TRANSLATIONS THE AL - MAIDAH 3

By Drs. Hafidz 'Abdurrahman, MA
اليوم يئس الذين كفروا من دينكم فلا تخشوهم واخشون, اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا
This day the disbelievers despair have to (defeat) the religion. Therefore, do not you fear them, but you takutlah to me. On this day have I perfected your religion for you, you have make up my favor, and meridhai Islam has become a religion for you (QS Al-Maarij [5]: 3).
Tafsir Ayat
About when and where it was revealed this verse, al-Bukhari Hadith that has come from 'Umar bin al-ra Khaththab, which states:
There is a Jewish man said to him ( 'Umar), "Amirul Believers, verse in the middle of your book you read that, if revealed to us, the Jews, of course we will make day (verse decrease) as the day highway. "He ( 'Umar) said," which is Verse? "Male said:
) اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا (
'Umar said:

«قد عرفنا ذلك اليوم والمكان الذي نزلت فيه على النبي r وهو قائم بعرفة يوم جمعة»
We actually know the day and place of the verse was revealed to the Prophet saw., When he stood (wuquf) on the Day of `Arafah on Friday.
While the as-Suyuthi states:
Ibn Mandah has issued in the history books as-Shahâbah from 'Abdullah bin Jabalah bin Hibban bin Hajar. 'Abdullah received it from his father, while his father's Her grandfather, the Hibban who said:
«كنا مع رسول الله r وأنا أوقد تحت القدر فيها لحم الميتة فأنزل تحريم الميتة فأكفأت القدر»
We never saw the Prophet together .. At that time I'm heating vessel that contains the carrion, and then Allah sends down (v.) forbid the carcass (QS Al-Maarij [05]: 3), we concentrate container tersebut.Secara dalâlah (lafadz) can be concluded that the statement of 'Umar which states: 'Arafnâ dzâlika al yawm wa-al-al-eating ladzî nazalat fîhi' ala an-nabiy (we really know the day and place of the verse was revealed to the Prophet saw.), especially in phrases: al-ladzî nazalat fîhi ' ala an-nabiy, similar to the expression of: nazalat hâdzihi al-fi kadzâ paragraph (this verse was revealed in this context). In this case, according to Ibn Taimiyah, there is a difference, whether the means or the commentary? Including Musnad (Hadith marfû ') or not? A clear, al-Bukhari or include them as Musnad marfû '. Statement of 'Umar on the show for more, especially regarding the time and place.
While the history of the two, the dalâlah show that history is, indeed, the decrease in this paragraph. For, there is expressed with the fa 'at-ta'qîb, which berkonotasi result. However, history is not stated time and place. Therefore, most of the tafsir scholars, both classical and contemporary, such as Ibn Katsir and as-Sayis, for example, states that the decrease in the time and place of this verse refers to the history of al-Bukhari, as stated by 'Umar at the top. Meanwhile, the decrease in preference clause is rarely mentioned, except in history as-Suyuthi above.
Paragraph, this is not the last verse revealed to the messenger because the messenger is still alive after over 81 days. Verses that was revealed after the other, respectively, paragraph kalâlah, usury, and dayn (debt). Flysoul After paragraph (QS 2: 281) and dayn revealed, the Messenger is still alive for 9 nights. A clear, al-Maarij letter [5]: 3 This was revealed after the various events happening in the political life of Muslims, political entities, such as cleaning the Jews (Banu Qaynuqa ', Nadhir Banu, Banu Qurayzhah, and Khaybar) and political entities idolaters (Qurays Makkah ), conquest of Makkah, and the nomadic tribe tunduknya-nomadic tribe in the Arabian peninsula to the state Islamic Medina.
Therefore, if appropriate in the context of Allah SWT. and then said: al-Yawm [a] ya'is [a] al-ladîna kafarû min dînikum (Today, the disbelievers despair of religion). Here, using the phrase Allah al-ladzîna kafarû which is shîghat general, without takhshîsh, so keep konotasinya general, covering all the unbelievers. That is, after all these events, the unbelievers, both Jews, Christians and Pagans, has been desperate to destroy the religion and defeat you. Therefore, Allah then says: Fala takhsyawhum wakhsyawnî (Do not you fear them, but you takutlah to me). Here, God declares the fa 'at-ta'qîb, which explains the reason why the believers can not and do not even need to fear the disbelievers, but should only fear God. For, those who disbelieve, it does not feel able to destroy the religion and also the people.
Then God said, al-Yawm [a] akmaltu lakum dînakum (Today, I have perfected your religion for you), which means that explicitly, this paragraph states, that since this day (Friday, when the Prophet wuquf in 'Arafah) religious This was perfect, and no additional reduction. In fact, in fact, after the paragraph is down, there are still some signs that the law is revealed, as described above. Therefore, according to the as-Suyuthi, phrase: akmaltu lakum dînakum this is a form of isykâl (ambiguous). However, the ambiguous can be explained by as-Sayis well. According to him, that God has meant this is the perfect religion, that before the decrease in this paragraph, the laws of Islam, according to the knowledge of God-Temporal, and the potential for in-nasakh (deleted), but now everything is perfect and feasible to be implemented at each time and place. Here, perfection is seen in the Islamic substansinya when he teaches the basics of faith, law legislation (tasyrî 'al-ahkâm), and the individual (qawânîn al-ijtihad). On the other hand, people usually use the Arabic word din (religion) with the connotation that Syari'ah disyariatkan, covering faith and law Syariat; both religious, economic, governmental, social, education, or the other. This means, as the teachings, the teachings of Islam is perfect, covers all aspects of human life. No more Syariat aspects that have not been covered in it. This is reinforced by the word of God:
) ونزلنا عليك الكتاب تبيانا لكل شيء (
We have sent down to thee the Book of al-(al-Quran) to explain everything. (QS an-Nahl [16]: 89).
Meanwhile, the word of God that says, atmamtu wa 'alaykum ni'matî (I have perfected for you My favor), is meant to enter the city of Makkah favors the safe and quiet, while previously they have been expelled from Makkah and not to enter . However, after the conquest of Makkah, the idolaters of Makkah cleaned. Then, after the fall of Barâ'ah (at-Taubah), they are prohibited from doing Hajj in the House so that Islam can perform the Hajj with a calm and Hajj does not interfere with the idolaters.
Furthermore, Allah said: radhîtu lakum wa al-Islam [a] din [a] (I have meridhai you Islam as a religion). Said al-Islam here can mean musytarak (a word with many connotations), between the subject and the name of a particular religion, and may mean manqûl (words that have transformed its meaning from context to context Syariat language). Therefore, the principle applies here: al-manqûl râjih 'ala al-musytarak (word manqûl stronger rather than words musytarak). Thus, the phrase has connotations that God has meridhai al-Islam (Islam) as the religion of the Prophet Muhammad and the people. This is reinforced with the word of God:
) إن الدين عند الله الإسلام (
Indeed, religion (which diridhai) in the sight of Allah is Islam. (QS Ali 'Imran [3]: 19).
) ومن يبتغ غير الإسلام دينا فلن يقبل منه (
Anyone who is looking for religion than Islam, it was not that religion will be accepted. (QS Ali 'Imran [3]: 85).
Radhîtu lakum phrase wa al-Islam [a] din [a] is the proposition that out as the religion of Islam was revealed to the Prophet Muhammad. This can be understood from the structure of the sentence: radhîtu lakum wa al-Islam [a] din [an], with a preface lakum rather than object, al-Islam, which can mean hashr (to "only"-kan). Thus, can be defined, that He only meridhai Islam as a religion for you. This is in general al-verse commentary on the Quran.
Tafsir discourse: the connotations Din al-Quran
Those West straiteneth connotations the word has been only limited to the din spiritualisme and ritualisme, not more. In Arabic, the word is the word din musytarak (contains many meanings). Al-Quran sometimes use the word with connotations din replies (jazâ ') and accountability (computation), for example:
) فما يكذبك بعد بالدين (
Does that cause you deny (days) after the retaliation (the proofs) that? (QS at-Tin [95]: 7).
The word also can mean thâ'ah (obedient), for example:
) وادعوه مخلصين له الدين (
Worship God with mengikhlaskan ketaatanmu Him. (QS Al-A'raf [7]: 29).
can mean 'âdah (tradition), for example:
) لكم دينكم ولي دين (
To you your religion and tradition for tradition religion. (QS Al-Kafirun [109]: 6).
can also mean millah (religion), for example:
) شرع لكم من الدين ما وصى به نوحا والذي أوحينا إليك وما وصينا به إبراهيم وموسى وعيسى أن أقيموا الدين ولا تتفرقوا فيه (
He was religious about mensyariatkan you what has diwasiatkan him to Noah, that which We have revealed unto thee, and that which We have wasiatkan to Abraham, Moses, and Jesus, namely: Tegakkanlah religion and you do not-broken to pieces of it. (QS-Syura as [42]: 13).
can also mean syarî'at (faith and the law), for example:
) أفغير دين الله يبغون (
Will they find religion (faith and the law) the other's religion (faith and the law of) Allah. (QS Ali 'Imran [3]: 83).
Can also mean that the (al-things), power (as-sulthân), duress (al-qahr), maksiat (al-ma'shiyyah) and what the religion someone (yatadayyana bihi ar-rajul) Therefore, to determine meaning which is more appropriate to use the word must be returned in the qarînah lafdhiyyah (indicator words) that exist.
However, in al-Quran, religious connotations din as stated in general; millah cover, which means the basics of monotheism (ashl at-tawhîd), which teaches that there is no god but Allah, and syarî'at, including faith and Syariat law. Meanwhile, the din in the context of Islam is not Syariat down to the Prophet Muhammad saw. to set the human relationship with God, self, and each other.
Thus, the use of the term refers to the din of religious connotations, especially for the Islamic-style with a spiritualisme and ritualisme an sich is ahistoris.
Wacana Tafsir: Islam is a belief system and
Islam is the name used by Allah SWT. to mention the religion revealed to Prophet Muhammad saw., as stated in the letter of al-Maarij v. 3: radhîtu lakum wa al-Islam [a] din [an, or stated in the letter of Ali 'Imran: 85: waman yabtaghi ghayr [ a] al-Islam [a] din [a].
The scholars have agreed, that Islam is not only consists of a belief, but also Syariat. Syaltut Mahmud, a former al-Azhar Sheikh, said:
Who are mengimani faith (Islam) and ignore or take syariatnya Syariat but leave the faith, then according to God, he is not Muslim, and Islam in the eyes, he does not menapaki road keselamatan.Inilah expressed in the word Allah.:
) ياأيها الذين ءامنوا ادخلوا في السلم كافة (
O those who believe, you go to the Islamic religion in the kâffah (total). (QS Al-Baqarah [2]: 208).
In this case, Ibn Manzhur states, that is meant to go in with the whole Islamic syariatnya. Furthermore, Syaltut, that Islam requires the belief diintegrasikannya Syariat; each can not be separated. Is the basic belief that emit Syariat, while Syariat physical existence is born of faith. In other words, faith is the foundation, while building Syariat is standing on top of it. Therefore, faith without Syariat exist without a foundation of building, so abstract and difficult to measure. Instead, the building is also not without foundation as possible, because it will collapse. Therefore also, the scholars said, that faith is a spiritual aspect, while the physical aspect is Syariat.
Meanwhile, the syar'î, faith is faith that is rounded in accordance with reality (which diimani) and from the proof relating to God, angels, books, messengers, and the Day of Resurrection qadhâ 'qadar and the good and bad comes from God swt. Instead, the system is Syariat disyariatkan by God or the system-the basic principle disyariatkan by God to be used by people to manage the relationship with God, self, and each other. In this case, 'as-Saqqaf Alwi exactly once stated:
Allah sent down this Syariat to His Messenger saw. Described in all things that are required by his being in mengemban responsibilities are to them and ritualitas who were laid to shoulder them. Messenger of Allah. will not pass away before this perfect religion, with the testimony of Allah SWT. in these things, saying said:
) اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا (
On this day have I perfected your religion for you, recruit you to favor me, and Islam as a religion meridhai you. (QS Al-Maarij [5]: 3).
Therefore, anyone who thought that there is still something in this religion that has not been perfect, sejatinya suspicion that has been rejected with the word of God is.
Thus, Islam is a religion of perfect and complete, covering all aspects of human life. There is no single issue that has not been solved by Islam still so vague or unclear legal status. Prophet saw. Said:
«قد تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك»
I have left you in the bright-light, night is like day day; after which there will not be lost unless the person unlucky. (HR Ahmad bin Sariyyah from Irbadh).