ٱلْحَجّ ٤١
- ٱلَّذِينَ orang-orang yang
- إِن jika
- مَّكَّنَّـٰهُمۡ Kami meneguhkan mereka
- فِي di
- ٱلۡأَرۡضِ muka bumi
- أَقَامُواْ mereka mendirikan
- ٱلصَّلَوٰةَ sholat
- وَءَاتَوُاْ dan mereka menunaikan
- ٱلزَّكَوٰةَ zakat
- وَأَمَرُواْ dan mereka menyuruh
- بِٱلۡمَعۡرُوفِ dengan perbuatan baik
- وَنَهَوۡاْ dan mereka mencegah
- عَنِ dari
- ٱلۡمُنكَرِۗ kemungkaran
- وَلِلَّهِ dan kepada Allah
- عَٰقِبَةُ akibat/kesudahan
- ٱلۡأُمُورِ segala urusan
(Yaitu) orang-orang yang jika Kami berikan kedudukan di bumi, mereka melaksanakan salat, menunaikan zakat, dan menyuruh berbuat makruf dan mencegah dari yang mungkar; dan kepada Allah lah kembali segala urusan.
(Yaitu orang-orang yang jika Kami teguhkan kedudukan mereka di muka bumi) dengan memberikan pertolongan kepada mereka sehingga mereka dapat mengalahkan musuh-musuhnya (niscaya mereka mendirikan salat, menunaikan zakat, menyuruh berbuat yang makruf dan mencegah dari perbuatan yang mungkar) kalimat ayat ini menjadi Jawab Syarat; dan Syarat beserta Jawabnya menjadi Shilah dari Maushul, kemudian diperkirakan adanya lafal Hum sebelumnya sebagai Mubtada (dan kepada Allahlah kembali segala urusan) di akhirat, semua urusan itu kembali kepada-Nya.
Tafsir Surat Al-Hajj: 41.
(Yaitu) orang-orang yang jika Kami teguhkan kedudukan mereka di muka bumi niscaya mereka mendirikan shalat, menunaikan zakat, menyuruh berbuat yang makruf, dan mencegah perbuatan mungkar; dan kepada Allah-lah kembali segala urusan.
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Abur Rabi' Az-Zahrani, telah menceritakan kepada kami Hammad ibnu Zaid, dari Ayyub dan Hisyam, dari Muhammad yang mengatakan bahwa Usman ibnu Affan pernah mengatakan, "Ayat ini diturunkan berkenaan dengan kami (para sahabat), yaitu firman-Nya: '(yaitu) orang-orang yang jika Kami teguhkan kedudukan mereka di muka bumi niscaya mereka mendirikan shalat, menunaikan zakat, menyuruh berbuat yang makruf, dan mencegah perbuatan mungkar.' (Al-Hajj: 41) Kami telah diusir dari rumah kami tanpa alasan yang benar, melainkan hanya karena kami beriman bahwa Allah adalah Tuhan kami. Kemudian Dia meneguhkan kedudukan kami di suatu negeri, maka kami mendirikan shalat, menunaikan zakat, dan memerintahkan berbuat kebajikan serta mencegah perbuatan mungkar, dan kepada Allah-lah dikembalikan semua urusan. Ayat ini diturunkan berkenaan dengan aku dan sahabat-sahabatku.” Menurut Abul Aliyah, mereka adalah sahabat-sahabat Nabi Muhammad ﷺ.
As-Sabbah ibnu ﷺadah Al-Kindi mengatakan, ia pernah mendengar Khalifah Umar ibnu Abdul Aziz berkhotbah seraya mengucapkan firman-Nya: “(yaitu) orang-orang yang jika Kami teguhkan kedudukan mereka di muka bumi.” (Al-Hajj: 41), hingga akhir ayat. Kemudian Umar ibnu Abdul Aziz berkata, "Ingatlah, sesungguhnya tugas ini bukan saja diwajibkan bagi penguasa semata, tetapi di wajibkan bagi penguasa dan rakyatnya. Ingatlah, aku akan menceritakan kepada kalian kewajiban kalian dari tugas ini terhadap penguasa kalian, dan kewajiban penguasa dari tugas ini terhadap kalian. Sesungguhnya kewajiban penguasa terhadap kalian dari tugas ini ialah hendaknya ia membimbing kalian ke jalan Allah dan mempersatukan kalian serta menanamkan rasa gotong royong di antara sesama kalian, dan memberikan petunjuk kepada kalian jalan yang paling lurus dengan segala kemampuannya. Dan sesungguhnya kewajiban kalian terhadap penguasa ialah hendaknya kalian taat kepadanya dengan hati yang tulus ikhlas; bukan lahiriahnya menurut, tetapi batinnya menolak."
Atiyyah Al-Aufi telah mengatakan sehubungan dengan makna ayat ini, bahwa ayat ini semakna dengan firman-Nya: “Dan Allah telah berjanji kepada orang-orang yang beriman di antara kalian dan mengerjakan amal saleh bahwa Dia sungguh-sungguh akan menjadikan mereka berkuasa di bumi.” (An-Nur: 55).
Adapun firman Allah ﷻ: “Dan kepada Allah-lah kembali segala urusan.” (Al-Hajj: 41). Sama pengertiannya dengan firman Allah ﷻ yang mengatakan: “an kesudahan (yang baik) itu adalah bagi orang-orang yang bertakwa.” (Al-Qashash: 83).
Zaid ibnu Aslam mengatakan sehubungan dengan makna firman-Nya: “Dan kepada Allah-lah kembali segala urusan.” (Al-Hajj: 41).
Yakni di sisi Allah-lah terdapat pahala dari perbuatan mereka.
Para sahabat Nabi yang diusir dari kampung halamannya hanya karena mereka meyakini tidak ada tuhan selain Allah itu adalah orang-orang yang jika Kami beri kedudukan kepada mereka di bumi dengan menjadi umara, mereka akan menggunakan kekuasaannya untuk mengajak umat melaksanakan salat berjamaah, di masjid, awal waktu; menunaikan zakat, infak, dan sedekah dengan manajemen yang baik untuk kesejahteraan umat, dan menyuruh berbuat yang makruf kepada seluruh lapisan masyarakat dan mencegah dari yang mungkar dari siapa saja yang mengindikasikan melanggar hukum dan menyimpang dari aturan yang berlaku; dan kepada Allah-lah kembali segala urusan dengan seadil-adilnya mengenai nasib manusia di akhirat. 42-43. Dan jika mereka, orang-orang musyrik yang kaya dan berkuasa di Mekah, mendustakan ajaran engkau, Muhammad, yang bersumber dari wahyu Allah, maka sungguh begitulah sikap kaum sebelum mereka, mendustakan ajaran yang dibawa oleh para nabi mereka seperti kaum Nuh, 'Ad, dan Samud, dan demikian juga sifat dan karakter kaum Ibrahim dan kaum Lut yang secara terbuka menantang dan mendustakan ajaran para nabi yang diutus kepada mereka.
Kemudian Allah menerangkan sifat-sifat orang yang diusir dari kampung halaman mereka tanpa alasan yang benar itu. Mereka ialah para sahabat beserta Nabi Muhammad ﷺ, yang kepada mereka Allah telah menjanjikan kemenangan. Jika kemenangan telah mereka peroleh, mereka tidak seperti orang-orang musyrik dan orang-orang yang gila kekuasaan tetapi mereka akan tetap melaksanakan:
1. Salat pada setiap waktu yang telah ditentukan sesuai dengan yang diperintahkan Allah. Mereka benar-benar telah yakin, bahwa salat itu tiang agama, merupakan tali penghubung yang langsung antara Allah dengan hamba-Nya, mensucikan jiwa dan raga, mencegah manusia dari perbuatan keji dan perbuatan mungkar serta merupakan perwujudan takwa yang sebenarnya.
2. Mereka menunaikan zakat. Mereka meyakini bahwa di dalam harta si kaya terdapat hak orang-orang fakir dan miskin. Karena itu mereka dalam menunaikan zakat itu bukanlah karena mereka mengasihi orang-orang fakir dan miskin, tetapi semata-mata untuk menyerahkan hak orang fakir dan miskin yang terdapat dalam harta mereka. Jika mereka diangkat sebagai penguasa, mereka berusaha agar hak orang-orang fakir dan miskin itu benar-benar sampai ke tangan mereka.
3. Perintah untuk menyuruh manusia berbuat makruf dan mencegah perbuatan mungkar. Mereka mendorong manusia mengerjakan amal saleh, memimpin manusia melalui jalan lurus yang dibentangkan Allah. Mereka sangat benci kepada orang-orang yang biasa melanggar larangan-larangan Allah.
Amat benarlah janji Allah. Mereka memperoleh kemenangan yang telah dijanjikan itu. Mereka ditetapkan Allah sebagai pengurus urusan duniawi dan pemimpin umat beragama dengan baik. Dalam waktu yang singkat kaum Muslimin telah dapat menguasai daerah-daerah di luar Jazirah Arab.
Tindakan mereka sesuai dengan firman Allah:
Kamu (umat Islam) adalah umat terbaik yang dilahirkan untuk manusia, (karena kamu) menyuruh (berbuat) yang makruf, dan mencegah dari yang mungkar, dan beriman kepada Allah. Sekiranya Ahli Kitab beriman, tentulah itu lebih baik bagi mereka. Di antara mereka ada yang beriman, namun kebanyakan mereka adalah orang-orang fasik. (Ali 'Imran/3: 110).
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Berperang Untuk Mempertahankan Diri
“Sesungguhnya Allah akan mempertahankan orang-orang yang beriman." (pangkal ayat 38). Al-Qurthubi mengatakan dalam Tafsirnya bahwa ayat ini adalah suatu jaminan kepada orang-orang beriman supaya mereka tetap bersabar dan memperteguh iman lantaran gangguan-gangguan kaum kafir di negeri Makkah. Karena kadang-kadang sudah hilang kesabaran mereka, tidak tahan lagi menderita, sampat ada yang ingin membalas, ingin membunuh kafirkafir itu jika mereka terpencil. Maka datanglah ayat ini menyatakan jaminan Tuhan; bahwa meskipun bagaimana pahitnya penderitaan, namun Allah tetap akan mempertahankan orang yang beriman. Dan sabda Tuhan selanjutnya: “Sesungguhnya Allah tidaklah suka kepada tiap-tiap orang yang khianat, yang tidak berterimakasih." (ujung ayat 38).
Dan selanjutnya Tuhan memberi pula penjelasan bahwa orang-orang kaflr yang mengganggu kaum Muslimin itu seberianya adalah orang-orang yang pengkIblisnat dan orang yang kafir adalah juga orang-orang yang tidak kenal terimakasih, telinga mereka, mereka sumbat supaya jangan mendengar setiap ajakan dan seruan kepada kebenaran. Karena Allah tidak suka kepada orangorang yang semacam itu, tidaklah usaha mereka akan berhasil. Sedang orang yang beriman, bagaimana pahitnya penderitaan mereka Allah akan tetap mempertahankan mereka.
Ayat ini diturunkan tatkala kedudukan kaum yang beriman masih lemah. Yaitu sebeJum pertemuan rahasia dengan keputusan kaum Anshar dari Madinah di Aqabah, dekat Mina. Sebab kekuasaan masih di tangan orang musyrikin di negeri Makkah. Tetapi.kemudian setelah kaum Muslimin kuat kedudukannya setelah pindah ke Madinah, mulailah mereka diizinkan mempertahankan diri
“Diberi izin bagi orang-orang yang diperangi, karena mereka dianiaya." (pangkal ayat 39). Dalam ayat ini ditegaskan bahwa bangkitnya ajaran Nabi Muhammad s.a.w. para pengikut Nabi telah diperangi, Ibu Ammar bin Yasir telah mati disula. Bilal telah dijemur di padang pasir dan dihimpit dengan batu. Ammar bin Yasir dipukuli. Begitu juga Abu Zar al-Ghifari. Sejarah mencatat bahwa akhinya timbul musyawarah hendak membunuh Nabi sendiri. Padahal yang mereka anggap kesalahan ialah karena mereka itu hanya mengakui Allah ﷺ! Oleh sebab itu perang yang dihadapkan diri kaum Muslimin itu adalah semata-mata kezaliman, semata-mata aniaya. Lantaran itu maka setelah kaum Muslimin itu telah merasa dirinya kuat, mulailah diberi izin mempertahankan diri: “Dan sesungguhnya Allah adalah sanggup menolong mereka." (ujung ayat 39). Ujung ayat inl adalah pula jaminan bahwa setelah diizinkan mempertahan-kan diri itu diberikan, orang yang beriman tidak usah ragu-ragu lagi. Tuhan sanggup. Tuhan Maha Kuasa, buat membela dan menolong mereka. Sebab mereka adalah teraniaya. Mereka dianggap bersalah besar oleh kaum musyrikin karena mereka menyembah kepada Tuhan Yang Maha Esa. Sama nasib mereka dengan Ash-habit Ukhdud, (Surat 85, al-Buruj ayat 8).
“Dan tidaklah mereka menyiksa orang-orang itu, hanyalah karena orang-orang percaya kepada Allah Yang Maha Perkasa, Maha Terpuji."
“(Yaitu) orang-orang yang diusir dari kampung halaman mereka tidak dengan jalan yang benar." (pangkal ayat 40). Begitulah pengikut-pengikut Nabi Muhammad karena teguh mempertahankan iman mereka. Sampai mereka tidak pernah merasa aman tinggal di kampung halaman sendiri, sebab diganggu dianiaya siang dan malam. Lantaran itu mereka terpaksa hijrah. Ke Habsyi sampai dua rombongan, sesudah itu hijrah ke Madinah dalam rombongan besar."Hanyalah karena mereka berkata: Tuhan kami Allah." Hanya itu raja sebabnya! Yaitu karena mempertahankan keyakinan bahwa selain dan Allah Yang Maha Esa tidak ada Tuhan.
Setelah itu Allah menjelaskan lagi dasar dari pemberian izin mempertahankan diri itu. Tuhan selanjutnya bersabda: “Dan kalau tidaklah Allah mempertahankan manusia yang setengahnya dengan yang setengahnya, niscaya diruntuh oranglah tempat-tempat beribadat dan biara-biara dan gereja-gereja dan mesjid-mesjid yang banyak disebut di dalamnya nama Allah."
Mempertahankan manusia, yang setengahnya dengan yang setengah, artinya ialah bahwa sudah menjadi tabiat bagi manusia di dalam dunia, yang kuat kerapkah hendak menindas yang lemah. Atau manusia yang dipengaruhi hawanafsunya tidak mau tunduk kepada jalan yang benar. Mereka berici kepada segala usaha mendekati Tuhan. Oleh sebab Tuhan izin manusia yang beriman kepada Allah mempertahankan diiinya jika pihak yang merasa kuat itu hendak bertindak sewenang-wenang. Mempertahankan diri itulah yang dinamai Jihad! Dalam ayat ini jelaslah bahwa Islam menyuruh menyiapkan kekuatan untuk pertahanan. Ini bertalan dengan ayat 60 dari Surat 8, al-Anfal:
“Dan bersedia-sedialah kamu di dalam menghadapi mereka sekuat kesanggupan kamu, dan kekuatan dan dari pasukan-pasukan kuda yang selaiu siaga, supaya takut dengan dia musuh Allah dan musuh kamu."
“Dari kekuatan" itu ialah alat senjata."Pasukan-pasukan berkuda" ialah perlengkapan kendaraan perang di waktu itu. Di zaman moden tentu dengan alat-alat moden pula. "Sekuat kesanggupan kamu", arti cara sekarang, ialah “semaksimal mungkin". Jangan sampai ketinggalan!
Dengan itu teranglah sudah bahwa agama, tidak bIsa tegak dan teguh tanpa diaokong oleh kekuasaan.
Di dalam ayat yang tengah ditafsirkan ini jelas bertemu bahwa kalau pertahanan tidak kuat, niscaya akan diruntuh dan dihancur-leburkan orang tempat-tempat beribadat. Di dalam ayat ini disebutkan empat macam tempat beribadat dalam bahasa Arab:
(1) … Shawami';yaitu tempat beribadat yang khusus dan terpencil bagi pendeta-pendeta Nasrani yang telah mengkhususkan dirinya dan menjauh dari keributan dunia.
(2) … Biya`un; yaitu gereja-gereja tempat berkumpul sembahyana orang Nasrani tiap-tiap hari Ahari. Kata umumnya kanIsah gereja.
(3) … Shalawatun; yaitu tempat beribadat orang Yahudi.
(4) … Masajid; yaitu mesjid-mesjid tempat orang Islam beribadat, sembahyang lima waktu, sembahyang dan kegiatan agama yang lain.
Maka ditegaskanlah dalam ayat ini. Kalau pertahanan tidak kuat, tempattempat memuja Allah itu akan hancur lebur dilanda oleh kekuatan jahat.
Al-Qasimi menulis dalam Tafsirnya, bahwa kalimat: … (huddimat) yang berarti dihancurkan, berarti juga: … (‘uttilat) yang berarti dibiarkan tinggal kosong. Tegasnya tak ada orang yang sembahyang lagi, walaupun tempat-tempat ibadat itu masih berdiri.
Sayid Quthub menulis dalam Tafsirnya:
“Sesungguhnya tenaga jahat dan kesesatan selalu kerja keras di muka bumi ini. Pertanggungan di antara baik dengan huruk, di antara petunjuk dan kesesatan tidaklah henti-hentinya. Sejak manusia diciptakan Allah di muka bumi, sejak itu pulalah telah timbul peperangan sengit di antara iman kepada Tuhan dengan kekuatan hendak melawan Tuhan.
Kejahatan yang selalu menyerang, kebatilan yang selalu hendak menggunakan senjata dan menggagahi. Dia memukul dengan tidak mengenal kasihan. Dia menghantam dengan tidak memberi kesempatan. Bila dia salah mendapat petunjuk jalan yang benar, kejahatan berusaha hendak mengalahkan. Kalau dia telah mendapat kebenaran, namun kejahatan masih berusaha hendak menghancurkannya. Sebab itu, tidak dapat tidak, iman dan kebenaran dan kebaikan mesti ada yang melindunginya dari serbuan tiba-tiba, untuk menjaga jangan dia kena fitnah, dipelihara jangan sampai tersandung dun, atau kena perangkap beracun.
Sebab itu maka Allah tidak mau membiarkan iman dan kebenaran dan kebaikan itu berjuang memelihara diri dari serbuan kejahatan dan kebatilan tanpa senjata dan pertahanan. Allah tidak membiarkan pertahanan itu hanya diserahkan kepada kekuatan iman di dada dan pada muminya kebenaran dalam jiwa yang bersih, atau dengan mendalam urat kebajikan dalam hati sanubari. Kesabaran itu ada batas. Ketahanan menderita ada ujung. Allah Maha Tahu akan hati manusia. Oleh sebab itu maka Tuhan tidaklah membiarkan orang-orang yang beriman itu menjadi kurhari dari serbuan nafsu jahat. Satu waktu mereka mesti bersedia melawan bersiap bertahan, menyiapkan segala persiapan untuk jahat.
Susunan perintah Tuhan jelas sekali sejak dari ayat 38 di atas. Di kala masih lemah, latihlah diri menderita. Aniaya musuh tidaklah akan membekas. Tuhan akan mempertahankan orang yang beriman. Menahan diri pada waktu begitu ialah termasuk dalam rangka strategi perjuangan juga. Setelah slap barulah datang keizinan Allah untuk menangkia serangan-serangan yang dilakukan oleh kekuatan jahat itu. Itulah yang dijelaskan di ayat 39.
Di ayat 40 dijelaskan nasib umat Tauhid itu sampai mereka diusir dart kampung halaman, karena dianggap bersalah besar dengan apa bertuhan kepada Allah. Lalu di ujung ayat dijelaskan inti cita-cita dart peperangan mempertahankan diri, karena di dalam diri itu ada iman. Ada cita-cita. Ada ideologi. Yaitu mempertahankan tempat-tempat yang dianggap suci. Tempat-tempat manusia bertafakkur mengingat Allah sebagai pencipta alam yang dan Dia kita datang, dengan jaminanNya kita hidup dan kepadaNya kita kembali.
Sebab yang dapat seruan dalam ayat ini ialah kaum Muslimin, maka dijelaskanlah bahwa pertahanan ini bukan semata-mata buat mempertahankan mesjid-mesjid tempat orang Islam bersembahyang. Bahkan juga untuk mempertahankan biara-biara (klooster) yang di sana para pendeta laki-laki atau pendeta perempuan mengasingkan diri ada yang bertahun-tahun. ada yang seumur hidup. Demikian juga gereja, yang diriatangi orang Kristen yang taat buat mendengar khutbah keagamaan, dari pendeta-pendeta mereka tiap-tiap hari Ahari. Demikian juga tempat beribadat orang Yahudi yang mereka namai Tabemacle. Di sana mereka berkumpul mengulang-ulangi ajaran kitab Taurat flap hari Sabtu. Di belakang itu baru disebut mesjid!
Mengapa mesjid-mesjid disebut terakhir?
Memang! Karena kedatangannya tidaklah hendak menghapuskan agama yang lain. Pertukaran fikiran tentang agama boleh berlaku. Tetapi bukan memaksa orang masuk ke Islam. Setelah Rasuluilah hijrah ke Madinah dibuat perjanjian dengan Yahudi penduduk Madinah, bahwa akan hidup berdampingan secara damai. Terjadinya pertentangan hebat dengan Yahudi ialah setelah mereka sendiri yang mengkhianati segala janji itu, Dan setelah Rasulullah wafat, Abu Bakar jadi khalifah beliau, maka salah satu instruksi atau perintah harian beliau kepada pemimpin tentara yang akan berangkat ke Syam, Yazid bin Abu Sufyan, bahwa orang-orang yang tekun beribadat di dalam biara-biara jangan diganggu.
Dan setelah Syam dapat ditaklukkan, setelah Abu Bakar wafat, penaktukan Syam dihadapi oleh Umar bin Khathab sendiri. Beliaulah yang datang sendiri ke Syam, ke Palestina menerima tanda takluk dari uskup besar di sana. Dan uskup ini ditetapkan dalam jabatannya. Orang-orang yang memeluk agama Yahudi dan Nasrani yang telah ditakluk ke bawah perlindungan kekuasaan Islam dinamai mu'ahid yang berarti orang yang telah mengikat janji, dinamai juga Dzimmi, yaitu orang yang telah diperlindungi atau dijamin. Kewajiban pertahanan Islam ialah melindungi rumah-rumah suci tempat mereka beribadat, Di dalam ayat 39 yang kita tafsirkan ini disebutlah biara-biara dan gereja-gereja Kristen diperlindungi, rumah ibadat Yahudi dilindungi. Baru kemudian disebut mesjid-mesjid, karena mesjid-mesjid sudah semestinya. Dart segi berfikir yang teratur dapat kita maknakan demikian: “Sedangkan biara, gereja dan tabemacle tagi wajib dilindungi, apatah lagi mesjid!"
Di zaman giatnya zending dan missi Kristen mempropagandakan agamanya ke negeri-negeri Islam sekarang ini, pihak mereka selalu berusaha menuduh agama Islam tidak ada toleransi agama. Mereka menuduh Islam disiarkan dengan pedang. Padahal sejak zaman khalifah-khalifah Abu Bakar dan Umar sampai sekarang sudah 14 abad, minoritas Kristen masih terdapat di Syam. Mereka diperlindungi oleh kekuasaan Islam, sehingga agama itu masih ada sampai sekarang. Sesudah penjajahan Kristen dan Barat datang ke sana barulah mereka memecah-belah, lalu memberi keistimewaan kepada Kristen di Libanon!
Sampai sekarang pusat gereja Kopti masih tetap di Iakandariyah, dalam negeri Islam Mesir. Pusat gereja Orthodox masih tetap dan selamat di Istanbul. Pusat-pusat gereja di Iskandariyah dan Istanbul kedua negeri itu diakui dan dilindungi oleh kekuasaan Islam, walaupun kerajaan-kerajaan Islam yang memerintah telah silih berganti. Tetapi kalau pihak Kristen yang berkuasa, mereka akan berusaha memusnahkan Islam.
Pemeliharaan ini adalah karena melaksanakan perintah ayat ini. Di antara kepercayaan Islam dengan Yahudi dan Nasrani sudahlah nyata:
“Sekali-kali tak ada paksaan pada agama. Sesungguhnya sudah jelas perbedaan jalan yang benar dari jalan yang sesat." (al-Baqarah: 256)
Maka meskipun jalan ajaran Islam yang benar namun memegang agama keturunan ahli kitab, yaitu Yahudi dan Nasrani itu lebih baik daripada tidak beragama. Lebih baik daripada kesewenang-wenangan mempertuhankan bencis atau makhluk. Terutama di zaman sebagai -zaman kita sekarang ini. Zaman tempat-tempat merriuja ilahi tidak diperdulikan orang lagi. Negerl-negeri Komunia benar-benar mencampakkan agama. Di negeri-negeri kapitalia gereja-gereja sudah dibiarkan tinggal kosong. Budipekerti manusia kemball kepada jahiliyah. Benar-benar sebagai yang ditafsirkari oleh al-Qasimi tadi, bukan tempat ibadat yang hancur, melainkan rasa iman'manusia yang telah hancur, sehingga, tempat-tempat menyebut nama Allah jadi kosong. Lalu sambungan ayat:
“Dan sesungguhnya Allah akan menolong orang-orang yang menolongNya." Kerapkali Tuhan menurunkan wahyu begini bunyinya: Bahwa Allah akan menolong orang-orang yang menolongNya. Orang yang hatinya belum mendekati Tuhan tentu akan berkata: “Mengapa maka Allah Yang Maha Kuasa baru bersedia menolong hambanya setelah si hamba lebih dahulu menolong Tuhan? Apakah Tuhan itu lemah, sehingga memerlukan pertolongan?" Tetapi orang yang telah mendekatkan hati kepada Tuhan sudah dapat memahami bahwa susunan sabda Ilahi seperti ini adalah hasungan dan dorongan supaya si hamba bergerak. Supaya dia jangan mengharap saja pertolongan Allah datang, padahal dia sendiri duduk.berpangku tangan saja. Tidak berusaha. Apa gunanya manusia diangkat Tuhan menjadi khatifah di muka bumi, kalau dia tidak bergerak, tidak berfikir mencari jalan yang lebih baik?
“Sesungguhnya Allah adalah Malta Kuat, Maha Perkasa." (ujung ayat 40).
Ujung ayat ini menarik lagi hati orang yang beriman supaya berjuang mempertahankan keyakinan hidupnya. Jangan takut kekuatan musuh; Allah lebih kuat! Jangan takut kegagahannya; Allah lebih perkasa! Tidak ada musuh Tuhan yang menang berhadapan dengan Tuhan.
“(Yaitu) orang-orang yang apabila Komi kokohkan mereka di bumi." (pangkal ayat 41). Artinya telah Kami tolong dan berhasil perjuangan mereka melawan kezaliman itu, “Mereka mendirikan sembahyang dan memberikqn zakat." Dengan susunan ayat seperti ini bukanlah berarti bahwa mereka baru .mendirikan sembahyang dan kokoh di muka bumi, atau setelah mereka menang menghadapi musuh-musuhnya, bahkan sejak semula perjuangan keyakinan dan keimanan kepada Tuhan itulah pegangan teguh mereka. Dalam pengalaman kita di masa perjuangan melawan penjajahan Belanda, pada umumnya orang shalih dan taat sembahyang lima waktu mereka kerjakan dengan tekun. Zakat mereka berikan. Tetapi setelah kedudukan kokoh di muka bumi orang mulai melalaikan agama.
Ayat ini adalah menceritakan umat Muahammad s.a.w. dan memujikan umat Muhammad di bawah pimpinan Nabinya. Setelah mereka mulai mendapat kedudukan yang kokoh di Madinah. Ayat ini pun diturunkan di Madinah. Bahwa kemenangan perjuangan bagi mereka adalah semata-mata jembatan emas dia dalam menuju masyarakat yang selalu … yang ridha kepada Allah dan diridhai oleh Allah. Dalam perang ataupun dalam damai, mereka selalu sembahyang, yaitu langsung hubungan dengan Allah, sehingga diajarkan bagaimana caranya mendirikan sembahyang sedang perang berkecamuk. (Lihat Surat 4. an-Nisa', ayat 120). Dan tidak lupa pula mengeluarkan zakat, yaitu sebagian hartabenda untuk membantu orang-orang fakir miakin, orang berhutang, sabilillah dan lain-lain, sehingga kebakhilan sebagai suatu penyakit berbahaya yang bIsa merusakkan pertumbuhan iman dapat dicegah. Dengan demikian terdapatlah keseimbangan di antara dua tali hubungan. Pertama tali hubungan dengan Allah dengan mengerjakan sembahyang. Kedua tali hubungan dengan sesama manusia, dengan mengeluarkan zakat.
“Dan mereka menyuruh berbuat yang ma'ruf." Maka timbullah berbagai anjuran agar sama-sama berbuat yang ma'ruf. Artinya yang ma'ruf ialah anjuran-anjuran atau perbuatan yang ditenma baik dan dIsambut dengan segala senang hati oleh masyarakat ramai. Bertambah banyak anjuran kepada yang ma'ruf bertambah majulah masyarakat.
“Dan mereka mencegah dari berbuat yang munkar." Artinya yang munkar ialah segala anjuran atau perbuatan yang masyarakat bersama tidak senang melihat atau menerimanya. karena tidak sesuai dengan garis-gaps kebenaran. Maka dengan terbiasanya masyarakat dapat anjuran yang ma'ruf, perasaannya akan lebih halus dalam menolak yang munkar. Lantaran itu maka amar ma'ruf nahi munkar hendaklah seimbang, atau dengan sendirinya timbul keseimbangan di antara keduanya. Karena keduanya jadi hidup subur sebab dipupuk oleh iman kepada Allah. Ini dijelaskan di dalam ayat yang lain, yaitu pada ayat 110 dari Surat 3, Aali ‘Imran:
“Kamu adalah yang sebaik-baik umat dikeluarkan untuk manusia, (karena) kamu menyuruh berbuat yang ma'ruf dan kamu mencegah dan yang munkar dan kamu beriman kepada Allah."
Sebab ttu maka yang jadi dasar yang mengokohkan kedudukan umat itu ialah iman kepada Allah. Kalau iman tidak ada lagi, kendurlah amar ma'ruf nahi munkar, bahkan bisa terbalik menjadi “nahi ‘anil ma'ruf amar bil munkar".
“Dan kepada Allah jualah akibat dan segala urusan." (ujung ayat 41). Artinya walau bagaimanapun keadaan yang dihartapi, back ketika lemah yang menghendaki kesabaran, atau menghadapi perjuangan yang amat sengit dengan musuh karena mempertahankan ajaran Allah atau seketika kemenangan telah tercapai, sekali-kali jangan lupa, bahwa keputusan terakhir adalah pada Allah jua.
Maka ayat-ayat dan 38 sampai 41 ini dapatlah diperhatikan oleh kita, kaum Muslimin zaman sek rang. Pokok pendirian sejak dan langkah pertama, rupanya ialah mengembalikan. Asal iman telah dipupuk, Allah menjamin akan mempertahankan. Dan setelah kita ada keizinan Tuhan untuk mempertahankan diri, untuk menjaga agar kepercayaan kepada Tuhan jangan runtuh di dunia ini. Dan kalau kemenangan tercapai, tujuan kita ialah yang sebaik-baik umat. Yaitu yang.sembahyang dan berzakat, amar ma'ruf nahi munkar.
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.
those who, if We empower them in the land, by granting them victory over their enemies, maintain the prayer, and pay the alms, and enjoin decency and forbid indecency (this [last] is the response to the conditional clause, which together with the response constitute a relative clause of the relative noun ['those who']; hum, 'they [are]', may be taken as the implied subject before this). And with God rests the outcome of all matters, in other words, to Him these [matters] return in the Hereafter.
Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِجُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani)
Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)
