قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Say, "Have you considered: if the Qur'an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant...?" Indeed, Allah does not guide the wrongdoing people.
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قُلْ أَرَءَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِى إِسْرَءِيلَ عَلَى مِثْلِهِ فَـَامَنَ وَاسْتَكْبَرْتُمْ إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ - وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ وَإِذْ لَمْ يَهْتَدُواْ بِهِ فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ - وَمِن قَبْلِهِ كِتَـبُ مُوسَى إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ مُّصَدِّقٌ لِّسَاناً عَرَبِيّاً لِّيُنذِرَ الَّذِينَ ظَلَمُواْ وَبُشْرَى لِلْمُحْسِنِينَ - إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ - أُوْلَـئِكَ أَصْحَـبُ الْجَنَّةِ خَـلِدِينَ فِيهَا جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ
(10. Say: "Tell me! If it was from Allah and you disbelieved it, (at the same time), a witness from among the Children of Israel has testified to something similar and believed while you rejected (the truth)!'' Verily, Allah does not guide the wrongdoing people.)
(11. And those who disbelieve say of those who believe: "Had it been a good thing, they (the poor believers) would not have preceded us to it!'' And when they have not been guided by it, they say: "This is ancient falsehood!'')
(12. And before this was the Scripture of Musa as a guide and a mercy. And this is a Book confirming in the Arabic tongue, to warn those who do wrong, and as glad tidings for the doers of good.)
(13. Verily, those who say: "Our Lord is (only) Allah,'' and thereafter stand firm, on them shall be no fear, nor shall they grieve.)
(14. Such shall be the dwellers of Paradise, abiding therein (forever) -- a reward for what they used to do.)
Allah says,
(Say) meaning, `O Muhammad to these idolators who disbelieve in the Qur'an.'
أَرَءَيْتُمْ إِن كَانَ
(Tell me! If it was) meaning, this Qur'an.
مِنْ عِندِ اللَّهِ وَكَفَرْتُمْ بِهِ
(from Allah, and you disbelieved in it) meaning, `what do you think that Allah will do to you if this Book that I have come to you with is actually revealed to me from Him in order that I convey it to you, and yet you disbelieve in it and deny it
وَشَهِدَ شَاهِدٌ مِّن بَنِى إِسْرَءِيلَ عَلَى مِثْلِهِ
((at the same time), a witness from among the Children of Israel has testified to something similar) meaning, `the previous Scriptures that were revealed to the Prophets before me all testify to its truthfulness and authenticity. They have prophecied, well in advance, about things similar to that which this Qur'an informs of.' Concerning Allah's statement,
(and believed) `this person who testified to its truthfulness from the Children of Israel, due to his realization that it was the truth.'
(while you rejected (the truth)!) `whereas you have arrogantly refused to follow it.' Masruq said: "That witness believed in his Prophet and Book, while you disbelieved in your Prophet and Book.''
إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(Verily, Allah does not guide the wrongdoing people.) The witness here refers to any witness in general. It includes `Abdullah bin Salam and other from them as well. For indeed, this Ayah was revealed in Makkah before `Abdullah bin Salam had accepted Islam. This is similar to the statement of Allah,
وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ
(And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed, even before it we have been Muslims.'') (28:53) It is also similar to Allah's saying,
قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا - وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
(Verily! Those who were given knowledge before it -- when it is recited to them, they fall upon their faces in prostration, and they say: "Exalted is our Lord! Truly, the promise of our Lord has been fulfilled.'') (17:107-108) It has been narrated from Sa`d, may Allah be pleased with him, that he said, "I have not heard Allah's Messenger say about anyone walking on the surface of the earth that he is of the people of Jannah -- except for `Abdullah bin Salam. Concerning him the following Ayah was revealed,
وَشَهِدَ شَاهِدٌ مِّن بَنِى إِسْرَءِيلَ عَلَى مِثْلِهِ
((at the same time), a witness from among the Children of Israel has testified to something similar)'' This has been recorded in the Two Sahihs and An-Nasa'i. Similarly, Ibn `Abbas, may Allah be pleased with him, Mujahid, Ad-Dahhak, Qatadah, `Ikrimah, Yusuf bin `Abdullah bin Salam, Hilal bin Yasaf, As-Suddi, Ath-Thawri, Malik bin Anas and Ibn Zayd all said that this refers to `Abdullah bin Salam. Allah then says,
وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ
(And those who disbelieve say of those who believe: "Had it been good, they (the weak and poor) would not have preceded us to it!'') which means that those who disbelieve say of those who believe in the Qur'an: "Had it (the Qur'an) been any good, they (the weak and poor) would not have preceded us to it!'' By that, they meant Bilal, `Ammar, Suhayb, Khabbab, may Allah be pleased with them, and others like them of the weak, the male servants, and female servants. The pagans said this only because they thought that they held a high status with Allah, and that He took special care of them. By that, they made a great and obvious error, as Allah says:
وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ
(Thus have We tried some of them with others, that they might say: "Is it these whom Allah has favored from among us'') (6:53) meaning, they wonder how could those weaklings be the ones who were guided from among them. Thus, Allah says,
لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ
(Had it been good, they (the weak and poor) would not have preceded us to it!) Contrary to this is the position of Ahl us-Sunnah wal-Jama`ah: They say about any act or saying that has not been reported from the Companions: "It is an innovation. If there was any good in it, they would have preceded us in doing it, because they have not left off any of the good characteristics except that they hurried to perform them.'' Allah continues,
وَإِذْ لَمْ يَهْتَدُواْ بِهِ
(And when they have not been guided by it,) meaning, the Qur'an.
فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ
(they say: "This is an ancient falsehood!'') meaning, an old lie. They mean by this that the Qur'an has been quoted and taken from the ancient people, thereby belittling the Qur'an and its followers. This is clear arrogance, as Allah's Messenger said:
«بَطَرُ الْحَقِّ وَغَمْطُ النَّاس»
((Arrogance is) rejecting the truth and belittling the people.) Allah then says,
وَمِن قَبْلِهِ كِتَابُ مُوسَى
(And before this was the Scripture of Musa) and it was the Tawrah.
إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ
(as a guide and mercy. And this is a Book) meaning, the Qur'an.
(confirming) meaning, that which came before it of the previous Books.
لِّسَاناً عَرَبِيّاً
(in the Arabic tongue,) means that it is eloquent and clear.
لِّيُنذِرَ الَّذِينَ ظَلَمُواْ وَبُشْرَى لِلْمُحْسِنِينَ
(to warn those who do wrong, and as glad tidings for the doers of good.) meaning, it contains a warning to the dis- believers and glad tidings for the belie- vers. Allah then says:
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ
(Verily, those who say: "Our Lord is (only) Allah,'' and thereafter stand firm,) The explanation of this has been dis- cussed earlier in Surat As-Sajdah. See 41:30 Allah then says,
فَلاَ خَوْفٌ عَلَيْهِمْ
(on them shall be no fear,) meaning, con- cening their future.
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve.) meaning, over what they have left behind. Allah continues,
أُوْلَـئِكَ أَصْحَـبُ الْجَنَّةِ خَـلِدِينَ فِيهَا جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ
(Such shall be the dwellers of Paradise, abiding therein (forever) -- a reward for what they used to do.) meaning, the deeds are a cause for their attaining the mercy and their being engulfed by it -- and Allah knows best.
untuk dapat menambahkan tafsir
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Imam Ahmad meriwayatkan dengan sanadnya yang sampai kepada Abdurrahman bin Jubair bin Nufair dari bapaknya dari âAuf bin Malik ia berkata: Suatu hari Nabi shallallahu 'alaihi wa sallam pernah pergi dan aku ikut bersamanya sehingga kami memasuki tempat ibadah orang-orang Yahudi di Madinah pada hari raya mereka, lalu mereka tidak senang terhadap masuknya kami kepada mereka, maka Rasulullah shallallahu 'alaihi wa sallam bersabda kepada mereka, âWahai kaum Yahudi! Tunjukkanlah kepadaku 12 orang dari kamu yang bersaksi bahwa tidak ada Tuhan yang berhak disembah selain Allah dan bahwa Muhammad adalah utusan Allah. Allah akan menjatuhkan kemurkaan kepada setiap orang Yahudi dari atas langit.â Lalu mereka semua diam dan tidak ada seorang pun dari mereka yang menjawab, lalu Beliau mengulangi lagi namun tidak ada yang menjawab sehingga ketiga kalinya Beliau mengulangi lagi, namun tidak ada yang menjawab. Kemudian Beliau bersabda, âDemi Allah, kamu memang tidak mau. Sesungguhnya aku adalah orang yang akan mengumpulkan, orang (nabi) yang terakhir, dan nabi yang terpilih, baik kamu beriman atau mendustakan.â Lalu Beliau pulang dan aku ikut bersama Beliau, sehingga ketika kami hendak keluar ada seorang laki-laki yang memanggil dari belakang, âSebagaimana engkau wahai Muhammad?â Lalu orang itu datang, dan berkata, âSiapakah seseorang yang mau memberitahuku wahai kaum Yahudi?â Mereka (orang-orang Yahudi) menjawab, âDemi Allah, kami tidak mengetahui di antara kami orang yang paling tahu dan paling paham tentang kitab Allah daripada engkau, demikian pula daripada bapakmu sebelummu dan kakekmu yang sebelum bapakmu.â:Lalu orang tersebut berkata, âSesungguhnya aku bersaksi bahwa dia adalah nabi Allah yang kalian temukan dalam Taurat.â Mereka menjawab, âEngkau dusta.â Kemudian mereka membantah perkataannya dan mengatakan, bahwa pada orang tersebut ada keburukan. Rasulullah shallallahu 'alaihi wa sallam bersabda, âKamu dusta dan ucapanmu tidak lagi diterima. Sebelumnya kamu puji dia karena kebaikannya, namun ketika ia beriman, kamu malah mendustakannya dan kamu katakan terhadapnya ucapan yang telah kamu ucapkan sehingga ucapanmu tidak lagi diterima.â Lalu kami keluar dalam keadaan bertiga; yaitu Rasulullah shallallahu 'alaihi wa sallam, aku, dan Abdullah bin Salam, maka Allah âAzza wa Jalla menurunkan ayat tentangnya (Abdullah bin Salam), âKatakanlah, "Terangkanlah kepada-Ku, bagaimana pendapatmu jika sebenarnya Al Quran ini datang dari Allah, dan kamu mengingkarinya, padahal ada seorang saksi dari Bani Israil yang mengakui (kebenaran) yang serupa dengan (yang disebut dalam) Al Qurâan lalu dia beriman, kamu menyombongkan diri. Sungguh, Allah tidak memberi petunjuk kepada orang-orang yang zalim.â (Hadits ini menurut Haitsami dalam Majmaâuz Zawaaâid juz 7 hal. 106, diriwayatkan oleh Thabrani dan para perawinya adalah para perawi hadits shahih. Ibnu Hibban juga menyebutkannya dalam Mawaariduzh Zhamâaan hal. 518, Thabrani juz 26 hal. 12, Hakim dalam Mustadrak juz 3 hal. 416 dan ia berkata, âShahih sesuai syarat Bukhari dan Muslim dan didiamkan oleh Adz Dzahabi.â Syaikh Muqbil berkata, âHadits tersebut sesuai syarat Muslim, karena Bukhari tidak menyebutkan hadits dari Abdurrahman bin Jubair dan bapaknya, demikian pula Shafwan bin âAmr, ia (Bukhari) tidak menyebutkannya selain secara muâallaq sebagaimana dalam biografinya di Tahdziibut tahdziib, wallahu aâlam.â)
Yakni beritahukanlah kepadaku jika sekiranya Al Qurâan dari sisi Allah, dan kebenarannya disaksikan oleh orang-orang Ahli Kitab yang mendapat taufiq, dimana mereka memiliki sesuatu yang dengannya mereka dapat mengetahui kebenaran, lalu mereka beriman kepadanya sehingga sesuailah berita para nabi dan para pengikutnya yang mulia, namun kamu wahai orang-orang yang jahil dan sesat malah bersikap sombong?
Yang dimaksud dengan seorang saksi dari Bani Israil ialah Abdullah bin salam. Ia menyatakan keimanannya kepada Nabi Muhammad shallallahu 'alaihi wa sallam setelah memperhatikan bahwa di antara isi Al Quran ada yang sesuai dengan Taurat, seperti ketauhidan, janji dan ancaman, kerasulan Muhammad shallallahu 'alaihi wa sallam, adanya kehidupan akhirat dan sebagainya.
Termasuk kezaliman adalah sombong terhadap yang hak setelah mengetahuinya.
