ٱلْحَجّ ٣٥
- ٱلَّذِينَ orang-orang yang
- إِذَا apabila
- ذُكِرَ disebut
- ٱللَّهُ Allah
- وَجِلَتۡ bergetar
- قُلُوبُهُمۡ hati mereka
- وَٱلصَّـٰبِرِينَ dan orang-orang yang sabar
- عَلَىٰ atas
- مَآ apa
- أَصَابَهُمۡ menimpa mereka
- وَٱلۡمُقِيمِي dan orang-orang yang mendirikan
- ٱلصَّلَوٰةِ sholat
- وَمِمَّا dan dari apa
- رَزَقۡنَٰهُمۡ telah Kami rezekikan pada mereka
- يُنفِقُونَ mereka menafkahkan
(yaitu) orang-orang yang apabila disebut nama Allah, hati mereka bergetar, orang yang sabar atas apa yang menimpa mereka, dan orang yang melaksanakan salat dan orang yang menginfakkan sebagian rezeki yang Kami karuniakan kepada mereka.
(Yaitu orang-orang yang apabila disebutkan nama Allah gemetarlah) yakni takutlah (hati mereka, orang-orang yang sabar terhadap apa yang menimpa mereka) berupa musibah dan malapetaka (orang-orang yang mendirikan salat) yang mengerjakan salat pada waktu-waktunya (dan orang-orang yang menafkahkan sebagian dari apa yang telah Kami rezekikan kepada mereka) mereka menyedekahkannya.
Tafsir Surat Al-Hajj: 34-35
Dan bagi tiap-tiap umat telah Kami syariatkan penyembelihan (kurban), supaya mereka menyebut nama Allah terhadap binatang ternak yang telah direzekikan Allah kepada mereka, maka Tuhanmu ialah Tuhan Yang Maha Esa, karena itu berserah dirilah kamu kepada-Nya. Dan berilah kabar gembira kepada orang-orang yang tunduk patuh (kepada Allah), (yaitu) orang-orang yang apabila disebut nama Allah, gemetarlah hati mereka, orang-orang yang sabar terhadap apa yang menimpa mereka, orang-orang yang mendirikan shalat, dan orang-orang yang menginfakkan sebagian dari apa yang telah Kami rezekikan kepada mereka.
Ayat 34
Allah ﷻ menyebutkan bahwa penyembelihan hewan kurban dengan menyebut nama Allah telah disyariatkan di semua agama. Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: “Dan bagi tiap-tiap umat telah Kami syariatkan penyembelihan (kurban).” (Al-Hajj: 34) Bahwa yang dimaksud dengan mansak ialah hari raya. Ikrimah mengatakan menyembelih kurban.
Zaid ibnu Aslam mengatakan sehubungan dengan makna firman-Nya: “Dan bagi tiap-tiap umat telah Kami syariatkan penyembelihan (kurban).” (Al-Hajj: 34) Sesungguhnya yang dimaksud adalah Makkah. Allah sama sekali belum pernah menjadikan buat suatu umat suatu mansak-pun selain dari Makkah.
Firman Allah ﷻ: “Supaya mereka menyebut nama Allah terhadap binatang ternak yang telah direzekikan Allah kepada mereka.” (Al-Hajj: 34).
Seperti yang telah ditetapkan di dalam kitab Shahihain melalui sahabat Anas yang telah menceritakan: “Didatangkan kepada Rasulullah ﷺ dua ekor domba yang berbulu putih, berbelang hitam lagi bertanduk, lalu beliau menyebut nama Allah dan bertakbir, serta meletakkan kakinya pada lambung kedua domba itu (untuk menyembelihnya)."
Imam Ahmad ibnu Hambal mengatakan, telah menceritakan kepada kami Yazid ibnu Harun, telah menceritakan kepada kami Salam ibnu Miskin, dari Aizullah Al-Mujasyi'i, dari Abu Daud (yakni Nufai' ibnul Haris), dari Zaid ibnu Arqam yang mengatakan bahwa ia pernah bertanya, atau mereka (para sahabat) pernah bertanya, "Wahai Rasulullah, apakah yang dimaksud dengan hewan-hewan kurban ini?” Rasulullah ﷺ menjawab: "Ini adalah sunnah bapak moyang kalian, yaitu Nabi Ibrahim.” Mereka bertanya, "Lalu apakah yang kami peroleh darinya?” Rasulullah ﷺ menjawab, "Pada setiap helai bulunya (yakni unta) terdapat satu pahala kebaikan.” Mereka bertanya, "Bagaimanakah dengan bulu (domba)nya?” Rasulullah ﷺ menjawab, "Pada setiap helai bulu wolnya terdapat satu pahala kebaikan.”
Abu Abdullah Muhammad ibnu Yazid ibnu Majah telah mengetengahkan hadis ini di dalam kitab sunannya melalui riwayat Salam ibnu Miskin dengan sanad yang sama.
Firman Allah ﷻ: “Maka Tuhan kalian ialah Tuhan Yang Maha Esa, karena itu berserah dirilah kalian kepadanya.” (Al-Hajj: 34)
Yakni Tuhan sembahan kalian adalah satu, sekalipun syariat para nabi itu bermacam-macam, yang sebagian darinya menghapuskan sebagian yang lainnya; tetapi pada garis besarnya semua syariat nabi-nabi menyerukan untuk menyembah Allah semata, tiada sekutu bagi-Nya. “Dan Kami tidak mengutus seorang rasul pun sebelum kamu, melainkan Kami wahyukan kepadanya, bahwasanya tidak ada Tuhan melainkan Aku, maka sembahlah Aku oleh kalian." (Al-Anbiya: 25). Karena itulah dalam ayat ini disebutkan oleh firman-Nya:
“Karena itu berserah dirilah kalian kepada-Nya.” (Al-Hajj: 34)
Yaitu ikhlaslah dan berserah dirilah kalian kepada hukum-Nya dan taat kepada-Nya.
“Dan berilah kabar gembira kepada orang-orang yang tunduk patuh (kepada Allah).” (Al-Hajj: 34)
Mujahid mengatakan, yang dimaksud dengan mukhbitin ialah orang-orang yang tumaninah (tenang). Menurut Ad-Dahhak dan Qatadah, maksudnya orang-orang yang merendahkan dirinya. As-Saddi mengatakan orang-orang yang takut kepada Allah. Sedangkan menurut Amr ibnu Aus, mukhbitin ialah orang-orang yang tidak zalim; dan apabila mereka dizalimi, maka mereka tidak mendapat pertolongan (dari orang lain).
As-Sauri telah mengatakan sehubungan dengan makna firman-Nya: “Dan berilah kabar gembira kepada orang-orang yang tunduk patuh (kepada Allah).” (Al-Hajj: 34) Yakni tenang lagi rida dengan keputusan Allah, berserah diri kepada-Nya, dan yang terbaik ialah apa yang dijelaskan dalam firman berikutnya yang berfungsi menjelaskannya, yaitu:
Ayat 35
“(yaitu) orang-orang yang apabila disebut nama Allah, gemetarlah hati mereka.” (Al-Hajj: 35)
Maksudnya, hati mereka bergetar karena takut kepada Allah.
“Orang-orang yang sabar terhadap apa yang menimpa mereka.” (Al-Hajj: 35)
Yaitu musibah-musibah yang menimpa diri mereka. Al-Hasan Al-Basri telah mengatakan bahwa hendaknya kita bersabar dalam menghadapi musibah atau kita binasa.
“Orang-orang yang mendirikan shalat.” (Al-Hajj: 35)
Jumhur ulama membacanya dengan meng-idafah-kan lafaz Al-Muqimina kepada As-Shalata, hingga menjadi Wal Mua'iminas Shalata. Dan ulama Sab'ah serta tiga ulama lainnya yang tergabung dalam ulama 'asyrah membacanya demikian pula. Lain halnya dengan Ibnus Sumaifa' dia membacanya Wal Muqimina As-Shalata dengan bacaan nasab yakni tidak di-mudaf-kan.
Al-Hasan Al-Basri mengatakan pula sehubungan dengan firman-Nya: “Orang-orang yang mendirikan shalat.” (Al-Hajj: 35) Huruf nun dalam ayat ini dibuang untuk tujuan takhfif atau meringankan bacaan (menurut orang yang membacanya As-Shalata). Seandainya dibuang karena di-idafah-kan (digandengkan), tentulah dibaca As-Shalati. Yakni orang-orang yang menunaikan hak Allah terhadap apa yang telah diwajibkan-Nya kepada mereka, yaitu mengerjakan shalat-shalat fardu.
“Dan orang-orang yang menginfakkan sebagian dari apa yang telah Kami rezekikan kepada mereka.” (Al-Hajj: 35)
Artinya, mereka membelanjakan apa yang diberikan oleh Allah kepada mereka berupa rezeki yang baik kepada keluarga mereka, kaum kerabatnya, dan orang-orang fakir serta orang-orang miskin mereka. Mereka senang berbuat baik kepada semua orang; selain itu mereka juga memelihara batasan-batasan Allah. Hal ini berbeda dengan sifat-sifat kaum munafik, mereka bersifat kebalikan dari ini, seperti yang telah disebutkan di dalam tafsir surat At-Taubah.
Mereka yang mantap ketauhidan dan ketundukannya kepada Allah adalah orang-orang yang apabila disebut nama Allah hati mereka bergetar karena kerinduan mereka kepada-Nya; orang-orang yang sabar atas apa yang menimpa mereka, meskipun terasa pahit dan memberatkan punggung mereka; dan orang-orang yang melaksanakan salat wajib dan sunah dengan khusyuk; dan orang-orang yang menginfakkan sebagian rezeki yang Kami karuniakan kepada mereka, baik waktu lapang maupun waktu kekurangan. 36. Dan unta-unta yang digemukkan dan diberi kalung untuk dikurbankan itu Kami jadikan untuk kamu, para tamu Allah, sebagai bagian dari syiar agama Allah, dalam pelaksanaan ibadah haji; kamu banyak memperoleh kebaikan padanya untuk alat transportasi, mengangkut barang, mengambil susu, dan berkurban. Maka sebutlah nama Allah ketika kamu akan menyembelihnya dalam keadaan unta-unta itu berdiri, karena lazimnya unta disembelih dalam posisi berdiri, dan kaki-kaki-nya telah terikat dengan kuat. Kemudian apabila unta-unta itu telah rebah, selesai disembelih, maka makanlah oleh kamu sebagian dagingnya dan beri makanlah dengan daging unta itu orang-orang fakir dan miskin yang merasa cukup dengan apa yang ada padanya, yang tidak meminta-minta karena menjaga kehormatan dirinya, dan orang-orang fakir dan miskin yang meminta-minta karena kebutuhan mendesak untuk menjaga kelangsungan hidupnya. Demikianlah Kami tundukkan unta-unta itu untukmu, hingga unta-unta itu tidak berontak ketika kamu akan menyembelihnya agar kamu bersyukur kepada Allah atas karunia-Nya yang diberikan kepada kamu.
Dalam ayat ini disebutkan tanda-tanda orang yang taat dan patuh kepada Allah, yaitu:
1. Apabila disebutkan nama Allah di hadapan mereka, gemetarlah hati mereka, karena merasakan kebesaran dan kekuasaan-Nya. Mendengar nama Allah itu timbul rasa harap dan takut dalam hati mereka. Mereka mengharapkan keridaan-Nya, sebagaimana mereka pula mengharapkan ampunan dan pahala yang disediakan Allah bagi orang yang takwa. Mereka sangat ingin agar dimasukkan ke dalam kelompok orang-orang yang bertakwa itu. Mereka takut mendengar nama Allah, karena mereka belum mempunyai persiapan yang cukup untuk menghadap-Nya, seperti ibadah yang mereka kerjakan, perbuatan baik dan jihad yang telah mereka lakukan, semuanya itu dirasakan mereka belum cukup dikerjakan, karena itu mereka takut kepada siksa Allah, yang akan ditimpakan kepada orang-orang kafir. Mereka ingin terhindar dari siksa itu.
2. Mereka sabar menghadapi segala cobaan dari Allah. Di saat mereka memperoleh rezeki dan karunia yang banyak dari Allah, mereka ingat bahwa di dalam harta mereka itu terdapat hak orang fakir dan orang miskin, karena itu mereka mengeluarkan zakat dan sedekah. Di saat mereka menjadi miskin, mereka sadar bahwa itu adalah cobaan terhadap iman mereka, karena itu kemiskinan tidak menggoyahkan iman mereka sedikitpun. Mereka yakin bahwa cobaan dari Allah itu bermacam-macam bentuk dan ragamnya, ada yang berupa kesenangan dan ada pula berupa kesengsaraan. Hanyalah hamba Allah yang sabar dan tabahlah yang akan memperoleh keberuntungan.
3. Mereka selalu mendirikan salat yang difardukan atas mereka pada waktu-waktu yang telah ditentukan.
4. Mereka menginfakkan sebagian dari rezeki yang telah dianugerahkan Allah kepada mereka. Tindakan menginfakkan harta itu mereka lakukan semata-mata untuk mencari keridaan Allah.
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Darihal Haji
(2)
Diperintahkan Tuhan bahwa di dalam mengerjakan ibadah haji itu hendaklah: “Dalam keadtran ikhlas karenaAllah." (pangkal ayat 31). Tidak ada cabang ingatan kepada yang lain. Ditegaskan: “Tidak mereka mempersekutukan yang lain dengan Dia." Karena telah kita ketahui sejak mula bahwa segala ibadat dan manasik yang kita kerjakan itu dan Ka'bah itu sendiri diperintahkan Tuhan mendirikannya kepada Nabi Ibrahim ialah untuk menyembah Allah. "Dan barangsiapa mempersekutukan yang lain dengan Allah," perkaranya adalah amat berat sekali, karena dosa mensyirikkan Allah itu tiada akan terampun lagi, kecuali dengan bertaubat yang seberianya serta kembali semula ke pangkuan Islam. "Maka adalah dia seakan-akan jatuh dan langit ialu disambar burung," melayang-layang di udara tidak ada kekuatan yang bertahan sehingga jadi bangsa burung terbang: “Atau diterbangkan dia oleh angin ke tempat yang amat jauh." (ujung ayat 31). Terlepas dari daya tank bumi sehingga tercampak di ruang angkasa, sehingga tidak tentu lagi ke mana terlempanya, jauh tak dapat dicari satu lagi perumpamaan yang tepat!
Itulah orang yang kehilangan bumi tempat berpijak, kehilangan langit tempat berlindung. Itulah hidup yang kehilangan arti!
“Demikianlah adanya!" (pangkal ayat 32). Bahaya begitulah nasib orang mempersekutukan yang lain dengan Allah, padahal yang lain itu alam belaka. Terlunta-lunta, terkatung-katung karena menggantungkan penghargaan bukan kepada tempatnya! “Dan barangsiapa yang menghormati syi'ar-syi'ar Allah, maka sesungguhnya itu adalah dari sebab ketakwaan hati." (ujung ayat 32).
Sya'airullah, atau syi'ar-syi'ar Allah artinya ialah melakukan berbagai upacara di tempat-tempat yang tertentu. Di keliling Ka'bah kita tawaf. Di antara Shafa dan Marwah kita berjalan pergi dan kembali tujuh kali. Di Arafah kita wuquf. Di Masy'aril Haram atau Muzdalifah kita berhenti sejenak. Di Mina kita menyembelih had-yi dan melontar jahirah. Selesai manasik kita bergunting rambut atau bercukur. Semua itu nama syi'ar Allah dan semuanya kita laksanakan menurut aturan. Tidaklah kita melontar jamrah di bukit Shafa, atau berwuquf di dalam Masjid al-Haram. Ralau semuanya itu kita lakukan dengan patuh menurut aturan, maka bertambah suburlah ketakwaan kita kepada Tuhan. Itulah yang akan menyebabkan haji yang mabrur.
Peringatan Tuhan di ayat 32 ini ialah untuk menjelaskan segala upacara yang kita lakukan itu sekali-kali bukanlah kita memuja dan menyembah tempat itu. Kita kerjakan semuanya itu tidak lain hanyalah karena taat melakukan perintah Tuhan. Jadi adalah semata-mata takwa kepada Allah.
Ini dicontohkan Saiyidiria Umar sendiri, ketika beliau berdiri di hadapan “Hajar Al-Aswad" (batu hitam) akan menciumnya. Beliau berakta: ‘Hai batu, kalau bukanlah aku melihat Rasul Allah s.a.w. mencium engkau, tidaklah akan aku cium engkau, tidaklah akan aku cium engkau. Karena engkau hanya suatu batu, yang tidak memberi manfaat sesuatu pun dan tidak pula memberi mudharat."
Maka semuanya itu hanya ucapan, bukan ibadat. Sebab itu tidaklah kita boleh datang wuquf ke Arafah lain dari 9 Dzul Hijjah dan tidak kita melempar jumrah lain dari hari Nahar dan hari tasyriq. Dan semuanya itu tidaklah tempat “keramat" atau “sakti" atau “angker" sebagai diperbuat setengah orang Islam yang telah tersesat terhadap orang-orang yang mereka anggap suci dan mereka anggap puja.
“Adalah bagi kamu pada (binatang-binatang temak) itu beberapa manfaat," (pangkal ayat 33). Tiap-tiap mengerjakan umrah dan haji, terutama, senantiasalah membawa binatang temak, sebab sehabis haji sudah tentu akan menyembelih al-had-yu! Al-had-yu adalah nama yang diberikan kepada binatang-binatang temak yang akan disembelih berkenaan dengan manasik. Ada yang wajib, yang dinamai juga dam ketika haji tamattu' dan haji qiran. Atau pembayaran melanggar atau karena ketinggalan suatu wajib, yang sunnat talah kurhari atau adh-hiyah. Di dalam ayat ini diterangkan bahwa sebelum binatangbinatang itu diaembelih, boleh diambil manfaatnya lebih dahulu. mIsalnya diperah susunya dan diminum, atau dijadikan tunggangan dalam perjalanan menuju haji: “Sampai kepada suatu masa tertentu." Yaitu pada hari Nahar. "Yaumun Nahari" artinya ialah hari sembelih.
“Kemudian itu tempatnya ialah (bila) sampai di rumah kuno itu." (ujung a,'rat 33). Yaitu tempat atau masa berhenti mengambil manfaat dan tiba waktu tertentu buat menyembelihnya ialah bila telah sampai di rumah kuno, di Ka'bah itu.
Artinya tentu saja bukan menyembelih di dekat Ka'bah. Kalau demikian tentu kotor mesjid terutama tempat tawaf. Maksudnya ialah bahwa sembelihan itu dilakukan setelah selesai mengerjakan wuquf dan setelah melontar jumratul ‘aqabah. Waktu itu sudah tahallul! Artinya sudah halal kembali. Maka yang mula dikerjakan ialah menyembelih had-yu itu.
“Dan bagi tiap-tiap umat telah Kami tentukan peribadatan." (pangkal ayat 34).
Mansakan artinya peribadatan. Yang terutama dimaksud dalam ayat ini ialah menyembelih kurhari sebagai bagian dari ibadat. Sejak dart Habit dan Qabil, kedua anak dan Nabi Adam perintah berkurhari ini sudah dimulai. Kurhari yang seorang, yaitu Habit diterima Tuhan. Kurhari Qabil tidak diterima, hingga timbul dengki dan terjadi pembunuhan pertama dalam sejarah manusia. (Lihat Surat 5, al-Maidah ayat 27).
Umat Nabi Musa juga menjalankan kurban. Kambing itu dibakar, dikatakan bahwa asap pembakaran yang menjulang ke langit itulah penghantarnya: “Supaya mereka menyebut nama Allah atas pemberian rezeki kepada mereka." Yaitu tanda syukur kepada Allah dengan menyebut segala puji-pujian kepadaNya; “Dan binatang-binatang temak." Yaitu tanda syukur itu ialah dengan menyembelih rezeki binatang-binatang temak anugerah Tuhan: “Maka Tuhan kamu itu adalah Yang Maha Esa." Tidak ada Tuhan selain Dia: “Dan kepadaNyalah hendaknya kamu berserah diri." Sehingga tujuan hidupmu itu jelas satu, tidak bercabang kepada yang lain. Lalu Allah menyuruh -NabiNya Muhammad s.a.w. supaya dIsampaikan kepada orang yang beriman: “Dan gembirakanlah orang-orang yang tertunduk." (ujung ayat 34).
Di ayat 35 langsung diterangkan tanda-tanda dari orang-orang yang bertunduk kepada Tuhan, yang tidak banyak cingcong di dalam melaksanakan titah Ilahi.
“(Yaitu) orang-orang apabila disebut Allah, gentarlah hati mereka." (pangkal ayat 35). Yang menyebabkan gentar hati kita mendengar nama Allah disebut ialah tersebab di dalam jiwa iman sudah tumbuh dengan subur. Bila Allah disebut terbayanglah kekuasaanNya yang tidak terbatas! Terbayang kuat kuasaNya menaikkan orang yang tadi di bawah, atau menjatuhkan orang yang menyangka atau dIsangka orang tidak akan jatuh lagi karena teguh kekuasaan dan kedudukannya."Dan orang-orang yang bersabar alas apa yang menimpa mereka." Karena iman jualah yang menyebabkan dia sabar; Iman jua yang menyebabkan dia yakin bahwa kesusahan hari ini akan berganti dengan kemudahan besok; atau dalam mushibah yang menimpa itu terkandung rahasia nikmat Ilahi yang tinggi, yang kemudian pasti akan terbuka rahasia itu. Sebab orang beriman telah sampai kepada keyakinan bahwa tidak ada satu mushibah yang tidak baik akibatnya: “Dan mereka mendirikan sembahyang." Dan sembahyang adalah tiang dan kehidupan. Sembahyang adalah tali yang tidak putus dengan Tuhan. Sehingga Tuhan tidak akan pernah dilupakan untuk pelita bagi jiwa. "Dan rezeki yang Kami berikan, mereka belanjakan pula." (ujung ayat 35). Artinya bahwa mereka tidak bakhil menahan rezeki Allah untuk diri sendiri, berat member pertolongan kepada fakir dan miskin. Dan lantaran bakhli juga mereka pun enggan mengerjakan ibadat haji.
“Dan binatang-binatang kurban itu Kami jadikan dia untuk kamu sebagai sebagian dart syi'ar-syi'ar Allah." (pangkal ayat 36). Di sini disebut wal-budna: yang kita artikan menurut maksudnya yaitu binatang, terutama unta yang telah disediakan buat kurban. Di ayat ini dijelaskan sekali lagi bahwa penyembelihan kurban itu termasuk di dalam syi'ar-syi'ar Allah juga. Ada haji ada kurban. Kalau tuan lihat bergelimpangan unta, sapi, kambing dan domba di tempat penyembelihan di Mina. di hari Nahar, karena memang hari raya itu ialah hari upacara kurban, hari syi'ar Allah yang bernama kurban. Hari rayanya bernama ‘Idul Adhha, artinya ialah Hari Raya berkurban. Dia termasuk ibadat: “Untuk kamu padanya adalah kebaikan." Artinya kamu diberi pahala mengerjakannya. "Maka sebutlah nama Allah atasnya dalam keadaan berbaris-baris." Artinya mereka menyembelih itu atas nama Allah.
“Dengan nama Allah, Allah adalah Yang Maha Besar. Ya Tuhan. Kurhari ini adalah anugerah dari Engkau, dan kembali kepada Engkau."
Dan aturlah penyembelihan itu dengan tersusun baik. Kalau unta supaya diikat kakinya yang kiri, hingga dia diaembelih sedang berdiri dengan tiga kaki. Itulah maksud berbaris menurut keterangan Ibnu Abbas yang dirawikan oleh al-Hakim.
“Maka apabila dia telah gugur," artinya telah mati karena telah putus urat lehernya (marih) dipotong pIsau tajam, niscaya dikuliti dan diambil dagingnya buat dimakan. "Makanlah daripadanya," di sini jelas bahwa orang yang empunya sembelihan dianjurkan makan sebagian dari daging itu: “Dan beri makanlah fakir yang menahan diri," artinya dia patut dapat bagian tetapi dia tidak mau meminta bagian. Entah karena malu, entah karena merasa aib pergi meminta: “Dan fakir yang meminta." Dalam ayat ini jelas sekali Tuhan menyuruh mengutamakan terlebih dahulu yang tidak mau meminta itu daripada yang datang meminta: “Demikianlah telah Kami mudahkan dia bagi kamu," sehingga kamu tidak ragu lagi mengambil sebagian bust kamu makan bersama keluargamu ala kadanya, dan mendahulukan orang patut-patut yang tidak mau menadahkan tangan meminta-minta: “Supaya kamu barsyukur." (ujung ayat 36) atas baiknya peraturan Tuhan itu.
“Tidaklah akan mencapai Allah daging-dagingnya dan tidak darah-darahnya, tetapi yang akan sampai kepodaNya ialah takwa daripada kamu." (pangkal ayat 37). Dengan ini dijetaskan kurhari menurut Islam. Dia bukanlah membakar daging kurhari lalu asapnya naik ke langit, sebagai persangkaan orang-orang dahulu, tetapi dipotong dan dagingnya dibagikan kepada yang mtskin. Yang menyampaikannya kepada Tuhan ialah jika benar hatimu ketika menyembelih benar-benar karena Allah. Demikianlah Kami mudahkan dia bagi kamu," sehingga tidak kesulitan atau kesukaran: “Supaya kamu membesarkan Allah atas apa yang telah diberiNya petunjuk kepada kamu," atas bagaimana caranya beribadat yang dapat diterima Tuhan: “Dan hendaklah engkau gembirakan."wahai Nabi: “Akan orang-orang yang berbuat kebajikan." (ujung ayat 37).
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.
who, when God is mentioned, their hearts tremble, fear, and who endure [patiently] whatever may befall them, of ordeals, and who observe prayer, at its appointed times, and who, from that which We have provided them, expend, [from it] give voluntary alms.
وَجِلَتْ قُلُوبُهُمْ (Whose hearts are filled with awe - 22:35) The word وَجِلَ means a feeling of awe inspired by something majestic and sublime. These words describe the state of pious people who are overwhelmed by deep awe whenever the name of Allah is mentioned in their presence.
