ٱلْوَاقِعَة ٥٧
- نَحۡنُ Kami
- خَلَقۡنَٰكُمۡ Kami menciptakan kamu
- فَلَوۡلَا maka mengapa tidak
- تُصَدِّقُونَ kamu membenarkan
Kami telah menciptakan kamu, mengapa kamu tidak membenarkan (hari berbangkit)?
(Kami telah menciptakan kalian) dari tiada (maka mengapa tidak) kenapa tidak (kalian membenarkan) atau mempercayai adanya hari berbangkit, karena sesungguhnya Allah yang mampu menciptakan mereka. Dia mampu pula untuk menghidupkan mereka kembali.
Tafsir Surat Al-Waqi'ah: 57-62
Kami telah menciptakan kamu, maka mengapa kamu tidak membenarkan (hari berbangkit)? Maka terangkanlah kepadaku tentang nutfah yang kamu pancarkan. Kamukah yang menciptakannya, atau Kamikah yang menciptakannya? Kami telah menentukan kematian di antara kamu dan Kami sekali-kali tidak dapat dikalahkan, untuk menggantikan kamu dengan orang-orang yang seperti kamu (dalam dunia) dan menciptakan kamu kelak (di akhirat) dalam keadaan yang tidak kamu ketahui. Dan sesungguhnya kamu telah mengetahui penciptaan yang pertama, maka mengapakah kamu tidak mengambil pelajaran (untuk penciptaan yang kedua)? Allah subhanahu wa ta’ala menetapkan adanya hari kemudian dan menyanggah orang-orang yang mendustakannya dari kalangan ahli kesesatan dan kaum ateis.
yaitu mereka yang mengatakan: Apakah apabila kami mati dan menjadi tanah dan tulang belulang, apakah sesungguhnya kami benar-benar akan dibangkitkan kembali? (Al-Waqi'ah:47) Ucapan mereka ini bernada mendustakan dan tidak percaya. Maka Allah subhanahu wa ta’ala menjawab mereka melalui firman-Nya: Kami telah menciptakan kamu. (Al-Waqi'ah: 57) Artinya, Kamilah yang menciptakan kalian sejak permulaan, sebelum itu kalian tidak ada, dan bukankah Tuhan Yang mampu menciptakan yang pertama kali mampu untuk mengembalikan, bahkan mengembalikan itu lebih mudah? Karena itulah maka disebutkan oleh firman-Nya: maka mengapa kamu tidak membenarkan (hari berbangkit)? (Al-Waqi'ah:57) Yakni mengapa kalian tidak percaya dengan adanya hari berbangkit? Kemudian Allah subhanahu wa ta’ala dalam firman selanjutnya berbalik menanyakan kepada mereka: .
Maka terangkanlah kepada-Ku tentang nutfah yang kamu pancarkan. Kamukah yang menciptakannya, atau Kamikah yang menciptakannya? (Al-Waqi'ah: 58-59) Yaitu kaliankah yang menetapkannya di dalam rahim, lalu menciptakan anak padanya, ataukah Allah yang menciptakan semuanya itu? Kemudian dalam firman selanjutnya disebutkan: Kami telah menentukan kematian di antara kamu. (Al-Waqi'ah: 60) Yakni Kami telah mengatur kematian di antara kalian. Menurut Adh-Dhahhak, tidak ada bedanya antara penghuni langit dan bumi, dalam hal ini semuanya mengalami kematian.
dan Kami sekali-kali tidak dapat dikalahkan. (Al-Waqi'ah: 60) Artinya, tiadalah Kami dapat dikalahkan. untuk menggantikan kamu dengan orang-orang yang seperti kamu. (Al-Waqi'ah:61) Yaitu untuk mengubah bentuk kalian di hari kiamat nanti. dan menciptakan kamu kelak dalam keadaan yang tidak kamu ketahui. (Al-Waqi'ah: 61) Yakni dengan sifat dan keadaan yang berlainan. Kemudian disebutkan dalam firman berikutnya: Dan sesungguhnya kamu lelah mengetahui penciptaan yang pertama, maka mengapakah kamu tidak mengambil pelajaran? (Al-Waqi'ah: 62) Sesungguhnya kamu telah mengetahui bahwa Allah-lah Yang menciptakan kalian dari tiada menjadi ada; Dia menciptakan kalian dan menjadikan bagi kalian pendengaran, penglihatan, dan hati.
Maka mengapa kalian tidak ingat dan tidak menyadari bahwa Tuhan yang mampu menciptakan semuanya itu pada permulaan, mampu untuk menciptakannya kembali, yakni mengulanginya, bahkan mengulangi itu lebih mudah daripada memulai. Sebagaimana yang disebutkan dalam ayat lain melalui firman-Nya: Dan Dialah yang menciptakan (manusia) dari permulaan, kemudian mengembalikan (menghidupkan)nya kembali, dan menghidupkan kembali itu adalah lebih mudah bagi-Nya. (Ar-Rum: 27) Dan tidakkah manusia itu memikirkan bahwa sesungguhnya Kami telah menciptakannya dahulu, sedangkan ia tidak ada sama sekali. (Maryam: 67) Dan firman Allah subhanahu wa ta’ala: .
Dan apakah manusia tidak memperhatikan bahwa Kami menciptakannya dari setitik air (mani), maka tiba-tiba ia menjadi penantang yang nyata! Dan dia membuat perumpamaan bagi Kami; dan dia lupa kepada kejadiannya; ia berkata, 'Siapakah yang dapat menghidupkan tulang belulang, yang telah hancur luluh? Katakanlah, "Ia akan dihidupkan oleh Tuhan yang menciptakannya yang pertama kali. Dan Dia Maha Mengetahui tentang segala makhluk. (Yasin: 77-79) Dan firman Allah subhanahu wa ta’ala lainnya yang menyebutkan: Apakah manusia mengira bahwa ia akan dibiarkan begitu saja (tanpa pertanggungjawaban)? Bukankah dia dahulu setetes mani yang ditumpahkan (ke dalam rahim), kemudian mani itu menjadi segumpal darah, lalu Allah menciptakannya, dan menyempurnakannya, lalu Allah menjadikan darinya sepasang laki-laki dan perempuan. Bukankah (Allah yang berbuat) demikian berkuasa (pula) menghidupkan orang mati? (Al-Qiyamah: 36-40)".
Setelah menjelaskan azab bagi orang yang mengingkari hari kebangkitan, pada ayat-ayat ini Allah menguraikan tanda-tanda kekuasaan-Nya yang terkait kiamat tersebut. Wahai manusia, Kami Yang Mahakuasa telah menciptakan kamu, maka saat kamu mengetahui hal itu, mengapa kamu tidak membenarkan adanya penciptaan dan kebangkitan'58-59. Maka adakah kamu perhatikan, wahai manusia yang ingkar, tentang benih manusia yang kamu pancarkan' Kamukah yang menciptakannya untuk kemudian menjadi manusia utuh, atau Kami yang menciptakannya'.
Dalam ayat ini Allah menciptakan manusia dari tidak ada sama sekali. Bukankah hal tersebut suatu dalil yang tidak dapat dibantah lagi tentang kekuasaan Allah? Dan hal tersebut bukankah suatu dalil yang kuat bahwa Allah Mahakuasa untuk menghidupkan kembali manusia dari kuburnya setelah ia mati, dan hancur tulangbelulangnya? Hal tersebut adalah suatu kenyataan yang tidak dapat dibantah lagi tentang adanya hari Kiamat, hari kebangkitan manusia dari dalam kuburnya; dan hal tersebut adalah merupakan penolakan atas anggapan orang-orang kafir dan orang-orang yang tidak mempercayai adanya hari Kiamat, yang ucapan mereka digambarkan pada ayat lain: Dan mereka berkata, "Apabila kami sudah mati, menjadi tanah dan tulang-belulang, apakah kami benar-benar akan dibangkitkan kembali? (al-Waqi'ah/56: 47).
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Those on the Left and Their Recompense
After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand,
وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ
And those on the left How will be those on the left,
meaning, `What is the condition of those on the left,'
then explains His statement, by saying
فِي سَمُومٍ
in Samum, means, a fierce hot wind,
وَحَمِيمٍ
andHamim. i.e., boiling water,
وَظِلٍّ مِّن يَحْمُومٍ
And a shadow from Yahmum,
the shadow of smoke, according to Ibn Abbas, Mujahid, Ikrimah, Abu Salih, Qatadah, As-Suddi and others.
In a similar statement, Allah said,
انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ لاَّ ظَلِيلٍ وَلَا يُغْنِى مِنَ اللَّهَبِ إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ كَأَنَّهُ جِمَـلَةٌ صُفْرٌ
-
وَيْلٌ يَوْمَيِذٍ لِّلْمُكَذِّبِينَ
Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers. (77:29-34).
Allah said in this Ayah,
وَظِلٍّ مِّن يَحْمُومٍ
(And a shadow from Yahmum), meaning, black smoke,
لاَّا بَارِدٍ وَلَا كَرِيمٍ
Neither Barid nor Karim,
means, it neither brings soft, cool breeze nor appears clear.
Al-Hasan and Qatadah commented on Allah's statement,
وَلَا كَرِيمٍ
(nor Karim),
Its sight is not pleasant.
Ad-Dahhak said,
Every drink that is not fresh, is not Karim (pleasant).
Then, Allah the Exalted stated that they deserve this end,
إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ
Verily, before that, they indulged in luxury,
meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them
وَكَانُوا يُصِرُّونَ
And were persisting,
means, they persisted and did not intend to repent,
عَلَى الْحِنثِ الْعَظِيمِ
in great sin.
in disbelief in Allah and claiming that the idols and rivals were gods besides Allah.
It means idolatry, according to Ibn Abbas.
This is also the meaning reported from Mujahid, Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others.
Allah said,
وَكَانُوا يَقُولُونَ أَيِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَيِنَّا لَمَبْعُوثُونَ
أَوَ ابَاوُنَا الاَْوَّلُونَ
And they used to say:When we die and become dust and bones, shall we then indeed be resurrected? And also our forefathers?
They said this while denying and rejecting the idea that resurrection will ever occur.
Allah the Exalted said,
قُلْ إِنَّ الاَْوَّلِينَ وَالاْخِرِينَ
لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَّعْلُومٍ
Say:
(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.
meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out.
Allah the Exalted said:
ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ
وَمَا نُوَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed. (11:103-105)
He also said here,
لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَّعْلُوم
All will surely be gathered together for appointed meeting of a known Day.
because that time is precisely designated and will not come late, early, nor increase or decrease.
Allah said,
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ
لَااكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
فَمَالِوُونَ مِنْهَا الْبُطُونَ
Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.
indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full,
فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ
فَشَارِبُونَ شُرْبَ الْهِيمِ
And drink the Hamim on top of it. And you will drink (that) like Al-Him!
Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ikrimah.
As-Suddi said
Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die.
Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim.
Allah, the Exalted, said,
هَذَا نُزُلُهُمْ يَوْمَ الدِّينِ
That will be their entertainment on the Day of Recompense!
`this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.'
Allah the Exalted said in the case of the believers,
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً
Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment. (18:107), i.e., hospitality and honor.
We created you, We brought you into existence from nothing. Will you not then affirm [this] truth?, in resurrection? For the One able to create [from nothing] is also able to repeat [this creation].
Proof of the occurrence of the Day of Resurrection
Thus far the Surah dealt with three categories of people on the Plain of Hashr (Gathering.) The verses so far described the reward and punishment of these three groups. The current set of verses warn the deviant skeptics and atheists who completely deny the Day of Judgment and life after death, or set up partners to Allah in His worship. The verses purport to tear down the curtain of negligence and ignorance that has kept man in the dark. Whatever exists, or is coming into existence at the present time, or will come into existence in the future in this cosmic world is as a result of the creative power of Allah. He brings them into existence, retains them and makes them subservient to man. The apparent causes of these events act as veils over Reality. Had these veils been removed and man is able to witness the creation of these things directly without the mediation of these apparent causes, he will be forced to believe in Allah. However, Allah has made this world a venue of test. Therefore, whatever comes into existence comes under the veils of causes.
Allah has, with His encompassing power and consummate wisdom, created a strong connection or relation between 'causes' and 'effects'. Wherever and whenever a secondary cause occurs, the effect necessarily follows. A casual observer assigns to every 'effect' a 'secondary or extrinsic cause', thus straying into the philosophy of 'causes' and 'effects'. Man does not seem to realize that the whole system of cause and effect ends with Allah. He is the First or Primary or Intrinsic Cause or Cause of all causes [ musabbib-ul-asbab ]. It was explained earlier in Surah An-Najm that a natural order of cause and effect pervades the entire universe. Every cause, which is not itself primary, is traceable to some other cause, and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite, it must terminate at some point. The Final Cause is, therefore, the Author of the universe. It is this Final Cause towards which the present verses call our attention.
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ أَفَرَأَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ (We have created you; then why do you not appreciate it as true? So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator?...56:57-59). With verse 57 begins a series of arguments in support of Allah's Oneness and His power to raise the dead. The first argument in the current verse is taken from the very subtle and wonderful phenomenon of man's birth, starting with a drop of semen and developing into a full-fledged human being - the crown of all creation. Humans stop at thinking that male-female cohabitation in the process of their creation is the ultimate or real cause. Therefore, the Qur'an poses the question to them in verse [ 58]: أَفَرَأَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ 'So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator? In other words, a male plays a very insignificant biological role in the birth of a child in that he delivers a drop of microscopic semen in the womb of a female to combine with the microscopic ovum. Once this is done, it goes through several stages of growth and development without anyone, besides Allah, knowing what is happening. Eventually it forms into a foetus with a bone-structure. The skeleton is then clothed with flesh and skin. The soul is infused into it and the little universe [ microcosm ] comes into being with various systems: The nutritive and digestive system, the blood and the circulatory system, a system of human senses [ sight, touch, smell, hearing and taste ] and communication and the ability to think and understand. Man thus becomes a moving factory, and in none of these biological processes he has any say.
Neither of the parents [ especially the mother in whose womb all this is taking place ] knows whether the child is a boy or a girl, until it is born. The question is: Who creates the child in the womb of the mother, creation after creation, within three darknesses [ i.e. the darkness of belly, the darkness of womb and the darkness of amniotic membrane ]? Who made it beautiful, gave it the power of hearing and sight? Who bestowed on it the faculty of thinking and comprehension? Only mentally blind person will fail to exclaim: "Blessed is Allah, the Best of Creators!"
The forthcoming verses [ 60 and 61]
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ ﴿61﴾
"We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you, and creating you [ afresh ] in that [ form ] which you do not know....56:60-61]."
'Death' is the end of all physical life. This is the eternal law of Allah from which there is no escape. Allah pre-determines the time of human death. Man has no choice in the matter of death which frees the human soul from the fetters and shackles of its physical habitat. Allah has pre-designated a particular point in time up to which he could live. But one should not remain lulled into a fancy that he would continue to enjoy power and his free will. Allah has the power to eliminate him any time, and create another people in his place. This is the import of the words, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ "We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you," The concluding part of verse [ 61] وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ '...and creating you (afresh) in that (form) which you do not know" implies that 'Allah has the power to reshape you in a form unknown to you at the moment.' It may happen either by one's turning into dust after death, or by his being metamorphosed into an animal shape as it happened in the past nations, some turned into monkeys and others into swine by way of punishment. It is also possible that they might be transformed into stones or minerals.
Creation of Plants, Sending down of Rain and Creation of Fire are Proof of Allah's Oneness
After referring to the birth of man from very insignificant beginning, the Surah, from verse [ 63] onwards, proceeds to give a brief account of things upon which man's life on earth depends. There are three principal things upon which man's life in this world depends - food, water and fire. The first thing is food to which verse [ 63] refers.
