أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا
Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.
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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”.
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً - إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلاَ أَن صَبْرَنَا عَلَيْهَا وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً - أَرَءَيْتَ مَنِ اتَّخَذَ إِلَـهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلاً - أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلاَّ كَالاٌّنْعَـمِ بَلْ هُمْ أَضَلُّ سَبِيلاً
(41. And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger'')
(42. "He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!'' And they will know, when they see the torment, who it is that is most astray from the path!)
(43. Have you seen him who has taken as his god his own vain desire Would you then be a guardian over him)
(44. Or do you think that most of them hear or understand They are only like cattle -- nay, they are even farther astray from the path.)
Allah tells us how the disbelievers mocked the Messenger when they saw him. This is like the Ayah,
وَإِذَا رَآكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً
(And when the disbelievers see you, they take you not except for mockery) (21:36), which means that they tried to find faults and shortcomings in him. Here Allah says:
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً
(And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger'') i.e., they said this by way of belittling and trying to undermine him, so Allah put them in their place, and said:
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ
(And indeed Messengers before you were mocked at) (6:10)
إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا
(He would have nearly misled us from our gods,) They meant: `he nearly turned us away from worshipping idols, and he would have done so, had we not been patient and persevered in our ways.' So Allah said, warning and threatening them:
وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ
(And they will know, when they see the torment...)
Then Allah tells His Prophet that if Allah decrees that someone will be misguided and wretched, then no one can guide him except Allah, glory be to Him:
أَرَءَيْتَ مَنِ اتَّخَذَ إِلَـهَهُ هَوَاهُ
(Have you seen him who has taken as his god his own vain desire) meaning, whatever he admires and sees as good in his own desires becomes his religion and his way. As Allah says:
أَفَمَن زُيِّنَ لَهُ سُوءَ عَمَلِهِ فَرَءَاهُ حَسَناً فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَآءُ
(Is he then, to whom the evil of his deeds is made fair seeming. So that he consider it as good. Verily, Allah sends astray whom he wills.) 35:8
أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلاً
(Would you then be a guardian over him) Ibn `Abbas said: "During the Jahiliyyah, a man would worship a white rock for a while, then if he saw another that looked better, he would worship that and leave the first.'' Then Allah said:
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ
(Or do you think that most of them hear or understand) meaning, they are worse than grazing cattle. Cattle only do what they were created to do, but these people were created to worship Allah Alone without associating partners with Him, but they worship others with Him, even though evidence has been established against them and Messengers have been sent to them.
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Kemudian Allah menghukumi mereka, bahwa mereka tidak dapat mendengar dan memahami. Demikian juga Dia menyamakan mereka dengan hewan ternak yang tidak mendengar apa-apa selain suara panggilan dan teriakan saja, mereka tuli, bisu dan buta, bahkan keadaannya lebih sesat daripada binatang ternak, karena binatang ternak itu apabila diarahkan oleh penggembalanya akan menurut dan apabila mengetahui jalan yang menjurus kepada kebinasaan, ia segera menjauhinya. Binatang ternak tersebut lebih pandai daripada mereka itu. Oleh karena itulah, bahwa orang yang menuduh Rasulullah shallallahu 'alaihi wa sallam tersesat layak memperoleh sifat itu dan bahwa hewan ternak justru lebih lurus jalannya daripada orang tersebut.
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