ٱلْأَنْعَام ١٢٧
- لَهُمۡ bagi mereka
- دَارُ rumah
- ٱلسَّلَٰمِ perdamaian
- عِندَ di sisi
- رَبِّهِمۡۖ Tuhan mereka
- وَهُوَ dan Dia
- وَلِيُّهُم Pelindung mereka
- بِمَا dengan/disebabkan apa
- كَانُواْ mereka adalah
- يَعۡمَلُونَ mereka kerjakan
Bagi mereka (disediakan) tempat yang damai (surga) di sisi Tuhannya. Dan Dialah pelindung mereka karena amal kebajikan yang mereka kerjakan.
(Bagi mereka disediakan Darussalam) yakni rumah keselamatan atau surga (pada sisi Tuhannya dan Dialah Pelindung mereka disebabkan amal-amal saleh yang selalu mereka kerjakan).
Tafsir Surat Al-An'am: 126-127
Dan inilah jalan Tuhanmu yang lurus. Sesungguhnya Kami telah menjelaskan ayat-ayat (Kami) kepada orang-orang yang mengambil pelajaran.
Bagi mereka (disediakan) tempat yang damai (surga) di sisi Tuhannya. Dan Dialah pelindung mereka disebabkan amal-amal saleh yang selalu mereka kerjakan.
Ayat 126
Setelah Allah ﷻ menyebutkan jalan orang-orang yang menolak dan tersesat dari jalan-Nya, maka Dia mengisyaratkan perihal kemuliaan apa yang Dia sampaikan kepada Rasul-Nya, yaitu berupa hidayah dan agama yang benar. Untuk itu Allah ﷻ berfirman: “Dan inilah jalan Tuhanmu yang lurus.” (Al-An'am: 126)
Lafal “mustaqiiman” di-nasab-kan karena menjadi hal (kata keterangan keadaan), yakni inilah agama yang Kami perintahkan untukmu, wahai Muhammad, melalui apa yang Kami wahyukan kepadamu berupa Al-Qur'an ini, yaitu jalan Allah yang lurus.
Seperti yang telah disebutkan dalam hadits Al-Haris, dari Ali mengenai sifat Al-Qur'an, yaitu: “Al-Qur'an adalah jalan Allah yang lurus, dan merupakan tali Allah yang kuat, serta Al-Qur'an adalah suatu peringatan yang bijaksana.” Hadits ini secara panjang lebar diriwayatkan oleh Imam Ahmad dan Imam At-Tirmidzi.
“Sesungguhnya Kami telah menjelaskan ayat-ayat (Kami).” (Al-An'am: 126)
Maksudnya, kami telah menjelaskan, menerangkan, dan menafsirkannya.
“Kepada orang-orang yang mengambil pelajaran.” (Al-Anam: 126)
Yaitu kepada orang yang berpemahaman dan berkesadaran serta mau menggunakan akalnya untuk mengetahui Allah dan Rasul-Nya.
“Bagi mereka (disediakan) tempat yang damai (surga).” (Al-An'am: 127) Yakni surga.
“Pada sisi Tuhannya.” (Al-An'am: 127)
Yaitu kelak di hari kiamat.
Allah menggambarkan surga dengan sebutan Darussalam dalam ayat ini mengingat mereka telah menempuh jalan yang membawa kepada keselamatan, yaitu jalan yang lurus mengikuti jejak dan sepak terjang para nabi. Dengan kata lain, sebagaimana mereka selamat dari malapetaka penyelewengan, maka mereka pun dapat sampai ke Darussalam (surga).
“Dan Dialah pelindung mereka.” (Al-An'am: 127)
Allah Yang memelihara mereka, Yang menolong, dan Yang mendukung mereka.
“Disebabkan amal-amal saleh yang selalu mereka kerjakan.” (Al-An'am: 127)
Yakni sebagai balasan atas amal-amal mereka yang saleh, maka Allah menyerahkan kepada mereka dan memberi mereka surga dari karunia dan kemurahan-Nya.
Bagi mereka ada beberapa penghargaan yang agung dari Allah. Pertama, disediakan tempat yang damai, yaitu surga yang tidak ada kesulitan apa pun di dalamnya. Kedua, mereka berada di suatu tempat yang sangat terhormat yaitu di sisi Tuhannya yang telah membimbing mereka. Dan, ketiga, Dialah pelindung mereka yang selalu mengasihi dan menyertai mereka dalam segala suasana. Hal itu semua disebabkan karena amal kebajikan yang mereka kerjakan.
Allah menjelaskan sebagian dari ihwal orang-orang yang zalim pada hari Kiamat di hadapan Allah. Dan ingatlah pada hari ketika Dia mengumpulkan mereka semua, yaitu orang-orang yang sesat dan menyesatkan dari kelompok jin atau setan dan manusia, dan Allah berfirman kepada segolongan jin (setan), karena merekalah yang menjadi asal mula adanya kesesatan pada manusia, Wahai golongan jin! Kamu telah banyak menyesatkan manusia dengan membujuk mereka untuk melakukan kemusyrikan, kekafiran, dan kemaksiatan. Dan kawan-kawan mereka dari golongan manusia berkata, mengadu dengan memberikan pengakuan kepada Allah terhadap apa yang terjadi, Ya Tuhan, kami telah saling mendapatkan kesenangan. Manusia memanfaatkan jin melalui perbuatan sihir, tenung, dan juga tergoda untuk melakukan kemaksiatan dan lainnya, dan jin merasa bangga bahwa mereka dijadikan panutan, penguasa, dan pengayom oleh manusia. Dan sekarang waktu yang telah Engkau tentukan buat kami telah datang. Setelah mendengarkan pengakuan dari kedua belah pihak, Allah berfirman untuk memberikan putusan akhir, Nerakalah tempat kamu selama-lamanya, kecuali jika Allah menghendaki lain. Allah mempunyai kekuasaan yang tidak terbatas dalam segala hal. Sungguh, Tuhanmu Mahabijaksana yang meletakkan sesuatu pada tempatnya, menyiksa orang yang berdosa dengan keadilan-Nya, dan memasukkan orang yang bertakwa ke dalam surga dengan anugerah-Nya. Dia Maha Mengetahui siapa yang berbuat baik dan siapa yang berbuat buruk.
Bagi mereka yang menempuh jalan yang lurus disediakan Darussalam (surga) di sisi Tuhan. Mereka hidup mengikuti pedoman para nabi yang memberi petunjuk kepada mereka sehingga mereka terhindar dari jalan-jalan yang bengkok dan akhirnya sampailah mereka ke Darussalam. Allah memimpin mereka dan mencukupkan balasan bagi setiap perbuatan yang mereka kerjakan di dunia. Allah memberi petunjuk kepada mereka selama di dunia dan memberi taufik untuk melakukan amal kebajikan, sehingga mereka memperoleh pahalanya, dan diizinkan untuk memasuki surga-Nya semata-mata atas karunia-Nya.
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.
“Dan, barangsiapa yang dikehendaki Allah hendak memberinya petunjuk, niscaya akan Dia bukakan dadanya buat (menerima) islam."
(pangkal ayat 125)
Ayat ini membuka pintu kesempatan yang besar bagi setiap insan yang cinta akan kebe-naran. Bagaimana seseorang diselubungi dosa dan syirik dan kegelapan selama ini, satu waktu jika petunjuk datang, wajah hidupnya bisa saja berubah. Yang penting ialah penerangan agama yang diterimanya. Oleh sebab itu, Rasulullah ﷺ diperintah Allah menyampaikan seruan Allah dengan sebaik-baik penyampaian. Dengan demikian, memberikan dakwah agama hendaklah dengan memakai tiga peringatan. Pertama, dengan hikmah. Kedua, dengan mau'izhah hasanah, memberikan pengajaran secara baik. Ketiga, wa jadil hum biliati hiya ahsan, bertukar pikiran (berdiskusi) bersama mereka dengan jalan yang sebaik-baiknya.
Di dalam dasar jiwa tiap-tiap manusia tersembunyi sesuatu yang baik. Kalau bukan karena jiwa telah sakit benar, kebaikan di dasar jiwa itu bisa dibangkitkan kembali. Kalau mereka mendengarkan keterangan yang baik tentang agama dari ahli dakwah atau muba-ligh yang berpengertian dan berpengalaman, mereka bisa menerima. Dada mereka bisa terbuka buat menerima Islam. Sebab, sebenarnyalah bahwa tiap-tiap manusia yang berakal sangat menginginkan pegangan hidup yang akan mereka pegang teguh, hidup yang akan dipakai, mati yang akan ditumpang.
Di dalam ayat ini difirmankan Allah bahwa kalau Allah menghendaki agar seseorang mem-peroleh petunjuk, niscaya dilapangkanlah atau dibukakanlah dadanya untuk menerima Islam. Ayat ini bagi orang yang beriman akan menambah imannya, selalu dia memohon kepada Allah agar ditunjuki dan dibuka dadanya, dibuka mata hatinya menerima kebenaran.
Kalau kita melihat seorang kejam, jahat, dan kasar tampaknya, janganlah kita tergesa berburuk sangka kepadanya, menyangka kalau orang ini akan sukar menerima kebenaran. Kalau hati orang ini terkena oleh Islam, sikapnya yang tegas dan gagah dan kelihatan kasar itu, pastilah dia akan menjadi pahlawan menegakkan agama.
Kita lihat contohnya pada diri Umar bin Khaththab sendiri. Pada mulanya, dia amat benci kepada Rasul dan para pengikutnya sehingga dia bermaksud hendak membunuh mereka, apalagi setelah dia tahu banyak di antara mereka telah hijrah ke Habsyi dan telah banyak perselisihan timbul di antara orang berkeluarga. Namun, setelah dia dapat membaca ayat-ayat pertama dari surah Thaahaa yang pada tangan adik kandung perempuannya yang rupanya telah masuk Islam, terbukalah dadanya dan datanglah petunjuk sehingga pada saat itu juga dia menyatakan diri hendak berjumpa dengan Nabi, dan setelah berjumpa langsung mengucapkan dua kalimat syahadat. Sejak hari itu, bertambah majulah dia dalam keislaman sehingga menjadi Muslim yang sangat penting sampai diberi gelar kehormatan oleh Rasulullah ﷺ, yaitu ‘Al-Faruuq", artinya orang yang sanggup memisahkan dan membedakan mana yang hak dan mana yang batil.
Sikap kasarnya dahulu, kerasnya pada pendirian, dan tidak mau bertolak angsur di dalam mempertahankan pendirian, tetap menjadi bentuk jiwanya setelah dia menjadi Muslim. Dan, dengan sikap jiwa yang demikian pula dia menegakkan agama Islam sehingga memperkukuh Islam setelah Rasulullah ﷺ dan khalifah pertama. Abu Bakar ash-Shiddiq, meninggal dunia.
Alhasil, jika dada telah terbuka menerima Islam, segala bakat dan bawaan diri pada zaman jahiliyyah atau zaman kafir, akan berkembang dengan indah di bawah pimpinan Islam.
“Dan barangsiapa yang Dia kehendaki menyesatkan nya, Dia jadikanlah dadanya sempit picik, seakan-akan dia akan meningkat ke langit"
Contoh ini pun bertemu dengan Abu Jahal tadi. Adapun tentang kebesaran, sombong, kekerasan hati, disegani orang banyak, samalah kedudukan Umar bin Khaththab dengan Abu Jahal pada zaman jahiliyyah itu sehingga Rasulullah ﷺ pernah memohonkan kepada Allah supaya Islam diberi kekuatan dengan salah seorang dari kedua orang itu. Abu Jahal pun pernah beberapa malam berturut-turut pergi sembunyi-sembunyi mendengarkan Nabi ﷺ membaca Al-Qur'an di dalam rumahnya. Namun, sedikit pun tidak membekas ke dalam hatinya hendak menerima Islam. Ketika ditanyai orang, dia pun pernah mengakui terus terang bahwa Muhammad ﷺ itu bukanlah seorang pendusta. Umar membaca Al-Qur'an di rumah adiknya hanya satu kali, tetapi yang satu kali itu sudah cukup buat meresap ke dalam jiwanya. Abu Jahal mendengar sampai tiga kali, dan hati kecilnya payah buat menolak kebenarannya. Akan tetapi, karena hawa nafsu yang pantang kerendahan, karena takut kalau kalau Bani Abdu Manaf akan mengalahkan Bani Mukhzum, yaitu kabilahnya sendiri dalam perebutan pengaruh, berkeraslah Abu Jahal mempertahankan yang batil. Dengan demikian, ditakdirkan Allah-lah dia menjadi pemimpin kekafiran sampai tewasnya di medan Perang Badar. Sempit hatinya buat menerima Islam, picik dadanya buat menyambut kebenaran, sebagaimana picik sempitnya dada orang yang hendak naik ke langit layaknya.
Sempit dadanya menerima kebenaran. Inilah suatu ungkapan yang tepat terhadap orang yang dirinya telah dikurung oleh hawa nafsunya sendiri. Pada hati kecilnya dia tidak dapat lagi membantah kebenaran itu. Namun, dengan keras dia menolak. Dia mau mati di dalam mem-pertahankan pendiriannya, walaupun salah. Abu Jahal sendiri sampai mati berkeras mem-pertahankan pendiriannya. Dia dahulu pernah mengakui bahwa Nabi Muhammad itu tidak berdusta. Dan, sebagaimana yang terlebih dulu pernah kita jelaskan, dia pernah mendengarkan Nabi membaca Al-Qur'an dengan sembunyi-sembunyi agar jangan diketahui oleh orang lain. Dia memang seorang yang keras hati dan keras pendirian. Itu sebabnya, Rasulullah ﷺ pernah berdoa agar Islam dimuliakan, ditinggikan martabatnya dengan salah seorang dari dua, yaitu Umar bin Khaththab atau Abu Jahal. Namun, Umar bin Khaththab yang diberikan Allah buat mengabulkan doa Nabi itu. Abu Jahal kafir sampai matinya dalam Peperangan Badar. Dia tidak mau menerima Islam atau sukar sekali Islam akan masuk ke dalam hatinya, sama dengan mendaki ke langit layaknya. Terlalu tinggi, sukar dia memanjatnya dan sesak napasnya jika dia mencoba hendak mendaki.
Misal yang sedikit ini pun, yaitu sempit dadanya seakan-akan orang yang mencoba hendak naik ke langit, selain dari mukjizat yang diberikan oleh Allah kepada rasul-Nya, Nabi Muhammad ﷺ ketika beliau melakukan Isra' dan Mi'raj, barulah di dalam abad sekarang ini, abad ke-20 Masehi (abad ke-14 Hijriyah), manusia mencoba naik ke angkasa, mulanya dengan kapal terbang, dan akhir-akhir ini telah diperbuat oleh manusia alat-alat modern untuk mengarung-ruang angkasa yang lebih tinggi karena mencoba hendak pergi ke bulan atau bintang-bintang yang lain. Ternyata bahwa memang sempit picik dada manusia kalau naik ke ruang angkasa terlebih tinggi, bahkan bisa mati karena kesempitan napas, karena di sana tidak ada lagi zat asam (oksigen) buat bernapas, terutama setelah lepas dari daya tarik bumi sehingga apabila pergi ke sana mesti disediakan zat oksigen itu untuk bernapas di sana.
“Seperti demikianlah Allah menjadikan kekotoran atas orang-orang yang tidak mau beriman."
(ujung ayat 125)
Ujung ayat ini menjelaskan apa sebab maka dada menjadi picik sempit menerima kebenaran Islam. Sebabnya adalah karena dada itu penuh dengan berbagai kotoran sehingga udara yang bersih tidak mau lagi masuk ke dalamnya. Dosalah yang telah mengotori jiwa itu. Dalam bahasa aslinya disebut rijsun, yang kita artikan kekotoran. Ingat pula ayat 145 yang akan sampai kita bicarakan pula kelak, yaitu ketika Anda membicarakan apa sebab daging babi diharamkan. Hal itu karena babi rijsun, kotor, jijik, keji sehingga di antara segala binatang babilah yang paling kotor. Sekarang, dibawa kepada manusia. Menjadi sukar sekali mereka hendak mendaki mening-kat kemurnian Islam sebab jiwa mereka telah penuh kekotoran sehingga, walaupun bagaimana dia diajak pada kebersihan, dia akan kembali kepada yang kotor juga. Dan, kotornya rijsun perangai babi dengan perangai syirik.
Pada ayat ini disuruhlah tiap-tiap kita menilik diri sendiri. Kalau sudah mulai mendengar seruan kebenaran, sempit dan picik rasanya dada menerima, pastilah sudah mulai ada kekotoran dalam jiwa kita. Maka, hendaklah segera kita basuh kekotoran itu dengan tobat kepada Allah, jangan sampai bintik dosa yang sedikit itu meluas atau meruyak dalam hati kita. Amalan yang lahir dengan amalan yang batin mempunyai pertalian yang kuat dalam hal ini. Kita diperintahkan shalat sekurangnya lima kali sehari semalam, dan sebelum shalat kita diwajibkan berwudhu. Dengan demikian, kita pertalikan pembersihan anggota tubuh yang lahir itu dengan pembersihan hati sendiri dari segala penyakit, yang pada ayat 120 tadi sudah juga disuruh kita berawas diri darinya, yaitu dosa lahir dan dosa batin. Beberapa penyakit yang menjadi dosa batin sangat menyekat menghalangi pernapasan ruh untuk menerima kebenaran Islam. Pertama sekali ialah syirik. Selain itu, ialah takabur, sombong sehingga memandang enteng segala ajakan kepada ke-benaran sebab merasa diri lebih dari orang lain. Dan, termasuk juga di dalamnya riya, beramal karena hanya mengharapkan pujian dan penghargaan manusia. Maka, kalau selalu telah diusahakan membersihkan dada dari segala penyakit batin itu, menjadi lapanglah dia dan bisalah terbuka menerima kebenaran Islam sehingga tidak ada perintah Allah dan Rasul yarg terasa berat bagi kita memikulnya.
“Dan inilah jalan Tuhan engkau, yang lurus."
(pangkal ayat 126)
Jika telah tertempuh jalan yang lurus itu niscaya akan lekaslah sampai pada yang dituju, yaitu ridha Allah. Sebab, sudah lama dimaklumi bahwasanya garis lurus ialah jarak yang paling dekat di antara dua titik. Untuk meratakan jalan lurus itulah rasul-rasul diutus, kitab-kitab diturunkan dan syari'at berdiri.
Dan, selamatlah orang yang tertempuh jalan lurus itu.
“Sesungguhnya telah Kami jelaskan ayat-ayat Kami kepada kaum yang mau ingat."
(ujung ayat 126)
Di ujung ayat ini diterangkanlah bahwa ini adalah peringatan buat orang yang selalu mau ingat. Yadz-dzakkaruuna, selalu ingat. Sehingga, dapatlah kita mengerti bahwasanya betapa pun lurusnya jalan yang akan ditempuh itu, tetapi apabila di tengah perjalanan kita lalai dan lengah, mudah saja akan terjerumus masuk jurang. Maka, adalah ayat-ayat Allah itu diberikan sebagai peringatan-peringatan, laksana tanda-tanda yang dipasang di pinggir-pinggir jalan tentang adanya bahaya, tentang adanya bengkolan, tentang adanya jalan yang mendaki atau menurun, atau adanya jurang,sehingga orang yang tengah berjalan itu selalu ingat dan waspada, dan selalu pula menjaga kemudi, dan tidak mengantuk sehingga dia selamat menempuh jalan yang lurus itu.
“Bagi mereka adalah negeri yang sejahtera di sisi Tuhan mereka, dan Dialah penolong mereka, dengan sebab apa yang mereka amalkan"
(ayat 127)
The Parable of the Disbeliever and the Believer
Allah says;
أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن
Is he who was dead, and We gave him life, and set for him a light, whereby he can walk among men --
This is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers,
لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن
(And set for him a light whereby he can walk amongst men) for he became guided to where he should go and how to remain on the correct path.
The light mentioned here is the Qur'an, according to Ibn Abbas, as Al-Awfi and Ibn Abi Talhah reported from him.
As-Suddi said that the light mentioned here is Islam.
Both meanings are correct.
مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ
Like him who is in the darkness,
of ignorance, desires and various types of deviation,
بِخَارِجٍ مِّنْهَا
From which he can never come out,
for he is unable to find a way out from what he is in.
In Musnad Ahmad, it is recorded that the Prophet said;
إِنَّ اللهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ ثُمَّ رَشَّ عَلَيْهِمْ مِنْ نُورِهِ فَمَنْ أَصَابَهُ ذَلِكَ النُّورُ اهْتَدَى وَمَنَ أَخْطَأَهُ ضَل
Allah created creation in darkness, then He showered His Light upon them. Whoever was struck by that light is guided, whoever it missed is astray.
Allah said in other Ayat,
اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَأوُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـيِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
Allah is the Guardian of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their friends are Taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever. (2:257)
and,
أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ
Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way! (67:22)
and,
مَثَلُ الْفَرِيقَيْنِ كَالاٌّعْمَى وَالاٌّصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلً أَفَلَ تَذَكَّرُونَ
The parable of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared! Will you not then take heed! (11:24)
and,
وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ
وَلَا الظُّلُمَاتُ وَلَا النُّورُ
وَلَا الظِّلُّ وَلَا الْحَرُورُ
وَمَا يَسْتَوِى الاٌّحْيَأءُ وَلَا الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَأءُ وَمَأ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ
إِنْ أَنتَ إِلاَّ نَذِيرٌ
Not alike are the blind and the seeing. Nor are darkness and light. Nor are the shade and the sun's heat. Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in the graves. You are only a warner. (35:19-23)
There are many other Ayat on this subject.
We explained before why Allah mentioned the light in the singular sense and the darkness in the plural sense when we explained the Ayah at the beginning of the Surah,
وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ
(And originated the darknesses and the light). (6:1)
Allah's statement,
كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُواْ يَعْمَلُونَ
Thus it is made fair seeming to the disbelievers that which they used to do.
means, We made their ignorance and misguidance appear fair to them, as Allah decreed out of His wisdom, there is no deity worthy of worship except Him alone without partners.
Evil Plots of the Leaders of the Criminals and their Subsequent Demise
Allah says:
وَكَذَلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجَرِمِيهَا لِيَمْكُرُواْ فِيهَا
And thus We have set up in every town great ones of its wicked people to plot therein.
Allah says:Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ
Thus have We made for every Prophet an enemy among the criminals. (25:31)
Allah said,
وَإِذَا أَرَدْنَأ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein. (17:16)
meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them.
It was also said that, We send a definite order,
in the last Ayah means, We decree for them, as Allah stated here
لِيَمْكُرُواْ فِيهَا
(to plot therein).
Ibn Abi Talhah reported that Ibn Abbas explained the Ayah
أَكَابِرَ مُجَرِمِيهَا لِيَمْكُرُواْ فِيهَا
(...great ones of its wicked people to plot therein),
We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment.
Mujahid and Qatadah said that;
in the Ayah,
أَكَابِرَ مُجَرِمِيهَا
(great ones) refers to leaders.
I say that this is also the meaning of Allah's statements,
وَمَأ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَأ إِنَّا بِمَأ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said:We believe not in what you have been sent with. And they say:We have too much wealth and too many children and we are not going to suffer punishment. (34:34-35)
And,
وَكَذَلِكَ مَأ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَأ إِنَّا وَجَدْنَأ ءَابَأءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
And similarly, We sent not a warner before you to any town but the luxurious ones among them said:We found our fathers following a certain way and religion, and we will indeed follow their footsteps. (43:23)
`Plot' in the Ayah (6:123) refers to beautified speech and various actions with which the evil ones call to misguidance.
Allah said about the people of Prophet Nuh, peace be upon him,
وَمَكَرُواْ مَكْراً كُبَّاراً
And they have plotted a mighty plot. (71:22)
Allah said,
وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّوْمِنَ بِهَـذَا الْقُرْءَانِ وَلَا بِالَّذِى بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلَا أَنتُمْ لَكُنَّا مُوْمِنِينَ
قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَأءَكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ
وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَأ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
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 for Him! (34:31-33)
Ibn Abi Hatim reported that Ibn Abi Umar said that Sufyan said,
Every `plot' mentioned in the Qur'an refers to actions.
Allah's statement,
وَمَا يَمْكُرُونَ إِلاَّ بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
But they plot not except against themselves, and they perceive (it) not.
means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them.
Allah said in other Ayat,
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ
And verily, they shall bear their own loads, and other loads besides their own. (29:13)
and,
وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلَا سَأءَ مَا يَزِرُونَ
And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear! (16:25)
Allah said
وَإِذَا جَاءتْهُمْ ايَةٌ قَالُواْ لَن نُّوْمِنَ حَتَّى نُوْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ
And when there comes to them a sign they say:We shall not believe until we receive the like of that which the Messengers of Allah received.
When there comes to them a sign they say,
لَن نُّوْمِنَ حَتَّى نُوْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ
(We shall not believe until we receive the like of that which the Messengers of Allah received.) until the angels bring us the Message from Allah, just as they brought it to the Messengers.
In another Ayah, Allah said,
وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَأءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَـيِكَةُ أَوْ نَرَى رَبَّنَا
And those who expect not a meeting with Us said:Why are not the angels sent down to us, or why do we not see our Lord! (25:21)
Allah's statement,
اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
Allah knows best with whom to entrust His Message.
means, He knows best with whom His Message should be given and which of His creatures are suitable for it.
Allah said in other Ayat,
وَقَالُوا
لَوْلَا نُزِّلَ هَذَا الْقُرْانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
And they say:Why is not this Qur'an sent down to some great man of the two towns! Is it they who would portion out the mercy of your Lord! (43:31-32)
They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us,
مِّنَ الْقَرْيَتَيْنِ
(...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger out of envy, transgression, rebellion and defiance. Allah described them,
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً
And when they see you, they only mock:Is this the one whom Allah has sent as a Messenger! (25:41)
and,
وَإِذَا رَاكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى يَذْكُرُ الِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَـنِ هُمْ كَـفِرُونَ
And when those who disbelieved see you, they only mock at you:Is this the one who talks about your gods! While they disbelieve at the mention of the Most Gracious (Allah). (21:36)
and,
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock. (21:41)
The Disbelievers Admit to the Prophet's Nobility of Lineage
The disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him.
The disbelievers used to call the Prophet, before he received revelation, Al-Amin -- the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, How honorable is his (the Prophet's) ancestral lineage among you!
Abu Sufyan answered, His ancestry is highly regarded among us.
Heraclius asked, Do you find that he lied, before he started his mission!
Abu Sufyan replied, No.
The emperor of Rome relied on the honor and purity of the Prophet to recognize the truth of his Prophethood and what he came with.
Imam Ahmad recorded that Wathilah bin Al-Asqa said that the Messenger of Allah said,
إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْنُقرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِم
Verily, Allah has chosen Ismail from the offspring of Ibrahim, Bani Kinanah from the offspring of Ismail, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.
Muslim recorded this Hadith.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي ادَمَ قَرْنًا فَقَرْنًا حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيه
I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.
Allah's said,
سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللّهِ وَعَذَابٌ شَدِيدٌ
Humiliation and disgrace from Allah and a severe torment will overtake the criminals...,
This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection.
Allah said in another Ayah,
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
Verily, those who scorn My worship, they will surely enter Hell in humiliation! (40:60),
disgrace and dishonor.
Allah said next,
وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
and a severe torment for that which they used to plot.
Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning,
وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
And your Lord treats no one with injustice. (18:49)
Allah said in another Ayah,
يَوْمَ تُبْلَى السَّرَايِرُ
The Day when all the secrets will be examined. (86:9)
Meaning, the secrets, hidden thoughts and intentions will be exposed.
In the Two Sahihs, it is recorded that the Messenger of Allah said,
يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ فَيُقَالُ هَذِهِ غَدْرَةُ فُلَنِ بْنِ فُلَنِ بْنِ فُلَن
A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; `This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.
The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it
Allah said,
فَمَن يُرِدِ اللّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلِسْلَمِ
And whomsoever Allah wills to guide, He opens his breast to Islam;
He makes Islam easy for him and strengthens his resolve to embrace it, and these are good signs.
Allah said in other Ayat,
أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلِسْلَـمِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ
Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim). (39:22)
and,
وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَـيِكَ هُمُ الرَشِدُونَ
But Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hated by you. Such are they who are the rightly guided. (49:7)
Ibn Abbas commented on Allah's statement,
فَمَن يُرِدِ اللّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلِسْلَمِ
(And whomsoever Allah wills to guide, He opens his breast to Islam),
Allah says that He will open his heart to Tawhid and faith in Him.
This is the same as was reported from Abu Malik and several others, and it is sound.
Allah's statement,
فَمَن يُرِدِ اللّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلِسْلَمِ
(and whomsoever He wills to send astray, He makes his breast closed and constricted),
refers to inability to accept guidance, thus being deprived of beneficial faith.
وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا
and whomsoever He wills to send astray, He makes his breast closed and constricted,
كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاء
as if he is climbing up to the sky.
because of the heaviness of faith on him.
Sa`id bin Jubayr commented that in this case,
(Islam) finds every path in his heart impassable.
Al-Hakam bin Aban said that Ikrimah narrated from Ibn Abbas that he commented on:
كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاء
(...as if he is climbing up to the sky),
Just as the Son of Adam cannot climb up to the sky, Tawhid and faith will not be able to enter his heart, until Allah decides to allow it into his heart.
Imam Abu Jafar bin Jarir commented:
This is a parable that Allah has given for the heart of the disbeliever, which is completely impassable and closed to faith. Allah says, the example of the disbeliever's inability to accept faith in his heart and that it is too small to accommodate it, is the example of his inability to climb up to the sky, which is beyond his capability and power.
He also commented on Allah's statement,
كَذَلِكَ يَجْعَلُ اللّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُوْمِنُونَ
Thus Allah puts the Rijs (wrath) on those who believe not.
Allah says that just as He makes the heart of whomever He decides to misguide, closed and constricted, He also appoints Shaytan for him and for his likes, those who refused to believe in Allah and His Messenger. Consequently, Shaytan lures and hinders them from the path of Allah.
Ali bin Abi Talhah reported that Ibn Abbas said that,
Rijs, refers to Shaytan,
Mujahid said that;
Rijs,refers to all that does not contain goodness.
Abdur-Rahman bin Zayd bin Aslam said that,
Rijs, means, `torment'
After Allah mentioned the way of those who were themselves led to stray from His path and who hindered others from it, He emphasized the honor of the guidance and religion of truth that He sent His Messenger with.
Allah said next,
وَهَـذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا
And this is the path of your Lord leading straight.
that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path.
قَدْ فَصَّلْنَا الايَاتِ
We have detailed Our Ayat...,
We have explained the Ayat and made them clear and plain,
لِقَوْمٍ يَذَّكَّرُونَ
for a people who take heed.
those who have sound comprehension and understand what Allah and His Messenger convey to them
لَهُمْ دَارُ السَّلَمِ
For them will be the abode of peace, (Paradise),
عِندَ رَبِّهِمْ
with their Lord.
on the Day of Resurrection.
Allah described Paradise as `the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace (which is free from all wickedness).
وَهُوَ وَلِيُّهُمْ
And He will be their Wali.
Protector, Supporter and Helper.
بِمَا كَانُواْ يَعْمَلُونَ
because of what they used to do.
As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise
Allah says, `Mention, O Muhammad, in what you convey and warn,' that,
وَيَوْمَ يِحْشُرُهُمْ جَمِيعًا
on the Day when He will gather them (all) together.
gather the Jinns and their loyal supporters from mankind who used to worship them in this life, seek refuge with them, obey them and inspire each other with adorned, deceitful speech.
Allah will proclaim then,
يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الاِنسِ
O you assembly of Jinn! Many did you mislead of men,
So the Ayah;
قَدِ اسْتَكْثَرْتُم مِّنَ الاِنسِ
(Many did you mislead of men) refers to their misguiding and leading them astray.
Allah also said;
أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ
وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّ كَثِيراً أَفَلَمْ تَكُونُواْ تَعْقِلُونَ
Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is the straight path. And indeed he (Shaytan) did lead astray a great multitude of you. Did you not, then, understand. (36:60-62)
and,
وَقَالَ أَوْلِيَأوُهُم مِّنَ الاِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ
and their friends among the people will say:Our Lord! We benefited one from the other...
The friends of the Jinns among humanity will give this answer to Allah, after Allah chastises them for being misguided by the Jinns.
Al-Hasan commented,
They benefited from each other when the Jinns merely commanded and mankind obeyed.
Ibn Jurayj said,
During the time of Jahiliyyah, a man would reach a land and proclaim, `I seek refuge with the master (Jinn) of this valley,' and this is how they benefited from each other. They used this as an excuse for them on the Day of Resurrection.
Therefore, the Jinns benefit from humans since humans revere the Jinns by invoking them for help. The Jinns would then proclaim, We became the masters of both mankind and the Jinns.
وَبَلَغْنَا أَجَلَنَا الَّذِيَ أَجَّلْتَ لَنَا
but now we have reached our appointed term which You did appoint for us.
meaning, death, according to As-Suddi.
قَالَ النَّارُ مَثْوَاكُمْ
He (Allah) will say:The Fire be your dwelling place...
where you will reside and live, you and your friends,
خَالِدِينَ فِيهَا
you will dwell therein forever.
and will never depart except what Allah may will.
إِلاَّ مَا شَاء اللّهُ
.
except as Allah may will.
إِنَّ رَبَّكَ حَكِيمٌ عَليمٌ
Certainly your Lord is All-Wise, All-Knowing.
The Wrongdoers Are the Supporters of Each other
Allah says;
وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُواْ يَكْسِبُونَ
And thus We do make the wrongdoers supporters of one another, because of that which they used to earn.
Ma`mar said that Qatadah commented on this Ayah,
Allah makes the wrongdoers supporters for each other in the Fire by following one another into it.
Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement,
وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا
(And thus We do make the wrongdoers supporters of one another),
It refers to the wrongdoers of the Jinns and mankind.
He then recited,
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be a companion to him. (43:36)
He said next -- concerning the meaning of the Ayah;
We appoint the wrongdoer of the Jinns over the wrongdoer of mankind.
A poet once said,
There is no hand, but Allah's Hand is above it, and no wrongdoer but will be tested by another wrongdoer.
The meaning of this honorable Ayah thus becomes:
`Just as We made this losing group of mankind supporters of the Jinns that misguided them, We also appoint the wrongdoers over one another, destroy them by the hands of one another, and take revenge from them with one another. This is the just recompense for their injustice and transgression.
Theirs will be the abode of peace, namely, the Paradise, with their Lord, and He will be their Friend because of what they used to do.
In the second verse (127), it was said: لَهُمْ دَارُ السَّلَامِ عِندَ رَبِّهِمْ (For them there is the Abode of Peace with their Lord). It means that the people who have been mentioned above, people who see and hear the Qur'anic words of advice with an open mind and who, as an inevitable result, accept the advice and guidance, then, it is for them that there is that reward of Darus-Salam, present and preserved, waiting. Here, the word: دَارُ (dar) means home or abode and: سَلَامِ (salam) means peace and security from all calamities, catastrophies and hardships. Therefore, Darus-Salam can be the description of a home where none of these, or sorrow or pain of any kind, can find entry. And that, as obvious, could only be Paradise.
And Sayyidna ` Abdullah ibn ` Abbas ؓ said: Salam is the name of Allah Jalla Sha'nuhu. And the Dar of As-Salam means the ` Dar' (home, house or abode) of Allah. It is evident that the abode of Allah is a place of peace. Therefore, the meaning essentially remains the same, that is, a home where total and all-inclusive peace reigns. By calling Jannah (Paradise) Darus-Salam, the indication given is that Jannah alone is the place where one sheds off all pain, anxiety and distaste, and enjoys total bliss, something never acquired by the highest of the high in this mortal world, nor even by the greatest of the great prophets or messengers - because this state of life in the mortal world is not the proper locale of perfect and eternal peace and pleasure.
It has been stated in this verse that, for those who have the good fortune of accepting the advice, there is Darus-Salam' with their Lord. Now, the expression - ` with their Lord' - could also mean that this Darus-Salam' cannot be cashed instantly here in the mortal world, rather, they will get it when they go to their Lord on the Day of Qiyamah. And it could also mean that the promise of Darus-Salam' cannot be false. The most gracious Rabb is its guarantor. It lies safe with Him. Then, right here, there is yet another indication towards the fact that no one can ever imagine the blessings of this ` Darus-Salam' within the limitations of this frame of existence. Only the Rabb, with whom lies this treasure, knows it.
Moreover, in the light of the second meaning given above, the actual getting of this ` Darus-Salam' does not seem to hinge upon the coming of Qiyamah (The Last Day) and 'Akhirah (Hereafter). In fact, it is also possible that the most gracious Rabb would make anyone He wills its fortunate recipient within the life of this world - whether by making them totally immune to and protected against all calamities and hardships, as has been the case is some examples of past prophets and men of Allah, or, by making the blessings of the 'Akhirah appear before their eyes with a touch of the real, their very eyes were attuned to the real thing in a manner that it helped them perceive the pains of the transitory world as something insignificant and not worthy of much notice. For such people, even stockpiles of suffering are reduced to a blade of grass.
That the forthcoming rewards to be received as against the hard-ships of the mortal world would make them welcome these hardships as something delectable is not a proposition too far out. Think of the eternal blessings of the 'Akhirah. They are certainly great as they can be. Then, think of the fleeting comforts of this mortal world. Their very thought thrills. Man slaves for them, yet takes his slavery with a smile and a sigh of relief. Man sacrifices the bliss of his freedom and exchanges it with worldly comforts through recommendations and bribes, goes for the hard labour of job or work which cuts through his sleep and rest, even does it with zest and enthusiasm, and then, is happy and grateful about it - because he sees before his eyes the pas-sage of thirty one days of the month which will bring to him the taste and pleasure of the salary he has earned. That pleasure makes every bitterness of this slavery in work tasteful and pleasing. According to one of the possible explanations (Tafsir) of the Qur'anic verse: وَلِمَن خَافَ مقامَ رَبِّہِ جَنَّتٰن those who fear Allah Ta` ala shall have two Paradises, the one in the 'Akhirah and the other in the mortal world. To begin with, Paradise in the world means that one finds the help of Allah with him in everything he does. What he does seems to be becoming easy for him - and, even if he has to face a passing phase of difficulty, extra-effort, or even failure, that appears welcome to him in anticipation of the lasting blessings of the 'Akhirah, something which turns even this painful experience into a state of comfort.
To sum up, it can be said that the reference in this verse, of Darus-Salam' for good people being with their Rabb, is a promise which is certain and determined for the Akhirah, and it is also possible that they may be given a taste of the Darus-Salam' in this world as well.
At the conclusion of the verse (127), it was said: وَهُوَ وَلِيُّهُم بِمَا كَانُوا يَعْمَلُونَ ; (and He is their Guardian by virtue of what they used to do). It means that, because of their good deeds, Allah Ta` ala becomes their guardian, care-taker and helper. Everything hard they face becomes easy on them.
