ٱلصَّافَّات ٢٢
- ٱحۡشُرُواْ kumpulkanlah
- ٱلَّذِينَ orang-orang yang
- ظَلَمُواْ (mereka) zalim
- وَأَزۡوَٰجَهُمۡ dan isteri-isteri mereka
- وَمَا dan apa
- كَانُواْ adalah mereka
- يَعۡبُدُونَ mereka sembah
(Diperintahkan kepada malaikat), "Kumpulkanlah orang-orang yang zalim beserta teman sejawat mereka dan apa yang dahulu mereka sembah,
Kemudian diperintahkan kepada para malaikat itu, ("Kumpulkanlah orang-rang yang zalim) yaitu orang-orang yang berbuat aniaya terhadap diri mereka sendiri karena mereka telah berbuat kemusyrikan (beserta teman sejawat mereka) teman-teman karib mereka, yaitu setan-setan (dan sesembahan-sesembahan yang selalu mereka sembah.).
Tafsir Surat As-Saffat: 20-26
Dan mereka berkata, "Aduhai, celakalah kita!" Inilah hari pembalasan. Inilah hari keputusan yang kamu selalu mendustakannya. (Kepada malaikat diperintahkan), "Kumpulkanlah orang-orang yang zalim beserta teman sejawat mereka dan sembahan-sembahan yang selalu mereka sembah selain Allah, maka tunjukkanlah kepada mereka jalan ke neraka. Dan tahanlah mereka (di tempat perhentian), karena sesungguhnya mereka akan ditanya, 'Mengapa kamu tidak tolong-menolong?' Bahkan pada hari itu mereka menyerah diri. Allah ﷻ menceritakan apa yang diucapkan oleh orang-orang kafir pada hari kiamat nanti, bahwa mereka mencela diri mereka sendiri, dan mengakui bahwa mereka dahulu sewaktu di alam dunia telah berbuat aniaya terhadap diri sendiri.
Apabila mereka menyaksikan kengerian-kengerian di hari kiamat, barulah mereka menyesali perbuatan mereka dahulu dengan penyesalan yang sebesar-besarnya. Pada saat itu tiada gunanya lagi penyesalan, karena nasi telah menjadi bubur. Dan mereka berkata, "Aduhai, gelakalah kita!" Inilah hari pembalasan (Ash-Shaffat: 20) Maka para malaikat dan orang-orang mukmin berkata kepada mereka: Inilah hari keputusan yang kamu selalu mendustakannya. (Ash-Shaffat: 21) Ini dikatakan kepada mereka dengan nada kecaman dan cemooh, dan Allah ﷻ memerintahkan kepada malaikat untuk memisahkan orang-orang kafir dari orang-orang mukmin dalam tempat pemberhentian mereka.
Karena itulah disebutkan oleh firman selanjutnya: Kumpulkanlah orang-orang yang. zalim beserta teman sejawat mereka. (Ash-Shaffat: 22) Al-Nu'man ibnu Basyir r.a. mengatakan bahwa yang dimaksud dengan azwajahum ialah orang-orang yang serupa dan yang semisal dengan mereka. Hal yang sama telah dikatakan oleh Ibnu Abbas, Sa'id ibnu Jubair, Ikrimah, Mujahid, As-Saddi, Abu Saleh, Abul Aliyah, dan Zaid ibnu Aslam. Sufyan As-Sauri telah meriwayatkan dari Sammak, dari An-Nu'man ibnu Basyir ibnu Umar ibnul Khattab r.a. yang telah mengatakan sehubungan dengan makna firman-Nya: Kumpulkanlah orang-orang yang zalim beserta teman sejawat mereka. (Ash-Shaffat: 22) Bahwa yang dimaksud dengan azwajahum ialah teman-teman mereka.
Syarik telah meriwayatkan dari Sammak, dari An-Nu'man yang mengatakan sehubungan dengan makna firman-Nya ini, bahwa ia pernah mendengar Umar membaca firman-Nya: Kumpulkanlah orang-orang yang zalim bersama teman sejawat mereka. (Ash-Shaffat: 22) Makna yang dimaksud ialah orang-orang yang serupa dengan mereka. Umar mengatakan bahwa para penzina dikumpulkan bersama-sama para penzina lainnya, para pemakan riba dikumpulkan bersama para pemakan riba lainnya, dan para peminum khamr dikumpulkan dengan para peminum khamr lainnya.
Kasif telah meriwayatkan dari Miqsam, dari Ibnu Abbas r.a, bahwa yang dimaksud dengan azwajahum ialah istri-istri mereka: tetapi pendapat ini garib, karena yang terkenal dari Ibnu Abbas adalah pendapat yang pertama tadi, seperti yang diriwayatkan oleh Mujahid dan Sa'id ibnu Jubair dari Ibnu Abbas, bahwa yang dimaksud dengan azwajahum ialah teman-teman sejawat mereka dan apa yang dahulu mereka sembah selain Allah, yakni berhala-berhala dan sekutu-sekutu yang mereka sembah-sembah dikumpulkan bersama-sama mereka di suatu tempat khusus buat mereka.
Firman Allah ﷻ: maka tunjukkanlah kepada mereka jalan ke neraka (Ash-Shaffat-23) Yakni tunjukkanlah mereka jalan menuju ke Jahanam. Makna ayat ini sama dengan yang disebutkan dalam ayat lain melalui firman-Nya: Dan Kami akan mengumpulkan mereka pada hari kiamat dengan muka mereka (diseret) dalam keadaan buta, bisu, dan pekak. Tempat kediaman mereka adalah neraka Jahanam. Tiap-tiap kali nyala api Jahanam itu akan padam, Kami tambah bagi mereka nyalanya. (Al-Isra: 97) Adapun firman Allah ﷻ: Dan tahanlah mereka (di tempat perhentian) karena sesungguhnya mereka akan ditanya. (Ash-Shaffat: 24) Yakni hentikanlah mereka untuk menjalani pertanyaan tentang amal perbuatan dan ucapan-ucapan yang pernah mereka lakukan selama di dunia, sebagaimana yang diriwayatkan oleh Ad-Dahhak dari Ibnu Abbas, bahwa dikatakan, "Hentikanlah mereka, sesungguhnya mereka akan menjalani perhitungan amal perbuatan." Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami An-Nufaili, telah menceritakan kepada kami Al-Mu'tamir ibnu Sulaiman yang mengatakan, bahwa ia pernah mendengar Lais menceritakan hadis berikut dari Bisyr, dari Anas ibnu Malik r.a. yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: Barang siapa yang menyeru kepada sesuatu, maka sesuatu itu dikumpulkan bersamanya sampai hari kiamat tanpa bisa meninggalkannya dan tanpa berpisah darinya.
Jika yang diserunya adalah seorang lelaki, maka yang menemaninya adalah seorang lelaki. Kemudian Rasulullah ﷺ membaca firman-Nya: Dan tahanlah mereka (di tempat perhentian) karena sesungguhnya mereka akan ditanya (Ash-Shaffat: 24) Iman Turmuzi meriwayatkannya melalui hadis Lais ibnu Abu Salim, dan Ibnu Jarir meriwayatkannya dari Ya'qub ibnu Ibrahim, dari Mu'tamir, dari Lais, dari seorang lelaki, dari Anas r.a. secara marfu'. Abdullah ibnul Mubarak mengatakan bahwa ia pernah mendengar Usman ibnu Zaidah mengatakan bahwa sesungguhnya yang mula-mula dipertanyakan kepada seseorang adalah teman-teman sekedudukannya, kemudian dikatakan kepada mereka dengan nada kecaman dan cemoohan: Mengapa kamu tidak tolong-menolong? (Ash-Shaffat: 25) Sebagaimana yang kalian duga bahwa kalian semua mendapat pertolongan.
Bahkan mereka pada hari itu menyerah diri. (Ash-Shaffat: 26) Yakni taat kepada perintah Allah, tidak berani menentang-Nya dan tidak berani menyimpang dari perintah-Nya; hanya Allah-lah Yang Maha Mengetahui.".
Allah menurunkan perintah kepada malaikat, 'Kumpulkanlah orang-orang yang berbuat zalim kepada dirinya dengan berbuat syirik beserta teman sejawat mereka yang menjerumuskan ke dalam kekafiran, dan bawalah serta apa yang dahulu mereka sembah, yaitu patung dan sesembahan lainnya. 23. Bawalah serta apa yang orang-orang musyrik itu sembah selain Allah, lalu tunjukkanlah kepada mereka jalan ke neraka dan giringlah mereka masuk ke dalamnya. '.
Kemudian pada hari itu diperintahkan kepada malaikat Zabaniyah untuk mengumpulkan orang-orang yang telah berbuat zalim, agar pergi ke tempat hukuman menurut kelompok perbuatan dosa mereka masing-masing, yaitu para pezina sesama pezina, pemakan riba sesama pemakan riba, demikianlah seterusnya. Demikian pula penyembah-penyembah berhala dikumpulkan bersama berhalanya agar mereka tambah merasa malu dan sedih. Lalu mereka digiring menuju neraka Jahim. Allah berfirman:
Dan Kami akan mengumpulkan mereka pada hari Kiamat dengan wajah tersungkur, dalam keadaan buta, bisu, dan tuli. Tempat kediaman mereka adalah neraka Jahanam. Setiap kali nyala api Jahanam itu akan padam, Kami tambah lagi nyalanya bagi mereka. (al-Isra'/17: 97).
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PENDERITAAN
“Dan mereka pun berkata, ‘Wahai malangnya kita!'"
(pangkal ayat 20)
Itulah suatu sesalan nasib yang sangat menyayat hati. Mengeluh dan merasa diri telah malang. Betapa tidak, padahal kalau perintah Allah dikerjakan, jalan Rasul dituruti di waktu hidup di dunia yang hanya sebentar atau sejenak di banding dengan hidup di akhirat, tidaklah badan akan menderita semacam ini dalam panasnya api neraka. Barulah mereka sadar, pada tempat yang kesadaran tidak berguna lagi,
“Inilah rupanya hari pembalasan, itu."
(ujung ayat 20)
Yah, itulah Hari Pembalasan. Hal itu dari jauh hari, masih tatkala di dunia sudah diperingatkan. Tetapi apalah hendak dikata, peringatan itu diabaikan saja, tidak dipedulikan, seakan-akan tidak didengar bahkan dibenci.
Maka datanglah penegasan dari Allah ﷻ
Memang, Inilah dia Hati Keputusan yang selalu kamu dustakan itu."
(ayat 21)
Dan keputusan itu dijatuhkan dengan adil. Tidak ada orang yang dihukum padahal dia tidak bersalah, dan tidak pula ada kebaikan yang tersembunyi dari mata Allah ﷻ Kesalahan yang besar-besar yang dinamai al-Kabaair, dosa besar, yang berpokok pada mempersekutukan yang lain dengan Allah, membunuh sesama manusia di luar keputusan hukum, berzina, naik saksi dusta untuk mencelakakan orang lain, dan berbagai dosa yang telah banyak disebutkan di dalam hadits-hadits Rasulullah ﷺ adalah perhitungan utama tentang dosa. Yang paling hebat ialah menolak kebenaran agama Allah ﷻ yang dibawa rasul, mendustakan apa yang dia sampaikan.
Lalu datanglah perintah Allah ﷻ kepada malaikat-malaikat yang ditugaskan,
“Kumpulkanlah orang-orang yang zalim itu bersama yang sehaluan."
(pangkal ayat 22)
Kumpulkan segala yang seragam, penipu sama penipu, pezina sama pezina, pemakan riba sesama pemakan riba, munafik sesama munafik, peminum tuak sesama peminum tuak. Demikianlah ditafsirkan oleh Sa'id bin Jubair dan Mujahid.
“Dan barang yang telah mereka sembah."
(ujung ayat 22)
Jika yang mereka sembah itu berhala, kumpulkan bersama berhala itu sekali. Jika yang mereka sembah harta benda, longgok-kan harta benda yang mereka sembah itu ber-sama mereka, biar sama-sama hanyut masuk neraka.
“Lain dari Allah."
(pangkal ayat 23)
Yaitu hendaklah segala yang mereka sembah selain dari Allah itu dilonggokkan dan dikumpulkan bersama mereka untuk melenyapkan siksaan yang akan mereka derita, karena sudah nyata bahwa segala barang yang mereka sembah itu, sedikit pun tidak ada yang akan dapat menolong mereka di hari itu.
Niscaya termasuk jugalah dalam barang yang akan dikumpulkan bersama orang-orang berdosa yang seragam itu, ialah kuburan dengan segala pemuja kubur. Berapa banyaknya dalam negeri Islam, setelah kaum Muslimin tidak memahamkan lagu hakikat ajaran tauhid, mereka pergi berduyun-duyun meminta tolong, menyampaikan permohonan, memuja, membakar kemenyan dan membawa berbagai kembang-kembang ke atas kubur orang yang mereka anggap keramat. Kubur-kubur itu di mana-mana sudah disamakan dengan berhala. Ke sana minta tolong diberi keuntungan berniaga, diberi putra, supaya anak gadis lekas mendapat jodoh.
“Maka tunjukkanlah kepada mereka jalan menuju neraka Jahim."
(ujung ayat 23)
Tentu dalam perjalanan beramai-ramai itu, seragam sama seragam, pemabuk sama pe-mabuk, pezina sama pezina, dan sebagainya dan disertai pula dengan persembahan masing-masing, maka di tengah perjalanan itu jelaslah lesu wajah mereka karena bingung, takut, sesal dan cemas. Lalu tanya bertanya ke mana kita ini akan dibawa.
“Dan tahanlah mereka."
(pangkal ayat 24)
Tiba-tiba dalam perjalanan menuju jahim itu, di tengah jalan datanglah perintah Allah kepada malaikat, supaya mereka itu ditahan sewaktu. Mereka belum dapat terus saja masuk ke neraka itu.
“Sesungguhnya mereka akan ditanya."
(ujung ayat 24)
Untuk menjelaskan maksud ayat ini dapat kita tafsirkan lagi lanjutan ayat 71 dari surah az-Zumar itu. Di sana dinyatakan setelah rombongan itu dekat ke pintu neraka Jahannam itu, pintu itu pun segera terbuka. Maka datanglah khazanahnya yaitu malaikat-malaikat yang ditugaskan Allah ﷻ menanggung jawab keadaan neraka. Lalu malaikat itu bertanya, “Mengapa kalian sampai kemari, bukankah telah datang kepada kamu utusan-utusan Allah, yang terdiri dari kaum kamu sendiri, menyampaikan ayat-ayat
Allah kepada kamu, dan memberi ingat kepada kamu bahwa kalau ajaran itu tidak kamu ikuti niscaya kamu akan bertemu dengan hari yang seperti ini. Semua menjawab, “Balaa “ Artinya bahwa mereka mengakui terus terang bahwa memang rasul-rasul itu telah datang, dan mereka itu bukan orang lain, melainkan keluarga kami sendiri, dan ajaran itu telah mereka sampaikan, namun kami ingkari tidak kami acuhkan seruan itu. Maka berlakulah kalimat Allah yang benar atas orang yang aniaya.
Kemudian datang lagi pertanyaan, yang akan menambah dalam luka siksaan jua.
“Mengapa kamu tidak bertolong-tolongan?"
(ayat 25)
Bukankah semasa di dunia kamu bela-membela,tolong-menolong. Jika seorangteman sepaham bersalah, yang lain membela dengan sekuat tenaga, walaupun jelas kesalahan teman yang sepaham itu. Walaupun membela menurut pepatah orang, “Menegakkan benang basah." Sekarang semuanya dibelenggu, digiring dengan penuh kehinaan, ketakutan, ke-cemasan ke dalam Jahim, yaitu neraka yang bernyala, namun seorang pun tidak ada yang berusaha membela temannya, mengapa?
Ayat selanjutnya menjelaskan duduk soal.
“Bahkan mereka di hari itu sudah menyerah saja."
(ayat 26)
Mereka sudah menyerah saja, karena kekuatan untuk bertahan tidak ada lagi. Kesalahan itu telah merekan diri, sehinga tidak dapat mengangkat muka. Hati pun mengakui bahwa hukuman yang diterima adalah adil, karena diri memang bersalah. Tidak ada yang kuat kuasa, melainkan Allah.
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection; how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُوا يَا وَيْلَنَا هَذَا يَوْمُ الدِّينِ
They will say:Woe to us! This is the Day of Recompense!
And the angels and the believers will say:
هَذَا يَوْمُ الْفَصْلِ الَّذِي كُنتُمْ بِهِ تُكَذِّبُونَ
This is the Day of Judgement which you used to deny.
This will be said to them as a rebuke and reproof.
Allah will command the angels to separate the disbeliever from the believers in the place where they are standing.
Allah says
احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ
(It will be said to the angels:) Assemble those who did wrong, together with their companions,
An-Nu`man bin Bashir, may Allah be pleased with him, said,
Their companions means their counterparts, those who are like them.
This was also the view of Ibn Abbas, Sa`id bin Jubayr, Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam.
Sharik said, narrating from Simak, from An-Nu`man:I heard Umar say:
احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ
(Assemble those who did wrong, together with their companions),
means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.'
Mujahid and Sa`id bin Jubayr narrated from Ibn Abbas:
وَأَزْوَاجَهُمْ
(their companions), means Their friends.
وَمَا كَانُوا يَعْبُدُونَ
مِن دُونِ اللَّهِ
and what they used to worship. Instead of Allah,
means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَاطِ الْجَحِيمِ
and lead them on to the way of flaming Fire.
means, take them to the way to Hell.
This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire. (17:97)
وَقِفُوهُمْ إِنَّهُم مَّسْيُولُونَ
But stop them, verily, they are to be questioned.
means, stop them so that they may be questioned about the things they did and said in this world.
As Ad-Dahhak said, narrating from Ibn Abbas, this means,
`detain them, for they are to be brought to account.'
Abdullah bin Al-Mubarak said, I heard Uthman bin Za'idah say,
`The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لَاا تَنَاصَرُونَ
What is the matter with you Why do you not help one another.'
meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
Nay, but that Day they shall surrender.
means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it.
And Allah knows best
The arguing of the Idolators on the Day of Resurrection
Allah tells,
وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءلُونَ
And they will turn to one another and question one another.
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَأجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ
قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَأ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
The weak will say to those who were arrogant:Verily, we followed you, can you then take from us some portion of the Fire?
Those who were arrogant will say:We are all (together) in this (Fire)!
Verily, Allah has judged between (His) servants! (40:47-48)
وَلَوْ تَرَى إِذِ الظَّالِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا لَوْلَا أَنتُمْ لَكُنَّا مُوْمِنِينَ
قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءكُم بَلْ كُنتُم مُّجْرِمِينَ
وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الاَْغْلَلَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُوا يَعْمَلُونَ
But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant:Had it not been for you, we should certainly have been believers!
And those who were arrogant will say to those who were deemed weak:Did we keep you back from guidance after it had come to you? Nay, but you were criminals.
Those who were deemed weak will say to those who were arrogant:Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him! And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do! (34:31-33)
Similarly, they are described here as saying:
قَالُوا إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
It was you who used to come to us from the right side.
Ad-Dahhak reported that Ibn Abbas said;
They will say, `You used to force us because of your position of power over us, for we were weak and you were strong.'
Qatadah said,
Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way.'
As-Suddi said,
`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth.
Ibn Zayd said, it means:
`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do.
Yazid Ar-Rishk said,
from La ilaha illallah.
قَالُوا بَل لَّمْ تَكُونُوا مُوْمِنِينَ
They will reply:Nay, you yourselves were not believers.
The leaders of the Jinn and mankind will say to their followers, It is not as you say; your hearts denied faith and were open to disbelief and sin.
وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَانٍ
And we had no authority over you.
means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْمًا طَاغِينَ
Nay! But you were a transgressing people.
`You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَايِقُونَ
فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ
So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.
Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَاكُمْ
(So we led you astray),
means, `so we called you to misguidance,'
إِنَّا كُنَّا غَاوِينَ
(because we were ourselves astray).
means, `we called you to follow the path which we were on, and you responded.'
Allah says:
فَإِنَّهُمْ يَوْمَيِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ
Then verily, that Day, they will (all) share in the torment.
means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
Certainly, that is how We deal with criminals. Truly, when it was said to them:La ilaha illallah, they puffed themselves up with pride.
means, in this world they were too arrogant to say these words as the believers said them.
Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah said:
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا لَا إِلَهَ إِلاَّ اللهُ فَمَنْ قَالَ لَا إِلَهَ إِلاَّ اللهُ فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلاَّ بِحَقِّهِ وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل
I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.
Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
وَيَقُولُونَ أَيِنَّا لَتَارِكُوا الِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
Truly, when it was said to them:La ilaha illallah, they puffed themselves up with pride. And (they) said:Are we going to abandon our gods for the sake of a mad poet!
meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah.
Allah said in refutation of their attitude
بَلْ جَاء بِالْحَقِّ
Nay! he has come with the truth,
meaning, the Messenger of Allah has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
and he confirms the Messengers.
means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
Nothing is said to you except what was said to the Messengers before you. (41:43)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَايِقُو الْعَذَابِ الاَْلِيمِ
وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.
Then He makes an exception in the case of His sincerely believing servants.
This is like the Ayat:
وَالْعَصْرِ
إِنَّ الاِنسَـنَ لَفِى خُسْرٍ
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـت
By the Time. Verily, man is in loss, Except those who believe and do righteous deeds... (103:1-3)
لَقَدْ خَلَقْنَا الاِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ
ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds. (95:4-6)
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً
ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees. (19:71-72)
and,
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ
إِلاَّ أَصْحَـبَ الْيَمِينِ
Every person is a pledge for what he has earned, except those on the right. (74:38-39)
Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
Save the chosen servants of Allah.
meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَيِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
For them there will be a known provision,
Qatadah and As-Suddi said,
This means Paradise.
It is explained further in the next Ayah
فَوَاكِهُ
Fruits,
meaning, of different kinds.
وَهُم مُّكْرَمُونَ
and they shall be honored,
means, they will be served and will live a life of luxury.
فِي جَنَّاتِ النَّعِيمِ
عَلَى سُرُرٍ مُّتَقَابِلِينَ
In the Gardens of Delight, facing one another on thrones.
Mujahid said,
One of them will not look at one another's backs.
يُطَافُ عَلَيْهِم بِكَأْسٍ مِن مَّعِينٍ
بَيْضَاء لَذَّةٍ لِّلشَّارِبِينَ
لَاا فِيهَا غَوْلٌ وَلَاا هُمْ عَنْهَا يُنزَفُونَ
Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.
This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
لااَّ يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ
Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication. (56:17-19)
Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely.
So He says here:
يُطَافُ عَلَيْهِم بِكَأْسٍ مِن مَّعِينٍ
Round them will be passed a cup of pure wine,
meaning, wine from a flowing stream which they do not fear will ever be cut off or cease.
Malik narrated that Zayd bin Aslam said,
White flowing wine, meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّارِبِينَ
(delicious to the drinkers).
means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لَاا فِيهَا غَوْلٌ
Neither will they have Ghawl from that,
means, it will not have any effects on them such as causing stomach aches.
This was the view of Ibn Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd.
This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلَا هُمْ عَنْهَا يُنزَفُونَ
nor will they suffer intoxication therefrom.
Mujahid said,
It will not cause them to lose their minds.
This was also the view of Ibn Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others.
Ad-Dahhak reported that Ibn Abbas said,
Wine causes four things:intoxication, headache, vomiting and urine.
So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surah As-Saffat
وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ
And beside them will be Qasirat At-Tarf,
means, chaste females, who will not look at anyone other than their husbands, as Ibn Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
with (wide and beautiful) eyes.
means, with beautiful eyes.
It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste.
Allah says:
وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
as if they were Bayd Maknun.
Their bodies are described as having the most perfect color.
Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun),
means, as if they were hidden pearls.
Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun),
means, protected, never touched by any hands.
As-Suddi said,
The well preserved egg in its nest.
Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun), means,
The inside of the egg.
Ata' Al-Khurasani said,
It is the membrane which is between its outer shell and its inner contents.
As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun) means,
The white of the egg when its shell is removed.
Ibn Jarir's view concerning the meaning of Maknun (well preserved) is,
the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
It is then said to the angels: 'Gather those who did wrong, to their own souls through idolatry, together with their mates, their associates from among the devils, and what they used to worship,
In verse 22, it was said: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (Muster all those who were unjust, and their fellows). Here, the text has used the word:(أَزْوَاجَ azwaj) for cohorts, fellow travelers, or people of the same persuasion - a word literally meaning 'pair'. Then, this word is very commonly used in the sense of spouses. That is why some commentators have said that it means wives of the Mushriks who were also Mushriks. But, in the sight of most commentators, the word: أَزْوَاجَ (azwaj) at this place means nothing but people of the same persuasion, and it also finds support in a saying of Sayyidna ` Umar. Imam al-Baihaqi, ` Abd-ur-Razzaq and others have reported this saying of Sayyidna ` Umar ؓ under their explanation of this verse. They have said that the word: أَزْوَاجَهُمْ (azwajuhum) in the text means 'other people like them.' Thus, (while mustering the unjust), huddled together there will be the people of the same interest, fornicators with other fornicators and drunkards with other drunkards. (Ruh-ul-Ma’ ani and Mazhari)
In addition to that, by saying: وَمَا كَانُوا يَعْبُدُونَ (and whatever they used to worship - 37:22), it was expressly laid out that, along with the Mushriks, all those false objects and entities like idols and shaitans they used to worship and equate with Allah as His associates in the life of the world will all be mustered together - so that, at that time, the helplessness of these false objects of worship could be demonstrated publicly.
