ٱلْبَقَرَة ١١٥
- وَلِلَّهِ dan milik Allah
- ٱلۡمَشۡرِقُ timur
- وَٱلۡمَغۡرِبُۚ dan barat
- فَأَيۡنَمَا maka dimana saja
- تُوَلُّواْ kamu menghadap
- فَثَمَّ disitulah
- وَجۡهُ wajah
- ٱللَّهِۚ Allah
- إِنَّ sesungguhnya
- ٱللَّهَ Allah
- وَٰسِعٌ Maha Luas
- عَلِيمٞ Maha Mengetahui
Dan milik Allah timur dan barat. Ke manapun kamu menghadap di sanalah wajah Allah. Sungguh, Allah Mahaluas, Maha Mengetahui.
Ketika orang-orang Yahudi mengecam penggantian kiblat atau tentang salat sunah di atas kendaraan selama dalam perjalanan dengan menghadap ke arah yang dituju, turunlah ayat, (Dan milik Allahlah timur dan barat) karena keduanya merupakan ujung dan pangkalnya, (maka ke mana saja kamu menghadap) maksudnya menghadapkan mukamu di waktu salat atas titah-Nya, (maka di sanalah) di arah sanalah (wajah Allah) maksudnya kiblat yang diridai-Nya. (Sesungguhnya Allah Maha Luas) maksudnya kemurahan-Nya meliputi segala sesuatu (lagi Maha Mengetahui) tentang pengaturan makhluk-Nya.
Tafsir Surat Al-Baqarah: 115
Dan kepunyaan Allah-lah Timur dan Barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah. Sesungguhnya Allah Maha Luas (rahmat-Nya) lagi Maha Mengetahui.
Ayat 115
Makna ayat ini (hanya Allah yang mengetahuinya) merupakan penghibur bagi Rasulullah ﷺ dan para sahabat yang telah diusir dari Mekah dan berpisah meninggalkan masjid dan tempat shalat mereka. Pada mulanya Rasulullah ﷺ shalat di Mekah menghadap ke arah Baitul Maqdis, sedangkan Ka'bah berada di hadapannya. Ketika beliau ﷺ tiba di Madinah, beliau masih menghadap ke arah Baitul Maqdis selama enam belas atau tujuh belas bulan. Kemudian Allah ﷻ memalingkannya ke arah Ka'bah. Karena itu, Allah ﷻ berfirman: “Dan kepunyaan Allah-lah timur dan barat. Maka ke mana pun kamu menghadap, di situlah wajah Allah.” (Al-Baqarah: 115)
Abu Ubaid Al-Qasim ibnu Salam telah meriwayatkan di dalam kitab Nasikh wal Mansukh, telah menceritakan kepada kami Hajaj ibnu Muhammad, telah menceritakan kepada kami Juraij dan Usman ibnu ‘Atha’, dari ‘Atha’, dari Ibnu Abbas yang mengatakan bahwa bagian permulaan dari Al-Qur'an yang dimansukh bagi kami menurut apa yang diceritakan kepada kami (hanya Allah Yang lebih mengetahui) adalah mengenai masalah kiblat.
Allah ﷻ berfirman: “Dan kepunyaan Allah-lah timur dan barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115) Maka Rasulullah ﷺ menghadap ke arah Baitul Maqdis dalam salatnya dan meninggalkan arah Baitul 'Atiq (Ka'bah). Kemudian Allah me-nasakh-nya dan memalingkannya ke arah Baitul 'Atiq, yaitu melalui firman-Nya: “Dan dari mana saja kamu berangkat, maka hadapkanlah wajahmu ke arah Masjidil Haram. Dan di mana saja kamu sekalian berada, maka hadapkanlah wajahmu ke arahnya.” (Al-Baqarah: 150)
Ali ibnu Abu Talhah meriwayatkan dari Ibnu Abbas yang mengatakan bahwa permulaan ayat Al-Qur'an yang dimansukh adalah mengenai masalah kiblat. Hal ini terjadi ketika Rasulullah ﷺ hijrah ke Madinah yang penduduknya antara lain adalah orang-orang Yahudi. Maka Allah memerintahkannya untuk menghadap ke arah Baitul Maqdis (dalam salatnya), hingga orang-orang Yahudi gembira melihat hal itu.
Rasulullah ﷺ menghadap ke arah Baitul Maqdis (dalam salatnya) selama belasan bulan, padahal Rasulullah ﷺ sendiri lebih menyukai kiblat Nabi Ibrahim a.s. (yaitu Ka'bah). Karena itu, beliau ﷺ selalu menengadahkan pandangannya ke langit. Maka Allah menurunkan firman-Nya: “Sungguh Kami (sering) melihat mukamu menengadah ke langit” sampai dengan firman-Nya “maka hadapkanlah wajahmu ke arahnya.” (Al-Baqarah: 144-150) Melihat hal tersebut orang-orang Yahudi merasa curiga, lalu mereka berkata, "Apakah gerangan yang memalingkan mereka dari kiblatnya (Baitul Maqdis) yang pada mulanya mereka telah berkiblat kepada-nya?" Lalu Allah ﷻ menurunkan firman-Nya: Katakanlah, "Kepunyaan Allah-lah timur dan barat." (Al-Baqarah: 142) “Maka ke mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115)
Ikrimah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya, "Maka ke mana pun kalian menghadap, di situlah wajah Allah" (Al-Baqarah: 115). Yang dimaksud dengan wajah Allah ialah kiblat Allah, yakni ke mana pun kamu menghadap, di situlah kiblat Allah, baik ke arah timur ataupun ke arah barat.
Mujahid mengatakan sehubungan dengan takwil firman-Nya, "Maka ke mana pun kalian menghadap, di situlah wajah Allah" (Al-Baqarah: 115), yakni di mana pun kalian berada, maka menghadaplah kalian ke arah kiblat yang kalian sukai, yaitu Ka'bah.
Sesudah mengetengahkan riwayat atsar di atas, Ibnu Abu Hatim meriwayatkan pula dari Ibnu Abbas sebuah atsar mengenai pe-nasakh-an kiblat ini melalui ‘Atha’, dari Ibnu Abbas. Telah diriwayatkan dari Abul Aliyah, Al-Hasan, ‘Atha’ Al-Khurrasani, Ikrimah, Qatadah, As-Suddi, dan Zaid ibnu Aslam hal yang mirip.
Ibnu Jarir mengatakan, ulama lainnya bahkan ada yang mengatakan bahwa Allah menurunkan ayat ini sebelum ada kewajiban menghadap ke arah Ka'bah. Sesungguhnya Allah ﷻ menurunkan ayat ini hanya untuk memberitahukan kepada Nabi-Nya dan para sahabatnya bahwa dalam salatnya mereka boleh menghadapkan wajah ke arah mana pun yang mereka sukai di antara arah Timur dan Barat. Karena sesungguhnya tidak sekali-kali mereka menghadapkan wajahnya ke suatu arah mana pun melainkan Allah ﷻ berada di arah tersebut, mengingat semua arah Timur dan Barat hanyalah milik-Nya belaka; dan bahwa tiada suatu arah pun melainkan Allah ﷻ selalu berada padanya, seperti yang diungkapkan oleh firman-Nya: “Dan tiada (pula) pembicaraan antara (jumlah orang) yang kurang dari itu atau lebih banyak, melainkan Dia ada bersama mereka di mana pun mereka berada.” (Al-Mujadilah: 7) Mereka mengatakan bahwa setelah itu kewajiban yang ditetapkan atas mereka adalah menghadap ke arah Masjidil Haram. Demikianlah menurut keterangan Ibnu Jarir.
Mengenai penjelasan yang mengatakan bahwa tiada suatu tempat pun melainkan Allah selalu berada padanya; jika yang dimaksudkan adalah ilmu Allah ﷻ, berarti benar. Tetapi jika yang dimaksudkan adalah Zat-Nya, maka tidak benar, karena Zat Allah tidak dapat dibatasi oleh sesuatu pun dari makhluk-Nya (yakni Allah tidak membutuhkan tempat). Maha Suci Allah dari hal tersebut, dan Maha Tinggi Dia dengan ketinggian yang setinggi-tingginya.
Ibnu Jarir mengatakan bahwa ulama lainnya mengatakan, bahkan ayat ini diturunkan oleh Allah kepada Rasul-Nya sebagai izin dari-Nya bolehnya menghadap ke arah mana pun baik ke arah Timur ataupun ke arah Barat dalam shalat sunatnya; juga dalam perjalanannya, ketika perang sedang berkobar, dan dalam keadaan yang sangat menakutkan.
Telah menceritakan kepada kami Abu Kuraib, telah menceritakan kepada kami Ibnu Idris, telah menceritakan kepada kami Abdul Malik alias Ibnu Abu Sulaiman, dari Sa'id ibnu Jubair, dari Ibnu Umar, bahwa ia pernah shalat menghadap ke arah mana unta kendaraannya menghadap, lalu ia mengatakan bahwa Rasulullah ﷺ pernah melakukan hal itu berdasarkan takwil ayat berikut: “Maka ke mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115) Atsar ini diriwayatkan oleh Imam Muslim, Imam At-Tirmidzi, dan Imam An-Nasai serta Ibnu Abu Hatim dan Ibnu Mardawaih melalui berbagai jalur dari Abdul Malik ibnu Abu Sulaiman dengan lafal seperti tersebut di atas.
Asal hadits ini berada di dalam kitab Shahihain (Shahih Al-Bukhari dan Shahih Muslim) melalui hadits Ibnu Umar dan Amir ibnu Rabi'ah, tetapi tanpa menyebutkan ayat. Di dalam kitab Shahih Al-Bukhari melalui hadits Nafi dari Ibnu Umar disebutkan bahwa Ibnu Umar apabila ditanya mengenai shalat Khauf, ia menggambarkan (memperagakan)nya. Kemudian ia mengatakan, "Apabila keadaan semakin menakutkan, maka mereka shalat dengan berjalan kaki, ada pula yang berkendaraan, ada yang menghadap ke arah kiblat ada pula yang tidak menghadap ke arah kiblat." Selanjutnya Nafi' mengatakan, "Aku merasa yakin bahwa Ibnu Umar tidak sekali-kali menyebutkan hal ini melainkan dari Nabi ﷺ."
Imam Syafii, menurut pendapat yang masyhur darinya, tidak membedakan antara perjalanan biasa dan perjalanan untuk melakukan perang. Keduanya memang bersumber dari dia, ia memperbolehkan shalat tatawwu' di atas kendaraan (dalam dua keadaan tersebut). Pendapat ini dianut oleh Imam Abu Hanifah, lain halnya dengan Imam Malik dan jamaahnya yang berpendapat berbeda. Sedangkan Abu Yusuf dan Abu Sa'id Al-Astakhri memilih pendapat boleh melakukan shalat sunat di atas kendaraan ketika di Mesir. Pendapat ini diriwayatkan oleh Abu Yusuf melalui Anas ibnu Malik , tetapi Abu Ja'far At-Tabari memilih pendapat ini dan pendapat yang membolehkannya bagi orang yang berjalan kaki.
Ibnu Jarir mengatakan bahwa ulama yang lainnya lagi mengatakan bahwa ayat ini diturunkan berkenaan dengan suatu kaum yang buta sama sekali akan arah kiblat hingga mereka tidak mengetahui mana arahnya, lalu mereka melakukan salatnya menghadap ke arah yang berbeda-beda. Maka Allah ﷻ berfirman, "Dan kepunyaan Aku-lah Timur dan Barat itu. Maka ke arah mana pun kalian menghadapkan wajah kalian, di situlah terdapat wajah-Ku yang merupakan kiblat kalian; hal ini sebagai pemberitahuan buat kalian bahwa shalat kalian harus tetap dilangsungkan."
Telah menceritakan kepada kami Muhammad ibnu Ishaq Al-Ahwazi, telah menceritakan kepada kami Abu Ahmad Az-Zubairi, telah menceritakan kepada kami Abur Rabi' As-Samman, dari ‘Ashim ibnu Ubaidillah, dari Abdullah ibnu Amir ibnu Rabi'ah, dari ayahnya yang menceritakan: Kami pernah bersama Rasulullah ﷺ di suatu malam yang gelap gulita dan kami turun istirahat di suatu tempat, lalu seseorang mulai mengambil batu-batu untuk membuat masjid (tempat sujud) untuk shalat. Ketika pagi harinya, ternyata jelas bagi kami bahwa kami telah shalat bukan menghadap ke arah kiblat. Maka kami berkata, "Wahai Rasulullah, sesungguhnya kami tadi malam shalat bukan menghadap ke arah kiblat." Maka Allah ﷻ menurunkan firman-Nya, "Dan kepunyaan Allah-lah Timur dan Barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah." (Al-Baqarah: 115), hingga akhir ayat.
Kemudian Ibnu Jarir meriwayatkan pula hadits yang mirip melalui Sufyan ibnu Waki', dari ayahnya, dari Abur Rabi' As-Samman.
Imam At-Tirmidzi meriwayatkannya dari Mahmud ibnu Gailan, dari Waki'; sedangkan Ibnu Majah, dari Yahya ibnu Hakim, dari Abu Dawud, dari Abur Rabi' As-Samman.
Ibnu Abu Hatim meriwayatkannya dari Al-Hasan ibnu Muhammad ibnus Sabbah, dari Sa'id ibnu Sulaiman, dari Ar-Rabi' As-Samman yang nama aslinya ialah Asy'as ibnu Sa'id Al-Basri, dia orang yang dha’if hadisnya.
Imam At-Tirmidzi mengatakan bahwa hadits ini berpredikat hasan, tetapi sanadnya tidaklah demikian, dan kami tidak mengetahuinya kecuali melalui hadits Al-Asy'as As-Samman, sedangkan Asy'as dinilai lemah hadisnya.
Menurut kami (penulis), gurunya juga (yaitu ‘Ashim) dinilai lemah; bahkan menurut Imam Al-Bukhari hadisnya dinilai munkar.
Ibnu Mu'in mengatakan bahwa dia dha’if, hadisnya tidak dapat dijadikan hujah.
Ibnu Hibban mengatakan bahwa hadisnya berpredikat matruk (dibuang).
Sesungguhnya telah diriwayatkan dari jalur lain melalui Jabir sebagai berikut. Al-Hafidzh Abu Bakar ibnu Mardawaih telah meriwayatkan di dalam tafsir ayat ini bahwa telah menceritakan kepada kami Ismail ibnu Ali ibnu Ismail, telah menceritakan kepada kami Al-Hasan ibnu Ali ibnu Syabib, telah menceritakan kepadaku Ahmad ibnu Abdullah ibnul Hasan yang mengatakan bahwa di dalam kitab catatan ayahnya ia pernah menemukan hal berikut, bahwa telah menceritakan kepada kami Abdul Malik Al-Azrami, dari ‘Atha’ ibnu Jabir yang menceritakan hadits berikut: Rasulullah ﷺ mengutus suatu pasukan yang aku termasuk salah satu anggotanya, maka kami mengalami malam yang gelap gulita hingga kami tidak mengetahui arah kiblat. Lalu segolongan orang dari kami berkata, "Sesungguhnya kami telah mengetahui arah kiblat mengarah ke sebelah ini, yakni sebelah Utara." Maka mereka melakukan shalat dan membuat garis-garis sebagai tandanya; ketika mereka berada di pagi hari dan matahari terbit, ternyata garis-garis tersebut bukan menghadap ke arah kiblat. Ketika kami kembali dari perjalanan misi kami, maka kami tanyakan hal itu kepada Nabi ﷺ, tetapi beliau diam (tidak menjawab), dan Allah menurunkan firman-Nya, "Dan kepunyaan Allah-lah Timur dan Barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah" (Al-Baqarah: 115).
Kemudian Al-Hafidzh Abu Bakar ibnu Mardawaih meriwayatkannya pula melalui hadits Muhammad ibnu Ubaidillah Al-Azrami, dari ‘Atha’, dari Jabir dengan lafal yang sama.
Imam Daruqutni mengatakan, telah dibacakan kepada Abdullah ibnu Abdul Aziz, sedangkan aku mendengarkannya. Si pembaca hadits mengatakan, telah menceritakan kepada kalian Daud ibnu Amr, telah menceritakan kepada kami Muhammad ibnu Yazid Al-Wasiti, dari Muhammad ibnu Salim, dari ‘Atha’, dari Jabir yang menceritakan, "Kami pernah bersama Rasulullah ﷺ dalam suatu perjalanan, kemudian awan menutupi (pandangan kami) hingga kami kebingungan. Maka kami berbeda pendapat dalam masalah kiblat, dan masing-masing orang dari kami melakukan shalat dengan menghadap ke arahnya masing-masing, dan seseorang di antara kami membuat garis di depannya sebagai tanda untuk mengetahui tempat kami menghadap. Kemudian kami ceritakan hal tersebut kepada Nabi ﷺ, dan ternyata beliau tidak memerintahkan kami untuk mengulangi shalat kami, lalu beliau ﷺ bersabda, "Salat kalian telah selesai" Kemudian Imam Daruqutni mengatakan bahwa demikianlah apa yang telah dikatakan oleh Muhammad ibnu Salim.
Sedangkan selain Imam Daruqutni meriwayatkannya dari Muhammad ibnu Abdullah Al-Azrami, dari ‘Atha’, tetapi keduanya (Muhammad ibnu Salim dan Muhammad ibnu Abdullah Al-Azrami) berpredikat dha’if.
Hadits ini diriwayatkan pula oleh Ibnu Mardawaih melalui hadits Al-Kalbi, dari Abu Saleh, dari Ibnu Abbas: Bahwa Rasulullah ﷺ pernah mengirim suatu pasukan pengintai, lalu mereka tertutup oleh kabut hingga mereka tidak mendapat petunjuk untuk mengetahui arah kiblat. Maka mereka shalat dengan menghadap ke arah selain kiblat, kemudian jelaslah bagi mereka setelah matahari cerah, bahwa mereka shalat menghadap ke arah selain kiblat. Ketika mereka datang kepada Rasulullah ﷺ, mereka menceritakan hal itu kepadanya, lalu Allah ﷻ menurunkan ayat ini, yaitu: "Dan kepunyaan Allah-lah Timur dan Barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah" (Al-Baqarah: 115).
Semua sanad yang telah diketengahkan di atas mengandung ke-dha’if-an, barangkali sebagian darinya memperkuat sebagian yang lain. Mengulangi shalat bagi orang yang keliru (menghadap bukan ke arah kiblat), sehubungan dengan masalah ini ada dua pendapat di kalangan para ulama. Semua hadits yang telah dikemukakan merupakan dalil-dalil yang menunjukkan bahwa qadha itu tidak ada.
Ibnu Jarir mengatakan, ulama lainnya mengatakan bahwa ayat ini (Al-Baqarah ayat 115) diturunkan karena masalah Raja Najasyi, seperti yang diceritakan oleh Muhammad ibnu Basysyar kepada kami, bahwa telah menceritakan kepada kami Mu'az ibnu Hisyam, telah menceritakan kepadaku ayahku, dari Qatadah, bahwa Nabi ﷺ pernah bersabda, "Sesungguhnya seorang saudara kalian telah meninggal dunia, maka salatkanlah dia oleh kalian." Mereka bertanya, "Apakah kami akan menyalatkan seorang lelaki yang bukan muslim?" Qatadah melanjutkan riwayatnya, bahwa setelah itu turunlah firman-Nya: “Dan sesungguhnya di antara ahli kitab ada orang yang beriman kepada Allah dan kepada apa yang diturunkan kepada kalian dan apa yang diturunkan kepada mereka sedang mereka berendah hati kepada Allah.” (Ali Imran: 199) Qatadah melanjutkan kisahnya, bahwa mereka mengatakan, "Sesungguhnya dia (Raja Najasyi) tidak shalat menghadap ke arah kiblat." Maka Allah ﷻ menurunkan firman-Nya: “Dan kepunyaan Allah-lah timur dan barat. Maka ke mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115)
Hadits ini berpredikat gharib. Menurut suatu pendapat, sesungguhnya Raja Najasyi shalat menghadap ke arah Baitul Maqdis sebelum sampai kepadanya pe-nasakh-an yang memerintahkan beralih menghadap ke arah Ka'bah, menurut riwayat yang diketengahkan oleh Al-Qurthubi melalui Qatadah. Imam Qurtubi menyebutkan pula bahwa ketika Raja Najasyi meninggal dunia, Rasulullah ﷺ menyalatkannya. Maka hadits ini dijadikan sebagai dalil oleh orang-orang yang mengatakan disyariatkannya shalat gaib. Selanjutnya Imam Quitubi mengatakan, hal ini merupakan suatu kekhususan menurut pendapat di kalangan kami, dengan alasan-alasan sebagai berikut:
Pertama, Rasulullah ﷺ menyaksikan kematiannya. Di saat Raja Najasyi meninggal dunia, maka bumi dilipat untuk Rasulullah ﷺ hingga beliau dapat menyaksikannya.
Kedua, ketika Raja Najasyi meninggal dunia, tiada seorang pun yang menyalatkannya di negeri tempat tinggalnya. Pendapat ini dipilih oleh Ibnul Arabi. Tetapi menurut Imam Qurtubi, mustahil bila ada seorang raja muslim, sedangkan di kalangan kaumnya tiada seorang pun yang seagama dengannya. Ibnul Arabi menjawab sanggahan tersebut, barangkali di kalangan mereka masih belum disyariatkan shalat mayat. Jawaban ini cukup baik.
Ketiga, Nabi ﷺ sengaja menyalatkannya dengan maksud untuk memikat hati raja-raja lainnya.
Al-Hafidzh Abu Bakar ibnu Mardawaih meriwayatkan di dalam kitab tafsirnya melalui hadits Abu Ma'syar, dari Muhammad ibnu Amr ibnu Alqamah, dari Abu Salamah, dari Abu Hurairah , bahwa Rasulullah ﷺ pernah bersabda: “Di antara Timur dan Barat terdapat kiblat bagi penduduk Madinah, penduduk Syam, dan penduduk Irak.”
Hadits ini mempunyai kaitan dengan bab ini, dan telah diriwayatkan pula oleh Imam At-Tirmidzi dan Imam Ibnu Majah melalui hadits Abu Ma'syar yang nama aslinya ialah Nujaih ibnu Abdur Rahman As-Suddi Al-Madani dengan lafal yang sama, yaitu: “Di antara Timur dan Barat terdapat kiblat.”
Imam At-Tirmidzi mengatakan bahwa hadits ini telah diriwayatkan melalui berbagai jalur dari Abu Hurairah. Sebagian kalangan ahli hadits mengatakan Abu Ma'syar hafalannya lemah.
Kemudian Imam At-Tirmidzi mengatakan, telah menceritakan kepadaku Al-Hasan ibnu Bakar Al-Mawarzi, telah menceritakan kepada kami Al-Mala ibnu Mansur, telah menceritakan kepada kami Abdullah ibnu Ja'far Al-Makhzumi, dari Usman ibnu Muhammad ibnul Mugirah Al-Akhnas, dari Abu Sa'id Al-Maqbari, dari Abu Hurairah , dari Nabi ﷺ yang telah bersabda: “Di antara Timur dan Barat terdapat kiblat.” Imam At-Tirmidzi mengatakan, hadits ini berpredikat hasan shahih.
Telah diriwayatkan dari Imam Al-Bukhari bahwa dia mengatakan hadits ini lebih kuat dan lebih shahih daripada hadits Abu Ma'syar.
Imam At-Tirmidzi mengatakan, telah diriwayatkan hadits berikut oleh tidak hanya seorang dari kalangan sahabat, yaitu: “Di antara Timur dan Barat terdapat kiblat.” Di antara mereka adalah Umar ibnul Khattab, Ali, dan Ibnu Abbas r.a.
Ibnu Umar pernah mengatakan: “Apabila engkau jadikan arah Barat di sebelah kananmu dan arah Timur di sebelah kirimu, maka di antara keduanya adalah arah kiblat, jika engkau hendak menghadap ke arah kiblat.”
Kemudian Ibnu Mardawaih mengatakan, telah menceritakan kepada kami Ali ibnu Ahmad ibnu Abdur Rahman, telah menceritakan kepada kami Ya'qub ibnu Yusuf maula Bani Hasyim, telah menceritakan kepada kami Syu'aib ibnu Ayyub, telah menceritakan kepada kami Ibnu Namir, dari Abdullah ibnu Umar, dari Nafi', dari Ibnu Umar, dari Nabi ﷺ yang telah bersabda: “Di antara Timur dan Barat terdapat arah kiblat.”
Hadits ini diriwayatkan pula oleh Imam Daruqutni dan Imam Baihaqi. Ibnu Mardawaih mengatakan, menurut pendapat yang masyhur hadits yang diriwayatkan oleh Ibnu Umar adalah perkataan Ibnu Umar sendiri.
Ibnu Jarir mengatakan, makna ayat ini (Al-Baqarah ayat 115) dapat diinterpretasikan seperti berikut: "Ke mana pun kalian mengarahkan wajah kalian dalam doa kalian kepada-Ku, maka di situlah terdapat wajah-Ku; Aku akan memperkenankan doa yang kalian panjatkan." Seperti yang diceritakan kepada kami oleh Al-Qasim yang mengatakan, telah menceritakan kepada kami Al-Husain, telah menceritakan kepadaku Hajjaj yang mengatakan bahwa Ibnu Juraij pernah meriwayatkan dari Mujahid, ketika ayat ini diturunkan (yaitu firman-Nya): “Berdoalah kalian kepada-Ku, niscaya akan Kuperkenankan bagi kalian.” (Al-Mumin: 60) maka mereka bertanya, "Ke arah manakah kami menghadap?" Lalu turunlah firman-Nya: “Maka ke arah mana pun kalian menghadap, di situlah wajah Allah.” (Al-Baqarah: 115)
Ibnu Jarir mengatakan bahwa makna firman-Nya: “Sesungguhnya Allah Maha Luas (rahmat-Nya) lagi Maha Mengetahui.” (Al-Baqarah: 115) Artinya, rahmat Allah mencakup semua makhluk-Nya dengan memberi mereka kecukupan, karunia, dan anugerah dari-Nya.
Firman-Nya, "Alimun" artinya sesungguhnya Allah ﷻ Maha Mengetahui perbuatan-perbuatan mereka; tiada sesuatu pun dari amal mereka yang tidak diketahui-Nya dan tiada sesuatu pun yang menghalang-halangi pengetahuan-Nya, bahkan Allah ﷻ Maha Mengetahui kesemuanya itu (baik yang lahir maupun yang batin).
Dan milik Allah timur dan barat. Artinya, Allah adalah Tuhan bumi seluruhnya. Ke mana pun kamu menghadap ketika menunaikan salat, di sanalah wajah Allah, yaitu kiblat yang diinginkan Allah bagimu. Sungguh, Allah Mahaluas, tidak sempit dan tidak terbatas, Maha Mengetahui siapa yang menghadap kepada-Nya di mana pun ia berada. 116Dan mereka, kaum Yahudi dan Nasrani, berkata, Allah mempunyai anak. Mahasuci Allah dari perkataan mereka. Ayat ini diturunkan sebagai jawaban atas pernyataan kaum Yahudi yang meyakini Uzair sebagai putra Allah, kaum Nasrani yang meng anggap Isa sebagai putra Allah, dan kaum musyrik Arab yang menganggap malaikat sebagai putri Allah. Bahkan milik-Nyalah, yakni Allah-lah pencipta dan pe milik apa yang di langit dan di bumi, termasuk di dalamnya Uzair, Isa, dan para malaikat itu. Semua tunduk, taat, dan patuh kepada-Nya, yakni kepada kebesaran, kekuasaan dan kehendak-Nya.
Sebab turunnya ayat ini ialah seperti diriwayatkan oleh Jabir sebagai berikut: "Kami telah diutus oleh Rasulullah ﷺ dalam suatu peperangan dan aku termasuk dalam pasukan itu. Ketika kami berada di tengah perjalanan, kegelapan mencekam kami, sehingga kami tidak mengetahui arah kiblat." Segolongan di antara kami berkata, "Kami telah mengetahui arah kiblat, yaitu ke sana, ke arah utara. Maka mereka salat dan membuat garis di tanah. Sebagian kami berkata, "Arah kiblat ke sana ke arah selatan." Dan mereka membuat garis di tanah. Tatkala hari subuh dan matahari pun terbit, garis itu mengarah ke arah yang bukan arah kiblat. Tatkala kami kembali dari perjalanan dan kami tanyakan kepada Rasulullah ﷺ tentang peristiwa itu, maka Nabi ﷺ diam dan turunlah ayat ini." )
Allah ﷻ menegaskan pemilikan-Nya terhadap seluruh alam ini. Dia sendiri yang mengaturnya, mengetahui apa saja yang terjadi di dalamnya, baik kecil maupun besar. Firman Allah:
?Dan Dia bersama kamu di mana saja kamu berada. Dan Allah Maha Melihat apa yang kamu kerjakan. (al-hadid/57:4)
Firman Allah yang lain:
?Tidak ada pembicaraan rahasia antara tiga orang, melainkan Dialah yang keempatnya. Dan tidak ada lima orang, melainkan Dialah yang keenamnya. Dan tidak ada yang kurang dari itu atau lebih banyak, melainkan Dia pasti ada bersama mereka di mana pun mereka berada? (al-Mujadilah/58:7)
.. (Mereka berkata), " Ya Tuhan kami, rahmat dan ilmu yang ada pada-Mu meliputi segala sesuatu, maka berilah ampunan kepada orang-orang yang bertobat dan mengikuti jalan (agama)-Mu ..." (al-Mu'min/40: 7)
Karena itu pada dasarnya, ke mana saja manusia menghadapkan mukanya dalam berdoa atau beribadah, ke timur, barat, utara, selatan, ke bawah, ke atas, dan sebagainya, pasti doa dan ibadahnya itu didengar Allah dan sampai kepada-Nya.
Ayat ini membantah kepercayaan bahwa Allah mempunyai tempat, bahwa doa atau ibadah akan didengar dan sampai kepada Allah bila hamba yang berdoa dan beribadah itu menghadap ke arah tertentu saja atau suatu tempat yang dianggap lebih mulia dari tempat yang lain dan sebagainya. Kata wajh banyak sekali artinya. Dalam ayat ini berarti "kehadiran".
Berdasarkan ayat di atas dan sebab turunnya, dapat ditetapkan hukum sebagai berikut:
1. Kiblat itu pada dasarnya ialah seluruh arah. Kemana saja hamba menghadap pasti menemui wajah Allah. Untuk memelihara kesatuan dan persatuan kaum Muslimin ditetapkanlah Ka'bah sebagai arah kiblat.
2. Apabila hari sangat gelap dan arah kiblat tidak diketahui, maka boleh salat menghadap ke arah yang diyakini sebagai kiblat. Jika ternyata kemudian arah itu bukan arah kiblat maka salatnya tetap sah.
3. Bagi orang yang berada di atas kendaraan yang sedang berjalan, ia boleh berkiblat ke arah yang dia sukai. Sebagian ulama menganjurkan berkiblat ke arah depan dari kendaraan itu.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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“Dan kepunyaan Allah-lah timur dan barat"
(pangkal ayat 115)
Ahli tafsir al-Jalal menafsirkannya demikian, “Maka kepunyaan Allah-lah seluruh jagat ini," sebab di mana-mana ada timur dan di mana-mana ada barat. Apabila kita tegak menghadap ketepatan matahari terbit (masyriq) maka yang di belakang kita adalah barat, yang di kanan kita adalah selatan dan di kiri kita adalah utara.
“Maka ke mana jua pun kamu menghadap, di sana pun ada wajah, Allah; sesungguhnya Allah adalah Mahaluas, lagi Maha Mengetahui."
(ujung ayat 115)
Inilah hikmat yang sebenarnya; ke mana pun kita menghadapkan muka ketika beribadah kepada Allah, ketika shalat pun, asal hati telah dihadapkan kepada Allah, diterimalah ibadah itu oleh Allah sebab timur dan barat, utara ataupun selatan, Allah jua yang empunya. Memang kemudiannya telah diatur oleh Rasulullah, dengan perintah firman Allah menentukan Ka'bah Masjidil Haram sebagai kiblat tetap, namun sekali-sekali ketika hari sangat gelap misalnya, sehingga kita tidak tahu arah kiblat, ke mana pun saja muka terhadap, sah jualah shalat kita, asal hati khusyu. Malahan kalau hati tidak khusyu terhadap wajah Allah walaupun telah menghadap ke kiblat Masjidil Haram, belum juga tentu shalat itu akan diterima Allah. Imam Ghazali berpendirian tidak sah shalat kalau tidak khusyu.
Ketika menafsirkan ayat 106 tentang nasikh dan mansukh, telah kita bayangkan juga khilafiyah ulama tentang adakah atau tidak suatu hukum yang mansukh di dalam Al-Qur'an? Adakah satu ayat yang tulisannya masih ada, tetapi hukumnya tidak berlaku lagi? Maka ayat 115 ini menjadi salah satu khilafiyah tentang adanya nasikh dan mansukh. Golongan yang mengatakan adanya nasikh dan mansukh mengatakan bahwa ayat 115 ini telah mansukh sebab kemudiannya telah datang ayat 144 dan 149 dan 150 yang menentukan Masjidil Haram sebagai kiblat.
Maka dengan demikian, tidaklah sah lagi menghadapkan shalat ke penjuru yang lain kecuali ke Masjidil Haram dan kecuali kalau tidak tahu arah kiblat.
Segolongan yang mengatakan tidak ada nasikh tidak ada mansukh menguatkan bahwa ayat 115 tidak mansukh. Walaupun pada riwayat yang diterima dari Amir bin Rabrah seakan-akan tampak bahwa ayat 115 kemudian turun daripada ayat 144 dan 149 dan 150, dan diragukan keshahihan hadits ini oleh Tirmidzi, tetapi setelah disambungkan dengan hadits riwayat Ibnu Umar dan Jabir dan Abdullah tadi, teranglah bahwa ayat 115 tidak mansukh, tetapi tetap berlaku, yaitu untuk shalat-shalat tathawwu' di atas kendaraan atau di waktu tidak jelas di mana arah kiblat sebab hari gelap, atau di zaman modern kita sekarang ini, kita shalat yang sunnah atau yang wajib sedang di dalam kereta api, bahkan di dalam kapal udara, datang waktu shalat, padahal yang dituju kendaraan itu tidak tepat mengarah ke kiblat. Tentu bila waktu shalat telah datang, kita pun shalat. Kalau Nabi ﷺ naik tunggangan unta lalu shalat menghadap kiblat, niscaya sedang di atas kapal udara kita tidak dapat berbuat demikian, sehingga shalat yang maktubat pun dapat kita kerjakan dengan tidak menghadap ke Masjidil Haram, melainkan kita berpegang kepada ayat 115 ini “ke mana saja pun muka menghadap, tetapi di sana ada wajah Allah. Yang pokok ialah khusyu.
“Dan mereka berkata, ‘Allah telah mengambil anak.'"
(pangkal ayat 116)
Ayat ini adalah pertaliannya dengan ayat-ayat yang sebelumnya. Tempat beribadah kepada Allah hendaklah dimakmurkan dan jangan dihalang-halangi. Timur dan barat, utara dan selatan, seluruhnya kepunyaan Allah dan kepada-Nyalah menghadap yang sebenarnya. Tetapi hendaklah menetapkan benar-benar dalam hati siapa dan bagaimana yang sebenarnya Allah itu. Dia Tunggal, tidak beranak dan tidak diperanakkan. Hendaklah bersihkan kepercayaan kepada-Nya. Jangan dikatakan Dia beranak karena Allah itu bukan makhluk yang memerlukan keturunan untuk meneruskan atau menyambung kekuasaan-Nya kalau Dia mati. Allah itu hidup terus, tidak akan mati-mati."Mahasuci Dia." Tidak masuk dalam akal yang murni bahwa Dia beranak.
“Bahkan kepunyaan-Nyalah apa yang ada di semua langit dan bumi; semuanya kepada-Nyalah bertunduk."
(ujung ayat 116)
Hanya satu Dia. Tidak ada anak-Nya. Yang selainnya ini, segala kandungan semua langit, segala kandungan bumi, semuanya di bawah kekuasaan-Nya. Dan semua patuh, menekur bertunduk kepada-Nya. Sama saja di antara makhluk yang beku dengan makhluk bernyawa. Malaikat bukan anak-Nya, manusia pun bukan anak-Nya, tetapi makhluk-Nya, yang terjadi karena diciptakan-Nya. Kamu orang musyrikin; kamu katakan malaikat anak Allah lalu kamu ambil kayu atau batu menjadi berhala dan patung lalu kamu sembah sebab katamu dia anak Allah! “Mahasuci Dial" Kamu orang Nasrani; Isa al-Masih yang lahir dengan kuat-kuasa Ilahi menurut jalan yang tidak terbiasa, kamu katakan pula anak Allah. Kalau kamu pikirkan hal itu dalam-dalam, kamu sendiri akan bingung dengan kepercayaanmu itu. Isa al-Masih itu makan dan minum sebagaimana manusia biasa, padahal Allah tidak makan dan tidak minum. Dan Isa al-Masih itu kalau mengantuk matanya, dia pun tidur, sedangkan Allah tidak pernah tidur.
“yang menciptakan semua langit dan bumi dengan tiada bandingan".
(pangkal ayat 117)
Di sana terdapat kalimat badi'. Arti badi' ialah penciptaan, yang mengeluarkan suatu ciptaan belum pernah didahului oleh orang lain. Sebab itu, ilmu ungkapan kata-kata yang indah dinamai dalam bahasa Arab: ilmu badi Allah mencipta alam adalah atas kehendak-Nya dan bentuknya pun atas piiihan-Nya sendiri. Tidak dapat didahului oleh siapa pun dan tak dapat disamai oleh siapa pun. Sebab itu pula, kalau ada seorang mencipta satu lukisan yang belum dicapai oleh orang lain, ciptaannya itu disebut juga badi'. Bahkan kata-kata bid'ah yang biasa terpakai dalam agama, juga ambilan dari kata badi'. Kalau ada orang menambah-nambah suatu amalan agama, yang tidak menurut teladan daripada Rasulullah, disebut pembuat bid'ah atau mubtadi'.
Itu pula sebabnya maka tidak mendapat kata lain buat menyatakan maksud dari ayat badi'us-samawati wal-ardhi “menciptakan semua langit dan bumi dengan tiada bandingan". Diberi ujung dengan “tiada bandingan" supaya jelas apa yang dimaksud dengan kata pencipta.
“Dan apabila Dia telah menentukan sesuatu, Dia hanya berfirman kepadanya, Jadilah!' Maka dia pun terjadi."
(ujung ayat 117)
Dengan ayat ini jelas siapa Allah dan siapa makhluk-Nya. Allah berkekuasaan mutlak dan langsung, tidak memakai perantaraan. Bila Dia menghendaki sesuatu, diperintahkan-Nya saja supaya terjadi maka sesuatu itu pun terjadi. Bagaimana rahasia kejadian itu, berapa lamanya dan bila masanya, tidaklah kuat otak manusia buat berpikir sampai ke sana. Yang terang dengan ayat ini ialah bahwa Allah yang seperti itu Mahabesar kekuasaan-Nya tidaklah memerlukan anak.
“Mahasuci Dia." Dia Tunggal, Dia Khaliq! Yang selain-Nya adalah makhluk. Dengan ini maka bulatkanlah ibadah dan persembahan kepada-Nya saja karena Dia memang Esa, mustahil berbilang, mustahil beranak. Kepercayaan yang pecah, yang tidak tunggal, akan memecah pikiran sendiri. Dan pikirkanlah agama itu baik-baik sehingga dapat dikerjakan dengan pikiran murni.
Dengan kalimat kun artinya jadilah atau adalah, Allah berfirman “maka apa yang di-kehendaki-Nya pun terjadi". Kalimat itu Dia tujukan kepada yang belum ada supaya ada atau kepada yang telah ada supaya lebih sem-purna. Sebelum datang kalimat kun, barang itu belum ada. Maka takluk adanya sesuatu ialah kepada iradat-Nya (kehendak-Nya), Jika tidak dengan iradat-Nya, tidaklah jadi.
“Dan berkata orang-orang yang tidak berpengetahuan itu, ‘Mengapa tidak bercakap-cakap Allah itu dengan kita, atau datang kepada kita satu tanda."
(pangkal ayat 118)
Selain dari mengatakan bahwa Allah beranak, satu waktu datang lagi kepada Rasulullah ﷺ suatu usul, yaitu kalau memang Allah itu ada dan Mahakuasa, mengapa Allah itu tidak datang bercakap-cakap dengan mereka atau Allah membuktikan bahwa Dia ada dengan menunjukkan suatu tanda. Di pangkal ayat sudah dinyatakan bahwa usul seperti ini timbulnya ialah dari orang-orang yang tidak berpengetahuan. Kalau orang itu berilmu, berpikir mendalam, tidak mungkin timbul usul seperti itu.
Maka, di sambungan ayat Allah berfirman, “Seperti itu jugalah kata-kata orang-orang yang sebelum mereka, seperti kata mereka itu pula." Artinya, usul kaum musyrikin Arab atau Yahudi yang sekarang, meminta supaya Tuhan Allah bercakap dengan mereka, bukanlah usul datang sekarangsaja. Umat-umat yang dahulu pun meminta demikian pula. Umat Nabi Musa mengemukakan berbagai permintaan kepada Musa; setengah permintaan itu dikabulkan Allah, tetapi mereka tetap keras kepala dan yang kafir bertambah kafir juga. Umat Nabi Shalih meminta didatangkan seekor unta sebagai mukjizat. Unta itu didatangkan, tetapi mereka langgar janji dan mereka bunuh unta itu. Maka datanglah sambungan ayat, “Bersamaan hati mereka" Baik Yahudi yang dahulu maupun Yahudi yang sekarang, baik umat yang dahulu maupun musyrikin yang sekarang, namun hati mereka sama saja, yaitu kekufuran kepada Allah, yang menyebabkan timbulnya berbagai usul yang tidak-tidak, yang bercakap asal bercakap. Sepintas lalu timbul pertanyaan, “Apakah permohonan mereka itu tidak akan dikabulkan Allah?" Allah telah menjawab, dengan ujung ayat,
“Sesungguhnya, telah Kami jelaskan ayat-ayat itu kepada kaum yang yakin."
(ujung ayat 118)
Bagi orang yang yakin, ayat-ayat itu sudah tampak. Tidak perlu lagi menurunkan ayat baru. Tidak perlu lagi tercipta di tengah padang belantara sebuah istana indah bertatahkan emas dan ratna mutu manikam lalu tercipta lagi taman sari indah berseri, sungai mengalir laksana ular gerang; tidak perlu lagi ayat-ayat yang lain yang diminta itu, sebab bagi orang yang yakin, segala yang tampak ini adalah ayat belaka.
Dan pada tiap-tiap sesuatu adalah tanda bagi-Nya; yang menunjukkan bahwa Dia Esa adanya.
Orang-orang yang yakin pun telah bercakap-cakap dengan Allah di dalam munajatnya, di dalam doanya, di dalam shalatnya yang khusyu, dan di dalam segala tingkah laku perbuatannya. Dia selalu merasai bahwa dirinya tidak lepas dari tilikan Allah. Tetapi orang-orang yang bodoh, walaupun berapa banyaknya terbentang di hadapan matanya, tidak juga dia akan yakin.
"Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin
The Quraysh idolators are those who hindered the people from the Masjids of Allah and wanted to destroy them.
So Allah said;
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا
And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin,
Ibn Jarir reported that Ibn Zayd said that;
Allah's statement, is about the Quraysh idolators who prevented the Prophet from entering Makkah from Al-Hudaybiyyah, until he slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He then agreed to a peace treaty with the idolators and said to them, (No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah). They said, ""Whoever killed our fathers at Badr, shall never enter it while there is one of us alive.""
Allah's statement,
وَسَعَى فِي خَرَابِهَا
(and strive for their ruin) means,
those who prevent whoever maintain the Masjids with Allah's remembrance and who visit Allah's House to perform Hajj and Umrah.
Ibn Abi Hatim recorded that Ibn Abbas said that;
the Quraysh prevented the Prophet from praying at the Ka`bah in Al-Masjid Al-Haram, so Allah revealed,
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ
(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids).""
After Allah chastised the Jews and Christians, He also criticized the idolators who expelled the Messenger of Allah and his Companions from Makkah, preventing them from praying in Al-Masjid Al-Haram, which they kept exclusively for their idols and polytheism.
Allah said,
وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَأءَهُ إِنْ أَوْلِيَأوُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians! None can be its guardians except Al-Muttaqun (the pious), but most of them know not. (8:34)
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـيِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـيِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ
It is not for the Mushrikin (polytheists), to maintain the Masjids of Allah while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.
The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance. (9:17-18)
and,
هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّوْمِنُونَ وَنِسَأءٌ مُّوْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَيُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَأءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
They are the ones who disbelieved and hindered you from Al-Masjid-Al-Haram (at Makkah) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment. (48:25)
Therefore, Allah said here,
إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ
The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. (9:18)
Therefore, if those believers who follow the virtues mentioned in the Ayah were prevented from attending the Masjid, then what cause for destruction is worse than this Maintaining the Masjids not only means beautifying them, but it involves remembering Allah, establishing His Shariah in the Masjids and purifying them from the filth of Shirk.
The Good News that Islam shall prevail
Allah said next,
أُوْلَـيِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَأيِفِينَ
It was not fitting that such should themselves enter them (Allah's Masjids) except in fear.
This Ayah means, ""Do not allow them - the disbelievers - to enter the Masjids, except to satisfy the terms of an armistice or a treaty.""
When the Messenger of Allah conquered Makkah in 9 H, he commanded that someone announce at Mina,
""After the current year, no idolators shall perform Hajj, and no naked persons shall perform Tawaf around the House, except for those who have a treaty. In this case, the treaty will be carried to the end of its term.""
This Ayah supports the Ayah,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلأَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا
O you who believe! (in Allah's Oneness and in His Messenger Muhammad)! Verily, the Mushrikun (idolators) are Najasun (impure). So let them not come near Al-Masjid-Al-Haram (at Makkah) after this year. (9:28)
It was also said that;
this Ayah (2:114) carries the good news for the Muslims from Allah that He will allow them to take over Al-Masjid Al-Haram and all the Masjids and disgrace the idolators. Soon after, the Ayah indicated, no idolator shall enter the House, except out of fear of being seized or killed, unless he embraces Islam. Allah fulfilled this promise and later decreed that idolators not be allowed to enter Al-Masjid Al-Haram.
The Messenger of Allah stated that no two religions should remain in the Arabian Peninsula, and the Jews and Christians should be expelled from it, all praise is due to Allah.
All of these rulings ensure maintaining the honor of Al-Masjid Al-Haram and purifying the area where Allah sent His Messenger to warn and bring good news to all of mankind, may Allah's peace and blessings be on him.
This Ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah,
.
لهُمْ فِي الدُّنْيَا خِزْيٌ
For them there is disgrace in this world,
وَلَهُمْ فِي الاخِرَةِ عَذَابٌ عَظِيمٌ
and they will have a great torment in the Hereafter.
because they breached the sanctity of the House and brought filth to it by erecting idols all around it, invoking other than Allah and performing Tawaf around it while naked, etc.
Here it is worth mentioning the Hadith about seeking refuge from disgrace in this life and the torment of the Hereafter.
Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah used to supplicate,
اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الاُْمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الاْخِرَة
O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.
This Hadith is Hasan.
Facing the Qiblah (Direction of the Prayer)
Allah said,
وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). Surely, Allah is Sufficient (for His creatures' needs), Knowing.
This ruling brought comfort to the Messenger of Allah and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram.
In Makkah, the Messenger of Allah used to pray in the direction of Bayt Al-Maqdis, while the Ka`bah was between him and the Qiblah. When the Messenger migrated to Al-Madinah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allah directed him to face Al-Ka`bah in prayer. This is why Allah said,
وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).
Ali bin Abi Talhah said that Ibn Abbas said,
""The first part of the Qur'an that was abrogated was about the Qiblah.
When the Messenger of Allah migrated to Al-Madinah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and the Messenger of Allah faced Bayt Al-Maqdis for some ten months. However, the Messenger of Allah liked to face the Qiblah of Ibrahim (Al-Ka`bah at Makkah), and he used to look to the sky and supplicate. So Allah revealed,
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء
(Verily, We have seen the turning of your (Muhammad's) face towards the heaven) until,
فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ
(turn your faces (in prayer) in that direction), (2:144).
The Jews were disturbed by this development and said, `What made them change the direction of the Qiblah that they used to face' Allah revealed,
قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ
(Say (O Muhammad):""To Allah belong both, east and the west""), (2:142) and,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).""
Ikrimah said that Ibn Abbas said,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means,
""Allah's direction is wherever you face, east or west.""
Mujahid said that,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means,
""Wherever you may be, you have a Qiblah to face, that is, Al-Ka`bah.""
However, it was said that;
Allah sent down this Ayah before the order to face the Ka`bah.
Ibn Jarir said,
""Others said that this Ayah was revealed to the Messenger of Allah permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy.""
For instance,
Ibn Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah did the same, explaining the Ayah,
فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ
(So wherever you turn (yourselves or your faces) there is the Face of Allah).""
That Hadith was also collected by Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the Two Sahihs from Ibn Umar and Amr bin Rabi`ah without mentioning the Ayah.
In his Sahih, Al-Bukhari recorded that Nafi said that;
whenever Ibn Umar was asked about the prayer during times of fear, he used to describe it and would then say, ""When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not.""
Nafi then said, ""I think Ibn Umar mentioned that from the Prophet.""
It was also said that;
the Ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.
The Qiblah for the People of Al-Madinah is what is between the East and the West
In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded that Abu Hurayrah said that the Messenger of Allah said,
مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ لاِاَهْلِ الْمَدِينَةِ وَأَهْلِ الشَّامِ وَأَهْلِ الْعِرَاق
What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and Iraq.
At-Tirmidhi and Ibn Majah recorded this Hadith with the wording,
مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَة
What is between the east and the west is a Qiblah.
Allah's statement
إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ
Surely, Allah is Sufficient (for His creatures' needs), Knowing.
Ibn Jarir said,
""The meaning of Allah's statement is that Allah encompasses all His Creation by providing them with sufficient needs and by His generosity and favor.
His statement,
عَلِيمٌ
(Knowing) means, He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything.
Refuting the Claim that Allah has begotten a Son
Allah said,
وَقَالُواْ اتَّخَذَ اللّهُ وَلَدًا
And they (Jews, Christians and pagans) say:Allah has begotten a son (children or offspring),
This and the following Ayat refute the Christians, may Allah curse them, and their like among the Jews and the Arab idolators, who claimed that the angels are Allah's daughters. Allah refuted all of them in their claim that He had begotten a son.
Allah said,
سُبْحَانَهُ
Glory is to Him.
meaning, He is holier and more perfect than such claim;
بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالَارْضِ
Nay, to Him belongs all that is in the heavens and on earth,
meaning, the truth is not as the disbelievers claimed, rather, Allah's is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allah's servants and are owned by Him. Therefore, how could one of them be His son The son of any being is born out of two comparable beings. Allah has no equal or rival sharing His grace and greatness, so how can He have a son when He has no wife Allah said,
بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things and He is the Knower of everything! (6:101)
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً
لَقَدْ جِيْتُمْ شَيْياً إِدّاً
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً
أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً
وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ اتِى الرَّحْمَـنِ عَبْداً
قَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً
كُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
And they say:""The Most Gracious (Allah) has begotten a son (offspring or children).""
Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allah). But it is not suitable for (the majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children).
There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). (19:88-95)
and,
قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ
Say:""He is Allah (the) One, Allah the Samad (the Self- Sufficient, upon whom all depend), He begets not, nor was He begotten, and there is none comparable to Him."" (112:1-4)
In these Ayat, Allah stated that He is the Supreme Master Whom there is no equal or rival, everything and everyone was created by Him, so how can He have a son from among them This is why, in the Tafsir of this Ayah, Al-Bukhari recorded that Ibn Abbas said that the Prophet said,
قَالَ اللهُ تَعَالَى كَذّبَنِي ابْنُ ادَمَ وَلَمْ يَكُنْ لَهُ ذلِكَ وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذلِكَ
فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَيَزْعُمُ أَنِّي لَاأ أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ
وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدًا فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا
Allah said, `The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right.
As for the denial of Me, he claimed that I am unable to bring him back as he used to be (resurrect him).
As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.'
This Hadith was recorded by Al-Bukhari.
It is recorded in the Two Sahihs that the Messenger of Allah said,
لَاا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم
No one is more patient when hearing an insult than Allah. They attribute a son to Him, yet He still gives them sustenance and health.
Everything is within Allah's Grasp
Allah said,
كُلٌّ لَّهُ قَانِتُونَ
and all are Qanitun to Him.
Ibn Abi Hatim said that Abu Sa`id Al-Ashaj informed them that Asbat informed them from Mutarrif, from Atiyah, from Ibn Abbas who said that,
قَانِتِينَ
(Qantin) means, they pray to Him.
Ikrimah and Abu Malik also said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him),
means, bound to Him in servitude to Him.
Sa`id bin Jubayr said that Qanitun is sincerity. Ar-Rabi bin Anas said that,
كُلٌّ لَّهُ قَانِتُونَ
(all are Qanitun to Him) means,
""Standing up - before Him - on the Day of Resurrection.""
Also, As-Suddi said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him) means,
""Obedient on the Day of Resurrection.""
Khasif said that Mujahid said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him) means,
""Obedient. He says, `Be a human' and he becomes a human.""
He also said, ""(Allah says,) `Be a donkey' and it becomes a donkey.""
Also, Ibn Abi Najih said that Mujahid said that,
كُلٌّ لَّهُ قَانِتُونَ
(and all are Qanitun to Him),
means, obedient.
Mujahid also said,
""The obedience of the disbeliever occurs when his shadow prostrates, while he hates that.""
Mujahid's statement, which Ibn Jarir preferred, combines all the meanings, and that is that Qunut means obedience and submission to Allah.
There are two categories of Qunut:legislated and destined, for Allah said,
وَللَّهِ يَسْجُدُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَظِلَـلُهُم بِالْغُدُوِّ وَالاٌّصَالِ
And unto Allah (alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the (late) afternoons. (13:15)
The Meaning of Badi`
Allah said
بَدِيعُ السَّمَاوَاتِ وَالَارْضِ
The Badi` (Originator) of the heavens and the earth.
which means, He created them when nothing resembling them existed.
Mujahid and As-Suddi said that;
this is the linguistic meaning, for all new matters are called Bid`ah.
Muslim recorded the Messenger of Allah saying,
فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَة
every innovation (in religion) is a Bid`ah.
There are two types of Bid`ah, religious, as mentioned in the Hadith:
فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَإلَة
every innovation is a Bid`ah and every Bid`ah is heresy.
And there is a linguistic Bid`ah, such as the statement of the Leader of the faithful Umar bin Al-Khattab when he gathered the Muslims to pray the Tarawih prayer in congregation (which was also an earlier practice of the Prophet) and said,
""What a good Bid`ah this is.""
Ibn Jarir said,
""Thus the meaning of the Ayat (2:116-117) becomes, `Allah is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah also bears witness to His servants that Jesus, who some claimed to be Allah's son, is among those who testify to His Oneness. Allah stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father.""
This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.
Allah said,
وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
When He decrees a matter, He only says to it :""Be! ـ and it is.
thus, demonstrating His perfectly complete ability and tremendous authority; if He decides a matter, He merely orders it to, `Be' and it comes into existence.
Similarly, Allah said,
إِنَّمَأ أَمْرُهُ إِذَا أَرَادَ شَيْياً أَن يَقُولَ لَهُ كُن فَيَكُونُ
Verily, His command, when He intends a thing, is only that He says to it, ""Be! ـ and it is. (36:82)
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ
Verily, Our Word unto a thing when We intend it, is only that We say unto it:""Be! ـ and it is. (16:40)
and,
وَمَأ أَمْرُنَأ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
And Our commandment is but one as the twinkling of an eye. (54:50)
So Allah informed us that He created Jesus by merely saying, ""Be!"" and he was, as Allah willed:
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
Verily, the likeness of `Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him:""Be! ـ and he was. (3:59)
Muhammad bin Ishaq reported that Ibn Abbas said that;
Rafi bin Huraymilah said to the Messenger of Allah, ""O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech.""
So Allah revealed,
وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللّهُ أَوْ تَأْتِينَا ايَةٌ
And those who have no knowledge say:""Why does not Allah speak to us (face to face) or why does not a sign come to us!""
Abu Al-Aliyah, Ar-Rabi bin Anas, Qatadah and As-Suddi said that it was actually the statement of the Arab disbelievers:
كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ
So said the people before them words of similar import.
He said, ""These are the Jews and the Christians.""
What further proves that the Arab idolators said the statement mentioned in the Ayah is that Allah said,
وَإِذَا جَأءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّوْمِنَ حَتَّى نُوْتَى مِثْلَ مَأ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
And when there comes to them a sign (from Allah) they say:""We shall not believe until we receive the like of that which the Messengers of Allah had received."" Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot. (6:124)
and,
وَقَالُواْ لَن نُّوْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الَارْضِ يَنبُوعًا
And they say:""We shall not believe in you (O Muhammad), until you cause a spring to gush forth from the earth for us, until,
قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً
(Say (O Muhammad):""Glorified (and Exalted) be my Lord ((Allah) above all that evil they (polytheists) associate with Him)! Am I anything but a man, sent as a Messenger!"" (17:90-93)
and,
وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَأءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَـيِكَةُ أَوْ نَرَى رَبَّنَا
And those who expect not a meeting with Us (i.e. those who deny the Day of Resurrection and the life of the Hereafter) said:""Why are not the angels sent down to us, or why do we not see our Lord!"" (25:21)
and,
بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُوْتَى صُحُفاً مُّنَشَّرَةً
Nay, everyone of them desires that he should be given pages spread out. (74:52)
There are many other Ayat that testify to the disbelief of the Arab idolators, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolators followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah said,
يَسْأَلُكَ أَهْلُ الْكِتَـبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـباً مِّنَ السَّمَأءِ فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذلِكَ فَقَالُواْ أَرِنَا اللَّهِ جَهْرَةً
The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa (Moses) for even greater than that, when they said:""Show us Allah in public."" (4:153)
and,
وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
And (remember) when you said:""O Musa! We shall never believe in you until we see Allah plainly."" (2:55)
Allah's statement,
تَشَابَهَتْ قُلُوبُهُمْ
Their hearts are alike.
means, the hearts of the Arab idolators are just like the hearts of those before them, containing disbelief, stubbornness and injustice.
Similarly, Allah said,
كَذَلِكَ مَأ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ
أَتَوَاصَوْاْ بِهِ
Likewise, no Messenger came to those before them but they said:""A sorcerer or a madman!"" Have they (the people of the past) transmitted this saying to these (Quraysh pagans)! (51:52-53)
Allah said next,
قَدْ بَيَّنَّا الايَاتِ لِقَوْمٍ يُوقِنُونَ
We have indeed made plain the signs for people who believe with certainty.
meaning, We made the arguments clear, proving the truth of the Messengers, with no need of more questions or proofs for those who believe, follow the Messengers and comprehend what Allah sent them with.
As for those whose hearts and hearing Allah has stamped and whose eyes have been sealed, Allah described them:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُوْمِنُونَ
وَلَوْ جَأءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment. (10:96-97)
Allah says;
إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا
Verily, We have sent you (O Muhammad) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hellfire).
Allah's statement;
وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ
And you will not be asked about the dwellers of the blazing Fire.
means, ""We shall not ask you about the disbelief of those who rejected you.""
Similarly, Allah said,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
Your duty is only to convey (the Message) and on Us is the reckoning. (13:40)
فَذَكِّرْ إِنَّمَأ أَنتَ مُذَكِّرٌ لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
So remind them (O Muhammad) ـ you are only one who reminds. You are not a dictator over them. (88:21-22)
and,
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَأ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ
We know best what they say. And you (O Muhammad) are not the one to force them (to belief). But warn by the Qur'an; him who fears My threat. (50:45)
There are many other similar Ayat.
The Description of the Prophet in the Tawrah
Imam Ahmad recorded;
Ata' bin Yasar saying that he met Abdullah bin `Amr bin Al-`As and said to him, ""Tell me about the description of the Messenger of Allah in the Torah.""
He said, ""Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur'an with:
`O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil (who depends and relies on Allah for each and everything). You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons. Allah will not bring his life to an end, until he straightens the wicked's religion by his hands so that the people proclaim:There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts.""'
This was recorded by Al-Bukhari only.
Allah said,
وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ
Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion.
Ibn Jarir commented on Allah's statement,
meaning, `The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.'
Allah's statement,
قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى
Say:""Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance.""
means, `Say, O Muhammad, the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion.""'
Qatadah said that Allah's statement,
قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى
(Say:""Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is,
""A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance.""
Qatadah said,
""We were told that the Messenger of Allah used to say,
لَاا تَزَالُ طَايِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ لَاا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ الله
There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.
This Hadith was collected in the Sahih and narrated from Abdullah bin `Amr.
وَلَيِنِ اتَّبَعْتَ أَهْوَاءهُم بَعْدَ الَّذِي جَاءكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.
This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior.
Although the speech in this Ayah was directed at the Messenger, the ruling of which applies to his entire Ummah.
The Meaning of Correct Tilawah
Allah said
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَوَتِهِ
Those to whom We gave the Book, Yatlunahu Haqqan Tilawatih.
Abdur-Razzaq said from Ma`mar, from Qatadah,
""They are the Jews and Christians.""
This is the opinion of Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir.
Sa`id reported from Qatadah,
""They are the Companions of the Messenger of Allah.""
Abu Al-Aliyah said that Ibn Mas`ud said,
""By He in Whose Hand is my soul! The right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful, reciting it as it was revealed by Allah, not changing the words from their places, and not interpreting it with other than its actual interpretation.""
As-Suddi reported from Abu Malik from Ibn Abbas who said about this Ayah:
""They make lawful what it allows and they prohibit what it makes unlawful, and they do not alter its wordings.""
Umar bin Al-Khattab said,
""They are those who when they recite an Ayah that mentions mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they seek refuge with Allah from it.""
This meaning was attributed to the Prophet, for when he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an Ayah of torment, he sought refuge from it with Allah.
Allah's statement,
أُوْلَـيِكَ يُوْمِنُونَ بِهِ
they are the ones who believe therein.
explains the Ayah,
الَّذِينَ اتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَوَتِهِ
(Those to whom We gave the Book, Yatlunahu Haqqa Tilawatihi).
These Ayat mean,
""Those among the People of the Book who perfectly adhered to the Books that were revealed to the previous Prophets, will believe in what I have sent you with, O Muhammad!""
Allah said in another Ayah,
وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيهِمْ مِّن رَّبِّهِمْ لاّكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم
And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur'an), they would surely, have gotten provision from above them and from underneath their feet. (5:66)
The Ayah,
قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ
Say (O Muhammad) ""O People of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Tawrah, the Injil, and what has (now) been sent down to you from your Lord (the Qur'an)."" (5:68)
means, ""If you adhere to the Torah and the Gospel in the correct manner, believe in them as you should, and believe in the news they carry about Muhammad's Prophethood, his description and the command to follow, aid and support him, then this will direct you to adhere to truth and righteousness in this life and the Hereafter.""
In another Ayat, Allah said,
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الاُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالاِنجِيلِ
Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawrah and the Injil. (7:157)
and,
قُلْ ءَامِنُواْ بِهِ أَوْ لَا تُوْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلٌّذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَأ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
Say (O Muhammad to them):""Believe in it (the Qur'an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say:""Glory be to our Lord! Truly, the promise of our Lord must be fulfilled."" (17:107-108)
These Ayat indicate that what Allah promised for Muhammad will certainly occur.
Allah also said,
الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُوْمِنُونَ
وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَأ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ
أُوْلَـيِكَ يُوْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ وَيَدْرَوُنَ بِالْحَسَنَةِ السَّيِّيَةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
Those to whom We gave the Scripture (i. e. the Tawrah and the Injil) before it, they believe in it (the Qur'an). And when it is recited to them, they say:""We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them. (28:52-54)
and,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans):""Do you (also) submit yourselves (to Allah in Islam)!""
If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is the Seer of (His) servants. (3:20)
Allah said,
وَمن يَكْفُرْ بِهِ فَأُوْلَـيِكَ هُمُ الْخَاسِرُونَ
And whoever disbelieves in it (the Qur'an), those are they who are the losers,
just as He said in another Ayah,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
But those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place. (11:17)
As recorded in the Sahih, the Prophet said,
وَالَّذِي نَفْسِي بِيَدِهِ لَاا يَسْمَعُ بِي أَحَدٌ مِنْ هذِهِ الاْاُمَّةِ يَهُودِيٌّ وَلَاا نَصْرَانِيٌّ ثُمَّ لَاا يُوْمِنُ بِي إِلاَّ دَخَلَ النَّار
By He in Whose Hand is my soul! There is no member of this Ummah (mankind and Jinns), Jew or a Christian, who hears of me, yet does not believe in me, but will enter the Fire
Allah says;
يَا بَنِي إِسْرَايِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the nations.
وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْياً وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنصَرُونَ
And fear the Day (of Judgment) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.
We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphasize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah.
Allah warned them against concealing this information, which is among the favors that Allah granted them.
Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah being an Arab. Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment."
The following was revealed either when the Jews criticised the change of the direction of prayer [qibla], or concerning the supererogatory prayers on animal-back during journeys, which one may pray in any direction: To God belong the East and the West, that is, the entire earth, because these two [directions] represent both sides of it [the earth]; whithersoever you turn, your faces in prayer by His command, there is the Face of God, the direction of prayer with which He is pleased. Lo! God is Embracing, His bounty embracing all things, Knowing, how to manage His creation.
In order to understand these two verses, one should keep in mind three different incidents connected with the three groups hostile to Islam, all of which were, in one way or another, guilty of preventing people from worshipping Allah in mosques and of laying them waste.
(1) When Allah changed the Qiblah قبلہ that is to say, commanded the Muslims to turn towards the Ka'bah کعبہ in their Salah, and not towards the Baytul-Maqdis بیت المقدس --, the Jews raised all kinds of objections to it, and tried to produce in the minds of the Muslims doubts and misgiving which, had they taken root, would have led to the denial of the Holy Prophet g and to the giving up of prescribed Salah, thus laying waste the mosque of the Holy Prophet ﷺ .
(2) The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Baytul-Maqdis, which naturally prevented people from performing Salah in this mosque. The Christians in a way looked upon the Romans as their ancestors; moreover, the humiliation of the Jews was in itself pleasing to them. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were being indirectly responsible for laying waste the mosque.
(3) At the time of the peace of Hudaybiyyah حدیبیہ ، the mushrikin (associators) did not allow the Holy Prophet ﷺ to enter Makkah and to perform the Hajj. So, this group too was guilty of the same sin.
According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، Verse 114 refers to the second of these three incidents -- the commentator Ibn Jarir too accepts this view. But the commentator Ibn Kathir (رح) follows Ibn Zayd ؓ in preferring the third as being the occasion on which this verse was revealed. The Holy Qur'an, however, speaks in general terms of the mosques of Allah" so as to lay down a regular and permanent law, for all the peoples, covering all the possible cases of desecrating mosques and of hindering the "remembrance" (ذکر) of Allah in any way and thus laying them waste -- it denounces those who are capable of such a misdeed as being "unjust" or "cruel", and threatens them with humiliation in this world and dire punishment in the other, for the dignity of a mosque requires that one should enter it in a spirit of lowliness and respect, and with the fear of Allah in one's heart.
The prediction of the Holy Qur'an came true. The groups which had been trying to lay waste the mosques were soon humiliated, and came under the Muslim rule. They are, of course, to meet a dire punishment in the other world for being disbelievers, but the punishment will be all the more severe on account of this additional sin.
The earlier verses have told us how each of these groups claimed to be on the right path. The present verse, in referring to their desecration of mosques, refutes this claim as being a shameless pretension on the part of those whose behaviour itself gives them the lie.
As for Verse 115, let us recall that the idolaters compelled the Holy Prophet ﷺ to migrate from Makkah to Madinah, and thus separated him from the Ka'bah کعبہ (the incident is, of course, known as the Hijrah ھجرہ ). For some sixteen or seventeen months after that, the Muslims had to, under the commandment of Allah, turn towards the Baytul-Maqdis بیت المقدس (at Jerusalem) while offering Salah. But the Holy Prophet ﷺ felt a deep longing for turning towards the Ka'bah, and from time to time he would look upwards, waiting for the Archangel Jibra'il (علیہ السلام) to come with a new commandment in this respect. Finally, such a commandment did come, and Allah changed the orientation (Qiblah). Speaking of this modification, the Holy Qur'an says:
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ
We do see how you raise your face again and again towards the sky. So, We are going to give you the orientation which you desire. Therefore, turn your face towards the Holy Mosque at Makkah, and all of you too, wheresoever you may be, turn towards it." (2:144)
This new commandment naturally made the Muslims very happy, but the Jews, in their habitual malice, made it an occasion for taunting them and accusing them of going against the way of the earlier prophets.
Thus, there are two facets to Verse 115. On the one hand, it is an answer to the objection raised by the Jews; on the other hand, it brings comfort to the Holy Prophet and to the blessed Companions. The verse points out that had Allah been limited to any one direction, a fixed and permanent orientation would have been necessary for worshipping Him, but that, being infinite and beyond all possible limitations and qualifications, He is the Lord of the East and the West and of all conceivable directions -- He is everywhere, and surrounds everything. Wheresoever a man turns, he shall find Allah "facing" him -- that is to say, ready to accept his prayers and to shower His bounties on him. Consequently, neither does the Baitui-Maqdis بیت المقدس nor the Ka'bah enjoy an inherent or inalienable superiority; either of them can acquire a position of privilege only through divine ordination. All that matters is to obey the commandment of Allah, which alone can make one worthy of receiving His grace. In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.
Although it is not possible for man to comprehend fully the wisdom which is inherently present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d'etre. Whichever way one turns, one would, no doubt, find Allah "facing" him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one's attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed orientation for all helps the individual and the groups both in acquiring the necessary concentration of mind and the sense of a joint purpose.
This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshippers of the Ka'bah." If, by way of self-justification, they should still assert that they too keep the idols in front of them while meditating or worshipping for the same purpose of attaining a state of concentration, the claim does in no way reinforce their accusation against the Muslims. Moreover, an impartial investigation into the respective attitudes and frames of minds would easily show how genuine the Muslims are in their claim to be worshipping no one but Allah, and how dubious the position of the others is in this respect. Even if we accept the claim that idols or icons are no more than a means to an end, one would, in employing idols as a "support", still he required to produce a relevant injunction from a Shari'ah which has not been abrogated as yet. Today, the Muslims alone possess such a Shari'ah.
Before we proceed, we must sound a note of caution. Verse 115 says that whichever way one turns, one would find "the face of Allah", and that Allah being "All-Embracing" surrounds everything. Wisdom lies in not trying to investigate unnecessarily into the meanings of these or similar statements. For, just as it is not at all possible for a creature to comprehend fully the "Being" (Dhat ذات ) of Allah, it is equally impossible to comprehend the essential reality of the "Attributes" (Sifat صفات). All that man is required to do is to have a general faith in the Realities of the Divine Order - there is no obligation for him to look into the particularities of this sphere which is totally beyond human reach.