Surah Al-Furqaan Verse 22

يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَحْجُورًا



The day they see the angels - no good tidings will there be that day for the criminals, and [the angels] will say, "Prevented and inaccessible."

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(And those who cry not unto any other god along with Allah…) [25:68-70]. Abu Ishaq al-Tha‘alibi informedus> al-Hasan ibn Ahmad al-Makhladi> al-Mu’ammil ibn al-Hasan ibn ‘Isa> al-Hasan ibn Muhammad ibn al-Sabbah al-Za‘farani> Hajjaj> Ibn Jurayj> Ya‘la ibn Muslim> Sa‘id ibn Jubayr> Ibn ‘Abbas who said: “Someidolaters who had committed many murders and fornicated numerous times went to the Messenger of Allah,Allah bless him and give him peace, and said: ‘What you say and call for is good, if only you could inform uswhether there is any expiation for the things we have committed’. As a response, this verse was revealed(And those who cry not unto any other god along with Allah) up to His words (Allah is ever Forgiving,Merciful) [25:70]”. This was narrated by Muslim> Ibrahim ibn Dinar> Hajjaj. Muhammad ibn Ibrahim ibnYahya al-Muzakki informed us> his father> Muhammad ibn Ishaq al-Thaqafi> Ibrahim al-Hanzali andMuhammad ibn al-Sabbah> Jarir> Mansur and al-A‘mash> Abu Wa’il> ‘Amr ibn Shurahbil> Abu Maysarah>‘Abd Allah ibn Mas‘ud who said: “I asked the Messenger of Allah, Allah bless him and give him peace: ‘Whatis the greatest sin?’ He said: ‘It is to ascribe an equal to Allah when it is Him Who has created you’. I asked:‘What comes after that?’ he said: ‘It is to kill your child for fear that he might compete with you over food’. Iasked: ‘What comes after that?’ he said: ‘It is to commit adultery with the wife of your neighbour’. Allah,exalted is He, then revealed these verses to confirm his answers (And those who cry not unto any other godalong with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commitadultery…)”. This was narrated by Bukhari> Musaddid> Yahya and also by Muslim> ‘Uthman ibn AbiShaybah> Jarir. Abu Bakr ibn al-Harith informed us> ‘Abd Allah ibn Muhammad ibn Ja‘far> Ahmad ibnMuhammad ibn Ibrahim> Isma‘il ibn Ishaq> al-Haruth ibn al-Zubayr> Abu Rashid, the client of al-Lahibiyyin> Sa‘id ibn Salim al-Qaddah> Ibn Jurayh> ‘Ata’> Ibn ‘Abbas who said: “Wahshiyy went to theMessenger of Allah, Allah bless him and give him peace, and said: ‘I came to you seeking sanctuary; sogrant me sanctuary in order that I can hear the speech of Allah’. The Messenger of Allah, Allah bless himand give him peace, said to him: ‘I had wished to see you without sanctuary, but since you have asked mefor sanctuary, you are in my sanctuary until you hear the speech of Allah’. Wahshiyy said: ‘I have associatedothers with Allah, killed souls which Allah, exalted is He, has made forbidden and committed adultery. DoesAllah accept my repentance?’ The Messenger of Allah, exalted is He, did not answer him and then the verse(And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbiddensave in (course of) justice, nor commit adultery…) was revealed. The Prophet recited it to Wahshiyy but thelatter said: ‘I see here a condition; it is possible that I may not do any righteous works. I will stay in yoursanctuary so that I can hear the speech of Allah, exalted is He’. The verse: (Lo! Allah forgiveth not that apartner should be ascribed unto Him. He forgiveth (all) save that to whom He will) [4:48] was then revealed.Wahshiyy was summoned and the verse was recited to him. He said: ‘I could be among (save that to whomHe will). I will remain in your sanctuary so that I can hear the speech of Allah’. The verse (Say: O My slaveswho have been prodigal to their own hurt! Despair not of the mercy of Allah…) [39:53] was then revealed,upon which Wahshiyy said: ‘Yes, now I do not see any conditions’, and so he embraced Islam”.

وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً كَبِيراً - يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْراً مَّحْجُوراً - وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً - أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(21. And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord'' Indeed they think too highly of themselves, and are scornful with great pride.)

(22. On the Day they will see the angels -- no good news will there be for the criminals that day. And they will say: "Hijran Mahjura.'')

(23. And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.)

(24. The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.)

The Stubbornness of the Disbelievers

Allah describes how stubborn the disbelievers were in their disbelief when they said:

لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا

(Why are not the angels sent down to us,) meaning, `so that we may see them with our own eyes and they may tell us that Muhammad is the Messenger of Allah.' This is like when they said:

أَوْ تَأْتِىَ بِاللَّهِ وَالْمَلَـئِكَةِ قَبِيلاً

(or you bring Allah and the angels before (us) face to face) (17:92). Hence they also said:

الْمَلَـئِكَةُ أَوْ نَرَى

(or why do we not see our Lord) Allah said:

رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً

(Indeed they think too highly of themselves, and are scornful with great pride.) And Allah says:

وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى

(And even if We had sent down unto them angels, and the dead had spoken unto them...) (6:111)

يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْراً مَّحْجُوراً

(On the Day they will see the angels -- no good news will there be for the criminals that day. And they will say: "Hijran Mahjura.'') means, when they do see the angels, it will not be a good day for them, for on that day there will be no good news for them. This is also confirmed at the time when they are dying, when the angels bring them the tidings of Hell and the wrath of the Compeller, and when the disbeliever's soul is being taken out, the angels say to it, "Come out, O evil soul from an evil body, come out to fierce hot wind and boiling water, and the shadow of black smoke.'' It refuses to come out and it scatters throughout his body, so they beat him, as Allah says:

وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ

(And if you could see when the angels take away the souls of those who disbelieve; they smite their faces and their backs...'') (8:50)

وَلَوْ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الْمَوْتِ وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ

(And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands.) that is, to beat them:

أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ ءَايَـتِهِ تَسْتَكْبِرُونَ

((saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat with disrespect!'') (6: 93) Hence in this Ayah Allah says:

يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ

(On the Day they will see the angels -- no good news will there be for the criminals) This is in contrast to the state of the believers when death approaches them, for they are given glad tidings of joy and delight. Allah says:

إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ

(Verily, those who say: "Our Lord is Allah,'' and then they stand firm, on them the angels will descend (saying): "Fear not, nor grieve! But receive the good news of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have what your souls desire, and therein you shall have what you ask for. Entertainment from, the Oft-Forgiving, Most Merciful.'') (41:30-32) According to an authentic Hadith narrated from Al-Bara' bin `Azib, the angels say to the believer's soul (at the time of death): "Come out, O good soul in a good body, as you were dwelling in it. Come out to rest and pleasant fragrances and a Lord Who is not angry.'' Other scholars said that the Ayah:

يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى

(On the Day they will see the angels -- no good news) vrefers to the Day of Resurrection. This was the view of Mujahid, Ad-Dahhak and others. But there is no contradiction between these two views, because on both of these days -- the day of death and the Day of Resurrection -- the angels will appear to the believers and disbelievers, and they will give glad tidings of divine mercy and pleasure to the believers, while they will give the disbelievers news that will bring regret and sorrow, so there will be no glad tidings for the evildoers and criminals on that Day.

وَيَقُولُونَ حِجْراً مَّحْجُوراً

(And they (angels) will say: "Hijran Mahjura.'') The angels will say to the disbelievers: `success is forbidden to you this day.' The basic meaning of Al-Hijr is preventing or prohibition, hence the word is used in the phrase "Hajara Al-Qadi `Ala Fulan'' (or, "The judge prohibited so and so.'') when he forbids him to dispose of his wealth in cases of bankruptcy, folly, being underage, etc. The name of Al-Hijr (the low semicircular wall near the Ka`bah) is also derived from this root, because it prevents people from Tawaf inside it, since they have to go behind it. The mind is also called Al-Hijr, because it prevents a person from indulging in things that do not befit him. In conclusion, the pronoun in the phrase.

(And they will say) refers to the angels. This was the view of Mujahid, `Ikrimah, Al-Hasan, Ad-Dahhak, Qatadah, `Atiyyah Al-`Awfi, `Ata' Al-Khurasani, Khusayf and others; it was also the view favored by Ibn Jarir. Ibn Jarir recorded that Ibn Jurayj said that this referred to the words of the idolators.

يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ

(On the Day they will see the angels) means, they will seek refuge from the angels. This is because when disaster and hardship struck, the Arabs would say:

حِجْراً مَّحْجُوراً

("Hijran Mahjura.'') Although there is a point to what Ibn Jurayj said, from the context it is unlikely that this is what was meant, and the majority of scholars said something different.

وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ

(And We shall turn to whatever deeds they did,) This refers to the Day of Resurrection, when Allah will bring mankind to account for their deeds, good and bad alike. Allah tells us that the deeds which these idolators thought would bring them salvation will be of no avail to them, because they were not in accordance with the Shari`ah or Laws of Allah, whether in terms of sincere intention or in terms of following the Laws set out by Allah. Every deed that is neither sincere nor in accordance with the Laws of Allah is futile, and the deeds of the disbelievers are either one or the other, or they may include both, in which case they are even less likely to be accepted. Allah says:

وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً

(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.) Sufyan Ath-Thawri, narrated from Abu Ishaq, from Al-Harith that `Ali, may Allah be pleased with him, commented on Allah's saying:

فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً

(and We shall make such deeds as scattered floating particles of dust (Haba').) "The rays of the sun when they pass through a small aperture.'' A similar view was also narrated through a different chain of narrators from `Ali, and something similar was also narrated from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, As-Suddi, Ad-Dahhak and others. Al-Hasan Al-Basri said, "This refers to the rays coming through a small window, and if anyone tries to grasp them, he cannot.'' Abu Al-Ahwas narrated from Abu Ishaq from Al-Harith that `Ali said: "Haba' refers to the dust raised by animals. '' A similar view was also narrated from Ibn `Abbas and Ad-Dahhak, and this was also said by `Abdur-Rahman bin Zayd bin Aslam.

هَبَآءً مَّنثُوراً

(scattered floating particles of dust (Haba').) Qatadah said: "Have you not seen dry trees when they are blown by the wind This refers to those leaves.'' It was narrated that Ya`la bin `Ubayd said: "Ashes or dust when it is stirred up by the wind.'' In conclusion, all of these views are pointing out that the deeds of the disbelievers will be like some worthless scattered thing, and will be of no avail to them whatsoever. As Allah says:

مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ

(The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously) (14:18).

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى

(O you who believe! Do not render in vain your charity by reminders of your generosity or by injury,) until His saying:

لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ

(They are not able to do anything with what they have earned) (2:264).

وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً

(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) (24:39).

The Abode of the People of Paradise

Allah says:

أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) meaning, on the Day of Resurrection.

لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ

(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful) (59:20). That is because the people of Paradise will ascend to lofty degrees and secure dwellings, so they will be in a place of safety, beauty and goodness,

خَـلِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً

(Abiding therein -- excellent it is as an abode, and as a place to rest in.) (25:76) The people of Hell will go down to the lowest levels and continual regret, with all kinds of punishments and torments.

إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً

(Evil indeed it (Hell) is as an abode and as a place to rest in.)(25:66) means, how evil a dwelling place to look at, and how evil an abode in which to stay. Allah says:

أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) meaning, in return for what they have done of acceptable deeds, they will attain what they will attain and reach the status they will reach, in contrast to the people of Hell, who will not have even one deed to their credit that would qualify them to enter Paradise and be saved from the Fire. Allah points out the situation of the blessed in contrast to that of the doomed, who will not enjoy any goodness at all. Sa`id bin Jubayr said: "Allah will finish the Judgement halfway through the Day, and the people of Paradise will take their mid day rest in Paradise and the people of Hell in Hell. Allah says:

أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) `Ikrimah said, "I know the time when the people of Paradise will enter Paradise and the people of Hell will enter Hell. It is the time which in this world is the time when the late forenoon starts and people go back to their families to take a siesta. The people of Hell will go to Hell, but the people of Paradise will be taken to Paradise and will have their siesta in Paradise, and they will be fed the liver of a whale and they will all eat their fill. This is what Allah says:

أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.)

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Yang sebelumnya mereka minta agar diturunkan. Awal mereka melihat malaikat adalah pada saat mereka mati, yaitu ketika malaikat turun hendak mencabut nyawa mereka. Allah Subhaanahu wa Ta'aala berfirman, “Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zalim berada dalam tekanan sakratul maut, sedang para malaikat memukul dengan tangannya, (sambil berkata), "Keluarkanlah nyawamu," Di hari ini kamu dibalas dengan siksa yang sangat menghinakan, karena kamu selalu mengatakan terhadap Allah (perkataan) yang tidak benar dan (karena) kamu selalu menyombongkan diri terhadap ayat-ayat-Nya.” (Terj. Al An’aam: 93) Setelah itu, ketika mereka dikubur, di mana mereka akan didatangi malaikat Munkar dan Nakir, lalu malaikat itu akan bertanya kepada mereka tentang Tuhan mereka, nabi mereka dan agama mereka. Mereka pun tidak bisa menjawab dengan jawaban yang menyelamatkan mereka, sehingga mereka akan disiksa, dan tidak memperoleh rahmat, kemudian pada hari Kiamat ketika para malaikat menggiring mereka ke neraka lalu menyerahkan kepada para penjaga neraka yang akan menyiksa mereka. Inilah sesungguhnya yang mereka usulkan dan yang mereka minta. Oleh karena itu, jika mereka tetap di atas perbuatan itu, maka mereka akan melihat dan menemui malaikat, dan ketika itu mereka malah berlindung dari malaikat serta berlari, namun tidak ada tempat berlari lagi.

Yakni orang-orang kafir, berbeda dengan orang-orang mukmin yang mendapat kabar gembira dengan surga.

Ini suatu ungkapan yang biasa disebut orang Arab di waktu menemui musuh yang tidak dapat dielakkan lagi atau ditimpa suatu bencana yang tidak dapat dihindari. Ungkapan ini berarti, "Semoga Allah menghindari bahaya ini dari saya", ada pula yang mengartikan, “Haram lagi diharamkan.” Yakni orang kafir haram mendapatkan kabar gembira, diampuni dosa atau masuk ke surga pada hari itu.