ٱلشُّعَرَاء ٢٠٧
- مَآ tidak
- أَغۡنَىٰ mencukupi/berguna
- عَنۡهُم dari mereka
- مَّا apa
- كَانُواْ yang mereka adalah
- يُمَتَّعُونَ mereka menikmati
niscaya tidak berguna bagi mereka kenikmatan yang mereka rasakan.
(Apakah) huruf Maa di sini bermakna Istifham yakni kata tanya, maksudnya, apakah (dapat menjamin mereka apa yang mereka selalu menikmatinya?") untuk menolak azab dari diri mereka atau meringankannya; maksudnya tidak berguna.
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)
207. Niscaya tidak berguna bagi mereka kenikmatan yang mereka rasakan. Kenikmatan di dunia yang pada akhirnya membawa kesengsaraan di akhirat tidaklah berguna. 208. Terhadap siksaan yang Allah turunkan kepada mereka, Allah memberikan alasan. Dan Kami tidak membinasakan sesuatu penduduk negeri mana pun, kecuali setelah ada orang-orang yaitu para rasul yang memberi peringatan kepadanya, dengan sejelas-jelasnya dan menunjukkan berbagai bukti kebenaran mereka, kemudian penduduk negeri tersebut mendustakan mereka. (Lihat: Surah al-Isr'/17:15).
Ibnu Abi hatim menukil riwayat tentang asbab nuzul ayat ini dari Abu Yahdham bahwa Rasulullah terlihat dalam keadaan bingung, kemudian para sahabat bertanya kepadanya apa sebab beliau bingung. Rasulullah menjawab bahwa beliau melihat musuh-musuhnya sesudah beliau wafat dari umatnya sendiri, maka turunlah ayat 205 Surah asy-Syu'ara', dan kebingungan Rasul akhirnya sirna.
Melalui ayat-ayat ini, Allah memperingatkan orang-orang musyrik Mekah tentang azab-Nya dengan berfirman, "Hai orang-orang musyrik, apakah kamu ingin mengalami nasib seperti yang dialami oleh umat-umat terdahulu? Mereka telah diberi kesenangan hidup, kekuatan tubuh, dan kesanggupan memakmurkan negeri mereka. Mereka mengira bahwa kebahagiaan, kemakmuran, dan kekuasaan yang diperoleh itu dapat mengelakkan mereka dari azab Allah. Kenyataannya tidak demikian. Mereka tetap merasakan azab yang sangat pedih. Demikian pedihnya azab itu seakan-akan mereka tidak pernah merasakan kebahagiaan dan kesenangan di dunia." Allah berfirman:
Pada hari ketika mereka melihat hari Kiamat itu (karena suasananya yang hebat), mereka merasa seakan-akan hanya (sebentar saja) tinggal (di dunia) pada waktu sore atau pagi hari. (an-Nazi'at/79: 46).
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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Setelah berkali-kali diberi ingat, datang Nabi berganti Nabi, datang Rasul berganti Rasul. Namun kafir tetap dalam kekafirannya. Kadang-kadang menantang meminta mana dia azab itu. Demikianlah sampai kepada zaman Nabi Muhammad s.a.w. berhadapan dengan kafir musyrikin itu. Azab pun datang dengan tiba-tiba."Lalu mereka berkata: “Apakah kami dapat diberi tangguh?" (ayat 203). Apakah dapat azab itu diundurkan lagi, supaya kami dapat memperbaiki kesalahan kami? Supaya kami dapat bertaubat? Sama saja dengan pengharapan Fir'aun setelah lehernya tercekik hampir tenggelam dalam lamunan ombak di lautan Qulzum:
Tetapi apakah sambutan Tuhan atas permintaan di saat yang sudah seperti itu? “Maka apakah patut mereka minta disegerakan azab Kami?" (ayat 204). Artinya dan faham lebih mendalam yang terkandung dalam ayat ini. Pada masa yang telah lalu mereka selalu mengatakan turunkan azab itu sekarang juga, kalau Tuhan itu memang berkuasa menurunkan azab! Sekarang azab yang mereka minta-minta itu telah-datang dengan tiba-tiba, maka adakah patut permintaan-permintaan mereka selama ini? Meminta azab diturunkan, kalau azab itu memang ada. Sekarang azab itu telah tiba, Apa lagi?
Sekarang datanglah pertanyaan Tuhan kepada RasulNya sendiri, Nabi Muhammad s.a.w.: “Maka bagaimana pendapat engkau" -ya Muhammad — “Jika Kami menangkap mereka bertahun-tahun?" (ayat 205). Apakah akan jadinya jika Tuhan membiarkan mereka berlarut-larut bersenang-senang?
Sedangkan hanya sebentar diberi kesenangan, mereka sudah melupakan bahkan menantang Tuhan."Kemudian datang kepada mereka apa yang telah diancamkan itu." (ayat 206). Maka apa jadinya dengan kesenangan dan kenikmatan yang telah mereka terima bertahun-tahun itu?
Ayat yang selanjutnya memberikan jawaban yang tepat: “Tidaklah ada gunanya bagi mereka apa yang mereka nikmati itu." (ayat 207).
Begitulah kejadiannya. Mula-mula segala peringatan dan ancaman tidak ada yang diterima baik. Kekafiran masih saja bersimaharajalela. Orang yang mengajak dan menyeru secara baik, untuk kemaslahatan mereka sendiri, dimusuhi. Mereka bermegah dengan kekayaan, kekuasaan, kebesaran yang ada pada mereka. Padahal mereka lupa dari mana kekayaan, kekuasaan, kebesaran itu mereka terima, kalau bukan dari Tuhan. Malahan mereka tantang Nabi; mereka katakan, kalau memang ada azab itu, coba datangkan sekarang juga, karena kami mau melihat. Tiba-tiba datanglah azab itu. Di saat itu menjadi kenyataanlah bagaimana lemahnya manusia mempertahankan kekayaan, kekuasaan dan apa yang mereka sangka kebesaran itu di hadapan azab Allah.
Di zaman moden ini kita telah kerapkali menyaksikan kejatuhan sesuatu kekuasaan dan kenaikan kekuasaan yang lain. Kita melihat orang mempergunakan alat-alat moden dan masa media moden buat propaganda memperteguh suatu kekuasaan. Kita lihat saja yang baru kejadian, yaitu usaha bangsa Amerika mempertahankan kekuasaan dan pengaruhnya di Indochina. Ber-milyard dollar yang habis, beratus ribu jiwa yang melayang, berkapal-kapal alat senjata yang telah dipergunakan, bom atom/hidrogen saja yang belum dijatuhkan. Mereka tidak menyangka akan jatuh! Musuh mereka mulanya tidak menyangka kekuatan yang sebesar ini akan dapat dipatahkan. Tetapi menjadi satu kenyataanlah bahwa Raksasa Amerika itu kalah, mereka yang dijadikan alat untuk mempertahankan pengaruh itu jatuh satu demi satu dengan tidak dapat ditahan-tahan.
Sebelum itu pada tahun 1942 kita melihat dengan mata kepala sendiri jatuhnya kekuasaan Pemerintah Belanda yang berdaulat di Indonesia sampai 350 tahun, hanya dalam masa beberapa hari saja. Kita melihat dengan mata kepala sendiri orang-orang yang berpangkat tinggi, sejak dari Gubernur General Belanda sampai kepada Guberhur di Propinsi, Residen di Residensi, Asisten Residen, Kontroleur, dan opsir-opsir yang sombong di waktu berkuasa, diiringkan ke tempat tawanan oleh bangsa yang mengalahkannya. Kita melihat pakaian-pakaian kebesaran menjadi lapuk dalam tawanan, dan akhirnya hanya tinggal celana kolor! Tepatlah Sabda Tuhan bahwa: “Tidaklah ada gunanya bagi mereka nikmat itu,"
Apabila kekuasaan telah runtuh, apa gunanya lagi singgasana tempat duduk bersemayam?
Kalau kedaulatan telah hilang, apa gunanya lagi pakaian kebesaran? Kalau istana indah telah terpaksa ditinggalkan, apa gunanya lagi perhiasan-perhiasan dan barang-barang kemegahan yang dibanggakan selama ini?
Ketika Idrus pengarang terkenal menggambarkan keadaan dan penderitaan manusia ketika Pemberontakan Surabaya diceriterakannya nasib orang-orang yang terpaksa mengungsi meninggalkan kota Surabaya karena musuh telah menduduki kota itu. Di tempat bermalam di tengah perjalanan masih ada orang perempuan yang menceriterakan merk radio yang dia pakai di rumah, padahal radio itu telah tinggal buat selama-lamanya, dan belum tentu entah dia akan kembali lagi ke rumah itu entah tidak.
Sebab itu tepatlah apa yang telah ditafsirkan tentang ini oleh Ibnu Katsir; kata beliau: “Artinya, kalaupun Kami mundurkan atau Kami beri mereka masa dan waktu menunggu lama, kemudian itu datang apa yang telah ditentukan oleh Allah, tidaklah sebuah juga nikmat kesenangan itu yang akan memberi faedah bagi mereka!"
Maka tersebutlah dalam sebuah Hadis yang shahih, bahwa kelak di hari Akhirat akan didatangkan seorang yang kafir, direndamkan ke dalam neraka sebentar, lalu ditanyai: “Adakah engkau melihat kebaikan agak sejenak?" Si kafir itu menjawab: ‘Tidak sekali-kali. Ya Rabbi!" Kemudian itu didatangkan pula seorang yang semasa di dunia hidupnya amat sengsara karena miskin, lalu dicelupkan pula sejenak ke dalam syurga, kemudian itu ditanyai: “Pernah engkau merasai susah agak sejenak?" Dia menjawab: “Sekali-kali tidak. Ya Rabbi!"
Kemudian daripada itu Tuhan menjelaskan pendirian dan keadilanNya:
“Dan tidaklah Kami membinasakan sesuatu negeri." (pangkal ayat 208). Dengan menyatukan siksaan atau azab kepada isi negeri itu."Melainkan sesudah ada baginya Pemberi ingat." (ujung ayat 208). Di sinilah Tuhan menunjukkan belas kasihanNya kepada hambaNya. Tidaklah azab langsung didatangkan saja, bagaimanapun kesalahan isi suatu negeri, kalau ke negeri itu belum diutus seorang Rasul yang akan memberi ingat dan yang akan menunjukkan jalan yang benar dan memberi ingat jalan yang salah supaya dijauhi. Tidak ada hendak melakukan aniaya terhadap hambaNya sendiri. Diutusnya para Rasul ke dunia ini adalah dalam rangka kasih-sayang Allah kepada hambaNya jua. Kelak setelah Rasul diutus, pengajaran telah disampaikan, isi al-Kitab telah diberitahu, masih juga melanggar, niscaya pastilah isi negeri itu dihukum. Kalau tidak demikian, tentu tidak adil Tuhan. Sebab orang yang taat kepada perintah Tuhan mesti ada perbedaan dan pahala dan penghargaan atas amalnya yang baik dari Tuhan, yang tidak serupa dengan yang diterima oleh yang bersalah.
“Untuk peringatan!" (pangkal ayat 209). Kedatangan Rasul-rasul ke suatu negeri diutus oleh Tuhan, ialah guna memberi peringatan tentang jalan baik yang mesti ditempuh dan jalan jahat yang mesti dijauhi. Supaya manusia dapat melakukan tugasnya, berpedoman kepada akal yang diberikan Tuhan ke dalam tiap diri untuk menampung Wahyu yang disampaikan oleh Rasul. Dan dengan tegas Tuhan bersabda: “Dan tidaklah Kami melakukan aniaya." (ujung ayat 209),
Mustahil Tuhan akan melakukan aniaya, sebab Tuhan tidak berkepentingan dengan melakukan aniaya itu. Bilamana manusia berlaku aniaya kepada sesamanya manusia, lain tidak ialah karena ada satu keuntungan bagi dirinya sendiri yang diharapkannya. Misalnya suatu pemerintahan zalim menjatuhkan hukum dengan aniaya, lain tidak maksudnya ialah menjaga jangan sampai kekuasaannya diyanggu atau hendak dirampas oleh orang lain. Padahal tidak ada satu gelintir makhluk pun yang akan sanggup mengambil kekuasaan Tuhan walau secuil kecil pun.
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.
in what way (maa here is interrogative) would that enjoyment which they were given avail them?, in averting the chastisement or mitigating it? It would be of no avail!
Not yet available. It requires resources to add this interpretation.
