۞ لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.
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(… and ye will hear much wrong from those who were given the Scripture before you, and from theidolaters…) [3:186]. Abu Muhammad al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn 'AbdAllah ibn Hamdun> Abu Hamid Ahmad ibn al-Hasan> Muhammad ibn Yahya> Abu'l-Yaman> Shu'ayb> al-Zuhri> 'Abd al-Rahman ibn 'Abd Allah ibn Ka'b ibn Malik> his father (one of three men whose repentancewas accepted) who reported that Ka'b al-Ashraf, the Jew, was a poet who used his poetry to satirize theProphet, Allah bless him and give him peace, and incite the disbelievers of Quraysh against him. When theProphet, Allah bless him and give him peace, went to Medina, he wanted to be in good terms with all itspeople who were a mixture of Muslims, idolaters and Jews. The Jews and idolaters, however, used to harmhim, and his Companions, a great deal. Allah, exalted is He, commanded his Prophet, Allah bless him andgive him peace, to endure their harm, and it is about them that He, exalted is He, revealed (and ye will hearmuch wrong from those who were given the Scripture before you, and from the idolaters…). 'Amr ibn Abi'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'ilBukhari> Abu'l-Yaman> Shu'ayb> al-Zuhri> 'Urwah ibn al-Zubayr> Usamah ibn Zayd who informed him thatthe Messenger of Allah, Allah bless him and give him peace, mounted a donkey once, using a Fadakian pieceof velvet as a saddlecloth, and had Usamah ibn Zayd follow behind him. He was going to visit Sa'd ibn'Ubadah who was ill, at the Banu'l-Harith ibn al-Khazraj. This was before the Battle of Badr. He passed by anassembly which included, among others, 'Abd Allah ibn Ubayy. This was before the latter had acceptedIslam. This assembly included a mixture of Muslims, Jews and idolaters, the worshippers of idols. 'Abd Allahibn Rawahah was also in this assembly. When the cloud of dust, stirred by the movement of the beast,reached the assembly, 'Abd Allah ibn Ubayy covered his nose with his cloak and said: “Do not cover us withdust”. The Messenger of Allah, Allah bless him and give him peace, greeted them with the greeting of peace,stopped and climbed down his mount. He called them to Allah and recited to them some of the Qur'an. Then'Abd Allah ibn Ubayy said: “O man, there is nothing more beautiful than what you had just said. And if it istrue, we ask you not to annoy us in these assemblies of ours. Go back to your camp, and if somebodycomes to you, then relate it to him”. 'Abd Allah ibn Rawahah then said: “No, indeed, come and tell us aboutit in our own assemblies for we love it”. The Muslims, idolaters and Jews then started to throw insults ateach others until they were on the verge of assaulting one another. The Prophet, Allah bless him and givehim peace, kept calming them until they stopped. He then mounted his beast and headed toward Sa'd ibn'Ubadah. When he entered in on him, he said: “O Sa'd, did you not hear what Abu Hubab (he meant 'AbdAllah ibn Ubayy) said. He said this and that”. Sa'd ibn 'Ubadah said: “O Messenger of Allah, forgive him. Forby Him Who has revealed the Scripture, Allah has brought the truth which he revealed to you, and thepeople of this city had reconciled and come together to support it as one solid bloc. And so when Allah hasdriven away the enmity which existed between people by means of the truth which He bestowed upon you,his authority waned and this is why he said what he said”. Upon hearing this, The Messenger of Allah, Allahbless him and give him peace, forgave him. Allah, exalted is He, then revealed (and ye will hear much wrongfrom those who were given the Scripture before you, and from the idolaters…).
لَتُبْلَوُنَّ فِى أَمْولِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذلِكَ مِنْ عَزْمِ الاْمُورِ-
(185. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.)
(186. You shall certainly be tried and tested in your wealth and properties and in yourselves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah; but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.)
Allah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said,
كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ
(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) 55:26,27. Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said,
وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَـمَةِ
(And only on the Day of Resurrection shall you be paid your wages in full) 3:185.
Allah said,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success. Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said,
«مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، اقْرَأُوا إِنْ شِئْتُمْ »
(A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface. Read if you will),
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful). This was collected in the Two Sahihs, but using another chain of narration and without the addition (the Ayah.) Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak. Allah said,
وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ
(The life of this world is only the enjoyment of deception. ) belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said,
بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
(Nay, you prefer the life of this world. Although the Hereafter is better and more lasting.) 87:16,17, and,
وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى
(And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever) 28:60. A Hadith states,
«وَاللهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَغْمِسُ أَحَدُكُمْ أُصْبُعَهُ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِعُ إِلَيْه»
(By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.) Qatadah commented on Allah's statement,
وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ
(The life of this world is only the enjoyment of deception.) "Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah.''
Allah said,
لَتُبْلَوُنَّ فِى أَمْوَلِكُمْ وَأَنفُسِكُمْ
(You shall certainly be tried and tested in your wealth and properties and in yourselves), just as He said in another Ayah,
وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الاٌّمَوَالِ وَالاٌّنفُسِ وَالثَّمَرَتِ
(And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits) 2:155. Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger.
وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً
(and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah) 3:186. Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists;
وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذلِكَ مِنْ عَزْمِ الاٍّمُورِ
(but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.) Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid. Al-Bukhari recorded that Usamah bin Zayd said that Allah's Messenger rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin `Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr. The Prophet passed by a gathering in which `Abdullah bin Ubayy bin Salul was sitting, before `Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. `Abdullah bin Rawahah was sitting in that gathering. When the Prophet reached `Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, `Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.' The Messenger of Allah greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them. `Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.' `Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.' The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled. The Prophet rode his donkey and went to Sa`d bin `Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning `Abdullah bin Ubayy) He said such and such things. ' Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you saw from him.' The Messenger of Allah forgave him. Indeed, the Messenger of Allah and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered. Allah said,
وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً
(and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah;) 3:186, and,
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command) 2:109. The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers). When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, `Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims.'' Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him.
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ
لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ
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Dengan adanya nafkah wajib dan sunat, dengan adanya musibah atau dengan siap habis di jalan Allah .
Dengan ibadah, bala' (cobaan) atau beban-beban berat, seperti berjihad fii sabilillah, siap mendapatkan kelelahan, terbunuh, tertawan dan terluka, atau terkena penyakit yang menimpa dirinya atau menimpa orang yang dicintainya.
Seperti celaan dan cercaan.
Ada beberapa faedah mengapa diberitakan hal seperti ini, di antaranya:
Yakni jika kamu bersabar terhadap cobaan yang menimpa harta dan diri kamu atau terhadap gangguan orang-orang zalim, dan kamu bertakwa, yakni mengharapkan keridaan Allah dan menjadikannya sebagai sarana untuk mendekatkan diri kepada-Nya.
