وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
And We had gripped them with suffering [as a warning], but they did not yield to their Lord, nor did they humbly supplicate, [and will continue thus]
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(Already have We grasped them with punishment, but they humble not themselves unto their Lord) [23:76].Abu’l-Qasim ibn ‘Abdan informed us> Muhammad ibn ‘Abd Allah ibn Muhammad al-Dabbi> Abu’l-‘Abbas al-Sayyari> Muhammad ibn Musa ibn Hatim> ‘Ali ibn al-Hasan ibn Shaqiq> al-Husayn ibn Waqid> Yazid al-Nahwi> ‘Ikrimah> Ibn ‘Abbas who said: “Abu Sufyan went to the Messenger of Allah, Allah bless him andgive him peace, and said: ‘O Muhammad, I beseech you by Allah and our ties of kinship, we have eaten hairmixed with blood’, and so Allah, exalted is He, revealed (Already have We grasped them with punishment,but they humble not themselves unto their Lord, nor do they pray)”. Ibn ‘Abbas said: “When Thumamah ibnAthal al-Hanafi was brought to the Messenger of Allah, Allah bless him and give him peace, as a prisonerand the latter embraced Islam, he set him free. Thumamah returned to al-Yamamah and prevented thepeople of Mecca from getting any provisions from al-Yamamah. Allah, exalted is He, sent upon Qurayshyears of scarcity until they were forced to eat animal hair mixed with blood. Abu Sufyan went to see theMessenger of Allah, Allah bless him and give him peace, and said: ‘I beseech you by Allah and our ties ofkinship; do you not claim that you have been sent a mercy unto the worlds’. He said: ‘Indeed!’ Abu Sufyansaid: ‘But you have killed fathers with the sword and children with hunger’, and so Allah, exalted is He,revealed this verse”.
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ - حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ - وَهُوَ الَّذِى أَنْشَأَ لَكُمُ السَّمْعَ وَالاٌّبْصَـرَ وَالاٌّفْئِدَةَ قَلِيلاً مَّا تَشْكُرُونَ - وَهُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ وَإِلَيْهِ تُحْشَرُونَ - وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ أَفَلاَ تَعْقِلُونَ - بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.)
(77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.)
(78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.)
(79. And it is He Who has created you on the earth, and to Him you shall be gathered back.)
(80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand)
(81. Nay, but they say the like of what the men of old said.)
(82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'')
(83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
فَمَا اسْتَكَانُواْ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
فَمَا اسْتَكَانُواْ
(but they humbled not themselves)
وَمَا يَتَضَرَّعُونَ
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) 6:43 Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
وَلَقَدْ أَخَذْنَـهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُواْ
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
«اللَّهُمَّ أَعِنِّي عَلَيْهِمْ بِسَبْعٍ كَسَبْعِ يُوسُف»
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَاباً ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.
قَلِيلاً مَّا تَشْكُرُونَ
(Little thanks you give.) means, how little you thank Allah for the blessings He has given you. This is like the Ayah:
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) 12:103 Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said:
وَهُوَ الَّذِى يُحْىِ وَيُمِيتُ
(And it is He Who gives life and causes death,) meaning, He will bring the scattered bones back to life and cause the death of the nations,
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day. ) meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says:
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(It is not for the sun to overtake the moon, nor does the night outstrip the day)36:40.
أَفَلاَ تَعْقِلُونَ
(Will you not then understand) means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit
Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them:
بَلْ قَالُواْ مِثْلَ مَا قَالَ الاٌّوَّلُونَ - قَالُواْ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(Nay, but they say the like of what the men of old said. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') They thought it very unlikely that this would happen after they had disintegrated into nothing.
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـذَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
("Verily, this we have been promised -- we and our fathers before (us)! This is only the tales of the ancients!'') This means, "It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients.'' This denial and rejection on their part is like the Ayah where Allah tells us about them:
أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ - فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
("Even after we are crumbled bones'' They say: "It would in that case, be a return with loss!'' But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.) 79:11-14
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust'' Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!'') 36:77-79
قُل لِّمَنِ الاٌّرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ - سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَذَكَّرُونَ - قُلْ مَن رَّبُّ السَّمَـوَتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
سَيَقُولُونَ لِلَّهِ قُلْ أَفَلاَ تَتَّقُونَ-
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Ibnu Jarir berkata: Telah menceritakan kepada kami Ibnu Humaid, ia berkata: Telah menceritakan kepada kami Abu Tumailah, yaitu Yahya bin Wadhih dari Al Husain (asalnya adalah Al Hasan, namun salah tulis) dari Yazid, dari Ikrimah, dari Ibnu Abbas ia berkata, âAbu Sufyan datang kepada Rasulullah shallallahu 'alaihi wa sallam dan berkata, âWahai Muhammad, aku bertanya kepadamu dengan nama Allah dan karena hubungan kerabat. Sesungguhnya kami telah memakan âilhiz,â yakni wabar (bulu unta) dan darah.â Maka Allah menurunkan ayat, âDan sungguh Kami telah menimpakan siksaan kepada mereka, tetapi mereka tidak mau tunduk kepada Tuhannya, dan (juga) tidak merendahkan diri.â (Al Muâminun: 76). Syaikh Muqbil berkata, âHadits ini para perawinya adalah tsiqah selain guru Ath Thabari, yaitu Muhammad bin Humaid Ar Raaziy. Dia adalah dhaâif, akan tetapi hadits ini telah datang dari beberapa jalan selain ini. Ibnu Hatim meriwayatkan sebagaimana dalam Tafsir Ibnu Katsir juz 3 hal. 251, dan Nasaâi sebagaimana dalam Tafsir Ibnu Katsir, dan Ibnu Hibban hal. 434. Di sana pada masing-masing mereka ada Ali bin Al Husain bin Waqid, dan dia didhaâifkan. Hakim juz 2 hal. 394 meriwayatkan juga, demikian pula Al Waahidiy dalam Asbaabunnuzul, dan di sana pada masing-masing mereka ada Muhammad bin Musa bin Hatim. Muridnya Al Qasim As Sayyaariy berkata, âSaya tidak berani menjaminnya.â Ibnu Abi Saâdaan berkata, âMuhammad bin âAli Al Haafizh berpandangan buruk terhadapnya.â Sebagaimana dalam Lisanul Mizan, adapun Hakim, maka ia menshahihkannya dan didiamkan oleh Adz Dzahabiy. Hadits ini dengan keseluruhan jalannya yang sampai kepada Al Husain bin Waqid adalah shahih lighairih.â Wallahu aâlam. Syaikh Muqbil juga berkata, âKemudian saya menemukan syahidnya dalam riwayat Baihaqi di kitab Dalaaâilunnubuwwah (2/338).â
Yang dimaksud dengan azab tersebut adalah kemarau panjang yang menimpa mereka, hingga mereka menderita kelaparan, agar mereka kembali kepada Allah dan mau beriman (Lihat ayat 75). Ada pula yang mengatakan, bahwa maksudnya adalah kekalahan mereka pada peperangan Badar, di mana dalam peperangan itu orang-orang yang terkemuka dari mereka banyak terbunuh atau tertawan
Yakni tidak berharap kepada Allah dengan berdoa dan merasa tidak butuh kepada-Nya. Bahkan musibah itu berlalu bagi mereka, lalu hilang seakan-akan belum pernah menimpa mereka, sehingga mereka pun tetap di atas kekafiran dan kesesatannya, padahal di hadapan mereka ada azab yang tidak mungkin ditolak sebagaimana diterangkan dalam ayat selanjutnya.