Syria’s conflict: Turkey

Turkey Invades Northern Syria — Truth of Turkish “Coup” Revealed?

By The New Atlas

Global Research, August 24, 2016

The New Atlas 24 August 2016

Region: Middle East & North Africa

Theme: 9/11 & 'War on Terrorism', Militarization and WMD,US NATO War Agenda

In-depth Report: SYRIA: NATO'S NEXT WAR?

Syria’s conflict has escalated into dangerous new territory as Turkish military forces cross the Turkish-Syrian border in an attempt to annex the Syrian city of Jarabulus. The operation includes not only Turkish military forces, but also throngs of Western-backed militants who will likely be handed control of the city before expanding operations deeper into Syria against Syrian government forces.

With the beginning of the operation, aimed allegedly at seizing the city from militants of the so-called Islamic State as well as preventing the city from falling into the hands of advancing US-backed Kurdish forces, Ankara’s move has made several things clear about the current geopolitical dimensions of the ongoing regional conflict.

The “US-Backed” July Coup Was Likely Staged 

First, with US warplanes providing close air support  for Turkish operations, claims by Ankara that the US was behind an attempted coup in July appear to have been fabrications and the coup itself likely staged.

US Vice President Joseph Biden made an official visit to Turkey just this week in what was the highest level visit by a US representative since the attempted coup in July. Vice President Biden discussed bilateral relations and joint US-Turkish military cooperation.

Reuters in its report, “With Biden visit, U.S. seeks balance with truculent Turkey,” would claim:

Biden, who visited Latvia on Tuesday, will look to show support with Turkey, while raising concern about the extent of the crackdown, according to officials. Turkey will press its case for Gulen’s extradition.

“The vice president will also reaffirm that the United States is doing everything we can to support Turkey’s ongoing efforts to hold accountable those responsible for the coup attempt while ensuring the rule of law is respected during the process,” a senior Obama administration official told reporters, briefing ahead of Biden’s visit on condition of anonymity.

It is difficult to believe that Fethullah Gülen could have orchestrated a violent military coup while residing in the United States without the explicit approval and support of the United States government. Thus, for the US to “hold accountable those responsible for the coup attempt” would require the identification and detainment of those Americans who were involved.

Regarding US joint operations with Turkey specifically, the BBC in its article, “Syria Jarablus: Turkish tanks roll into northern Syria,” would report:

An unnamed senior US official in Washington told BBC News before the start of the Turkish operation that it was “partly to create a buffer against the possibility of the Kurds moving forward”.

“We are working with them on that potential operation: our advisers are communicating with them on the Jarablus plan.

“We’ll give close air support if there’s an operation.”

It would be likewise difficult to believe that Turkey truly suspected the US of an attempted decapitation of the nation’s senior leadership in a violent, abortive coup just last month, only to be conducting joint operations with the US inside Syria with US military forces still based within Turkish territory.

What is much more likely is that the coup was staged to feign a US-Turkish fallout, draw in Russia and allow Turkey to make sweeping purges of any elements within the Turkish armed forces that might oppose a cross-border foray into Syria, a foray that is now unfolding.

Anthony Cartalucci, a Bangkok-based geopolitical analyst would note in a July 18 piece titled, “Turkey’s Failed Coup: “A Gift from God” or from Washington?,” that:

…the coup was staged – not against Turkey – but in part by it, with the help of not only the United States, but also Gulen’s political faction. It will represent a 21st century “Reichstag fire” leading to a 21st century “Hitlerian purge,” removing the last remaining obstacles to President Erdogan and the corrosive institutions he has constructed in their collective bid to seize absolute power over Turkey.

And quite to the contrary of those changes one would expect Turkey to make if truly the US engineered this coup to oust, not abet Erdogan, Turkey is very likely to double down on hostility toward neighboring Syria and its allies.

With Turkey now moving into northern Syria, backing militant forces that will go on to fight Syrian forces and prolong the conflict from a new forward base of operations inside Syria and with NATO protection, this is precisely what has now happened.

Building Long-Desired Militant Safe-Havens 

The crossing of Syria’s border constitutes the fulfilment of longstanding plans predating both the Kurdish offensive and the rise of the Islamic State.

The plans laid by Washington and its regional allies seek to establish a buffer zone or “safe-haven” within Syrian territory unassailable by Syrian forces from which Western-backed militants can launch operations deeper into Syrian territory. Currently, these operations are launched from Turkish territory itself.

With militants being incrementally pushed out of Aleppo and Syrian forces making advances everywhere west of the Euphrates River, it appears that the US is attempting to use Kurdish forces to annex eastern Syria while Turkey’s latest move is aimed at finally creating a long-desired northern safe-haven in order to prevent a full collapse of fighting within the country.

British special forces, meanwhile, are reportedly in southern Syrian attempting to carve out a similar haven for militants along Jordan and Iraq’s borders with Syria.

The participation of US airpower in the ongoing operation also makes clear the lack of strategic and political depth of US loyalty to its supposed Kurdish allies, a betrayal in motion even as Kurdish forces are being marshalled and directed against Syrian forces by the US in eastern Syria.

Plans for such safe-havens were disclosed as early as 2012, with US policymakers in a Brookings Institution paper titled, “Assessing Options for Regime Change,” stating (our emphasis):

An alternative is for diplomatic efforts to focus first on how to end the violence and how to gain humanitarian access, as is being done under [Former UN Secretary General Kofi Annan's] leadership. This may lead to the creation of safe-havens and humanitarian corridors, which would have to be backed by limited military power. This would, of course, fall short of U.S. goals for Syria and could preserve Asad in power. From that starting point, however, it is possible that a broad coalition with the appropriate international mandate could add further coercive action to its efforts.

This is now precisely what is being created, starting in Jarabulus, and likely to extend westward toward Azaz, directly north of the contested Syrian city of Aleppo. Since 2012, various pretexts have been invented, abandoned and then revisited in order to justify a cross-border operation like the one now unfolding.

Creating a Pretext — Staged Terror Attack Was an Option 

This included Ankara itself plotting attacks on its own territory to look like cross-border terrorism that could be used as impetus for the creation of a Turkish-controlled Jarabulus-Azaz corridor.

The International Business Times in a 2014 article titled, “Turkey YouTube Ban: Full Transcript of Leaked Syria ‘War’ Conversation Between Erdogan Officials,” would reveal the details of a transcript in which Turkish leadership contemplated staging just such an attack:

Ahmet Davutoğlu: ”Prime Minister said that in current conjuncture, this attack (on Suleiman Shah Tomb) must be seen as an opportunity for us.”

Hakan Fidan: ”I’ll send 4 men from Syria, if that’s what it takes. I’ll make up a cause of war by ordering a missile attack on Turkey; we can also prepare an attack on Suleiman Shah Tomb if necessary.”

Feridun Sinirlioğlu: ”Our national security has become a common, cheap domestic policy outfit.”

Yaşar Güler: ”It’s a direct cause of war. I mean, what’re going to do is a direct cause of war.”

It may just be a coincidence that a similar provocation unfolded just ahead of the current Turkish cross-border operation. The New York Times in its article, “Wedding Bombing is the Latest in a Series of Deadly Terror Attacks in Turkey,” would detail the provocation now being cited for Turkey’s current operation:

A bombing on Saturday night at a Kurdish wedding in Gaziantep, a Turkish town near the Syrian border, was one of the deadliest in a string of terrorist attacks that have struck Turkey. Since June 2015, Kurdish and Islamic State militants have staged at least 15 major attacks across Turkey, killing more than 330 people.

Thus, Turkey’s government and a complicit Western media have helped place the blame equally on both the Islamic State and Kurdish militants ahead of the now ongoing cross-border operation.

The above mentioned BBC article would also note:

Turkey has vowed to “completely cleanse” IS from its border region, blaming the group for a bomb attack on a wedding that killed at least 54 people in Gaziantep on Saturday.

In the aftermath of the July coup, many were hopeful Turkey would realign itself geopolitically and play a more constructive and stabilising role in the region.

Instead, while citing the threat of the Islamic State and Kurdish forces along its border, a threat that its own collusion with US and Persian Gulf States since 2011 helped create, Turkey has decisively helped move forward a crucial part of US plans to dismember Syria and move its campaign of North African and Middle Eastern destabilisation onward and outward.

The response by Syria and its allies in the wake of Turkey’s cross-border foray has so far been muted. What, if any actions could be taken to prevent the US and its allies from achieving their plans remain to be seen.

While the toppling of the government in Damascus looks unlikely at the moment, the Balkanisation of Syria was a secondary objective always only ever considered by US policymakers as a mere stop gap until eventually toppling Damascus as well. Conceding eastern and parts of northern Syria to US-led aggression will only buy time.

The original source of this article is The New Atlas

Copyright © The New Atlas, The New Atlas, 2016

Orang Arab

Orang Arab

At-Taubah, ayat 97-99

By Fathur Rohman 07.02 No comments

{الأعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلا يَعْلَمُوا حُدُودَ مَا أَنزلَ اللَّهُ عَلَى رَسُولِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (97) وَمِنَ الأعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَاللَّهُ سَمِيعٌ عَلِيمٌ (98) وَمِنَ الأعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ أَلا إِنَّهَا قُرْبَةٌ لَهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (99) }

Orang-orang Arab Badui itu lebih sangat kekafirannya dan kemunafikannya, dan lebih wajar tidak mengetahui hukum-hukum yang diturunkan Allah kepada Rasul-Nya. Dan Allah Maha Mengetahui lagi Mahabijaksana. Di antara orang-orang Arab Badui itu ada orang yang memandang apa yang dinafkahkannya (di jalan Allah),sebagai suatu kerugian dan dia menanti-nanti mara bahaya menimpa kalian; merekalah yang akan ditimpa mara bahaya. Dan Allah Maha Mendengar lagi Maha Mengetahui. Dan di antara orang-orang Arab Badui itu ada orang yang beriman kepada Allah dan hari kemudian, dan memandang apa yang dinafkahkannya (di jalan Allah) itu, sebagai jalan mendekatkannya kepada Allah dan sebagai jalan untuk memperoleh doa Rasul. Ketahuilah, sesungguhnya nafkah itu adalah suatu jalan bagi mereka untuk mendekatkan diri (kepada Allah).Kelak Allah akan memasukkan mereka ke dalam rahmat (surga)Nya;sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.

Allah memberitahukan bahwa di antara orang-orang Arab Badui itu terdapat orang-orang kafir, orang-orang munafik, dan orang-orang yang beriman. Tetapi kekufuran dan kemunafikan yang ada pada mereka jauh lebih banyak daripada yang lainnya serta lebih dominan. Dengan kata lain, dapat disebutkan bahwa sudah sepantasnya mereka tidak mengetahui hukum-hukum yang telah diturunkan oleh Allah kepada Rasul-Nya.

Sebagaimana halnya Al-A'masy telah meriwayatkan dari Ibrahim bahwa seorang Arab Badui ikut duduk dalam majelis Zaid ibnu Sauhan yang saat itu Zaid sedang berbincang-bincang dengan teman-temannya. Tangan Zaid telah terpotong dalam Perang Nahawun. Maka orang Arab Badui itu berkata,

"Demi Allah, sesungguhnya pembicaraanmu benar-benar memikat hatiku, tetapi tanganmu itu benar-benar mencurigakanku." Zaid bertanya, "Apakah yang mencurigakanmu tentang tanganku ini, sesungguhnya ini adalah tangan kiri?"

Orang Arab Badui itu berkata, "Demi Allah, saya tidak mengetahui, apakah mereka memotong yang kanan ataukah yang kiri"

(maksudnya Zaid terpotong tangannya karena mencuri). Maka Zaid ibnu Sauhan berkata bahwa Maha Benar Allah Yang telah berfirman: 

Orang-orang Arab Badui itu lebih sangat kekafiran dan kemunafikannya, dan lebih wajar tidak mengetahui hukum-hukum yang diturunkan Allah kepada Rasul-Nya.(At-Taubah: 97)

قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِي، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي مُوسَى، عن وهب بْنِ مُنَبِّه، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَكَنَ الْبَادِيَةَ جَفَا، وَمَنِ اتَّبَعَ الصَّيْدَ غَفَل، وَمَنْ أَتَى السُّلْطَانَ افْتُتِنَ".

Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Rahman ibnu Mahdi, telah menceritakan kepada kami Sufyan, dari Abu Musa, dari Wahb ibnu Munabbih, dari Ibnu Abbas, dari Rasulullah Saw. yang telah bersabda: 

Barang siapa yang tinggal di daerah pedalaman, maka akan menjadi kasar; dan barang siapa yang mengejar binatang buruan, maka akan menjadi lalai; dan barang siapa yang suka mendatangi sultan(penguasa), maka akan terfitnah.

Imam Abu Daud, Imam Turmuzi, dan Imam Nasai meriwayatkannya melalui berbagai jalur dari Sufyan As-Sauri dengan sanad yang sama. Imam Turmuzi mengatakan bahwa hadis ini hasan atau garib. kami tidak mengenalnya melainkan melalui hadis As-Sauri.

Mengingat sifat keras dan kasar kebanyakan terjadi di kalangan Penduduk pedalaman, maka Allah tidak pernah mengutus seorang rasul pun dari kalangan mereka, dan sesungguhnya kerasulan itu hanya terjadi di kalangan penduduk kota, seperti yang disebutkan oleh Allah Swt. dalam firman-Nya:

{وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى}

Kami tidak mengutus sebelum kamu, melainkan orang laki-laki yang Kami berikan wahyu kepadanya di antara penduduk kota. (Yusuf: 109)

Dan ketika ada seorang Arab Badui memberikan suatu hadiah kepada Rasulullah Saw., maka Rasulullah Saw. membalas hadiahnya itu dengan balasan yang berlipat ganda untuk membuatnya puas. Rasulullah Saw. bersabda:

"لَقَدْ هَمَمْتُ أَلَّا أَقْبَلَ هَدِيَّةً إِلَّا مِنْ قُرشي، أَوْ ثَقَفي أَوْ أَنْصَارِيٍّ، أَوْ دَوْسِيّ"

Sesungguhnya aku berniat untuk tidak menerima suatu hadiah pun kecuali dari orang Quraisy, atau orang Saqafi atau orang Ansar atau orang Dausi.

Dikatakan demikian karena mereka tinggal di kota-kota, yaitu Mekah, Taif, Madinah, dan Yaman. Mereka pun mempunyai akhlak yang jauh lebih lembut ketimbang orang-orang pedalaman, karena orang-orang pedalaman terkenal dengan kekasarannya.

Terdapat sebuah hadis tentang orang Arab Badui sehubungan dengan mencium anak. 

قَالَ مُسْلِمٌ: حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْب قَالَا حَدَّثَنَا أَبُو أُسَامَةَ وَابْنُ نُمَيْر، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: قَدِمَ نَاسٌ مِنَ الْأَعْرَابِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا: أتقبِّلون صِبْيَانَكُمْ؟ قَالُوا: نَعَمْ. قَالُوا: وَلَكِنَّا وَاللَّهِ مَا نقبِّل. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَأمْلكُ أَنْ كَانَ اللَّهُ نَزَعَ مِنْكُمُ الرَّحْمَةَ؟ ".

Imam Muslim mengatakan, telah menceritakan kepada kami Abu Bakar ibnu Abu Syaibah dan Abu Kuraib. Keduanya mengatakan bahwa telah menceritakan kepada kami Abu Usamah dan Ibnu Numair, dari Hisyam, dari ayahnya, dari Siti Aisyah yang menceritakan bahwa segolongan orang Arab Badui tiba dan menghadap kepada Rasulullah Saw. Lalu mereka bertanya, "Apakah kalian biasa mencium anak-anak kalian?" Orang-orang Ansar (para sahabat) menjawab, "Ya." Orang-orang Badui itu berkata, "Tetapi kami, demi Allah, tidak pernah mencium anak-anak." Maka Rasulullah Saw. bersabda, 

"Saya tidak dapat berbuat apa pun jika Allah mencabut kasih sayang dari kalian."

Menurut hadis yang ada pada Imam Bukhari disebutkan, "Apakah yang dapat saya lakukan kepadamu jika Allah mencabut rahmat dari hatimu?"
Menurut Ibnu Numair disebutkanmin qalbikar rahmah (kasih sayang dari hatimu). 

*******************

Firman Allah Swt.:

{وَاللَّهُ عَلِيمٌ حَكِيمٌ}

Dan Allah Maha Mengetahui lagi Mahabijaksana. (At-Taubah: 97)
Allah Maha Mengetahui terhadap orang yang berhak untuk Dia ajarkan iman dan ilmu kepadanya, lagi Mahabijaksana dalam pembagian ilmu, kebodohan, iman, kekufuran, dan kemunafikan di antara hamba-hamba-Nya; tidak ada yang bertanya kepada-Nya tentang apa yang dilakukan­Nya berkat ilmu dan kebijaksanaan-Nya.

Allah Swt. memberitahukan bahwa di antara orang-orang Arab Badui itu:

{مَنْ يَتَّخِذُ مَا يُنْفِقُ}

ada orang yang memandang apa yang dinafkahkannya. (At-Taubah: 98)
Yakni yang ia belanjakan di jalan Allah.

{مَغْرَمًا}

sebagai suatu kerugian. (At-Taubah: 98) 
Maksudnya, kerugian dan kebangkrutan. 

{وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ}

dan dia menanti-nanti mara bahaya menimpa kalian. (At-Taubah:98)
Mereka selalu mengharapkan dan menunggu agar kejadian dan malapetaka menimpa diri kalian.

{عَلَيْهِمْ دَائِرَةُ السَّوْءِ}

merekalah yang akan ditimpa mara bahaya. (At-Taubah: 98) 
Yaitu bahkan sebaliknya mara bahaya itu akan berbalik menimpa mereka.

{وَاللَّهُ سَمِيعٌ عَلِيمٌ}

Dan Allah Maha Mendengar lagi Maha Mengetahui. (At-Taubah: 98)
Allah Maha Mendengar doa hamba-hamba-Nya, lagi Maha Mengetahui siapa yang berhak mendapat kemenangan dan siapa yang berhak mendapat kekalahan (kehinaan). 

*******************

Firman Allah Swt.:

{وَمِنَ الأعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ}

Dan di antara orang-orang Arab Badui itu ada orang yang beriman kepada Allah dan hari kemudian, dan memandang apa yang dinafkahkannya (di jalan Allah) itu, sebagai jalan mendekatkannya kepada Allah dan sebagai jalan untuk memperoleh doa Rasul. (At-Taubah: 99)
Apa yang disebutkan oleh ayat ini merupakan golongan yang terpuji dari kalangan orang-orang Arab Badui. Mereka adalah orang-orang yang menjadikan harta yang mereka nafkahkan di jalan Allah sebagai amal pendekatan diri mereka kepada Allah dengan melalui infak tersebut, dan dengan infak itu mereka berharap akan beroleh doa Rasul buat mereka.

{أَلا إِنَّهَا قُرْبَةٌ لَهُمْ}

Ketahuilah, sesungguhnya nafkah itu adalah suatu jalan bagi mereka untuk mendekatkan diri (kepada Allah). (At-Taubah: 99)

Dengan kata lain, ketahuilah bahwa hal itu berhasil mereka raih.

{سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ}

Kelak Allah akan memasukkan mereka ke dalam rahmat (surga)-Nya; sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.(At-Taubah: 99)

Copyright © 2016 TAFSIR IBNU KATSIR
Posted by Fathur Rohman™

Helping Others

Surat al-Ma'un

[Tafsir of al-Ma'un taken from a number of traditional sources]

107

Al-Ma'un – Helping Others

In the name of Allah, All-Merciful, Most Merciful

1 Have you seen him who denies the deen?

2 He is the one who harshly rebuffs the orphan

3 and does not urge the feeding of the poor.

4 So woe to those who pray,

5 and are forgetful of their prayer.

6 Those who show off

and deny help to others.

Al-Iklil of as-Suyuti:

He only has one page on this sura. This is very much a tafsir bi'r-riwaya. As-Suyuti (d. 911/1505) was a famous Egyptian Shafi'i scholar. He takes a very simple approach, looking for any judgements contained in the ayats or any hadiths about it. He starts with the meaning

2. "Harshly rebuffs" means "he is hard to him and wrongs him," according to Ibn Abi Hatim.

4. "those who are forgetful of their prayer." The Prophet said that "they are those who delay the prayer beyond its time." (at-Tabari, at-Tabarani and Abu Ya'la from the hadith of Sa'd ibn Abi Waqqas. Al-Firyabi has it mawquf and al-Hakim and al-Bayhaqi considered it sound.) Mus'ab, Sa'd's son, asked him about this, "Which of us does not forget? Which of us does not have his self speak to him?" He replied, "That is not what it is about. It is about missing the time." (Ibn Abi Hatim) Abu'l-'Aliyya said, "It is reciting this and that, looking to his right and his left."

6 "those who show off" criticises showing off.

7. "deny help to others." This is encouragement for making the 'ariyya - the loan of the use of something. An-Nasa'i transmitted from Ibn Mas'ud, "We considered the ma'un in the time of the Messenger of Allah to be the lending of a bucket or pot." Al-Bazzar added, "Or an axe." Ibn Abi Hatim transmitted it with "Loans means pots, scales, and buckets." Ibn Jarir said, "We said that denying help was to refuse to lend a bucket and the like." Ibn Abi Hatim transmitted from the hadith of 'A'id ibn Rabi'a an-Namiri said that the Prophet, may Allah bless him and grant him peace, said, "So not deny help." They asked, "And what is denying help?" He said, "It is in [lending] stones, iron and water." Sa'id ibn Mansur reported that Ibn 'Abbas said, "That it is the lending of things." It is, however, reported from 'Ali that it is refusing to pay zakat. Ibn 'Umar said, "Ma'un is the property whose right is paid." 'Ikrima said, "The head of ma'un is the zakat on property and the least of it is a shovel, bucket and needle.' Muhammad ibn Ka'b said that is an act of charity (ma'ruf).

Ibn Juzayy

Ibn Juzayy is a little earlier than as-Suyuti. He was from Granada and a Maliki (d. 741/1340). His tafsir is entitled at-Tahsil fi 'Ulum at-Tafsir (Making Things Easy in the Sciences of Tafsir). Instead of immediately starting with the meanings, he begins by telling us when it was sent down, and then deals with each individual ayat:

The first three ayats are Makkan and the rest Madinan. It has 7 ayats. and it was sent down after al-Takathur.

"Have you seen him who denies the deen?" It is said that this was sent down about Abu Jahl and Abu Sufyan ibn Harb. It was said that it is general. Here the deen can mean the religion or the repayment.

"He is the one who rebuffs the orphan" i.e. repels him with harshness. This repelling can be in not feeding him and not being good to him or about his property and rights. This is stronger criticism than "and does not urge feeding the poor". He does not feed him "properly". This sentence is the apodosis of "Have you seen?" because its meaning is: "Inform me". It is as if it is a question. The meaning is: look at the one who denies the deen and you will find these ugly questions and evil actions. That is because the deen moves the one who has it to do good actions and abandoning evil actions. So the aim of the words is to censure the rejectors and their states, who were doing all of these things.

"So woe to those who pray, who are forgetful of their prayer" It is said that this was sent down about 'Abdullah ibn Ubayy ibn Salul, the famous hypocrite in Madina. According to this, half of the sura is Makkan and half of it is Madinan. Abu Zayd as-Suhayl said that. That is because that the mention of Abu Jahl and other rejectors comes mostly in the Makkan suras. Unmindfulness in the prayer and showing off in it are part of the attributes of those who were in Madina, especially according to the words of the one who says that it is about 'Abdullah ibn Ubayy. It is also said that it is all Makkan, which is the most well known view. According to this, the end of it was sent down about a man who became Muslim in Makka and did not have sound belief. It is also said that it is Madinan and that unmindfulness of the prayer means abandoning it and delaying it beyond its time. 'Ata' ibn Yasar said, "Praise be to Allah who said, 'unmindful of their prayer' and did not say 'in their prayer.'"

"those who show off"  It comes from showing off, i.e. their prayer is to show off to people, not for Allah.

"and deny help" He describes them as being miserly and not helping people. Four things are said about ma'un. The first is that it is zakat. The second is that it means wealth in the dialect of Quraysh. The third is that it is denying water. The fourth is that it refers to what people give to one another, like vessels, axes, buckets and scissors. The Messenger of Allah, may Allah bless him and grant him peace, was asked, "What is it lawful to refuse to give?" He replied, "Water, fire, salt," and it adds in some versions, "needles and yeast."

Ahkam al-Qur'an: Qadi Ibn al-'Arabi

"The Judgements of the Qur'an" This is clearly about legal rulings as is the casee with many tafsirs. Qadi Ibn al-'Arabi (d. 543/1148) came from Seville and was qadi there for the Murabitun, and finished his life in Morocco after the Muwahhidun came to power where he eventually died.

There are three points in "those who are forgetful of their prayer".

1. Forgetfulness is abandoning, and that can be either intentional or unintentional. It is is intentional, that is deliberate, If it is unintentional, it is forgetfulness (sahw) for which there is no responsibility.

2. It is impossible for the forgetful person to be responsible because he does not understand the requirement. If it is asked, "How can the one who does not understand criticism be criticised or the one who is not responsible be charged with responsibility?" there are two aspects to the answer. One is that if the person had an intention to leave the prayer, he is censured when the time of the prayer comes, whether if he was heedless at that actual moment or if it is simply his habit to omit it. Then censure is always connected to him. This does not include the one who overlooks something in his prayer.

3. It is impossible to be completely free of forgetfulness. The Prophet, may Allah bless him and grant him peace, forgot in his prayer as did the Companions. If someone does not ever forget in his prayer, that is a person who does not reflect and does not understand his recitation. His concern is for the number of rak'ats. This is a man who eats the husk and leaves the core. The only thing that made the Prophet forget in his prayer was reflecting on what was greater than it. O Allah, may a person who forgets in his prayer not be the one who turns to the whispering of shaytan when he tells him, "Remember this. Remember that," until he does not remember how much he has prayed.

"Those who show off and deny help to others."

Ibn Wahb said that Malik said that these are the hypocrites who make a show of their prayer. A hypocrite shows people that he is praying in obedience to Allah, but he is praying out of taqiyya (dissimulation). A fasiq prays so that he will be accepted as someone who prays.

The reality of riya' is to seek this world by worship. Its basis is to seek to enjoy a position in people's hearts. The beginning of it is good reputation, and he desires to obtain rank and praise by that. The second level is showing off by wearing short clothes and coarse clothes to give an appearance of asceticism in this world. The third is to show off by verbal expression by displaying anger against the people of this world and admonition while he actually regrets not having wealth and their worship. The fourth is making a public display of the prayer and sadaqa or making the prayer appear good so that people will see it. It is also making the prayer long.

"deny help to others" has 3 points.

1. The first is the definition of the word. Ma'ün is derived from the verb help (a'ana). It means to assist with strength, tools and means to make something easy.

2. The second point refers to the positions of scholars on it. Scholars have 6 views on the meaning of ma'ün.

1. Malik says that it refers to zakat, and that it means that the hypocrite refuses to pay it. Abu Bakr ibn 'Abdu'l-'Aziz reported that Malik said, "I have heard that this is meaning of the words of Allah, 'So woe to those who pray, who are forgetful of their prayer. Those who show off and deny help to others.' The hypocrite is the one who, when he prays, does so to show off. If he misses the prayer, he feels no regret. They refuse to pay the zakat which Allah has obliged on them." Zayd ibn Aslam said, "If the prayer had been lightened for them like zakat, they would not have prayed."

2. Ibn Shihab says that it means wealth.

3. Ibn 'Abbas said that it is what people lend to one another.

4. It is pots, buckets, axes and the like.

5. It is water and pasturage.

6. It is water alone.

3. The third point is that since it is clear the ma'un is part of help, that is why the commentators have mentioned all types of help. The greatest of them is zakat. The level of censure is compensurate with the extent of refusal to pay. Lending something is not a personal obligation, but a general one, and Allah knows best.

"Woe" can only be used for someone who denies the obligation, and that is how they define it.

Al-Qurtubi:

Al-Qurtubi (d. 671/1273), as his name shows, was from Cordoba. He is a famous mufassir and his 20 volume tafsir is called al-Jami' li-Ahkam al-Qur'an. He delights in the meanings of the various qira'at and the diversity of views of different commentators which produce layered meanings. As the title implies, he particularly concentrates on the legal rulings in the text.

He says that there are six points in this sura.

"The one who denies the deen" is the one who denies that there will be repayment and reckoning in the next World. There is disagreement about whom it was revealed. It is reported from Ibn 'Abbas that it was revealed about al-'As ibn Wa'il as-Sahmi. Al-Kalbi and Muqatil also said that. It is reported that ad-Dahhak said, "It was revealed about a man of the hypocrites." As-Suddi said that it was revealed about al-Walid ibn al-Mughira. It is also said that it was revealed about Abu Jahl. Ad-Dahhak also said that it was revealed about 'Amr ibn A'idh. Ibn Jurayj said it was about Abu Sufyan who used to slaughter a camel every week. When an orphan asked him for some of it, he hit him with a stick, Ibn 'Abbas says that it means he drives the orphan away from what is his right. Qatada said he wrongs him. The Prophet said about the orphan, "If someone takes care of a Muslim orphan until he becomes independent, the Garden is mandatory for him."

2. "He does not does not urge the feeding of the poor" because of his miserliness and denying the final repayment in the Next World. That is like the words of Allah, "nor did he urge the feeding of the poor." (69:34). Censure is not general and so it does not apply to someone who is unable to do it. Rather it is those who were miserly and made excuses for themselves. They say, as in Yasin (36:47), "Why should we feed someone whom, if He willed, Allah would feed Himself?" This ayat was revealed about those people. It means: They do not do it when they are able to do, and they do not urge if when they are unable to do it.

3. Then about "woe to those who pray" ad-Dahhak reported from Ibn 'Abbas that this is about the one who prays without hoping for a reward, and if he leaves off doing it, he does not fear a penalty for not doing it. He also said that it is those who delay the prayer beyond its time." Ibrahim said that it is delaying it beyond the time, saying that "sahun" means "missing the moment". Abu'l-'Aliyya said that they do not pray the prayer at its time and do not fully complete the ruku' and prostration."

This also refers to the words of Allah, "An evil generation succeeded them who neglected the prayer." (19:59) Ibrahim also said that it refers to someone who, when he prostrates, moves his head as if he were turning. Qutrub says, "He does not recite nor remember Allah." The reading of 'Abdullah ibn Mas'ud had "those who are diverted from their prayer" (lahün instead of sahün). Sa'd ibn Abi Waqqas said that it refers to delaying it beyond its time because they think little of doing so.

Ibn 'Abbas said that it is the hypocrites who abandon the prayer secretly while they pray it openly. They are described in "When they get up to pray, they get up lazily, showing off to people, and only remembering Allah a little." (4:142) This indicates that the hypocrites are meant here. Ibn Wahb reported that from Malik. Ibn 'Abbas pointed out that if it had been about the believers, Allah would have said, "those who are heedless in their prayer." 'Ata' said, "Praise be to Allah! He said 'of their prayer' and not 'in their prayer!'" Az-Zamakhshari discussed this difference and says that "of" means about doing it, and lack of concern for it, which is the action of the hypocrites or the impious Muslims. "In' is forgetfulness which occurs due to the whispering of shaytan or the chatter of the self of which no one is free. The Messenger of Allah, may Allah bless him and grant him peace, forgot in his prayer and this is why fuqaha' have established the topic of the prostration of forgetfulness.'

[Then he quotes Ibn al-'Arabi in the Ahkam, already mentioned.]

4. The fourth point is on "those who show off." This is the point of Ibn al-'Arabi about the reality of showing off. He points out that he already mentioned the reality and rules of hypocrisy in other suras.

5. The fifth point is that a man is not showing off by displaying righteous action if it is obligatory. It is part of the right of obligations to made public and well known since the Prophet, peace be upon him, said, "There is no veiling in the obligations of Allah" because they are the signs of Islam and hallmarks of the deen, and because someone who abandons them deserves to be censured and hated. So one removes suspicion by making them public. If the actions are voluntary, then a person should conceal those actions because he is not censured for leaving them or suspect in that. If he displays them with the intention that he will be imitated, then it is good. Showing off is when he intends to show them so that people will see him and praise him for righteousness. It is reported from one of them that he saw a man in a mosque who performed the prostration of thankfulness and made it long. He remarked, "How much better this would be if it had been done in your house!" He said this because he noticed in him the showing off and the desire for reputation.

The sixth point is about ma'un, and he says that there are 12 views about it:

1. Zakat on property as related by Ibn 'Abbas, 'Ali and Malik. What is meant is that the hypocrite refuses to pay it. Malik said, "I have heard that the words of Allah (quoting the ayat) mean that when the hypocrite prays, he prays to show off. If he misses the prayer, he does not regret it. Their denial of help means the zakat which Allah has obliged on them."

2. It means "wealth" in the dialect of Quraysh. Ibn Shihab and Sa'id ibn al-Musayyab stated that.

3. It is a generic noun for all household tools, like axes, pots, fire and the like. Ibn Mas'ud said that and it is also reported from Ibn 'Abbas.

4. Az-Zajjaj, Abu 'Ubayd and al-Mubarrad said that in the Jahiliyya ma'un designated all that contains some use, even an axe, pot, bucket and flint, and anything else which has a use, small or large. They said that ma'un in Islam is obeidence and zakat.

5. It is a loan ('ariyya). That is also reported from Ibn 'Abbas.

6. It is all forms of charity (ma'ruf) which people give to one another. Muhammad ibn Ka'b and al-Kalbi said that.

7. It is water and pasturage.

8. It is just water. Al-Farra' said that he heard some Arabs use ma'un to mean water.

9. It is refusing hand over to someone his right. 'Abdullah ibn 'Umar said that.

10. It is the yield from the use of property, derived from ma'n (scarce) which means what is scarce. At-Tabari related that as did Ibn 'Abbas. Qutrub said that the root of ma'ün is scantness, ma'n. The Arabs say, "His property is ample, not scant (ma'na)." Allah referred to zakat, sadaqa and similar charity as ma'un becaue it is a little taken from a lot. Some people say that the root of ma'un is ma'üna, as al-Jawhari says. Ibn al-'Arabi says that ma'ün is a passive form from a'ana, yu'in, and 'awn means helping with strength, tools and the means to bring something about.

11. It is obedience and submission. Al-Akhfash reported a verbal usage of it when referring to a camel.

12. It is said that it is what unlawful to refuse, like water, salt and fire because 'A'isha said, "I said, 'Messenger of Allah what is it unlawful to refuse?' He replied, "Water, fire and salt." I said, "Messenger of Allah, I understand water, What about fire and salt?' He said, ''A'isha, if someone gives fire, it is as if he were giving as sadaqa all that is cooked with that fire. If someone gives salt, it is as if he is giving as sadaqa for all that is made tasty by that salt. If someone gives a drink of water when there is water available, it is as if he had set free sixty souls. If he gives a drink of water where there is no water available, it is as he gave life to soul. Whoever gives life to a soul, it is as if he had given life to all mankind." Ath-Tha'labi mentioned this in his tafsir and Ibn Majah transmitted it in the Sunan. There is some looseness in its isnad.

Al-Mawardi said that it is possible that it is helping with what is easy to do but which Allah has made heavy. Allah knows best. 'Ikrima was asked, "Will someone who refuses any goods to use have woe?" "No," he replied, but whoever combines all three will have woe: abandoning the prayer, showing off, and being miserly with help."

That is more applicable to the hypocrites because they have all three of these attributes. Allah says, "When they get up to pray, they get up lazily, showing off to people, and only remembering Allah a little." (4:142) and He says, "They only give reluctantly." (9:54) These are their states. It is unlikely that all of these will exist in a true Muslim. If some of them exist, he is rebuked: denying help when he is asked and abandoning the prayer, and Allah knows best. It is an ugly denial in good character when that is not necessary. Allah knows best.

Ruh al-Bayan

This Ruh al-Bayan is not the famous one, by one by a Turkish Shaykh, Isma'il Baqqi al-Burusawi, (d. 1123/1711). This is more of a Sufi tafsir.

"He does not urge": He does not encourage his family and other wealthy people. If he does not encourage others, how can be himself do it? "Feeding of the poor" ascribes "feeding" to the poor and indicates that the poor have a right and share in the property of the wealthy and that he is denying the poor his right to which he is entitled: this is extreme miserliness and hard-heartedness. If someone says, "A person may not encourage in many states and that is not considered a sin, so how can he be blamed for it?" The answer is, "Because his lack of urging it is due to his lack of belief in the reward. So his lack of urging indicates his miserliness and denying charity to the needy. This is why it is followed by "woe", because it denotes denial of the deen.

Forgetfulness is negligence. There are two types of that. One is that it does not have a cause and is not a result of something else, like a madman cursing a person. The second is that it is due to a cause, like someone drinking wine and then doing something objectionable which he did not intend to do. The first is overlooked but he is punished for the second. Part of it is what Allah has censured in this ayat. By "being forgetful of their prayer," what is meant is abandoning it, lack of concern for it, and paying little attention to it. That is the action of the hypocrites and believers who are fasiq. Anas said, "Praise be to Allah who said, 'unmindful of their prayerÕ'and did not say 'in their prayer.'" If He had said, "in their prayer", forgetfulness afflicts them while they are praying, either by the whispering of Shaytan or the chatter of the nafs, and a Muslim is not free of that and it is extremely difficult to be free of it. When this ayat was revealed, the Prophet said, "This is better for you than each of you being given the equivalent of the entire world."

Was there any forgetfulness (sahw) on the part of the Prophet? Yes, as he said, "They distracted us from the 'Asr prayer," meaning on the day of the Battle of the Ditch. "May Allah fill their hearts with fire!" He also forgot the Fajr prayer on the night when he overslept. He prayed Dhuhr with two rak'ats and then said the salam. Abu Bakr said to him, "You prayed two rak'ats." He stood and prayed two rak'ats. His forgetting in what we mentioned was not like the forgetfulness of the rest of people. The Prophet was constantly in absorption and attraction. He said, "My eyes sleep but my heart does not sleep." In it he indicates forgetfulness due to witnessing the subtle meanings of the prayer and heedlessness to its secrets and knowledges, Ibn Mas'ud recited lahun in place of sahun. If an intelligent person misses the prayer inasmuch as it is part of ascent and intimate conversation, he must not be careless in it by fiddling with the beard and clothes nor yawning a lot and looking about and the like. Some of those who pray do not how how much they have done or recited.

"Show off" They show off their actions to people so that they see them and are praised for them. Then one must combine the reality and the metaphor because praise is not connected to simply seeing something. It is applied to metaphors in general or to gnosis. It says in al-Kashshaf: "If a righteous action is fard, part of the right of obligations is that they are made public and known since the Prophet said, "There is no veiling in the obligations of Allah" because they are the signs of Islam and hallmarks of the deen, and because someone who abandons them deserves to be censured and hated. So he removes suspicion by making them public. If it is voluntary, then he should conceal them because he is not censured for leaving them or suspect in it. If he displays them with the intention that he will be imitated, then it is good. Showing off is when he intends to show them so that people will see him and praise him for righteousness." [Qurtubi]

It is difficult to avoid showing off because it is more hidden than the tiny black ant in a dark night on a black stone. The difference between the show off and the hypocrite is that the hypocrite conceals disbelief and makes a show of faith. The show off displays increased humility and the signs of righteousness so that those who see him will believe that he is one of the people of righteousness. The reality of showing is to seek this world through worship. It indicates that a person who attributes his actions and advancement to himself shows off.

"Denies help" From ma'n, which is the scant thing. Zakat is called ma'un because it is 2.5% of property which is little from a lot. Abu'l-Layth said, "Ma'un means wealth in the dialect of the Abyssinians."

The meaning is: they refuse to pay zakat, as is indicated because it follows mention of the prayer. Or it refers to what people normally lend to one another. If there is lack of concern for orphans and the poor, that comes from lack of belief in the reward and as such deserves censure and rebuke. Even more worthy to rebuke is lack of concern for the prayer which is the pillar of the deen and showing off which is a branch of kufr and refusing zakat which is the supporting arch of Islam and constitutes bad behaviour with people. How many do you see among those call themselves Muslim? Indeed, there are scholars among them who are like this. What a misfortune!

What is meant by what people normally lend to one another is what they lend to help one another, lending things like axes, pots, buckets, needles, plates, spindles, fire, water, and salt and the like, even if your neighbour asks to cook in your oven or leave his goods with you for a day and a half. 'A'isha said, "Messenger of Allah, what is it unlawful to refuse?' He replied, "Water, fire and salt." I said, "Messenger of Allah, I understand water, What about fire and salt?' He said, 'Humayra', if someone gives fire, it is as if he were giving as sadaqa all that is cooked with that fire. If someone gives salt, it is as if he is giving as sadaqa for all that is made tasty by that salt. If he gives a drink of water where there is no water, it ia as he gave life to soul. " This is in the Kashf al-Asrar. It is forbidden to refuse thee things in the Shari'a when they are borrowed because of need. It is ugly in good character when it is not a case of need.

Al-Ma'un

Tafsir Ibnu Katsir: Surat Surat Al-Ma'un

Surat Al-Ma'un

تَفْسِيرُ السُّورَةِ الَّتِي يُذْكَرُ فِيهَا الْمَاعُونُ

(Barang-barang yang berguna)
Makkiyah atau Madaniyyah, 6 atau 7 ayat,  atau sebagiannya di Mekkah, sebagiannya lagi di Madinah Turun sesudah Surat At-Takatsur

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

Dengan nama Allah Yang Maha Pemurah lagi Maha Penyayang
Al-Ma'un, ayat 1-7

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (1) فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2) وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (3) فَوَيْلٌ لِلْمُصَلِّينَ (4) الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (5) الَّذِينَ هُمْ يُرَاءُونَ (6) وَيَمْنَعُونَ الْمَاعُونَ (7)

1)Tahukah kamu (orang) yang mendustakan agama?
2)Itulah orang yang menghardik anak yatim,
3)dan tidak menganjurkan memberi makan orang miskin.
4)Maka kecelakaanlah bagi orang-orang yang salat,
5)(yaitu) orang-orang yang lalai dari salatnya,
6)orang-orang yang berbuat riya,
7)dan enggan (menolong dengan) barang berguna.

Allah Swt. berfirman, bahwa tahukah engkau, hai Muhammad, orang yang mendustakan hari pembalasan?

{فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ}

Itulah orang yang menghardik anak yatim. (Al-Ma'un: 2)

Yakni dialah orang yang berlaku sewenang-wenang terhadap anak yatim, menganiaya haknya dan tidak memberinya makan serta tidak memperlakukannya dengan perlakuan yang baik.

{وَلا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ}

dan tidak menganjurkan memberi makan orang miskin. (Al-Ma'un: 3)

Semakna dengan apa yang disebutkan di dalam ayat lain melalui firman-Nya:

كَلَّا بَلْ لَا تُكْرِمُونَ الْيَتِيمَ وَلا تَحَاضُّونَ عَلى طَعامِ الْمِسْكِينِ

Sekali-kali tidak (demikian). sebenarnya kalian tidak memuliakan anak yatim, dan kalian tidak saling mengajak memberi makan orang miskin. (Al-Fajr: 17-18)

Makna yang dimaksud ialah orang fakir yang tidak mempunyai sesuatu pun untuk menutupi kebutuhan dan kecukupannya. Kemudian disebutkan dalam firman berikutnya:

{فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ}

Maka kecelakaanlah bagi orang-orang yang salat, (yaitu) orang-orang yang lalai dari salatnya. (Al-Ma'un: 4-5)

Ibnu Abbas dan lain-lainnya mengatakan bahwa makna yang dimaksud ialah orang-orang munafik yang mengerjakan salatnya terang-terangan, sedangkan dalam kesendiriannya mereka tidak salat. Karena itulah disebutkan oleh firman-Nya: bagi orang-orang yang salat. (Al-Ma'un: 4) Yaitu mereka yang sudah berkewajiban mengerjakan salat dan menetapinya, kemudian mereka melalaikannya.

Hal ini adakalanya mengandung pengertian tidak mengerjakannya sama sekali, menurut pendapat Ibnu Abbas, atau mengerjakannya bukan pada waktu yang telah ditetapkan baginya menurut syara'; bahkan mengerjakannya di luar waktunya, sebagaimana yang dikatakan oleh Masruq dan Abud Duha.

Ata ibnu Dinar mengatakan bahwa segala puji bagi Allah yang telah mengatakan dalam firman-Nya: yang lalai dari salatnya. (Al-Ma'un: 5) Dan tidak disebutkan "yang  lalai dalam salatnya". Adakalanya pula karena tidak menunaikannya di awal waktunya, melainkan menangguhkannya sampai akhir waktunya secara terus-menerus atau sebagian besar kebiasaannya. Dan adakalanya karena dalam menunaikannya tidak memenuhi rukun-rukun dan persyaratannya sesuai dengan apa yang diperintahkan. Dan adakalanya saat mengerjakannya tidak khusyuk dan tidak merenungkan maknanya. Maka pengertian ayat mencakup semuanya itu. Tetapi orang yang menyandang sesuatu dari sifat-sifat tersebut berarti dia mendapat bagian dari apa yang diancamkan oleh ayat ini. Dan barang siapa yang menyandang semua sifat tersebut, berarti telah sempurnalah baginya bagiannya dan jadilah dia seorang munafik dalam amal perbuatannya.

Di dalam kitab Sahihain telah disebutkan bahwa Rasulullah Saw. pernah bersabda:

«تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، يَجْلِسُ يَرْقُبُ الشَّمْسَ حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَيِ الشَّيْطَانِ قَامَ فَنَقَرَ أَرْبَعًا لَا يَذْكُرُ اللَّهُ فِيهَا إِلَّا قَلِيلًا»

Itu adalah salatnya orang munafik, itu adalah salatnya orang munafik, itu adalah salatnya orang munafik. Dia duduk menunggu matahari; dan manakala matahari telah berada di antara kedua tanduk setan (yakni akan tenggelam), maka bangkitlah ia (untuk salat) dan mematuk (salat dengan cepat) sebanyak empat kali, tanpa menyebut Allah di dalamnya melainkan hanya sedikit.

Ini merupakan gambaran salat Asar di waktu yang terakhirnya, salat Asar sebagaimana yang disebutkan dalam nas hadis lain disebut salat wusta, dan yang digambarkan oleh hadis adalah batas terakhir waktunya, yaitu waktu yang dimakruhkan. Kemudian seseorang mengerjakan salatnya di waktu itu dan mematuk sebagaimana burung gagak mematuk, maksudnya ia mengerjakan salatnya tanpa tumaninah dan tanpa khusyuk. Karena itulah maka dikecam oleh Nabi Saw. bahwa orang tersebut tidak menyebut Allah dalam salatnya, melainkan hanya sedikit (sebentar). Barangkali hal yang mendorongnya melakukan salat tiada lain pamer kepada orang lain, dan bukan karena mengharap rida Allah. Orang yang seperti itu sama kedudukannya dengan orang yang tidak mengerjakan salat sama sekali. Allah Swt. telah berfirman:

إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللَّهَ وَهُوَ خادِعُهُمْ وَإِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النَّاسَ وَلا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

Sesungguhnya orang-orang munafik itu menipu Allah, dan Allah akan membalas tipuan mereka. Dan apabila mereka berdiri untuk salat, mereka berdiri dengan malas. Mereka bermaksud riya (dengan salat) di Hadapan manusia. Dan tidaklah mereka menyebut Allah kecuali sedikit sekali. (An-Nisa: 142)

Dan dalam surat ini disebutkan oleh firman-Nya:

{الَّذِينَ هُمْ يُرَاءُونَ}

orang-orang yang berbuat ria. (Al-Ma'un: 6)

قَالَ الطَّبَرَانِيُّ: حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ عُبْدَوَيْهِ الْبَغْدَادِيُّ، حَدَّثَنِي أَبِي، حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، عَنْ يُونُسَ، عَنِ الْحَسَنِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ فِي جَهَنَّمَ لَوَادِيًا تَسْتَعِيذُ جَهَنَّمُ مِنْ ذَلِكَ الْوَادِي فِي كُلِّ يَوْمٍ أَرْبَعَمِائَةِ مَرَّةٍ، أُعِدَّ ذَلِكَ الْوَادِيَ لِلْمُرَائِينَ مِنْ أُمَّةِ مُحَمَّدٍ: لِحَامِلِ كِتَابِ اللَّهِ. وَلِلْمُصَّدِّقِ فِي غَيْرِ ذَاتِ اللَّهِ، وَلِلْحَاجِّ إِلَى بَيْتِ اللَّهِ، وَلِلْخَارِجِ فِي سَبِيلِ اللَّهِ"

Imam Tabrani mengatakan, telah menceritakan kepada kami Yahya ibnu Abdullah ibnu Abdu Rabbih Al-Bagdadi, telah menceritakan kepadaku ayahku, telah menceritakan kepada kami Abdul Wahhab ibnu Ata; dari Yunus, dari Al-Hasan, dari Ibnu Abbas, dari Nabi Saw. yang telah bersabda: Sesungguhnya di dalam neraka Jahanam benar-benar terdapat sebuah lembah yang neraka Jahanam sendiri meminta perlindungan kepada Allah dari (keganasan) lembah itu setiap harinya sebanyak empat ratus kali. Lembah itu disediakan bagi orang-orang yang riya (pamer)dari kalangan umat Muhammad yang hafal Kitabullah dan suka bersedekah, tetapi bukan karena Zat Allah, dan juga bagi orang yang berhaji ke Baitullah dan orang yang keluar untuk berjihad(tetapi bukan karena Allah Swt.).

قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو نُعَيم، حَدَّثَنَا الْأَعْمَشُ، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: كُنَّا جُلُوسًا عِنْدَ أَبِي عُبَيْدَةَ فَذَكَّرُوا الرِّيَاءَ، فَقَالَ رَجُلٌ يُكَنَّى بِأَبِي يَزِيدَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَمْرٍو يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم: "مَنْ سَمَّع النَّاسَ بِعَمَلِهِ، سَمَّع اللَّهُ بِهِ سامعَ خَلْقِهِ، وحَقَّره وصَغَّره"

Imam Ahmad mengatakan, telah menceritakan kepada kami Abu Na' im, telah menceritakan kepada kami Al-A'masy, dari Amr ibnu Murrah yang mengatakan bahwa ketika kami sedang duduk di majelis Abu Ubaidah, lalu mereka berbincang-bincang tentang masalah riya. Maka berkatalah seorang lelaki yang dikenal dengan julukan Abu Yazid, bahwa ia pernah mendengar Abdullah ibnu Arnr mengatakan bahwa Rasulullah Saw. telah bersabda: Barang siapa yang pamer kepada orang lain dengan perbuatannya, maka Allah akan memamerkannya di hadapan makhluk-Nya dan menjadikannya terhina dan direndahkan.

Imam Ahmad telah meriwayatkannya pula dari Gundar dan Yahya Al-Qattan, dari Syu'bah, dari Amr ibnu Murrah, dari seorang lelaki, dari Abdullah ibnu Amr, dari Nabi Saw., lalu disebutkan hal yang semisal.

Dan termasuk hal yang berkaitan dengan makna firman-Nya: orang-orang yang berbuat ria. (Al-Ma'un: 6) ialah bahwa barang siapa yang melakukan suatu perbuatan karena Allah, lalu orang lain melihatnya dan membuatnya merasa takjub dengan perbuatannya, maka sesungguhnya hal ini bukan termasuk perbuatan riya.

Dalil yang membuktikan hal ini ialah apa yang telah diriwayatkan oleh Al-Hafiz Abu Ya'la Al-Mausuli di dalam kitab musnadnya, bahwa:

حَدَّثَنَا هَارُونُ بْنُ مَعْرُوفٍ، حَدَّثَنَا مَخْلَدُ بْنُ يَزِيدَ، حَدَّثَنَا سَعِيدُ بْنُ بَشِيرٍ، حَدَّثَنَا الْأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: كُنْتُ أَصَلِّي، فَدَخَلَ عَلَيَّ رَجُلٌ، فَأَعْجَبَنِي ذَلِكَ، فَذَكَرْتُهُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: "كُتِبَ لَكَ أَجْرَانِ: أَجْرُ السِّرِّ، وَأَجْرُ الْعَلَانِيَةِ"

telah menceritakan kepada kami Harun ibnu Ma'ruf, telah inenceritakan kepada kami Makhlad ibnu Yazid, telah menceritakan kepada kami Sa'id ibnu Basyir, telah menceritakan kepada kami Al-A'masy; dari Abu Saleh, dari Abu Hurairah r.a. yang mengatakan bahwa ketika aku sedang salat, tiba-tiba masuklah seorang lelaki menemuiku, maka aku merasa kagum dengan perbuatanku. Lalu aku.ceritakan hal tersebut kepada Rasulullah Saw., maka beliau Saw. bersabda: Dicatatkan bagimu dua pahala, pahala sembunyi-sembunyi dan pahala terang-terangan.

Abu Ali alias Harun ibnu Ma'ruf mengatakan, telah sampai kepadaku bahwa Ibnul Mubarak pernah mengatakan bahwa hadis ini adalah sebaik-baik hadis bagi orang-orang yang riya. Bila ditinjau dari segi jalurnya hadis ini garib', dan Sa'id ibnu Basyir orangnya pertengahan, dan riwayatnya dari Al-A'masy jarang, tetapi selain dia ada yang meriwayat-kan hadis ini dari Al-A'masy.

قَالَ أَبُو يَعْلَى أَيْضًا: حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى بْنِ مُوسَى، حَدَّثَنَا أَبُو دَاوُدَ، حَدَّثَنَا أَبُو سِنان، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، الرَّجُلُ يَعْمَلُ الْعَمَلَ يَسُرُّه، فَإِذَا اطُّلعَ عَلَيْهِ أَعْجَبَهُ. قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَهُ أَجْرَانِ: أَجْرُ السر وَأَجْرُ الْعَلَانِيَةِ".

Abu Ya’la mengatakan, telah menceritakan kepada kami Muhammad ibnul Musanna ibnu Musa, telah menceritakan kepada kami Abu Daud, telah menceritakan kepada kami Abu Sinan, dari Habib ibnu Abu Sabit, dari Abu Saleh, dari Abu Hurairah r.a. yang mengatakan bahwa pernah seorang lelaki bertanya kepada Rasulullah Saw., "Wahai Rasulullah, seorang lelaki melakukan suatu amal kebaikan yang ia sembunyikan. Tetapi bila ada yang melihatnya, ia merasa kagum dengan amalnya." Maka Rasulullah Saw. bersabda: Dia mendapat dua pahala, pahala sembunyi-sembunyi dan pahala terang-terangan.

Imam Turmuzi telah meriwayatkannya dari Muhammad ibnul Musanna dan Ibnu Majah, dari Bandar, keduanya dari Abu Daud At-Tayalisi, dari Abu Sinan Asy-Syaibani yang namanya Dirar ibnu Murrah. Imam Turmuzi mengatakan bahwa hadis ini garib. Al-A'masy telah meriwayatkannya dan juga yang lainnya, dari Habib, dari Abu Saleh secara mursal.

قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: حَدَّثَنِي أَبُو كُرَيْب، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، عَنْ شَيْبَانَ النَّحْوِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ، حَدَّثَنِي رَجُلٌ، عَنْ أَبِي بَرْزَةَ الْأَسْلَمِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم لما نَزَلَتْ هَذِهِ الْآيَةُ: {الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ} قَالَ: "اللَّهُ أَكْبَرُ، هَذَا خَيْرٌ لَكُمْ مِنْ أَنْ لَوْ أُعْطِيَ كُلُّ رَجُلٍ مِنْكُمْ مِثْلَ جَمِيعِ الدُّنْيَا، هُوَ الَّذِي إِنْ صَلَّى لَمْ يَرْجُ خَيْرَ صِلَاتِهِ، وَإِنْ تَرَكَهَا لَمْ يَخَفْ رَبَّهُ".

Abu Ja'far ibnu Jarir mengatakan, telah menceritakan kepadaku Abu Kuraib, telah menceritakan kepada kami Mu'awiyah ibnu Hisyam, dari Syaiban An-Nahwi, dari Jabir Al-Ju'fi, telah menceritakan kepadaku seorang lelaki, dari Abu Barzah Al-Aslami yang mengatakan bahwa ketika diturunkan firman-Nya: (yaitu) orang-orang yang lalai dari salatnya. (Al-Ma'un: 5) Maka Rasulullah Saw. bersabda: Allahu Akbar (AllahMahabesar), ini lebih baik bagi kalian daripada sekiranya tiap-tiap orang dari kalian diberi hal yang semisal dengan dunia dan seisinya. Dia adalah orang yang jika salat tidak dapat diharapkan kebaikan dari salatnya, dan jika meninggalkannya dia tidak takut kepada Tuhannya.

Di dalam sanad hadis ini terdapat Jabir Al-Ju'fi, sedangkan dia orangnya daif dan gurunya tidak dikenal lagi tidak disebutkan namanya; hanya Allah-lah Yang Maha Mengetahui.

قَالَ ابْنُ جَرِيرٍ أَيْضًا: حَدَّثَنِي زَكَرِيَّا بْنُ أَبَانٍ الْمِصْرِيُّ، حَدَّثَنَا عَمْرُو بْنُ طَارِقٍ، حَدَّثَنَا عِكْرمِة بْنُ إِبْرَاهِيمَ، حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ: {الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ} قَالَ: "هُمُ الَّذِينَ يُؤَخِّرُونَ الصَّلَاةَ عَنْ وَقْتِهَا".

Ibnu Jarir mengatakan pula, telah menceritakan kepadaku Zakaria ibnu Aban Al-Masri, telah menceritakan kepada kami Amr ibnu Tariq, telah menceritakan kepada kami Ikrimah ibnu Ibrahim, telah menceritakan kepadaku Abdul Malik ibnu Umair, dari Mus'ab ibnu Sa'd, dari Sa'd ibnu Abu Waqqas yang mengatakan bahwa ia pernah bertanya kepada Rasulullah Saw. tentang orang-orang yang lalai dari salatnya. Maka beliau Saw. menjawab: Mereka adalah orang-orang yang mengakhirkan salat dari waktunya.

Menurut hemat saya, pengertian mengakhirkan salat dari waktunya mengandung makna meninggalkan salat secara keseluruhan, juga mengandung makna mengerjakannya di luar waktu syar'i-nya, atau mengakhirkannya dari awal waktunya.

Hal yang sama telah diriwayatkan oleh Al-Hafiz Abu Ya'la, dari Syaiban ibnu Farukh, dari Ikrimah ibnu Ibrahim dengan sanad yang sama. Kemudian ia meriwayatkannya dari Ar-Rabi', dari Jabir, dari Asim, dari Mus'ab, dari ayahnya secara mauquf, bahwa karena lalai dari salatnya hingga waktunya terbuang. Hal ini lebih sahih sanadnya. Imam Baihaqi menilai daif predikat marfu'-nya dan menilai sahih predikat mauquf-nya, demikian pula yang dikatakan oleh Imam Hakim.

*******************
Firman Allah Swt.:

{وَيَمْنَعُونَ الْمَاعُونَ}
dan enggan (menolong dengan) barang berguna. (Al-Ma'un: 7)

Yakni mereka tidak menyembah Tuhan mereka dengan baik dan tidak pula mau berbuat baik dengan sesama makhluk-Nya, hingga tidak pula memperkenankan dipinjam sesuatunya yang bermanfaat dan tidak mau menolong orang lain dengannya, padahal barangnya masih utuh; setelah selesai, dikembalikan lagi kepada mereka. Dan orang-orang yang bersifat demikian benar-benar lebih menolak untuk menunaikan zakat dan berbagai macam amal kebajikan untuk mendekatkan diri kepada Allah Swt.

Ibnu Abu Najih telah meriwayatkan dari Mujahid, bahwa Ali pernah mengatakan bahwa yang dimaksud dengan al-ma'un ialah zakat. Hal yang sama telah diriwayatkan oleh As-Saddi, dari Abu Saleh, dari Ali. Hal yang sama telah diriwayatkan melalui berbagai jalurdari Ibnu Umar. Hal yang sama dikatakan oleh Muhammad ibnul Hanafiah, Sa'id ibnu Jubair, Ikrimah, Mujahid, Ata, Atiyyah Al-Aufi, Az-Zuhri, Al-Hasan, Qatadah, Ad-Dahhak, dan Ibnu Zaid.

Al-Hasan Al-Basri telah mengatakan bahwa jika dia salat pamer dan jika terlewatkan dari salatnya, ia tidak menyesal dan tidak mau memberi zakat hartanya; demikianlah makna yang dimaksud. Menurut riwayat yang lain, ia tidak mau memberi sedekah hartanya.

Zaid ibnu Aslam mengatakan bahwa mereka adalah orang-orang munafik; mengingat salat adalah hal yang kelihatan,'maka mereka mengerjakannya; sedangkan zakat adalah hal yang tersembunyi, maka mereka tidak menunaikannya.

Al-A'masy dan Syu'bah telah meriwayatkan dari Al-Hakam, dari Yahya ibnul Kharraz, bahwa Abul Abidin pernah bertanya kepada Abdullah ibnu Mas'ud tentang makna al-ma’un, maka ia menjawab bahwa makna yang dimaksud ialah sesuatu yang biasa dipinjam-meminjamkan di antara orang-orang, seperti kapak dan panci.

Al-Mas'udi telah meriwayatkan dari Salamah ibnu Kahil, dari Abul Abidin, bahwa ia pernah bertanya kepada Ibnu Mas'ud tentang makna al-ma’un, maka ia menjawab bahwa makna yang dimaksud ialah sesuatu yang biasa dipinjam-meminjamkan di antara sesama orang, seperti kapak, panci, timba, dan lain sebagainya yang serupa.

Ibnu jarir mengatakan, telah menceritakan kepadaku Muhammad ibnu Ubaid Al-Muharibi, telah menceritakan kepada kami Abul Ahwas, dari Abu Ishaq, dari Abul Abidin dan Sa'd ibnu Iyad, dari Abdullah yang mengatakan bahwa dahulu kami para sahabat Nabi Muhammad Saw. membicarakan makna al-ma’un, bahwa yang dimaksud adalah timba, kapak, dan panci yang biasa digunakan. Telah menceritakan pula kepada kami Khallad ibnu Aslam, telah menceritakan kepada kami An-Nadr ibnu Syamil, telah menceritakan kepada kami Syu'bah, dari Abu Ishaq yang mengatakan bahwa ia pernah mendengar Sa'd ibnu Iyad menceritakan hal yang sama dari sahabat-sahabat Nabi Saw.

Al-A'masy telah meriwayatkan dari ibrahim, dari Al-Haris ibnu Suwaid, dari Abdullah, bahwa ia pernah ditanya tentang makna al-ma’un. Maka ia menjawab, bahwa yang dimaksud adalah sesuatu yang biasa saling dipinjamkan di antara orang-orang, seperti kapak, timba, dan lain sebagainya yang semisal.

Ibnu Jarir mengatakan, telah menceritakan kepada kami Amr ibnul Ala Al-Fallas, telah menceritakan kepada kami Abu Daud At-Tayalisi, telah menceritakan kepada kami Abu Uwwanah, dari Asim ibnu Bahdalah, dari Abu Wa-il, dari Abdullah yang mengatakan bahwa kami di masa Nabi Saw. mengatakan bahwa yang dimaksud dengan al-ma’un ialah timba dan lain sebagainya yang sejenis, yakni tidak mau meminjamkannya kepada orang yang mau meminjamnya.

Abu Daud dan Nasai telah meriwayatkan hal yang semisal dari Qutaibah, dari Abu Uwwanah berikut sanadnya. Menurut lafaz Imam Nasai, dari Abdullah, setiap kebajikan adalah sedekah. Dan kami di masa Rasulullah Saw. menganggap bahwa al-ma’un artinya meminjamkan timba dan panci.

Ibnu Abu hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Affan, telah menceritakan kepada kami Hammad ibnu Salamah, dari Asim, dari Zurr, dari Abdullah yang mengatakan bahwa al-ma’un artinya barang-barang yang dapat dipinjam-pinjamkan, seperti panci, timbangan, dan timba.

Ibnu Abu Najih telah meriwayatkan dari Mujahid, dari Ibnu Abbas sehubungan dengan makna firman-Nya: dan enggan (menolong dengan) barang berguna. (Al-Ma'un: 7) Yakni peralatan rumah tangga. Hal yang sama telah dikatakan oleh Mujahid, Ibrahim An-Nakha'i, Sai'id ibnu Jubair, Abu Malik, dan lain-lainnya yang bukan hanya seorang, bahwa sesungguhnya makna yang dimaksud ialah meminjamkan peralatan rumah tangga (dapur).

Lais ibnu Abu Sulaim telah meriwayatkan dari Mujahid, dari Ibnu Abbas sehubungan dengan makna firman-Nya: dan enggan (menolong dengan) barang berguna. (Al-Ma'un: 7) Bahwa orang-orang yang disebutkan dalam ayat ini masih belum tiba masanya.

Al-Aufi telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: dan enggan (menolong dengan) barang berguna.
(Al-Ma'un: 7)

Ulama berbeda pendapat mengenai maknanya; di antara mereka ada yang mengatakan enggan mengeluarkan zakat, ada yang mengatakan enggan mengerjakan ketaatan, dan ada yang mengatakan enggan memberi pinjaman. Demikianlah menurut apa yang telah diriwayatkan oleh Ibnu Jarir.

Kemudian Ibnu Jarir meriwayatkan dari Ya'qub ibnu Ibrahim, dari Ibnu Aliyyah, dari Lais ibnu Abu Sulaim, dari Abu Ishaq, dari Al-Haris ibnu Ali, bahwa makna yang dimaksud dengan ayat ini ialah enggan meminjamkan kapak, panci, dan timba kepada orang lain yang memerlu-kannya.

Ikrimah mengatakan bahwa puncak al-ma'un ialah zakatul mal, sedangkan yang paling rendahnya ialah tidak mau meminjamkan ayakan, timba, dan jarum. Demikianlah menurut apa yang diriwayatkan oleh Ibnu Abu Hatim. Pendapat yang dikemukakan oleh Ikrimah ini baik, karena sesungguhnya pendapatnya ini mencakup semua pendapat yang sebelumnya, dan semuanya bertitik tolak dari suatu hal, yaitu tidak mau bantu-membantu baik dengan materi maupun jasa (manfaat).

Karena itulah disebutkan oleh Muhammad ibnu Ka'b sehubungan dengan makna firman-Nya: dan enggan (menolong dengan) barang berguna. (Al-Ma'un: 7) Bahwa makna yang dimaksud ialah tidak mau mengulurkan kebajikan atau hal yang makruf.

Di dalam sebuah hadis disebutkan:

«كُلُّ مَعْرُوفٍ صَدَقَةٌ»
Tiap-tiap kebajikan adalah sedekah.

Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Abu Sa’id Al-Asyaj, telah menceritakan kepada kami Waki', dari Ibnu Abu Zi-b, dari Az-Zuhri sehubungan dengan makna firman-Nya: dan enggan (menolong dengan) barang berguna. (Al-Ma'un: 7) Al-ma'un menurut dialek orang-orang Quraisy artinya materi (harta).

Sehubungan dengan hal ini telah diriwayatkan sebuah hadis yang garib lagi aneh sanad dan matannya. Untuk itu Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku dan Abu Zar'ah, keduanya mengatakan bahwa telah menceritakan kepada kami Qais ibnu Hafs, Ad-Darimi, telah menceritakan kepada kami Dalham ibnu Dahim Al-Ajali, telah menceritakan kepada kami Ali ibnu Rabi'ah An-Numairi, telah menceritakan kepadaku Qurrah ibnu Damus An-Numairi, bahwa mereka menjadi delegasi kaumnya kepada Rasulullah Saw., lalu mereka berkata, "Wahai Rasulullah, apakah yang akan engkau wasiatkan kepada kami?" Rasulullah Saw. menjawab, "Janganlah kamu enggan menolong dengan al-ma’un."

Mereka bertanya, "Wahai Rasulullah, apakah yang dimaksud dengan al-ma'un itu?" Rasulullah Saw. menjawab, "Dengan batu, besi, dan air." Mereka bertanya, "Besi yang manakah?" Rasulullah Saw. menjawab, "Panci kalian yang terbuat dari tembaga, kapak yang terbuat dari besi yang kamu gunakan sebagai sarana bekerjamu."

Mereka bertanya, "Lalu apakah yang dimaksud dengan batu?" Rasulullah Saw. menjawab, "Kendil kalian yang terbuat dari batu." Hadis ini garib sekali dan predikat marfu '-nya munkar, dan di dalam sanadnya terhadap nama perawi yang tidak dikenal; hanya Allah-lah Yang Maha Mengetahui.

Ibnul Asir di dalam kitab As-Sahabah telah menyebutkan dalam biografi Ali An-Numairi; untuk itu ia mengatakan bahwa Ibnu Mani' telah meriwayatkan berikut sanadnya sampai kepada Amir ibnu Rabi'ah ibnu Qais An-Numairi, dari Ali ibnu Fulan An-Nuamairi, bahwa ia pernah mendengar Rasulullah Saw. bersabda:

«الْمُسْلِمُ أَخُو الْمُسْلِمِ إِذَا لَقِيَهُ حَيَّاهُ بِالسَّلَامِ وَيَرُدُّ عَلَيْهِ مَا هُوَ خَيْرٌ مِنْهُ لَا يَمْنَعُ الْمَاعُونَ»
Orang muslim adalah saudara orang muslim lainnya; apabila mangucapkan salam, maka yang disalami harus menjawabnya dengan salam yang lebih baik darinya, ia tidak boleh mencegah al-ma’un.

Aku bertanya, "Wahai Rasulullah, apakah yang dimaksud dengan al-ma'un?'' Rasulullah Saw. menjawab:

«الْحَجَرُ والحديد وأشباه ذلك»
(Perabotan yang terbuat dari) batu dan besi dan lain sebagainya.

Hanya Allah-lah Yang Maha Mengetahui.'

Demikianlah akhir tafsir surat Al-ma'un, segala puji bagi Allah atas limpahan karunianya.

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