Surah Al-Hajj Verse 52

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ



And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.

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(Never sent We a messenger or a prophet before thee…) [22:52]. The commentators of the Qur'an said:“When the Messenger of Allah, Allah bless him and give him peace, saw that his people were shunning him,he was aggrieved by their rejection of the message he brought them and he secretly wished that Allah,exalted is He, reveals something to him which would bring him and his people closer to each other, keen ashe was to see them accept faith. One day, he sat in one of the congregations of Quraysh which attracted ahuge number of its members, and he wished that Allah, exalted is He, does not reveal to him on that dayanything that might repel them from him. Allah, exalted is He, revealed to him then Surah al-Najm (By thestar when it stetteth…) [Surah 53]. The Messenger of Allah, Allah bless him and give him peace, recited itbut when he reached (Have ye thought upon al-Lat and al-'Uzza, and Manat, the third, the other) [53:19-20], the devil put on his tongue what he had secretly wished and hoped for and said: 'These are the mightycranes (gharaniq) and their intercession is hoped for'. When the Quraysh heard this, they were very pleased.The Messenger of Allah, Allah bless him and give him peace, carried on reciting until the end of the Surahand then prostrated. All the Muslims followed suit and prostrated, and all the idolaters who were presentprostrated too. All those who were present, whether Muslim or disbeliever, prostrated except al-Walid ibn al-Mughirah and Abu Uhyahah Sa'id ibn al-'As who were too advanced in age and could not prostrate, but theyboth grabbed a handful of dust and put their foreheads on it. The Quraysh then dispersed, happy with whatthey heard. They said: 'Muhammad has mentioned our idols with complimentary terms. We know that Allahgives life and takes it away, He creates and provides sustenance, but these idols of ours will intercede for uswith Him. Now that Muhammad has associated them, we are all with him'. That evening, Gabriel, peace beupon him, went to the Messenger of Allah, Allah bless him and give him peace, and said: 'What have youdone? You recited to people that which I did not bring from Allah, glorified is He, and you said what I didnot say to you'. The Messenger of Allah, Allah bless him and give him peace, felt very saddened and wasgreatly scared of Allah. And so Allah, exalted is He, revealed this verse, upon which the Quraysh said:'Muhammad has regretted what he has mentioned regarding the status of our idols vis-à-vis Allah'. And theybecame even more antagonistic than before”. Abu Bakr al-Harithi informed us> Abu Bakr Muhammad ibnHayyan> Abu Yahya al-Razi> Sahl al-'Askari> Yahya> 'Uthman ibn al-Aswad> Sa'id ibn Jubayr who said:“The Messenger of Allah, Allah bless him and give him peace, recited (Have ye thought upon al-Lat and al-'Uzza, and Manat, the third, the other) upon which the devil projected on his tongue: 'These are the mightycranes and their intercession is hoped for'. The idolaters were pleased. They said: 'He has mentioned ouridols'. Then Gabriel, peace be upon him, came to the Messenger of Allah, Allah bless him and give himpeace, and said: 'Read back to me the speech of Allah'. When he read it to him, Gabriel said: 'As for this Idid not bring; this is from the devil'. And so Allah, exalted is He, revealed (Never sent We a messenger or aprophet before thee but when He recited (the message) Satan proposed (opposition) in respect of thatwhich he recited thereof. But Allah abolisheth that which Satan proposeth. Then Allah establisheth Hisrevelations…)”.

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلاَ نَبِىّ إِلاَّ إِذَا تَمَنَّى أَلْقَى الشَّيْطَـنُ فِى أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِى الشَّيْطَـنُ ثُمَّ يُحْكِمُ اللَّهُ ءايَـتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ لّيَجْعَلَ مَا يُلْقِى الشَّيْطَـنُ فِتْنَةً لّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ الظَّـلِمِينَ لَفِى شِقَاقٍ بَعِيدٍ وَلِيَعْلَمَ الَّذِينَ أُوتُواْ الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبّكَ فَيُؤْمِنُواْ بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ ءامَنُواْ إِلَى صِرطٍ مُّسْتَقِيمٍ

(52. Never did We send a Messenger or a Prophet before you but when he did recite (the revelation or narrated or spoke), Shaytan threw (some falsehood) in his recitation (of the revelation). But Yansakh Allah that which Shaytan throws in. Then Allah establishes His revelations. And Allah is All-Knower, All-Wise:)

(53. That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened. And certainly, the wrongdoers are in an opposition far-off (from the truth).)

(54. And that those who have been given knowledge may know that it (this Qur'an) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the straight path.)

How the Shaytan threw some Falsehood into the Words of the Messengers, and how Allah abolished that

At this point many of the scholars of Tafsir mentioned the story of the Gharaniq and how many of those who had migrated to Ethiopia came back when they thought that the idolators of the Quraysh had become Muslims, but these reports all come through Mursal chains of narration and I do not think that any of them may be regarded as Sahih. And Allah knows best. Al-Bukhari said, "Ibn `Abbas said,

فِى أُمْنِيَّتِهِ

(in his recitation (of the revelation).) "When he spoke, the Shaytan threw (some falsehood) into his speech, but Allah abolished that which the Shaytan threw in.''

ثُمَّ يُحْكِمُ اللَّهُ ءَايَـتِهِ

(Then Allah establishes His revelations.) `Ali bin Abi Talhah reported that Ibn `Abbas said,

إِذَا تَمَنَّى أَلْقَى الشَّيْطَـنُ فِى أُمْنِيَّتِهِ

(when he did recite (the revelation), Shaytan threw (some falsehood) in it) "When he spoke, the Shaytan threw (some falsehood) into his speech.'' Mujahid said:

إِذَا تُمْنَى

(when he did recite) "When he spoke.'' It was said that it refers to his recitation, whereas,

إِلاَّ أَمَانِىَّ

(but they trust upon Amani) means they speak but they do not write. Al-Baghawi and the majority of the scholars of Tafsir said:

(he did recite) "Reciting the Book of Allah.''

أَلْقَى الشَّيْطَـنُ فِى أُمْنِيَّتِهِ

(Shaytan threw (some falsehood) in it) "In his recitation.'' Ad-Dahhak said:

إِذَا تُمْنَى

(when he did recite) "When he recited.'' Ibn Jarir said, "This comment is more akin to interpretation.''

فَيَنسَخُ اللَّهُ مَا يُلْقِى الشَّيْطَـنُ

(But Yansakh Allah that which Shaytan throws in.) The meaning of the word Naskh in Arabic is to remove or lift away. `Ali bin Abi Talhah reported that Ibn `Abbas said, "This means, Allah cancels out that which the Shaytan throws in.''

وَاللَّهُ عَلِيمٌ

(And Allah is All-Knower,) means, He knows all matters and events that will happen, and nothing whatsoever is hidden from Him.

(All-Wise.) means, in His decree, creation and command, He has perfect wisdom and absolute proof, hence He says:

لِّيَجْعَلَ مَا يُلْقِى الشَّيْطَـنُ فِتْنَةً لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ

(That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease) meaning, doubt, Shirk, disbelief and hypocrisy. Ibn Jurayj said:

الَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ

(those in whose hearts is a disease) "The hypocrites, and

وَالْقَاسِيَةِ قُلُوبُهُمْ

(and whose hearts are hardened.) means the idolators.''

وَإِنَّ الظَّـلِمِينَ لَفِى شِقَاقٍ بَعِيدٍ

(And certainly, the wrongdoers are in an opposition far-off.) means, far away in misguidance, resistance and stubbornness, i.e., far from the truth and the correct way.

وَلِيَعْلَمَ الَّذِينَ أُوتُواْ الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُواْ بِهِ

(And that those who have been given knowledge may know that it is the truth from your Lord, so that they may believe therein,) means, `so that those who have been given beneficial knowledge with which they may differentiate between truth and falsehood, those who believe in Allah and His Messenger, may know that what We have revealed to you is the truth from your Lord, Who has revealed it by His knowledge and under His protection, and He will guard it from being mixed with anything else.' Indeed, it is the Wise Book which,

لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

(Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise (Allah).) 41:42

فَيُؤْمِنُواْ بِهِ

(so that they may believe therein,) means, that they may believe that it is true and act upon it.

فَتُخْبِتَ لَهُ قُلُوبُهُمْ

(and their hearts may submit to it with humility.) means, that their hearts may humble themselves and accept it.

وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ ءَامَنُواْ إِلَى صِرَطٍ مُّسْتَقِيمٍ

(And verily, Allah is the Guide of those who believe, to the straight path.) means, in this world and in the Hereafter. In this world, He guides them to the truth and helps them to follow it and to resist and avoid falsehood; in the Hereafter, He will guide them to the straight path which leads to the degrees of Paradise, and He will save them from the painful torment and the dismal levels of Hell.

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Submit : 2015-04-01 02:13:31
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Imam Ibnu Katsir berkata, “Banyak para mufassir yang menyebutkan di ayat ini kisah Gharaniq (sejenis burung air) serta kembalinya para sahabat yang sudah berhijrah ke Habasyah karena mereka mengira bahwa kaum musyrik Quraisy sudah masuk Islam. Singkat ceritanya adalah sebagai berikut: Dari Sa’id bin Jubair ia berkata: Rasulullah shallallahu 'alaihi wa sallam ketika di Mekah membacakan surah An Najm. Ketika sampai ayat, “Afara’atumullaata wal ‘uzza, wa manaatats tsaalitsatal ukhraa” (artinya: Maka apakah patut kamu (hai orang-orang musyrik) mengaggap al Lata dan al Uzza,-- dan Manah yang ketiga, yang paling terkemudian (An Najm: 19-20)) Setan memasukkan godaan ke lisan Beliau, “Itulah gharaniq yang utama dan perantaraannya dapat diharapkan.” Mereka (orang-orang musyrik) berkata, “Beliau belum pernah sebelum hari ini menyebut baik tuhan-tuhan kita.” Maka Beliau sujud dan mereka pun ikut sujud. Kemudian Allah ‘Azza wa Jalla menurunkan ayat ini, “Dan Kami tidak mengutus seorang rasul dan tidak pula seorang nabi sebelum engkau (Muhammad), melainkan apabila dia mempunyai suatu keinginan, setan pun memasukkan godaan-godaan ke dalam keinginannya itu. Tetapi Allah menghilangkan apa yang dimasukkan setan itu. Dan Allah akan menguatkan ayat-ayat-Nya. Dan Allah Maha Mengetahui lagi Mahabijaksana,” Muhammad bin Ishaq menyebutkan kisah yang mirip seperti ini dalam As Sirah, namun semuanya adalah mursal dan terputus, wallahu a’lam. Imam Al Bahgawi pun sama menyebutkan kisah ini, namun Beliau mempertanyakan hal tersebut, “Bagaimana bisa terjadi seperti ini padahal wahyunya terpelihara dan dijamin oleh Allah Ta’ala untuk Rasul-Nya shallallahu 'alaihi wa sallam?” Kemudian Beliau menyebutkan berbagai jawaban dari beberapa orang (ulama). Di antara jawaban yang paling halusnya adalah, bahwa setan memasukkan ke telinga kaum musyrik hal tersebut, sehingga mereka mengira bahwa kalimat tersebut keluar dari Rasulullah shallallahu 'alaihi wa sallam, padahal sesungguhnya tidak. Bahkan ia merupakan pekerjaan setan, bukan dari Rasul Ar Rahman shallallahu 'alaihi wa sallam, wallahu a’lam.”

Yaitu nabi yang diperintahkan untuk menyampaikan.

Yaitu nabi yang tidak diperintahkan menyampaikan.

Ibnu Abbas berkata, “Apabila Beliau hendak menyampaikan perkataan, maka setan memasukkan godaan dalam perkataannya, lalu Allah menghilangkan godaan tersebut.” Suatu keinginan di sini adalah apabila hendak membaca Kitabullah.

Imam Ibnu Katsir berkata, “Hakikat naskh (lihat lafaz ayat tersebut-peny) secara bahasa adalah menghilangkan dan mengangkat. Ibnu Abbas berkata, “Yakni Allah Subhaanahu wa Ta'aala menghilangkan godaan yang dimasukkan setan.” As Suyuthi setelah menyebutkan riwayat-riwayat ini (yakni tentang kisah Gharaniq) dalam Al Lubaab berkata, “Semuanya bisa lemah atau terputus.” Al Haafizh Ibnu Hajar berkata, “Akan tetapi banyaknya jalan menunjukkan bahwa kisah ini (kisah Gharaniq) memiliki dasarnya.” Ibnul ‘Arabi berkata, “Sesungguhnya riwayat-riwayat ini batil tidak ada asalnya.” Adh Dhahhak berkata, “Jibril dengan perintah Allah menghapuskan godaan setan dan Allah menguatkan ayat-ayat-Nya.” Syaikh As Sa’diy berkata,”Dia menyingkirkan (godaan setan itu), menghilangkannya, membatalkannya dan menerangkan bahwa hal itu bukan termasuk ayat-ayat-Nya.”

Yakni merapihkannya dan memeliharanya, sehingga bersih dari godaan yang hendak dimasukkan setan.

Dia mengetahui apa yang akan terjadi dan tidak ada satu pun yang samar baginya.

Dia meletakkan sesuatu pada tempat-tempatnya, di antara sempurnya hikmah adalah diberikan kesempatan kepada setan untuk menyampaikan godaannya sebagai cobaan bagi orang-orang yang di dalam hatinya ada penyakit dan yang kasar hatinya sebagaimana diterangkan pada ayat selanjutnya.