Tafsir Surat Al-Ikhlas tentang TAUHID Islam

Tafsir Surat Al-Ikhlas tentang TAUHID Islam

seperti yang sudah diketahui para pembaca budiman, dimana salah satu dasar tauhid islam adalah Surat Al-Ikhlas [QS 112] dari ayat 1 sampai ayat 4.

seperti yang telah dimuat dalam artikel sebelumnya "Tauhid Islam Omong Kosong?"

dimana Doktrin Tauhid Islamik dianggap sebagai dasar dan hakekat Islam yang paling agung dan akbar. Begitu hebatnya sehingga dia menentukan seseorang Muslim itu naik ke surga atau jatuh ke neraka!

Agama Islam mempercayai Quran sebagai kata-kata murni dari Allah yang didiktekan kata-perkata kepada Muhammad melalui Jibril yang datang mengajikan ayat-ayat-Nya kepada Nabi.

Muhammad hanya penerima semuanya secara pasif, tidak berbicara atau bertanya balik, tidak juga memasukkan pikiran pribadi dan gaya bahasanya sendiri kedalam tutur-kata Allah.

Kata-kata itu sendiri dipercayai sebagai Firman yang telah ada sejak kekal dan bukan suatu ciptaan. Maka yang bertutur dalam keseluruhan teks Al-Quran itu adalah Allah sendiri dan bukan Muhammad. Dan bilamana Allah menginginkan agar Muhammad yang meneruskan kata-kata Allah yang spesifik kepada (kelompok) orang tertentu, maka Allah akan memerintahkan Muhammad untuk mengutip Kalimat tersebut untuk di-relay kan secara verbatim. Dengan demikian akan terjaga kemurnian Firman dari satu Allah yang Tauhid, yang tidak bercampur dengan suara alah-alahan yang lain.

Mari kita baca-baca ayat Tauhid dalam Surat Al-Ikhlas,

قُلْ هُوَ اللَّهُ أَحَدٌ

Katakanlah: "Dialah Allah, Yang Maha Esa (QS 112:1)

اللَّهُ الصَّمَدُ

Allah adalah Tuhan yang bergantung kepada-Nya segala sesuatu. (QS 112:2)

لَمْ يَلِدْ وَلَمْ يُولَدْ

Dia tiada beranak dan tidak pula diperanakkan, (QS 112:3)

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

dan tidak ada seorangpun yang setara dengan Dia". (QS 112:4)

terus bagaimana tafsirnya menurut para ulama islam yang terkenal dikalangan warga muslim?

kita awali dengan Surat Al-Ikhlas ayat 1

قُلْ هُوَ اللَّهُ أَحَدٌ

Katakanlah: "Dialah Allah, Yang Maha Esa (QS 112:1)

pertama menurut tafsir Al-Tustari

Say: ‘He is God, One,He has neither equal (kufʾ) nor likeness (mathal)

Muhammad berkata: Beliau adalah TUHAN, hanya satu, tidak ada yang menyamai dan menyerupaiNYA

tafsir menurut Al-Jajalayn

Say: ‘He is God, One (Allāhu is the predicate of huwa, ‘He is’, and ahadun is its substitution or a second predicate).

muhammad berkata: Beliau adalah TUHAN, yang hanya satu

menurut Tanwir al-Miqbas min Tafsir Ibn ‘Abbas
And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: He is Allah, the One!): '(Say: He is Allah, the One!) the people of Quraysh asked the Prophet (pbuh): “O Muhammad! Describe for us your Lord; is He made of gold or silver?” And so Allah revealed this surah to describe His attributes and traits, saying: say to Quraysh, O Muhammad: He is Allah, the One, He has no son or partner.
Dan dari narasi pada otoritas Ibnu 'Abbas bahwa ia berkata mengenai interpretasi dari Allah berkata (Katakanlah: Dia adalah Allah, Satu!):' (Katakanlah: Dia adalah Allah, Satu) orang-orang Quraisy meminta Nabi (saw): "Wahai Muhammad! Jelaskan bagi kita Tuhanmu; Dialah yang terbuat dari emas atau perak "Dan Allah menurunkan surah ini untuk menjelaskan atribut dan sifat-sifat-Nya, mengatakan:? mengatakan kepada Quraisy, O Muhammad: Dia adalah Allah, Satu, Dia tidak memiliki anak atau pasangan.

menurut Asbab Al-Nuzul by Al-Wahidi

(Say: He is Allah, the One! Allah, the eternally Besought of all…) [112:1-4]. Qatadah, al-Dahhak and Muqatil said: “A group of Jewish people went to the Prophet, Allah bless him and give him peace, and said to him: 'Describe to us your Lord, for He has revealed His description in the Torah. Tell us: what is He made of? And to which species does He belong? Is He made of gold, copper or silver? Does He eat and drink? Who did He inherit this world from? And to whom will He bequeath it?' And so Allah, gloried and exalted is He, revealed this Surah. It is Allah's specific lineage. Abu Nasr Ahmad ibn Ibrahim al-Mihrajani informed us> 'Ubayd Allah ibn Muhammad al-Zahid> Abu'l-Qasim ibn Bint Mani'> his grandfather Ahmad ibn Mani'> Abu Sa'd al-Saghghani> Abu Ja'far al-Razi> al-Rabi' ibn Anas> Abu'l-'Aliyah> Ubayy ibn Ka'b who related that the idolaters said to the Messenger of Allah, Allah bless him and give him peace: “What is the lineage of your Lord?” and so Allah, exalted is He, revealed (Say: He is Allah, the One! Allah, the eternally Besought of all). The eternally Besought of all (al-Samad) is Him Who (begetteth not nor was begotten) for anyone who is begotten will certainly die and whoever dies will be inherited. Allah does not die nor is He inherited. (And there is none comparable unto Him), He does not have anyone who resembles Him or is like Him (Naught is as His likeness…) [42:11]. Abu Mansur al-Baghdadi informed us> Abu'l-Hasan al-Sarraj> Muhammad ibn 'Abd Allah al-Hadrami> Surayj ibn Yunus> Isma'il ibn Mujalid> Mujalid> al-Sha'bi> Jabir who said: “The Prophet, Allah bless him and give him peace, was asked: 'O Messenger of Allah, tell us about the lineage of your Lord!' And so this Surah (Say: He is Allah, the One!...) was revealed”.

menurut Kashf Al-Asrar

Say: “He is God, One; God, the Self-Sufficient....”

“O Muḥammad! The estranged have asked you about My lineage. Say: 'God, One.'” God is one and unique, one in Essence and attributes, one in exaltedness and power, one in divinity and lordhood, one in beginninglessness and endlessness. He is worthy of Godhood, knower of God-work, generous and lovingly kind, gentle and ever-merciful, the good God. He is the knower of secrets and whispers, the holder of the highest horizon, the creator of the Throne and the earth, near to everyone familiar, worthy of every laudation, the light of solicitude, apparent in the hearts of His friends, hidden from the eyes, manifest through artisanry.

O far from the eyes, You and my heart are in one place!

You are apparent to the heart but not to the eyes.

God, the Self-Sufficient. It is He from whom sufficiency is sought in needs and in whom refuge is sought in turns of fortune. The Self-Sufficient is He whom the servants need and require. The hope of the disobedient and the destitute is in Him, the remedy of trials comes from His generosity, the happiness of the poor is in His majesty and beauty. Blessed is he whose intimate is His name, exalted is he whose portion is remembering Him, happy is the heart that is bound to Him, pure the tongue that is mentioning Him, delighting in life is he whose days pass in love and affection for Him!

One person is joyful in paradise, another in the Friend. The Friend is the portion of him whose aspiration is all He.

I have an eye, all of it filled with the form of the Friend.

Happy am I with my eye so long as the Friend is within it.

Separating the eye from the Friend is not good-

either He's in place of the eye, or the eye itself is He.

The Self-Sufficient is He who is hallowed beyond comprehension by the knowledge of created things, the perception of their eyes, or the view of their recognitions. The Self-Sufficient is He in whose majesty intellects are bewildered, in whose beauty intelligences are distracted, in perceiving whose secret core understandings are incapable, from whose command thoughts are turned upside down, from whose severity livers are bloodied, and from whose recognition hearts melt.

The Pir of the Tariqah said, “The others are lost in His existence, and the traces and vestiges are effaced in the witnessing of His rightful due.”

An existence whose limits open up to nonexistence is a metaphorical existence, not the existence of the Haqiqah. O poor man, read the verse of your nonexistence from the tablet of eternity and raise the flag of your nonbeing in the world of His Being. Become confounded in the contemplation of the eternal Witness and become unaware of your own awareness. Put your being into bowing and prostration, and tear the cloak of metaphorical existence before the existence of the majesty of the Haqiqah and say to Him,

“When I'm with myself, I'm less than nonexistence, less.

When I'm with You, I'm the whole world.

Take me and keep me, gratis,

even if gratis I'm expensive.”

It has also been said that every verse of this surah is a commentary on the previous verse. When it is said, “Who is He?”, you should say “God.” When it is said, “Who is God?”, you should say “One.” When it is said, “Who is the One?”, you should say, “the Self-Sufficient.” When it is said, “Who is the Self-Sufficient?”, you should say, “He who begets not, nor was He begotten.” When it is said, “Who is it that begets not, nor was He begotten?” You should say, “like unto Him is none.”

It has also been said that He unveils the secret cores with His word He, He unveils the spirits with His word God, He unveils the hearts with His word One, and He unveils the souls of the faithful with the rest of the surah.

It has also been said that He unveils the enraptured with His word He and He unveils the tawḥīd-voicers with His word God. He unveils the recognizers with His word One, the ulama with His word Self-Sufficient, and the intelligent with His words He begets not, nor was He begotten, and like unto Him is none.

“O Muḥammad, say to the enraptured: He. That is enough intimation and allusion for them. Do not speak of name and attribute, for they are the jealous. They cannot see or hear anyone mentioning the name and attribute of the Friend, even though He is all of their heart, eyes, and tongue.” This is as they say:

In my passion for You the work reached the point

where I won't let my own eyes see Your face.

“Say to the recognizers: God. Their feet are on the carpet of solitariness. They are so drowned in the name God that they do not have any concern for negating others.

“Say to the tawḥīd-voicers: One, for their spirits take help from the light of tawḥīd and the repose of their spirits is in finding tawḥīd.

“Say to the knowers: God, the Self-Sufficient. They have taken the baggage of their need to the threshold of the self-sufficiency of the Possessor of Majesty. They will not come back without gifts.

“Say to the intelligent: He begets not, nor was He begotten, and like unto Him is none. You who have intelligence, at least perceive and know that He has no wife or child, no family or relatives, no likeness or similar: Nothing is as His likeness, and He is the Hearing, the Seeing [42:11].

“O Muḥammad! I called you 'beloved,' and the meaning of love is conformity and being the friend's deputy in every state. O Muḥammad! When your enemy speaks bad of you, I will answer. When he speaks bad of Me, you too should answer and discharge the rightful due of love in the meaning of conformity. The unbeliever ʿUqba called you a poet. I answered for your sake and as your deputy: 'It is not the words of a poet' [69:41]. When they speak ill of Me, you answer them: 'Say: He is God, One.' Ḥārith called you a soothsayer. I answered: 'It is not the words of a soothsayer' [69:42]. When someone calls Me ineffectual, you answer: 'God, the Self-Sufficient.' Walīd Mughayra called you a sorcerer: 'This is naught but sorcery passed along' [74:24]. I answered with a threat: 'I shall roast him in Saqar' [74:26]. Abū Lahab said to you, 'May you perish!' I answered: 'Perish the hands of Abū Lahab' [111:1]. You also, if the Magi say I have a peer and a spouse, answer 'He begets not, nor was He begotten.'”

tafsir Surat Al-Ikhlas ayat 2

اللَّهُ الصَّمَدُ
Allah adalah Tuhan yang bergantung kepada-Nya segala sesuatu. (QS 112:2)

apa makna kata BERGANTUNG dalam ayat diatas?

tempat bergantung itu adalah NYA, apa maksud ayat ini?

sehingga bila ditarik arti kalimat diatas, Tuhan yang bergantung kepadaNYA, artinya ada Tuhan lain diatas Allah. mohon dicermati.

tafsir menurut Al-Jajalayn
God, the Self Sufficient, Besought of all (Allāhu’l samad constitute a subject and a predicate) [al-samad means] the One Who is always sought at times of need,

Tanwir al-Miqbas min Tafsir Ibn ‘Abbas
(Allah, the eternally Besought of all!) the Master whose glory is at its peak and for Whom all created beings are in need; it is also said that (al-Samad) means: He Who does not eat or drink; it is also said that this means: He Who does not have an interior; it is also said that this means: the Everlasting; and it is also said this means: the Sufficient; and it is also said this means: He who does not have an entrance or exit.

Tafsir al-Tustari
God, the Self-Sufficient, Besought of all.He said:The Self-Sufficient, Besought of all (al-Ṣamad) is the Master (al-Sayyid) who is resorted to for all needs (ḥawāʾij) and exigencies (ʿawāriḍ). The meaning of [al-Ṣamad] is the One who is resorted to (al-Maṣmūd ilayhi).Then he said:The Self-Sufficient, Besought of all is the One who has no need of food and drink.

tafsir Surat Al-Ikhlas ayat 3

لَمْ يَلِدْ وَلَمْ يُولَدْ

Dia tiada beranak dan tidak pula diperanakkan, (QS 112:3)

menurut Tafsir al-Jalalayn
He neither begot, for no likeness of Him can exist, nor was begotten, since createdness is precluded in His case.

menurut Tanwir al-Miqbas min Tafsir Ibn ‘Abbas
And it is also said that al-Samad means:(He begetteth not nor was begotten) He says: He did not inherit and will not be inherited; and it is also said this means: He does not have a son who will inherit His dominion and He was not begotten, which means that He did not inherit His dominion.

Tafsir al-Tustari
He neither begot,such that He appoints heirs, nor was begotten, for in that case His sovereignty (mulk) would be something temporal (muḥdath). It is also a confirmation of His unicity (waḥdāniyya), and a disavowal of His dependence on causes (asbāb), and a refutation (radd) of the disbelievers.

tafsir Surat Al-Ikhlas ayat 4

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

dan tidak ada seorangpun yang setara dengan Dia". (QS 112:4)

menurut Tafsir al-Jalalayn

Nor is there anyone equal to Him’, neither match nor comparison (lahu, ‘to Him’, is semantically connected to kufuwan, ‘equal’, but precedes it because it is the object of the intended negation; ahadun, ‘anyone’, which is the subject of yakun, ‘is there’, has been placed after the predicate of the latter [kufuwan, ‘equal’] in order to retain the harmony of the end-rhyme [of the verses]).

menurut Tanwir al-Miqbas min Tafsir Ibn ‘Abbas

(And there is none comparable unto Him) He says: He does not have an opposite, peer, or equal nor anyone who may resemble or begin to resemble Him; and it is also said this means: He does not have any co-equal who would compete with Him about dominion and sovereignty'.

Tafsir al-Tustari

nor is there anyone equal to Him.’It means: no one is comparable to Him — [taking the word kufūʾ] as having been brought forward [in the verse].His words, Exalted is He:

setelah membaca tafsir-tafsir dari Surat Al-Ikhlas diatas, bagaimana menurut anda?

benarkah ALLAH itu esa? atau Allah itu jamak?

silahkan komentari tafsir tersebut sesuai kemampuan anda

semoga bermanfaat.