Anda sedang membaca tafsir untuk sekelompok ayat dari 6:76 hingga 6:81
فَلَمَّا
جَنَّ
عَلَیْهِ
الَّیْلُ
رَاٰ
كَوْكَبًا ۚ
قَالَ
هٰذَا
رَبِّیْ ۚ
فَلَمَّاۤ
اَفَلَ
قَالَ
لَاۤ
اُحِبُّ
الْاٰفِلِیْنَ
۟
فَلَمَّا
رَاَ
الْقَمَرَ
بَازِغًا
قَالَ
هٰذَا
رَبِّیْ ۚ
فَلَمَّاۤ
اَفَلَ
قَالَ
لَىِٕنْ
لَّمْ
یَهْدِنِیْ
رَبِّیْ
لَاَكُوْنَنَّ
مِنَ
الْقَوْمِ
الضَّآلِّیْنَ
۟
فَلَمَّا
رَاَ
الشَّمْسَ
بَازِغَةً
قَالَ
هٰذَا
رَبِّیْ
هٰذَاۤ
اَكْبَرُ ۚ
فَلَمَّاۤ
اَفَلَتْ
قَالَ
یٰقَوْمِ
اِنِّیْ
بَرِیْٓءٌ
مِّمَّا
تُشْرِكُوْنَ
۟
اِنِّیْ
وَجَّهْتُ
وَجْهِیَ
لِلَّذِیْ
فَطَرَ
السَّمٰوٰتِ
وَالْاَرْضَ
حَنِیْفًا
وَّمَاۤ
اَنَا
مِنَ
الْمُشْرِكِیْنَ
۟ۚ
وَحَآجَّهٗ
قَوْمُهٗ ؕ
قَالَ
اَتُحَآجُّوْٓنِّیْ
فِی
اللّٰهِ
وَقَدْ
هَدٰىنِ ؕ
وَلَاۤ
اَخَافُ
مَا
تُشْرِكُوْنَ
بِهٖۤ
اِلَّاۤ
اَنْ
یَّشَآءَ
رَبِّیْ
شَیْـًٔا ؕ
وَسِعَ
رَبِّیْ
كُلَّ
شَیْءٍ
عِلْمًا ؕ
اَفَلَا
تَتَذَكَّرُوْنَ
۟
وَكَیْفَ
اَخَافُ
مَاۤ
اَشْرَكْتُمْ
وَلَا
تَخَافُوْنَ
اَنَّكُمْ
اَشْرَكْتُمْ
بِاللّٰهِ
مَا
لَمْ
یُنَزِّلْ
بِهٖ
عَلَیْكُمْ
سُلْطٰنًا ؕ
فَاَیُّ
الْفَرِیْقَیْنِ
اَحَقُّ
بِالْاَمْنِ ۚ
اِنْ
كُنْتُمْ
تَعْلَمُوْنَ
۟ۘ
3

Using Wisdom and Strategy in Tabligh and Da'wah is the Way of Prophets

Let us begin with verse 76 which opens with the words: رَ‌أَىٰ كَوْكَبًا So, when the night enveloped him, he saw a star. Then, beaming at his people, he said: This is my Lord. The sense in which he said it was: Is it not, as you think and believe, my Lord and your Lord, the Rabb of both of us who nurtures, nourishes and sustains us? In a little while you will find out how real that is. Then, after some time, the star vanished. This gave Sayyidna Ibrahim (علیہ السلام) a good occasion to drive his argument home against his disbelieving people. He said: لَا أُحِبُّ الْآفِلِينَ (I do not like those who vanish). The word: آفِلِين (` afulin' ) is from: افول ('afulin) which means to set.

The sense is that things which set or vanish do not deserve being held dear - and when something is to be given the status of an object of worship has to be, quite obviously, most worthy of love and reverence. Maulana Rumi, in one of his couplets, has directly referred to thisevent when he said (in Persian, with its stylized translation)

خلیل آسادرِ ملکِ یقین زن

نوایٔے لا اُح، بُّ الآفِلِینِ زن

Like Khalil [ Sayyidna Ibrahim (علیہ السلام) ...] Enter The Domain of Belief

By proclaiming The Password: I do not like the vanishing!

After that, some other night, with a glowing moon in sight, he again beamed his dialogue at his people following the earlier method, and said: (according to your view) this is my Lord but its reality you will find out after a little while. So, when the moon vanished, he said: If my Rabb had not been guiding me all along, I would have been enlisted among the stray like you, and it would have been the moon itself I might have taken as my Lord and my object of worship. But, the alternating conditions of its rising and setting brought me to the chas-tening conclusion that this star too is not worthy of worship.

Also hinted in this verse is that the Rabb or Lord of Ibrahim (علیہ السلام) is a totally different entity from Whom guidance keeps coming to him.

Then, the day he saw the sun rising, he again said to his people as he had done earlier: This (according to your view) is my Rabb. And this is the biggest of all. But, its reality you will soon find out. So, when came the time for the sun to set, set it did. Driven home was his final argument against the ideas of his people. The reality had become all too obvious. So, he said: یا قَوْمِ إِنِّي بَرِ‌يءٌ مِّمَّا تُشْرِ‌كُونَ ( O my people, I am free of whatever you associate with Allah).

In conclusion, he made it clear before them that his Rabb (the Lord of life who nurtures, cherishes and sustains it) and their Rabb can never be any of these created heavenly bodies which are not free of dependence on something else for their existence, and are surrounded by constant and ongoing changes of rising and setting. Instead of them, his Lord and their Lord was no other than the One who has created the heavens and the earth and everything therein. Therefore, he declared, that he had changed his orientation away from their self-sculpted idols and away from the stars of their fancy which changed and alternated under creational compulsion, and it was to the total exclusion of all these, that he had turned to Allah alone, the One God who has no partners and associates with Him - (and when that was settled, he was different) so, he made it frank and clear that he was not a Mushrik (disbeliever or polytheist) like them. (Indeed, a line of demarcation drawn forever! )

In this debate, it is significant that Sayyidna Ibrahim (علیہ السلام) has shown characteristic prophetic wisdom and elegance of approach when he does not make a frontal assault on the false notions of star-worship entertained by his people as being false or erroneous. He has, rather, chosen a very telling style of presentation which by itself would help any rational human being to absorb the point being made and be able to recognize reality at the end. Of course, when the case was that of idol-worship, his method was different - there, he had taken a hard line right from the start, and had told his father point-blank that he and his people had gone astray. The reason was that idol-worship was all too obvious an error, contrary to star-worship the error of which was not so obvious and pronounced.

Noteworthy here is the outcome of the argument against star-worship presented by Sayyidna Ibrahim (علیہ السلام) before his people. He said that (a) things which are subject to change, (b) things which keep alternating in their conditions, and (c) things which in their movements are subservient to some other power can never become deserving of being taken as anyone's Rabb or Lord. In this argument, it was possible to seek help from all other conditions of the stars, such as their rising and their intermediary stage before their setting, when it could have been said that they were not independent in their movements and were moving in a pre-specified orbit under the command of someone else. But, Sayyidna Ibrahim (علیہ السلام) ، from out of all these states and conditions, chose the setting of these stars as the main thrust of his argument - because their setting, in a way, spells out their decline in the sight of common people. The typical argument presented by prophets, may peace be upon them all, is what would go on to influence the minds of common people. They do not pursue philosophical truisms, instead, they address people at the level of common comprehension. Therefore, it was to prove the helplessness and ineffectiveness of stars that the phenomenon of their setting was presented. Otherwise, the rising of the stars might have also been used to prove that they were helpless and powerless - and it would have also been possible to get hold of an argument from changes that come upon them before they finally set.

Some Instructions for Preachers of Islam

This debating style of Sayyidna Ibrahim (علیہ السلام) provides some important points of guidance for Muslim scholars and Da'wah workers:

1. In matters relating to carrying the call of truth to people (Tabligh) and seeking reform among them (Islah), being universally rigid or universally lenient is not appropriate. The correct approach is to understand that each of these has an occasion and a limit. For ex ample, Sayyidna Ibrahim (علیہ السلام) has used strong words when it comes to idol-worship, because its error is within common sight. But, he has not used such strong words in the case of star-worship where he has used a particular method to clarify its reality in the minds of his people - because the matter of stars and planets being helpless and powerless was not so readily obvious as was that of self-carved idols. This tells us that should common people be involved in an error of judgment or conduct, which they do not realize as such, then, the ` Alim (religious scholar) or Muballigh (religious preacher) would do well to avoid taking a hard line, rigid or excessive or dogmatic, and try to find a better way to remove their doubts.

2. The second guidance concerns the manner in which truth has to be presented. The example is that Sayyidna Ibrahim (علیہ السلام) did not address his people directly asking them to do what had to be done. Rather than say something in the mode of an order, he simply told them about how he felt in this matter. He said that he could not declare things which were helplessly involved in a cycle of rising and setting as objects of worship. For this reason, he told them, he had turned to the Being that is the creator, nurturer and caretaker of all these things. Of course, the purpose was to bring them round to do the same. But, in his wise way, he abstained from a direct address lest they become totally uncompromising by opposing the suggestion just for the sake of opposition. This tells us that the job of a reformer and preacher is not to go ahead and tell what is true in just about any way. Instead of doing something like that, he is bound to say it in a manner which would produce the desired effect on his listeners.