ٱلْحَجّ : ٣٧

لَن tidak akan
يَنَالَ sampai
ٱللَّهَ Allah
لُحُومُهَا dagingnya
وَلَا dan tidak
دِمَآؤُهَا darahnya
وَلَٰكِن akan tetapi
يَنَالُهُ akan sampai kepada-Nya
ٱلتَّقۡوَىٰ takwa
مِنكُمۡۚ daripada kamu
كَذَٰلِكَ demikianlah
سَخَّرَهَا Dia menundukkannya
لَكُمۡ bagi kalian
لِتُكَبِّرُواْ supaya kamu mengagungkan
ٱللَّهَ Allah
عَلَىٰ atas
مَا apa
هَدَىٰكُمۡۗ Dia memberi petunjuk kepadamu
وَبَشِّرِ dan berilah kabar gembira
ٱلۡمُحۡسِنِينَ orang-orang yang berbuat kebaikan

Daging (hewan kurban) dan darahnya itu sekali-kali tidak akan sampai kepada Allah, tetapi yang sampai kepada-Nya adalah ketakwaan kamu. Demikianlah dia menundukkannya untukmu agar kamu mengagungkan Allah atas petunjuk yang Dia berikan kepadamu. Dan sampaikanlah kabar gembira kepada orang-orang yang berbuat baik.

(Daging-daging unta dan darahnya itu sekali-kali tidak dapat mencapai keridaan Allah) tidak dapat diterima di sisi-Nya (tetapi ketakwaan daripada kalianlah yang dapat mencapai keridaan-Nya) yaitu yang dapat sampai kepada-Nya hanyalah amal saleh yang ikhlas disertai iman. (Demikianlah Allah telah menundukkannya untuk kalian supaya kalian mengagungkan Allah terhadap hidayah-Nya) yakni atas petunjuk-Nya yang telah membimbing kalian sehingga dapat mengetahui pertanda-pertanda agama dan manasik-manasik haji-Nya. (Dan berilah kabar gembira kepada orang-orang yang berbuat baik) yaitu orang-orang yang mentauhidkan Allah.

Tafsir Surat Al-Hajj: 37 Daging-daging unta dan darahnya itu sekali-kali tidak dapat mencapai (keridaan) Allah, tetapi ketakwaan kalianlah yang dapat mencapainya. Demikianlah Allah telah menundukkannya untuk kalian supaya kalian mengagungkan Allah terhadap hidayah-Nya kepada kalian. Dan berilah kabar gembira kepada orang-orang yang berbuat baik. Allah ﷻ berfirman, bahwa sesungguhnya telah disyariatkan bagi kalian menyembelih hewan-hewan ternak itu sebagai kurban agar kalian menyebut nama-Nya saat menyembelihnya. Karena sesungguhnya Dialah Yang Maha Pencipta lagi Maha Pemberi Rezeki, tiada sesuatu pun dari daging atau darah hewan-hewan kurban itu yang dapat mencapai rida Allah. Sesungguhnya Dia Maha Kaya dari selain-Nya. Orang-orang Jahiliyah di masa silam bila melakukan kurban buat berhala-berhala mereka, maka mereka meletakkan pada berhala-berhala itu daging kurban mereka, dan memercikkan darah hewan kurban mereka kepada berhala-berhala itu. Maka Allah ﷻ berfirman: “Daging-daging unta dan darahnya itu sekali-kali tidak dapat mencapai (keridaan) Allah.” (Al-Hajj: 37). Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Ali ibnul Husain, telah menceritakan kepada kami Muhammad ibnu Abu Hammad, telah menceritakan kepada kami Ibrahim ibnul Mukhtar, dari Ibnu Juraij yang mengatakan bahwa orang-orang Jahiliah di masa silam memuncratkan darah hewan kurban mereka ke Baitullah, juga daging hewan kurban mereka. Maka para sahabat Rasulullah ﷺ berkata, "Kami lebih berhak untuk melakukan hal tersebut." Kemudian Allah ﷻ menurunkan firman-Nya: “Daging-daging unta dan darahnya itu sekali-kali tidak dapat mencapai (keridaan) Allah, tetapi ketakwaan kalianlah yang dapat mencapainya.” (Al-Hajj: 37). Yakni karena ketakwaan kalianlah Allah menerimanya dan memberikan balasan kebaikan kepada pelakunya. Seperti yang telah disebutkan di dalam kitab sahih, melalui sabda Rasulullah ﷺ: “Sesungguhnya Allah ﷻ tidak melihat kepada bentuk (rupa) dan harta kalian, tetapi melihat kepada hati dan amal perbuatan kalian.” Dan sebuah hadis yang menyatakan: “Sesungguhnya sedekah itu benar-benar diterima di sisi Tuhan Yang Maha Pemurah sebelum sedekah itu diterima oleh tangan pemintanya. Dan sesungguhnya darah (hewan kurban) itu benar-benar diterima di sisi Allah sebelum darah itu menyentuh tanah.” Perihalnya sama dengan hadis terdahulu yang diriwayatkan oleh Ibnu Majah dan Imam Turmuzi yang menilainya hasan, diriwayatkan melalui Siti Aisyah r.a. secara marfu'. Makna nas ini menunjukkan pernyataan diterimanya kurban di sisi Allah bagi orang yang ikhlas dalam amalnya. Tiada makna lain yang lebih cepat ditangkap dari nas ini menurut pendapat kalangan ulama ahli tahqiq; hanya Allah-lah Yang Maha Mengetahui. Waki' telah meriwayatkan dari Yahya ibnu Muslim ibnu Ad-Dahhak, bahwa ia pernah bertanya kepada Amir Asy-Sya'bi tentang kulit hewan kurban. Lalu Asy-Sya'bi menjawab seraya mengemukakan firman-Nya: “Daging-daging unta dan darahnya itu sekali-kali tidak dapat mencapai (keridaan) Allah.” (Al-Hajj: 37). Jika kamu suka menjualnya, kamu boleh menjualnya; jika kamu suka memakainya, kamu boleh memilikinya; dan jika kamu suka menyedekahkannya, kamu dapat menyedekahkannya. Firman Allah ﷻ: “Demikianlah Allah telah menundukkannya untuk kalian.” (Al-Hajj:37). Yakni karena itulah maka Allah menundukkan unta-unta itu bagi kalian. “Supaya kalian mengagungkan Allah terhadap hidayah-Nya kepada kalian.” (Al-Hajj: 37. Yaitu agar kalian membesarkan (mengagungkan) Allah sebagaimana Dia telah menunjuki kalian kepada agama-Nya, syariat-Nya, dan segala sesuatu yang disukai dan diridai-Nya. Dia juga melarang kalian dari perbuatan-perbuatan yang dibenci-Nya dan tidak disukai-Nya. Firman Allah ﷻ: “Dan berilah kabar gembira kepada orang-orang yang berbuat baik.” (Al-Hajj: 37). Yakni, hai Muhammad, berilah kabar gembira orang-orang yang berbuat baik dalam amalnya lagi menegakkan batasan-batasan Allah dan mengikuti apa yang disyariatkan bagi mereka serta membenarkan segala sesuatu yang disampaikan oleh rasul kepada mereka dari sisi Tuhannya. Abu Hanifah, Malik dan As-Sauri mengatakan, wajib berkurban bagi orang yang memiliki satu nisab lebih. Abu Hanifah mensyaratkan iqamah dengan alasan sebuah hadis yang diriwayatkan oleh Imam Ahmad dan Imam Ibnu Majah yang semua perawinya berpredikat siqah, melalui Abu Hurairah secara marfu', yaitu: “Barang siapa yang mempunyai kemampuan (berkurban), lalu ia tidak berkurban, maka jangan sekali-kali ia mendekati tempat shalat kami.” Di dalam hadis terkandung garabah, Imam Ahmad ibnu Hanbal menilainya sebagai hadis munkar. Ibnu Umar mengatakan: “Rasulullah ﷺ tinggal selama sepuluh tahun, (yang setiap tahunnya) beliau selalu berkurban.” (Riwayat Turmuzi). Imam Syafii dan Imam Ahmad ibnu Hanbal berpendapat, berkurban tidak wajib, melainkan hanya sunat, karena berdasarkan sebuah hadis yang mengatakan: “Tiada hak pada harta selain dari zakat.” Dalam pembahasan yang lalu telah disebutkan pula bahwa Rasulullah ﷺ pernah berkurban untuk umatnya, karena itulah maka kewajiban berkurban atas mereka gugur. Abu Suraihah mengatakan bahwa dia bertetangga dengan Abu Bakar dan Umar, ternyata keduanya tidak berkurban karena khawatir perbuatannya itu akan diikuti oleh orang-orang. Sebagian ulama mengatakan, kurban hukumnya sunat kifayah. Dengan kata lain, apabila ada seseorang dari penduduk suatu kampung atau suatu kota melakukannya, maka gugurlah kesunatan berkurban dari yang lainnya, karena tujuan dari kurban itu adalah menampakkan syiar. Imam Ahmad dan ahlus sunan dan Imam Turmuzi telah meriwayatkan sebuah hadis yang dinilainya hasan, dari Muhannif ibnu Sulaim, bahwa ia pernah mendengar Rasulullah ﷺ bersabda sewaktu di Arafah, "Dianjurkan bagi tiap-tiap ahli bait melakukan kurban dan 'atirah setiap tahunnya. Tahukah kalian, apakah 'atirah itu? 'Atirah ialah apa yang kalian kenal dengan sebutan rajbiyyah.” Sanad hadis ini masih diragukan kesahihannya. Abu Ayyub mengatakan bahwa ada seorang lelaki di masa Rasulullah ﷺ berkurban dengan seekor kambing untuk dirinya dan keluarganya. Lalu mereka memakan sebagiannya dan memberikan sebagian lainnya sehingga orang-orang kelihatan cerah dan gembira seperti yang kamu lihat sendiri. Diriwayatkan oleh Imam Turmuzi yang menilainya sahih, dan juga oleh Ibnu Majah. Disebutkan bahwa Abdullah ibnu Hisyam mengurbankan seekor kambing sebagai kurban seluruh keluarganya. Diriwayatkan oleh Imam Bukhari. Mengenai usia hewan kurban, disebutkan di dalam riwayat Imam Muslim melalui Jabir, bahwa Rasulullah ﷺ pernah bersabda: “Janganlah kalian menyembelih selain hewan musinnah. Terkecuali jika kalian sulit mendapatkannya, maka sembelihlah kambing jaz'ah.” Berangkat dari pengertian hadis ini Az-Zuhri berpendapat bahwa mengurbankan hewan jaz'ah tidak cukup. Berbeda dengan Auza'i yang berpendapat bahwa hewan jaz'ah dari semua jenis cukup untuk dijadikan kurban. Kedua pendapat tersebut dinilai garib (aneh), karena pendapat yang dikatakan oleh jumhur ulama menyebutkan bahwa sesungguhnya kurban itu cukup dengan unta, sapi, dan kambing ma'iz saniyyah, atau kambing da'n yang jaz'ah. Unta sanyu ialah unta yang telah berusia lima tahun masuk enam tahun, sapi sanyu ialah yang berusia dua tahun masuk tiga tahun, dan menurut pendapat yang lain yaitu telah berusia tiga tahun masuk empat tahun. Ma'iz sanyu ialah kambing benggala yang telah berusia dua tahun. Kambing da'n yang jaz'ah ialah kambing yang telah berusia satu tahun. Menurut pendapat lain berusia sepuluh bulan, menurut pendapat yang lainnya delapan bulan, dan menurut pendapat lainnya lagi enam bulan. Pendapat terakhir ini merupakan pendapat yang paling minim di antara pendapat lainnya. Sedangkan kurang dari enam bulan, maka kambing masih tergolong cempe (anak kambing). Perbedaan di antara cempe dan kambing yang dewasa ialah kalau cempe bulu punggungnya berdiri, sedangkan kambing dewasa tertidur dan telah terbelah menjadi dua bagian.

Allah menegaskan lagi tujuan berkurban, ialah untuk mendekatkan diri kepada Allah dan mencari keridaan-Nya. Dekat kepada Allah dan keridaan-Nya tidak akan diperoleh dari daging-daging binatang yang disembelih itu dan tidak pula dari darahnya yang telah ditumpahkan, akan tetapi semuanya itu akan diperoleh bila kurban itu dilakukan dengan niat yang ikhlas, dilakukan semata-mata karena Allah dan sebagai syukur atas nikmat-nikmat yang tidak terhingga yang telah dilimpahkan-Nya kepada hamba-Nya. Mujahid berkata, "Kaum Muslimin pernah bermaksud meniru perbuatan orang-orang musyrik Mekah. Jika menyembelih binatang kurban, mereka menebarkan daging-daging binatang itu disekitar Ka`bah, sedang darahnya mereka lumurkan ke dinding-dinding Ka`bah dengan maksud mencari keridaan tuhan-tuhan yang mereka sembah. Dengan turunnya ayat ini, maka kaum Muslimin mengurungkan maksudnya itu." Allah menegaskan pula bahwa Dia telah memudahkan binatang kurban bagi manusia, mudah didapat, mudah dikuasai, dan mudah pula disembelih. Dengan kemudahan itu manusia seharusnya tambah mensyukuri nikmat yang telah dilimpahkan Allah kepada mereka serta mengagungkan-Nya, karena petunjuk-petunjuk yang telah diberikan-Nya. Pada akhir ayat ini Allah memerintahkan kepada Rasulullah ﷺ menyampaikan kabar gembira kepada orang-orang yang beriman dan beramal saleh, serta orang-orang yang melakukan kurban dengan ikhlas bahwa mereka akan memperoleh rida dan karunia-Nya. Pada ayat yang lalu Allah memerintahkan agar menyebut nama-Nya di waktu menyembelih binatang kurban, sedang pada ayat ini diperintahkan membaca takbir di waktu menyembelih binatang kurban. Kebanyakan ahli tafsir mengumpulkan kedua bacaan ini, yaitu dengan menyebut nama Allah dan mengucapkan takbir. Ucapan yang diucapkan itu ialah: Dengan nama Allah, Allah Maha Besar, dari Engkau dan untuk Engkau! Alasan dari mufasir itu ialah hadis Nabi Muhammad ﷺ Dari Jabir bin Abdillah, ia berkata, "Nabi ﷺ menyembelih pada hari raya kurban dua ekor domba yang mempunyai tanduk yang tajam dan berwarna putih kehitam-hitaman. Tatkala beliau menghadapkan keduanya ke kiblat, beliau mengucapkan, (artinya) "Sesungguhnya aku menghadapkan mukaku kepada yang menciptakan langit dan bumi dalam keadaan cenderung kepada agama yang benar," sampai kepada perkataan, 'dan aku adalah orang yang pertama kali yang menyerahkan diri. Wahai Tuhan! Dari Engkau untuk Engkau, dari Muhammad dan umatnya, dengan nama Allah dan Allah Mahabesar, kemudian beliau menyembelihnya." (Riwayat Abu Daud).

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 Command to slaughter the Budn (Sacrificial Camel) Allah tells: وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَايِرِ اللَّهِ And the Budn, We have made them for you as among the symbols of Allah, wherein you have much good. Here Allah reminds His servants of the blessing which He has bestowed on His servants, by creating the Budn for them and making them one of His symbols. For He has decreed that they should be brought to His Sacred House; indeed, they are the best of that which may be offered as a sacrifice to Allah, as He says: لَا تُحِلُّواْ شَعَأيِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْىَ وَلَا الْقَلَـيِدَ وَلاا ءَامِّينَ الْبَيْتَ الْحَرَامَ Violate not the sanctity of the Sha`a'ir of Allah, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded animals, and others, nor the people coming to the Sacred House. (5:2) وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَايِرِ اللَّهِ (And the Budn, We have made them for you as among the symbols of Allah), Ibn Jurayj said: Ata' commented on this Ayah, `Cattle and camels.' A similar view was also reported from Ibn Umar, Sa`id bin Al-Musayyib and Al-Hasan Al-Basri. Mujahid said: Al-Budn means camels. According to Muslim, Jabir bin Abdullah and others said, The Messenger of Allah commanded us to share in offering the sacrifice, a Budn (camel) for seven people, and one cow for seven people. لَكُمْ فِيهَا خَيْرٌ wherein you have much good. means, reward in the Hereafter. فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). It was reported from Al-Muttalib bin Abdullah bin Hantab that Jabir bin Abdullah said, I prayed with the Messenger of Allah on `Id Al-Adha. When he finished, he brought a ram and slaughtered it, saying, بِاسْمِ اللهِ وَاللهُ أَكْبَرُ اللَّهُمَّ هَذَا عَنِّي وَعَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي Bismillah, and Allahu Akbar. O Allah, this is on behalf of me and anyone of my Ummah who has not offered a sacrifice. This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. Muhammad bin Ishaq recorded from Yazid bin Abi Habib from Ibn Abbas that Jabir said, The Messenger of Allah sacrificed two rams on the day of `Id, and when he lay them down to sacrifice them, he said: وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّموَاتِ وَالاَْرْضَ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ اللَّهُمَّ مِنْكَ وَلَكَ عَنْ مُحَمَّدٍ وَأُمَّتِه I turn my face to the One Who created the heavens and the earth, being true and sincere in faith submitting myself to Him Alone, and I am not of the idolators. Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all that exists for, with no partner or associate for Him. Thus am I commanded, and I am the first of the Muslims. O Allah, from You and to You, on behalf of Muhammad and his Ummah. Then he said, `Bismillah' and `Allahu Akbar' and slaughtered them. It was reported from Ali bin Al-Husayn from Abu Rafi` that when the Messenger of Allah wanted to offer a sacrifice, he would buy two fat, horned, fine rams. When he had prayed and addressed the people, he would bring one of them to where he was standing in the prayer place, and would sacrifice it himself with a knife, then he would say: اللَّهُمَّ هَذَا عَنْ أُمَّتِي جَمِيعِهَا مَنْ شَهِدَ لَكَ بِالتَّوْحِيدِ وَشَهِدَ لِي بِالْبَلَغ O Allah, this is on behalf of all of my Ummah, whoever bears witness of Tawhid of You and bears witness that I have conveyed. Then he would bring the other ram and sacrifice it himself, and say, هَذَا عَنْ مُحَمَّدٍ وَالِ مُحَمَّد This is on behalf of Muhammad and the family of Muhammad. He would give them to the poor and he and his family would eat from it as well. This was recorded by Ahmad and Ibn Majah. Al-A`mash narrated from Abu Zabiyan from Ibn Abbas, فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ (So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). When they are standing on three legs, with the left foreleg tied up. He says Bismillah and Allahu Akbar, La ilaha illallah, Allahumma Minka wa Laka (In the Name of Allah and Allah is Most Great; there is no God but Allah. O Allah, from You and to You). In the Two Sahihs it was recorded that Ibn Umar came to a man who had made his camel kneel down in order to sacrifice it. He said, Make it stand up fettered, (this is) the Sunnah of Abu Al-Qasim (i.e. the Prophet Muhammad ). فَإِذَا وَجَبَتْ جُنُوبُهَا Then, when they are down on their sides, Ibn Abi Najih reported that Mujahid said, This means, when it has fallen to the ground. This was narrated from Ibn Abbas, and a similar view was narrated from Muqatil bin Hayyan. Abdur-Rahman bin Zayd bin Aslam said, فَإِذَا وَجَبَتْ جُنُوبُهَا (Then, when they are down on their sides), Meaning, when they have died. This is what was meant by the comment of Ibn Abbas and Mujahid, for it is not permitted to eat from the sacrifice when it has been slaughtered until it has died and its movements have ceased. It was reported in a Marfu` Hadith: لَاا تُعَجِّلُوا النُّفُوسَ أَنْ تَزْهَق Do not rush until you are sure that the animal is dead. Ath-Thawri narrated in his Jami that Umar bin Al-Khattab said that, and he supported it with the Hadith of Shaddad bin `Aws in Sahih Muslim: إِنَّ اللهَ كَتَبَ الاِْحْسَانَ عَلَى كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ وَلْيُرِحْ ذَبِيحَتَه Allah has prescribed proficiency in all things. If you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters. It was recorded that Abu Waqid Al-Laythi said, The Messenger of Allah said: مَا قُطِعَ مِنَ الْبَهِيمَةِ وَهِيَ حَيَّةٌ فَهُوَ مَيْتَة Whatever is cut from an animal while it is still alive is Maytah (dead flesh). This was recorded by Ahmad, Abu Dawud and At-Tirmidhi, who graded it Sahih. فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ eat thereof, and feed Qani` and the Mu`tarr... This is a command which implies that this is permissible. Al-`Awfi reported that Ibn Abbas said, Qani` is the one who is content with what he is given and he stays in his house, and the Mu`tarr is the one who comes to you and rubs shoulders with you so that you will give him some meat, but he does not ask for it. This was also the view of Mujahid and Muhammad bin Ka`b Al-Qurazi. Ali bin Abi Talhah reported that Ibn Abbas said, Qani` is the one who is too proud to ask, and Mu`tarr is the one who does ask. This was also the view of Qatadah, Ibrahim An-Nakha`i and Mujahid, according to one report narrated from him. And the opposite was also suggested. This Ayah has been quoted as evidence by those scholars who said that the sacrifice should be divided into three: a third for the one who offers the sacrifice to eat from, a third to be given as gifts to his friends, and a third to be given in charity to the poor, because Allah says: فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ eat thereof, and feed the poor who does not ask, and the beggar who asks. But there is no evidence in this Ayah for this view. According to a Sahih Hadith, the Messenger of Allah said to the people: إِنِّي كُنْتُ نَهَيْتُكُمْ عَنِ ادِّخَارِ لُحُومِ الاَْضَاحِي فَوْقَ ثَلَثٍ فَكُلُوا وَادَّخِرُوا مَا بَدَا لَكُم I used to forbid you to keep the meat of the sacrifice for more than three days, but now eat from it and keep it as you see fit. According to another report: فَكُلُوا وَادَّخِرُوا وَتَصَدَّقُوا Eat some, keep some and give some in charity. According to another report: فَكُلُوا وَأَطْعِمُوا وَتَصَدَّقُوا Eat some, feed others, and give some in charity. As for the animal skins, it was recorded in Musnad Ahmad from Qatadah bin An-Nu`man in the Hadith about the sacrifice: فَكُلُوا وَتَصَدَّقُوا وَاسْتَمْتِعُوا بِجُلُودِهَا وَلَا تَبِيعُوهَا Eat and give in charity, and make use of the skins, but do not sell them. Note: It was recorded that Al-Bara' bin `Azib said, The Messenger of Allah said: إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّيَ ثُمَّ نَرْجِعَ فَنَنْحَرَ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ أَصَابَ سُنَّتَنَا وَمَنْ ذَبَحَ قَبْلَ الصَّلَةِ فَإِنَّمَا هُوَ لَحْمٌ قَدَّمَهُ لاَِهْلِهِ لَيْسَ مِنَ النُّسُكِ فِي شَيْء The first thing that we should do on this day of ours (`Id) is to pray, then we return and offer the sacrifice. Whoever does that will have followed our Sunnah. Whoever slaughters his animal before the prayer, this is just meat which he has brought for his family, it is not a sacrifice at all. This was recorded by Al-Bukhari and Muslim. And in Sahih Muslim, it is mentioned that one is not to offer the sacrifice until the Imam (leader) has offered his. It is prescribed to offer the sacrifice on the day of Nahr and the following three days of Tashriq, because of the Hadith of Jubayr bin Mut`im who said that the Messenger of Allah said: أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْح The days of Tashriq are all (for) sacrifice. This was recorded by Ahmad and Ibn Hibban. كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ Thus have We made them subject to you that you may be grateful. means, for this reason. سَخَّرْنَاهَا لَكُمْ (Thus have We made them subject to you), means, `We have subjugated them to you, i.e., We have made them submissive towards you, so that if you wish you can ride them, or if you wish you can milk them, or if you wish you can slaughter them,' as Allah says: أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَأ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. (36:71) until He said: أَفَلَ يَشْكُرُونَ (Will they not then be grateful). (36:73) And Allah says in this Ayah: كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ Thus have We made them subject to you that you may be grateful. The Goal of the Udhiyyah (Sacrifice) according to Allah is the Sincerity and Taqwa of His Servant Allah says:this sacrifice is prescribed for you so that you will remember Him at the time of slaughter, for He is the Creator and Provider. Nothing of its flesh or blood reaches Him, for He has no need of anything other than Himself. During the time of Jahiliyyah, when they offered sacrifices to their gods, they would put some of the meat of their sacrifices on their idols, and sprinkle the blood over them. But Allah says: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاوُهَا It is neither their meat nor their blood that reaches Allah, Ibn Abi Hatim recorded that Ibn Jurayj said, The people of the Jahiliyyah used to put the meat of their sacrifices and sprinkle the blood on the House, and the Companions of the Messenger of Allah said, We have more right to do that. Then Allah revealed the words: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاوُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. That is what He will accept and reward for, as mentioned in the Sahih, إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَلَا إِلَى أَلْوَانِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم Allah does not look to your appearance or your colors, but He looks to your hearts and deeds. And in the Hadith; Indeed charity falls in the Hand of Ar-Rahman before it falls in the hand of the one asking. كَذَلِكَ سَخَّرَهَا لَكُمْ Thus have We made them subject to you, meaning, `for this purpose We have subjugated the Budn for you,' لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ that you may proclaim Allah's greatness for His guidance to you. means, that you may glorify Him for guiding you to His religion and His way which He loves and is pleased with, and has forbidden you to do all that He hates and rejects. وَبَشِّرِ الْمُحْسِنِينَ And give glad tidings to the doers of good. means, `give good news, O Muhammad, to those who do good,' i.e., whose deeds are good and who remain within the limits prescribed by Allah, who follow that which has been prescribed for them, who believe in the Messenger and follow that which he has conveyed from his Lord. Note: The Udhiyyah is Sunnah, Mustahabbah One animal is sufficient on behalf of all the members of one household. Ibn Umar said, The Messenger of Allah continued to offer sacrifice for ten years. This was recorded by At-Tirmidhi. Abu Ayub said: At the time of the Messenger of Allah, a man would sacrifice a sheep on behalf of himself and all the members of his household, and they would eat from it and feed others, until the people started boasting (by sacrificing more than one) and things reached the stage that you see now. This was recorded by At-Tirmidhi, who graded it Sahih, and by Ibn Majah. Abdullah bin Hisham used to sacrifice one sheep on behalf of his entire family; this was recorded by Al-Bukhari. Concerning how old the sacrificial animal should be, Muslim recorded from Jabir that the Messenger of Allah said: لَاا تَذْبَحُوا إِلاَّ مُسِنَّةً إِلاَّ أَنْ تَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوا جَذَعَةً مِنَ الضَّأْن Do not sacrifice any but mature animals, and if that is not possible, then sacrifice a young sheep. Good News of Allah's Defence for the Believers Allah tells: إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ امَنُوا Truly, Allah defends those who believe. Here Allah tells us that He defends His servants who put their trust in Him and turn to Him in repentance; He protects them from the the worst of evil people and the plots of the sinners; He protects them, guards them and supports them, as He tells us elsewhere: أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ Is not Allah sufficient for His servant! (39:36) وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things. (65:3) إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ Verily, Allah likes not any treacherous ingrate. means, He does not like any of His servants who bear these characteristics, i.e., treachery in covenants and promises whereby a person does not do what he says, and ingratitude is to deny the blessings, whereby one does not acknowledge or appreciate them Permission to fight; this is the first Ayah of Jihad Allah said: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ Permission (to fight) is given to those (believers) who are fought against, because they have been wronged; and surely, Allah is able to give them victory. Al-`Awfi reported that Ibn Abbas said, This was revealed about Muhammad and his Companions, when they were expelled from Makkah. Mujahid, Ad-Dahhak and others among the Salaf, such as Ibn Abbas, Urwah bin Az-Zubayr, Zayd bin Aslam, Muqatil bin Hayan, Qatadah and others said, This is the first Ayah which was revealed about Jihad. Ibn Jarir recorded that Ibn Abbas said, When the Prophet was driven out of Makkah, Abu Bakr said, `They have their Prophet. Truly, to Allah we belong and truly, to Him we shall return; surely they are doomed.' Ibn Abbas said, Then Allah revealed the words: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ Permission (to fight) is given to those (believers) fought against, because they have been wronged; and surely, Allah is able to give them victory. Abu Bakr, may Allah be pleased with him, said, Then I knew that there would be fighting. Imam Ahmad added: Ibn Abbas said, `This was the first Ayah to be revealed concerning fighting.' This was also recorded by At-Tirmidhi and An-Nasa'i in the Book of Tafsir of their Sunans. At-Tirmidhi said:It is a Hasan Hadith. .. وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ and surely, Allah is able to give them victory. means, He is able to grant victory to His believing servants without any fighting taking place, but He wants His servants to strive their utmost in obeying Him, as He says: فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَأءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ So, when you meet those who disbelieve, strike necks till when you have killed and wounded many of them, then bind a bond firmly. Thereafter either for generosity, or ransom, until war lays down its burden. Thus, but if it had been Allah's will, He Himself could certainly have punished them. But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them. (47:4-6) قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّوْمِنِينَ وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَأءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people, and remove the anger of their (believers') hearts. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise. (9:14-15) وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ And surely, We shall try you till We test those who strive hard and the patient, and We shall test your facts. (47:31). And there are many similar Ayat. Ibn Abbas commented on the Ayah, وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (and surely, Allah is able to give them (believers) victory), And this is what He did. Allah prescribed Jihad at an appropriate time, because when they were in Makkah, the idolators outnumbered them by more than ten to one. Were they to engage in fighting at that time, the results would have been disastrous. When the idolators went to extremes to persecute Muslims, to expel the Prophet and resolving to kill him; when they sent his Companions into exile here and there, so that some went to Ethiopia and others went to Al-Madinah; when they settled in Al-Madinah and the Messenger of Allah joined them there, and they gathered around him and lent him their support, and they had a place where Islam prevailed, and a stronghold to which they could retreat; then Allah prescribed Jihad against the enemy, and this was the first Ayah to be revealed for it. Allah said: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ Permission (to fight) is given to those fought against, because they have been wronged; and surely, Allah is able to give them victory. Those who have been expelled from their homes unjustly, Al-`Awfi reported that Ibn Abbas said; They were driven out of Makkah to Al-Madinah unjustly, i.e., Muhammad and his Companions. إِلاَّ أَن يَقُولُوا رَبُّنَا اللَّهُ only because they said:Our Lord is Allah. means, they had not done anything to their people or committed any wrongs against them, apart from the fact that they believed in the Oneness of Allah and they worshipped Him Alone, with no partner or associate. But for the idolators, this was the worst of sins, as Allah says: يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ أَن تُوْمِنُواْ بِاللَّهِ رَبِّكُمْ and have driven out the Messenger and yourselves because you believe in Allah, your Lord! (60:1) Then Allah says: وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ For had it not been that Allah checks one set of people by means of another, meaning, were it not for the fact that He repels one people by means of another, and restrains the evil of people towards others by means of whatever circumstances He creates and decrees, the earth would have been corrupted and the strong would have destroyed the weak. لَّهُدِّمَتْ صَوَامِعُ ﷺami` surely have been pulled down, means the small temples used by monks. This was the view of Ibn Abbas, Mujahid, Abu Al-Aliyah, `krimah, Ad-Dahhak and others. Qatadah said, This refers to the places of worship of the Sabians; according to another report, he said, The ﷺami` of the Zoroastrians. Muqatil bin Hayyan said, These are houses along the roads. وَبِيَعٌ Biya`, These are larger than the ﷺami` and accommodate more worshippers; the Christians also have these. This was the view of Abu Al-`Aliyah, Qatadah, Ad-Dahhak, Ibn Sakhr, Muqatil bin Hayyan, Khusayf and others. Ibn Jubayr reported from Mujahid and others that; this referred to the synagogues of the Jews which are known to them as Salut. And Allah knows best. وَصَلَوَاتٌ Salawat, Al-`Awfi reported that Ibn Abbas said, Salawat means churches. Ikrimah, Ad-Dahhak and Qatadah said that; it referred to the synagogues of the Jews. Abu Al-Aliyah and others said, Salawat refers to the places of worship of the Sabians. Ibn Abi Najih reported that Mujahid said, Salawat refers to places of worship of the People of the Book and of the people of Islam along the roads. وَمَسَاجِدُ and Masjids Masjids belong to the Muslims. يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا wherein the Name of Allah is mentioned much, It was said that the pronoun refers to Masjids, because this is the closest of the words mentioned. Ad-Dahhak said, In all of them the Name of Allah is often mentioned. Ibn Jarir said, The correct view is that the monasteries of the monks, the churches of the Christians, the synagogues of the Jews and the Masjids of the Muslims, in which the Name of Allah is mentioned much, would have been destroyed -- because this is the usual usage in Arabic. Some of the scholars said, This is a sequence listing the smallest to the greatest, because the Masjids are more frequented by more worshippers who have the correct intention and way. وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ Verily, Allah will help those who help His (cause). This is like the Ayah: يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ وَالَّذِينَ كَفَرُواْ فَتَعْساً لَّهُمْ وَأَضَلَّ أَعْمَـلَهُمْ O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm. But those who disbelieve, for them is destruction, and (Allah) will make their deeds vain. (47:7-8) إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ Truly, Allah is All-Strong, All-Mighty. Allah describes Himself as being All-Strong and All-Mighty. By His strength He created everything and measured it exactly according to its due measurements; by His might nothing can overpower Him or overwhelm Him, rather everything is humbled before Him and is in need of Him. Whoever is supported by the All-Strong, the All-Mighty, is indeed supported and helped, and his enemy will be overpowered. Allah says: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily, would be made triumphant, and that Our soldiers! They verily, would be the victors. (37:171-173) كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ Allah has decreed:Verily, it is I and My Messengers who shall be the victorious. Verily, Allah is All-Powerful, All-Mighty. (58:21 The Duties of the Muslims when They attain Power Allah says: الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الاَْرْضِ أَقَامُوا الصَّلَةَ وَاتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil. Ibn Abi Hatim recorded that Uthman bin Affan said, The Ayah was revealed concerning us, for we had been expelled from our homes unjustly only because we said:`Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I. Abu Al-Aliyah said, They were the Companions of Muhammad. As-Sabah bin Suwadah Al-Kindi said, I heard Umar bin Abdul-Aziz give a speech and say: الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الاَْرْضِ (Those who, if We give them power in the land....), Then he said, This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him! Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly. Atiyah Al-Awfi said, This Ayah is like the Ayah: وَعَدَ اللَّهُ الَّذِينَ ءامَنُواْ مِنْكُمْ وَعَمِلُواْ الصَّـلِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِى الاْرْضِ Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land. (24:55) وَلِلَّهِ عَاقِبَةُ الاُْمُورِ And with Allah rests the end of (all) matters. This is like the Ayah: وَالْعَـقِبَةُ لِلْمُتَّقِينَ And the good end is for those who have Taqwa. (28:83) Zayd bin Aslam said: وَلِلَّهِ عَاقِبَةُ الاُْمُورِ (And with Allah rests the end of (all) matters). And with Allah will be the reward for what they did. The Consequences for the Disbelievers Here Allah consoles His Prophet Muhammad for the disbelief of those among his people who opposed him. وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ وَأَصْحَابُ مَدْيَنَ وَكُذِّبَ مُوسَى And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud. And the people of Ibrahim and the people of Lut, And the dwellers of Madyan; and denied was Musa. means, despite all the clear signs and evidence that they brought. فَأَمْلَيْتُ لِلْكَافِرِينَ But I granted respite to the disbelievers for a while, means, `I delayed and postponed.' ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ then I seized them, and how (terrible) was My punishment! means, `how great was My vengeance against them and My punishment of them!' In the Two Sahihs it is reported from Abu Musa that the Prophet said: إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه Allah lets the wrongdoer carry on until, when He seizes him, He will never let him go. Then he recited: وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe. (11:102) Then Allah says فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَاهَا And many a township did We destroy, وَهِيَ ظَالِمَةٌ while they were given wrongdoing, meaning, they were rejecting their Messengers. فَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا so that it lie in ruins, Ad-Dahhak said, (Leveled to) their roofs, i.e., their houses and cities were destroyed. وَبِيْرٍ مُّعَطَّلَةٍ and (many) a deserted well, means, they draw no water from it, and no one comes to it, after it had been frequented often by crowds of people. وَقَصْرٍ مَّشِيدٍ and a castle Mashid! Ikrimah said, This means whitened with plaster. Something similar was narrated from Ali bin Abi Talib, Mujahid, Ata', Sa`id bin Jubayr, Abu Al-Mulayh and Ad-Dahhak. Others said that it means high and impenetrable fortresses. All of these suggestions are close in meaning and do not contradict one another, for this sturdy construction and great height did not help their occupants or afford them any protection when the punishment of Allah came upon them, as He says: أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ Wheresoever you may be, death will overtake you even if you are in Buruj Mushayyadah! (4:78) أَفَلَمْ يَسِيرُوا فِي الاَْرْضِ Have they not traveled through the land, means, have they not traveled in the physical sense and also used their minds to ponder! That is sufficient, as Ibn Abi Ad-Dunya said in his book At-Tafakkur wal-I`tibar, Some of the wise people said, `Give life to your heart with lessons, illuminate it with thought, kill it with asceticism, strengthen it with certain faith, remind it of its mortality, make it aware of the calamities of this world, warn it of the disasters that life may bring, show it how things may suddenly change with the passing of days, tell it the stories of the people of the past, and remind it what happened to those who came before.' Walk through their ruins, see what they did and what became of them, meaning, look at the punishments and divine wrath that struck the nations of the past who belied, فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ اذَانٌ يَسْمَعُونَ بِهَا and have they hearts wherewith to understand and ears wherewith to hear, meaning, let them learn a lesson from that. فَإِنَّهَا لَاإ تَعْمَى الاْإَبْصَارُ وَلَكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. means, the blind person is not the one whose eyes cannot see, but rather the one who has no insight. Even if the physical eyes are sound, they still cannot learn the lesson.

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