post #10480
Sayyid Abul Ala Maududi, Tafhim al-Qur'an
"Then, what is there after Allah and His Revelations in which they will believe." [8]
[8] That is, "When these people have not believed even after Allah's own arguments have been presented for His Existence and His Unity, what else can be there by which they will gain the faith ? For Allah's Word is the final thing by which a person can attain to this blessing, and the maximum of the rational arguments that could possibly be given to convince someone of an unseen reality have been presented in this Divine Word. In spite of this if a person is bent upon denial, he may persist in his denial, for his denial cannot change the reality."
Department Agama Indonesia
تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ
Allah SWT menyatakan kepada Rasulullah saw, bahwa ayat Alquran yang dibacakan kepadanya itu adalah ayat-ayat yang mengandung bukti, dan dalil-dalil yang kuat baik dari segi asal Alquran itu (dari Allah) maupun dari segi isi dan gaya bahasanya. Pernyataan Allah itu telah disampaikan oleh Nabi Muhammad saw kepada kaum musyrik Mekah, tetapi semuanya itu tidak dapat mereka terima, bahkan mereka bertambah ingkar kepada Rasulullah saw.
Pada waktu Alquran dibacakan kepada orang kafir Mekah, hati mereka mengakui ketinggian isi dan gaya bahasanya. Pengakuan ini langsung diucapkan Abul Walid, sastrawan kenamaan orang Arab waktu itu. Kepada mereka diperintahkan agar memperhatikan kejadian alam semesta ini, kejadian diri mereka sendiri, air hujan yang turun dari langit yang menyirami bumi, sehingga bumi yang tandus menjadi subur, angin yang bertiup, dan sebagainya, semuanya itu dapat dijadikan bukti bahwa Allah adalah Maha Esa, Maha Kuasa lagi Maha Perkasa. Kepada mereka pun telah diutus seorang Rasul yang akan menyampaikan agama Allah kepada seluruh manusia. Rasul itu adalah orang yang paling mereka percayai di antara mereka, orang yang mereka segani dan orang yang selalu mereka mintai nasihat dalam menyelesaikan perselisihan-perselisihan yang terjadi di antara mereka. Rasul yang diutus itu dapat pula membuktikan bahwa ia benar-benar Rasul yang diutus Allah kepada manusia, misalnya dengan mengemukakan beberapa mukjizat yang diberikan Allah kepadanya. Sudah banyak bukti yang dikemukakan kepada mereka, tetapi mereka tidak juga beriman. Sebenarnya, bagi orang yang mau menggunakan pikirannya, cukuplah beberapa bukti saja untuk menjadikan dia seorang yang beriman.
Itulah sebabnya maka Rasulullah saw diperintahkan oleh Allah SWT menanyakan kepada kaum musyrik Mekah tentang keterangan apalagi yang mereka minta yang dapat mengubah hati mereka sehingga menjadi beriman. Telah lengkap keterangan yang diberikan kepada mereka, tidak ada lagi dalil-dalil dan bukti-bukti yang lebih kuat dari pada yang telah dikemukakan itu. Jika mereka tidak mau juga memahaminya dan tidak mau menerima bukti dan dalil-dalil itu, terserahlah kepada mereka sendiri. Mereka akan mengalami balasan yang setimpal akibat sikap kepala batu mereka itu.
Mufti Shafi Usmani RA, Maariful Quran
Scholars interested might find the finer points of the difference discussed by Imam RZzi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: 'there are signs for those who have faith' [45:3], in another place it concludes: 'there are signs for those who believe' [45:4] and in a third place it concludes: 'there are signs for those who understand' [45:5]. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into 'Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
Tafsir Jalalyn
These, mentioned signs, are the signs of God, the proofs of His that indicate His Oneness, which We recite, relate, to you with truth (bil-haqqi is semantically connected to natlū, We recite). So in what [kind of] discourse then, after God, that is to say, [after] His discourse, namely, the Qurān, and His signs, His definitive arguments, will they, that is, the disbelievers of Mecca, believe? In other words: they will not believe [in anything] (a variant reading [for yuminūna, they believe] has tuminūna, you believe).
[bersambung]
Sayyid Abul Ala Maududi, Tafhim al-Qur'an
"Then, what is there after Allah and His Revelations in which they will believe." [8]
[8] That is, "When these people have not believed even after Allah's own arguments have been presented for His Existence and His Unity, what else can be there by which they will gain the faith ? For Allah's Word is the final thing by which a person can attain to this blessing, and the maximum of the rational arguments that could possibly be given to convince someone of an unseen reality have been presented in this Divine Word. In spite of this if a person is bent upon denial, he may persist in his denial, for his denial cannot change the reality."
Department Agama Indonesia
تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ
Allah SWT menyatakan kepada Rasulullah saw, bahwa ayat Alquran yang dibacakan kepadanya itu adalah ayat-ayat yang mengandung bukti, dan dalil-dalil yang kuat baik dari segi asal Alquran itu (dari Allah) maupun dari segi isi dan gaya bahasanya. Pernyataan Allah itu telah disampaikan oleh Nabi Muhammad saw kepada kaum musyrik Mekah, tetapi semuanya itu tidak dapat mereka terima, bahkan mereka bertambah ingkar kepada Rasulullah saw.
Pada waktu Alquran dibacakan kepada orang kafir Mekah, hati mereka mengakui ketinggian isi dan gaya bahasanya. Pengakuan ini langsung diucapkan Abul Walid, sastrawan kenamaan orang Arab waktu itu. Kepada mereka diperintahkan agar memperhatikan kejadian alam semesta ini, kejadian diri mereka sendiri, air hujan yang turun dari langit yang menyirami bumi, sehingga bumi yang tandus menjadi subur, angin yang bertiup, dan sebagainya, semuanya itu dapat dijadikan bukti bahwa Allah adalah Maha Esa, Maha Kuasa lagi Maha Perkasa. Kepada mereka pun telah diutus seorang Rasul yang akan menyampaikan agama Allah kepada seluruh manusia. Rasul itu adalah orang yang paling mereka percayai di antara mereka, orang yang mereka segani dan orang yang selalu mereka mintai nasihat dalam menyelesaikan perselisihan-perselisihan yang terjadi di antara mereka. Rasul yang diutus itu dapat pula membuktikan bahwa ia benar-benar Rasul yang diutus Allah kepada manusia, misalnya dengan mengemukakan beberapa mukjizat yang diberikan Allah kepadanya. Sudah banyak bukti yang dikemukakan kepada mereka, tetapi mereka tidak juga beriman. Sebenarnya, bagi orang yang mau menggunakan pikirannya, cukuplah beberapa bukti saja untuk menjadikan dia seorang yang beriman.
Itulah sebabnya maka Rasulullah saw diperintahkan oleh Allah SWT menanyakan kepada kaum musyrik Mekah tentang keterangan apalagi yang mereka minta yang dapat mengubah hati mereka sehingga menjadi beriman. Telah lengkap keterangan yang diberikan kepada mereka, tidak ada lagi dalil-dalil dan bukti-bukti yang lebih kuat dari pada yang telah dikemukakan itu. Jika mereka tidak mau juga memahaminya dan tidak mau menerima bukti dan dalil-dalil itu, terserahlah kepada mereka sendiri. Mereka akan mengalami balasan yang setimpal akibat sikap kepala batu mereka itu.
Mufti Shafi Usmani RA, Maariful Quran
Scholars interested might find the finer points of the difference discussed by Imam RZzi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: 'there are signs for those who have faith' [45:3], in another place it concludes: 'there are signs for those who believe' [45:4] and in a third place it concludes: 'there are signs for those who understand' [45:5]. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into 'Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
Tafsir Jalalyn
These, mentioned signs, are the signs of God, the proofs of His that indicate His Oneness, which We recite, relate, to you with truth (bil-haqqi is semantically connected to natlū, We recite). So in what [kind of] discourse then, after God, that is to say, [after] His discourse, namely, the Qurān, and His signs, His definitive arguments, will they, that is, the disbelievers of Mecca, believe? In other words: they will not believe [in anything] (a variant reading [for yuminūna, they believe] has tuminūna, you believe).
[bersambung]
