وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -
Ingin rezeki berlimpah dengan berkah? Ketahui rahasianya dengan Klik disini!
(Didst thou (O Muhammad) observe him who turned away, And gave a little, then was grudging?) [53:33-34]. Ibn ‘Abbas, al-Suddi and al-Musayyib ibn Sharik said: “This was revealed about ‘Uthman ibn ‘Affan whoused to spend his wealth on alms and good causes. His milk brother, ‘Abd Allah ibn Abi Sarh, said to him:‘What is this that you are doing? You have almost nothing left’. ‘Uthman said: ‘I have committed sins andmistakes and I seek the pleasure of Allah, glorious and majestic is He, in that which I do; I hope He willpardon me’. ‘Abd Allah said to him: ‘Give me your camel with its load and I will bear for you all your sins’. Hegave him what he asked for and got people to witness it. He also stopped giving some of the alms he usedto give. Allah, glorious and majestic is He, therefore, revealed (Didst thou (O Muhammad) observe him whoturned away, And gave a little, then was grudging?) upon which ‘Uthman returned to what he used to do;he did even better”. Mujahid and Ibn Zayd said: “This was revealed about al-Walid ibn al-Mughirah. Thelatter had followed the religion of the Messenger of Allah, Allah bless him and give him peace. But one of theidolaters reviled him for it, saying: ‘Why did you leave the religion of the elders whom you claimed were inerror and are abiding in hellfire?’ He said: ‘I feared Allah’s chastisement’. The man gave him assurances thathe will bear in his stead the chastisement of Allah, glorious and majestic is He, in exchange for some of hiswealth and on condition that he reverts to his idolatry. Al-Walid ibn al-Mughirah gave the man some of whatthey had agreed but then felt miserly and refused to give him the rest. Allah, exalted is He, then revealedthis verse”.
وَلِلَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى - الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ فَلاَ تُزَكُّواْ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى
(31. And to Allah belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.)
(32. Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam -- verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best him who has Taqwa.)
Allah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,
لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى
(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.
Allah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;
إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً
(If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,
الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ
(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn `Abbas said, "I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,
«إِنَّ اللهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَتَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصِدِّقُ ذلِكَ أَوْ يُكَذِّبُه»
(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)'' This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas`ud said, "The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam.'' Masruq and Ash-Sha`bi also held the same view. `Abdur-Rahman bin Nafi`, who is also known as Ibn Lubabah At-Ta'ifi, said, "I asked Abu Hurayrah about Allah's statement,
(except the Lamam), and he said, `It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina.''
إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
فَلاَ تُزَكُّواْ أَنفُسَكُمْ
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
هُوَ أَعْلَمُ بِمَنِ اتَّقَى
(He knows best him who has Taqwa.) Allah said in another Ayah,
أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلاَ يُظْلَمُونَ فَتِيلاً
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
«لَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُم»
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet . The Messenger of Allah said,
«وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مرارًا إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذلِك»
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
Allah Subhaanahu wa Ta'aala memberitahukan bahwa Dia Pemilik kerajaan, Dia sendiri yang memiliki dunia dan akhirat, dan bahwa semua yang ada di langit maupun di bumi adalah milik Allah, Dia bertindak kepada yang ada di sana seperti tindakan Raja Yang Agung kepada hamba dan milik-Nya, Dia memberlakukan padanya qadar-Nya, memberlakukan syariat-Nya, memerintah dan melarang dan akan memberikan balasan terhadap apa yang diperintah-Nya dan apa yang dilarang-Nya, Dia akan memberi balasan kepada orang yang taat dan menghukum orang yang bermaksiat, Dia akan memberikan balasan kepada orang yang yang berbuat jahat seperti berbuat kekafiran dan kemaksiatan yang berada di bawahnya sesuai kejahatan yang mereka kerjakan dengan hukuman yang besar.
Yakni berbuat ihsan dalam beribadah kepada Allah dan berbuat baik kepada makhluk Allah dengan memberikan berbagai manfaat.
Syaikh As Saâdiy menafsirkan Al Husnaa dengan keadaan yang baik di dunia dan akhirat, dan yang paling besarnya adalah mendapatkan keridhaan Allah serta memperoleh surga-Nya.