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Ayat
Terjemahan Per Kata
ٱلَّذِي
yang
عَلَّمَ
Dia mengajar
بِٱلۡقَلَمِ
dengan kalam
ٱلَّذِي
yang
عَلَّمَ
Dia mengajar
بِٱلۡقَلَمِ
dengan kalam
Terjemahan
Yang mengajar (manusia) dengan pena.
Tafsir
(Yang mengajar) manusia menulis (dengan qalam) orang pertama yang menulis dengan memakai qalam atau pena ialah Nabi Idris a.s.
Tafsir Surat Al-'Alaq: 1-5
Bacalah dengan (menyebut) nama Tuhanmu Yang Menciptakan. Dia telah menciptakan manusia dari segumpal darah. Bacalah, dan Tuhanmulah Yang Maha Pemurah, Yang mengajar (manusia) dengan perantaraan qalam. Dia mengajarkan kepada manusia apa yang tidak diketahuinya. Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Razzaq, telah menceritakan kepada kami Ma'mar, dari Az-Zuhri, dari Urwah, dari Aisyah yang menceritakan bahwa permulaan wahyu yang disampaikan kepada Rasulullah ﷺ berupa mimpi yang benar dalam tidurnya. Dan beliau tidak sekali-kali melihat suatu mimpi, melainkan datangnya mimpi itu bagaikan sinar pagi hari.
Kemudian dijadikan baginya suka menyendiri, dan beliau sering datang ke Gua Hira, lalu melakukan ibadah di dalamnya selama beberapa malam yang berbilang dan untuk itu beliau membawa perbekalan secukupnya. Kemudian beliau pulang ke rumah Khadijah (istrinya) dan mengambil bekal lagi untuk melakukan hal yang sama. Pada suatu hari ia dikejutkan dengan datangnya wahyu saat berada di Gua Hira. Malaikat pembawa wahyu masuk ke dalam gua menemuinya, lalu berkata, "Bacalah!" Rasulullah ﷺ melanjutkan kisahnya, bahwa ia menjawabnya, "Aku bukanlah orang yang pandai membaca." Maka malaikat itu memegangku dan mendekapku sehingga aku benar-benar kepayahan olehnya, setelah itu ia melepaskan diriku dan berkata lagi, "Bacalah!" Nabi ﷺ menjawab, "Aku bukanlah orang yang pandai membaca." Malaikat itu kembali mendekapku untuk kedua kalinya hingga benar-benar aku kepayahan, lalu melepaskan aku dan berkata, "Bacalah!" Aku menjawab, "Aku bukanlah orang yang pandai membaca." Malaikat itu kembali mendekapku untuk ketiga kalinya hingga aku benar-benar kepayahan, lalu dia melepaskan aku dan berkata: Bacalah dengan (menyebut) nama Tuhanmu Yang Menciptakan. (Al-'Alaq: 1) sampai dengan firman-Nya: apa yang tidak diketahuinya. (Al-'Alaq: 5) Maka setelah itu Nabi ﷺ pulang dengan hati yang gemetar hingga masuk menemui Khadijah, lalu bersabda: Selimutilah aku, selimutilah aku! Maka mereka menyelimutinya hingga rasa takutnya lenyap.
Lalu setelah rasa takutnya lenyap, Khadijah bertanya, "Mengapa engkau?" Maka Nabi ﷺ menceritakan kepadanya kejadian yang baru dialaminya dan bersabda, "Sesungguhnya aku merasa takut terhadap (keselamatan) diriku." Khadijah berkata, "Tidak demikian, bergembiralah engkau, maka demi Allah, Dia tidak akan mengecewakanmu selama-lamanya. Sesungguhnya engkau adalah orang yang suka bersilaturahmi, benar dalam berbicara, suka menolong orang yang kesusahan, gemar menghormati tamu, dan membantu orang-orang yang tertimpa musibah." Kemudian Khadijah membawanya kepada Waraqah ibnu Naufal ibnu Asad ibnu Abdul Uzza ibnu Qusay.
Waraqah adalah saudara sepupu Khadijah dari pihak ayahnya, dan dia adalah seorang yang telah masuk agama Nasrani di masa Jahiliah dan pandai menulis Arab, lalu ia menerjemahkan kitab Injil ke dalam bahasa Arab seperti apa yang telah ditakdirkan oleh Allah, dan dia adalah seorang yang telah lanjut usia dan tuna netra. Khadijah bertanya, "Wahai anak pamanku, dengarlah apa yang dikatakan oleh anak saudaramu ini." Waraqah bertanya, "Wahai anak saudaraku, apakah yang telah engkau lihat?" Maka Nabi ﷺ menceritakan kepadanya apa yang telah dialami dan dilihatnya.
Setelah itu Waraqah berkata, "Dialah Namus (Malaikat Jibril) yang pernah turun kepada Musa. Aduhai, sekiranya diriku masih muda. Dan aduhai, sekiranya diriku masih hidup di saat kaummu mengusirmu." Rasulullah ﷺ memotong pembicaraan, "Apakah benar mereka akan mengusirku?" Waraqah menjawab, "Ya, tidak sekali-kali ada seseorang lelaki yang mendatangkan hal seperti apa yang engkau sampaikan, melainkan ia pasti dimusuhi. Dan jika aku dapat menjumpai harimu itu, maka aku akan menolongmu dengan pertolongan yang sekuat-kuatnya." Tidak lama kemudian Waraqah wafat, dan wahyu pun terhenti untuk sementara waktu hingga Rasulullah ﷺ merasa sangat sedih.
Menurut berita yang sampai kepada kami, karena kesedihannya yang sangat, maka berulang kali ia mencoba untuk menjatuhkan dirinya dari puncak bukit yang tinggi. Akan tetapi, setiap kali beliau sampai di puncak bukit untuk menjatuhkan dirinya dari atasnya, maka Jibril menampakkan dirinya dan berkata kepadanya, "Wahai Muhammad, sesungguhnya engkau adalah utusan Allah yang sebenarnya," maka tenanglah hati beliau karena berita itu, lalu kembali pulang ke rumah keluarganya.
Dan manakala wahyu datang terlambat lagi, maka beliau berangkat untuk melakukan hal yang sama. Tetapi bila telah sampai di puncak bukit, kembali Malaikat Jibril menampakkan diri kepadanya dan mengatakan kepadanya hal yang sama. Hadits ini diketengahkan di dalam kitab Sahihain melalui Az-Zuhri; dan kami telah membicarakan tentang hadits ini ditinjau dari segi sanad, matan, dan maknanya pada permulaan kitab syarah kami, yaitu Syarah Bukhari dengan pembahasan yang lengkap.
Maka bagi yang ingin mendapatkan keterangan lebih lanjut, dipersilakan untuk merujuk kepada kitab itu, semuanya tertulis di sana. Mula-mula wahyu Al-Qur'an yang diturunkan adalah ayat-ayat ini yang mulia lagi diberkati, ayat-ayat ini merupakan permulaan rahmat yang diturunkan oleh Allah karena kasih sayang kepada hamba-hamba-Nya, dan merupakan nikmat yang mula-mula diberikan oleh Allah kepada mereka. Di dalam surat ini terkandung peringatan yang menggugah manusia kepada asal mula penciptaan manusia, yaitu dari 'alaqah.
Dan bahwa di antara kemurahan Allah subhanahu wa ta’ala ialah Dia telah mengajarkan kepada manusia apa yang tidak diketahuinya. Hal ini berarti Allah telah memuliakan dan menghormati manusia dengan ilmu. Dan ilmu merupakan bobot tersendiri yang membedakan antara Abul Basyar (Adam) dengan malaikat. Ilmu itu adakalanya berada di hati, adakalanya berada di lisan, adakalanya pula berada di dalam tulisan tangan. Berarti ilmu itu mencakup tiga aspek, yaitu di hati, di lisan, dan di tulisan. Sedangkan yang di tulisan membuktikan adanya penguasaan pada kedua aspek lainnya, tetapi tidak sebaliknya.
Karena itulah disebutkan dalam firman-Nya: Bacalah, dan Tuhanmulah Yang Maha Penmrah, Yang mengajar (manusia) dengan perantaraan qalam. Dia mengajarkan kepada manusia apa yang tidak diketahuinya. (Al-'Alaq: 3-5) Di dalam sebuah atsar disebutkan, "Ikatlah ilmu dengan tulisan." Dan masih disebutkan pula dalam atsar, bahwa barang siapa yang mengamalkan ilmu yang dikuasainya, maka Allah akan memberikan kepadanya ilmu yang belum diketahuinya.".
Tuhanmu itulah yang mengajar manusia menulis dengan perantaraan pena atau alat tulis lain. Tulisan berguna untuk menyimpan dan menyebarkan pesan serta ilmi pengetahuan kepada orang lain. 5. Dia mengajarkan manusia apa yang tidak diketahuinya. Manusia adalah makhluk yang potensial untuk berkarya melalui ilmu pengetahuan yang diperolehnya dari Allah. Manusia belajar baik dari alam sekitar yang merupakan ciptaan-Nya maupun dari wahyu yang Allah sampaikan melalui para rasul.
Di antara bentuk kepemurahan Allah adalah Ia mengajari manusia mampu menggunakan alat tulis. Mengajari di sini maksudnya memberinya kemampuan menggunakannya. Dengan kemampuan menggunakan alat tulis itu, manusia bisa menuliskan temuannya sehingga dapat dibaca oleh orang lain dan generasi berikutnya. Dengan dibaca oleh orang lain, maka ilmu itu dapat dikembangkan. Dengan demikian, manusia dapat mengetahui apa yang sebelumnya belum diketahuinya, artinya ilmu itu akan terus berkembang. Demikianlah besarnya fungsi baca-tulis.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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SURAH AL-‘ALAQ
(SEGUMPAL DARAH)
SURAH KE-96
19 AYAT, DITURUNKAN DI MEKAH
Dengan nama Allah Yang Maha Pemurah lagi Pengasih.
Ayat 1
“Bacalah! Dengan nama Tuhanmu yang telah mencipta." (ayat 1)
Dalam suku pertama saja, yaitu “bacalah", telah terbuka kepentingan pertama dalam perkembangan agama ini selanjutnya. Nabi ﷺ disuruh membaca wahyu akan diturunkan kepada beliau itu di atas nama Allah, Tuhan yang telah mencipta.
Ayat 2
Yaitu, “Menciptakan manusia dari segumpal darah." (ayat 2)
Sesudah nuthfah, yaitu segumpal air yang telah berpadu dari mani si laki-laki dengan mani si perempuan, yaitu setelah empat puluh hari lamanya, air itu telah menjelma jadi segumpal darah, dan dari segumpal darah itu kelak akan menjelma pula menjadi segumpal daging (mudhghah). Syekh Muhammad Abduh di dalam Tafsir Juz ‘Amma menerangkan, “Yaitu Allah yang Mahakuasa menjadikan manusia dari air mani, menjelma jadi darah segumpal, kemudian jadi manusia penuh, niscaya kuasa pula menimbulkan kesanggupan membaca pada seorang yang selama ini dikenal ummiy, tak pandai membaca dan menulis.“
Ayat 3
“Bacalah! Dan Tuhan engkau itu adalah Mahamulia." (ayat 3)
Nama Allah yang selalu diambil jadi sandaran hidup itu ialah Allah Yang Mahamulia, Mahadermawan, Mahakasih dan Sayang kepada makhluk-Nya;
Ayat 4
“Dia yang mengajarkan dengan qalam." (ayat 4)
Diajarkan-Nya kepada manusia berbagai ilmu, dibuka-Nya berbagai rahasia, diserahkan-Nya berbagai kunci untuk pembuka perbendaharaan ilmu Allah, yaitu dengan qalam atau pena! Di samping lidah untuk membaca, Allah pun menakdirkan pula bahwa ilmu pengetahuan dapat dicatat. Pena adalah beku dan kaku, tidak hidup, namun yang dituliskan oleh pena itu adalah berbagai hal yang dapat dipahamkan oleh manusia;
Ayat 5
“Mengajari manusia apa-apa yang dia tidak tahu." (ayat 5)
Tafsir of Surah Al-Alaq
Allah Says;
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
خَلَقَ الاِْنسَانَ مِنْ عَلَقٍ
Read! In the Name of your Lord Who created.
He has created man from a clot.
The Honor and Nobility of Man is in His Knowledge
These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true.
For this reason Allah says,
اقْرَأْ وَرَبُّكَ الاَْكْرَمُ
الَّذِي عَلَّمَ بِالْقَلَمِ
عَلَّمَ الاِْنسَانَ مَا لَمْ يَعْلَمْ
Read! And your Lord is the Most Generous. Who has taught by the pen.
He has taught man that which he knew not.
There is a narration that states,
Record knowledge by writing.
There is also a saying which states,
Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know.
Allah says;
كَلَّ إِنَّ الاِْنسَانَ لَيَطْغَى
أَن رَّاهُ اسْتَغْنَى
Nay! Verily, man does transgress.
Because he considers himself self-sufficient.
The Threat against Man's Transgression for the sake of Wealth
Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,
إِنَّ إِلَى رَبِّكَ الرُّجْعَى
Surely, unto your Lord is the return.
meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'
Scolding of Abu Jahl and the Threat of seizing Him
Then Allah says,
أَرَأَيْتَ الَّذِي يَنْهَى
عَبْدًا إِذَا صَلَّى
Have you seen him who prevents. A servant when he prays?
This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,
أَرَأَيْتَ إِن كَانَ عَلَى الْهُدَى
Have you seen if he is on the guidance?
meaning, `do you think this man whom you are preventing is upon the straight path in his action, or
أَوْ أَمَرَ بِالتَّقْوَى
Or enjoins Taqwa. in his statements.
Yet, you rebuke him and threaten him due to his prayer.'
Thus, Allah says,
أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَ
Knows he not that Allah sees.
meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done
Then Allah says by way of warning and threatening
كَلَّ لَيِن لَّمْ يَنتَه
Nay! If he ceases not,
meaning, if he does not recant from his discord and obstinacy,
لَنَسْفَعًا بِالنَّاصِيَةِ
We will scorch his forehead.
meaning, `indeed We will make it extremely black on the Day of Judgement.'
Then He says,
نَاصِيَةٍ كَاذِبَةٍ خَاطِيَةٍ
A lying, sinful forehead!
meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.
فَلْيَدْعُ نَادِيَه
Then let him call upon his council.
meaning, his people and his tribe. In other words, let him call them in order to seek help from them.
سَنَدْعُ الزَّبَانِيَةَ
We will call out the guards of Hell!
`And they are the angels of torment. This is so that he may know who will win -- Our group or his group'
Al-Bukhari recorded that Ibn Abbas said, Abu Jahl said,
`If I see Muhammad praying at the Ka`bah, I will stomp on his neck.'
So this reached the Prophet , who said,
لَيِنْ فَعَلَ لَاَخَذَتْهُ الْمَلَيِكَة
If he does, he will be seized by the angels.
This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir.
Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording:
The Messenger of Allah was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said,
`O Muhammad! Haven't I prevented you from this'
He threatened the Prophet and thus, the Messenger of Allah became angry with him and reprimanded him.
Then he said,
`O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.'
Then Allah revealed,
فَلْيَدْعُ نَادِيَهُ
سَنَدْعُ الزَّبَانِيَةَ
Then let him call upon his council. We will call out the guards of Hell!
Ibn `Abbas then said,
If he had called his people, the angels of torment would have seized him at that very instant.
At-Tirmidhi said, Hasan Sahih.
Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all
They (the people) replied, Yes.
Then he said, By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust.
So the Messenger of Allah came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands.
Then it was said to him, What's the matter with you
He replied, Verily, between me and him is a ditch of fire, monsters and wings.
Then the Messenger of Allah said,
لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَيِكَةُ عُضْوًا عُضْوًا
If he had come near me, the angels would have snatched him limb by limb.
The narrator added;
Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:
كَلَّ إِنَّ الاِنسَـنَ لَيَطْغَى
Nay! Verily, man does transgress. to the end of the Surah.
Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.
Amusement for the Prophet
Then Allah says
كَلَّ لَا تُطِعْهُ
Nay! Do not obey him.
meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'
وَاسْجُدْ وَاقْتَرِبْ
Fall prostrate and draw near (to Allah)!)
This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah said,
أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ فَأَكْثِرُوا الدُّعَاء
The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).
It has also been mentioned previously that the Messenger of Allah used to prostrate when he recited
إِذَا السَّمَأءُ انشَقَّتْ
When the heaven is split asunder. (84:1)
and,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
Read! In the Name of your Lord Who has created. (96:1)
This is the end of the Tafsir of Surah Al-`Alaq. Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.
Who taught, [the art of] script, by the pen - the first to write with it was [the prophet] Enoch (Idrees), peace be upon him -
Verse [ 4] الَّذِي عَلَّمَ بِالْقَلَمِ (Who imparted knowledge by means of the Pen.) The preceding verse spoke of the creation of man. The current verse speaks of man's education or literacy, because knowledge, as part of education and literacy, distinguishes man from all other animals and creatures, and occupies the position of the crown of creation. There are two means, methods or media through which knowledge is imparted: [ 1] oral or spoken method or by word of mouth; and [ 2] Pen or written method. The command iqra' [ read ] at the beginning of Surah refers to the oral or spoken method. However, the current verse, which speaks more explicitly about imparting knowledge, speaks of the written method of recording and transmitting knowledge from generation to generation.
Pen and Writing: The First and Most Important Means of Transmitting Knowledge
An authentic narration of Sayyidna Abu Hurairah ؓ reports that the Messenger of Allah said:
لَمَّا خلق اللہ الخلق کتب فی کتابہ فھو عندہ فوق العرش، ان رحمتی غلبت غضبی
"When Allah created the creation, He inscribed a document which is with Him above the Throne: Indeed My mercy has preceded My anger."
In another narration, the Messenger of Allah ﷺ is reported to have
said:
اوّل ما خلق اللہ القلم، فقال لہ : اکتب، فکتب ما یکون الٰی یوم القیامۃ فھو عندہ فی الذکر فوق عرشہٖ
"The first thing Allah created was the pen. He told it to write, so it wrote what was to take place till Doomsday. This is with Allah on His Throne." [ Qurtubi ]
Three Types of Pen
Scholars have said that there are three types of pen in the world: [ 1] a Pen that Allah created with His own hand and instructed it to write the decree of the universe; [ 2] the pen of the angels who record the events that are to occur and their magnitude, they also use it to record the deeds of human beings; and [ 3] the pen of human beings, which they use to reduce their speech to writing. Writing, in fact, is a kind of speech [ or a manifestation of it ]. Humans are biologically programmed by Allah for speech, and it is thus natural, inborn and innate faculty. [ Qurtubi ] The leading authority on Tafsir, Mujahid, cites from Abu ` Amr that Allah created four things in the entire universe with His own Creative hand, and the rest of the creation came into being by His cosmic command of kun [ be ] and they became. The four things are: [ 1] the pen; [ 2] The Divine Throne; [ 3] the Garden of Eden; and [ 4] Holy Prophet 'Adam (علیہ السلام) .
Who was First Trained in the Writing Skill and Art?
Scholars have differed on this question. Some say the art and skill of writing was first imparted to the father of mankind, i.e. the prophet 'Adam (علیہ السلام) and he was the first one to write. [ Ka` b Ahbar ]. Others say that this art was first taught to the Holy Prophet Idris (علیہ السلام) and he was thus the very first scribe. [ Dahhak ]. Some others have observed that the art and skill of writing is the Divine knowledge given as a gift to anyone whom Allah wills.
Writing Skill and Art: A Great Divine Gift
Sayyidna Qatadah (رح) stated that Pen is a great Divine gift. If Allah had not granted man the art and skill of writing with pen, it would not have been possible for him to preserve or protect the religion in its pristine form, nor would it have been possible for him to conduct his worldly affairs in the proper manner. Sayyidna ` Ali' ؓ has stated that it is a great generosity that Allah has granted His servants knowledge of things they did not know. He drew them out from the darkness of ignorance and brought them into the light of knowledge. He urged them to acquire the art and skill of writing as it accrues great benefits. Only Allah is able to keep count of the benefits of writing. All sciences and philosophies are codified by means of pen. The history of the former and latter nations are compiled by means of pen. Their chronicles and monographs are preserved in writing. The Divinely revealed Books are committed to writing, and shall be preserved till the world lasts. The pen' is thus able to make great contribution towards the propagation and dissemination of spiritual sciences and Divine secrets revealed by the Qur'an and of physical sciences to which the study of the Qur'an imparted a great stimulus. Without the pen, all worldly and religious works will come to a standstill.
Writing Skill and Art: Attitude of Scholars in All Ages
Scholars of the former and the latter times have always realised the stupendous role pen plays in the preservation and transmission of knowledge, as a result they made a great use of it and left behind a huge legacy of books and writings. It is regretful to notice that in this age students and scholars have ignored the importance of this skill and art. As a result, scarcely a few people in a few million people have mastered the art, or developed the skill, of writing. To Allah do we direct our complaint!
Writing Skill and Art: The Reason Why the Holy Prophet ﷺ was not Taught
It is really very significant that mention should have been made of 'Pen' in a Book which was revealed to a person, the Final Messenger ﷺ ، who himself did not know how to read and write. The reason for this is the profound Divine wisdom underlying it. Allah had willed that the dignity and status of the Final Messenger ﷺ should be far above the thinking of the general populace. Allah placed the Holy Prophet ﷺ in an environment which was not favourable for any spontaneous accomplishments, nor was it conducive to any achievements by natural exposure. His birthplace was the rugged and rocky mountainous terrain. The desert of Arabia had fewer plants apart from the date-palms, little water apart from the zam zam well and the weather was always dry, far away from civilisation, and completely cut off from the cradle of knowledge and wisdom. The communications system or network was inaccessible; as a result, the people of Arabia had no contact with Syria, Iraq, Egypt and other civilised areas of the world. Hence, all the Arabs were referred to as 'unlettered' who generally had no respect for knowledge, wisdom and writing. Very rarely people had the opportunity to learn knowledge or to acquire the art and skill of writing. The Holy Prophet ﷺ was born in such bare region, among such illiterate tribes and in such harsh environment. He was never given the opportunity to become literate. It was inconceivable that a person born in such a surrounding will be gifted with knowledge, wisdom and high morals. He was, however, suddenly granted the cloak of Prophethood, together with incessant flow of knowledge and wisdom. The greatest of poets and orators of Arabia were subdued by the eloquence of the unlettered Holy Prophet ﷺ . This was his open and overt miracle. Every open-minded person should be able to see with his eye of certainty that his attainments were not the result of acquisition by his own efforts or human exertion, but they were the result of the invisible generosity of Allah Who endowed him with the Prophetic gift. This is the Divine wisdom underlying the reason why the Holy Prophet ﷺ was not trained in the skill and the art of writing. [ Adapted from Qurtubi ]
Verse [ 5] عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Taught Man what he did not know." The preceding verse was concerned with a particular means of teaching, namely, 'pen', the written method.
Many other Means of Teaching
The present verse purports to say that the real teacher is Allah, and He has innumerable ways and means, besides pen, to impart knowledge. Therefore, the verse says that Allah taught man things with which he was unacquainted previously. The verse does not mention 'pen' or any other means of teaching. The reason for that is man is taught from the very inception of his life. First, he is gifted with intellect, the greatest means of receiving knowledge. Man, by the right use of intellect, is able to understand many things. Further, his entire environment is the manifestation of the perfect power of Allah and studded with the evidence of Divine power by witnessing which he is able to recognise his Creator. Revelation and inspiration are other means of knowledge. The knowledge of many essential things are learnt intuitively. Intuition is the God-given ability to know or understand things through feelings, rather than by considering facts or evidence. As a result, there is no need for tongue or pen. When a baby is born, it is not conscious of how its environment operates. However, it instinctively reaches out for the mother's breast, when it feels hungry and feeds itself. Who teaches it and who can teach it? Allah has taught it the 'skill' of crying since its birth. The cry of the baby is the means of satisfying all its needs. When it cries, it becomes a cause of concern for the parents to find out what is wrong. The baby's cry satisfies its hunger, thirst, heat and cold. Who teaches the new-born baby how to cry? All this is instinctive knowledge with which Allah has programmed every living organism, especially man. After the instinctive knowledge, man's knowledge continues to increase by word of mouth, and then by the supra-rational organ of intuition, called the heart. Apparently, there was no need to say مَا لَمْ يَعْلَمْ (... what he did not know) because normally knowledge is imparted of things that are not known. It is explicitly stated here, probably because man may not assume that the God-given knowledge and skills are the results of his own efforts and exertion. The concluding phrase مَا لَمْ يَعْلَمْ "what he did not know" has been added in order to make man realise that there was a time when he knew nothing, thus in [ 16:78] we came across أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا (And Allah has brought you forth from your mothers' wombs when you knew nothing...). This shows that knowledge is not an ingrained personal excellence of man. It is the gift of the Creator and the Master. [ Mazhari ]. Some scholars interpret the word 'man' to be referring to the Holy Prophet 'Adam (علیہ السلام) because he was the first man to whom knowledge was imparted, thus in [ 2:31] وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught 'Adam the names, all of them...). And others say the reference is to the Final Messenger ﷺ whose knowledge embraces the knowledge of all the previous Prophets (علیہم السلام) .
As stated earlier, these five verses of this Surah represent the very beginning of the revelation of the Qur'an. Verses [ 6-19] of the Surah are of much later date. We assert this on the following grounds: These verses were revealed in connection with an incident in which Abu Jahl prevented the Holy Prophet from offering salah. In the initial stages of revelation and Prophet-hood, the Holy Prophet ﷺ had no enemies in Makkah. All used to call him by the title of 'al-Amin' [ the honest or upright ]. They respected and loved him. Abu Jahl's enmity and opposition obviously started when the Holy Prophet ﷺ proclaimed his propagation openly, called the people towards Islam publicly, and performed the salah in the Sacred Mosque. Salah was prescribed on the Night of Ascent, (Mi` raj). Therefore, prevention from salah, referred to in these verses, may not be imagined before that time.
