ٱلْقَصَص ٦٨
- وَرَبُّكَ dan Tuhanmu
- يَخۡلُقُ Dia menciptakan
- مَا apa
- يَشَآءُ yang Dia kehendaki
- وَيَخۡتَارُۗ dan Dia memilih
- مَا tidak
- كَانَ ada
- لَهُمُ bagi mereka
- ٱلۡخِيَرَةُۚ pilihan
- سُبۡحَٰنَ Maha Suci
- ٱللَّهِ Allah
- وَتَعَٰلَىٰ dan Maha Tinggi
- عَمَّا dari apa
- يُشۡرِكُونَ mereka persekutukan
DanTuhanmu menciptakan dan memilih apa yang Dia kehendaki. Bagi mereka (manusia) tidak ada pilihan. Mahasuci Allah dan Mahatinggi Dia dari apa yang mereka persekutukan.
(Dan Rabbmu menciptakan apa saja yang dikehendaki-Nya dan memilih) apa yang dikehendaki-Nya. (Sekali-kali tidak ada bagi mereka) yakni bagi orang-orang musyrik (pilihan) maksudnya mereka tidak mempunyai pilihan apa-apa. (Maha Suci Allah dan Maha Tinggi dari apa yang mereka persekutukan) dari kemusyrikan mereka.
Tafsir Surat Al-Qasas: 68-70
Dan Tuhanmu menciptakan apa yang Dia kehendaki dan memilihnya. Sekali-kali tidak ada pilihan bagi mereka. Maha Suci Allah dan Maha Tinggi dari apa yang mereka persekutukan (dengan Dia). Dan Tuhanmu mengetahui apa yang disembunyikan (dalam) dada mereka dan apa yang mereka nyatakan. Dan Dialah Allah, tidak ada Tuhan (yang berhak disembah) melainkan Dia, bagi-Nyalah segala puji di dunia dan di akhirat, dan bagi-Nyalah segala penentuan dan hanya kepada-Nyalah kamu dikembalikan.
Ayat 68
Allah ﷻ memberitahukan bahwa hanya Dia sematalah yang mampu mencipta dan memilih, dan bahwa tiada seorang pun yang menentangNya dalam hal tersebut, serta tiada yang meminta pertanggungjawaban terhadap-Nya.
Firman Allah ﷻ: “Dan Tuhanmu menciptakan apa yang Dia kehendaki dan memilihnya.” (Al-Qashash: 68).
Maksudnya Dia memilih apa yang dikehendaki-Nya. Maka apa yang dikehendaki-Nya pasti ada, dan apa yang tidak dikehendaki-Nya pasti tiada. Semua perkara yang baik dan yang buruk berada di tangan kekuasaan-Nya dan bersumber dari-Nya.
Firman Allah ﷻ: “Sekali-kali tidak ada pilihan bagi mereka.” (Al-Qashash: 68).
Menurut pendapat yang paling sahih di antara dua pendapat, huruf ma dalam ayat ini bermakna nafi, sama pengertiannya dengan huruf ma yang terdapat di dalam firman-Nya: “Dan tidaklah patut bagi laki-laki yang mukmin dan tidak (pula) bagi perempuan yang mukmin, apabila Allah dan Rasul-Nya telah menetapkan suatu ketetapan, akan ada bagi mereka pilihan (yang lain) tentang urusan mereka.” (Al-Ahzab: 36).
Akan tetapi Ibnu Jarir memilih pendapat yang mengatakan bahwa huruf ma dalam ayat ini adalah ma mausul yang bermakna al-lazi, sehingga maknanya adalah seperti berikut: “Dan Dia memilih apa yang mengandung kebaikan bagi mereka.” Dengan alasan inilah sebagian dari golongan Mu'tazilah mengatakan wajib menjaga hal yang lebih baik.
Pendapat yang benar adalah yang mengatakan bahwa huruf ma ini adalah ma nafiyah, sebagaimana yang telah dinukil oleh Ibnu Abu Hatim melalui Ibnu Abbas dan lain-lainnya, karena sesungguhnya kedudukan ayat ini sedang menjelaskan tentang monopoli Allah ﷻ dalam menciptakan makhluk, menentukan ukurannya dan memilihnya, dan bahwa tiada tandingan bagi-Nya dalam hal tersebut. Karena itulah dalam firman selanjutnya disebutkan:
“Maha Suci Allah dan Maha Tinggi dari apa yang mereka persekutukan (dengan Dia).” (Al-Qashash: 68)
Maksudnya, yang dipersekutukan oleh mereka dengan Allah adalah berhala-berhala dan tandingan-tandingan yang tidak dapat menciptakan dan tidak pula dapat memilih sesuatu apa pun.
Ayat 69
Firman Allah ﷻ: “Dan Tuhanmu mengetahui apa yang disembunyikan (dalam) dada mereka dan apa yang mereka nyatakan.” (Al-Qashash: 69).
Yaitu mengetahui apa yang tersembunyi di dalam hati sanubari dan semua rahasia yang berada di dalamnya, sebagaimana Dia mengetahui segala sesuatu yang dinyatakan oleh semua makhluk-Nya. Allah ﷻ telah berfirman dalam ayat lain: “Sama saja (bagi Tuhan), siapa di antaramu yang merahasiakan ucapannya, dan siapa yang berterus terang dengan ucapan itu, dan siapa yang bersembunyi di malam hari dan yang berjalan (menampakkan diri) di siang hari.” (Ar-Ra'd: 10).
Ayat 70
Firman Allah ﷻ: “Dan Dialah Allah, tidak ada Tuhan (yang berhak disembah) melainkan Dia.” (Al-Qashash: 70).
Artinya, hanya Dia sematalah yang menjadi Tuhan yang berhak disembah, tiada yang harus disembah selain Dia, sebagaimana tiada Tuhan yang menciptakan segala sesuatu yang dikehendaki-Nya dan yang memilihnya selain Dia.
“Bagi-Nyalah segala puji di dunia dan di akhirat.” (Al-Qashash: 70).
Maksudnya Dialah yang terpuji dalam semua yang dilakukan-Nya, berkat keadilan dan hikmah (kebijaksanaan)-Nya.
“Dan bagi-Nyalah segala penentuan.” (Al-Qashash: 70).
Maksudnya, tiada akibat bagi perbuatan-Nya karena keperkasaan, kemenangan, hikmah, dan rahmat-Nya.
“Dan hanya kepada-Nyalah kamu dikembalikan.” (Al-Qashash: 70).
Yaitu kalian semua akan dikembalikan kepada-Nya kelak di hari kiamat, lalu Dia memberikan balasan kepada setiap orang sesuai dengan amal baik dan buruknya, tiada sesuatu pun dari amal perbuatan mereka yang tersembunyi bagi-Nya.
Begitulah yang akan dialami orang-orang musyrik di akhirat kelak. Semuanya kembali kepada hikmah dan kebijaksanaan Allah dalam segala hal, termasuk menjadikan hati yang terbuka untuk menerima hidayah dan hati yang tertutup. Dan Tuhan Pemeliharamu menciptakan apa dan siapa yang Dia kehendaki untuk diciptakan, dan memilih apa dan siapa yang Dia kehendaki untuk menerima anugerah dan mengemban amanat dari-Nya. Sekali-kali bagi mereka yang diciptakan, baik manusia maupun selainnya, tidak ada pilihan lain kecuali menerima ketetapan-Nya, suka atau tidak suka. Mahasuci Allah dari segala sifat dan tindakan yang buruk atau salah dan Mahatinggi Dia dari apa yang mereka persekutukan dengan mengangkat berhala-berhala sebagai sembahan selain Allah. Apa pun yang dialami oleh manusia, senang atau sedih, bukan mereka yang memilihnya, tetapi Allah yang memilihnya, sehingga harus diterima dengan lapang dada. Manusia hanya diminta untuk berusaha semaksimal mungkin dan menyerahkan hasilnya kepada Allah. 69. Dan, di samping itu, Tuhan Pemeliharamu wahai Rasul, mengetahui apa yang disembunyikan dalam dada mereka berupa permusuhan terhadapmu, dan apa yang mereka nyatakan secara lisan, berupa celaan-celaan kepadamu dan protes terhadap pemilihan dirimu sebagai penyampai pesan-pesan suci.
Ayat ini menerangkan bahwa Allah yang menciptakan apa yang dikehendaki-Nya. Dia satu-satunya yang berwenang memilih dan menentukan sesuatu hal, baik yang tampak maupun yang tidak, sebagaimana firman-Nya:
Apakah (pantas) Allah yang menciptakan itu tidak mengetahui? Dan Dia Mahahalus, Maha Mengetahui. (al-Mulk/67: 14)
Dan firman-Nya:
Dan tidakkah mereka tahu bahwa Allah mengetahui apa yang mereka sembunyikan dan apa yang mereka nyatakan? (al-Baqarah/2: 77)
Allah Maha Mengetahui semua makhluk-Nya, mengetahui hal ihwal, watak, dan karakternya. Kemudian Dia memilih dari hamba-hamba-Nya, siapa di antara mereka yang berhak dan wajar menerima hidayah dan diangkat menjadi rasul yang mampu melaksanakan tugasnya. Firman Allah:
Allah lebih mengetahui di mana Dia menempatkan tugas kerasulan-Nya. (al-An'am/6: 124)
Bila Allah telah menentukan sesuatu, maka manusia tidak dapat memilih sesuai keinginannya. Ia harus menerima dan menaati apa yang telah ditetapkan Allah. Firman Allah:
Dan tidaklah pantas bagi laki-laki yang mukmin dan perempuan yang mukmin, apabila Allah dan Rasul-Nya telah menetapkan suatu ketetapan, akan ada pilihan (yang lain) bagi mereka tentang urusan mereka. (al-Ahzab/33: 36)
Ayat ini diakhiri dengan satu penjelasan bahwa Allah Mahasuci dan Mahatinggi dari apa yang mereka persekutukan. Tidak ada seorang pun yang dapat menghalangi pilihan-Nya dan membatalkan ketentuan-Nya. Bagaimanapun keinginan dan kegigihan Nabi Muhammad memberi petunjuk untuk mengislamkan pamannya, Abu thalib, dan bagaimanapun kehendak dan kesungguhan penduduk Mekah supaya diutus seorang rasul dari kalangan mereka, semuanya itu gagal dan tidak terlaksana. Hanya pilihan dan ketentuan Allah yang berlaku dan menjadi kenyataan.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Berita Sesudah Kiamat
Sesudah habis bahagian pertama menjelaskan kesulitan fikiran, kekacauan hidup semasa di dunia karena tidak ada petunjuk, maka pada ayat selanjutnya ini, Allah mewahyukan tentang apa yang akan dihadapi oleh orang yang kafir itu setelah datang hari kiamat kelak.
“Dan (ingatlah) akan hari yang Dia" -(yaitu Allah Subhanahu wa Ta'ala) -"akan menyeru mereka." (pangkal ayat 62). Dalam pangkal ayat ini dijelaskan bahwa pada hari kiamat itu kelak mereka itu semuanya akan dipanggil, akan diseru oleh Tuhan, yaitu setelah mereka dihadirkan dengan paksa, kata setengah ahli tafsir dihadirkan dengan diseret, ditarik dari kakinya. Tegasnya ialah dihadirkan sebagai orang yang bersalah."Seraya Dia berkata: “Mana dia sekutu-sekutuKu yang pernah kamu dakwakan itu?" (ujung ayat 62).
Pertanyaan Tuhan sebagai demikian saja sudah menjadi cemeti pukulan bagi mereka. Sebab sekutu-sekutu itu sejak semula hakikatnya tidak ada, “Sekutu-sekutu" itu semasa di dunia dahulu adalah bikinan si penyembah itu belaka. Dia adalah berhala daripada kayu dan batu, kuburan dari tanah ter-longgok, kayu dan pohon besar, puncak gunung dan berbagai macam yang lain. Kalau dia manusia, sebahagian besar di antara mereka dituhankan setelah dia mati. Sebab itu setelah hari kiamat mereka itu jelas manusia biasa yang wajib mempertanggungjawabkan perbuatannya masa di dunia.
“Menjawablah orang-orang yang telah pasti atas mereka hukuman itu." (pangkal ayat 63). Yang pasti atas mereka hukuman ialah orang-orang yang telah jelas langkahnya yang salah di atas dunia, sebab itu sudah pasti akan mendapat azab siksaan di akhirat."Ya Tuhan kami! Mereka inilah orang-orang yang telah kami sesatkan itu; kami telah mengesatkan mereka sebagaimana kami sendiri telah sesat."Di sinilah mengaku terus-terang, tidak dapat mengelak lagi orang-orang yang selama ini menjadi tukang tipu menyesatkan orang lain, karena merasa sepi sesat sendirian. Dan mereka berkata lagi: “Kami mengatakan berlepas diri dari mereka kepada Engkau." Dengan berkata demikian mereka hendak melepaskan tanggungjawab, bahwa mereka tidaklah bermaksud mengemukakan diri buat disembah: “Mereka sekali-kali tidaklah mengembah kami." (ujung ayat 63).
Tegasnya mereka berkata: “Ya Tuhan! Kami tidaklah memaksa mereka supaya menyembah kami. Tidaklah kami berkuasa memutar balik hati mereka. Tetapi mereka sendirilah yang salah, mengapa mereka mau. Mereka mudah saja ditipu mulut manis, sebagai kami pun dahulunya tersesat atas kehendak kami sendiri. Oleh sebab itu sekarang ini kami berlepas diri dari tanggungjawab itu semua. Bukanlah kami yang mereka sembah. Bahkan kami pun tidaklah ingin supaya disembah. Yang mereka sembah itu ialah berhala, patung bikinan mereka sendiri.
“Dan dikatakan kepada mereka:" (yaitu orang-orang yang telah pergi menyembah berhala-berhala yang mereka sekutukan dengan Allah itu), “Panggillah sekutu-sekutumu itu!" (pangkal ayat 64).
Kalau memang berhala yang kamu sembah itu ada pengaruhnya, di waktu sekarang inilah yang sangat perlu mereka datang menolong kalian. Mana mereka, suruhlah kemari buat menolong kalian!
Mungkin yang setengah sudah mengerti bahwa bagaimanapun mereka menyeru memanggil tidaklah akan ada sahutan. Namun yang setengahnya lagi dicobanya juga: “Lalu mereka mengertinya, maka sekutu-sekutunga itu tidaklah mengambut seruan mereka itu." Memang begitulah yang pasti kejadian, karena memang sekutu itu tidak ada. Perintah Tuhan menyuruh panggil itu hanya semata-mata rangkaian dari siksaan atas perbuatan yang salah sejak semula. Sejak dari dunia Rasul-rasul telah memperingatkan bahwa sekutu-sekutu itu tidak ada samasekali."Dan mereka lihatlah azab!" Yang jelas kelihatan hanyalah azab siksa Ilahi yang telah lama disediakan dan sejak dahulu telah diperingatkan. Dalam perintah menyuruh panggil sekutu, dalam dicoba memanggil rupanya tidak ada, dalam pemanggilan dan penghadiran dengan keras dan mengecutkan sejak semula, dalam itu semua sudah ada azab. Dan akan ada lagi azab seterusnya.
Di saat begitulah tiba keluhan dan sesalan, sesal kemudian yang tidak ada gunanya. Sesal itu timbul dalam ingatan sabda Tuhan: “Wahai, kiranya mereka dahulu menerima petunjuk." (ujung ayat 64). Yaitu sekiranya mereka dahulu, semasa masih di dunia mau menerima petunjuk dan bimbingan yang dengan susah payah telah disampaikan oleh Rasul Tuhan, tidaklah mereka akan bernasib sejelek itu di hari kiamat.
“Dia ingatlah (lagi) akan hari, yang Dia akan menyeru mereka, seraya berkata: “Apakah sambutanmu terhadap orang-orang yang diutus itu?" (ayat 65).
Ini pun salah satu rentetan pertanyaan Tuhan yang wajib dijawab. Yaitu bagaimana sikapmu seketika Allah mengutus Rasul-rasulnya dan mereka menyampaikan seruan Allah kepada kamu? Rasul-rasul itu memberikan peringatan bahaya besar bagi yang menolak seruan itu dan bahagia besar bagi yang menyambutnya dengan baik lalu melaksanakannya.
Apabila pertanyaan seperti itu datang, apakah akan jawaban bagi orang yang tidak mau percaya tadi?
“Maka gelaplah bagi mereka segala alasan di hari itu." (pangkal ayat 66). Apa yang akan dijawabkan? Padahal mereka telah tahu bahwa Utusan Tuhan itu telah datang dan seruan (da'wah) itu telah disampaikan. Alasan apa yang akan dikemukakan padahal Allah telah mengetahui segala isi hati, segala perasaan yang buruk yang disembunyikan. Allah telah tahu memang, bahwa mereka ingkar dan kufur akan seruan Rasul itu. Jika Tuhan bertanya kepada mereka di waktu itu, lain tidak ialah dalam rangka tekanan sebagai azab juga. Karena di hari ini telah terbukti belaka apa yang dikatakan oleh Rasul itu dahulu di dunia. Semua pertanyaan tidak dapat mereka jawab, karena segala alasan atau berita telah tertutup: “Karena itu tidaklah mereka tanpa-bertanpa lagi di antara satu dengan yang lain." (ujung ayat 66). Sebab semua sudah sama kebingungan dan ketakutan. Mulut tidak terbetik lagi untuk bertanya dan untuk menjawab. Sedang sesama sendiri sudah tertutup mulut, apatah lagi terhadap kepada Tuhan.
“Adapun barangsiapa yang bertaubat dan beriman dan beramal yang sha/ih maka mudah-mudahan dia termasuk dalam golongan orang yang menang" (ayat 67).
Ayat 67 ini adalah membukakan pengharapan. Bagaimanapun besar kesalahan yang telah diperbuat, asal masih di atas dunia ini juga, apabila telah taubat, maka dosa itu akan diampuni.
Banyaklah ayat di dalam al-Qur'an menganjurkan taubat. Demikian juga di dalam Hadis dan Hadis Qudsi. Di dalam Surat al-Furqan (Surat 25) ayat 68, 69, 70 dan 71 disebutkan bahwa walaupun berbuat tiga dosa besar yang termasuk “Sab'il mubiqat" (tujuh dosa besar) yang sangat berat, yaitu mempersekutukan yang lain dengan Allah, membunuh manusia tidak dengan benar (keputusan hakim dan dalam perang) dan berzina, semuanya dapat diampuni Tuhan asal bertaubat. Dan taubat itu wajib dibuktikan dengan Iman, dan Iman wajib dibuktikan dengan amalan yang shalih, perbuatan yang baik, maka dosa-dosa besar itu akan diampuni Tuhan. Dalam ayat 67 yang tengah kita tafsirkan int Tuhan memberikan harapan dengan kalimat: “Maka mudah-mudahan dia termasuk dalam golongan orang yang menang."
Mudah-mudahan adalah terjemah dari kalimat … (‘asaa).
Berkata ahli-ahli tafsir:
“Kata-kata ‘asaa (mudah-mudahan) kalau datang dari Allah, artinya ialah pasti."
Imam an-Nawawi di dalam kitab beliau “Ripadhush-Shalihin"menulis syarat taubat tiga perkara: (1) Segera hentikan maksiat itu seketika itu juga, (2) Sangat menyesal atas perbuatan maksiat yang telah terlanjur, (3) Berazam bulat tidak akan berbuat begitu lagi untuk selama-lamanya.
Kekuasaan Mutlak Tuhan
“Dan Tuhan engkau menciptakan apa yang Dia kehendaki dan Yang Memilih “ (pangkal ayat 68). Pangkal ayat jni dan seterusnya mengingatkan kembali kekuasaan mutlak Tuhan buat mencipta dan buat memilih apa yang Dia sukai. Makhluk tidak boleh dan tidak akan sanggup mencampuri urusan Tuhan. Setinggi-tinggj kebolehan makhluk hanya berdoa, memohon kepada
Tuhan, moga-moga Tuhan dengan hikmatNya yang tertinggi mengabulkan apa yang dimohonkan oleh makhlukNya.
Dialah yang menjadikan segala sesuatu, mengetahui segala sesuatu lahirnya dan batinnya. Dari Dia asalnya dan kepadanya kembali. BagiNya pujian sekarang dan bagiNya pujian nanti. Manusia tidak ada kuasa, bahkan jin atau malaikat sekalipun tidak ada yang berkuasa, untuk menentukan sesuatu dan memilih sesuatu. “Tidak ada pilihan bagi mereka." Sungguh bagi seluruh makhluk tidak ada pilihan lain. Apa yang dipilihkan Tuhan buat kita, itulah yang kita terima. Sampai kepada bentuk rupa kita, bunyi suara kita, tinggi atau rendah badan kita, segala langkah yang kita langkahkan, nasib yang kita temui, kian terasa, kian diinsafi, adalah menurut ketentuan Allah belaka. Kita memang diberi akal dan ikhtiar, tetapi selalu terbukti bahwa kehendak Allah jua yang berlaku."Amat Sucilah Allah dan Amat Tinggi dari apa yang mereka persekutukan itu." (ujung ayat 68).
Ujung ayat inilah Tauhid Uluhiyah yang sejati. Oleh karena segala sesuatu, sejak dari yang sangat kecil sampai kepada yang sangat besar, adalah di bawah kekuasaan mutlak Allah, tidaklah pantas Dia kita persekutukan dengan yang lain. Karena “yang lain" itu tidak ada."Yang lain, selain Allah adalah makhluk Allah belaka."
“Dan Tuhan engkau mengetahui apa yang disembunyikan oleh dada mereka." (pangkal ayat 69). Yang disembunyikan oleh dada ialah perasaan yang belum dikeluarkan, yang masih terkhatar dalam hati. Tuhan tahu itu! “Dan apa yang mereka nyatakan." (ujung ayat 69). Yaitu perasaan hati yang telah disampaikan sebagai ucapan, sehingga diketahui oleh orang lain. Kadang-kadang ada manusia yang berbeda apa yang diucapkannya daripada apa yang disimpannya dalam hatinya. Dia benci dikatakannya suka. Dia marah tetapi dia senyum seperti tidak marah. Dia jahat tetapi berlaku sebagai orang baik! Dengan Tuhan semuanya itu tidak dapat disembunyikan. Sampai kepada darah kita yang mengalir ganti-berganti dari seluruh badan dan berpusat kepada jantung kita, diketahui oleh Tuhan. Ayat ini mendidik kita supaya berlaku jujur dalam hidup kita. Oleh sebab itu maka Kalimat Tauhid disebut juga Kalimat Ikhlash.
“Dan Dia adalah Allah!" (pangkal ayat 70). Yang berdiri sendiriNya: “Tidak ada Tuhan selain Dia." Karena arti dan maksud kalimat TUHAN ialah Maha Penguasa Tertinggi, yang disembah, yang dipuja, tempat berlindung; “Bagi-Nyalah segala puji-pujian pada yang pertama." Yaitu pada hidup yang pertama di dunia ini. Karena dari Dialah datang segala pertolongan, rezeki dan kesempatan yang diberikan dalam dunia ini; “Dan pada yang kemudian." Yaitu kehidupan akhirat yang kekal untuk selama-alamya; “Dan Dialah yang menentukan." Menentukan umur, menentukan rezeki, menentukan batas kesanggupan kita sebagai manusia, bahkan menentukan peraturan di dalam alam ini; tidak siapa pun yang sanggup merubahnya. Hukum keputusan semata-mata dari Dia; “Dan kepadaNyalah kamu semua akan dikembalikan." (ujung ayat 70).
Dari Dia kita datang. Dengan izin dan kehendakNya kita didatangkan ke dalam dunia ini, dan dengan jaminan daripadaNya kita sempat hidup di sini, dalam perjalanan hidup menempuh ke perhentian terakhir sementara, yaitu kubur. Dan tempat kembali terakhir tidak lain, melainkan kepadaNya jua. Di sana kita mempertanggungjawabkan segala tingkah-laku dan langkah yang kita lalui dalam hidup ini, sesudah diberinya kita dua pedoman. Pertama, akal budi, dan kedua petunjuk yang Dia berikan dengan perantaraan Rasul-rasul.
The Believers among the People of the Book
Allah tells:
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُوْمِنُونَ
Those to whom We gave the Scripture before it, they believe in it.
Allah tells us that the pious scholars among the People of the Book believe in the Qur'an, as He says:
الَّذِينَ اتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلَوَتِهِ أُوْلَـيِكَ يُوْمِنُونَ بِهِ
Those to whom We gave the Book recite it as it should be recited, they are the ones who believe therein. (2:121)
وَإِنَّ مِنْ أَهْلِ الْكِتَـبِ لَمَن يُوْمِنُ بِاللَّهِ وَمَأ أُنزِلَ إِلَيْكُمْ وَمَأ أُنزِلَ إِلَيْهِمْ خَـشِعِينَ للَّهِ
And there are, certainly, among the People of the Scripture, those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. (3:199)
قُلْ ءَامِنُواْ بِهِ أَوْ لَا تُوْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلٌّذْقَانِ سُجَّدًا
وَيَقُولُونَ سُبْحَانَ رَبِّنَأ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say:Glory be to our Lord! Truly, the promise of our Lord must be fulfilled. (17:107-108)
وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ امَنُواْ الَّذِينَ قَالُوَاْ إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا امَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
... and you will find the nearest in love to the believers those who say:We are Christians. That is because among them are priests and monks, and they are not proud.
And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized.
They say:Our Lord! We believe; so write us down among the witnesses. (5:82-83)
Sa`id bin Jubayr said,
This was revealed concerning seventy priests who were sent by An-Najashi (ruler of Ethiopia). When they came to the Prophet, he recited to them:
يس
وَالْقُرْءَانِ الْحَكِيمِ
Ya Sin. By the Qur'an, full of wisdom. (36:1-2) until he completed the Surah.
They began to weep, and they embraced Islam.
These other Ayat were revealed concerning them:
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُوْمِنُونَ
وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا امَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ
Those to whom We gave the Scripture before it, they believe in it.
And when it is recited to them, they say:We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from Muslims.
meaning, `even before the Qur'an came we were Muslims, i.e., we believed in One God and were sincerely responding to Allah's commands.
أُوْلَيِكَ يُوْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا
These will be given their reward twice over, because they are patient,
means, those who have this characteristic -- that they believed in the first Book and then in the second.
Allah says:
بِمَا صَبَرُوا
(because they are patient), meaning, in their adherence to the truth, for taking such thing upon oneself is not easy for people.
It was reported in the Sahih from the Hadith of Amir Ash-Sha`bi from Abu Burdah that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah said:
ثَلَثَةٌ يُوْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ
رَجُلٌ مِنْ أَهْلِ الْكِتَابِ امَنَ بِنَبِيِّهِ ثُمَّ امَنَ بِي
وَعَبْدٌ مَمْلُوكٌ أَدَّى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ
وَرَجُلٌ كَانَتْ لَهُ أَمَةٌ فَأَدَّبَهَا فَأَحْسَنَ تَأْدِيبَهَا ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا
There are three who will be given their reward twice:
a man among the People of the Book who believed in his Prophet then believed in me;
a slave who fulfills his duty towards Allah and towards his master; and
a man who has a slave woman and educates her and teaches her good manners, then he frees her and marries her.
Imam Ahmad recorded that Abu Umamah said:
On the day of the Conquest (of Makkah) I was walking alongside the Messenger of Allah as he was riding, and he said some very beautiful words, including the following:
مَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابَيْنِ فَلَهُ أَجْرُهُ مَرَّتَيْنِ وَلَهُ مَا لَنَا وَعَلَيْهِ مَا عَلَيْنَا وَمَنْ أَسْلَمَ مِنَ الْمُشْرِكِينَ فَلَهُ أَجْرُهُ وَلَهُ مَا لَنَا وَعَلَيْهِ مَا عَلَيْنَا
Whoever among the people of the two Books becomes Muslim, he will have his reward twice, and he has the same rights and duties as we do. Whoever among the idolators becomes Muslim will have one reward, and he has the same rights and duties as we do.
Allah's saying:
وَيَدْرَوُونَ بِالْحَسَنَةِ السَّيِّيَةَ
and repel evil with good,
means, they do not respond to evil in kind, rather they forgive and overlook.
وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
and spend out of what We have provided for them.
meaning, `from the lawful provision that We have given them, they spend on their families and relatives as they are required to do, and they pay Zakah and give voluntary charity.
وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ
And when they hear evil vain talk, they withdraw from it,
meaning, they do not mix with the people who indulge in such talk, rather they do as Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
and if they pass by some evil vain talk, they pass by it with dignity. (25:72)
وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَمٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ
and they say:To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.
means, if some foolish person speaks to them in a foolish manner and says something to which it does not befit them to respond, they turn away from him and do not respond in kind with ugly speech. They never say anything but good words. Allah says of them that they say:
لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَمٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ
(To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant),
meaning, `we do not seek the way of the ignorant and we do not like it.
Allah guides Whom He wills
Allah says to His Messenger :`O Muhammad:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ
Verily, you guide not whom you like'
meaning, `the matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,' as He says:
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَأءُ
Not upon you is their guidance, but Allah guides whom He wills. (2:272)
وَمَأ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُوْمِنِينَ
And most of mankind will not believe even if you desire it eagerly. (12:103)
This Ayah is even more specific than the following:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.
meaning:Allah knows best who deserves to be guided and who deserves to be misguided.
It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah.
He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, i.e., born of kinship, not a love that was born of the fact that he was the Messenger of Allah.
When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah's is the complete wisdom.
Az-Zuhri said that Sa`id bin Al-Musayyib narrated to me that his father, Al-Musayyib bin Hazan Al-Makhzumi, may Allah be pleased with him, said:
When Abu Talib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said:
يَا عَمِّ قُلْ لَاا إِلَهَ إِلاَّ اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ الله
O my uncle, say La ilaha illallah, a word which I may use as evidence in your favor before Allah (in the Hereafter).
Abu Jahl bin Hisham and Abdullah bin Abi Umayyah said:
`O Abu Talib, will you leave the religion of Abdul-Muttalib'
The Messenger of Allah kept urging him to say La ilaha illallah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib' -- until, at the very end, he said that he was on the religion of Abdul-Muttalib, and he refused to say La ilaha illallah.
The Messenger of Allah said:
وَاللهِ لَااَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك
By Allah, I shall certainly seek forgiveness for you unless I am told not to.
Then Allah revealed:
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى
It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators, even though they be of kin. (9:113)
And there was revealed concerning Abu Talib the Ayah,
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء
Verily, you guide not whom you like, but Allah guides whom He wills.
This was recorded (by Al-Bukhari and Muslim) from the Hadith of Az-Zuhri.
The Excuses made by the People of Makkah for not believing, and the Refutation of Their Excuses
Allah tells
وَقَالُوا إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا
And they say:If we follow the guidance with you, we would be snatched away from our land.
Allah tells us that this is the excuse which was given by some of the disbelievers for not following true guidance.
They said to the Messenger of Allah:
إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا
(If we follow the guidance with you, we would be snatched away from our land),
meaning, `we are afraid that if we follow the message of guidance that you have brought, and go against the pagan Arab tribes around us, they will seek to do us harm and wage war against us, and they may snatch us away from wherever we may be.'
Allah said in response to them:
أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا امِنًا
Have We not established for them a secure sanctuary,
meaning, the excuse they give is a lie and is false, because Allah has put them in a secure city and a venerated sanctuary which has been safe from the time it was built -- how could this sanctuary be safe for them when they believed in disbelief and Shirk, and how could it not be safe for them when they become Muslims and follow the truth.
يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ
to which are brought fruits of all kinds,
means, all kinds of fruits from the surrounding regions, from At-Ta'if and elsewhere.
Similarly, the people of Makkah engaged in trade and other goods also came to their city.
رِزْقًا مِن لَّدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
a provision from Ourselves, but most of them know not.
- this is why they said what they said
The Destruction of Towns, which are not destroyed until Evidence is established against Them
Referring to the people of Makkah, Allah says:
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا
And how many a town have We destroyed, which was thankless for its means of livelihood!
They were arrogant transgressors who denied Allah's blessing of giving them ample provision.
This is like the Ayah,
وَضَرَبَ اللّهُ مَثَلً قَرْيَةً كَانَتْ امِنَةً مُّطْمَيِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ
وَلَقَدْ جَاءهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ
And Allah gives the example of a township (Makkah), it was secure and peaceful:its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah. So Allah made it taste extreme hunger (famine) and fear, because of what they did.
There has come to them a Messenger from among themselves, but they denied him, so the torment seized them while they were wrongdoers. (16:112-113)
Allah said:
فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلاَّ قَلِيلً
And those are their dwellings, which have not been inhabited after them except a little.
Their land became empty and desolate, and you can see nothing but their dwellings.
وَكُنَّا نَحْنُ الْوَارِثِينَ
And verily, We have been the heirs.
Their towns became ruins, with none remaining.
Then Allah tells us of His justice and that He does not destroy anyone unjustly; on the contrary, He destroys those whom He destroys after establishing proof against them.
So, he says
وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا
And never will your Lord destroy the towns until He sends to their mother town i.e., Makkah --
رَسُولاً يَتْلُو عَلَيْهِمْ ايَاتِنَا
a Messenger reciting to them Our Ayat.
This indicates that the Unlettered Prophet, Muhammad was sent from the Mother of Cities as a Messenger to all cities and towns, Arab and non-Arab alike.
This is like the Ayat:
لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا
so that you may warn the Mother of Towns and all those around it. (6:92)
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
Say:O mankind! Verily, I am sent to you all as the Messenger of Allah. (7:158)
لااٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
That I may therewith warn you and whomsoever it may reach. (6:19)
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
but those of the sects that reject it, the Fire will be their promised meeting place. (11:17)
وَإِن مِّن قَرْيَةٍ إِلاَّ نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَـمَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا
And there is not a town but We shall destroy it before the Day of Resurrection, or punish it with a severe torment. (17:58)
Allah tells us that He will destroy every town before the Day of Resurrection, as He says:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger. (17:15)
Allah has sent the Unlettered Prophet to all the towns (all of mankind), because he has been sent to the Mother of Cities, their source to which they all return.
It was recorded in the Two Sahihs that the Prophet said:
بُعِثْتُ إِلَى الاَْحْمَرِ وَالاَْسْوَد
I have been sent to the red and the black.
Prophethood ended with him, and there is no Prophet or Messenger to come after him, but his way will remain as long as night and day remain, until the Day of Resurrection.
Allah also tells that:
وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلاَّ وَأَهْلُهَا ظَالِمُونَ
And never would We destroy the towns unless the people thereof are wrongdoers
This World is transient and the One Whose concern is this World is not equal to the One Whose concern is the Hereafter
Allah tells:
وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى
And whatever you have been given is an enjoyment of the life of the world and its adornment, and that which is with Allah is better and will remain forever.
Allah tells us about the insignificance of this world and its contemptible adornments which are nothing in comparison to the great and lasting delights which Allah prepared for His righteous servants in the Hereafter.
As Allah says:
مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ
Whatever is with you, will be exhausted, and whatever is with Allah will remain. (16:96)
وَمَا عِندَ اللَّهِ خَيْرٌ لِّلَبْرَارِ
and that which is with Allah is the best for the most righteous. (3:198)
وَمَا الْحَيَوةُ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ مَتَـعٌ
whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment. (13:26)
بَلْ تُوْثِرُونَ الْحَيَوةَ الدُّنْيَا
وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
Nay, you prefer the life of this world. Although the Hereafter is better and more lasting. (87:16-17)
The Messenger of Allah said:
وَاللهِ مَا الْحَيَاةُ الدُّنْيَا فِي الاْاخِرَةِ إِلاَّ كَمَا يَغْمِسُ أَحَدُكُمْ إِصْبَعَهُ فِي الْيَمِّ فَلْيَنْظُرْ مَاذَا يَرْجِعُ إِلَيْه
By Allah, the life of this world in comparison to the Hereafter is as if one of you were to dip his finger in the sea; let him see what comes back to him.
Allah's saying:
أَفَلَ تَعْقِلُونَ
Have you then no sense!
means, do those who prefer this world to the Hereafter have no sense!
أَفَمَن وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَن مَّتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ
Is he whom We have promised an excellent promise -- which he will find true -- like him whom We have made to enjoy the luxuries of the life of the world, then on the Day of Resurrection, he will be among those brought up!
Is the one who believes in the reward which Allah has promised in return for righteous deeds, which he will undoubtedly attain, like one who disbelieves in the meeting with Allah and in His promises and threats. He is only enjoying a few days in this life.
Mujahid and Qatadah said concerning the Ayah:
ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ
(then on the Day of Resurrection, he will be among those brought up).
He will be among those who are punished.
It was said that this was revealed concerning the Messenger of Allah and Abu Jahl, or that it was revealed concerning Hamzah and Ali, and Abu Jahl.
Both views were narrated from Mujahid.
The apparent meaning is that it is more general than that.
This is like the Ayah where Allah describes a believer in Paradise looking out at his companion who is in Hell, and saying:
وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell). (37:57)
And Allah says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
but the Jinn know well that they have indeed to appear (before Him). (37:158)
The Idolators and Their Partners and the Enmity between Them in the Hereafter
Allah tells:
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ
And (remember) the Day when He will call to them and say:
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
أَيْنَ شُرَكَايِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
Where are My (so-called) partners whom you used to assert!
meaning, `where are the gods which you used to worship in the world, the idols and rivals! Can they help you or save you!' This is said in the nature of a rebuke and warning, as in the Ayah,
وَلَقَدْ جِيْتُمُونَا فُرَادَى كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَّا خَوَّلْنَـكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَأءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَأءُ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
And truly, you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allah. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you. (6:94)
His saying
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ
Those about whom the Word will have been fulfilled,
means the Shayatin and evil Jinn, and those who used to advocate disbelief.
رَبَّنَا هَوُلَاء الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ
Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence before You. It was not us they worshipped.
They will testify against them and say that they led them astray, then they will declare their innocence of their worship.
This is like the Ayat:
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً
كَلَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them. (19:81-82)
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَأيِهِمْ غَـفِلُونَ
وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَاءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
And who is more astray than one who calls besides Allah, who will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them!
And when mankind are gathered, they will become their enemies and will deny their worshipping. (46:5-6)
Ibrahim Al-Khalil, peace be upon him, said to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً
You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other. (29:25)
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الَاسْبَابُ
وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّوُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ
When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say:If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us. Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire. (2:166-167)
Allah says
وَقِيلَ ادْعُوا شُرَكَاءكُمْ
And it will be said (to them):Call upon your partners,
meaning, `to save you from the predicament you are in, as you hoped that they would do in this world.'
فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ
and they will call upon them, but they will give no answer to them, and they will see the torment.
means, they will realize for sure that they are inevitably destined for the Fire.
His saying:
لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ
If only they had been guided!
means, when they see the punishment with their own eyes, they will wish that they had been among the guided in this world.
This is like the Ayah,
وَيَوْمَ يَقُولُ نَادُواْ شُرَكَأيِىَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقاً
وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا
And the Day He will say:Call those partners of Mine whom you claimed.
Then they will cry unto them, but they will not answer them, and We shall put a Mawbiq (a barrier) between them. And the criminals, shall see the Fire and apprehend that they have to fall in it. And they will find no way of escape from there. (18:52-53)
Their attitude towards the Messengers on the Day of Resurrection
Allah says:
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ
And the Day He will call to them, and say:What answer gave you to the Messengers!
The first call will be concerning the issue of Tawhid, which includes evidences of the Prophethood --
`What was your response to the Messengers who were sent to you! How did you deal with them!'
This is like the questions which will be asked of a person in his grave:`who is your Lord who is your Prophet and what is your religion!'
The believer will testify that there is no God except Allah and that Muhammad is His servant and Messenger, but the disbelievers will say, Oh, oh, I do not know.
So he will have no answer on the Day of Resurrection except to remain silent, because whoever is blind in this world (i.e., does not see Allah's signs and believes not in Him), will be blind in the Hereafter, and more astray.
Allah says:
فَعَمِيَتْ عَلَيْهِمُ الاَْنبَاء يَوْمَيِذٍ فَهُمْ لَا يَتَسَاءلُونَ
Then the news of a good answer will be obscured to them on that Day, and they will not be able to ask one another.
Mujahid said:
The proof will be obscured from them,
so they will not be able to ask one another for help by virtue of their blood ties.
Allah's saying
فَأَمَّا مَن تَابَ وَامَنَ وَعَمِلَ صَالِحًا
But as for him who repented, believed, and did righteous deeds,
means, in this world.
فَعَسَى أَن يَكُونَ مِنَ الْمُفْلِحِينَ
then perhaps he will be among those who are successful.
means, on the Day of Resurrection.
And the word; perhaps (`Asa), when used in reference to Allah, may He be exalted, implies that the thing described will inevitably come to pass, and this will undoubtedly happen by the grace and mercy of Allah
Allah Alone is the One Who has the Power of Creation, Knowledge and Choice
Allah tells us that He is the only One Who has the power to create and make decisions, and there is no one who can dispute with Him in that or reverse His judgement.
His saying:
وَرَبُّكَ يَخْلُقُ مَا يَشَاء وَيَخْتَارُ
And your Lord creates whatsoever He wills and chooses,
means, whatever He wills, for what He wills, happens; and what He does not will, does not happen. All things, good and bad alike, are in His Hands and will return to Him.
مَا كَانَ لَهُمُ الْخِيَرَةُ
سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ
no choice have they.
is a negation, according to the correct view.
This is like the Ayah,
وَمَا كَانَ لِمُوْمِنٍ وَلَا مُوْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. (33:36)
سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ
Glorified is Allah, and exalted above all that they associate.
Then Allah says:
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
And your Lord knows what their breasts conceal, and what they reveal.
He knows what is hidden in their hearts, just as He knows what they do openly.
سَوَاءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ وَسَارِبٌ بِالنَّهَارِ
It is the same whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day. (13:10)
وَهُوَ اللَّهُ لَا إِلَهَ إِلاَّ هُوَ
And He is Allah; La ilaha illa Huwa,
meaning, He is unique in His divinity, for none is to be worshipped besides Him, and there is no lord who can create what he wills and chooses besides Him.
لَهُ الْحَمْدُ فِي الاُْولَى وَالاْخِرَةِ
His is the praise, in the first and in the last,
in all that He does, He is to be praised for His justice and wisdom.
وَلَهُ الْحُكْمُ
His is the decision,
that none can put back, because of His might, power, wisdom and mercy.
وَإِلَيْهِ تُرْجَعُونَ
and to Him shall you be returned.
means, all of you on the Day of Resurrection, and everyone will be rewarded or punished according to his deeds, good and evil alike, and absolutely none of their deeds will be concealed from Him.
And your Lord creates whatever He will and chooses, whatever He will. They, the idolaters, do not have the choice, the right to choose anything. Glory be to God and exalted be He above what they associate, [above] their idolatry.
Commentary
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ (And your Lord creates what He wills and chooses - 28:68). According to one interpretation of this verse, the choice referred to here is Allah's choice with regard to the divine commands, and the sense is that as Allah Ta` ala is unique in the creation of universe and no one is His partner, so is He in the issuance of His commands. He can give out any command to His creatures. But Imam Baghawi, in his commentary, and ` Allamah Ibn Al-Qayyim (رح) in the preface of Zad al-Ma` ad have adopted another interpretation according to which the choice of Allah Ta’ ala, as envisaged in this verse, relates to the prerogative of Allah Ta` ala by which He selects any one from His creatures for His favours. According to Baghawi, this was the reply given to the infidels of Makkah on their observation لَوْلَا نُزِّلَ هَـٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ (Why was this Qur'an not sent down upon some man of moment in the two cities? - 43:31) that is, ` If Allah had wished to reveal this Qur'an He should have revealed it on some dignitary of Makkah or Ta'if, so that he should have had respect and reverence. What was the wisdom in revealing it on a poor orphan?' In answer to this suggestion it is said in the present verse that it is the prerogative of the Lord of universe, who has created all the creatures without any help or partner, to select any one from His creatures for the special favours He wishes to confer. It is not for you to suggest whom He should or should not select, nor is He bound to listen to your suggestions.
Giving preference to one thing over the other or to one person over the other, and determination of correct standard of preference, are all Divine prerogatives
Haafiz Ibn Al-Qayyim has drawn an outstanding rule from this verse that the preference given to places and things in this world are not achieved by them with their own efforts or deeds, but it is the result of direct selection and prerogative of the Creator of the universe. He has created seven skies, out of which He has given preference to highest sky over others, although the material of all is the same. Similarly, He has given preference to Jannat al- Firdaus over all other parts of the Jannah. Then, He preferred Jibra'il, Mika'il, Isra'fil, etc. over all other angels, and has placed prophets on highest pedestal among the humans. And among the prophets has given preference to more resolute ones over all other prophets. Then among the resolute, He has given preference to His Khalil Ibrahim (علیہ السلام) and Habib Muhammad ﷺ over all other resolute prophets. Then preference is given to progeny of Ismail (علیہ السلام) over all other people of the world, then to Quraish among the progeny of Ismail (علیہ السلام) and to Bani Hashim over all the Quraish, and finally to Sayyidna Muhammad Mustafa ﷺ over entire Bani Hashim. Similarly, the preference given to companions of the Holy Prophet ﷺ and other elders of the Ummah, is all under the control and prerogative of Allah Subhanahu wa Ta` ala, and the result of His selection.
In the same way, many places of the world are preferred over other places, and many days and nights have preference over the normal days and nights. In short, the original standard of preference in the entire universe is His prerogative and selection. However, at times , human acts may also become a cause of preference in the sense that those performing righteous acts are preferred over the others, and the places where such people live or perform virtuous acts may also acquire preference over other places. This preference can be gained by sincerity of effort and righteous deeds. The gist of this discussion is that the basis of preference in the world is dependent on two things. One is beyond one's control and rests entirely on the selection of Allah Ta’ ala, and the other is within the ability of human beings and may be achieved by righteous deeds and superior morals. Allamah Ibn al-Qayyim (رح) has deliberated in great detail on this subject and has concluded that the four Rightly Guided Caliphs have precedence over all other companions of the Prophet ﷺ . Then Sayyidna Abu Bakr ؓ has preference over other three Caliphs. After that Sayyidna ` Umar Ibn al-Khattab ؓ has preference over the other two, and Sayyidna ` Uthman ؓ over Sayyidna 'Ali ؓ . He has proved this sequence with the help of two standards discussed above. Shah Abdul Aziz Dehlavi (رح) has also written a booklet on this subject in Persian language, which I have translated in Urdu and Arabic. Urdu translation has been published under the title (بَعض التفسصِیل لمَسٔلۃ التفضیل) and Arabic translation is included in my book Ahkam al-Qur'an, under Surah Al-Qasas. This is a research work that would be of interest to scholars.
