ٱلشُّعَرَاء ٢٠١
- لَا tidak
- يُؤۡمِنُونَ mereka beriman
- بِهِۦ dengannya/kepadanya
- حَتَّىٰ sehingga
- يَرَوُاْ mereka melihat
- ٱلۡعَذَابَ azab
- ٱلۡأَلِيمَ sangat pedih
mereka tidak akan beriman kepadanya, hingga mereka melihat azab yang pedih.
(Mereka tidak beriman kepadanya, hingga mereka melihat azab yang pedih).
Tafsir Surat Ash-Shu'ara': 200-209
Demikianlah Kami masukkan Al-Qur'an ke dalam hati orang-orang yang durhaka. Mereka tidak beriman kepada-Nya, hingga mereka melihat azab yang pedih. Maka datanglah azab kepada mereka dengan mendadak, sedangkan mereka tidak menyadarinya, lalu mereka berkata, "Apakah kami dapat diberi tangguh?” Maka apakah mereka meminta supaya disegerakan azab Kami? Maka bagaimana pendapatmu jika Kami berikan kepada mereka kenikmatan hidup bertahun-tahun. Kemudian datang kepada mereka azab yang telah diancamkan kepada mereka, niscaya tidak berguna bagi mereka apa yang mereka selalu menikmatinya. Dan Kami tidak membinasakan suatu negeri pun, melainkan sesudah ada baginya orang-orang yang memberi peringatan; untuk menjadi peringatan. Dan Kami sekali-kali tidak berlaku zalim.
Ayat 200
Allah ﷻ berfirman, bahwa demikian pula Kami sisipkan perasaan dusta, kekafiran, keingkaran dan pembangkangan (terhadap kebenaran). Yakni Kami masukkan hal tersebut ke dalam hati orang-orang yang berdosa (durhaka).
Ayat 201
“Mereka tidak akan beriman kepadanya.” (Asy-Syu'ara': 201).
Maksudnya, tidak beriman kepada kebenaran.
“Hingga mereka melihat azab yang pedih.” (Asy-Syu'ara': 201).
Yaitu di hari yang tiada bermanfaat bagi orang-orang yang zalim alasan mereka, dan bagi mereka laknat dan tempat tinggal yang paling buruk (neraka).
Ayat 202-203
“Maka datanglah azab kepada mereka dengan mendadak.” (Asy-Syu'ara': 202).
Artinya, azab Allah menimpa mereka dengan sekonyong-konyong. sedang mereka tidak menyadarinya, lalu mereka berkata, "Apakah kami dapat diberi tangguh?" (Asy-Syu'ara': 203). Yakni ketika mereka menyaksikan datangnya azab, mereka berharap seandainya saja mereka diberi masa tangguh barang sedikit waktu agar dapat mengerjakan ketaatan kepada Allah menurut dugaan mereka.
Seperti pengertian yang terdapat di dalam ayat yang lain: “Dan berikanlah peringatan kepada manusia terhadap hari (yang pada waktu itu) datang azab kepada mereka.” (Ibrahim: 44) sampai dengan firman-Nya: “bahwa sekali-kali kalian tidak akan binasa.” (Ibrahim: 44). Semua orang zalim, orang durhaka, dan orang kafir bila menyaksikan hukuman yang menimpanya merasakan penyesalan yang berat. Seperti yang disebutkan dalam kisah Fir'aun ketika Nabi Musa a.s. berdoa untuk kebinasaannya, yang disitir oleh firman-Nya: “Ya Tuhan kami, sesungguhnya Engkau telah memberi kepada Firaun dan pemuka-pemuka kaumnya perhiasan dan harta kekayaan dalam kehidupan dunia.” (Yunus: 88) sampai dengan firman-Nya: “Sesungguhnya telah diperkenankan permohonan kamu berdua.” (Yunus: 89). Doa tersebut berpengaruh terhadap diri Fir'aun.
Akhirnya ia tidak beriman hingga melihat azab yang pedih, seperti yang disebutkan oleh firman-Nya: “Hingga ketika Firaun itu telah hampir tenggelam, berkatalah, dia, ‘Saya percaya bahwa tidak ada Tuhan melainkan Tuhan yang dipercayai oleh Bani Israil.’ (Yunus: 90) sampai dengan firman-Nya: ‘dan kamu termasuk orang-orang yang berbuat kerusakan’.” (Yunus: 91). Dan firman Allah ﷻ: “Maka tatkala mereka melihat azab Kami, mereka berkata, ‘Kami beriman hanya kepada Allah saja’.” (Al-Mu-min: 84), hingga akhir surat.
Ayat 204
Firman Allah ﷻ: “Maka apakah mereka meminta supaya disegerakan azab Kami?” (Asy-Syu'ara': 204).
Kalimat ayat ini mengandung pengertian ingkar dan kecaman terhadap mereka, karena sesungguhnya mereka mengatakan kepada utusan Allah dengan nada mendustakan dan tidak percaya, "Datangkanlah kepada kami azab Allah," seperti yang disebutkan dalam ayat lain melalui firman-Nya: “Maka apakah mereka meminta supaya azab Kami disegerakan?” (As-Saffat: 176).
Ayat 205-207
Kemudian Allah ﷻ berfirman: “Maka bagaimana pendapatmu jika Kami berikan kepada mereka kenikmatan hidup bertahun-tahun. Kemudian datang kepada mereka azab yang telah diancamkan kepada mereka, niscaya tidak berguna bagi mereka apa yang mereka selalu menikmatinya.” (Asy-Syu'ara': 205-207). Yakni seandainya Kami beri tangguh mereka dan Kami berikan kelonggaran waktu kepada mereka berapa pun lamanya, kemudian datang kepada mereka perintah (azab) Allah, maka tiada sesuatu pun yang selalu mereka nikmati akan bermanfaat bagi mereka.
“Pada hari mereka melihat hari berbangkit itu, mereka merasa seakan-akan tidak tinggal (di dunia) melainkan (sebentar saja) di waktu sore atau pagi hari.” (An-Nazi'at: 46). Dan firman Allah ﷻ:”Masing-masing mereka ingin agar diberi umur seribu tahun, padahal umur panjang itu sekali-kali tidak akan menjauhkannya dari siksa.” (Al-Baqarah: 96). Dan firman Allah ﷻ: “Dan hartanya tidak bermanfaat baginya apabila ia telah binasa.” (Al-Lail: 11). Karena itu, disebutkan oleh firman-Nya dalam surat ini:
“Niscaya tidak berguna bagi mereka apa yang mereka selalu menikmatinya.” (Asy-Syu'ara': 207).
Di dalam hadis sahih disebutkan melalui sabda Rasulullah ﷺ: Didatangkan seorang kafir, lalu dicelupkan ke dalam neraka sekali celup, kemudian dikatakan kepadanya, "Apakah kamu menjumpai sesuatu kebaikan? Dan apakah kamu menjumpai suatu kenikmatan?” Maka ia menjawab, "Tidak, demi Allah, ya Tuhanku.” Lalu didatangkan seorang manusia yang sangat sengsara ketika di dunianya, lalu dimasukkan sebentar ke dalam surga, dan dikatakan kepadanya, "Apakah kamu menjumpai suatu kesengsaraan pun?” Maka ia menjawab, "Tidak, demi Allah, Ya Tuhanku.”
Yakni seakan-akan kesengsaraan yang pernah dialaminya itu tidak ada sama sekali. Karena itulah maka Umar ibnul Khattab r.a. mengumpamakan pengertian ini dengan bait syair yang mengatakan: “Seakan-akan kamu tidak pernah mengalami suatu hari pun yang penuh dengan penderitaan, bila kamu dapat meraih apa yang kamu dambakan.”
Kemudian Allah ﷻ berfirman, menceritakan keadilan-Nya pada makhlukNya, bahwa Dia tidak sekali-kali membinasakan suatu umat melainkan sesudah memberikan alasan kepada mereka, memberikan peringatan kepada mereka, mengutus rasul-rasul-Nya kepada mereka, dan tegaknya hujah atas mereka. Karena itulah disebutkan oleh firman-Nya: .
Ayat 208-209
“Dan Kami tidak membinasakan suatu negeri pun, melainkan sesudah ada baginya orang-orang yang memberi peringatan; untuk menjadi peringatan. Dan Kami sekali-kali tidak berlaku zalim.” (Asy-Syu'ara": 208-209).
Sama seperti pengertian yang terdapat di dalam firman-Nya: “Dan Kami tidak akan mengazab sebelum Kami mengutus seorang rasul.” (Al-Isra': 15). Dan firman Allah ﷻ: “Dan Tuhanmu tidak membinasakan kota-kota sebelum Dia mengutus di ibu kota itu seorang rasul yang membacakan ayat-ayat Kami kepada mereka.” (Al-Qasas: 59) sampai dengan firman-Nya: “kecuali penduduknya dalam keadaan berbuat zalim.” (Al-Qasas: 59)
201. Mereka tidak juga akan beriman kepadanya, yakni Al-Qur'an, hingga mereka melihat azab yang pedih,202. Maka datang azab kepada mereka secara mendadak, ketika mereka tidak menyadarinya, pada saat itulah mereka tersadar akan kesalahan mereka.
Ayat ini menerangkan bahwa Allah telah memasukkan ke dalam hati orang-orang musyrik Mekah yang ingkar itu kemampuan untuk memahami ayat-ayat Al-Qur'an dan merasakan keindahan gaya bahasanya. Dengan demikian, mereka yakin bahwa Al-Qur'an itu datang dari Tuhan, bukan buatan manusia. Akan tetapi, mereka mengingkari Al-Qur'an itu, dan mendustakan nabi yang membawanya. Keingkaran mereka itu semakin kuat, tidak tergoyahkan oleh apa pun. Nafsu mengingkari Nabi dan menantangnya itu menyebabkan mereka melakukan perbuatan dosa, dan mereka hanya akan berhenti apabila azab itu telah menimpa mereka. Pada ayat yang lain Allah berfirman:
Dan mereka mengingkarinya karena kezaliman dan kesombongannya, padahal hati mereka meyakini (kebenaran)nya. Maka perhatikanlah bagaimana kesudahan orang-orang yang berbuat kerusakan. (an-Naml/27: 14).
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.
Cara Turunnya Al-Qur'an
“Dan sesungguhnya dia adalah benar-benar diturunkan dari Tuhan Sarwa Sekalian Alam." (ayat 192). Yang dimaksudkan ialah al-Qur'an. Sebagaimana telah dijelaskan juga dalam ayat-ayat yang .lain sebelum ini dan sesudahnya, al-Qur'an adalah Wahyu Ilahi yang diturunkan kepada Nabi Muhammad s.a.w., datang dari Tuhan Allah sendiri.
“Menurunkan dengan dia Ar-Ruh Al-Amin." (ayat 193). Di antara malaikat-malaikat itu adalah yang khusus mengantarkan Wahyu Ilahi kepada Nabi-nabi dan Rasul-rasul. Itulah Malaikat Jibril. Dalam ayat ini disebut namanya Ar-Ruh Al-Amin. Arti yang asal biasa dari Roh ialah nyawa. Tetapi kalimat Roh itu ada pula yang dipergunakan khusus untuk Malaikat Jibril saja. Di dalam Surat 97, al-Qadr ayat 4 disebutkan bahwa Roh, yaitu Malaikat Jibril turun ke dunia ini bersama malaikat yang lain dengan izin Tuhan. Dalam Surat 16, an-Nahl (lebah) ayat 2 disebutkan bahwa Roh itu disuruh Tuhan turun kepada barang-siapa yang dikehendaki Tuhan dari kalangan hambaNya. Di dalam Surat 70, al-Ma'arij ayat 4 diterangkan bahwa malaikat bersama Roh itu turun naik di antara langit dan bumi dalarh masa satu hari yang menurut perhitungan manusia mencapai 50,000 tahun.
Dia disebut juga Ruhul-Qudus (Roh Suci). Surat 2 al-Baqarah 87 dan 253. Surat 5, al-Maidah ayat 110; semuanya ini disebut sebagai bantuan dan sokongan kepada Nabi Isa Anak Maryam. Di dalam Surat 78, an-Naba' (BeritAl ayat 38, dikatakan bahwa dia bersama malaikat yang lain akan berdiri bersaf ketika kedatangan kelak di hari Kiamat.
Di dalam ayat yang tengah kita tafsirkan ini disebut dia Ar-Ruh Al-Amin, artinya Roh yang dipercayai. Nabi kita Muhammad s.a.w. pun diberi gelar oleh kaumnya sejak beliau belum menjadi Rasul dengan “Al-Amin", yaitu orang yang dipercayai. Sebagaimana Nabi Muhammad s.a.w. dipercayai tidak akan mengurangi Wahyu yang diterimanya dan tidak pulamengarang-ngarang kata lain di luar izin Tuhan, begitu pula Jibril sebagai Ar-Ruh Al-Amin, Roh yang dipercaya.
Ar-Razi menyatakan dua sebab maka Jibril itu disebut Roh, Pertama karena memang dia sebagai malaikat tidaklah mempunyai jasmani yang khas. Dia semata-mata Roh. Kedua, karena Wahyu yang dibawanya itu membawa Roh yang hidup dalam jiwa manusia.
“Ke dalam hati engkau." -Hai Rasul — (pangkal ayat 194). Artinya, bahwasanya Roh yang dipercaya itu menyampaikan Wahyu tersebut ke dalam hati Nabi Muhammad s.a.w.
Sebagaimana kita maklumi adalah hati itu bermakna jiwa juga, bermakna akal juga. Ke dalam jiwa Nabi itulah turunnya Wahyu atau menjelmanya Jibril ketika dia datang membawa Wahyu. Zaid bin Haritsah mengatakan bahwa pernah wahyu datang sedang kaki Nabi s.a.w. terletak di atas kaki Zaid. Lalu terasa oleh Zaid sangat berat kaki Nabi s.a.w. di waktu itu. Pemah wahyu datang sedang beliau di atas kendaraan, maka kendaraan itu tidak kuat menyangkat kakinya dari sangat beratnya Nabi s.a.w. di waktu itu."Supaya jadilah engkau seorang di antara orang yang memberikan peringatan." (ujung ayat 194).
Yaitu memberi peringatan kepada manusia tentang bahaya yang akan menimpa mereka, baik di dunia apatah lagi di akhirat jika mereka tidak mau melaksanakan perintah yang disampaikan Nabi s.a.w. yang diterimanya dari Aliah dengan perantaraan Jibril itu."Dengan bahasa Arab yang jelas." (ayat 195).
Yaitu bahwa bahasa yang dipakai untuk menurunkan wahyu itu ialah bahasa yang jelas dapat dimengerti.
Dalam Surat 6, al-An'am ayat 92, demikian juga Surat 42, asy-Syura ayat 7, ada disebut bahwa Nabi s.a.w. itu disuruh menyampaikan peringatan terutama kepada “Ummul-Qura", atau Ibu Negeri. Tepatan yang pertama ialah Ibu Negeri, dan Ibu Negeri orang Arab itu sejak dahulu ialah Makkah. Sebab sejak zaman Nabi Ibrahim, Makkah telah dijadikan Ibu Kota atau Ibu Negeri tempat beribadat. Orang Quraisy sebagai penduduk tetap turun-temurun di negeri Makkah itu telah dianggap jadi “Jiran Allah". Tiap tahun orang Arab dari segala penjuru telah ziarah juga ke sana sejak lama. Oleh sebab itu, meskipun semua bangsa Arab itu memakai hanya satu bahasa, namun pelatnya atau langgamnya lain-lain, sampai disebut tidak kurang dari tujuh pelat, langgam atau aksen. Tetapi langgam yang dianggap dapat dimengerti untuk menghubungkan semua, ialah langgam Quraisy. Ucapannya jelas, kata-katanya kemas. Nabi Muhammad dilahirkan di Makkah. Wahyu diturunkan permulaan di Makkah. Sebab itu bahasa wahyu ialah bahasa Quraisy sebagai bahasa pengantar seluruh Tanah Arab. Dengan turunnya wahyu dalam bahasa Arab yang jelas itu, dalam langgam Quraisy, maka martabat bahasa Arab itu bertambah tinggi.
“Dan sesungguhnya dia benar-benar telah ada dalam kitab-kitab yang terdahulu." (ayat 196). Artinya, bahwasanya kepada Nabi-nabi yang terdahulu telah diberitakan Tuhan juga bahwa di akhir zaman akan datang Nabi yang besar, penutup segala Rasul, menerima wahyu pula daripada Tuhan, sebagai mereka. Pokok isi daripada kitab-kitab yang disampaikan kepada Nabi-nabi yang dahulu itu kemudiannya telah tersimpul dalam al-Qur'an. Demikian juga Al-Qur'an sendiri pun ada pula menyebutkan bahwa suatu ajaran penting bagi kehidupan seorang Muslim, seumpama kepentingan 2akat untuk pembersihan budi, mengingat Tuhan dan bersembahyang, bukan saja ajaran sekarang, tetapi terdapat juga dalam ajaran yang diturunkan kepada Ibrahim dan Musa. (Surat 87, al-Ala, dari ayat 14 sampai ayat 19).
Dikatakan pula dalam Surat 21 al-Anbiya', ayat 105, bahwa di dalam kitab Zabur ada tersebut bahwasanya bumi ini akan diwariskan kepada hamba Allah yang shalih. Setelah diselidiki dengan seksama di dalam kitab-kitab yang sekarang, memang bertemu dalam Zaburnya Nabi Vasy'iya. Di ayat 29 dari Surat 48, al-Fath (Kemenangan), yaitu ayat terakhir disebutkan tanda-tanda Nabi Muhammad yang tersebut di dalam Taurat dan di dalam Injil.
“Apakah tidak cukup sebagai bukti bagi mereka." -tentang kebenaran Nabi Muhammad s.a.w. itu. (pangkal ayat 197)."Bahwa telah mengetahuinya juga Ulama-ulama Bani Israil?" (ujung ayat 197). Lama sebelum Nabi Muhammad s.a.w. diutus oleh Tuhan, penduduk Makkah yang masih musyrik itu telah banyak juga menerima berita dari Ulama-ulama Bani Israil, baik yang bertemu oleh mereka di Madinah, karena orang Yahudi banyak tinggal di sana, atau dari orang-orang Yahudi yang bertemu dalam perjalanan mereka berniaga ke negeri Syam, bahwa seorang Nabi akan lahir, telah tersebut sifat-sifatnya di dalam kitab-kitab yang terdahulu. Cuma kemudian saja, setelah Nabi itu datang, timbul hasad dalam jiwa mereka, lalu mereka mungkiri, atau mereka alihkan kepada Nabi lain yang akan datang, sehingga mereka katakan bahwa Nabi yang ditunggu itu bukan Nabi yang ini. Tetapi Ulama-ulama Bani Israil yang jujur tetap pada pengakuannya. Di antaranya ialah Abdullah bin Salam, yang setelah Rasulullah s.a.w. berhijrah ke Madinah, iangsung sekali mengakui akan kerasulannya dan menjadi salah seorang sahabat Rasulullah yang terkemuka dalam kalangan orang Yahudi yang masuk Islam.
“Dan kalau dia Kami turunkan kepada sebahagian dari orang-orang Ajam." (ayat 198).
Ajam artinya ialah segala bangsa yang bukan Arab. Begitulah istilah sejak lama yang terpakai dalam perbahasan orang Arab. Tetapi oleh karena bangsa lain yang lebih dekat negerinya kepada bangsa Arab ialah bangsa Iran atau Persia, kadang-kadang yang mereka sebut Ajam itu ialah orang Persia. Kadang-kadang lidah yang keseleo mengucapkan Arab, sehingga kurang kena membacakan hurufnya disebut juga lidah Ajam. Maka orang-orang kafir musyrik yang hatinya lelah membatu dalam kekafiran itu, tetaplah tidak mau menerima perkhabaran al-Qur'an itu.
Walaupun orang Ajam itu misalnya yang menerima wahyu: “Lalu dia membacakannya kepada mereka, niscaya tidak juga mereka akan beriman kepadanya." (ayat 199).
Sedangkan dengan bahasa Arab yang jelas dan fasih mereka tidak mau terima, apatah lagi dalam bahasa Ajam yang tidak mereka mengerti.
“Demikianlah Kami masukkan dianya ke dalam hati orang-orang yang durhaka." (ayat 200).
Bukan iman yang masuk, melainkan kufur, keras kepala, pembohong dan menolak.
“Tidaklah mereka akan beriman kepadanya, sebelum mereka melihat azab yang pedih." (ayat 201).
“Maka datanglah azab itu kepada mereka dalam keadaan mendadak, sedang mereka tidak menyadarinya." (ayat 202).
Pada saat azab telah datang, untuk menyatakan beriman sudah terlambat. Laksana Fir'aun yang menyatakan Iman kepada Tuhannya Musa di saat air laut sudah hendak melulurnya dan dia akan tenggelam. Taubat di waktu itu tidak ada gunanya lagi.
The Qur'an was revealed by Allah
Here Allah tells us about the Book which He revealed to His servant and Messenger Muhammad.
وَإِنَّهُ
And truly, this
refers to the Qur'an, which at the beginning of the Surah was described as
وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَنِ مُحْدَثٍ
(and never comes there unto them a Reminder as a recent revelation from the Most Gracious...) (26:5)
لَتَنزِيلُ رَبِّ الْعَالَمِينَ
is a revelation from the Lord of Al-`Alamin.
means, Allah has sent it down to you and revealed it to you.
نَزَلَ بِهِ الرُّوحُ الاَْمِينُ
Which the trustworthy Ruh has brought down.
This refers to Jibril, peace be upon him.
This was the view of more than one of the Salaf:Ibn Abbas, Muhammad bin Ka`b, Qatadah, Atiyyah Al-`Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj.
This is an issue concerning which there is no dispute.
Az-Zuhri said,
This is like the Ayah:
قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ
Say:Whoever is an enemy to Jibril -- for indeed he has brought it down to your heart by Allah's permission, confirming what came before it... (2:97
عَلَى قَلْبِكَ
Upon your heart,
`O Muhammad, free from any contamination, with nothing added or taken away.'
لِتَكُونَ مِنَ الْمُنذِرِينَ
that you may be of the warners,
means, `so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.'
بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ
In the plain Arabic language.
meaning, `this Qur'an which We have revealed to you, We have revealed in perfect and eloquent Arabic, so that it may be quite clear, leaving no room for excuses and establishing clear proof, showing the straight path.
The Qur'an was mentioned in the Previous Scriptures
Allah says:
وَإِنَّهُ لَفِي زُبُرِ الاْإَوَّلِينَ
And verily, it is in the Zubur of the former people.
Allah says:this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently.
Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad:
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يبَنِى إِسْرَءِيلَ إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِى مِن بَعْدِى اسْمُهُ أَحْمَدُ
And (remember) when `Isa, son of Maryam, said:O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (61:6)
Zubur here refers to Books;
Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud.
Allah says:
وَكُلُّ شَىْءٍ فَعَلُوهُ فِى الزُّبُرِ
And everything they have done is noted in the Az-Zubur. (54:52),
meaning, it is recorded against them in the books of the angels.
Then Allah says:
أَوَلَمْ يَكُن لَّهُمْ ايَةً أَن يَعْلَمَهُ عُلَمَاء بَنِي إِسْرَايِيلَ
Is it not a sign to them that the learned scholars of the Children of Israel knew it!
meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study! The meaning is:
the fair-minded among them admitted that the attributes of Muhammad and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet.
Allah said:
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الاُمِّىَّ
Those who follow the Messenger, the Prophet who can neither read nor write (7:157)
The Intense Disbelief of Quraysh
Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him.
Allah says:
وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الاَْعْجَمِينَ
فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُوْمِنِينَ
And if We had revealed it unto any of the non-Arabs, and he had recited it unto them, they would not have believed in it.
And Allah says:
وَلَوْ فَتَحْنَا عَلَيْهِم بَاباً مِّنَ السَّمَاءِ فَظَلُّواْ فِيهِ يَعْرُجُونَ
لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَـرُنَا
And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say:Our eyes have been dazzled... (15:14-15)
وَلَوْ أَنَّنَا نَزَّلْنَأ إِلَيْهِمُ الْمَلَـيِكَةَ وَكَلَّمَهُمُ الْمَوْتَى
And even if We had sent down unto them angels, and the dead had spoken unto them... (6:111)
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُوْمِنُونَ
Truly, those, against whom the Word of your Lord has been justified, will not believe. (10:96
The Deniers will never believe until They see the Torment
Allah says:
كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ
Thus have We caused it to enter the hearts of the criminals.
`thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.
لَاا يُوْمِنُونَ بِهِ
They will not believe in it,
i.e., the truth,
حَتَّى يَرَوُا الْعَذَابَ الاَْلِيمَ
until they see the painful torment.
means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode
فَيَأْتِيَهُم بَغْتَةً
It shall come to them of a sudden,
means, the punishment of Allah will come upon them suddenly,
وَهُمْ لَا يَشْعُرُونَ
فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ
while they perceive it not. Then they will say:Can we be respited!
means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah -- or so they claim.
This is like the Ayah:
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers! (It will be said:) Had you not sworn aforetime that you would not leave (the world for the Hereafter). (14:44)
When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir`awn, when Musa prayed against him:
رَبَّنَا إِنَّكَ اتَيْتَ فِرْعَوْنَ وَمَلهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَ يُوْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الَالِيمَ
قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا
Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.'
Allah said:Verily, the invocation of you both is accepted. (10:88-89)
This supplication had an effect on Fir`awn:he did not believe until he ﷺ the painful torment:
حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ امَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِي امَنَتْ بِهِ بَنُو إِسْرَايِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ
الانَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ
till when drowning overtook him, he (Fir`awn) said:I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims. Now (you believe) while you refused to believe before and you were one of the mischief-makers. (10:90-91)
And Allah says:
فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا امَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ
فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ
So when they ﷺ Our punishment, they said:We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners.
Then their Faith could not avail them when they ﷺ Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly. (40:84-85)
And Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
Would they then wish for Our torment to be hastened on!
This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen:
ايْتِنَا بِعَذَابِ اللَّهِ
Bring Allah's torment upon us. (29:29)
This is as Allah said:
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ
And they ask you to hasten on the torment... (29:53-55)
Then Allah says:
أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ
ثُمَّ جَاءهُم مَّا كَانُوا يُوعَدُونَ
مَا أَغْنَى عَنْهُم مَّا كَانُوا يُمَتَّعُونَ
Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.
meaning, `even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then.'
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا
The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. (79:46)
And Allah says:
يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ
Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. (2:96)
وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى
And what will his wealth avail him when he goes down. (92:11)
Allah says here:
مَا أَغْنَى عَنْهُم مَّا كَانُوا يُمَتَّعُونَ
All that with which they used to enjoy shall not avail them.
According to an authentic Hadith:
يُوْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ هَلْ رَأَيْتَ خَيْرًا قَطُّ هَلْ رَأَيْتَ نَعِيمًا قَطُّ فَيَقُولُ لَا وَاللهِ يَا رَبِّ وَيُوتَى بِأَشَدِّ النَّاسِ بُوْسًا كَانَ فِي الدُّنْيَا فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً ثُمَّ يُقَالُ لَهُ َهلْ رَأَيْتَ بُوْسًا قَطُّ فَيَقُولُ لَا وَاللهِ يَا رَب
The disbelievers will be brought and once dipped into the Fire, then it will be said to him:
Did you ever see anything good!
Did you ever see anything good!
He will say, No, O Lord!
Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, Did you ever see anything bad!
He will say, No, O Lord.
meaning:as if nothing ever happened.
Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them.
He says:
وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلاَّ لَهَا مُنذِرُونَ
ذِكْرَى وَمَا كُنَّا ظَالِمِينَ
And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.
This is like the Ayat:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger. (17:15)
وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولاً يَتْلُو عَلَيْهِمْ ايَاتِنَا
وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلاَّ وَأَهْلُهَا ظَالِمُونَ
And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.
And never would We destroy the towns unless the people thereof are wrongdoers. (28:59)
The Qur'an was brought down by Jibril, not Shaytan
Allah tells us about His Book, which falsehood cannot approach from before or behind it, sent down by the All-Wise, Worthy of all praise.
He states that it has been brought down by the trustworthy Ruh (i.e., Jibril) who is helped by Allah,
وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ
And it is not the Shayatin who have brought it down.
Then He tells us that it could not be the case for three reasons that the Shayatin brought it down. One is that it would not suit them, i.e., they have no desire to do so and they do not want to, because their nature is to corrupt and misguide people, but this contains words enjoining what is right and forbidding what is evil, and light, guidance and mighty proofs. There is a big difference between this and the Shayatin, Allah says
وَمَا يَنبَغِي لَهُمْ
Neither would it suit them,
وَمَا يَسْتَطِيعُونَ
nor are they able.
meaning, even if they wanted to, they could not do it.
Allah says:
لَوْ أَنزَلْنَا هَـذَا الْقُرْءَانَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَـشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ اللَّهِ
Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. (59:21)
Then Allah explains that even if they wanted to and were able to bear it and convey it, they still would not be able to achieve that, because they were prevented from hearing the Qur'an when it was brought down, for the heavens were filled with guardians and shooting stars at the time when the Qur'an was being revealed to the Messenger of Allah, so none of the Shayatin could hear even one letter of it, lest there be any confusion in the matter.
This is a part of Allah's mercy towards His servants, protection of His Laws, and support for His Book and His Messenger.
Allah says:
إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
Verily, they have been removed far from hearing it.
This is like what Allah tells us about the Jinn:
وَأَنَّا لَمَسْنَا السَّمَاء فَوَجَدْنَاهَا مُلِيَتْ حَرَسًا شَدِيدًا وَشُهُبًا
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الاْأنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا
وَأَنَّا لَاأ نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الاْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
And we have sought to reach the heaven; but we found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush. And we know not whether evil is intended for those on the earth, or whether their Lord intends for them guidance.' (72:8-10)
The Command to warn His Tribe of near Kindred
Allah said:
فَلَ تَدْعُ مَعَ اللَّهِ إِلَهًا اخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ
وَأَنذِرْ عَشِيرَتَكَ الاْأَقْرَبِينَ
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُوْمِنِينَ
So, invoke not with Allah another god lest you should be among those who receive punishment. And warn your tribe of near kindred. And be kind and humble to the believers who follow you.
Here Allah commands (His Prophet) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them.
Then Allah commands His Messenger to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing couldt nothing could save any of them except for faith in Allah.
Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were.
Allah said:
فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ
Then if they disobey you, say:I am innocent of what you do.
This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere:
لِتُنذِرَ قَوْماً مَّأ أُنذِرَ ءَابَأوُهُمْ فَهُمْ غَـفِلُونَ
In order that you may warn a people whose forefathers were not warned, so they are heedless. (36:6)
وَمَن يَكْفُرْ بِهِ مِنَ الَاحْزَابِ فَالنَّارُ مَوْعِدُهُ
but those of the sects that reject it, the Fire will be their promised meeting place. (11:17)
According to Sahih Muslim, the Prophet said:
وَالَّذِي نَفْسِي بِيَدِهِ لَاا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الاْاُمَّةِ يَهُودِيٌّ وَلَاا نَصْرَانِيٌّ ثُمَّ لَاا يُوْمِنُ بِي إِلاَّ دَخَلَ النَّار
By the One in Whose Hand is my soul, no one from these nations -- Jewish or Christian -- hears of me then does not believe in me, but he will enter Hell.
Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below:
Imam Ahmad, may Allah have mercy on him, recorded that Ibn `Abbas, may Allah be pleased with him, said:
When Allah revealed the Ayah,
وَأَنذِرْ عَشِيرَتَكَ الاْأَقْرَبِينَ
(And warn your tribe of near kindred), the Prophet went to As-Safa', climbed up and called out,
يَا صَبَاحَاه
O people!
The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening.
The Messenger of Allah said:
يَا بَنِي عَبْدِالْمُطَّلِبِ يَا بَنِي فِهْرٍ يَااَبنِي لُوَيَ أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي
O Bani `Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you -- would you believe me!
They said, Yes.
He said:
فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيد
Then I warn you of a great punishment that is close at hand.
Abu Lahab said, May you perish for the rest of the day! You only called us to tell us this
Then Allah revealed:
تَبَّتْ يَدَا أَبِى لَهَبٍ وَتَبَّ
Perish the two hands of Abu Lahab and perish he! (111:1)
This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
Imam Ahmad recorded that A'ishah, may Allah be pleased with her said:
When the Ayah,
وَأَنذِرْ عَشِيرَتَكَ الاْأَقْرَبِينَ
(And warn your tribe of near kindred) was revealed, the Messenger of Allah stood up and said:
يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ يَا صَفِيَّةُ ابْنَةُ عَبْدِالْمُطَّلِبِ يَا بَنِي عَبْدِالْمُطَّلِبِ لَاا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْيًا سَلُونِي مِنْ مَالِي مَا شِيْتُم
O Fatimah daughter of Muhammad, O Safiyyah daughter of Abd Al-Muttalib, O Bani Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.
This was recorded by Muslim.
Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin `Amr said:
When the Ayah:
وَأَنذِرْ عَشِيرَتَكَ الاْأَقْرَبِينَ
(And warn your tribe of near kindred) was revealed, the Messenger of Allah climbed on top of a rock on the side of a mountain and started to call out:
يَا بَنِي عَبْدِ مَنَافٍ إِنَّمَا أَنَا نَذِيرٌ وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ فَجَعَلَ يُنَادِي وَيَهْتِفُ يَا صَبَاحَاه
O Bani Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does. And he started to call out, (O people!)
It was also recorded by Muslim and An-Nasa'i.
Allah's saying:
وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ
And put your trust in the All-Mighty, the Most Merciful,
means, `in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.'
الَّذِي يَرَاكَ حِينَ تَقُومُ
Who sees you when you stand up.
means, He is taking care of you.
This is like the Ayah,
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا
So wait patiently for the decision of your Lord, for verily, you are under Our Eyes. (52:48)
Ibn Abbas said that the Ayah,
الَّذِي يَرَاكَ حِينَ تَقُومُ
(Who sees you when you stand up) means,
To pray.
Ikrimah said:
He sees him when he stands and bows and prostrates.
Al-Hasan said:
الَّذِي يَرَاكَ حِينَ تَقُومُ
(Who sees you when you stand up) means,
When you pray alone.
Ad-Dahhak said:
الَّذِي يَرَاكَ حِينَ تَقُومُ
(Who sees you when you stand up) means,
When you are lying in bed and when you are sitting.
Qatadah said:
الَّذِي يَرَاكَ
(Who sees you)
When you are standing, when you are sitting, and in all other situations.
وَتَقَلُّبَكَ فِي السَّاجِدِينَ
And your movements among those who fall prostrate.
Qatadah said:
الَّذِي يَرَاكَ حِينَ تَقُومُ
وَتَقَلُّبَكَ فِي السَّاجِدِينَ
Who sees you when you stand up. And your movements among those who fall prostrate.
When you pray, He sees you when you pray alone and when you pray in congregation.
This was also the view of Ikrimah, Ata' Al-Khurasani and Al-Hasan Al-Basri.
إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
Verily, He, only He, is the All-Hearer, the All-Knower.
He hears all that His servants say and He knows all their movements, as He says:
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ
Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it. (10:61
Refutation of the Fabrications of the Idolators
Here Allah addresses those idolators who claimed that what was brought by the Messenger was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn.
Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an -- they descend upon those who are like them, the lying fortune-tellers.
Allah says:
هَلْ أُنَبِّيُكُمْ
Shall I inform you,
meaning, shall I tell you,
عَلَى مَن تَنَزَّلُ الشَّيَاطِينُ
تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ
upon whom the Shayatin descend.
They descend on every lying, sinful person (Athim).
meaning, one whose speech is lies and fabrication.
أَثِيمٍ
(Athim)
means, whose deeds are immoral.
This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars.
The Shayatin are also sinful liars
يُلْقُونَ السَّمْعَ
Who gives ear,
means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens.
وَأَكْثَرُهُمْ كَاذِبُونَ
and most of them are liars.
This was stated in an authentic Hadith recorded by Al-Bukhari from A'ishah, may Allah be pleased with her, who said,
The people asked the Prophet about fortune-tellers, and he said:
إِنَّهُمْ لَيْسُوا بِشَيْء
They are nothing.
They said:O Messenger of Allah, they say things that come true.
The Prophet said:
تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْجِنِّيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِايَةِ كَذْبَة
That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.
Al-Bukhari also recorded that Abu Hurayrah said,
The Prophet said:
إِذَا قَضَى اللهُ الاَْمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَيِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا لِلَّذِي قَالَ الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ وَصَفَ سُفْيَانُ بِيَدِهِ فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ ثُمَّ يُلْقِيهَا الاْخَرُ إِلَى مَنْ تَحْتَهُ حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ فَيَكْذِبُ مَعَهَا مِايَةَ كَذْبَةٍ فَيُقَالُ أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاء
When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say:What is it that your Lord has said
They say:The truth. And He is the Most High, the Most Great.
Then when the Jinn who are listening out, one above the other
(-- and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread --)
when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said:
Did he not tell us that on such and such a day, such and such would happen
So they believe him because of that one thing which was heard from the heavens.
This was recorded by Al-Bukhari.
Al-Bukhari recorded from A'ishah, may Allah be pleased with her, that the Prophet said:
إِنَّ الْمَلَيِكَةَ تَحَدَّثُ فِي الْعَنَانِ وَالْعَنَانُ الْغَمَامُ بِالاَْمْرِ يَكُونُ فِي الاَْرْضِ فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ فَيَزِيدُونَ مَعَهَا مِايَةَ كَذْبَة
The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.
Refutation of the Claim that the Prophet was a Poet
Allah tells:
وَالشُّعَرَاء يَتَّبِعُهُمُ الْغَاوُونَ
As for the poets, the astray ones follow them.
Ali bin Abi Talhah reported from Ibn Abbas that this means:
The disbelievers follow the misguided among mankind and the Jinn.
This was also the view of Mujahid, Abdur-Rahman bin Zayd bin Aslam, and others.
Ikrimah said,
Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah,
وَالشُّعَرَاء يَتَّبِعُهُمُ الْغَاوُونَ
(As for the poets, the erring ones follow them).
أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ
See you not that they speak about every subject in their poetry!
Ali bin Abi Talhah reported from Ibn Abbas that this means:
They indulge in every kind of nonsense.
Ad-Dahhak reported that Ibn Abbas said,
They engage in every kind of verbal art.
This was also the view of Mujahid and others.
وَأَنَّهُمْ يَقُولُونَ مَا لَاأ يَفْعَلُونَ
And that they say what they do not do.
Al-Awfi reported that Ibn Abbas said:
at the time of the Messenger of Allah, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said:
وَالشُّعَرَاء يَتَّبِعُهُمُ الْغَاوُونَ
أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ
وَأَنَّهُمْ يَقُولُونَ مَا لَاأ يَفْعَلُونَ
As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry and that they say what they do not do.
What is meant here is that the Messenger, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says:
وَمَا عَلَّمْنَـهُ الشِّعْرَ وَمَا يَنبَغِى لَهُ إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an. (36:69)
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ
وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلً مَّا تُوْمِنُونَ
وَلَا بِقَوْلِ كَاهِنٍ قَلِيلً مَّا تَذَكَّرُونَ
تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe!
Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits. (69:40-43)
The Exception of the Poets of Islam
Allah tells
إِلاَّ الَّذِينَ امَنُوا وَعَمِلُوا الصَّالِحَاتِ
Except those who believe and do righteous deeds,
Muhammad bin Ishaq narrated from Yazid bin Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said:
When the Ayah --
وَالشُّعَرَاء يَتَّبِعُهُمُ الْغَاوُونَ
(As for the poets, the erring ones follow them) was revealed, Hasan bin Thabit, Abdullah bin Rawahah and Ka`b bin Malik came to the Messenger of Allah, weeping, and said:
Allah knew when He revealed this Ayah that we are poets.
The Prophet recited to them the Ayah,
إِلاَّ الَّذِينَ امَنُوا وَعَمِلُوا الصَّالِحَاتِ
(Except those who believe and do righteous deeds), and said:
أَنْتُم
(This means) you.
وَذَكَرُوا اللَّهَ كَثِيرًا
and remember Allah much.
He said:
أَنْتُم
(This means) you.
وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا
and vindicate themselves after they have been wronged.
He said:
أَنْتُم
(This means) you.
This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq.
But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about.
The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best.
But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as (the poet) Abdullah bin Az-Zab`ari said when he became Muslim:
O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad -- When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss.
Similarly, Abu Sufyan bin Al-Harith bin Abd Al-Muttalib was one of the most hostile people towards the Prophet, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah. He began to praise the Messenger of Allah where he had mocked him, and take him as a close friend where he had regarded him as an enemy.
وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا
and vindicate themselves after they have been wronged.
Ibn Abbas said,
They responded in kind to the disbelievers who used to ridicule the believers in verse.
This was also the view of Mujahid, Qatadah and several others.
It was also recorded in the Sahih that the Messenger of Allah said to Hasan:
اهْجُهُم
Ridicule them in verse.
Or he said:
هاجِهِمْ وَجِبْرِيلُ مَعَك
Ridicule them in verse, and Jibril is with you.
Imam Ahmad recorded that Ka`b bin Malik said to the Prophet,
Allah has revealed what He revealed about the poets. The Messenger of Allah said:
إِنَّ الْمُوْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ وَالَّذِي نَفْسِي بِيَدِهِ لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْل
The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.
وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ
And those who do wrong will come to know by what overturning they will be overturned.
This is like the Ayah,
يَوْمَ لَا يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ
The Day when their excuses will be of no profit to wrongdoers. (40:52)
According to the Sahih, the Messenger of Allah said:
إِيَّاكُمْ وَالظُّلْمَ فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة
Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.
Qatadah bin Di`amah said concerning the Ayah --
وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ
(And those who do wrong will come to know by what overturning they will be overturned),
this refers to the poets and others.
This is the end of the Tafsir Surah Ash-Shu`ara'. Praise be to Allah, Lord of the worlds.
They will not believe in it until they behold the painful chastisement,
Not yet available. It requires resources to add this interpretation.
