ٱلْحَجّ ٢٣
- إِنَّ sesungguhnya
- ٱللَّهَ Allah
- يُدۡخِلُ akan memasukkan
- ٱلَّذِينَ orang-orang yang
- ءَامَنُواْ beriman
- وَعَمِلُواْ dan mereka beramal
- ٱلصَّـٰلِحَٰتِ kebajikan/saleh
- جَنَّـٰتٖ surga-surga
- تَجۡرِي mengalir
- مِن dari
- تَحۡتِهَا bawahnya
- ٱلۡأَنۡهَٰرُ sungai-sungai
- يُحَلَّوۡنَ mereka diberi perhiasan
- فِيهَا didalamnya
- مِنۡ dari
- أَسَاوِرَ gelang-gelang
- مِن dari
- ذَهَبٖ emas
- وَلُؤۡلُؤٗاۖ dan mutiara
- وَلِبَاسُهُمۡ dan pakaian mereka
- فِيهَا didalamnya
- حَرِيرٞ sutera
Sungguh, Allah akan memasukkan orang-orang yang beriman dan mengerjakan kebajikan ke dalam surga-surga yang mengalir di bawahnya sungai-sungai. Di sana mereka diberi perhiasan gelang-gelang emas dan mutiara, dan pakaian mereka dari sutera.
Allah ﷻ berfirman kepada orang-orang Mukmin, ("Sesungguhnya Allah memasukkan orang-orang yang beriman dan mengerjakan amal saleh ke dalam surga-surga yang di bawahnya mengalir sungai-sungai. Di surga itu mereka diberi perhiasan dengan gelang-gelang dari emas dan mutiara) kalau dibaca Lu-luin maka artinya perhiasan itu terdiri dari emas dan mutiara, atau emas itu dihiasi dengan mutiara. Jika dibaca Lu-luan berarti ia di'athafkan secara Mahall kepada lafal Min Asaawira. (Dan pakaian mereka adalah sutera) yaitu pakaian yang diharamkan bagi kaum lelaki di dunia.
Tafsir Surat Al-Hajj: 23-24
Sesungguhnya Allah memasukkan orang-orang beriman dan mengerjakan amal saleh ke dalam surga-surga yang di bawahnya mengalir sungai-sungai. Di surga itu mereka diberi perhiasan dengan gelang-gelang dari emas dan mutiara, dan pakaian mereka adalah sutra. Dan mereka diberi petunjuk kepada ucapan-ucapan yang baik dan ditunjuki (pula) kepada jalan (Allah) yang terpuji.
Ayat 23
Setelah menceritakan keadaan ahli neraka, semoga Allah melindungi kita dari keadaan mereka dan azab serta pembalasan yang mereka terima di dalam neraka yang membakar mereka, juga belenggu-belenggunya yang mengikat mereka, serta pakaian khusus dari api buat mereka; kemudian Allah menyebutkan perihal ahli surga semoga Allah memasukkan kita ke dalam surga-Nya berkat karunia dan kemurahan-Nya. Untuk itu Allah ﷻ berfirman:
“Sesungguhnya Allah memasukkan orang-orang yang beriman dan mengerjakan amal saleh ke dalam surga-surga yang di bawahnya mengalir sungai-sungai.” (Al-Hajj: 23)
Yakni sungai-sungai itu membelah taman-taman surga dan mengalir di sekeliling surga, juga di pinggir-pinggirnya serta di bawah pohon-pohonnya dan gedung-gedung tempat tinggal mereka. Sungai-sungai tersebut dapat dialirkan ke arah mana pun yang mereka sukai.
“Di surga itu mereka diberi perhiasan dengan gelang-gelang dari emas dan mutiara.” (Al-Hajj: 23)
Yaitu yang dipakaikan pada tangan-tangan mereka, seperti yang disebutkan oleh Nabi ﷺ dalam sebuah hadis yang telah disepakati kesahihannya oleh Imam Bukhari dan Imam Muslim, yaitu: “Perhiasan yang dipakai oleh orang mukmin mencapai apa yang dicapai oleh air wudu(nya).”
Ka'bul Ahbar mengatakan, "Sesungguhnya di dalam surga terdapat malaikat; yang seandainya aku menginginkan untuk memberinya nama, tentulah aku beri nama dia. Malaikat itu bertugas mencetak perhiasan-perhiasan buat ahli surga sejak ia diciptakan oleh Allah ﷻ sampai hari kiamat. Seandainya suatu perhiasan atau suatu gelang itu diperlihatkan, tentulah ia dapat memudarkan cahaya matahari, sebagaimana cahaya matahari memudarkan sinar bulan."
Firman Allah ﷻ: “Dan pakaian mereka adalah sutra.” (Al-Hajj: 23) Kebalikan dari pakaian ahli neraka yang semuanya terbuat dari api neraka, sedangkan pakaian ahli surga adalah dari kain sutra yang tipis dan yang tebal. Seperti yang disebutkan dalam ayat lain melalui firman-Nya: “Mereka memakai pakaian sutra halus yang hijau dan sutra tebal dan dipakaikan kepada mereka gelang terbuat dari perak, dan Tuhan memberikan kepada mereka minuman yang bersih. Sesungguhnya ini adalah balasan untuk kalian, dan usaha kalian adalah disyukuri (diberi balasan).” (Al-Insan: 21-22).
Di dalam sebuah hadis sahih disebutkan: “Janganlah kalian memakai sutra, jangan pula kain sutra tebal. Karena sesungguhnya barang siapa yang memakainya di dunia maka dia tidak akan dapat memakainya di akhirat.”
Abdullah ibnuz Zubair mengatakan bahwa barang siapa yang tidak dapat memakai sutra di akhirat, berarti dia tidak masuk surga, karena Allah ﷻ telah berfirman: “Dan pakaian mereka adalah sutra.” (Al-Hajj: 23).
Ayat 24
Adapun firman Allah ﷻ: “Dan mereka diberi petunjuk kepada ucapan-ucapan yang baik.” (Al-Hajj: 24)
Makna ayat ini ditafsirkan oleh ayat lain melalui firman-Nya:
“Dan dimasukkanlah orang-orang yang beriman dan beramal saleh ke dalam surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya dengan izin Tuhan mereka. Ucapan penghormatan mereka dalam surga itu ialah 'Salam'.”(Ibrahim: 23) .
“Sedangkan malaikat-malaikat masuk ke tempat-tempat mereka dari semua pintu, (sambil mengucapkan), ‘Salamun 'alaikum bima sabartum.’ Maka alangkah baiknya tempat kesudahan itu.” (Ar-Ra'd: 23-24).
Dan firman Allah ﷻ: “Mereka tidak mendengar di dalamnya perkataan yang sia-sia dan tidak pula perkataan yang menimbulkan dosa, tetapi mereka mendengar ucapan salam.” (Al-Waqi'ah: 25-26). Yakni mereka diberi petunjuk ke tempat yang di dalamnya mereka mendengar perkataan yang baik-baik saja.
Dan firman Allah ﷻ lainnya yang menyebutkan: “Dan mereka disambut dengan penghormatan dan ucapan selamat di dalamnya.” (Al-Furqan: 75).
Keadaan mereka berbeda dengan ahli neraka yang terus-menerus dihina, dicela, dan dikecam. Dikatakan kepada mereka: “Rasakanlah azab yang membakar ini.” (Al-Hajj: 22).
Firman Allah ﷻ: “Dan ditunjuki (pula) kepada jalan (Allah) yang terpuji.” (Al-Hajj: 24)
Yaitu ke tempat yang di tempat itu mereka memuji Tuhannya atas kebaikan-Nya kepada mereka yang telah memberikan segala nikmat itu kepada mereka. Di dalam sebuah hadis sahih disebutkan: "Sesungguhnya mereka (ahli surga) diberi ilham untuk bertasbih dan bertahmid sebagaimana mereka diberi ilham untuk bernapas.”
Sebagian ulama tafsir mengatakan sehubungan dengan takwil firman-Nya: “Dan mereka diberi petunjuk kepada ucapan-ucapan yang baik.” (Al-Hajj: 24). Bahwa yang dimaksud adalah Al-Qur'an.
Menurut pendapat lain, kalimat La ilaha Illallah (Tidak ada Tuhan selain Allah). Sedangkan menurut pendapat yang lainnya lagi, zikir-zikir yang dianjurkan oleh syariat.
“Dan ditunjuki (pula) kepada jalan (Allah) yang terpuji.” (Al-Hajj: 24).
Yakni jalan yang lurus ketika di dunianya. Pada garis besarnya pendapat-pendapat ini tidaklah bertentangan dengan apa yang telah disebutkan di atas.
Berbeda dengan nasib orang-orang kafir di akhirat, sungguh, Allah akan memasukkan orang-orang yang beriman yang tidak murtad dan mengerjakan kebajikan yang bermanfaat bagi dirinya dan orang banyak ke dalam surga-surga yang mengalir di bawahnya sungai-sungai yang merupakan kenikmatan abadi. Di sana mereka diberi perhiasan gelang-gelang emas dan mutiara, dan pakaian mereka terbuat dari sutera, simbol kebahagiaan dan kenikmatan. Mereka juga mendapat keridaan Allah dan perjum-paan dengan-Nya merupakan kenikmatan tertinggi. 24. Dan mereka, para penghuni surga diberi petunjuk dan bimbingan kepada ucapan-ucapan yang baik dan santun dan diberi petunjuk pula, bim-bingan, kepada jalan Allah yang Maha Terpuji, berjumpa dan melihat Allah, karena selama di dunia berakhlak mulia dan berhati bersih.
Pada ayat ini Allah menerangkan berbagai kenikmatan yang akan diterima oleh orang-orang yang beriman dan beramal saleh yang membersihkan diri dan hatinya serta selalu berusaha mendekatkan diri kepada Allah. Berbagai kenikmatan yang akan diterima ialah:
1. Mereka akan dimasukkan ke dalam surga yang penuh kenikmatan, yang di bawahnya mengalir sungai-sungai.
2. Mereka diberi perhiasan yang indah, seperti gelang-gelang dari emas, mahkota yang bertahtakan permata dan mutiara yang indah.
3. Bagi mereka disediakan pakaian sutera yang indah.
4. Mereka diberi petunjuk dan pelajaran, sehingga mereka mengucapkan perkataan yang sopan dan sedap didengar, mengerjakan perbuatan yang menyenangkan hati orang, dapat bergaul dengan baik dengan penduduk surga yang lain, hidup bersaudara, dan saling kasih mengasihi.
Sebagaimana keterangan Allah tentang azab di atas, maka gambaran kenikmatan dan kesenangan yang digambarkan pada ayat ini, sebagai pahala yang akan diterima orang-orang yang beriman dan beramal saleh di akhirat nanti adalah sama dengan kenikmatan dan kesenangan yang selalu diimpikan oleh manusia selama mereka hidup di dunia. Pada umumnya manusia waktu hidup di dunia menginginkan kekayaan yang berlimpah-ruah, mempunyai kedudukan yang terhormat dan kekuasaan yang tidak terbatas, mempunyai istri-istri yang cantik dan perkakas rumah tangga yang serba mewah.
Sekalipun Allah telah menjelaskan dalam ayat-ayat-Nya hal-hal yang demikian itu, namun masalah surga dan neraka itu termasuk hal yang gaib bagi manusia, hanya Allah sajalah yang mengetahui hakikat yang sebenarnya, tetapi kaum Muslimin wajib percaya bahwa surga dan neraka itu pasti ada. Gambaran yang diberikan Allah itu, merupakan sebagian dari kesenangan yang dijanjikan itu. Kesenangan yang sebenarnya lebih dari gambaran itu karena bagi manusia sendiri tidak ada sesuatu yang dapat dijadikan sebagai perbandingan. Yang jelas ialah bahwa orang-orang yang beriman akan mengalami kesenangan dan kenikmatan yang tiada taranya, belum pernah dirasakan selama hidup di dunia, semua menyenangkan hati, perasaan, pikiran, penglihatan, pendengaran dan sebagainya.
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Dua Golongan yang Berselisih
“Inilah dua golongan yang berselisih." (pangkal ayat 19). Timbul selisih karena tidak kecocokan fikiran. "Mereka berselisih tentang Tuhan mereka." Satu golongan yang percaya kepada Tuhan, bahwa Tuhan itu Esa adanya, mutlak dalam kesaluannya. Tiada Ia bersekutu dengan yang lain. Tiada Tuhan melainkan Allah. Satu golongan lagi percaya juga akan adanya Tuhan. Tetapi dipersekutukannya yang lain dengan Tuhan, diperbuatnya berhala lalu disembahnya. "Maka orang-orang yang kafir akan dipotongkan buat mereka pakaian dari api," sebagai azhab siksaan atau kesalahan yang sangat besar itu. "Akan disiramkan dari atas kepala mereka air menggelegak." (ujung ayat 19). Apabila dibayangkan pakaian api yang akan digunlingkan atau air panas menggelegak yang akan disiramkan ke atas kepala, pastilah terasa kengerian di dalam hati bagi barangsiapa yang mempersekutukan Tuhan itu.
Apalah lagi setelah diiringkan oleh ayat yang seterusnya: “Dihancur-leburkan dengan dia." (pangkal ayat 20). Yaitu dengan segala azhab siksaan itu: “Apa yang ada dalam perut mereka." Yaitu isi perut, pencemaan atau fikiran-fikiran jahat yang tersimpan di dalam: “Dan kulit-kulit mereka." (ujung ayat 20). Kalau kita perhatikan pakaian yang akan dipotongkan buat mereka pakai, yaitu semua dari api, niscaya dapat kita maklumi bahwa kulit-kulit itu akan hancur terbakar dan isi perut pun akan meletus keluar.
Di sinilah ahli-ahli falsafah, iman akan al-Qur'an dengan tidak banyak ta'wil menguatkan kepercayaan bahwa baik nikmat syurga atau azhab neraka akan dirasakan oleh manusia bukan saja bersifat rohaniah, bahkan juga bersifat jasmaniah.
“Dan untuk mereka." (pangkal ayat 21). Yaitu untuk melengkapi azhab siksaan itu untuk mereka: “Disediakan cemeti dari besi." (ujung ayat 21).
Kita maklum bahwasanya tatkala hidup di dunia ini kalau kita mendapat satu malapetaka besar, mIsalnya diri kita tersiram berisin lalu terbakar, atau kepala tersiram air pangs hingga kulit mengelupas, berhentilah malapetaka itu dengan datangnya maut. Tetapi azhab dalam neraka tidaklah berhenti dengan maut. Karena mati tidak akan ada lagi. Sebab itu penderitaan neraka itu tidaklah putus-putus. Bila hancur kulit lama, segeralah diganti dengan kulit baru untuk dihancurkan pula, sehingga pergantian itu sendiri telah dirasakan sebagai azhab juga.
“Tiap-tiap mereka hendak keluar daripadanya dari sangat sengsoro." (pangkal ayat 22). Dari sangat tidak terderitakan lagi azhab itu, timbul harapan hendak keluar, timbul harapan hendak bebas; “Mereka dikembalikan ke dalamnya." Artinya bahwa azhab itu diperbarui terus. Sehingga mereka tidak akan lepas-lepas dari belenggu. "Dan rasakanlah olehmu azhab pembakaran." (ujung ayat 22). Rasakanlah benar olehmu adalah tambahan siksaan dengan kemurkaan, karena semua yang kamu derita sekarang ini tidak lain adalah akibat dari kesalahanmu sendiri: mempersekutukan Tuhan.
Sesudah menerangkan azhab siksaan yang amat ngeri, kejam dan seram itu, Tuhan pun menunjukkan jalan keluar. Bahwa azhab semacam itu tidak akan menimpa kepada diri orang yang beriman.
“Sesungguhnya Allah akan memasukkan orang-orang yang beriman dan beramal yang shalih-shalih ke dalam syurga-syurga yang mengalir di bawahnya sungai-sungai." (pangkal ayat 23). Iman dan amal shalih atau kepercayaan kepada Tuhan yang disertai oleh perbuatan baik, akan dirasakan sendiri oleh yang bersangkutan. satu kebahagiaan dalam hati, karena dia telah merasakan harga diri sebagai manusia. Dia telah mengisi tugasnya mengisi jiwa dengan iman. Alangkah sengsaranya orang yang kosong jiwa akidah. Dan amal shalih pun membuat hidup ini bemas. Demikianlah sampai ke akhirat. Dia pun dapat sambutan rahmat nikmat dari Tuhan, vaitu syurga. Bukan satu syurga, bahkan banyak syurga: “Diberi perhiasan mereka di dalamnya dengan berbagai gelang dari emas dan mutiara." Yang ini adalah termasuk perhiasan. Tentu bukan gelang saja, sebab di dalam ayat yang lain telah dijelaskan bahwa di sana disediakan apa saja yang kamu inginkan: “Dan pakaian mereka di sana iolah sutera." (ujung ayat 23). Sebab di segala masa pakaian dari sutera itulah yang dipandang pakaian paling mewah, maka sutera itu pulalah yang dijanjikan atau disebut namanya dalam ayat.
Di ayat selanjutnya diterangkan tuntunan, dan bimbingan buat mencapai tempat yang mulia itu
“Dan mereka telah dipimpin kepada perkataan yang baik." (pangkal ayat 24). Perkataan yang baik, niscaya timbul daripada budi yang baik dan sopansantun. Orang yang beriman kepada Allah dan beramal yang shalih-shalih niscaya perkataannya yang keluar adalah baik. Tidak kasar mulut “Dan mereka telah dipimpin kepada jalan yang terpuji." (ujung ayat 24). Dan yang memberikan pimpinan itu, tidak lain ialah utusan-utusan Allah sendiri,
Memang! Di ayat 19 dikatakan di antara dua golongan selalu timbul selisih, yaitu golongan yang mempersekutukan Tuhan dengan golongan yang teguh pendiriannya beriman kepada Tuhan Yang Maha Esa! Dalam perselisihan ini golongan yang percaya keesaan Tuhan jualah yang mencapai bahagia!
The Reward of the Believers
When Allah tells us about the state of the people of Hell -- we seek refuge with Allah from that state of punishment, vengeance, burning and chains -- and the garments of fire that have been prepared for them, He then tells us about the state of the people of Paradise -- we ask Allah by His grace and kindness to admit us therein.
He tells us:
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ امَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الاَْنْهَارُ
Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow,
means, these rivers flow throughout its regions, beneath its trees and palaces, and its inhabitants direct them to go wherever they want.
يُحَلَّوْنَ فِيهَا
wherein they will be adorned (-- with jewelry --),
مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُوْلُوًا
with bracelets of gold and pearls,
means, on their arms, as the Prophet said in the agreed-upon Hadith:
تَبْلُغُ الْحِلْيَةُ مِنَ الْمُوْمِنِ حَيْثُ يَبْلُغُ الْوَضُوء
The jewelry of the believer (in Paradise) will reach as far as his Wudu' reached.
وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
and their garments therein will be of silk.
in contrast to the garments of fire worn by the inhabitants of Hell, the people of Paradise will have garments of silk, Sundus and Istabraq fine green silk and gold embroidery, as Allah says:
عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً
إِنَّ هَـذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُوراً
Their garments will be of green Sundus, and Istabraq. They will be adorned with bracelets of silver, and their Lord will give them a pure drink. (And it will be said to them):Verily, this is a reward for you, and your endeavor has been accepted. (76:21-22)
In the Sahih, it says:
لَاا تَلْبَسُوا الْحَرِيرَ وَلَاا الدِّيبَاجَ فِي الدُّنْيَا فَإِنَّهُ مَنْ لَبِسَهُ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الاْاخِرَة
Do not wear fine silk or gold embroidery in this world, for whoever wears them in this world, will not wear them in the Hereafter.
Abdullah bin Az-Zubayr said,
Those who do not wear silk in the Hereafter are those who will not enter Paradise. Allah says:
وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
(and their garments therein will be of silk).
And He tells us
وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ
And they are guided unto goodly speech.
This is like the Ayat:
وَأُدْخِلَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الَانْهَـرُ خَـلِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلَـمٌ
And those who believed and did righteous deeds, will be made to enter Gardens under which rivers flow -- to dwell therein forever, with the permission of their Lord. Their greeting therein will be:Salam (peace)! (14:23)
جَنَّـتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ ءَابَايِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّاتِهِمْ وَالمَلَـيِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِّن كُلِّ بَابٍ
سَلَـمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
And angels shall enter unto them from every gate (saying):Salamun `Alaykum (peace be upon you!), for you persevered in patience! Excellent indeed is the final home! (13:23-24)
لَا يَسْمَعُونَ فِيهَا لَغْواً وَلَا تَأْثِيماً
إِلاَّ قِيلً سَلَـماً سَلَـماً
No evil vain talk will they hear therein, nor any sinful speech. But only the saying of, Peace! Peace! (Salaman! Salaman!). (56:25-26)
They will be guided to a place in which they will hear good speech.
وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَـماً
Therein they shall be met with greetings and the word of peace and respect. (25:75),
unlike the scorn which will be heaped upon the people of Hell by way of rebuke, when they are told:
ذُوقُواْ عَذَابَ الْحَرِيقِ
(Taste the torment of burning!). (22:23)
وَهُدُوا إِلَى صِرَاطِ الْحَمِيدِ
and they are guided to the path of Him Who is Worthy of all praises.
to a place in which they will give praise to their Lord for all His kindness, blessings and favors towards them, as it says in the Sahih Hadith:
إِنَّهُمْ يُلْهَمُونَ التَّسْبِيحَ وَالتَّحْمِيدَ كَمَا يُلْهَمُونَ النَّفَس
They will be inspired with words of glorification and praise, just as they are inspired with breath.
Some scholars of Tafsir said that,
the Ayah,
وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ
(And they are guided unto goodly speech), refers to the Qur'an;
and it was said that it means La ilaha illallah or words of remembrance prescribed in Islam.
And the Ayah:
وَهُدُوا إِلَى صِرَاطِ الْحَمِيدِ
(and they are guided to the path of Him Who is Worthy of all praises),
means, the straight path in this world.
These interpretations do not contradict that mentioned above. And Allah knows best.
A Warning to Those Who hinder Others from the Path of Allah and from Al-Masjid Al-Haram and Who seek to do Evil Actions therein
Allah rebukes the disbelievers for preventing the believers from coming to Al-Masjid Al-Haram and performing their rites and rituals there, claiming that they were its guardians,
وَمَا كَانُواْ أَوْلِيَأءَهُ إِنْ أَوْلِيَأوُهُ إِلاَّ الْمُتَّقُونَ
and they are not its guardians. None can be its guardians except those who have Taqwa. (8:34)
In this Ayah there is proof that it was revealed in Al-Madinah, as Allah says in Surah Al-Baqarah:
يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ
They ask you concerning fighting in the Sacred Months. Say, Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram, and to drive out its inhabitants. (2:217)
And Allah says here:
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ
Verily, those who disbelieved and hinder (men) from the path of Allah, and from Al-Masjid Al-Haram,
meaning, not only are they disbelievers, but they also hinder people from the path of Allah and from Al-Masjid Al-Haram. They prevent the believers who want to go there from reaching it, although the believers have more right than anyone else to go there.
The structure of this phrase is like that to be found in the Ayah:
الَّذِينَ ءَامَنُواْ وَتَطْمَيِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَيِنُّ الْقُلُوبُ
Those who believed, and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest. (13:28)
Not only are they believers, but their hearts also find rest in the remembrance of Allah.
The Issue of renting Houses in Makkah
Allah says:
الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ
which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there.
meaning that they prevent people from reaching Al-Masjid Al-Haram, which Allah has made equally accessible to all in Shariah, with no differentiation between those who live there and those who live far away from it.
سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ
the dweller in it and the visitor from the country are equal there,
Part of this equality is that everyone has equal access to all parts of the city and can live there, as Ali bin Abi Talhah reported from Ibn Abbas concerning the Ayah:
سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ
(the dweller in it and the visitor from the country are equal there), he (Ibn Abbas) said:
Both the people of Makkah and others can stay in Al-Masjid Al-Haram.
سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ
the dweller in it and the visitor from the country are equal there,
Mujahid said,
The people of Makkah and others are equally allowed to stay there.
This was also the view of Abu Salih, Abdur-Rahman bin Sabit and Abdur-Rahman bin Zayd bin Aslam.
Abdur-Razzaq narrated from Ma`mar, from Qatadah who said:
Its own people and others are equal therein.
This is the issue about which Ash-Shafi`i and Ishaq bin Rahwayh differed in the Masjid of Al-Khayf, when Ahmad bin Hanbal was also present. Ash-Shafi`i was of the opinion that the various parts of Makkah can be owned, inherited and rented, and he used as evidence the Hadith of Usamah bin Zayd who said,
I said, O Messenger of Allah, will you go and stay tomorrow in your house in Makkah?
He said,
وَهَلْ تَرَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ
Has Aqil left us any property?
Then he said,
لَاا يَرِثُ الْكَافِرُ الْمُسْلِمَ وَلَاا الْمُسْلِمُ الْكَافِر
A disbeliever does not inherit from a Muslim and a Muslim does not inherit from a disbeliever.
This Hadith was recorded in the Two Sahihs.
He also used as evidence the report that Umar bin Al-Khattab bought a house in Makkah from Safwan bin Umayyah for four thousand Dinars, and made it into a prison.
This was also the view of Tawus and `Amr bin Dinar.
Ishaq bin Rahwayh was of the opinion that they (houses in Makkah) could not be inherited or rented.
This was the view of a number of the Salaf, and Mujahid and Ata' said likewise.
Ishaq bin Rahwayh used as evidence the report recorded by Ibn Majah from Alqamah bin Nadlah who said,
The Messenger of Allah, Abu Bakr and Umar died, and nobody claimed any property in Makkah except the grazing animals. Whoever needed to live there would take up residence there, and whoever did not need to live there would let others take up residence there.
Abdur-Razzaq recorded that Abdullah bin `Amr said,
It is not allowed to sell or rent the houses of Makkah.
He also said, narrating from Ibn Jurayj:
`Ata' would not allow people to charge rent in the Haram, and he told me that Umar bin Al-Khattab did not allow people to put gates on the houses of Makkah because the pilgrims used to stay in their courtyards.
The first person to put a gate on his house was Suhayl bin `Amr. Umar bin Al-Khattab sent for him about that and he said, `Listen to me, O Commander of the faithful, I am a man who engages in trade and I want to protect my back.'
He said, `Then you may do that.'
Abdur-Razzaq recorded from Mujahid that Umar bin Al-Khattab said,
O people of Makkah, do not put gates on your houses, and let the Bedouins stay wherever they want.
He said:Ma`mar told us, narrating from someone who heard `Ata' say about the Ayah,
سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ
(the dweller in it and the visitor from the country are equal there),
They may stay wherever they want.
Ad-Daraqutni recorded a saying reported from Abdullah bin `Amr:
Whoever charges rent for the houses of Makkah, consumes fire.
Imam Ahmad took a middle path, according to what his son Salih narrated from him, and he said,
They may be owned and inherited, but they should not be rented, so as to reconcile between all the proofs.
And Allah knows best.
A Warning to Those Who want to commit Evil Actions in the Haram
Allah says:
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.
بِظُلْمٍ
(or to do wrong),
means, he aims deliberately to do wrong, and it is not the matter of misunderstanding.
As Ibn Jurayj said narrating from Ibn Abbas,
This means someone whose actions are intentional.
Ali bin Abi Talhah reported that Ibn Abbas said,
The evil action of Shirk.
Al-`Awfi reported that Ibn Abbas said:
The evil action is allowing in the Haram what Allah has forbidden, such as mistreating and killing, whereby you do wrong to those who have done you no wrong and you kill those who have not fought you. If a person does this, then he deserves to suffer a painful torment.
بِظُلْمٍ
(or to do wrong),
Mujahid said,
To do some bad action therein. This is one of the unique features of Al-Haram, that the person who is about to do some evil action should be punished if this is his intention, even if he has not yet commenced the action.
Ibn Abi Hatim recorded in his Tafsir that Abdullah (i.e., Ibn Mas`ud) commented about the Ayah,
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ
(and whoever inclines to evil actions therein or to do wrong),
If a man intends to do some evil action therein, Allah will make him taste a painful torment.
This was also recorded by Ahmad.
I say, (its) chain is Sahih according to the conditions of Al-Bukhari, and it is more likely Mawquf than Marfu`. And Allah knows best.
Sa`id bin Jubayr said,
Insulting a servant and anything more than that is (counted as) wrongdoing.
Habib bin Abi Thabit said:
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ
(and whoever inclines to evil actions therein or to do wrong),
Hoarding (goods) in Makkah.
This was also the view of others.
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ
(and whoever inclines to evil actions therein or to do wrong), Ibn Abbas said,
This was revealed about Abdullah bin Unays. The Messenger of Allah sent him with two men, one of whom was a Muhajir and the other from among the Ansar. They began to boast about their lineages and Abdullah bin Unays got angry and killed the Ansari. Then he reverted from Islam (became an apostate) and fled to Makkah. Then these words were revealed concerning him:
وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ
(and whoever inclines to evil actions therein or to do wrong), meaning, whoever flees to Al-Haram to do evil actions, i.e., by leaving Islam.
These reports indicate some meanings of the phrase evil actions, but the meaning is more general than that and includes things which are more serious. Hence when the owners of the Elephant planned to destroy the House (the Ka`bah), Allah sent against them birds in flocks,
تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ
فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولِ
Striking them with stones of Sijjil. And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle). (105:4-5)
means He destroyed them and made them a lesson and a warning for everyone who intends to commit evil actions there.
Hence it was reported in a Hadith that the Messenger of Allah said:
يَغْزُو هَذَا الْبَيْتَ جَيْشٌ حَتَّى إِذَا كَانُوا بِبَيْدَاءَ مِنَ الاَْرْضِ خُسِفَ بِأَوَّلِهِمْ وَاخِرِهِم
This House will be attacked by an army, then when they are in a wide open space, the first of them and the last of them will be swallowed up by the earth
Building of the Ka`bah and the Proclamation of the Hajj
This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate.
Allah says:
وَإِذْ بَوَّأْنَا لاِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ
And (remember) when We showed Ibrahim the site of the House (saying):
Allah tells us that He showed Ibrahim the site of the `Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it.
Many scholars take this as evidence to support their view that Ibrahim was the first one to build the House and that it was not built before his time.
It was recorded in the Two Sahihs that Abu Dharr said,
I said, `O Messenger of Allah, which Masjid was the first to be built?'
He said,
الْمَسْجِدُ الْحَرَام
(Al-Masjid Al-Haram) .
I said, `Then which?'
He said,
بَيْتُ الْمَقْدِس
(Bayt Al-Maqdis).
I said, `How long between them?'
He said,
أَرْبَعُونَ سَنَة
(Forty years).
And Allah says:
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً
Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, (3:96) until the end of following two Ayat.
Allah says:
وَعَهِدْنَأ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّأيِفِينَ وَالْعَـكِفِينَ وَالرُّكَّعِ السُّجُودِ
and We commanded Ibrahim and Ismail that they should purify My House for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves. (2:125)
And Allah says here:
أَن لاَّ تُشْرِكْ بِي شَيْيًا
Associate not anything with Me,
meaning, `Build it in My Name Alone.'
وَطَهِّرْ بَيْتِيَ
and sanctify My House,
Qatadah and Mujahid said,
And purify it from Shirk.
لِلطَّايِفِينَ وَالْقَايِمِينَ وَالرُّكَّعِ السُّجُودِ
for those who circumambulate it, and those who stand up, and those who bow, and make prostration (in prayer).
means, `and make it purely for those who worship Allah Alone, with no partner or associate.'
What is meant by those who circumambulate it is obvious, since this is an act of worship that is done only at the Ka`bah and not at any other spot on earth.
وَالْقَايِمِينَ
(and those who stand up), means, in prayer.
Allah says:
وَالرُّكَّعِ السُّجُودِ
and those who bow, and make prostration.
Tawaf and prayer are mentioned together because they are not prescribed together anywhere except in relation to the House.
Tawaf is done around the Ka`bah and prayer is offered facing its direction in the majority of cases, with a few exceptions, such as when one is uncertain of the direction of the Qiblah, during battle and when praying optional prayers while traveling.
And Allah knows best
وَأَذِّن فِي النَّاسِ بِالْحَجِّ
And proclaim to mankind the Hajj,
meaning, `announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.'
It was said that Ibrahim said:O Lord, how can I convey this to people when my voice will not reach them
It was said:Call them and We will convey it.
So Ibrahim stood up and said, O mankind! Your Lord has established a House so come on pilgrimage to it.
It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers' wombs and their fathers' loins would hear the call.
The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection:
At Your service, O Allah, at Your service.
This is a summary of the narrations from Ibn Abbas, Mujahid, Ikrimah, Sa`id bin Jubayr and others among the Salaf.
And Allah knows best.
This was recorded by Ibn Jarir and by Ibn Abi Hatim at length.
يَأْتُوكَ رِجَالاًأ وَعَلَى كُلِّ ضَامِرٍ
They will come to you on foot and on every lean camel,
This Ayah was used as evidence by those scholars whose view is that Hajj performed on foot by those who are able, is better than Hajj performed riding, because the phrase on foot is mentioned first, and because it is an indication of their keenness and resolve.
Waki` narrated from Abu Al-`Umays from Abu Halhalah from Muhammad bin Ka`b that Ibn Abbas said,
I do not regret anything except for the fact that I wish I had performed Hajj on foot, because Allah says,
يَأْتُوكَ رِجَالاًأ
(They will come to you on foot).
But the majority are of the view that performing Hajj while riding is better, following the example of the Messenger of Allah, because he performed Hajj riding, although his physical ability was sound.
يَأْتِينَ مِن كُلِّ فَجٍّ
they will come from every Fajj,
means every route, as Allah says:
وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلً
and We placed therein Fijaj for them to pass. (21:31)
عَمِيقٍ
`Amiq,
means distant.
This was the view of Mujahid, Ata', As-Suddi, Qatadah, Muqatil bin Hayan, Ath-Thawri and others.
This Ayah is like the Ayah in which Allah tells us how Ibrahim prayed for his family,
فَاجْعَلْ أَفْيِدَةً مَّنَ النَّاسِ تَهْوِى إِلَيْهِمْ
So fill some hearts among men with love towards them. (14:37)
There is no one among the Muslims who does not long to see the Ka`bah and perform Tawaf, people come to this spot from every corner of the world
Hajj Brings benefits in this World and in the Hereafter
Allah says:
لِيَشْهَدُوا مَنَافِعَ لَهُمْ
That they may witness things that are of benefit to them,
Ibn Abbas said,
Benefits in this world and in the Hereafter.
Benefits of the Hereafter includes Allah's pleasure. Material benefits in this world include sacrificial animals and trade.
This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter.
This is like the Ayah:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
There is no sin on you if you seek the bounty of your Lord. (2:198)
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الاَْنْعَامِ
and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice).
Shu`bah and Hushaym narrated from Abu Bishr from Sa`id from Ibn Abbas,
The appointed days are the ten days (of Dhul-Hijjah).
Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it.
Something similar was narrated from Abu Musa Al-Ash`ari, Mujahid, Qatadah, Ata', Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, Ata' Al-Khurasani and Ibrahim An-Nakhai.
Al-Bukhari recorded from Ibn Abbas that the Prophet said:
مَا الْعَمَلُ فِي أَيَّامٍ أَفْضَلَ مِنْهَا فِي هَذِه
No deeds are more virtuous than deeds done on these days.
They said, Not even Jihad for the sake of Allah!
He said,
وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ إِلاَّ رَجُلٌ يَخْرُجُ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَيْء
Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.
Imam Ahmad recorded that Ibn Umar said,
The Messenger of Allah said:
مَا مِنْ أَيَّامٍ أَعْظَمَ عِنْدَ اللهِ وَلَاا أَحَبُّ إِلَيْهِ الْعَمَلُ فِيهِنَّ مِنْ هَذِهِ الاْاَيَّامِ الْعَشْرِ فَأَكْثِرُوا فِيهِنَّ مِنَ التَّهْلِيلِ وَالتَّكْبِيرِ وَالتَّحْمِيد
There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days.
Al-Bukhari said,
Ibn Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir.
These ten days include the day of `Arafah.
It was recorded in Sahih Muslim that Abu Qatadah said,
The Messenger of Allah was asked about fasting on the day of `Arafah, and he said,
أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الْمَاضِيَةَ وَالاْتِيَة
I hope by Allah that it will be an expiation for the previous year and the coming year.
These ten days include the day of An-Nahr (Sacrifice), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtuous day to Allah.
عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الاَْنْعَامِ
over the beast of cattle that He has provided for them.
means, camels, cattle and sheep, as Allah explained in Surah Al-An`am:
ثَمَـنِيَةَ أَزْوَجٍ
(eight pairs). (6:143)
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَايِسَ الْفَقِيرَ
Then eat thereof and feed therewith the poor having a hard time.
It was recorded that when the Messenger of Allah offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth.
فَكُلُوا مِنْهَا
(Then eat thereof),
Hushaym narrated from Husayn, from Mujahid,
This is like the Ayat:
وَإِذَا حَلَلْتُمْ فَاصْطَـدُواْ
But when you finish the Ihram, you may hunt. (5:2)
فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُواْ فِى الاٌّرْضِ
Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land. (62:10)
This was the view favored by Ibn Jarir in his Tafsir.
الْبَايِسَ الْفَقِيرَ
(the poor having a hard time).
Ikrimah said,
This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help.
Mujahid said,
The one who does not stretch forth his hand (to ask for help).
ثُمَّ لْيَقْضُوا تَفَثَهُمْ
Then let them complete their prescribed duties,
Ali bin Abi Talhah reported that Ibn Abbas said,
This means ending Ihram by shaving one's head, putting on one's ordinary clothes, trimming one's nails and so on.
This was also reported from him by Ata' and Mujahid.
This was also the view of Ikrimah and Muhammad bin Ka`b Al-Qurazi.
...
وَلْيُوفُوا نُذُورَهُمْ
and perform their vows,
Ali bin Abi Talhah reported that Ibn Abbas said,
this means any vows made about sacrificing a camel.
...
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
and circumambulate the `Atiq House.
Mujahid said,
This means the Tawaf which is obligatory on the day of Sacrifice.
Ibn Abi Hatim recorded that Abu Hamzah said,
Ibn Abbas said to me:`Have you read in Surah Al-Hajj where Allah says:
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
(and circumambulate the `Atiq House). The end of rituals is the Tawaf around the `Atiq House.'
I say, this is what the Messenger of Allah did. When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House.
In the Two Sahihs it was recorded that Ibn Abbas said,
The people were commanded to end their visit to the Ka`bah by circumambulating the House, but menstruating women are exempt from this.
بِالْبَيْتِ الْعَتِيقِ
(the `Atiq House) the area from behind Al-Hijr, because this was originally part of the Ka`bah built by Ibrahim, but the Quraysh excluded it from the House (when they had to rebuild it) because they were short of funds. The Messenger of Allah included it in his Tawaf and said that it is part of the House. He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim.
Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah,
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
(and circumambulate the `Atiq House),
Because it is the first House established for mankind.
This was also the view of Abdur-Rahman bin Zayd bin Aslam.
It was recorded that Ikrimah said,
It was called Al-Bayt Al-`Atiq because it survived (U`tiqa) from the flood at the time of Nuh.
Khusayf said,
It was called Al-Bayt Al-`Atiq because it was never conquered by any tyrant.
The Reward for avoiding Sin
Allah says:
ذَلِكَ
Such (is the Pilgrimage):
`This is what We have commanded you to do in the rituals (of Hajj), and this is the great reward that the person who does that will gain.'
وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ
and whoever honors the sacred things of Allah,
means, whoever avoids disobeying Him and does not transgress that which is sacred, and regards committing sin as a very serious matter,
فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ
then that is better for him with his Lord.
means, he will attain much good and a great reward for doing that. Just as the one who does acts of obedience will earn a great reward, so too, the one who avoids sin will earn a great reward.
Cattle are Lawful
Allah says:
وَأُحِلَّتْ لَكُمُ الاْأَنْعَامُ إِلاَّ مَا يُتْلَى عَلَيْكُمْ
The cattle are lawful to you, except those (that will be) mentioned to you.
means, `We have made permissible for you all the An`am (cattle etc.),' and Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham.
إِلاَّ مَا يُتْلَى عَلَيْكُمْ
except those mentioned to you.
the prohibition of;
Al-Maytah,
blood,
the flesh of swine,
and that on which Allah's Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols)
and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns --
and that which has been (partly) eaten by a wild animal -- unless you are able to slaughter it (before its death) -
and that which is sacrificed (slaughtered) on An-Nusub.
This was the view of Ibn Jarir, who recorded it from Qatadah.
The Command to shun Shirk and Lying
Allah says:
فَاجْتَنِبُوا الرِّجْسَ مِنَ الاْاَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
So shun the Rijis of the idols, and shun false speech.
From this it is clear what Ar-Rijs means, i.e., avoid the abomination, which means idols. Shirk is mentioned in conjunction with false speech, as in the Ayah:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالاِثْمَ وَالْبَغْىَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Say:(But) the things that my Lord has indeed forbidden are;
Al-Fawahish (immoral sins) whether committed openly or secretly,
sins (of all kinds),
unrighteous oppression,
joining partners with Allah for which He has given no authority, and
saying things about Allah of which you have no knowledge. (7:33)
This includes bearing false witness.
In the Two Sahihs it was reported from Abu Bakrah that the Messenger of Allah said:
أَلَا أُنَبِّــيُكُمْ بِأَكْبَرِ الْكَبَايِرِ
Shall I not tell you about the worst of major sins?
We said, Yes, O Messenger of Allah.
He said:
الاِْشْرَاكُ بِاللهِ وَعُقُوقُ الْوَالِدَيْنِ
.
:
أَلَا وَقَوْلُ الزُّورِ أَلَا وَشَهَادَةُ الزُّور
and indeed giving false statements, and indeed bearing false witness...
and he kept on repeating it until we wished that he would stop.
Imam Ahmad recorded that Khuraym bin Fatik Al-Asadi said,
The Messenger of Allah prayed As-Subh (Al-Fajr), and when he had finished, he stood up and said:
عَدَلَتْ شَهَادَةُ الزُّورِ الاِْشْرَاكَ بِاللهِ عَزَّ وَجَل
Bearing false witness is on a par with the association of others with Allah.
Then he recited this Ayah:
فَاجْتَنِبُوا الرِّجْسَ مِنَ الاْاَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ
So shun the Rijs of the idols, and shun lying speech. Hunafa' Lillah, not associating partners unto Him;
Allah says
حُنَفَاء لِلَّهِ
Hunafa' Lillah,
means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth.
Allah says:
غَيْرَ مُشْرِكِينَ بِهِ
not associating partners unto Him;
Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says:
وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء
and whoever assigns partners to Allah, it is as if he had fallen from the sky,
meaning,
فَتَخْطَفُهُ الطَّيْرُ
the birds caught him in midair,
أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ
or the wind had thrown him to a far off place.
means, remote and desolate, dangerous for anyone who lands there.
Hence it says in the Hadith of Al-Bara':
إِنَّ الْكَافِرَ إِذَا تَوَفَّتْهُ مَلَيِكَةُ الْمَوْتِ وَصَعِدُوا بِرُوحِهِ إِلَى السَّمَاءِ فَلَ تُفْتَحُ لَهُ أَبْوَابُ السَّمَاءِ بَلْ تُطْرَحُ رُوحُهُ طَرْحًا مِنْ هُنَاك
When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.
Then he recited this Ayah.
The Hadith has already been quoted in our explanation of Surah Ibrahim.
Allah gives another parable of the idolators in Surah Al-An`am, where He says:
قُلْ أَنَدْعُواْ مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَـبِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِى اسْتَهْوَتْهُ الشَّيَـطِينُ فِى الاٌّرْضِ حَيْرَانَ لَهُ أَصْحَـبٌ يَدْعُونَهُ إِلَى الْهُدَى ايْتِنَا قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
Say:
Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us -- like one whom the Shayatin have made to go astray in the land in confusion, his companions calling him to guidance (saying):`Come to us.'
Say:Verily, Allah's guidance is the only guidance. (6:71
Explanation of the Udhiyyah and the Sha`a'ir of Allah
Allah says:
ذَلِكَ
Thus it is,
وَمَن يُعَظِّمْ شَعَايِرَ اللَّهِ
and whosoever honors the Sha`a'ir of Allah,
means, His commands.
فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ
then it is truly from the Taqwa of the hearts.
This also includes obeying His commands in the best way when it comes to offering sacrifices, as Al-Hakam said narrating from Miqsam, from Ibn Abbas:
Honoring them means choosing fat, healthy animals (for sacrifice).
Abu Umamah bin Sahl said:
We used to fatten the Udhiyyah in Al-Madinah, and the Muslims used to fatten them.
This was recorded by Al-Bukhari.
In Sunan Ibn Majah, it was recorded from Abu Rafi` that the Messenger of Allah sacrificed two castrated, fat, horned rams.
Abu Dawud and Ibn Majah recorded from Jabir:
The Messenger of Allah sacrificed two castrated, fat, horned rams.
It was said,
The Messenger of Allah commanded us to examine their eyes and ears, and not to sacrifice the Muqabilah, the Mudabirah, the Sharqa, nor the Kharqa'.
This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih.
As for the Muqabilah, it is the one whose ear is cut at the front,
Mudabirah is the one whose ear is cut at the back,
the Shurqa is the one whose ear is split, as Ash-Shafi`i said.
The Kharqa' is the one whose ear is pierced with a hole.
And Allah knows best.
It was recorded that Al-Bara' said,
The Messenger of Allah said:
أَرْبَعٌ لَاتَجُوزُ فِي الاَْضَاحِي
الْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا
وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا
وَالْعَرْجَاءُ الْبَيِّنُ ظَلَعُهَا
وَالْكَسِيرَةُ الَّتِي لَااتُنْقِي
Four are not permitted for sacrifice:
those that are obviously one-eyed,
those that are obviously sick,
those that are obviously lame and
those that have broken bones, which no one would choose.
This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih.
The Benefits of the Sacrificial Camels
Allah says
لَكُمْ فِيهَا مَنَافِعُ
In them are benefits for you,
meaning, in the Budn (sacrificial camels) you find benefits such as their milk their wool and hair, and their use for riding.
لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمًّى
In them are benefits for you for an appointed term,
Miqsam reported that Ibn Abbas said:
Until you decide to offer them as a sacrifice.
It was recorded in the Two Sahihs from Anas that;
the Messenger of Allah ﷺ a man driving his sacrificial camel and said,
ارْكَبْهَا
(Ride it).
The man said, It is a sacrificial camel.
He said,
ارْكَبْهَا وَيْحَك
Ride it, woe to you! (the second or third time).
According to a report recorded by Muslim from Jabir, the Messenger of Allah said:
ارْكَبْهَا بِالْمَعْرُوفِ إِذَا أُلْجِيْتَ إِلَيْهَا
Ride it gently according to your needs.
ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ
and afterwards they are brought for sacrifice to the `Atiq House.
meaning, they are eventually brought to the `Atiq House -- which is the Ka`bah -- as Allah says:
هَدْياً بَـلِغَ الْكَعْبَةِ
an offering, brought to the Ka`bah. (5:95)
وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ
and detained the Hady, from reaching their place of sacrifice. (48:25
Rites of Sacrifice have been prescribed for every Nation in the World
Allah tells:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا
And for every nation We have appointed religious ceremonies,
Allah tells us that sacrifice and shedding blood in the Name of Allah has been prescribed for all nations.
Ali bin Abi Talhah reported that Ibn Abbas said,
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا
(And for every nation We have appointed religious ceremonies),
Festivals.
Ikrimah said,
Sacrifices.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا
And for every nation We have appointed religious ceremonies,
Zayd bin Aslam said,
This means Makkah; Allah did not appoint religious ceremonies anywhere else for any nation.
لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الاَْنْعَامِ
that they may mention the Name of Allah over the beast of cattle that He has given them for food.
It was recorded in the Two Sahihs that Anas said,
The Messenger of Allah brought two fat, horned rams; he said Bismillah and Allahu Akbar, then he put his foot on their necks.
فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا
And your God is One God, so you must submit to Him Alone.
Your God is One, even though the Laws of the Prophets may vary and may abrogate one another. All of the Prophets called mankind to worship Allah Alone with no partner or associate.
وَمَأ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
And We did not send any Messenger before you but We revealed to him (saying):None has the right to be worshipped but I, so worship Me. (21:25)
Allah says:
فَلَهُ أَسْلِمُوا
(so you must submit to Him Alone),
meaning, submit to His commands and obey Him in all sincerity.
وَبَشِّرِ الْمُخْبِتِينَ
And give glad tidings to the Mukhbitin.
Mujahid said about Mukhbitin,
Those who find contentment in their faith.
Ath-Thawri said,
Those who find contentment in their faith and who accept the decree of Allah and submit to Him.
It is better to interpret it by what comes next, which is
الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
Whose hearts are filled with fear when Allah is mentioned,
meaning, their hearts fear Him.
وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ
and the patient who bear whatever may befall them,
meaning, of afflictions.
وَالْمُقِيمِي الصَّلَاةِ
and who perform the Salah,
they fulfill the duties which Allah has enjoined upon them, the duty of performing the obligatory prayers.
وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
and who spend out of what We have provided for them.
the good provision which Allah has given them. They spend on their families and servants, and on the poor and needy; they treat people kindly while remaining within the limits set by Allah.
This is in contrast to the hypocrites, who are the opposite of all this, as we have discussed in the Tafsir of Surah Bara'ah;
to Allah be praise and blessings.
And He [God] says of the believers: Indeed God shall admit those who believe and perform righteous deeds into the Paradises underneath which rivers flow; adorned therein with bracelets of gold and pearl (read walu'lu'in, genitive, to mean [bracelets] made of both [elements], so that the pearls are set in gold; or read wa-lu'lu'an, accusative, as a supplement to the [syntactical] locus of min asaawira, 'bracelets'); and their raiment therein will be silk, namely, the one forbidden for men to wear in this world.
The philosophy of adorning the dwellers of Paradise with gold bracelets
Here a point may arise that bracelets are articles of jewellery worn by women only and their use by men is looked upon with disfavor. This objection is not entirely relevant because throughout ages monarchs have embellished their persons with costly jewellery, crowns and bracelets as symbols of their might and wealth. The story is well known that Suraqah Ibn Malik ؓ ، before his conversion to Islam, started out in pursuit of the Holy Prophet ﷺ in order to apprehend him while he was on his way from Makkah to Madinah. As he approached near the Holy Prophet ﷺ his horse sank, by Allah's Will, in a piece of treacherous sand. At that critical moment he expressed his repentance about his error and sinful way, and begged the Holy Prophet ﷺ to pray for his deliverance from his predicament. When, as a result of the Holy Prophet's ﷺ prayer, his horse was extracted from the quicksand, he promised Suraqah Ibn Malik ؓ that when the bracelets of the King of Persia would fall in the hands of the Muslims as spoils of war, they would be given to him. So, when during the caliphate of Sayyidna ` Umar' ؓ the Muslims conquered Persia and the bracelets worn by the King of Persia were brought to Madinah along with other spoils of war Suraqah Ibn Malik ؓ laid claim to them and received them from Sayyidna ` Umar ؓ . In brief, just as wearing a crown is a royal privilege and not a common practice among men, similarly wearing bracelets by men is a royal privilege, and thus the men admitted to heaven will wear them as a symbol of honour and Divine favour. According to this verse, and also Surah Fatir, the bracelets will be made of gold, but in Surah Nisa' it is said that they will be made of silver. For this reason commentators are of the view that the bracelets worn by the pious people in heaven will be of three kinds, that is made of gold, silver and pearls. This verse makes a mention of bracelets made of pearls also.
Silk clothes are forbidden for men
The verse says that those people who are admitted to Paradise will wear silk clothes which means that their dresses, carpets, curtains etc. will be made of silk, which is regarded as the best fabric in this world. However, it should be understood that the silk used in Paradise and the silk used in this world have only the name in common, otherwise from the point of view of quality there is no comparison between the two.
Imam Nasa'i, Bazzar and Baihaqi رحمۃ اللہ علیہم have related on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that once the Holy Prophet ﷺ said that the clothes of the people living in Paradise will be made from silk, which will be extracted from a fruit growing there. There is also a statement by Sayyidna Jabir ؓ that there would be a tree in the Paradise which would produce silk and the people of Paradise would wear dresses made from it. (Mazhari)
In a hadith quoted by Imam Nasa'i (رح) on the authority of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ once said:
مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و من شَرِبَ الخمر فی الدّنیا لم یَشرِبھا فی الآخرہ، ومن شرب فی اٰنیۃ الذّھب و الفضّہ لم یشرب فیھا فی الآخرۃ، ثمّ قال رسول اللہ ﷺ لباس اھل الجنّۃ واٰنیۃ اھل الجنّۃ
"He who wears silk in this world will not wear it in the Hereafter; he who drinks wine in this world will be deprived of the sacred nectar in the Hereafter; he who uses utensils made of precious metals for food and drink in this world will be denied their use in the Hereafter." Then the Holy Prophet ﷺ added " These three things are exclusively for the people of Paradise." (Qurtubi quoting Nasa'i)
The meaning is that a person who spent his life in this world in the midst of these three luxuries and did not show contrition, would be deprived of them even if he were admitted to Paradise. According to Sayyidna ` Abdullah Ibn ` Umar ؓ the Holy Prophet ﷺ said that a person who drank wine in this world and did not repent would be deprived of the sacred nectar of the Paradise in the Hereafter. (Qurtubi)
According to Sayyidna Abu Said al-Khudri ؓ there is another hadith in which the Holy Prophet ﷺ said:
مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و ان دخل الجنّۃ، لبسہ اھل الجنّۃ ولم یلبسہ ھو (رواہ ابو داؤد الطیالسی فی مسندہ وقال القرطبی اسنادہ صحیح)
"He who wore silk in the world will not wear it in the Hereafter even if he is admitted to Paradise. All other people of Paradise will wear silk, but not he."
Here a point arises that if after admittance to Paradise a person remained deprived of something, he will nourish a sense of sorrow and grief, whereas Paradise is no place for such feelings, because everyone who is admitted to Paradise should at all times be easy in his mind and free from anxiety. On the other hand, if the deprivation of certain facilities causes no sorrow and grief, then the deprivation loses its purpose. Qurtubi has given a very convincing explanation to this matter. He says that the people of Paradise will be given different grades and places at different levels, depending on how well they stood in Allah's favour on account of their good deeds and devotion to the cause of the True Faith. Everybody will be aware of these differences, but Allah will fill their hearts with tranquility and contentment, so that they will not feel grief and sorrow about these differences: وَاللہُ سبحانَہُ و تعالیٰ اَعلَم
