ٱلدُّخَان ٣
- إِنَّآ sesungguhnya Kami
- أَنزَلۡنَٰهُ Kami menurunkannya
- فِي pada
- لَيۡلَةٖ malam hari
- مُّبَٰرَكَةٍۚ yang diberkati
- إِنَّا sesungguhnya Kami
- كُنَّا adalah Kami
- مُنذِرِينَ Pemberi peringatan
Sesungguhnya Kami menurunkannya pada malam yang diberkahi.1 Sungguh, Kamilah yang memberi peringatan.
Catatan kaki
1 *791) Malam Al-Qur`an pertama kali diturunkan.
(Sesungguhnya Kami menurunkannya pada suatu malam yang diberkati) yaitu Lailatulkadar, atau malam pertengahan bulan Syakban. Pada malam tersebut diturunkanlah Al-Qur'an dari Umul Kitab atau Lohmahfuz yaitu dari langit yang ketujuh hingga ke langit dunia (sesungguhnya Kamilah yang memberi peringatan) yang memperingatkan manusia dengan Al-Qur'an.
Tafsir Surat Ad-Dukhan: 1-8
Imam Turmuzi mengatakan, telah menceritakan kepada Kami Sufyan ibnu Waki', telah menceritakan kepada kami Zaid ibnul Habbab, dari Amr ibnu Abu Khas'am, dari Yahya ibnu Abu Kasir, dari Abu Salamah, dari Abu Hurairah r.a. yang mengatakan, bahwa Rasulullah ﷺ pernah bersabda: Barang siapa yang membaca surat Ha Mim Ad-Dukhan dalam suatu malam, maka pada pagi harinya ada tujuh puluh ribu malaikat yang memohonkan ampun baginya. Kemudian Imam Turmuzi mengatakan bahwa hadis ini gharib, kami tidak mengenalnya melainkan hanya melalui jalur ini.
Amr ibnu Abu Khas'am orangnya daif bahkan Imam Bukhari mengatakan bahwa hadisnya berpredikat munkar. Kemudian Imam Turmuzi mengatakan: " ". telah menceritakan kepada kami Nasr ibnu Abdur Rahman Al-Kufi, telah menceritakan kepada kami Zaid ibnul Habbab, dari Hisyam Abul Miqdam, dari Al-Hasan, dari Abu Hurairah r.a. yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: Barang siapa yang membaca surat Ha Mim Ad-Dukhan dalam malam jumat, maka diberikan ampunan baginya. Kemudian Imam Turmuzi mengatakan bahwa hadis ini gharib, kami tidak mengenalnya kecuali melalui jalur ini. Hisyam Abul miqdam dinilai daif, dan Al-Hasan belum pernah mendengar dari Abu Hurairah r.a. Hal yang sama telah dikatakan oleh Ayyub, Yunus ibnu Ubaid, dan Ali ibnu Zaid.
Di dalam Musnad Al-Bazzar disebutkan melalui riwayat Abut Tufail alias Amir ibnu Wasilah, ". dari Zaid ibnu Harisah, bahwa Rasulullah ﷺ berkata kepada Ibnu Sayyad, "Sesungguhnya aku telah meyembunyikan sesuatu, maka apakah itu?" Rasulullah ﷺ menyembunyikan terhadapnya surat Ad-Dukhan. Maka Ibnu Sayyad menjawab, "Ad-Dukh." Maka Rasulullah ﷺ berkata, "Terhinalah engkau, Masya Allah, lalu beliau berpaling (darinya). Dengan nama Allah yang Maha Pemurah lagi Maha Penyayang.".
Sesungguhnya Kami menurunkannya pertama kali dari Lauhul-Mahfuz ke langit dunia sekaligus pada malam yang di berkahi. Sungguh, Kamilah yang memberi peringatan. 4-6 . Pada malam itu dijelaskan oleh Allah segala urusan yang penuh hikmah, yaitu segala perkara yang berhubungan dengan kehidupan makhluk di bumi, seperti hidup, mati, rezeki, nasib baik, nasib buruk, dan sebagainya, yaitu urusan yang datang dari sisi Kami. Sungguh, Kamilah yang mengutus rasul-rasul kepada umat-umat terdahulu dan termasuk engkau, ya Muhammad, yang diutus kepada kaummu, sebagai rahmat yang di limpahkan kepada mereka dari Tuhanmu, wahai Nabi Muhammad. Sungguh, Dia Maha Mendengar semua yang mereka katakan, dan Maha Mengetahui semua yang mereka lakukan,.
Allah menerangkan bahwa Dia telah menurunkan Al-Qur'an pada malam yang dikenal dengan malam "Lailatul Qadar" untuk memperingatkan hamba-Nya dan supaya mereka takut kepada siksa-Nya, dan pada malam itu Dia telah memerinci semua hal yang bermanfaat bagi hamba-Nya di dunia dan di akhirat. Dia adalah Tuhan semesta alam yang mengatur langit dan bumi dan yang ada di antara keduanya.
Tidak ada yang tersembunyi bagi Allah tentang hal ihwal hamba-Nya, hidup dan mati mereka adalah di tangan-Nya. Dialah Tuhan mereka dan Tuhan nenek moyang mereka, tetapi mereka masih juga ragu setelah kebenaran itu nyata dan jelas. Firman Allah:
Sesungguhnya Kami telah menurunkannya (Al-Qur'an) pada malam qadar. Dan tahukah kamu apakah malam kemuliaan itu?Malam kemuliaan itu lebih baik daripada seribu bulan. (al-Qadr/97: 1-3)
Peristiwa turunnya Al-Qur'an itu terjadi pada bulan Ramadan sebagaimana firman Allah:
Bulan Ramadan adalah (bulan) yang di dalamnya diturunkan Al-Qur'an, (al-Baqarah/2: 185)
Dari hadis Nabi:
Dari Watsilah bin al-Asqa' bahwa Rasulullah ﷺ bersabda: shuhuf Ibrahim diurunkan pada malam pertama bulan Ramadan, Taurat diturunkan pada tanggal 6 Ramadan, Zabur pada malam 12 Ramadan, Injil pada malam 18 Ramadan dan Al-Qur'an diturunkan pada malam 24 Ramadan. (Riwayat Ahmad, ath-thabrani, dan al-Baihaqi)
Allah menurunkan Al-Qur'an untuk memberitahukan kepada manusia tentang hal-hal yang bermanfaat untuk diamalkan dan hal-hal yang akan mencelakakan mereka, supaya mereka menjauhinya, untuk menjadi hujah bagi Allah atas hamba-Nya.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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SURAH AD-DUKHAAN
(ASAP)
SURAH KE-44
59 AYAT, DITURUNKAN DI MEKAH
Dengan nama Allah Yang Maha Pemurah lagi Maha Pengasih.
MALAM YANG BERKAH
“Haa Miim"
(ayat 1)
Hanya Allah dan Rasul-Nya yang tahu pasti arti dan maknanya.
“Demi Kitab yang menerangkan."
(ayat 2)
Itulah persumpahan Allah menarik perhatian kepada Al-Qur'an, sebagai kitab yang memberi keterangan dan penjelasan kepada manusia.
“Sesungguhnya telah Kami turunkan dia pada malam yang diberii berikah. Sesungguhnya adalah Kami mengancam."
(ayat 3)
Malam yang diberi berkah dan malam turunnya Al-Qur'an yang mula-mula itu ialah dalam bulan Ramadhan. Berbagai riwayat hadits dan pendapat ulama tentang malam yang ke berapa dari bulan Ramadhan turunnya yang mula-mula itu. Sejak dari sehari bulan Ramadhan sampai hari tiga puluh ada riwayatnya. Di antara kata yang banyak itu ada dua yang menjadi perhatian, yaitu Lailatul Qadar, dan 17 Ramadhan. Yang pertama tentang Lailatul Qadar, berarti malam yang amat berharga, cocok artinya dengan lailatin mubarakatin (malam yang diberi berkah), yang tertulis di ayat ini.
Bilakah malam Lailatul Qadar itu? Dalam hadits yang shahih dan dalam ayat kedua dari surah al-Fajr, disuruh pentingkan beribadah pada sepuluh hari yang akhir daripada bulan Ramadhan. Maka bertemu pulalah pada hadits-hadits bahwa malam Lailatul Qadar terjadi pada salah satu dari malam sepuluh yang akhir itu. Dan ada pula riwayat bahwa malam itu ialah malam ke-27. Pada maiam itu malaikat dan Ruh (Jibril), turun ke dunia memperingati turun Al-Qur'an pertama itu senap tahun.
Kemudian riwayat kedua turun yang dikuatkan oleh Imam as-Sayuti. maiam turun Al-Qur'an itu ialah pada 17 Ramadhan. Sebab ada ayat di surah kemenangan Rasulullah ﷺ dalam Peperangan Badar disebut Yaumal Jam'an (hari bertemuanya dua goiongan). yaitu golongan kaum yang beriman dengan kaum musyrikin di peperangan itu iaian 17 Ramadhan yang di ayat itu disebut juga namanya yang lain, yaitu Yaumal Furqan.
Pendapat as-Sayuti inilah yang dikuatkan oleh Syekh Ahmad al-Khudri dalam bukunya Tarikh Tasyri' al-Islami, yaitu 17 Ramadhan. Dan inilah yang diresmikan menjadi salah satu hari besar agama dalam Republik Indonesia.
Pada malam yang diberi berkah itulah Al-Qur'an diturunkan yang mula-mula di Gua Hira, atau boleh juga dikatakan bahwa malam itu diberi berkah karena pada malam itulah mula-mula Al-Qur'an turun. Dan salah satu isi Al-Qur'an ialah ancaman adzab bagi manusia yang tidak mau menyatukan kepercayaannya kepada Allah.
“Padanyalah dipisahkan tiap-tiap perintah yang bijaksana."
(ayat 4)
Sebagai perintah dari sisi Kami. Sesungguhnya Kamilah yang mengutus.
(ayat 5)
Sebagai rahmat dari Tuhan engkau. Sesungguhnya Dia adalah Maha Mendengar, Maha Mengetahui.
(ayat 6)
Tuhan dari semua langit dan bumi dan apa-apa yang di antara keduanya, jika kamu yakin.
(ayat 7)
Tidak ada sebarang Tuhan pun selain Dia. Yang Menghidupkan dan Yang Mematikan. Tuhan kamu dan Tuhan bapak-bapakmu yang dahulu.
(ayat 8)
Demikianlah selalu diingatkan tentang hubungan hidupnya dengan Allah. Supaya akalnya dipergunakannya dan pikirannya dijalankannya. Tetapi apalah hendak dikata, ada juga manusia yang tidak genser (tidak tergerak) perasaannya lantaran peringatan-perintangan itu.
‘Tetapi mereka di dalam keragu-raguannya bermain-main."
(ayat 9)
Mereka ragu-ragu. Terasa Allah itu ada, tetapi tidak tumbuh menjadi keyakinan. Hanya dalam taraf ragu-ragu, sebab hendak melihat Allah dengan mata, sebagai melihat berida. Dengan mata hendak mencari Allah, tentu tidak bertemu. Maka keraguan-keraguan itu tetap saja jadi keragu-raguan, sebab tempo hanya dihabiskan dalam bermain-main. Tidak pernah menghadapi soal dengan sungguh-sungguh.
Sebab turun ayat ialah kaum musyrikin Quraisy yang menghabiskan umur dalam main-main. Tetapi hidup seperti ini, bukankah terdapat pada manusia di segala zaman? Bukankah terdapat di zaman kita? Bukankah di zaman kita ini bermain-main itu menjadi rencana yang sungguh-sungguh? Bukankah misalnya ada film perbelanjaannya berjuta-juta dollar, supaya permainannya memuaskan?
“Maka tunggulah suatu hari, yang langit akan mendatangkan asap yang nyata."
(ayat 10)
“Yang akan metiputi manusia itu, inilah adzab yang pedih."
(ayat 11)
Beberapa penafsir mengatakan suatu masa memang datanglah adzab asap dari langit itu kepada kaum Quraisy, yaitu kelaparan karena rusaknya hasil pertanian karena kemarau. Dan banyak ternak yang mati. Ketika itu baru ada yang merasa bahwa murka Allah telah datang lalu menyeru memanggil Allah.
“Wahai Tuhan kami! Lepaskan kiranya adzab itu dari kami. Sesungguhnya kami beriman."
(ayat 12)
Kebiasaan manusia di segala zaman! Ketika bahaya telah datang dan adzab tidak terderitakan lagi, baru mereka berkata,"Rab-bana! Wahai Tuhan kami!" Tidak ada lagi yang berkata,"Wahai berhala kami!" Ketika itu baru mereka berkata bahwa mereka beriman. Apakah artinya menyebut iman kalau keluarnya hanya ketika terdesak?
Sebab itu maka ayat selanjutnya berisi pertanyaan Allah,
“Dari mana mereka mendapat peringatan?"
(pangkal ayat 13)
Mengapa baru sekarang menyebut iman? Dari Nabi yang mana dapat ajaran?
“Padahal sudah datang kepada mereka seorang Rasul yang menerangkan?"
(ujung ayat 13)
“Kemudian itu mereka pun berpaling daripadanya dan mereka katakan: diajar orang lagi dia seorang gila"
(ayat 14)
Dari mana sekarang mereka dapat ajaran menyebut iman itu? Padahal Kami tidak mengutus Nabi lain, selain Muhammad ﷺ? Dan ketika Rasul Kami Muhammad itu datang kepada mereka, mereka berpaling, malahan mereka katakan pula, dia itu mengakui dirinya jadi Nabi padahal ada orang yang mengajarkannya. Ada gurunya!
Dari mana asal tuduhan ini?
Pada suatu waktu Nabi pergi mengadakan dakwah ke Thaif. Hendak mengajar kaum Tsaqif menerima Islam. Dibawanya Zaid bin Haritsah menjadi teman. Jauh Thaif dari Mekah 50 mil. Beliau pergi berjalan kaki pergi dan pulang. Tetapi harapannya tidak terkabul. Usahkan diterima, malahan beliau dilempari batu oleh anak-anak karena disuruh oleh yang tua-tua. Zaid bin Haritsah yang menghalang-halangi batu itu dengan badannya sampai kena kepalanya. Dan beliau sendiri kena kakinya, sampai mengalir darah ke terompahnya. Beliau kembali ke Mekah dalam keadaan duka cita.
Sebelum pulang ke Mekah, beliau berhenti berteduh di bawah pohon kurma di kebun dua saudara Utbah dan Saibah anak Rabi'ah, yang ada juga hubungan keluarga dengan beliau, tetapi tidak mau menerima agamanya. Rupanya melihat beliau duduk kehausan dan kakinya luka itu, timbul juga kasihan Utbah dan Syaibah, lalu disuruh mereka khadamnya seorang pemuda Nasrani bernama Addas mengantarkan buah anggur kepada Nabi seraya berkata,"Antarkan buah anggur ini kepada orang itu!" (Tidak dibawa singgah ke rumah.)
Addas pun datang mengantarkan buah anggur itu. Karena Rasulullah memang haus dan lapar, diambilnya buah itu dan sebelum masuk ke mulutnya beliau baca,"Bismillahir-rahmanirrahim."
Tercengang Addas. Lalu dia berkata,"Tak ada hamba dengar orang membaca begitu di negeri ini."
Lalu Rasulullah bertanya kepadanya,"Engkau dari mana?" Addas menjawab,"Hamba seorang Nasrani dari negeri Ninewa."
Nabi ﷺ berkata, ‘Apakah dari negeri Rasul yang saleh Yunus bin Matta?"
Addas bertanya,"Apakah tuan hamba kenal Yunus itu?"
Kata Nabi,"Dia itu saudaraku. Dia Nabi dan aku pun Nabi." (Lalu Rasulullah membaca surah Yuunus).
Dengan sangat terharu Addas meniarap dan memeluk Rasulullah ﷺ Diciuminya lengan dan kaki beliau. Addas menyatakan iman!
Hal itu kelihatan oleh Utbah dan Syaibah dari jauh. Lalu berkata yang seorang kepada seorang,"Sudah dirusaknya bujangmu!" Dan setelah Addas kembali kepada mereka, langsung ditegur,"Mengapa itu tadi?"
Dengan air muka berseri-seri Addas menjawab,"Tidak ada di dunia ini orang yang sebaik dia."
Addas telah Islam. Nabi pun pulang ke Mekah. Berita Addas tersiar tetapi diputarbalikkan. Dikatakan Nabi berguru kepada Addas.
Di samping itu dituduh pula beliau majnun, membawa ajaran gila!
“Sesungguhnya akan Kami hindarkan adzab itu sedikit. Tetapi, sesungguhnya kamu akan kembali"
(ayat 15)
Adzab kelaparan itu akan dihindarkan oleh Allah. Tetapi Allah pun Mahatahu bahwa sebaik adzab terhindar, mereka akan kembali lagi ke dalam kekufuran.
“Di hari yang akan Kami lakukan suatu perlakuan yang kenas. Sesungguhnya Kami akan membalas."
(ayat 16)
Tafsir of Surah Ad-Dukhan
The Qur'an was revealed on Laylatul-Qadr
Allah says,
حم
Ha Mim.
وَالْكِتَابِ الْمُبِينِ
By the manifest Book that makes things clear
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ
We sent it down on a blessed night.
Allah tells us that He revealed the Magnificent Qur'an on a blessed night, Laylatul-Qadr (the Night of Decree), as He says elsewhere:
إِنَّا أَنزَلْنَـهُ فِى لَيْلَةِ الْقَدْرِ
Verily, We have sent it down in the Night of Al-Qadr, (97:1)
This was in the month of Ramadan, as Allah tells us:
شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْانُ
The month of Ramadan in which was revealed the Qur'an, (2:185)
We have already quoted the relevant Hadiths in (the Tafsir of) Surah Al-Baqarah, and there is no need to repeat them here.
إِنَّا كُنَّا مُنذِرِينَ
Verily, We are ever warning.
means, telling them what is good for them and what is harmful for them, according to Shariah, so that the proof of Allah may be established against His servants.
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
Therein (that night) is decreed every matter, Hakim.
means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life span, provision, and what will happen until the end of the year.
This was narrated from Ibn Umar, Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf.
حَكِيمٍ
(Hakim) means decided or confirmed, which cannot be changed or altered.
Allah says
أَمْرًا مِّنْ عِندِنَا
As a command from Us.
meaning, everything that happens and is decreed by Allah and the revelation that He sends down -- it all happens by His command, by His leave and with His knowledge.
إِنَّا كُنَّا مُرْسِلِينَ
Verily, We are ever sending,
means, to mankind, sending Messenger who will recite to them the clear signs of Allah.
The need for this was urgent.
رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
رَبِّ السَّمَاوَاتِ وَالاَْرْضِ وَمَا بَيْنَهُمَا
(As) a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower. The Lord of the heavens and the earth and all that is between them,
means, the One Who sent down the Qur'an is the Lord, Creator and Sovereign of the heavens and the earth and everything in between them.
إِن كُنتُم مُّوقِنِينَ
if you (but) have a faith with certainty.
Then Allah says:
لَاا إِلَهَ إِلاَّ هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ ابَايِكُمُ الاْاَوَّلِينَ
La ilaha illa Huwa. He gives life and causes death -- your Lord and the Lord of your forefathers.
This is like the Ayah:
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْىِ وَيُمِيتُ
Say:O mankind!
Verily, I am sent to you all as the Messenger of Allah -- to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa. He gives life and causes death... (7:158
Alarming the Idolators with News of the Day when the Sky will bring forth a visible Smoke
Allah says,
بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ
Nay! They play about in doubt.
Allah says, these idolaters are playing about in doubt, i.e., the certain truth has come to them, but they doubt it and do not believe in it.
Then Allah says, warning and threatening them:
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ
Then wait you for the Day when the sky will bring forth a visible smoke.
It was narrated that Masruq said,
We entered the Masjid -- i.e., the Masjid of Kufah at the gates of Kindah -- and a man was reciting to his companions,
يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ
(the Day when the sky will bring forth a visible smoke). He asked them;
`Do you know what that is?' That is the smoke that will come on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold.'
He said,
We came to Ibn Mas`ud, may Allah be pleased with him, and told him about that. He was lying down, and he sat up with a start and said,
`Allah said to your Prophet
قُلْ مَأ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَأ أَنَأ مِنَ الْمُتَكَلِّفِينَ
Say:No wage do I ask of you for this, nor am I one of the pretenders. (38:86).
And it is part of knowledge that when a man does not know something, he should say, `Allah knows best.'
I will tell you a Hadith about that.
When the Quraysh did not respond to Islam and they grew stubborn, the Messenger of Allah invoked Allah against them that they would have years like the years (of drought and famine) of Yusuf. They became so exhausted and hungry that they ate bones and dead meat. They looked at the sky, but they ﷺ nothing but smoke.'
According to another report:
A man would look at the sky and he would see nothing between him and the sky except a smoky haze, because of his exhaustion.
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ
يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ
Then wait you for the Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment!
A man came to the Messenger of Allah and said, O Messenger of Allah! Pray to Allah to send rain to Mudar, for they are dying. So the Prophet prayed for rain for them, and they got rain. Then the Ayah was revealed:
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلً إِنَّكُمْ عَايِدُونَ
Verily, We shall remove the torment for a while. Verily, you will revert. (44:15)
Ibn Mas`ud said, Do you think that the torment will be removed for them on the Day of Resurrection? When they were granted ease, they reverted to their former state.
Then Allah revealed:
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ
On the Day when We shall strike you with the Great Batshah. Verily, We will exact retribution. (44:16)
He said, This means the day of Badr.
Ibn Mas`ud said,
Five things have come to pass:
the smoke,
the (defeat of the) Romans,
the (splitting of the) moon,
the Batshah, and
the torment.
This Hadith was narrated in the Two Sahihs.
It was also recorded by Imam Ahmad in his Musnad, and by At-Tirmidhi and An-Nasa'i in their (Books of) Tafsir, and by Ibn Jarir and Ibn Abi Hatim with a number of chains of narration.
A number of the Salaf, such as Mujahid, Abu Al-`Aliyah, Ibrahim An-Nakha`i, Ad-Dahhak and `Atiyah Al-`Awfi concurred with Ibn Mas`ud's interpretation of this Ayah and his view that the smoke already happened. This was also the view of Ibn Jarir.
According to the Hadith of Abu Sarihah, Hudhayfah bin Asid Al-Ghifari, may Allah be pleased with him, said,
The Messenger of Allah looked out upon us from a room while we were discussing the Hour. He said:
لَاا تَقُومُ السَّاعَةُ حَتْى تَرَوْا عَشْرَ ايَاتٍ طُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدُّخَانَ وَالدَّابَّةَ وَخُرُوجَ يَأْجُوجَ وَمَأْجُوجَ وَخُرُوجَ عِيْسَى ابْنِ مَرْيَمَ وَالدَّجَّالَ وَثَلَاثَةَ خُسُوفٍ خَسْفٌ بِالْمَشْرِقِ وَخَسْفٌ بِالْمَغْرِبِ وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ وَنَارًا تَخْرُجُ مِنْ قَعْرِ عَدَنَ تَسُوقُ النَّاسَ أَوْ تَحْشُرُ النَّاسَ تَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا وَتَقِيلُ مَعَهُمْ حَيْثُ قَالُوا
The Hour will not come until you see ten signs.
The rising of the sun from the west;
the smoke;
the beast;
the emergence of Ya'juj and Ma'juj;
the appearance of `Isa bin Maryam;
the Dajjal;
three cases of the earth collapsing -- one in the east, one in the west, and one in the Arabian Peninsula;
and a fire which will emerge from the bottom of Aden and will drive the people -- or gather the people -- stopping with them when they stop to sleep at night or rest during the day.
This was recorded only by Muslim in his Sahih.
In the Two Sahihs it was recorded that the Messenger of Allah said to Ibn Sayyad:
إِنِّي خَبَأْتُ لَكَ خَبْأ
I am concealing something for you.
He said, It is Ad-Dukh.
The Prophet said,
اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك
Be off with you! You cannot get further than your rank.
He said,
The Messenger of Allah was concealing from him the words,
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ
(Then wait you for the Day when the sky will bring forth a visible smoke).
This indicates that the smoke is yet to appear.
Ibn Sayyad was a fortune-teller who heard things through the Jinn, whose speech is unclear, therefore he said,
It is Ad-Dukh, meaning Ad-Dukhan (the smoke).
When the Messenger of Allah was sure what was happening, that the source of his information was the Shayatin, he said:
اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك
Be off with you! You cannot get further than your rank.
There are numerous Marfu` and Mawquf Hadiths,
Sahih, Hasan and others, which indicate that the smoke is one of the awaited signs (of the Hour). This is also the apparent meaning of Ayat in the Qur'an.
Allah says:
فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ
Then wait you for the Day when the sky will bring forth a visible smoke.
meaning, clearly visible, such that all people will see it.
According to Ibn Mas`ud's interpretation, this was a vision which they ﷺ because of their intense hunger and exhaustion.
He also interprets the Ayah
يَغْشَى النَّاسَ
(Covering mankind),
meaning, it covered them and overwhelmed them.
But if it was only an illusion which happened to the idolators of Makkah, Allah would not have said covering mankind.
هَذَا عَذَابٌ أَلِيمٌ
this is a painful torment.
means, this will be said to them by way of rebuke.
This is like the Ayah:
يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا
هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ
The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny. (52:13-14)
Or some of them will say that to others.
رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُوْمِنُونَ
(They will say):Our Lord! Remove the torment from us, really we shall become believers!
means, when the disbelievers witness the punishment of Allah, they will ask for it to be taken away from them.
This is like the Ayat:
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُوْمِنِينَ
If you could but see when they will be held over the (Hell) Fire! They will say:Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers! (6:27)
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَأ أَخِّرْنَأ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ
And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!
(It will be said):Had you not sworn aforetime that you would not leave (the world for the Hereafter). (14:44)
Allah says here:
أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءهُمْ رَسُولٌ مُّبِينٌ
ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ
How can there be for them an admonition, when a Messenger explaining things clearly has already come to them. Then they had turned away from him and said:
(He is) one taught, a madman!
meaning, `what further admonition do they need when We have sent them a Messenger with a clear Message and warning? Yet despite that, they turned away from him, opposed him and rejected him, and they said:(He is) one taught (by a human being), a madman.'
This is like the Ayah:
يَوْمَيِذٍ يَتَذَكَّرُ الاِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى
On that Day will man remember, but how will that remembrance (then) avail him? (89:23)
وَلَوْ تَرَى إِذْ فَزِعُواْ فَلَ فَوْتَ وَأُخِذُواْ مِن مَّكَانٍ قَرِيبٍ
وَقَالُواْ ءَامَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ
And if you could but see, when they will be terrified with no escape, and they will be seized from a near place.
And they will say (in the Hereafter):We do believe (now); but how could they receive (faith and its acceptance by Allah) from a place so far off... (34:51-52)
إِنَّا كَاشِفُو الْعَذَابِ قَلِيلً إِنَّكُمْ عَايِدُونَ
Verily, We shall remove the torment for a while. Verily, you will revert.
means, `if We were to remove the torment from you for a while, and send you back to the world, you would go back to your former state of disbelief and denial.'
This is like the Ayat:
وَلَوْ رَحِمْنَـهُمْ وَكَشَفْنَا مَا بِهِمْ مِّن ضُرٍّ لَّلَجُّواْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ
And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly. (23:75)
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars! (6:28)
The Meaning of the Great Batshah
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ
On the Day when We shall strike you with the great Batshah. Verily, We will exact retribution.
Ibn Mas`ud interpreted this to mean the day of Badr.
This is also the view of a group who agreed with Ibn Mas`ud, may Allah be pleased with him, about the meaning of the smoke, as discussed above.
It was also narrated from Ibn Abbas, may Allah be pleased with him, in a report related to him from Al-`Awfi and from Ubayy bin Ka`b, may Allah be pleased with him.
This is possible, but the apparent meaning is that it refers to the Day of Resurrection, although the day of Badr was also a day of vengeance.
Ibn Jarir said, Ya`qub narrated to me; Ibn `Ulayyah narrated to me, Khalid Al-Hadhdha' narrated to us, from Ikrimah who said, Ibn Abbas, may Allah be pleased with him, said,
Ibn Mas`ud, may Allah be pleased with him, said that;
the great Batshah is the day of Badr, and I say that it is the Day of Resurrection.
This chain of narration is Sahih to him.
This is also the view of Al-Hasan Al-Basri and of Ikrimah according to the more authentic of the two reports narrated from him. And Allah knows best.
Indeed We revealed it on a blessed night, the Night of Ordainment (laylat al-qadr), or the eve of the middle of Sha'baan, in which it was revealed from the Mother Book, from the seventh sky to the sky of this world. Indeed We have been warning, We have been causing [people] by it to have fear [of God].
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!