أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا
Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication.
Ingin rezeki berlimpah dengan berkah? Ketahui rahasianya dengan Klik disini!
(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”.
أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُ سَاكِناً ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلاً - ثُمَّ قَبَضْنَـهُ إِلَيْنَا قَبْضاً يَسِيراً - وَهُوَ الَّذِى جَعَلَ لَكُمُ الَّيْلَ لِبَاساً وَالنَّوْمَ سُبَاتاً وَجَعَلَ النَّهَارَ نُشُوراً
(45. Have you not seen how your Lord spread the shadow. If He willed, He could have made it still -- but We have made the sun its guide.)
(46. Then We withdraw it towards Ourselves -- a gradual withdrawal.)
(47. And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushur.)
Here Allah begins explaining the evidence for His existence and His perfect power to create various things and pairs of opposites. Allah says:
أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ
(Have you not seen how your Lord spread the shadow.) Ibn `Abbas, Ibn `Umar, Abu Al-`Aliyah, Abu Malik, Masruq, Mujahid, Sa`id bin Jubayr, An-Nakha`i, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others said, "This refers to the period from the beginning of the dawn until the sun rises.''
وَلَوْ شَآءَ لَجَعَلَهُ سَاكِناً
(If He willed, He could have made it still) meaning, immobile, never changing. This is like the Ayat:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرْمَداً
(Say : "Tell me! If Allah made the night continuous for you...'') (28:71)
ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلاً
(but We have made the sun its guide.) means, were it not for the sun rising, it would not be there, for a thing can only be known in contrast to its opposite. Qatadah and As-Suddi said, "The sun is a guide which follows the shade until the shade disappears. ''
ثُمَّ قَبَضْنَـهُ إِلَيْنَا قَبْضاً يَسِيراً
(Then We withdraw it towards Ourselves -- a gradual withdrawal.) This refers to the shade.
(gradual) meaning slowly. As-Suddi said: "A gentle, concealed, withdrawal until there is no shade left on earth except under a roof or a tree, and the sun is shining on whatever is above it.''
قَبْضاً يَسِيراً
(a gradual withdrawal.) Ayyub bin Musa said: "Little by little.
وَهُوَ الَّذِى جَعَلَ لَكُمُ الَّيْلَ لِبَاساً
(And it is He Who makes the night a covering for you,) It covers and conceals all things. This is like the Ayah:
وَالَّيْلِ إِذَا يَغْشَى
(By the night as it envelops) (92:1).
وَالنَّوْمَ سُبَاتاً
(and the sleep a repose,) means, a halt to movement so that bodies may rest. For the faculties and limbs get tired from their constant movement during the day when one goes out to earn a living. When night comes, and it becomes quiet, they stop moving, and rest; so sleep provides a rejuvenation for both the body and the soul.
وَجَعَلَ النَّهَارَ نُشُوراً
(and makes the day Nushur) meaning, people get up and go out to earn a living and attend to their business. This is like the Ayah:
وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ وَلِتَبتَغُواْ مِن فَضْلِهِ
(It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty...) (28:73)
وَهُوَ الَّذِى أَرْسَلَ الرِّيَـحَ بُشْرَى بَيْنَ يَدَىْ رَحْمَتِهِ وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً
untuk dapat menambahkan tafsir
Admin
Dengan penglihatanmu dan mata hatimu sempurnanya kekuasaan Tuhanmu dan luasnya rahmat-Nya, bahwa Dia memanjangkan bayang-bayang, yaitu ketika matahari belum terbit.
Jika tidak ada matahari tentu tidak diketahui bayang-bayang itu, karena dengan mengenal kebalikan dari sesuatu, maka akan dikenal lawannya.
