ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.
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(Call unto the way of thy Lord with wisdom and fair exhortation…) [16:125-127]. Abu Mansur Muhammadibn Muhammad al-Mansuri informed us> 'Ali ibn 'Umar al-Hafiz> 'Abd Allah ibn Muhammad ibn 'Abd al-'Aziz> al-Hakam ibn Musa> Isma'il ibn 'Ayyash> 'Abd al-Malik ibn Abi Ghaniyyah> al-Hakam ibn 'Utaybah>Mujahid> Ibn 'Abbas who said: “When the idolaters retreated from those who were killed at the Battle ofUhud, The Messenger of Allah, Allah bless him and give him peace, went there and saw a scene which hestrongly disliked. And he also saw Hamzah with his stomach ripped open, nose burnt and ears cut off. Hesaid: 'If it were not for the fear of causing more grief to the women or that it becomes a followed practiceafter me, I would leave him until Allah, exalted is He, resurrect him from the bellies of predatory animalsand birds. I shall kill seventy men of them [of the disbelievers of Quraysh] in revenge', He then asked for amantle to cover him with it. When he covered his face, his feet remained uncovered and so he covered themwith some Bulrush. He then placed him forward and said 'Allah is the greatest' ten times. Then, all thoseMuslim dead were brought, one by one, while the body of Hamzah was unmoved from its place, and theProphet, Allah bless him and give him peace, prayed on them. And so He performed seventy prayers onHamzah. There were seventy Muslims who died in this battle. When they were buried and finished with,Allah, exalted is He, revealed (Call unto the way of thy Lord with wisdom and fair exhortation) up to Hiswords (Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allah…) [16:127].And so, he was patient and did not mutilate any one”. Isma'il ibn Ibrahim al-Wa'iz informed us> Abu'l-'AbbasAhmad ibn Muhammad ibn 'Isa al-Hafiz> 'Abd Allah ibn Muhammad ibn 'Abd al-'Aziz> Bishr ibn al-Walid al-Kindi> Salih al-Murri> Sulayman al-Taymi> Abu 'Uthman al-Nahdi> Abu Hurayrah who said: “When theProphet, Allah bless him and give him peace, got closer to Hamzah, he saw that he was dead. Nothing thathe ever saw was more painful to his heart than that sight. He said: “By Allah, I will kill seventy of them inreturn!” This verse was then revealed (If ye punish, then punish with the like of that wherewith ye wereafflicted. But if ye endure patiently, verily it is better for the patient) [16:126]. Abu Hassan al-Muzakkiinformed us> Abu'l-'Abbas Muhammad ibn Ishaq> Musa ibn Ishaq> Yahya ibn 'Abd al-Hamid al-Humani>Qays ibn Abi Layla> al-Hakam> Muqassim> Ibn 'Abbas who reported that, on the day Hamzah was killedand mutilated, the Messenger of Allah, Allah bless him and give him peace, said: “If I get my hand on theQuraysh I will mutilate seventy men of them. Allah, exalted is He, then revealed (If ye punish, then punishwith the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient),upon which the Messenger of Allah, Allah bless him and give him peace, said: 'I would rather be patient, OLord!' ” The commentators of the Qur'an said: “When the Muslims saw what the idolaters did to their deadat the Battle of Uhud in terms of ripping open their stomachs, cutting off their male organs and mutilatingthem in the most ugly way, they said: 'If Allah gives us a chance to get our hands on them, we will mutilatethem even worse than what they did; we shall maim them in a way that none of the Arabs did before to anyother Arab; and we shall do this and we shall do that'. The Messenger of Allah, Allah bless him and give himpeace, stopped at the body of his paternal uncle Hamzah with his nose and ears amputated, his male organscut off and his stomach ripped open. Hind bint 'Utbah had taken a piece of his liver, chewed it andswallowed it but her stomach could not take it and she threw it up. When the Prophet, Allah bless him andgive him peace, heard of this, he said: 'She would have never entered hell if she did digest it; Hamzah is toonoble in the sight of Allah to allow any part of his body to enter hell'. When the Messenger of Allah, Allahbless him and give him peace, saw Hamzah [lying dead and mutilated], he had never seen, before that,anything which was more painful to his heart. And so he said: 'May Allah's mercy be on you; you were, asfar as I know, someone who kept his ties of kinship and did always good deeds. Had it not been for thegrieving of those who survived of your family, it would have pleased me to leave you as you are until youare resurrected [on the Day of Judgement] from different bellies. By Allah, if Allah, exalted is He, gives methe opportunity to lay my hand on them, I will mutilate seventy men of them, for what they did to you'. ButAllah, exalted is He, revealed (If ye punish, then punish with the like of that wherewith ye were afflicted. Butif ye endure patiently, verily it is better for the patient) and so the Prophet, Allah bless him and give himpeace, said: 'I would rather be patient', and then he made amends for the oath he had made”. Here, weneed to mention how Hamzah was killed. 'Amr ibn Abi 'Amr al-Muzakki informed us> Muhammad ibn Makki>Muhammad ibn Yusuf> Muhammad ibn Isma'il al-Ju'fi> Abu Ja'far Muhammad ibn 'Abd Allah> Hujayn ibnal-Muthanna> 'Abd al-'Aziz ibn 'Abd Allah ibn Abi Salamah. And we were informed by Muhammad ibnIbrahim ibn Muhammad ibn Yahya> his father> Muhammad ibn Ishaq al-Thaqafi> Sa'id ibn Yahya al-Umawi> his father> Muhammad ibn Ishaq> 'Abd Allah ibn al-Fadl ibn 'Ayyash ibn Abi Rabi'ah> Sulaymanibn Yasar> Ja'far ibn 'Amr ibn Umayyah al-Damri who said: “I travelled with 'Ubayd Allah ibn 'Adiyy ibn al-Khiyar through Hums. While we were there 'Ubayd Allah said to me: 'Do you wish to go to visit Wahshiyy toask him how he killed Hamzah'. I said: 'If you want to'. A man said to us: 'You will find him in the courtyardof his house; he is a man who is always drunk. However, if he is sober, he will speak in Arabic and youmight find what you are after'. When we got to him, we greeted him and he raised his head. We said: 'Wehave come to you to tell us about your killing of Hamzah, may Allah have mercy on him'. He said: 'I willrelate to you exactly what I related to the Messenger of Allah, Allah bless him and give him peace, when heasked me about the same. I was a slave of Jubayr ibn Mut'im ibn 'Adiyy ibn Nawfal whose uncle Tu'aymahibn 'Adiyy was killed at the Battle of Badr. When the Quraysh marched toward Uhud, Jubayr ibn Mut'im saidto me: 'You are free if you kill Hamzah, Muhammad's uncle, as a revenge for the killing of my uncleTu'aymah'. I went out with them. It is to be remembered that I am an Abyssinian who is expert in throwingspears, like all Abyssinians, and I never missed my target. When the two sides met, I went looking forHamzah until I saw him in the middle of the army, like a white-and-black camel, slaughtering people with hissword such that nothing stood in his way. By Allah, I was waiting for my moment, hiding behind a rock ortree, so that he drew closer to me, when Siba' ibn 'Abd al-'Uzza passed me and went toward him. WhenHamzah, may Allah have mercy on him, saw him, he called him: 'Here, O son of a cutter of clitoris!' Then hestruck him on the head and, by Allah, he did not miss. I moved my spear about until I felt comfortable andthrew it at him. It caught him in the lower abdomen and the spear came out from his feet. He made a movetoward me and then collapsed and I left him to die. I went toward him, retrieved my spear and joined thepeople at the camp. I did not want to kill anyone else, for I only killed him to gain my freedom. When I wentback to Mecca, I was emancipated. I stayed there until Islam spread throughout it upon which I travelled toal-Ta'if. In Ta'if, they sent emissaries to the Messenger of Allah, Allah bless him and give him peace, andmentioned that he does not harm emissaries. And so I went with them to the Messenger of Allah, Allah blesshim and give him peace. When he saw me, he said: 'Are you Wahshiyy?' and when I answered in theaffirmative, he asked again: 'You are the one who killed Hamzah?' I said: 'What happened is exactly as itwas related to you'. He said: 'Could you keep your face away from me?' I left. When the Messenger of Allah,Allah bless him and give him peace, died and Musaylimah the liar emerged to the people, I thought to goand kill Musaylimah to cancel out my killing of Hamzah. I went out with people, and what happened to himis now known' ”.
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
(125. Invite to the way of your Lord with wisdom and fair preaching, and argue with them with that which is best. Truly, your Lord best knows who has strayed from His path, and He best knows those who are guided.)
Allah commands His Messenger Muhammad to invite the people to Allah with Hikmah (wisdom). Ibn Jarir said: "That is what was revealed to him from the Book and the Sunnah.''
وَالْمَوْعِظَةِ الْحَسَنَةِ
(and fair preaching) meaning, with exhortation and stories of the events that happened to people that are mentioned in the Qur'an, which he is to tell them about in order to warn them of the punishment of Allah.
وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ
(and argue with them with that which is best.) meaning, if any of them want to debate and argue, then let that be in the best manner, with kindness, gentleness and good speech, as Allah says elsewhere:
وَلاَ تُجَـدِلُواْ أَهْلَ الْكِتَـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ
(And do not argue with the People of the Book, unless it be with that which is best, except for those who purposefully do wrong.) 29:46 Allah commanded him to speak gently, as He commanded Musa and Harun to do when he sent them to Pharaoh, as He said:
فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
(And speak to him mildly, perhaps he may accept admonition or fear (Allah))(20: 44).
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ
(Truly, your Lord best knows who has strayed from His path,) meaning, Allah already knows who is doomed (destined for Hell) and who is blessed (destined for Paradise). This has already been written with Him and the matter is finished, so call them to Allah, but do not exhaust yourself with regret over those who go astray, for it is not your task to guide them. You are just a warner, and all you have to do is convey the Message, and it is He Who will bring them to account.
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ
(You cannot guide whom you love) 28:56
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(It is not up to you to guide them, but Allah guides whom He wills.) 2:72
untuk dapat menambahkan tafsir
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Yang lurus; yang di dalamnya mengandung ilmu yang bermanfaat dan amal yang saleh.
Hikmah artinya tepat sasaran; yakni dengan memposisikan sesuatu pada tempatnya. Termasuk ke dalam hikmah adalah berdakwah dengan ilmu, berdakwah dengan mendahulukan yang terpenting, berdakwah memperhatikan keadaan madâu (orang yang didakwahi), berbicara sesuai tingkat pemahaman dan kemampuan mereka, berdakwah dengan kata-kata yang mudah dipahami mereka, berdakwah dengan membuat permisalan, berdakwah dengan lembut dan halus. Adapula yang menafsirkan hikmah di sini dengan Al Qurâan.
Yani nasehat yang baik dan perkataan yang menyentuh. Termasuk pula memerintah dan melarang dengan targhib (dorongan) dan tarhib (menakut-nakuti). Misanya menerangkan maslahat dan pahala dari mengerjakan perintah dan menerangkan madharrat dan azab apabila mengerjakan larangan.
Jika orang yang didakwahi menyangka bahwa yang dipegangnya adalah kebenaran atau sebagai penyeru kepada kebatilan, maka dibantah dengan cara yang baik; yakni cara yang dapat membuat orang tersebut mau mengikuti secara akal maupun dalil. Termasuk di antaranya menggunakan dalil yang diyakininya, karena hal itu lebih dapat mencapai kepada maksud, dan jangan sampai perdebatan mengarah kepada pertengkaran dan caci-maki yang dapat menghilangkan tujuan serta tidak menghasilkan faedah darinya, bahkan tujuannya adalah untuk menunjukkan manusia kepada kebenaran, bukan untuk mengalahkan atau semisalnya. Ibnul Qayyim rahimahullah berkata, âAllah âAzza wa Jalla menjadikan tingkatan (dalam) berdakwah sesuai tingkatan manusia; bagi orang yang menyambut, menerima dan cerdas, di mana dia tidak melawan yang hak (benar) dan menolaknya, maka didakwahi dengan cara hikmah. Bagi orang yang menerima namun ada sisi lalai dan suka menunda, maka didakwahi dengan nasehat yang baik, yaitu dengan diperintahkan dan dilarang disertai targhib (dorongan) dan tarhib (membuat takut), sedangkan bagi orang yang menolak dan mengingkari didebat dengan cara yang baik.â
Dia mengetahui sebab yang dapat mengarah kepada kesesatan, Dia mengetahui pula amal-amal yang timbul dari kesesatannya, dan Dia akan memberikan balasan terhadapnya.
Dia mengetahui orang yang cocok memperoleh hidayah, maka Dia menunjukkan mereka.
