ٱلشُّعَرَاء ٢١٢
- إِنَّهُمۡ sesungguhnya mereka
- عَنِ daripada
- ٱلسَّمۡعِ mendengar
- لَمَعۡزُولُونَ benar-benar mereka dijauhkan
Sesungguhnya untuk mendengarkannya pun mereka dijauhkan.
(Sesungguhnya mereka dari pada mendengarkan) percakapan para Malaikat (benar-benar dijauhkan) dengan dilempar oleh batu-batu meteor.
Tafsir Surat Ash-Shu'ara': 210-212.
Dan Al-Qur'an itu bukanlah dibawa turun oleh setan-setan. Dan tidaklah patut mereka membawa turun Al-Qur'an itu, dan mereka pun tidak akan kuasa. Sesungguhnya mereka benar-benar dijauhkan dari mendengar Al-Qur'an itu.
Ayat 210
Allah ﷻ berfirman, menceritakan tentang Kitab-Nya yang mulia, yang tidak datang kebatilan kepadanya baik dari depan maupun dari belakangnya, diturunkan dari sisi Tuhan Yang Maha Bijaksana lagi Maha Terpuji, dan bahwa Al-Qur'an itu diturunkan melalui Ar-Ruhul Amin yang diberi izin oleh Allah. “Dan Al-Qur'an itu bukanlah dibawa turun oleh setan-setan.” (Asy-Syu'ara': 210)
Kemudian Allah ﷻ menjelaskan bahwa setan-setan tersebut tidak dapat melakukan hal tersebut karena tiga alasan, salah satunya ialah bahwa tidaklah layak bagi mereka. Dengan kata lain, tugas itu bukanlah merupakan tujuan mereka, bukan pula yang menjadi sasaran mereka, karena tabiat mereka adalah suka kepada kerusakan dan menyesatkan hamba-hamba Allah. Padahal di dalam Al-Qur'an terkandung perintah kepada kebaikan dan larangan terhadap perbuatan yang mungkar; juga mengandung cahaya, petunjuk, dan bukti yang besar.
Kesimpulannya antara kandungan Al-Qur'an dan tujuan setan-setan itu sangat bertentangan. Karena itulah disebutkan dalam firman selanjutnya:
Ayat 211
“Dan tidaklah patut mereka membawa turun Al-Qur'an itu.” (Asy-Syu'ara': 211).
Firman Allah ﷻ: “Dan mereka pun tidak akan kuasa.” (Asy-Syu'ara': 211).
Yakni seandainya tugas itu layak bagi mereka, niscaya mereka tidak akan mampu melakukannya. Allah ﷻ telah berfirman: “Kalau sekiranya Kami menurunkan Al-Qur'an ini kepada sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Allah.” (Al-Hasyr: 21).
Kemudian Allah ﷻ menjelaskan bahwa seandainya layak bagi mereka dan mereka mampu membawanya, tentulah tidak akan sampai ke arah itu, karena mereka terjauhkan dari mendengar Al-Qur'an saat Al-Qur'an diturunkan, sebab langit dipenuhi oleh penjaga yang keras dan bintang-bintang yang menyala-nyala saat Al-Qur'an diturunkan kepada Rasulullah ﷺ. Maka tiada satu setan pun yang selamat dan sempat mendengarkannya walau barang sehuruf pun, agar perkaranya tidak bercampur baur. Hal ini merupakan rahmat dari Allah kepada hamba-hamba-Nya, dan sebagai pemeliharaan terhadap syariat-Nya serta dukungan-Nya kepada Kitab dan Rasul-Nya. Karena itulah disebutkan oleh firman-Nya:
Ayat 212
“Sesungguhnya mereka benar-benar dijauhkan dari mendengar Al-Qur'an itu.” (Asy-Syu'ara': 212).
Sama seperti yang disebutkan oleh Allah ﷻ dalam menceritakan perihal jin, melalui firman-Nya: “Dan sesungguhnya kami telah mencoba mengetahui (rahasia) langit, maka kami mendapatinya penuh dengan penjagaan yang kuat dan panah-panah api, dan sesungguhnya kami dahulu dapat menduduki beberapa tempat di langit itu untuk mendengar (berita beritanya). Tetapi sekarang barang siapa yang (mencoba) mendengarkan (seperti dulu itu lagi) tentu akan menjumpai panah api yang mengintai (untuk membakarnya).” (Al-Jin: 8-9) sampai dengan firman-Nya: “ataukah Tuhan mereka menghendaki kebaikan bagi mereka.” (Al-Jin: 10).
212. Di samping alasan di atas, Allah telah menjaga kesucian Al-Qur'an. Sesungguhnya untuk mendengarkannya pun mereka dijauhkan. karena jalan-jalan di langit yang biasa mereka lalui untuk menyadap kabar-kabar langit. telah distrilkan dari lalu lalang mereka (Lihat: Surah Jin/72:8-9) sehingga Al-Qur'an bisa sampai kepada nabi secara utuh. 213. Allah mengingatkan Nabi Muhammad. Maka janganlah sekali-kali kamu menyeru orang lain untuk menyembah tuhan selain Allah, karena nanti pada hari Kiamat, kamu termasuk orang-orang yang diazab karena syirik itu dosa tidak akan diampuni oleh Allah bagi siapa pun yang tidak bertobat ketika di dunia.
Ayat ini membantah tuduhan-tuduhan orang-orang musyrik Mekah yang mengatakan bahwa Nabi Muhammad adalah seorang tukang sihir dan tukang ramal. Allah mengatakan bahwa Al-Qur'an bukanlah ramalan atau sihir yang berasal dari setan yang menerima dan mendengar ucapan malaikat ketika sedang menyampaikan wahyu Allah kepada Rasulullah.
Ada tiga hal yang menunjukkan bahwa Al-Qur'an bukan berasal dari setan, yaitu:
1. Isi Al-Qur'an bertentangan dengan kehendak setan. Kalau setan berusaha agar manusia mengerjakan perbuatan-perbuatan yang akan menjauhkan mereka dari petunjuk Allah, adapun Al-Qur'an memerintahkan manusia mengerjakan perbuatan yang makruf dan mencegah yang mungkar.
2. Setan sendiri tidak mau menerima Al-Qur'an, apalagi menyampaikannya kepada orang lain.
3. Setan dijauhkan dari mendengar Al-Qur'an yang disampaikan Malaikat Jibril kepada Muhammad, atau mendengarkan Al-Qur'an yang sedang dibaca hamba Allah karena Al-Qur'an dijaga Allah dari setan.
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“Dan tidaklah dia itu." (pangkal ayat 210). Yaitu al-Qur'anul Karim. “Diturunkan oleh syaitan-syaitan" (ujung ayat 210). Karena ada juga di kalangan orang yang kafir dan menolak Kebenaran al-Qur'an itu yang tidak percaya bahwa Nabi Muhammad s.a.w. bukanlah menerima wahyu dari Tuhan dengan perantaraan Malaikat Ar-Ruh Al-Amin Jibril itu. Kata mereka mungkin ayat-ayat ini turun dari syaitan-syaitan.
“Dan tidaklah patut itu bagi mereka." (pangkal ayat 211). Atau tidaklah pantas al-Qur'an yang suci itu diturunkan Tuhan dengan perantaraan syaitan.
Sebab Al-Qur'an adalah wahyu yang suci dari Tuhan, tidaklah layak syaitan yang menjadi utusan Tuhan, mengantarkan wahyu yang mulia itu kepada Rasul yang mulia. Untuk menemui Rasul “Al-Amin" hendaklah diutus Ruh yang “Al-Amin" pula, sebagaimana tersebut di ayat 193 tadi."Dan tidaklah mereka sanggup." (ujung ayat 211). Cobalah fikirkan! Sedangkan Nabi yang mulia sendiri, yang ma'shum dari segala dosa dan bahaya, bila ayat al-Qur'an itu datang, lagi keluar keringatnya sebagai orang akan pingsan dan berat badannya, sehingga terbungkuk kuda kendaraannya memikul diri beliau. Betapa lagi syaitan-syaitan yang kerjanya sejak mulai nenek-moyangnya Iblis turun ke dunia bersamaan dengan keluarnya Adam dari syurga. Di dalam al-Qur'an itu ada isi Hudan, atau petunjuk, ada Nur, yaitu cahaya dari petunjuk. Sedang maksud syaitan ialah menyesatkan, orang dari petunjuk itu dan membawa orang dari tempat terang petunjuk ke dalam gelap-gulita jahiliyah. Sebab itu tidaklah syaitan akan sanggup membawanya.
“Sesungguhnya mereka itu dijauhkan benar-benar dari mendengarkannya." (ayat 212). Sebab di langit tertinggi atau di “Al-Malakut Al-Ala" itu tersimpanlah “Al-Luh al-Mahfuzh", catatan yang asli dari Sabda Ilahi, yang tidak siapa pun dapat mendekatinya. Sedangkan Malaikat-malaikat yang disuruh menjaganya tidaklah dapat menyentuh saja pun akan Luh Mahfuzh itu kalau dia tidak suci. Apatah lagi Syaitan. Tempat itu dijaga jangan sampai syaitan mendekat ke sana. Malaikat-malaikat menjaga dan “Bintang Syihab" pun turut menjaga. Asal mendekat saja sedikit, si syaitan akan dipanah hingga jatuh tersungkur sebelum sampai. Di dalam Surat 72, al-Jin ayat 8 dan 9 dijelaskan hal itu. Di ayat 8 diterangkan pengakuan Jin bahwa mereka mencoba menyentuh langit, rupanya didapatinya langit itu penuh dengan penjaga yang gagah perkasa dan bisa memanah dengan api bintang. Di ayat 9 dikatakannya bahwa mereka mencoba duduk hendak mendengar-dengar berita langit, tetapi baru saja mencoba hendak mendengar, telah datang saja panah yang keras dari bintang-bintang yang telah mengintip.
Sebab itu tidaklah mungkin ada hubungan di antara ayat-ayat yang suci ini dengan syaitan.
Meneguhkan Keyakinan Tauhid
Dalam perjuangan yang begitu hebat, mengajak urnmat manusia yang telah tersesat turun-temurun mempersekutukan yang lain dengan Allah, maka
Nabi sendiri sebagai pembawa Risalah, pembawa seruan, diberi'peringatan terlebih dahulu supaya dia sendiri jangan menyeru Tuhan selain Allah.
“Maka janganlah engkau seru beserta Allah Tuhan yang lain, supaya jangan engkau termasuk orang-orang yang kena azab." (ayat 213).
Kita percaya melihat kepada sejarah Nabi Muhammad s.a. w. sebelum dia menjadi Rasul, apatah lagi sesudahnya, tidak pernah Nabi s.a.w. menunjukkan tanda-tanda bahwa pernah ragu hatinya tentang Keesaan Allah.
Tetapi kepada beliau masih diperingatkan bahwa beliau sendiri terlebih dahulu wajib bersih samasekali hatinya daripada rasa-rasa mempersekutukan Tuhan dengan yang lain itu. Kita lihat ayat Allah yang menyampaikan larangan khusus kepada Rasulullah s.a.w. ini di dalam al-Qur'an sampai tiga kali. Ketiganya pada Surat-surat yang diturunkan di Makkah. (1) Dalam Surat 10. Yunus ayat 106 diperingatkan kepada beliau agar jangan menyeru kepada yang selain Allah, barang yang tidak memberi manfaat kepada engkau dan tidak pula memberi mudharat. (2) Dalam Surat 26 ini, asy-Syu'ara', ayat 213, melarang menyeru beserta Allah akan Tuhan yang lain yang kalau dia melakukan demikian, dia akan dimasukkan dalam golongan orang yang kena azab, disamakan dengan orang kafir. (3) Dalam Surat 28. al-Qasha$h. jangan engkau seru beserta Allah akan Tuhan yang lain: sebab “Tidak ada Tuhan, melainkan Dia".
Dapat agaknya kita fahamkan maksudnya peringatan didahulukan kepada beliau tentang hal Tauhid ini. Ialah agar kuat dan teguh jiwanya menghadapi ummat, berani dia melarang orang mempersekutukan Tuhan dengan yang lain, sebab dia sendiri sekali-kali tidak pernah mengerjakannya. Karena orang yang tidak pernah mengerjakan sesuatulah yang akan didengar dan ditaati atau dihargai orang apa yang dilarangkannya. Kalau dia sendiri pernah memperbuat apa yang dilarangnya, niscaya larangannya itu tidak akan didengar orang.
“Maka beri peringatanlah kaum kerabat engkau yang terdekat." (ayat 214).
Sesudah Rasulullah s.a.w. diberi peringatan supaya beliau jangan menyeru Tuhan yang lain beserta Allah, disuruhlah beliau supaya menyampaikan peringatan terutama kepada kaum keluarganya yang terdekat.
"Dan rendahkanlah sayap engkau." (pangkal ayat 215). Rendahkan sayap artinya gauli mereka, campuri mereka, jangan menjauhi mereka, jangan meninggi dari mereka."Kepada orang-orang yang mengikuti engkau dari orang-orang yang beriman." (ujung ayat 215). Perintah Tuhan ini pun dijalankan sepenuhnya oleh Rasulullah s.a.w. Beliau gauli mereka, beliau cari mereka jika belum bertemu. Beliau masuk ke pasar dan bergaul dengan mereka. Sehingga orang yang beriman kepada beliau itu bukanlah disebut “murid" atau “pengikut", melainkan disebut “sahabat" untuk seorang dan “ash-hab" atau “shahab" untuk banyak. Dan panggilan mereka kepada beliau pun sederhana saja: “Ya Rasul Allah."
Tentang perintah Tuhan agar beliau mengutamakan terlebih dahulu menyampaikan peringatan kepada keluarganya terdekat, maka ada beberapa Hadis menjelaskan sikap beliau setelah ayat ini turun.
Dirawikan oleh al-Imam Ahmad, berkata beliau: “Menceriterakan kepada kami Abdullah bin Numair dan al-A'masy dari ‘Amer bin Murrah. dari Said bin Jubair dari Abdullah bin Abbas r.a., dia berkata: “Seketika ayat memerintahkan supaya beliau menyamaikan peringatan kepada keluarganya terdekat itu, pergilah Nabi s.a.w. ke Bukit ash-Shafa, lalu naik ke atasnya Dari sana beliau berseru: “Ya Shabaa-haah! Datanglah! Maka orang pun berkumpul ramai, ada yang datang sendiri dan ada yang mengutus utusan. Lalu Nabi s.a.w. berkata: “Wahai seluruh keturunan Abdul Muthalib, wahai seluruh keturunan Fihr, wahai seluruh keturunan Lu-aiy, bagaimana pendapat kamu jika aku katakan kepadamu bahwa di balik bukit ini ada seperangkat tentara berkuda sedang hendak menyerbu ke mari menyerang kamu, apakah kamu percaya kata-kataku itu?" Semua menjawab: “Na'am! Kami percaya!" Lalu disambungnya lagi: “Sekarang aku katakan kepadamu semua, bahwasanya saya ini berdiri di sini guna memberi ingat kepada kamu sekalian bahwa azab siksaan Allah yang besar mengancam kamu sekalian!"
Mendengar itu berkatalah Abu Lahab: “Celakalah engkau untuk seluruh hari ini! Untuk mendengar itukah kami engkau suruh berkumpul ke mari?" Inilah asal mula turun ayat “Tabbat gadaa abi lahabin" (Celaka kedua belah tangan Abu Lahab dan terkulailah).
Hadis ini dirawikan oleh Bukhari, Muslim, at-Termidzi, an-Nasa'i dari jalan al-A'masy. (Hadis Pertama).
Hadis Kedua:
Dari al-Imam Ahmad juga, beliau mengatakan dia menerima berita dari Waki'. Dia mengatakan menerima dari Hisyam, Hisyam menerima dari ayahnya dan ayahnya ini menerima dari Aisyah (isteri Nabi s a. w.), dia berkata: “Tatkala ayat menyuruh Nabi memberi peringatan kepada keluarganya yang terdekat ini turun, berdirilah Rasulullah s.a.w. lalu beliau bersabda: “Hai Fatimah anak Muhammad! Hai Shafiah anak perempuan Abdul Muthalib, hai keturunan Abdul Muthalib semua. Saya tidak mempunyai kekuasaan untuk menolong kamu sekalian. Mintalah hartaku apa yang kamu sukai!" Dirawikan oleh Muslim.
Maksud Hadis, ialah kalau kiranya mereka meminta tolong kepada Rasulullah s.a.w. walaupun Fatimah anak kandungnya sendiri, hendak melepaskan mereka dari azab Tuhan kalau berdosa, tidaklah beliau dapat menolong. Sebab itu tidak dalam kekuasaannya. Tetapi kalau hartanya yang diminta, hanya itulah yang dapat beliau berikan.
Hadis Ketiga;
Dari al-Imam Ahmad juga, dengan Sanadnya dari Abu Hurairah bahwa seketika ayat menyuruh memberi peringatan kepada keluarga terdekat ini turun, Rasulullah s.a.w memanggil orang Quraisy, lepaskanlah dirimu dari api neraka! “Hai sekalian Bani Hasyim, bangkitkanlah dirimu dari api neraka! Hai keturunan Abdi Manaf. lepaskanlah dirimu dari api neraka! Karena aku ini, demi Allah, tidaklah mempunyai kekuasaan apa-apa buat membela kamu, kecuali karena di antara kita ada hubungan rahim, yang aku akan turut basah kena airnya." Dirawikan juga oleh Muslim dan at-Termidzi.
Hadis Keempat:
Dirawikan oleh Abu Ya'la dari Abu Hurairah, berkata Nabi s.a.w.: “Hai Bani Qushaiy, hai Bani Hasyim, hai Bani Abdi Manaf, aku ini adalah pemberi ingat, mati akan merubah keadaan, dan hari Kiamat sudah dipastkan!"
Hadis Kelima:
Dirawikan oleh Imam Ahmad dari Abu Hurairah: “Hai keturunan Abdul Muthalib, bebaskanlah dirimu dari api neraka! Hai Shafiah ‘Ammah (saudara perempuan ayah) Rasulullah, hai Fatimah anak perempuan Rasulullah! Tebuslah diri kalian keduanya dari Allah. Karena sesungguhnya aku ini tidaklah dapat berbuat apa-apa buat menghadapi kehendak Allah Mintalah kepadaku hartabendaku. Hanya itu yang dapat aku berikan."
Dan ada lagi beberapa Hadis yang lain, yang isinya menjelaskan bahwa perhubungan keluarga dengan Nabi tidaklah akan menolong, kalau bukan amal sendiri.
“Dan jika mereka mendurhakai engkau." (pangkal ayat 216). Mendurhakai ialah karena mereka tidak menjalankan apa yang engkau perintahkan, tidak memenuhi apa yang engkau kehendaki."Katakanlah “Aku sesungguhnya berlepas diri dari apa yang kamu kerjakan (ujung ayat 216) Berlepas diri artinya tidak bertanggungjawab. Atau tidak tahu-menahu sebab Rasulullah sudah sejak semula telah memberi peringatan bahwa barangsiapa yang berbuat jahat, berbuat maksiat pasti akan dihukum oleh Tuhan.
Ibnu Katsir menulis dalam Tafsirnya: “Ancaman yang khusus ini tidaklah berarti bahwa tidak kena-mengena kepada yang umum, bahwa dia adalah mengenai tiap satu dari yang umum."
Tegasnya, bahwa ancaman ini mulanya memang khusus. Peringatan kepada keluarga terdekat Nabi dan orang-orang beriman yang Nabi disuruh merendahkan sayap kepada mereka Maka kalau keluarga terdekat Nabi itu berbuat maksiat, disuruhlah Nabi memperingatkan bahwa beliau berlepas diri dari kesalahan itu. Mentang-mentang dia keturunan Rasulullah, misalnya apa yang kita sebut “Dzurriyat Rasul", yang diturunkan oleh perkawinan Saiyidina Ali bin Abu Thalib dengan Fatimah binti Rasulullah, janganlah mereka salah sangka dan janganlah orang awam terperosok menyangka bahwa keturunan Rasulullah itu kalau bersalah tidak berdosa. Sedangkan Nabi s.a.w. sendiri kalau dia tidak mentauhidkan Allah, beliau diancam akan dimasukkan dalam golongan orang yang kena azab, yang disebut di ayat 213 di atas tadi, dan beliau pun dilarang keras jadi orang Musyrikin (Surat 28, al-Qashash ayat 88), dan kalau dia misalnya berbuat demikian, dia pun terhitung orang yang zalim (Surat 10, Yunus ayat 106). Sedangkan Nabi s.a.w. memeyang disiplin demikian ketat, bagaimana orang-orang yang mengakui diri anak-cucu beliau, akan leluasa saja melanggar perintah Allah, berbuat maksiat kepada nenek-moyang-nya, lalu meminta disediakan syurga dengan gratis? Hanya orang yang dadanya kosong dari ilmu tentang Islam yang akan percaya kepada persangkaan begitu.
Dan sebagai perkataan Ibnu Katsir tadi, meskipun ayat ini khusus ditekankan untuk peringatan keras bagi orang-orang yang merasa dirinya sekeluarga dengan Nabi, niscaya begitulah mestinya untuk seluruh ummat Muhammad.
Setelah ahli Talsir mengatakan bahwa yang mengenai buat umum, artinya kalau seorang penduduk Quraisy itu masih maksiat kepada engkau, masih mendurhaka dan menentang kepada ajaran engkau dan belum juga mau percaya, maka berlepas dirilah engkau daripada mereka. Engkau tidak bersalah lagi, sebab da'wah telah engkau sampaikan. Kata ahli Tafsir itu. wahyu ini diturunkan di Makkah ketika Islam belum kuat. Setelah pindah ke Madinah, dan Islam telah kuat, kalau Musyrikin itu menentang engkau dengan kekerasan, pertahankan diri dengan kekerasan. Perangilah mereka, sampai Kalam Allah berdiri, sampai agama Allah tidak ada halangan lagi.
“Dan bertawakkallah kepada Yang Maha Perkasa, Maha Kasih-sapang." (ayat 217).
"Yang melihat engkau tatkala engkau berdiri sembahyang." (ayat 218).
Artinya, bahwa dalam engkau menghadapi tugas berat itu, memberi peringatan kepada ummat manusia yang dimulai dari keluarga terdekat sendiri, kemudian merendahkan sayap kepada orang-orang yang telah mengatakan beriman, yang kadang-kadang masih saja ditentang dan didurhakai. sampai juga dari kalangan keluarga terdekat sendiri, sebagai yang dilakukan oleh Abu Lahab, hendaklah dalam menghadapi itu semuanya engkau senantiasa bertawakkal kepada Tuhan. Ingatlah bahwa Tuhan itu Maha Perkasa. Bagaimanapun keras hati kaummu itu dalam menentang engkau, namun kehendak Tuhan tidaklah akan dapat mereka tentang. Sekeras-keras mereka, tidaklah akan dapat merubah ketentuan Tuhan. Tuhan itu Maha Perkasa, hanya kehendak-Nya jua yang berlaku. Dan Tuhan itu adalah bersifat Rahim, berarti Penyayang, Kasih-sayang. Karena Kasih-sayangNya, engkau akan tetap dilindungiNya, dan orang-orang yang telah menyatakan Iman pun akan tetap diberiNya perlindungan. Jerih payahmu menyampaikan Da'wah itu tidaklah akan dibiarkan Tuhan hilang dengan percuma saja.
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.
Truly they are barred, restrained with blazing stars, from the hearing, of the sayings of the angels.
Not yet available. It requires resources to add this interpretation.
