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INTRODUCTION Al-Quran was revealed by God through the intermediary of an angel Jibril to the Prophet Muhammad to be a role model and a way of life for all mankind, giving way bright and straight so that people do not fall for the temptations and distractions satan who always invites people to follow their passions and do immoral order sent to hell along with them in the hereafter. Al-Quran is a guide to mankind that contains the basics of faith in God and the teachings of other Islamic, recounted the events of the past in order to take a lesson and tell the events that will occur in the future so that people could be preparing themselves to deal with it. Therefore, most of the contents of the Koran was revealed to goals like that, but continue reading… the public and the sahabat who lived in the time of Prophet Muhammad experiencing events that require explanation and answers to all the problems that occur, whether it is social conflict, questions companions to the Prophet about the laws and phenomena, as well as other events which led to the revelation to the Prophet. Explanations and answers are the causes of the revelation of the verse by verse called asbab al-nuzul. In this paper will explain what is meant by asbab al-nuzul, asbab al-nuzul types and benefits of studying asbab al-nuzul. DISCUSSION Defenition of “Asbabun Nuzul” In every state there must be reasons that become the background of something happening, even though all of the phenomena underlying the occurrence of something can be called asbab al-nuzul, but in its use asbab al-nuzul special expression used to describe the causes of the background for the decline in the Qur’an. The term asbab al-nuzul can be interpreted as the causes that accompany the revelation of the verses of the Koran to the Prophet Muhammad because there was an event that requires clarification or questions that need answers both about around the law, the state of the environment where people live, as well as questions and deed conducted by the friends and the people who need the permanence and certainty. Kinds of Asbabun Nuzul Asbab al-nuzul is the causes underlying the decline in verse to the Prophet Muhammad, in certain cases there are some kinds of underlying reasons for the decline in verse or revelation to the Prophet, among them there are some events that cause a decline in one verse, one verse for some events and more Some Revelation for One Asbab Sometimes many verses down while the cause is just one event. An example is the question of a person to the Prophet Muhammad about the mention of the word “woman” in the Quran, the verse came in surah Ali Imran verse 195, Surah Al-Ahzab verse 35 and Surah An-Nisa verse 32 is the verses revealed with regard to one the cause. The verses read “And their Lord allow the petition by saying I am not wasting charitable people who labor among you, whether male or female because most of you are descendants of others…”Ali-Imran verse 195 “Surely men and women who are Muslims, men and women who are believers [in 1218], men and women who remain in devotion, men and women are true, men and women who are patient, male and women who are humble, men and women who give alms, both men and women who fast, men and women who maintain the honor, men and women who many call name of Allah, Allah has prepared for them forgiveness and great reward “Al-Ahzab 35 “And do not covet what God has given to some of you more than others. Because for men there is a portion of what they earn, and to women also there is a portion of what they have earned, and ask Allah of His bounty portion. Indeed, Allah is Knowing of all things “An-Nisa 32 Some Asbab for One Person 1. For Prophet Muhammad Sometimes the Koran was revealed due to a strike of Allah to the Prophet Muhammad in both the household relationships and social interaction as well as in the delivery of propaganda. There are five reasons verses was revealed about the Prophet. First, when the Prophet forbids honey on him because wants to please his wife. Then Allah revealed the verse “O Prophet, why do you forbid that which Allah has made lawful for you; you are looking for joy at your wives? And Allah is Oft-Forgiving, Most Merciful “At-Tahrim 1. Second, the Prophet Muhammad was very sad when his uncle Abu Talib died and he wanted to pray that God will forgive the sins of his uncle. Then Allah revealed “not for the Prophet and those who believe ask for forgiveness to Allah for the idolaters even though the polytheists it is of kin her, after obvious to them that the idolaters are the dwellers of hell.“At-Tauba 113 The third thing is the cause of the revelation of the verse as a warning to the Prophet Muhammad was when he wanted to preach to the Quraysh officials, along with it came a blind man named Abdullah bin Umm Maktum came he wanted to ask for clarification on propaganda. But the Prophet ignored him and kept up to magnifying the Quraish. Then the verse came down rebuking the Prophet is surah Abasa. Fourth, one day the Prophet Muhammad was asked by several people of Quraish about something, then the Prophet replied by saying “I will answer any questions you tomorrow” while waiting for the revelation to answer these questions. But the revelation does not go down until a few days and when the revelation come down, God rebuked the Prophet “And do not you ever say about anything, I shall be doing this in the morning, except calling; “God Willing” Al-Kahf 23-24. And the fifth is when the Prophet Muhammad received revelations but he became very confused if it will be forgotten one paragraph or letter of the Koran. Therefore, when Gabriel delivered the revelation, the Prophet immediately repeat the word-by-word to memorize it quickly. This act has been rebuked by God through “Do not move your tongue to read the Qur’an that want to master it quickly” Surah Al-Qiyamah 16 2. For Saad bin Abi Waqqas This relates to some of the events that occurred on one of the companions of the Prophet named Sa’ad bin Abi Waqqas. The first incident was when Sa’ad bin Abi Waqqas converted to Islam, his mother did not agree, and vowed that he would not eat and drink if Sa’ad did not leave Islam. Then the verse came down with regard to the incident that surah Luqman verse 15 “And if they force you to associate with Me something you have no knowledge about it, then do not follow them, and keep both of them in the world with the good, and follow the path of the returning to me, and then only to me is your return, then I am proclaiming to you what you did “. The second event was when Sa’ad bin Abi Waqqas took a sword and admired it, then he said to the Prophet O Messenger of Allah, give me this sword. Then the verse came down. “They ask you about division spoils of war. Say “The spoils of war belong to Allah and the Messenger [593], therefore, fear Allah and reform the relationship between neighbor; and obey Allah and His Messenger, if ye are believers.” Al-Anfal1. The purpose belong to Allah and the Messenger in the paragraph above is the division of the spoils, according to the provisions of Allah and the Messenger. The third Event happened to Saad bin Abi Waqqas causing a decline paragraph was when he was ill and the Prophet came to see him and then he asked the Prophet “Messenger of Allah, I want to share my property, can I bequeath half?” He replied, “No.” Then he asked again, “How about a third?” he was silent. So will the third was allowed. This is in accordance with the paragraph that down is “prescribed for you, if anyone among you arrival signs death, if he left much treasure, intestate’s mother father and a close relative of his in kindness, this is an obligation on the -people who fear Allah “Al-Baqarah 180 The fourth event was when he was drinking liquor khamr along the Helpers Anshar, one of them hit her nose with a camel jawbone. Then he came to the Prophet,then Allah revealed the prohibition of drinking wine. “O ye who believe, in fact drinking alcohol, gambling, sacrifice to idols, gambled with the fate of the arrow, is included acts of satan. So stay away from the deeds so that you get the prosper “. Al-Maidah 90. Asbabun Nuzul for The Prohibiton Gradually The third type of asbab al-nuzul verse is the decline gradually on the prohibition of something. At least two prohibitions in Islam that provision on the prohibition of the lowered gradually, namely the prohibition on usury and wine. 1. Asbabun Nuzul about Usury Riba The prohibition on usury contained in the Qur’an not sent down all at once, but lowered in four stages. The first stage, rejected the notion that usurious loans on its Zahir as if help for people who need an act to draw closer to God. “And a usury extra you gave him to add the human treasures, then usury does not add on the side of God. And what you give in the form of zakat you mean to achieve the pleasure of Allah, then who did so that people who multiply reward “ar-Rum 39. The second phase, flashbacks about the prohibition of usury for the pre-Islamic people and a threat to those who remain do so. God threatens harsh will threaten hardly to the person who devour usury. “Thus, due to the injustice of the Jews, We forbade them eating food was good the former lawful for them, and because of their much hinder men from the Path of Allah, and because of their taking usury when in fact they had been forbidden from it, and because they took people’s wealth by way of vanity. We have prepared for the disbelievers among them a painful doom. “An-Nisa 160-161 The third stage, usury is forbidden by linking it to an additional double. Commentators argue that the taking of interest with a fairly high level is a phenomenon that is widely practiced in the moment. Allah said “O ye who believe, do not take usury doubled and fear Allah and so that you may be prosper. “Ali-Imran 130 The last stage of the prohibition of usury derived gradually verse is God clearly and expressly forbid any additional type of loan taken. This is the final verse was revealed concerning usury.“O ye who believe, fear Allah and give up what remains of usury which is not collected if you are believers. So, if you do not do leave rest os usury, then know that Allah and His Messenger will fight you. And, if you repent from taking usury, then you staple your treasure; You do not persecute nor persecuted.” Al-Baqarah 278-279 2. Asbabun Nuzul about Khamar. Prohibition of drinking wine khamr, lowered gradually. Because drinking wine for the Arabs it was customary ingrained since the time of ignorance. Initially said that it’s sin is more than the benefits, then people who are drunk should not offer prayers, and the last said that drinking wine was vile and included acts of satan. Therefore is should let those who believe quit drinking wine. As for the word of God first down on khamr is “They ask you about khamr and gambling. Say “In both is great sin, and some benefits for men, but the sin is greater than the benefit of both”. And they ask thee what they shall spend. Say, “That is more than necessary”. Thus Allah explains His verses to you in order that you think.” [QS. Al-Baqarah 219] It is explained because the decline in the verse is when the Prophet came to Medina, he saw people drinking wine and gambling, it has become their habit since their ancestors. Then the companions asked the Prophet about the laws, and the verse came down. They understood from the verse that drinking wine and gambling was not prohibited, but only to say that in both there is great sin, so they are still drinking wine. When the prayer time is come, then one becomes a priest, and in the prayer reading much wrong, because he was drunk after drinking wine. Then the word of God came down harder than ever, namely”O ye who believe, do not approach prayer while you are drunk, so that you understand what you say.” [An-Nisa 43] Then people are still drinking wine, because they think that only in prayer should not be drunk so they offer prayers when they are aware of a drunk. Then the verse was revealed that stricter than the preceding verse “O ye who believe, in fact drinking khamr, gambling, sacrifice to idols, gambled with the fate of the arrow, is the act of indecency including syaithan. So stay away from the deeds that ye may prosper. Indeed, syaithan wish cause enmity and hatred among you because of drinking the khamr and gambling, and hinder you from the remembrance of God and prayer, then stop you from doing the deed. “[QS. Al-Maidah 90-91] From the verses above, it is clear that Allah and His Messenger have forbidden wine of the strict prohibition although initially only be said that more harm than good. Thus, God gives explanations gradually so that people can accept and not jolted by sudden prohibition. Asbabun to Response for an Event Among the causes of the revelation of the Quran is the response and the response of an event that occurred at the time of Prophet Muhammad, at least two events a response and the response of the Koran to the events that befall Aisyah and Abu Lahab. The first event befall wife of the Prophet Muhammad, namely Siti Aisyah. This event was Siti Aisyah slandered having an affair with one of the companions. This happens when she was on a journey with the Prophet and his companions. The Prophet and his companions stopped to unwind, Aisyah down on a stretcher because he wanted to do something, but this group went back and did not realize Aisyah has not returned to the stretcher, so that Aisha had left behind at a rest area. After a while there was a friend who was located far behind the group also stopped at the same rest area and found Aisyah was there alone, then he allowed Aisyah climbed to the top of the camel while he walked alongside the camel. Once they were in the group, they are immediately accused of infidelity. Then the verse came to respond and provide an answer to these events, namely “Indeed, those who brought forward the lie are a body among you as well. Dont you think that false news is bad for you even it is good for you ….. “til the end of the verse. An-Nur11-22 4. The benefits of study Asbabun Nuzul In studying something there is a lesson that can be taken. Likewise with this study of asbab al-nuzul, there are some benefits that can be as lessons, they are to understand the hidden meaning in a verse, one way to interpret the Al-Quran, explaining about what and who a verse was revealed and knowing grooves or stages revealed law. CLOSING Conclusion Asbab al-nuzul can be stated as the causes that accompany the revelation of the verses of the Koran to the Prophet Muhammad because there was an event that requires clarification or questions that need answers both about around the law, the state of the environment where people live, as well as questions and deed conducted by the friends and the people who need the permanence and certainty. There are some kinds of underlying reasons for the decline in verse or revelation to the Prophet, among them there are some events that cause a decline in one verse, one verse for some events and more. Furthermore, kinds of asbabun nuzul are Some Revelation for One Asbab, Some Asbab for One Person, Asbabun Nuzul for The Prohibiton Gradually and Asbabun to Response for an Event In learning asbabun nuzul, there are some lessons can be taken, they are to understand the hidden meaning in a verse, one way to interpret the Al-Quran, explaining about what and who a verse was revealed and knowing grooves or stages revealed law and so on. Suggestion Nothing is perfect in this world because perfection belongs to Allah, as well as the discussion in this paper, there are still many shortcomings in terms of both language and content. Therefore, criticism and advice necessary for the future development of this paper. Beside that, it is expected for the reader to search and read other literature so that the understanding of this asbab al-nuzul is more comprehensive. BIBLIOGRAPHY As-Suyuti, Jalaludin Al Imam. Riwayat Turunnya Ayat-ayat Suci Al-Qura’an. SurabayaMutiara Denfer, Ahmad Von. Ulum Al-quran an Intoduction to the sciences of the Quran. Kahar Masyur. Pokok-pokok Ulumul Quran. PT Rineka Cipta. Terjemahper kata surat al qari ah ayat 1 11 sakaran. Asbabun nuzul surah al baqarah ayat 197, 198, dan 199. Contoh Kaligrafi Surat Al Qoriah Nusagates Surat al adiyat beserta artinya tafsir dan asbabun nuzul. Asbabun nuzul surat al qoriah. Allah telah membinasakan ashabul fiil (para pasukan bergajah yang akan menghancurkan ka'bah) dan allah Surat Al Mursalat ayat 1-10. Sumber Surat Al Mursalat Ayat 1-10 Arab, Latin, dan ArtinyaSurat Al Mursalat ayat 1-10. Sumber عُرْفًاwal-mursalāti 'urfāArtinya, "Demi malaikat-malaikat yang diutus untuk membawa kebaikan,"فَالْعَاصِفَاتِ عَصْفًاfal-'āṣifāti 'aṣfāArtinya, "dan malaikat-malaikat yang terbang dengan kencangnya,"فَالْفَارِقَاتِ فَرْقًاfal-fāriqāti farqāArtinya, “dan malaikat-malaikat yang membedakan antara yang baik dan yang buruk dengan sejelas-jelasnya,”فَالْمُلْقِيَاتِ ذِكْرًاfal-mulqiyāti żikrāArtinya, “dan malaikat-malaikat yang menyampaikan wahyu,”عُذْرًا أَوْ نُذْرًا'użran au nużrāArtinya, “untuk menolak alasan-alasan atau memberi peringatan.”إِنَّمَا تُوعَدُونَ لَوَاقِعٌinnamā tụ'adụna lawāqi'Artinya, “Sungguh, apa yang dijanjikan kepadamu pasti terjadi.”فَإِذَا النُّجُومُ طُمِسَتْfa iżan-nujụmu ṭumisatArtinya, “Maka apabila bintang-bintang dihapuskan.”وَإِذَا السَّمَاءُ فُرِجَتْwa izas-samaa’u furijatArtinya, “dan apabila langit terbelah,”وَإِذَا الْجِبَالُ نُسِفَتْwa izal-jibaalu nusifatArtinya, “dan apabila gunung-gunung dihancurkan menjadi debu.”WebDataskripsikualitatifui Browse By Category5 Jan asbabun nuzul surah alqur’an 48. dan apabila dikatakan kepada mereka “Rukuklah, niscaya mereka tidak mau ruku’*. Al-Mursalaat 48 * Sebagian ahli tafsir mengatakan, bahwa yang dimaksud dengan rukuk di sini ialah tunduk kepada perintah Allah; sebagian yang lainnya mengatakan, Maksudnya ialah shalat. Diriwayatkan oleh Ibnu Mundzir yang bersumber dari Mujahid bahwa Firman Allah, wa idzaa qiila lahumurka’uu laa yarka’uun dan apabila dikatakan kepada mereka “Rukuklah, niscaya mereka tidak mau ruku’ Al-Mursalaat 48 turun berkenaan dengan suku Tsaqif yang tidak mau rukuk shalat. Sumber Asbabunnuzul, KHQ. Shaleh dkk Tagal mursalaat, al mursalat, Al-qur'an, Asbabun nuzul, bahasa indonesia, hadits, islam, religion, riwayat, surah, surat, tafsir Paraulama tafsir sepakat bahwa surat ini termasuk surat Makkiyyah dan surat ke 33 sesuai turunnya surat yaitu turun setelah surat al-Qiyamah dan sebelum surat al-Mursalat. Asbabun Nuzul, Muqotil mengatakan surat ini berkaitan dengan al-Walid ibn Al-Mughirah, sebagaimana yang diriwayatkan oleh Ibnu Jarir.
Tafsir Surat Al-Mursalaat Malaikat yang Diutus Surat Makkiyyah Surat Ke-77 50 Ayat Turunnya Surat Al-Mursalat Dan Membacanya Dalam Shalat Maghrib Al-Bukhari meriwayatkan dari Abdullah bin Mas’ud Radiyallahu anhu, ia berkata, “Ketika kami sedang bersama Rasulullah di sebuah gua di Mina tiba-tiba turun surat al-Mursalaat kepada beliau. Beliau membacanya dan saya mendengarkannya dari mulut beliau. Mulut beliau basah ketika membacanya. Tiba-tiba seekor ular menyerang kami, maka beliau pun bersabda اُقْتُلُوْهَا Bunuhlah ular itu’. Kami pun segera bangkit untuk membunuhnya, tetapi ular itu pergi, maka beliau bersabda وُقِيَتْ شَرَّكُمْ كَمَا وُقِيْتُمْ شَرَّهَا “Ia telah dilindungi dari keburukan kalian sebagaimana kalian terlindungi dari keburukannya.” Dikeluarkan juga oleh Muslim melalui jalur al-A’masy Imam Ahmad meriwayatkan dari Ibnu Abbass Radiyallahu anhuma dari ibunya bahwa dia telah mendengar Nabi Shallallahu alaihi wa sallam membaca surat al-Mursalaat di shalat Maghrib. Dalam riwayat Malik dari Ibnu Abbas bahwa Ummul Fadhl mendengarnya membaca surat al-Mursalaat, maka dia berkata, “Wahai anakku, bacaanmu itu mengingatkanku bahwa itulah surat terakhir yang pernah aku dengar dari Rasulullah Shallallahu alaihi wa sallam ketika sedang shalat Maghrib.” Diriwayatkan oleh al-Bukhari dan Muslim melalui jalur Malik. بِسْمِ اللهِ الَرْحَمنِ الَرحِيمِ Dengan menyebut Nama Allah Yang Maha Pemurah lagi Maha Penyayang Al-Mursalaat, Ayat 1-15 وَالْمُرْسَلٰتِ عُرْفًا، فَالْعٰصِفٰتِ عَصْفًا، وَّالنّٰشِرٰتِ نَشْرًا، فَالْفٰرِقٰتِ فَرْقًا، فَالْمُلْقِيٰتِ ذِكْرًا، عُذْرًا اَوْ نُذْرًا، اِنَّمَا تُوْعَدُوْنَ لَوَاقِعٌ، فَاِذَا النُّجُوْمُ طُمِسَتْ، وَاِذَا السَّمَاۤءُ فُرِجَتْ، وَاِذَا الْجِبَالُ نُسِفَتْ، وَاِذَا الرُّسُلُ اُقِّتَتْ، لِاَيِّ يَوْمٍ اُجِّلَتْ، لِيَوْمِ الْفَصْلِ، وَمَآ اَدْرٰىكَ مَا يَوْمُ الْفَصْلِ، وَيْلٌ يَّوْمَىِٕذٍ لِّلْمُكَذِّبِيْنَ “Demi malaikat-malaikat yang diutus untuk membawa kebaikan 1 dan malaikat-malaikat yang terbang dengan kencangnya 2 dan malaikat-malaikat yang menyebarkan rahmat Allah dengan seluas-luasnya 3 dan malaikat-malaikat yang membedakan antara yang baik dan yang buruk dengan sejelas-jelasnya 4 dan malaikat-malaikat yang menyampaikan wahyu 5 untuk menolak alasan-alasan atau memberi peringatan 6 Sungguh, apa yang dijanjikan kepadamu pasti terjadi 7 Maka apabila bintang-bintang dihapuskan 8 dan apabila langit terbelah 9 dan apabila gunung-gunung dihancurkan menjadi debu 10 dan apabila rasul-rasul telah ditetapkan waktunya 11 Niscaya dikatakan kepada mereka, “Sampai hari apakah ditangguhkan azab orang-orang kafir itu?” 12 Sampai hari keputusan 13 Dan tahukah kamu apakah hari ke-putusan itu? 14 Celakalah pada hari itu, bagi mereka yang mendustakan kebenaran.” 15 Sumpah Allah Dengan Makhluk-Makh- Luk-Nya Atas Terjadinya Hari Kiamat Ibnu Abi Hatim berkata dari Abu Hurairah Radiyallahu anhu, “Firman- Nya, { وَالْمُرْسَلٰتِ عُرْفًا }, Demi yang diutus untuk membawa kebaikan,’ yakni para Malaikat.” Demikian pula yang diriwayatkan dari Masruq, Abudh Dhuha, Mujahid, as-Suddi dan ar-Rabi’ bin Anas. Diriwayatkan dari Abu Shalih, ia berkata, “Yakni para utus- an.” Dalam riwayat lain darinya, “Yakni Malaikat.” Demikian pula pendapat Abu Shalih tentang al-Aashifaat, al-Naasyiraat, al-Faariqaat dan al-Mulqiyaat, bahwa mereka adalah Malaikat. Ats-Tsauri berkata dari Salamah bin Kuhail dari Muslim al-Bathin dari Abul Ubaidain, dia berkata, “Aku bertanya kepada Ibnu Mas’ud tentang {الْمُرْسَلٰتِ عُرْفًا} maka dia menjawab, “Yakni angin.” Demikian pula pendapatnya tentang al-Aashifaati ashfaa dan al-Naasyiraati nasyraa, bahwa itu adalah angin.’ Demikian pula pendapat Ibnu Abbas , Mujahid dan Qatadah.” Ibnu Jarir berpendapat bahwa al-Aashifaati ashfaa adalah angin, sebagaimana pendapat Ibnu Mas’ud beserta para pengikutnya, namun dia tidak memastikan tentang an-Naasyiraati nasyraa, apakah Malaikat ataukah angin. Dari Abu Shalih, bahwa an-Naasyiraati nasyra adalah hujan. Adapun yang lebih jelas, maknanya adalah angin, sebagaimana firman-Nya, { وَاَرْسَلْنَا الرِّيٰحَ لَوَاقِحَ } “Dan Kami telah meniupkan angin untuk mengawinkan tumbuh-tumbuhan.” QS. Al-Hijr 22 [Di sini Allah Subhanallahu wa ta’ala menggunakan kalimat arsalnaa Kami mengutus, maka tepat apabila angin yang diutus-Nya dinamakan al-mursalaat] Dan sebagaimana pula firman Allah , { وَهُوَ الَّذِيْٓ اَرْسَلَ الرِّيٰحَ بُشْرًاۢ بَيْنَ يَدَيْ رَحْمَتِهٖ } “Dia-lah yang meniupkan angin sebagai pembawa kabar gembira dekat sebelum kedatangan rahmat-Nya hujan.”QS. Al-Furqaan 48 [Di sini pun Allah Subhanallahu wa ta’ala menggunakan kalimat yursilu Dia mengutus maka secara bahasa tepat sekali apabila angin yang diutus-Nya dinamakan al-mursalaat] Oleh karena itu, maka al-Aashifaat pun adalah angin. Dikatakan, ashafatir riyaah, artinya angin yang berhembus kencang hingga bersuara. Demikian pula an-naasyiraat, yakni angin yang menyebarkan awan di langit, sebagaimana yang Allah Subhanallahu wa ta’ala kehendaki. Firman-Nya, {فَالْفٰرِقٰتِ فَرْقًا فَالْمُلْقِيٰتِ ذِكْرًا عُذْرًا اَوْ نُذْرًا} “Dan yang membedakan antara yang baq dan yang bathil dengan sejelas-jelasnya, dan yang menyampaikan wahyu, untuk menolak alasan-alasan atau memberi peringatan,”yakni Malaikat. Demikianlah pendapat Ibnu Mas’ud Ibnu Abbass, Masruq, Mujahid, Qatadah, ar-Rabi’ bin Anas, as-Suddi dan ats-Tsauri.” Tidak ada perbedaan pendapat di sini, karena para Malaikat itulah yang diperintahkan untuk turun kepada para Rasul dalam rangka membedakan antara yang benar dan yang salah, antara petunjuk dan kesesatan, dan antara yang halal dan yang haram. Mereka Malaikat juga menyampaikan wahyu kepada para Rasul yang berisi peringatan kepada para makhluk atas hukuman Allah apabila mereka durhaka kepada-Nya. Firman-Nya, {اِنَّمَا تُوْعَدُوْنَ لَوَاقِعٌ} “Sesungguhnya apa yang dijanjikan kepadamu itu pasti terjadi. ” Ini adalah isi sumpah al-muqsam alaih. Artinya, apa yang telah Aku janjikan kepada kalian, yakni hari Kiamat -termasuk di dalamnya peniupan Sangkakala, pembangkitan jasad, pengumpulan seluruh manusia dari awal hingga akhir dalam satu tempat, dan pembalasan kepada setiap pelaku sesuai dengan perbuatannya jika amalnya baik, maka balasannya baik, dan jika amalnya buruk maka balasannya pun buruk,- semua itu pasti terjadi dan terwujud, tidak bisa tidak. Hal-Hal Yang Terjadi Pada Hari Kiamat Kemudian Allah Subhanallahu wa ta’ala berfirman, {فَاِذَا النُّجُوْمُ طُمِسَتْ} “Maka apabila bintang-bintang telah dihapuskan, “yakni cahayanya hilang, seperti firman-Nya, {وَاِذَا النُّجُوْمُ انْكَدَرَتْ} “Dan apabila bintang-bintang berjatuhan,” QS. At-Takwiir 2 dan {وَاِذَا الْكَوَاكِبُ انْتَثَرَتْ} “Dan apabila bintang-bintang jatuh berserakan.” QS. Al-Infithaar 2 Firman-Nya, {وَاِذَا السَّمَاۤءُ فُرِجَتْ} “Dan apabila langit telah dibelah, yakni terbelah, terpecah, pilar-pilarnya runtuh dan bagian-bagiannya berjatuhan. Firman-Nya, {وَاِذَا الْجِبَالُ نُسِفَتْ} “Dan apabila gunung-gunung telah dihancurkan menjadi debu,” yakni hilang tanpa bekas, seperti firman-Nya, {وَيَسْـَٔلُوْنَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّيْ نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَّا تَرٰى فِيْهَا عِوَجًا وَّلَآ اَمْتًا} “Dan mereka bertanya kepadamu tentang gunung-gunung, maka kata- kanlah Rabb-ku akan menghancurkanmya di hari Kiamat sehancur- hancurnya, maka Dia akan menjadikan bekas gunung-gunung itu datar sama sekali, tidak ada sedikit pun kamu lihat padanya tempat yang rendah dan yang tinggi-tinggi.” QS. Thaahaa 105-107 Dan {وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْاَرْضَ بَارِزَةًۙ وَّحَشَرْنٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ اَحَدًا} “Dan ingatlah akan hari yang ketika itu Kami perjalankan gunung- gunung dan kamu akan melihat bumi itu datar dan Kami kumpulkan seluruh manusia, dan tidak Kami tinggalkan seorang pun dari mereka.” QS. Al-Kahfi 47 Mengenai firman-Nya, {وَاِذَا الرُّسُلُ اُقِّتَتْ} “Dan apabila Rasul-Rasul telah ditetapkan waktu mereka,” Al-Aufi berkata dari Ibnu Abbas Radiyallahu anhuma, “Yakni waktu para Rasul itu dikumpulkan.” Ibnu Zaid berkata, “Ayat ini seperti firman-Nya, {يَوْمَ يَجْمَعُ اللّٰهُ الرُّسُلَ} Ingatlah, hari di waktu Allah mengumpulkan para Rasul.’ QS. Al-Maa-idah 109” Mujahid berkata, “Maksudnya yakni ditangguhkan.” Ats-Tsauri berkata dari Manshur dari lbrahim, “Maksudnya yakni dijanjikan.” Seolah-olah dia menjadikannya seperti firman-Nya, وَاَشْرَقَتِ الْاَرْضُ بِنُوْرِ رَبِّهَا وَوُضِعَ الْكِتٰبُ وَجِايْۤءَ بِالنَّبِيّٖنَ وَالشُّهَدَاۤءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُوْنَ “Dan terang benderanglah bumi padang mahsyar dengan cahaya keadilan Rabb-nya, dan diberikanlah buku perhitungan perbuatan masing-masing dan didatangkanlah para Nabi dan saksi-saksi dan diberi keputusan di antara mereka dengan adil, sedang mereka tidak dirugikan.” QS. Az-Zumar 69 Kemudian Allah berfirman, {لِاَيِّ يَوْمٍ اُجِّلَتْ لِيَوْمِ الْفَصْلِ وَمَآ اَدْرٰىكَ مَا يَوْمُ الْفَصْلِ وَيْلٌ يَّوْمَىِٕذٍ لِّلْمُكَذِّبِيْنَ} “Niscaya dikatakan kepada mereka Sampai hari apakah ditangguhkan mengadzab orang-orang kafir itu?’ Sampai bari keputusan. Dan tahukah kamu apakah hari keputusan itus Kecelakaan yang besarlah pada hari itu bagi orang-orang yang mendustakan.” Dalam ayat ini Allah Subhanallahu wa ta’ala ingin menyatakan mengapa perkara para Rasul itu ditangguhkan, ditunda dan diundurkan hingga hari Kiamat. Ayat ini sebagaimana firman-Nya, فَلَا تَحْسَبَنَّ اللّٰهَ مُخْلِفَ وَعْدِهٖ رُسُلَهٗ ۗاِنَّ اللّٰهَ عَزِيْزٌ ذُو انْتِقَامٍ يَوْمَ تُبَدَّلُ الْاَرْضُ غَيْرَ الْاَرْضِ وَالسَّمٰوٰتُ وَبَرَزُوْا لِلّٰهِ الْوَاحِدِ الْقَهَّارِ “Karena itu janganlah sekali-kali kamu mengira bahwa Allah akan menyalahi janji-Nya kepada Rasul-Rasul-Nya, sesungguhnya Allah Mahaperkasa, lagi mempunyai pembalasan. Yaitu pada hari ketika bumi diganti dengan bumi yang lain dan demikian pula langit, dan mereka semuanya di padang Mahsyar berkumpul menghadap ke ha- dirat Allah yang Maha Esa lagi Mahaperkasa.” QS. Ibrahim 47-48 Itulah hari keputusan yang dimaksudkan dalam firman-Nya, {لِيَوْمِ الْفَصْلِ} “Sampai hari Keputusan.” Kemudian Allah Subhanallahu wa ta’ala mengagungkan hari itu dengan firman- Nya, {وَمَآ اَدْرٰىكَ مَا يَوْمُ الْفَصْلِ وَيْلٌ يَّوْمَىِٕذٍ لِّلْمُكَذِّبِيْنَ} “Dan tahukah kamu apakah hari Keputusan itu? Kećelakaan yang besarlah pada hari itu bagi orang- orang yang mendustakan,”yakni kecelakaanlah bagi mereka yang mendapatkan siksaan Allah pada hari Kiamat. Disalin ulang dari Shahih Tafsir Ibnu Katsir Jilid 9, Cetakan ke-sembilan Muharram 1435 H – November 2013 M, Pustaka Ibnu Umar Jakarta
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