muhammad ﷺ diutus Tuhan ke dunia ini."Pembawa berita gembira" untuk barang-siapa yang menerima kebenaran itu. Berita yang menggembirakan hati mereka, baik di dunia maupun kelak di akhirat karena tempat yang bahagia yang disediakan untuk mereka."Dan peringatan ancaman" bagi barangsiapa yang tak sudi menerima kebenaran itu, ialah ancaman bahwa hidupnya di dunia akan sengsara dan di akhirat akan dihinakan dengan adzab. Maka lantaran itulah, tugas engkau, wahai utusan ku yang membawa kebenaran, memberikan berita gembira bagi yang taat dan ancaman siksa bagi yang menolak, teguhlah engkau pada tugasmu itu dan bekerjalah terus, jangan berhenti.
“Dan tidaklah engkau akan ditanya dari hal ahli-ahli neraka."
(ujung ayat 119)
Artinya, sebagai penghubung untuk Rasul supaya pekerjaan beliau diteruskan, yaitu menyampaikan kebenaran, menggembirakan yang taat, dan menyampaikan berita pahit bagi yang menolak. Pekerjaan engkau ini memang berat dan banyak orang yang akan menentangnya, maka janganlah engkau ambil pusing segala tingkah laku mereka. Tidaklah engkau yang akan ditanya tentang perangai orang-orang ahli neraka itu. Hal yang demikian sudahlah hal yang biasa bagi seorang rasul. Karena seorang rasul adalah seorang mahaguru, bukan seorang pemaksa.
“Dan sekali-kali tidaklah ridha terhadap engkau orang Yahudi dan Nasrani itu, sehingga engkau mengikut agama Mereka."
(pangkal ayat 120)
Hendaklah kita ketahui bahwasanya sebelum Rasulullah ﷺ diutus dalam kalangan bangsa Arab, adalah seluruh bangsa Arab itu dipandang ummi atau orang-orang yang bodoh, tidak beragama, penyembah berhala. Kecerdasannya dianggap rendah. Sedangkan orang Yahudi dan Nasrani yang berdiam di sekitar bangsa Arab itu memandang, barulah Arab itu akan tinggi kecerdasannya kalau mereka suka memeluk agama Yahudi atau agama Nasrani. Sekarang, Nabi Muhammad ﷺ diutus Allah membawa ajaran Allah mencegah menyembah berhala, percaya kepada kitab-kitab dan rasul-rasul yang terdahulu, baik Musa dan Harun maupun Isa al-Masih. Lantaran Nabi ﷺ tidak menyebut-nyebut agama Yahudi atau Nasrani, melainkan menunjukkan pula cacat-cacat yang telah terdapat dalam kedua agama itu, jengkellah hati mereka. Mereka ingin hendaknya Nabi Muhammad itu mempropagardakan agama mereka. Yahudi menghendaki Nabi Muhammad ﷺ itu jadi Yahudi, sedangkan Nasrani menghendakinya jadi Nasrani.
Setelah itu, Tuhan memberikan tuntunan kepada Rasul-Nya, “Katakanlah, ‘Sesungguhnya, petunjuk Allah itulah dia yang petunjuk.'" Dengan inilah keinginan mereka agar Rasul mengikuti agama mereka telah dijawab. Bahwasanya yang menjadi pedoman di dalam hidup dan yang diserukan oleh Muhammad ﷺ kepada seluruh umat manusia ialah petunjuk Allah. Petunjuk Allah-lah yang sejati petunjuk. Adapun petunjuk manusia, khayat dan teori manusia, bukanlah petunjuk. Dengan ini, marilah berikan nilainya kepada Yahudi dan Nasrani itu, adakah keduanya itu petunjuk Allah? Allah telah mengutus Musa dan Harun serta mengutus Isa al-Masih, kemudian disambung oleh Muhammad. Cobalah perhatikan, apakah segala sesuatu yang menjadi anutan Yahudi dan Nasrani sekarang ini masih berdasar kepada petunjuk Allah yang sejati? Atau telah dicampuri oleh tangan manusia? Dengan ini pun lebih jelas bahwa Muhammad ﷺ adalah datang membawa petunjuk Allah. Kalau Yahudi dan Nasrani masih berpegang kepada petunjuk Allah yang asli, bahwa nabi-nabi yang diutus kepada mereka, dengan sendirinya akan timbullah persesuaian.
Dan firman Allah seterusnya,
“Dan sesungguhnya jika engkau turuti kemauan-kemauan mereka itu." Setengah dari hawa nafsu itu telah dibayangkan pada ayat-ayat di atas tadi, yaitu kata mereka bahwa agama yang benar hanya agama Yahudi dan Nasrani. Yahudi merasa bahwa segala anjuran dari pihak lain, walaupun benar, kalau tidak timbul dari orang yang berdarah Israel, adalah tidak sah, sebab mereka adalah “kaum yang telah dipilih dan diistimewakan Tuhan", Yahudi dan Nasrani telah memandang bahwa masing-masing mereka telah menjadi golongan yang istimewa. Lantaran kepercayaan yang demikian, mereka tidak mau lagi menilai kebenaran dan menguji paham yang mereka anut. Maka kalau kemauan atau hawa nafsu mereka ini diperturutkan, “sesudah datang kepada engkau pengetahuan", yaitu wahyu yang telah diturunkan Allah kepada Rasul ﷺ bahwa tidak ada Allah yang sebenarnya patut disembah melainkan Allah dan Allah itu tidak beranak dan tidak diperanakkan, dan lain-lain dasar pokok tauhid, yang jadi pegangan dan tiang teguh dari ajaran sekalian nabi dan rasul, maka kalau kehendak dan kemauan kedua pemeluk agama itu engkau perturutkan, sedang engkau telah diberi ilmu tentang hakikat yang sebenarnya,
“Tidaklah ada bagi engkau selain Allah akan pelindung dan tidak pula akan penolong."
(ujung ayat 120)
Yahudi mengajarkan bahwa bangsa yang paling pilihan dalam dunia ini tidak lain hanyalah Bani Israil. Bangsa lain adalah rendah belaka. Ini tidak sesuai dengan hakikat ilmu. Hakikat ilmu ialah bahwa manusia adalah keturunan Adam, sedangkan Adam dari tanah. Perbedaan warna kulit atau darah keturunan bukan melebihkan yang satu dari yang lain. Yang mulia di sisi Allah ialah barangsiapa yang lebih takwa kepada-Nya.
Nasrani mengajarkan bahwa manusia ini berdosa waris karena dosa Adam. Beribu-ribu tahun Allah bingung di antara sifat kasih-Nya dengan sifat adil-Nya. Akhirnya dia mengambil keputusan, yaitu menjelma sendiri ke dalam alam ini, yaitu masuk ke rahimnya seorang anak dara yang suci lalu menjelma menjadi Isa al-Masih, yang disebutnya sebagai anaknya. Artinya, Dia sendiri menjelma menjadi Anak! Lalu Dia mati di atas kayu palang untuk menebus dosa manusia itu. Dan yang mati itu ialah Bapak itu sendiri.
Ajaran itu tidaklah berdasar ilmu; ini adalah ahwaa ‘ahum, angan-angan yang tidak ada dasarnya. Kalau diturutkan, niscayatah kita akan sangsi. Di dalam ayat ini ditujukan peringatan kepada Nabi Muhammad ﷺ supaya kemauan mereka itu jangan dituruti, sebab kalau dituruti, terlepaslah beliau dari ilmu yang diberikan langsung oleh Allah. Sudah terang bahwa maksud yang sebenarnya dari ayat ini ialah buat kita, umat Muhammad ﷺ Jangan sampai kita diombang-ambingkan oleh kemauan manusia sehingga petunjuk ilmu dari Allah kita tinggalkan.
Segala macam yang menyeleweng dari tauhid bukanlah petunjuk. Petunjuk sejati banyakiah yang datang dari Allah. Dan dengan ayatini kita telah diberi peringatan bahwasanya lan tardha, sekali-kali tidak akan ridha Yahudi dan Nasrani sebelum kita mengikuti agama mereka. Menurut lughat, huruf lan itu berarti nafyin wa istiqbalin, yaitu mereka tidak akan ridha, tidak, untuk selama-lamanya.
Ayat ini telah memberikan pesan dan pedoman kepada kita untuk terus-menerus sampai Hari Kiamat bahwasanya di dalam dunia ini akan tetap terus ada perlombaan merebut pengaruh dan menanamkan kekuasaan agama. Ayat ini telah memberi ingat kepada kita bahwasanya tidaklah begitu penting bagi orang Yahudi dan Nasrani meyahudikan dan menasranikan orang yang belum beragama, tetapi yang lebih penting ialah meyahudikan dan menasranikan pengikut Nabi Muhammad ﷺ sendiri. Sebab kalau Islam merata di seluruh dunia ini, pengaruh kedua agama itu akan hilang. Sebab apabila aqidah Islamiyah telah merata dan diinsafi, kedua agama itu akan ditelannya. Sebab pemeluk Islam berarti kembali kepada hakikat ajaran yang sejati dari Nabi Musa dan Nabi Isa. Niscaya pemeluk kedua golongan itu tidak senang sebab agama yang mereka peluk itu telah mereka pandang sebagai golongan yang wajib dipertahankan, dengan tidak usah mengaji lagi benar atau tidak benar.
Maka isyarat yang diberikan oleh ayat inilah yang telah kita temui dalam perjalanan sejak Islam bangkit dan tersebar di muka bumi ini sampai sekarang. Sekiranya kita lihat kegiatan pengkristenan yang begitu hebat, sejak Perang Salib Pertama pada sembilan ratus tahun yang lalu sampai kepada ekspansi penjajahan sejak tiga ratus tahun yang telah lalu, sampai pula kepada usaha zending-zending dan misi Protestan dan Katolik ke negeri-negeri Islam dengan membelanjakan uang berjuta-juta dollar untuk mengkristenkan pemeluk agama Islam, semuanya ini adalah isyarat yang telah diberikan oleh ayat ini bahwasanya mereka belum ridha dan belum bersenang hati sebelum umat Muhammad menuruti agama mereka.
Pekerjaan mereka itu berhasil pada negeri-negeri yang orang Islamnya hanya pada nama, tetapi tidak mengerti asli pelajarannya. Kadang-kadang mereka berkata, “Biarkanlah orang Islam itu tetap memeluk agama Islam pada lahir, asalkan kebatinan mereka telah bertukar jadi Kristen."
Orang Yahudi tidaklah mengadakan zending dan misi. Pemeluk agama Yahudi lebih senang jika agama itu hanya beredar di sekitar Bani Israil saja sebab mereka memandang bahwa mereka mempunyai darah istimewa. Akan tetapi, mereka memasukkan pengaruh ajaran mereka dari segi yang lain.
Bukan saja di dunia Islam, bahkan pada dunia Kristen mereka pun mencoba memasukkan pengaruh sehingga merekalah yang berkuasa. Kita masih ingat bahwa dalam kitab-kitab Perjanjian Lama yang menjadi pe-gangan mereka, tidak ada pengajaran tentang Hari Akhirat. Agama orang Yahudi itu terlebih banyak menghadapkan perhatian kepada urusan dunia, kepada harta benda. Kehidupan riba (rente) adalah ajaran orang Yahudi. Negeri Amerika Serikat yang begitu besar dan berpengaruh, terpaksa menutup kantornya dua hari dalam seminggu. Bukan saja pada hari Ahad sebagai hari besar Kristen, tetapi hari Sabtu pun tutup. Ini karena yang memegang keuangan di Wallstreet (New York) adalah bankir-bankir Yahudi. Sebab itu, segala sesuatu kelancaran ekonomi di tangan Yahudi. Sedangkan di Amerika lagi demikian, apatah lagi di negeri-negeri lain.
Gerakan Vrijmetselar, Gerakan Masonia, dan beberapa gerakan internasional yang lain, tempuknya dalam tangan Yahudi. Dunia Islam tidak perlu masuk agama mereka, asal turut-kan pengaruh mereka. Negeri-negeri Islam yang besar-besar terpaksa mendirikan bank-bank, menjalankan niaga dan ekonomi berdasarkan riba, baik riba besar maupun riba kecil; terpaksa memperlicin hukum riba supaya bernapas untuk hidup, tidak dapat mencari jalan lain sebab seluruh dunia telah di-kongkong oleh ajaran Yahudi.
Sedikit orang Yahudi yang berpencar-pencar di seluruh dunia dapat mendirikan sebuah negara Yahudi, mereka beri nama Israel, di tengah-tengah negeri orang Arab, dengan dibantu oleh Kerajaan Inggris dan Amerika, bahkan mendapat pengakuan pertama dari Rusia Komunis.
Semuanya inilah yang diisyaratkan oleh ayat yang tengah kita tafsirkan bahwasanya orang Yahudi dan Nasrani belum merasa puas hati sebelum kita penganut ajaran Muhammad mengikut agama mereka. Ini bukanlah ancaman yang menimbulkan takut, melainkan sebagai perangsang supaya kaum Muslimin terus berjihad menegakkan agamanya dan melancarkan dakwahnya. Karena selama kaum Muslimin masih berpegang teguh kepada ajaran agama yang dipeluknya, mengamalkannya dengan penuh kesadaran, tidaklah mereka akan runtuh lantaran usaha kedua pemeluk agama itu. Sebab ayat telah menegaskan bahwasanya petunjuk yang sejati tidak ada lain melainkan pertunjuk Allah.
Disampaikan orang-orang yang demikian keras hawa nafsunya hendak menarik orang lain ke dalam agamanya, baik Yahudi maupun Nasrani, maka Allah menerangkan lagi segolongan manusia, yang bukan hanya semata membaca Kitab, melainkan memahamkan.
“Orang-orang yang Kami datangkan kepada Mereka akan Kitab; yang mereka baca dengan sebenar-benar bacaan, itulah orang-orang yang akan percaya kepadanya."
(pangkal ayat 121)
Ayat ini memberi kejelasan kepada kaum Muslimin bahwasanya apabila mereka membaca Kitab Al-Qur'an yang diturunkan kepada mereka dengan perantaraan Nabi ﷺ sebenar-benarnya membaca, yaitu dipahamkan isinya dan diikuti, orang yang semacam itulah yang akan merasai nikmat iman kepadanya. Kalau kita sambungkan dengan ayat yang sebelumnya bahwasanya Yahudi dan Nasrani tidak ber-senang hati sebelum orang Islam mengikuti agama mereka maka orang Islam yang tidak memperhatikan, membaca, dan mengikuti Al-Qur'an itulah yang akan dapat mengikut agama yang lain itu.
Setengah ahli tafsir mengartikanyatlunahu dengan membaca, sedangkan setengah lagi mengartikannya mengikutinya. Kita pun dapat menggabungkan kedua arti itu: membaca dan mengikuti, jangan hanya semata-mata dibaca, padahal tidak diikuti. Dan di sini ditetapkan lagi, haqqa tilawatihi ‘sebenar-benar membaca' Sekiranya Al-Qur'an pada mulanya diturunkan kepada orang Arab, yang mereka dengan sekali baca saja sudah paham akan artinya sebab bahasanya sendiri, betapa lagi kita yang bukan Arab. Niscaya lebih bergandalah kewajiban kita untuk memahamkan artinya serta menjadi ke-wajibanlah bagi orang yang pandai bacaan dan maknanya untuk mengajarkannya kepada yang belum pandai. Hendaklah dibaca dengan penuh perhatian dan mempelajarinya dengan saksama. Pelajari sampai paham. Orang-orang yang demikianlah yang diharap akan beriman kepadanya. Orang yang langsung mempelajari Kitab dengan akal yang bebas, jangan mendengar penafsiran pendeta-pendeta mereka yang telah mengandung maksud lain. Mereka itulah yang diharapkan beriman kepada kebenaran Nabi Muhammad ﷺ
“Dan barangsiapa yang tidak mau percaya kepadanya", yaitu pemuka-pemuka mereka sendiri, pendeta-pendeta mereka yang telah membuat tafsiran lain karena maksud tertentu
“Itulah orang-orang yang merugi".
(ujung ayat 121)
Rugilah mereka karena tidak mendapat kebahagiaan hidayah, gelaplah mereka di dalam selubung hawa nafsu dan kedustaan, baik oleh karma mereka memutar-mutar penafsiran kitab suci dari kebenaran maupun karena tidak berani membantah apa yang telah diputuskan oleh pendeta-pendeta mereka.
Oleh sebab itu, penulis Tafsir ini sampailah kepada suatu kesimpulan bahwasanya mengajarkan arti dan maksud Al-Qur'an kepada orang Islam yang belum mengarti bahasa Arab atau yang tidak ada waktu untuk mempelajarinya adalah menjadi kewajiban bagi orang-orang Islam yang mengerti bahasa itu. Dalam pengalaman saya akhir-akhir ini di Jakarta, berpuluh orang laki-laki dan perempuan Islam yang selama ini mendapat pendidikan di sekolah-sekolah Barat membaca tafsir atau terjemahan Al-Qur'an ke bahasa Belanda atau Inggris dan sekarang sudah ada bahasa Indonesia, telah menjadi orang Islam yang tekun dan bertambah tekun keinginannya mempelajari lebih mendalam. Meskipun pada mulanya, jangankan mengetahui bahasa Arab, sedangkan tulisannya itu saja mereka tidak tahu. Banyak sekali mereka lebih paham maksud agama dari membaca terjemahan atau tafsir itu daripada orang-orang yang selalu membaca Al-Qur'an mengharapkan dapat pahala, padahal dia tidak tahu apa yang dia baca.
“Wahai, Bani Israil! Ingatlah olehmu akan nikmat-Ku yang telah Aku nikmatkan kepada kamu."
(pangkal ayat 122)
Dari perbudakan dan penindasan, kamu Aku bebaskan. Kepada tanah yang mulia pusaka nenek moyangmu, kamu Aku antarkan. Makan dan minummu, Aku sediakan. Aku beri kamu pemimpin besar yang tabah dan gagah berani. Itulah Musa. Aku kalahkan bangsa-bangsa yang menghambat jalanmu.
“Dan bahwasanya telah Aku muliakan kamu atas bangsa-bangsa."
(ujung ayat 122)
Diakui Allah sekali lagi bahwa memang pada masa itu mereka dimuliakan atas bangsa-bangsa lain yang masih kulub. Sebab-sebab kemuliaan itu ialah karena ajaran yang kamu pegang, bukan karena darah keturunan, bukan karena kamu menjadi bangsa pilihan. Kemudian yang diberikan kepadamu melebihi bangsa-bangsa yang lain itu akan tanggal dari diri kamu apabila inti sari ajaran Musa itu tidak kamu pegang teguh lagi, melainkan kamu campuradukkan dengan peraturan lain yang dibikin-bikin oleh pemuka-pemuka dan pemimpin-pemimpin kamu. Sebab itu, peringatan Allah selanjutnya ialah,
“Dan takutlah kamu akan hati yang tidak akan dapat melepaskan satu diri daripada diri yang lain sesuatu pun."
(pangkal ayat 123)
Satu kenyataan bahwa kemuliaan di sisi Allah Ta'aala hanyalah karena iman dan amal. Maka, orangyang kosong imannya, berkurang-kurang amalnya, tidaklah dapat dilepaskan oleh temannya yang lain, baik ayah bundanya maupun gurunya sekalipun, dari adzab yang akan dideritanya."Dan tidak diterima daripadanya penebusan" Tidaklah dapat ditebus atau dibayar, berapa pun banyak uang tebusan, walau sebanyak isi bumi dan langit. Karena harta kekayaan buat menebus tidak ada. Orang pulang ke akhirat tidaklah membawa harta benda untuk penebus diri. Harta benda manusia setelah dia mati telah kembali kepada yang empunya sejati, yaitu Allah, lalu dipinjamkan-Nya kepada waris si mati. Dan apabila mereka telah punah, semua harta itu diambil kembali oleh yang empunya. Oleh sebab itu, tidak ada sedikit pun harta benda buat penebus diri dari adzab di Hari Kiamat itu karena tidak ada yang ditebuskan."Dan tidak bermanfaat padanya satu syafaat pun" Persangkaan mereka bahwa nabi-nabi mereka akan dapat menolong, menjadi permintaan syafaat kepada Allah, minta diringankan, sebagaimana memintakan grasi atau abolisi kepada Allah, sebagaimana teradat di atas dunia ini, tidaklah akan berlaku di sana.
“Dan tidaklah mereka akan ditolong."
(ujung ayat 123)
Tidak ada yang akan menolong karena semua manusia dan semua malaikat, dan semua jin dan setan pada waktu itu adalah mempertanggungjawabkan dosa atau jasa mereka sendiri-sendiri.
Dengan ini, tertolak pulalah kepercayaan bahwa Isa al-Masih menebus dosa manusia dengan mati di kayu salib. Penolong satu-satunya hanya Allah. Tetapi pertolongan Allah tidaklah ada faedahnya kalau diminta pada waktu itu melainkan dari hidup sekarang inilah. Asal perintah-Nya diikuti, larangan-Nya dihentikan, urusan di Hari Akhirat itu tidak akan sukar lagi.
"Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin
The Quraysh idolators are those who hindered the people from the Masjids of Allah and wanted to destroy them.
So Allah said;
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا
And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin,
Ibn Jarir reported that Ibn Zayd said that;
Allah's statement, is about the Quraysh idolators who prevented the Prophet from entering Makkah from Al-Hudaybiyyah, until he slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He then agreed to a peace treaty with the idolators and said to them, (No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah). They said, ""Whoever killed our fathers at Badr, shall never enter it while there is one of us alive.""
Allah's statement,
وَسَعَى فِي خَرَابِهَا
(and strive for their ruin) means,
those who prevent whoever maintain the Masjids with Allah's remembrance and who visit Allah's House to perform Hajj and Umrah.
Ibn Abi Hatim recorded that Ibn Abbas said that;
the Quraysh prevented the Prophet from praying at the Ka`bah in Al-Masjid Al-Haram, so Allah revealed,
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ
(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids).""
After Allah chastised the Jews and Christians, He also criticized the idolators who expelled the Messenger of Allah and his Companions from Makkah, preventing them from praying in Al-Masjid Al-Haram, which they kept exclusively for their idols and polytheism.
Allah said,
وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَأءَهُ إِنْ أَوْلِيَأوُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians! None can be its guardians except Al-Muttaqun (the pious), but most of them know not. (8:34)
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـيِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـيِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
It is not for the Mushrikin (polytheists), to maintain the Masjids of Allah while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.
The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance. (9:17-18)
and,
هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّوْمِنُونَ وَنِسَأءٌ مُّوْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَيُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَأءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
They are the ones who disbelieved and hindered you from Al-Masjid-Al-Haram (at Makkah) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment. (48:25)
Therefore, Allah said here,
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ
The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. (9:18)
Therefore, if those believers who follow the virtues mentioned in the Ayah were prevented from attending the Masjid, then what cause for destruction is worse than this Maintaining the Masjids not only means beautifying them, but it involves remembering Allah, establishing His Shariah in the Masjids and purifying them from the filth of Shirk.
The Good News that Islam shall prevail
Allah said next,
أُوْلَـيِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَأيِفِينَ
It was not fitting that such should themselves enter them (Allah's Masjids) except in fear.
This Ayah means, ""Do not allow them - the disbelievers - to enter the Masjids, except to satisfy the terms of an armistice or a treaty.""
When the Messenger of Allah conquered Makkah in 9 H, he commanded that someone announce at Mina,
""After the current year, no idolators shall perform Hajj, and no naked persons shall perform Tawaf around the House, except for those who have a treaty. In this case, the treaty will be carried to the end of its term.""
This Ayah supports the Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلأَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا
O you who believe! (in Allah's Oneness and in His Messenger Muhammad)! Verily, the Mushrikun (idolators) are Najasun (impure). So let them not come near Al-Masjid-Al-Haram (at Makkah) after this year. (9:28)
It was also said that;
this Ayah (2:114) carries the good news for the Muslims from Allah that He will allow them to take over Al-Masjid Al-Haram and all the Masjids and disgrace the idolators. Soon after, the Ayah indicated, no idolator shall enter the House, except out of fear of being seized or killed, unless he embraces Islam. Allah fulfilled this promise and later decreed that idolators not be allowed to enter Al-Masjid Al-Haram.
The Messenger of Allah stated that no two religions should remain in the Arabian Peninsula, and the Jews and Christians should be expelled from it, all praise is due to Allah.
All of these rulings ensure maintaining the honor of Al-Masjid Al-Haram and purifying the area where Allah sent His Messenger to warn and bring good news to all of mankind, may Allah's peace and blessings be on him.
This Ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah,
.
لهُمْ فِي الدُّنْيَا خِزْيٌ
For them there is disgrace in this world,
وَلَهُمْ فِي الاخِرَةِ عَذَابٌ عَظِيمٌ
and they will have a great torment in the Hereafter.
because they breached the sanctity of the House and brought filth to it by erecting idols all around it, invoking other than Allah and performing Tawaf around it while naked, etc.
Here it is worth mentioning the Hadith about seeking refuge from disgrace in this life and the torment of the Hereafter.
Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah used to supplicate,
اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الاُْمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الاْخِرَة
O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.
This Hadith is Hasan.
Facing the Qiblah (Direction of the Prayer)
Allah said,
وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). Surely, Allah is Sufficient (for His creatures' needs), Knowing.
This ruling brought comfort to the Messenger of Allah and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram.
In Makkah, the Messenger of Allah used to pray in the direction of Bayt Al-Maqdis, while the Ka`bah was between him and the Qiblah. When the Messenger migrated to Al-Madinah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allah directed him to face Al-Ka`bah in prayer. This is why Allah said,
وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).
Ali bin Abi Talhah said that Ibn Abbas said,
""The first part of the Qur'an that was abrogated was about the Qiblah.
When the Messenger of Allah migrated to Al-Madinah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and the Messenger of Allah faced Bayt Al-Maqdis for some ten months. However, the Messenger of Allah liked to face the Qiblah of Ibrahim (Al-Ka`bah at Makkah), and he used to look to the sky and supplicate. So Allah revealed,
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven) until,
فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction), (2:144).
The Jews were disturbed by this development and said, `What made them change the direction of the Qiblah that they used to face' Allah revealed,
قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ
(Say (O Muhammad):""To Allah belong both, east and the west""), (2:142) and,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).""
Ikrimah said that Ibn Abbas said,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means,
""Allah's direction is wherever you face, east or west.""
Mujahid said that,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means,
""Wherever you may be, you have a Qiblah to face, that is, Al-Ka`bah.""
However, it was said that;
Allah sent down this Ayah before the order to face the Ka`bah.
Ibn Jarir said,
""Others said that this Ayah was revealed to the Messenger of Allah permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy.""
For instance,
Ibn Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah did the same, explaining the Ayah,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah).""
That Hadith was also collected by Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the Two Sahihs from Ibn Umar and Amr bin Rabi`ah without mentioning the Ayah.
In his Sahih, Al-Bukhari recorded that Nafi said that;
whenever Ibn Umar was asked about the prayer during times of fear, he used to describe it and would then say, ""When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not.""
Nafi then said, ""I think Ibn Umar mentioned that from the Prophet.""
It was also said that;
the Ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.
The Qiblah for the People of Al-Madinah is what is between the East and the West
In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded that Abu Hurayrah said that the Messenger of Allah said,
مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ لاِاَهْلِ الْمَدِينَةِ وَأَهْلِ الشَّامِ وَأَهْلِ الْعِرَاق
What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and Iraq.
At-Tirmidhi and Ibn Majah recorded this Hadith with the wording,
مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَة
What is between the east and the west is a Qiblah.
Allah's statement
إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ
Surely, Allah is Sufficient (for His creatures' needs), Knowing.
Ibn Jarir said,
""The meaning of Allah's statement is that Allah encompasses all His Creation by providing them with sufficient needs and by His generosity and favor.
His statement,
عَلِيمٌ
(Knowing) means, He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything.
Refuting the Claim that Allah has begotten a Son
Allah said,
وَقَالُواْ اتَّخَذَ اللّهُ وَلَدًا
And they (Jews, Christians and pagans) say:Allah has begotten a son (children or offspring),
This and the following Ayat refute the Christians, may Allah curse them, and their like among the Jews and the Arab idolators, who claimed that the angels are Allah's daughters. Allah refuted all of them in their claim that He had begotten a son.
Allah said,
سُبْحَانَهُ
Glory is to Him.
meaning, He is holier and more perfect than such claim;
بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالَارْضِ
Nay, to Him belongs all that is in the heavens and on earth,
meaning, the truth is not as the disbelievers claimed, rather, Allah's is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allah's servants and are owned by Him. Therefore, how could one of them be His son The son of any being is born out of two comparable beings. Allah has no equal or rival sharing His grace and greatness, so how can He have a son when He has no wife Allah said,
بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things and He is the Knower of everything! (6:101)
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً
لَقَدْ جِيْتُمْ شَيْياً إِدّاً
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً
أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً
وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ اتِى الرَّحْمَـنِ عَبْداً
قَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً
كُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
And they say:""The Most Gracious (Allah) has begotten a son (offspring or children).""
Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allah). But it is not suitable for (the majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children).
There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). (19:88-95)
and,
قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
Say:""He is Allah (the) One, Allah the Samad (the Self- Sufficient, upon whom all depend), He begets not, nor was He begotten, and there is none comparable to Him."" (112:1-4)
In these Ayat, Allah stated that He is the Supreme Master Whom there is no equal or rival, everything and everyone was created by Him, so how can He have a son from among them This is why, in the Tafsir of this Ayah, Al-Bukhari recorded that Ibn Abbas said that the Prophet said,
قَالَ اللهُ تَعَالَى كَذّبَنِي ابْنُ ادَمَ وَلَمْ يَكُنْ لَهُ ذلِكَ وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذلِكَ
فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَيَزْعُمُ أَنِّي لَاأ أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ
وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدًا فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا
Allah said, `The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right.
As for the denial of Me, he claimed that I am unable to bring him back as he used to be (resurrect him).
As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.'
This Hadith was recorded by Al-Bukhari.
It is recorded in the Two Sahihs that the Messenger of Allah said,
لَاا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم
No one is more patient when hearing an insult than Allah. They attribute a son to Him, yet He still gives them sustenance and health.
Everything is within Allah's Grasp
Allah said,
كُلٌّ لَّهُ قَانِتُونَ
and all are Qanitun to Him.
Ibn Abi Hatim said that Abu Sa`id Al-Ashaj informed them that Asbat informed them from Mutarrif, from Atiyah, from Ibn Abbas who said that,
قَانِتِينَ
(Qantin) means, they pray to Him.
Ikrimah and Abu Malik also said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him),
means, bound to Him in servitude to Him.
Sa`id bin Jubayr said that Qanitun is sincerity. Ar-Rabi bin Anas said that,
كُلٌّ لَّهُ قَانِتُونَ
(all are Qanitun to Him) means,
""Standing up - before Him - on the Day of Resurrection.""
Also, As-Suddi said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him) means,
""Obedient on the Day of Resurrection.""
Khasif said that Mujahid said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him) means,
""Obedient. He says, `Be a human' and he becomes a human.""
He also said, ""(Allah says,) `Be a donkey' and it becomes a donkey.""
Also, Ibn Abi Najih said that Mujahid said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him),
means, obedient.
Mujahid also said,
""The obedience of the disbeliever occurs when his shadow prostrates, while he hates that.""
Mujahid's statement, which Ibn Jarir preferred, combines all the meanings, and that is that Qunut means obedience and submission to Allah.
There are two categories of Qunut:legislated and destined, for Allah said,
وَللَّهِ يَسْجُدُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَظِلَـلُهُم بِالْغُدُوِّ وَالاٌّصَالِ
And unto Allah (alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the (late) afternoons. (13:15)
The Meaning of Badi`
Allah said
بَدِيعُ السَّمَاوَاتِ وَالَارْضِ
The Badi` (Originator) of the heavens and the earth.
which means, He created them when nothing resembling them existed.
Mujahid and As-Suddi said that;
this is the linguistic meaning, for all new matters are called Bid`ah.
Muslim recorded the Messenger of Allah saying,
فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَة
every innovation (in religion) is a Bid`ah.
There are two types of Bid`ah, religious, as mentioned in the Hadith:
فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَإلَة
every innovation is a Bid`ah and every Bid`ah is heresy.
And there is a linguistic Bid`ah, such as the statement of the Leader of the faithful Umar bin Al-Khattab when he gathered the Muslims to pray the Tarawih prayer in congregation (which was also an earlier practice of the Prophet) and said,
""What a good Bid`ah this is.""
Ibn Jarir said,
""Thus the meaning of the Ayat (2:116-117) becomes, `Allah is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah also bears witness to His servants that Jesus, who some claimed to be Allah's son, is among those who testify to His Oneness. Allah stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father.""
This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.
Allah said,
وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
When He decrees a matter, He only says to it :""Be! ـ and it is.
thus, demonstrating His perfectly complete ability and tremendous authority; if He decides a matter, He merely orders it to, `Be' and it comes into existence.
Similarly, Allah said,
إِنَّمَأ أَمْرُهُ إِذَا أَرَادَ شَيْياً أَن يَقُولَ لَهُ كُن فَيَكُونُ
Verily, His command, when He intends a thing, is only that He says to it, ""Be! ـ and it is. (36:82)
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ
Verily, Our Word unto a thing when We intend it, is only that We say unto it:""Be! ـ and it is. (16:40)
and,
وَمَأ أَمْرُنَأ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
And Our commandment is but one as the twinkling of an eye. (54:50)
So Allah informed us that He created Jesus by merely saying, ""Be!"" and he was, as Allah willed:
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
Verily, the likeness of `Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him:""Be! ـ and he was. (3:59)
Muhammad bin Ishaq reported that Ibn Abbas said that;
Rafi bin Huraymilah said to the Messenger of Allah, ""O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech.""
So Allah revealed,
وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللّهُ أَوْ تَأْتِينَا ايَةٌ
And those who have no knowledge say:""Why does not Allah speak to us (face to face) or why does not a sign come to us!""
Abu Al-Aliyah, Ar-Rabi bin Anas, Qatadah and As-Suddi said that it was actually the statement of the Arab disbelievers:
كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ
So said the people before them words of similar import.
He said, ""These are the Jews and the Christians.""
What further proves that the Arab idolators said the statement mentioned in the Ayah is that Allah said,
وَإِذَا جَأءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّوْمِنَ حَتَّى نُوْتَى مِثْلَ مَأ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
And when there comes to them a sign (from Allah) they say:""We shall not believe until we receive the like of that which the Messengers of Allah had received."" Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot. (6:124)
and,
وَقَالُواْ لَن نُّوْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الَارْضِ يَنبُوعًا
And they say:""We shall not believe in you (O Muhammad), until you cause a spring to gush forth from the earth for us, until,
قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً
(Say (O Muhammad):""Glorified (and Exalted) be my Lord ((Allah) above all that evil they (polytheists) associate with Him)! Am I anything but a man, sent as a Messenger!"" (17:90-93)
and,
وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَأءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَـيِكَةُ أَوْ نَرَى رَبَّنَا
And those who expect not a meeting with Us (i.e. those who deny the Day of Resurrection and the life of the Hereafter) said:""Why are not the angels sent down to us, or why do we not see our Lord!"" (25:21)
and,
بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُوْتَى صُحُفاً مُّنَشَّرَةً
Nay, everyone of them desires that he should be given pages spread out. (74:52)
There are many other Ayat that testify to the disbelief of the Arab idolators, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolators followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah said,
يَسْأَلُكَ أَهْلُ الْكِتَـبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـباً مِّنَ السَّمَأءِ فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذلِكَ فَقَالُواْ أَرِنَا اللَّهِ جَهْرَةً
The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa (Moses) for even greater than that, when they said:""Show us Allah in public."" (4:153)
and,
وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
And (remember) when you said:""O Musa! We shall never believe in you until we see Allah plainly."" (2:55)
Allah's statement,
تَشَابَهَتْ قُلُوبُهُمْ
Their hearts are alike.
means, the hearts of the Arab idolators are just like the hearts of those before them, containing disbelief, stubbornness and injustice.
Similarly, Allah said,
كَذَلِكَ مَأ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ
أَتَوَاصَوْاْ بِهِ
Likewise, no Messenger came to those before them but they said:""A sorcerer or a madman!"" Have they (the people of the past) transmitted this saying to these (Quraysh pagans)! (51:52-53)
Allah said next,
قَدْ بَيَّنَّا الايَاتِ لِقَوْمٍ يُوقِنُونَ
We have indeed made plain the signs for people who believe with certainty.
meaning, We made the arguments clear, proving the truth of the Messengers, with no need of more questions or proofs for those who believe, follow the Messengers and comprehend what Allah sent them with.
As for those whose hearts and hearing Allah has stamped and whose eyes have been sealed, Allah described them:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُوْمِنُونَ
وَلَوْ جَأءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment. (10:96-97)
Allah says;
إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا
Verily, We have sent you (O Muhammad) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hellfire).
Allah's statement;
وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ
And you will not be asked about the dwellers of the blazing Fire.
means, ""We shall not ask you about the disbelief of those who rejected you.""
Similarly, Allah said,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
Your duty is only to convey (the Message) and on Us is the reckoning. (13:40)
فَذَكِّرْ إِنَّمَأ أَنتَ مُذَكِّرٌ لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
So remind them (O Muhammad) ـ you are only one who reminds. You are not a dictator over them. (88:21-22)
and,
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَأ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ
We know best what they say. And you (O Muhammad) are not the one to force them (to belief). But warn by the Qur'an; him who fears My threat. (50:45)
There are many other similar Ayat.
The Description of the Prophet in the Tawrah
Imam Ahmad recorded;
Ata' bin Yasar saying that he met Abdullah bin `Amr bin Al-`As and said to him, ""Tell me about the description of the Messenger of Allah in the Torah.""
He said, ""Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur'an with:
`O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil (who depends and relies on Allah for each and everything). You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons. Allah will not bring his life to an end, until he straightens the wicked's religion by his hands so that the people proclaim:There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts.""'
This was recorded by Al-Bukhari only.
Allah said,
وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ
Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion.
Ibn Jarir commented on Allah's statement,
meaning, `The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.'
Allah's statement,
قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى
Say:""Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance.""
means, `Say, O Muhammad, the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion.""'
Qatadah said that Allah's statement,
قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى
(Say:""Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is,
""A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance.""
Qatadah said,
""We were told that the Messenger of Allah used to say,
لَاا تَزَالُ طَايِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ لَاا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ الله
There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.
This Hadith was collected in the Sahih and narrated from Abdullah bin `Amr.
وَلَيِنِ اتَّبَعْتَ أَهْوَاءهُم بَعْدَ الَّذِي جَاءكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.
This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior.
Although the speech in this Ayah was directed at the Messenger, the ruling of which applies to his entire Ummah.
The Meaning of Correct Tilawah
Allah said
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَوَتِهِ
Those to whom We gave the Book, Yatlunahu Haqqan Tilawatih.
Abdur-Razzaq said from Ma`mar, from Qatadah,
""They are the Jews and Christians.""
This is the opinion of Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir.
Sa`id reported from Qatadah,
""They are the Companions of the Messenger of Allah.""
Abu Al-Aliyah said that Ibn Mas`ud said,
""By He in Whose Hand is my soul! The right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful, reciting it as it was revealed by Allah, not changing the words from their places, and not interpreting it with other than its actual interpretation.""
As-Suddi reported from Abu Malik from Ibn Abbas who said about this Ayah:
""They make lawful what it allows and they prohibit what it makes unlawful, and they do not alter its wordings.""
Umar bin Al-Khattab said,
""They are those who when they recite an Ayah that mentions mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they seek refuge with Allah from it.""
This meaning was attributed to the Prophet, for when he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an Ayah of torment, he sought refuge from it with Allah.
Allah's statement,
أُوْلَـيِكَ يُوْمِنُونَ بِهِ
they are the ones who believe therein.
explains the Ayah,
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَوَتِهِ
(Those to whom We gave the Book, Yatlunahu Haqqa Tilawatihi).
These Ayat mean,
""Those among the People of the Book who perfectly adhered to the Books that were revealed to the previous Prophets, will believe in what I have sent you with, O Muhammad!""
Allah said in another Ayah,
وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيهِمْ مِّن رَّبِّهِمْ لاّكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم
And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur'an), they would surely, have gotten provision from above them and from underneath their feet. (5:66)
The Ayah,
قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ
Say (O Muhammad) ""O People of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Tawrah, the Injil, and what has (now) been sent down to you from your Lord (the Qur'an)."" (5:68)
means, ""If you adhere to the Torah and the Gospel in the correct manner, believe in them as you should, and believe in the news they carry about Muhammad's Prophethood, his description and the command to follow, aid and support him, then this will direct you to adhere to truth and righteousness in this life and the Hereafter.""
In another Ayat, Allah said,
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الاُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالاِنجِيلِ
Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawrah and the Injil. (7:157)
and,
قُلْ ءَامِنُواْ بِهِ أَوْ لَا تُوْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلٌّذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَأ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
Say (O Muhammad to them):""Believe in it (the Qur'an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say:""Glory be to our Lord! Truly, the promise of our Lord must be fulfilled."" (17:107-108)
These Ayat indicate that what Allah promised for Muhammad will certainly occur.
Allah also said,
الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُوْمِنُونَ
وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَأ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ
أُوْلَـيِكَ يُوْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ وَيَدْرَوُنَ بِالْحَسَنَةِ السَّيِّيَةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
Those to whom We gave the Scripture (i. e. the Tawrah and the Injil) before it, they believe in it (the Qur'an). And when it is recited to them, they say:""We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them. (28:52-54)
and,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans):""Do you (also) submit yourselves (to Allah in Islam)!""
If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is the Seer of (His) servants. (3:20)
Allah said,
وَمن يَكْفُرْ بِهِ فَأُوْلَـيِكَ هُمُ الْخَاسِرُونَ
And whoever disbelieves in it (the Qur'an), those are they who are the losers,
just as He said in another Ayah,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
But those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place. (11:17)
As recorded in the Sahih, the Prophet said,
وَالَّذِي نَفْسِي بِيَدِهِ لَاا يَسْمَعُ بِي أَحَدٌ مِنْ هذِهِ الاْاُمَّةِ يَهُودِيٌّ وَلَاا نَصْرَانِيٌّ ثُمَّ لَاا يُوْمِنُ بِي إِلاَّ دَخَلَ النَّار
By He in Whose Hand is my soul! There is no member of this Ummah (mankind and Jinns), Jew or a Christian, who hears of me, yet does not believe in me, but will enter the Fire
Allah says;
يَا بَنِي إِسْرَايِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the nations.
وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْياً وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنصَرُونَ
And fear the Day (of Judgment) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.
We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphasize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah.
Allah warned them against concealing this information, which is among the favors that Allah granted them.
Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah being an Arab. Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment."
O Israelites, remember My favour wherewith I favoured you, and that I have preferred you over all the worlds: a similar verse has already been mentioned.
A large section of this Sarah, ending with the previous verse, has been dealing with different aspects of the conduct of the Israelites (that is, the Jews) in the course of their history. This account had begun with the statement which has been repeated at the end in these two verses. The statement is of a general and principal kind, and the verses which come in between the beginning and the end are, so to say, a detailed demonstration of the statement. On the one hand, it encourages the Israelites to come back to the Straight Path by reminding them of the blessings which Allah has bestowed on them; on the other hand, it warns them of the consequences of their lapses by depicting the Day of Judgment. The purpose of repeating the statement at the end of the discussion is to make the two ideas sink deep into their minds. For, what is aimed at in a discussion is the affirmation of certain basic and general principles -- being succinct, they are easily kept alive in the mind, and, being comprehensive and readily applicable to particular situations, they make it easy for one to remember the details too. In the art of writing and speaking, it is considered to be one of the most effective means of carrying conviction that, before starting on a long analytical discussion of a subject, one should define the basic ideas very briefly and clearly which are always helpful in comprehending the details and the particularities, and that, in concluding the argument, one should repeat these ideas by way of a summary. The repetition of the introductory statement here is of this very nature.
