Gabung menjadi bagian dari 4 juta+ pembelajar Al-Qur'an dari 180+ negara
Ayat
Terjemahan Per Kata
فَكَأَيِّن
maka berapa banyak
مِّن
dari
قَرۡيَةٍ
kota/negeri
أَهۡلَكۡنَٰهَا
telah Kami binasakan
وَهِيَ
dan ia (penduduknya)
ظَالِمَةٞ
keadaan zalim
فَهِيَ
maka ia (rumah-rumah)
خَاوِيَةٌ
roboh
عَلَىٰ
atas
عُرُوشِهَا
atap-atapnya
وَبِئۡرٖ
dan sumur/telaga
مُّعَطَّلَةٖ
sunyi/ditinggalkan
وَقَصۡرٖ
dan istana
مَّشِيدٍ
yang tinggi
فَكَأَيِّن
maka berapa banyak
مِّن
dari
قَرۡيَةٍ
kota/negeri
أَهۡلَكۡنَٰهَا
telah Kami binasakan
وَهِيَ
dan ia (penduduknya)
ظَالِمَةٞ
keadaan zalim
فَهِيَ
maka ia (rumah-rumah)
خَاوِيَةٌ
roboh
عَلَىٰ
atas
عُرُوشِهَا
atap-atapnya
وَبِئۡرٖ
dan sumur/telaga
مُّعَطَّلَةٖ
sunyi/ditinggalkan
وَقَصۡرٖ
dan istana
مَّشِيدٍ
yang tinggi
Terjemahan
Maka betapa banyak negeri yang telah Kami binasakan karena (penduduk)nya dalam keadaan zalim, sehingga runtuh bangunan-bangunannya dan (betapa banyak pula) sumur yang telah ditinggalkan dan istana yang tinggi (tidak ada penghuninya).
Tafsir
(Berapa banyaknya) sudah berapa banyak (negeri yang Kami telah membinasakannya) menurut qiraat yang lain dibaca Ahlaktuhaa (yang penduduknya dalam keadaan zalim) para penghuninya berbuat aniaya, disebabkan kekafiran mereka (maka runtuhlah) roboh tembok-temboknya (menutupi atap-atapnya) atap-atap rumah mereka tertutup oleh reruntuhan tembok-temboknya (dan) berapa banyak pula (sumur yang terlantar) ditinggalkan begitu saja disebabkan para pemiliknya binasa (dan istana yang tinggi) lagi sepi disebabkan para pemiliknya telah mati binasa.
Tafsir Surat Al-Hajj: 42-46
Dan jika mereka (orang-orang musyrik) mendustakan kamu, maka sesungguhnya telah mendustakan juga sebelum mereka kaum Nuh, 'Ad dan Samud, dan kaum Ibrahim dan kaum Lut, dan penduduk Madyan, dan telah didustakan Musa, lalu Aku tangguhkan (azabKu) untuk orang-orang kafir, kemudian Aku azab mereka, maka (lihatlah) bagaimana besarnya kebencian-Ku (kepada mereka itu). Berapa banyak kota yang telah Kami binasakan, yang penduduknya dalam keadaan zalim, maka (tembok-tembok) kota itu roboh menutupi atap-atapnya dan (berapa banyak pula) sumur yang telah ditinggalkan dan istana yang tinggi, maka apakah mereka tidak berjalan di muka bumi, lalu mereka mempunyai hati yang dengan itu mereka dapat memahami, atau mempunyai telinga yang dengan itu mereka dapat mendengar? Karena sesungguhnya bukanlah mata itu yang buta, tetapi yang buta ialah hati yang di dalam dada.
Ayat 42
Allah ﷻ berfirman, menghibur hati Nabi Muhammad ﷺ yang sedang menghadapi penolakan dari pihak orang-orang yang menentangnya dari kalangan kaumnya: “Dan jika mereka (orang-orang musyrik) mendustakan kamu, maka sesungguhnya telah mendustakan juga kaum Nuh sebelumnya.” (Al-Hajj: 42), hingga akhir ayat berikutnya.
“Padahal telah disampaikannya semua ayat yang jelas dan dalil yang terang. Lalu Aku tangguhkan (azab-Ku) untuk orang-orang kafir.” (Al-Hajj: 44).
Yakni maka Kami beri masa tangguh bagi mereka dan Kami keluarkan mereka dari rahmat Kami.
“Kemudian Aku azab mereka, maka (lihatlah) bagaimana besarnya kebencian-Ku (kepada mereka itu).” (Al-Hajj: 44).
Maksudnya, bagaimana kebencian-Ku dan azab-Ku terhadap mereka. Sebagian ulama Salaf menyebutkan bahwa jarak antara perkataan Fir'aun kepada kaumnya, "Akulah Tuhan kalian yang tertinggi," dan kebinasaannya oleh Allah kurang lebih empat puluh tahun. Di dalam kitab Shahihain disebutkan melalui Abu Musa, dari Nabi ﷺ yang telah bersabda: “Sesungguhnya Allah benar-benar memberi tangguh kepada orang yang zalim, hingga manakala Dia mengazabnya, maka ia tidak dapat terlepas dari azab-Nya.” Kemudian Nabi ﷺ membaca firman-Nya: “Dan begitulah azab Tuhanmu, apabila Dia mengazab penduduk negeri-negeri yang berbuat zalim. Sesungguhnya azab-Nya itu adalah sangat pedih lagi keras.” (Hud: 102).
Adapun firman Allah ﷻ: “Berapa banyak kota yang telah Kami binasakan.” (Al-Hajj:45).
Artinya, sudah berapa banyak penduduk kota-kota yang telah Aku binasakan.
“Yang penduduknya dalam keadaan zalim.” (Al-Hajj: 45)
Yakni mendustakan rasul-rasul-Nya.
“Maka (tembok-tembok) kota itu roboh menutupi atap-atapnya.” (Al-Hajj: 45).
Ad-Dahhak mengatakan bahwa 'urusy artinya atap, yakni rumah-rumah tempat tinggal mereka hancur berantakan dan seluruh bangunan kota dan keramaiannya telah musnah.
“Dan (berapa banyak pula) sumur yang telah ditinggalkan.” (Al-Hajj: 45). Yakni airnya tidak dipakai lagi dan tiada seorang pun yang datang kepadanya, padahal sebelum itu banyak orang berdatangan kepadanya untuk mengambil airnya, bahkan mereka berdesak-desakan untuk mendapatkan airnya.
“Dan istana yang tinggi.” (Al-Hajj: 45).
Ikrimah mengatakan, yang dimaksud dengan masyid ialah gedung yang dibangun dengan batu putih. Telah diriwayatkan pula dari Ali ibnu Abu Talib, Mujahid, Ata dan Sa'id ibnu Jubair, Abul Malih dan Ad-Dahhak hal yang serupa. Sedangkan menurut yang lainnya, masyid artinya yang dibangun tinggi. Menurut pendapat yang lainnya lagi, masyid artinya kokoh lagi kuat. Semua pendapat mengenai hal ini berdekatan pengertiannya dan tidak bertentangan, karena pengertiannya menunjukkan bahwa gedung-gedung yang kokoh lagi tinggi dan kuat itu tidak dapat melindungi para penghuninya dari azab Allah yang datang menimpa mereka disebabkan kezaliman mereka. Seperti yang disebutkan oleh Allah ﷻ dalam ayat lain melalui firman-Nya: “Di mana saja kalian berada, kematian akan mendapati kalian, kendatipun kalian di dalam benteng yang tinggi lagi kokoh.” (An-Nisa: 78).
Adapun firman Allah ﷻ: “Maka apakah mereka tidak berjalan di muka bumi.” (Al-Hajj: 46).
Artinya, mereka lakukan sendiri dengan tubuh dan pikiran mereka. Yang demikian itu merupakan cara yang efektif, seperti yang dikatakan oleh Ibnu Abud Dunia dalam kitab Tafakkur dan I'tibar-nya. Ia mengatakan, telah menceritakan kepada kami Harun ibnu Abdullah, telah menceritakan kepada kami Sayyar, telah menceritakan kepada kami Ja'far, telah menceritakan kepada kami Malik ibnu Dinar yang mengatakan bahwa Allah ﷻ mewahyukan kepada Musa (seraya berfirman), "Hai Musa, buatlah sepasang terompah dari besi, buat pula tongkat. Kemudian berjalanlah kamu di permukaan bumi, lalu carilah bekas-bekas peninggalan yang mengandung pelajaran bagimu, hingga sepasang terompah itu jebol dan tongkat itu patah."
Ibnu Abud Dunia mengatakan bahwa salah seorang bijak pernah mengatakan, "Hidupkanlah hatimu dengan nasihat-nasihat yang baik, sinarilah ia dengan bertafakkur, matikanlah dengan berzuhud, kuatkanlah dengan yakin, hinakanlah ia dengan kematian, dan batasilah ia dengan kefanaan. Perlihatkanlah kepadanya bahaya-bahaya cinta duniawi, dan peringatkanlah ia dengan bencana masa dan buruknya perubahan hari-hari. Perlihatkanlah pula kepada berita-berita orang-orang terdahulu, dan ingatkanlah ia dengan apa yang telah menimpa orang-orang dahulu; perjalankanlah ia di bekas-bekas tempat tinggal mereka, dan perlihatkanlah kepadanya akibat dari perbuatan mereka, di manakah mereka bertempat tinggal dan bagaimanakah kesudahan dari mereka?" Dengan kata lain, lihatlah oleh kalian azab dan pembalasan yang telah menimpa umat-umat yang mendustakan rasul-rasul Allah itu.
“Lalu mereka mempunyai hati yang dengan itu mereka dapat memahami, atau mempunyai telinga yang dengan itu mereka dapat mendengar?” (Al-Hajj: 46)
Yaitu mengambil pelajaran dari apa yang dilihat dan didengarnya.
“Karena sesungguhnya bukanlah mata itu yang buta, tetapi yang buta ialah hati yang di dalam dada.” (Al-Hajj: 46.
Yang dimaksud bukanlah buta mata, melainkan buta pandangan hati. Kendatipun pandangan mata seseorang sehat dan tajam, tetapi tidak dapat mencerna pelajaran-pelajaran dan tidak dapat menanggapi apa yang didengar.
Alangkah indahnya apa yang dikatakan oleh seorang penyair berikut sehubungan dengan pengertian ini. Dia adalah Abu Muhammad Abudullah ibnu Muhammad ibnu Hayyan Al-Andalusi Asy-Syantrini yang tutup usia pada tahun 517 Hijriah. Dia mengatakan seperti berikut: “Hai orang yang mendengar dengan patuh kepada penyeru yang mencelakakannya, padahal dua pembela sungkawa telah berseru kepadanya, yaitu uban dan usia yang lanjut. Jika kamu tidak dapat mendengar peringatan, maka apakah kamu tidak melihat dua peringatan yang ada pada kepalamu, yaitu pendengaran dan penglihatan. Sesungguhnya orang yang buta dan tuli itu hanyalah seorang lelaki yang tidak dapat memanfaatkan dua pemberi petunjuknya, yaitu mata dan jejak-jejak peninggalan (umat terdahulu). Masa tidak dapat membuatnya hidup kekal, begitu pula dunia, cakrawala yang tinggi, api, matahari, dan rembulan. Ia pasti pergi meninggalkan dunia ini, sekalipun ia tidak menginginkannya; berpisah dengan dua tempat tinggalnya, yaitu tubuh kasar dan keramaian tempat tinggalnya.”
Allah menurunkan adzabnya kepada umat-umat terdahulu yang telah mendustakan dan mengingkari ajaran para rasul-Nya yang diutus kepada mereka. "Maka, betapa banyak negeri yang telah Kami binasakan, karena penduduknya dalam keadaan zalim terhadap diri mereka sendiri dengan tidak beriman dan bertindak sewenang-wenang terhadap para rasul, menghina, mendustakan, dan membunuh mereka, lalu kami mengazab mereka sehingga runtuhlah bangunan-bangunannya; dan betapa banyak pula sumur yang telah ditinggalkan, karena penduduk negeri itu telah binasa; dan istana yang tinggi, mewah dan indah telah menjadi rumah tua yang tidak ada penghuninya," demikian Allah menjelaskan. 46. Allah lalu bertanya kepada orang-orang yang menolak ajaran Allah yang dibawa Rasulullah, "Maka apakah mereka tidak pernah berjalan di bumi menyaksikan peninggalan umat terdahulu atau mengkajinya secara mendalam sehingga kalbu, kecerdasan emosi, dan spiritual mereka dapat memahami atau merenungkan ajaran Al-Qur'an atau telinga mereka dapat mendengar ajakan Rasul untuk beriman kepada Allah'" Mata, telinga, dan pikiran mereka tertutup. Oleh sebab itu, sejatinya bukan mata lahiriah mereka itu yang buta sehingga tidak dapat melihat bukti-bukti kebenaran ajaran Rasulullah, tetapi yang buta adalah mata hati mereka yang ada di dalam dada mereka.
Ayat ini menerangkan bahwa banyak negeri yang telah dibinasakan Allah, karena penduduknya menyekutukan Allah, membuat kerusakan di muka bumi dan berlaku zalim. Banyak negeri yang dihancur luluhkan, atap-atap rumahnya roboh, kemudian ditimpa oleh reruntuhan dindingdindingnya. Banyak sumur-sumur yang tidak dipergunakan lagi oleh pemiliknya disebabkan para pemiliknya telah meninggal atau musnah bersamasama dengan musnahnya negeri-negeri itu, karena kedurhakaan mereka kepada Allah. Demikian pula banyak istana-istana dan mahligai-mahligai menjulang tinggi yang telah kosong, tidak berpenghuni lagi, karena penghuni-penghuninya yang angkuh dan sewenang-wenang itu telah musnah. Semuanya itu bagi mereka merupakan imbalan dari kedurhakaan dan keganasan mereka dan menjadi pelajaran yang berharga, bagi manusia yang datang kemudian, yang ingin memperoleh kebahagian di dunia dan di akhirat.
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.
Sebagai penawar dan pembujuk jika kaum musyrikin itu mendustakan Nabi, maka datanglah ayat ini:
“Dan jika mereka dustakan engkau." (pangkal ayat 42). Mereka tidak mau percaya kepada seruan yang engkau bawa, bahkan kadang-kadang mereka cemuhkan: “Maka sesungguhnya telah mendustakan pula sebelum mereka kaum Nuh dan ‘Ad" (yaitu kaum Nabi Hud) “dan Tsamud." (yaitu kaum Nabi Shalih). (ujung ayat 42).
“Dan kaum Ibrahim." (pangkal ayat 43). Yaitu bangsa Kaldan sebelum Nabi Ibrahim meninggalkan negeri itu, “dan kaum Luth." (ujung ayat 43). Luth kemenakan dari Nabi Ibrahim. Kaumnya ialah penduduk Sadum (Sodom) yang laki-laki suka bersetubuh dengan sesama laki-laki.
“Dan penduduk Madyan." (pangkal ayat 44). Yang diutus Tuhan kepada mereka Nabi Syu'aib. Penduduk yang terkenal berniaga dan berlaku curang di dalam timbangan dan ukuran. "Dan telah diriustakan (pula) Musa." Tentang Nabi Allah Musa tidaklah disebut dalam ayat ini bahwa beliau diriustakan oleh kaumnya. Sebab yang mendustakan adalah Raja Fir'aun: “Maka Aku perlambat (waktu) bagi orang-orang yang tidak percaya itu." Maksudnya ialah bahwa tidaklah segera Allah menjatuhkan hukum dan siksaan kepada kaumkaum yang mendustakan itu. Kadang-kadangdirasakan, terutama oleh orang yang menderita atau silau melihat kemegahan, orang-orang yang durhaka itu, Mengapa Tuhan tidak juga bertindak menghancurkan mereka. Padahal mereka telah nyata mendurhaka kepada Tuhan. "Kemudian aku siksa mereka." Biasa= nya siksaan datang dengan tiba-tiba. Di saat mereka tidak menyangka. Di saat mereka di puncak kemegahan.
Kalimat yang dipakai uniuk menyatakan siksaan yang diriatangkan itu ialah … yang arti asalnya ialah “Aku ambil mereka" atau “Aku cabut", atau “Aku sentakkan mereka". "Maka betapa jadiriya pembatasanKu." (ujung ayat 44). Peringatan yang berupa pertanyaan tentang betapa dahsyatnya pembalasan atau siksaan Tuhan itu. Kaum Nuh ditenggelamkan seturuhnya. Kaum ‘Ad dimusnahkan oleh angin punting beliung. Kaum Tsamud dihancurkan dengan, suara malaikat yang amat dahsyat. Kaum Luth ditunggang-balikkan negerinya. Penduduk Matiyan hancur lebur karena mendengar pekik dahsyat juga. Fir'aun yang mendustakan Nabi Musa itu tenggelam bersama dengan tentaranya di daiam lautan Qulzum, yang dibukakan Tuhan untuk menyeberangkan dan ditutup Tuhan kembali buat menenggelamkan Fir'aun.
Lalu di atas selanjutnya Tuhan memberi peringatan bahwa yang menerima pukulan Tuhan itu bukan negeri-negeri dan kaum-kaum yang disebut itu saja:
“Dan berapa banyak dari negeri-negeri, telah Kami binasakan dianya." (pangkal ayat 45). Dengan keterangan demikian nyatalah bahwa negeri-negeri yang dibinasakan Tuhan itu bukanlah sekedar yang tersebut di dalam al-Qur'an itu saja. Dan hal ini adalah sebagai yang tersebut di dalam Surat 40 (Ghafir) ayat 78, bahwa Nabi-nabi dan Rasul-rasul itu ada yang diuraikan kisahnya dalam al-Qur'an dan ada yang tidak: “Sedang mereka berlaku zalim," berbuat dosa dan maksiat, menempuh jalan yang tidak benar. "Maka robohlah dia atas atap-atapnya," tinggallah bekas-bekas runtuhan dari negeri atau kota-kota yang dahulunya. Sehingga yang diriapati di belakang hanya bekas-bekas tembok, atau tonggak-tonggak dari bangunan yang dahulunya kuat dan megah. "Dan sumur yang dangkal." tidak ada orangnya lagi, karena telah punah mati, hingga sumur tua yang telah ditinggalkan manusia di tengah padang tekukur sapi itulah yang tinggai jadi bukti bahwa di sana dahulu ada manusia: “Dan istana yang tinggi menjulang." (ujung ayat 45). Istana-Istana tempat dahulu raja-raja besar bersemayam. Yang tinggal hanya runtuhan.
“Apa tidakkah mereka mengembara di bumi." (pangkal ayat 46). Pangkal ayat ini berupa pertanyaan tetapi isinya ialah anjuran agar mengembara, me lawat banyak di muka bumi, terutama untuk melihat bekas-bekas hukuman Tuhan kepada manusia yang mendurhakai Tuhan. "Lalu ada pada mereka hati yang dapat mereka berfikir dengan dia, atau telinga-telinga yang mereka mendengar dengan dia." Arhnya dalam pengembaraan melihat-lihat di bumi itu, sediakaniah hati dan pasanglah telinga. Dengar apa yang diceritakan orang tentang apa yang dilihat itu, lalu renungkan dalam hati dan ingat kebesaran Tuhan,
“Aku lihat masa beredar berbagai wama. Dukacita tak tetap sukacita pun tidak. Raja-raja membangun mahligai istana. Raja-raja tidak kekal, istana pun tidak."
“Tetapi sesungguhnya ini bukanlah kebutaan pada penglihatan." Artinya bukan sedikit orang yang mengembara di muka bumi, namun kebesaran, Tuhan tidak kelihatan olehnya, walaupun matanya nyalang. Sebab yang buta bukan mata; “Melainkan kebutaan hati yang ada dalam dada." (ujung ayat 46). Kalau hati yang buts, dia tidak dapat menerima dan membanding apa yang nampak oieh mata. Mata dan telinga hanya alat mengontak hati sanubari dengan tempat Ifakta keliling kita; alam insan, hidup dan pencipta! Karena tiaptiap peribadi kita, barulah bertumbuh jadi manusia sejati bilamana kontak kita selalu ada dengan yang empat itu: alam, insan, hidup dan pencipta.
Kalau hati buta karena ilmu tidak ada maka diridirig runtuhan kota-kota lama itu akan mati. Baru dia “hidup" kalau dibaca dengan ilmu.
“Mereka mendesak engkau agar mempercepat datang azhab itu." (pangkal ayat 47). Kaum musyrikin atau kafir di Makkah itu seketika Rasulullah s.a.w. menyampaikan ancaman-ancaman Tuhan kepada orang yang tidak mau percaya, mereka telah menantang. Mereka berkata: “Kalau azhab itu memang ada mengapa tidak sekarang saja?" Mana Tuhanmu itu, Muhammad! Suruhlah turunkan azhab itu sekarang! “Dan tidaklah sekali-kali Allah akan memungkiri janjiNya." Artinya bahwa yang telah dijanjikan Tuhan itu pasti terjadi selama kamu masih saja menentang Tuhan! Dan azhab itu tidak akan datang kalau kamu taubat dan menuruti jalan yang benar."Dan sesungguhnya satu hari di sisi Tuhan engkau, samalah dengan seribu tahun dari apa yang kamu hitung." (ujung ayat 47).
Demikianlah mereka itu menggesa-gesa, padahal bagi Tuhan perhitungan itu lain. Seribu tahun hitungan edaran matahari bagi manusia, bagi Tuhan hanya hitungan sehari. Di sInilah perlunya ilmu untuk suluh hati. Kita mIsalkan runtuhan kota Athena atau Parsipolia, atau galian Mohenyo Daro, atau runtuhan kota Pompey. Kita hitung dalam hitungan perjalanan matahari, telah berlaku 2000 atau 3000 atau 4000 tahun, namun dalam perhitungan jalan sejarah baru seakan-akan dua tiga hari yang lalu. Orang merasa kesal akan kezaliman pemerintahan Stalin, Hitler, Mussolini di separuh pertama abad ke-20, padahal dalam masa 1000 tahuh sudah seratus timbul orang-orang semacam itu. Namun mereka naik dan mereka jatuh. Mereka lahir, mereka gagah, kemudian mati! Kadang-kadang tulangnya pun jadi lapuk mumuk tidak berubah dengan tulang makhluk yang lain!
“Dan berapa banyak negeri yang Aku lambatkan waktunya." (pangkal ayat 48). Artinya lambat menurut pandangan orang yang telah lama menunggu. Mereka diberi kesempatan sementara waktu memperturutkan kehendak hawa nafsunya. Mereka lama baru insaf bahwa hidup itu menanti mati. Mereka bersenang-senang. Mereka diberi kesempatan. "Padahal dia telah berbuat aniaya," segala peraturan mereka langgar, perintah tidak dilaksanakan. Larangan tidak dihentikan. "Kemudian itu Aku siksa dia." Aku cabut segala nikmat dengan tiba-tiba, aku datangkan siksaan. Pada waktu itu tidak ada seorang pun yang dapat mempertahankan diri. "Dan kepada Akulah semua akan kembali." (ujung ayat 48). Tidak ada raja tidak ada rakyat. Tidak ada kaya tidak ada miakin. Tidak ada yang kuat tidak ada yang lemah. Semuanya kembali kepada Tuhan. Di situ terasa sekali betapa kecilnya manusia itu:
“Berapa banyak gunung-gunung telah diriaki puncaknya oleh orang. Orang-orang itu pun turun, namun gunung tetap gunung."
Seorang gagah perkasa merebut kuasa. Seluruhnya hendak dikuasainya. Ajal datang dia mall. Negeri yang dia tinggalkan tetap itu juga dan begitu. Laut dan daratnya, gunung dan lembah jadi saksi, bahwa yang dikuasai orang itu tidak ada, yang ada hanyalah kekuasaan Allah.
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.
How many a town I have destroyed (ahlaktuhaa, a variant reading has ahlaknaahaa, 'We have destroyed'), while it was doing wrong, that is, while its inhabitants were [doing wrong] by being disbelievers, but now it lies fallen down, collapsed, on its roofs and, how many, a neglected well, abandoned because of the death of its owners, and a lofty palace, stands empty because of the death of its residents.
Not yet available. It requires resources to add this interpretation.
