فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّـهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
"Kemudian apabila kamu telah selesai mengerjakan sembahyang, maka hendaklah kamu menyebut dan mengingati Allah semasa kamu berdiri atau duduk, dan semasa kamu berbaring. Kemudian apabila kamu telah merasa tenteram (berada dalam keadaan aman) maka dirikanlah sembahyang itu (dengan sempurna
"And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.
JALALAIN :
«فإذا قضيتم الصلاة» فرغتم منها «فاذكروا الله» بالتهليل والتسبيح «قياما وقعودا وعلى جنوبكم» مضطجعين أي في كل حال «فإذا اطمأننتم» أمنتم «فأقيموا الصلاة» أدُّوها بحقوقها «إن الصلاة كانت على المؤمنين كتابا» مكتوبا مفروضا «موْقوتا» أي مقدرا وقتها فلا تؤخر عنه، ونزل لما بعث اصلى الله عليه وسلم طائفة في طلب أبي سفيان وأصحابه لما رجعوا من أحد فشكوا الجراحات
(Dan apabila kamu telah menyelesaikan solat, maka ingatlah Allah) dengan membaca tahlil dan tasbih (baik di waktu berdiri mahupun di waktu duduk dan berbaring) tegasnya pada setiap saat. (Kemudian apabila kamu telah merasa tenteram) yakni aman dari bahaya (maka dirikanlah solat itu) sebagaimana mestinya. (Sesungguhnya solat itu atas orang-orang yang beriman adalah suatu kewajiban) yakni suatu fardu (yang ditetapkan waktunya) maka janganlah diundur atau ditangguhkan mengerjakannya. Ayat berikut turun tatkala Rasulullah saw. mengirim satu pasukan tentera untuk menyusul Abu Sufyan dan anak buahnya ketika mereka kembali dari perang Uhud. Mereka mengeluh kerana menderita akibat luka.
AL-MAISIRIY :
فإذا أدَّيتم الصلاة، فأديموا ذكر الله في جميع أحوالكم، فإذا زال الخوف فأدُّوا الصلاة كاملة، ولا تفرِّطوا فيها فإنها واجبة في أوقات معلومة في الشرع
Ibnu Kathir :
Yakni dalam setiap keadaan. Hal itu, kerana baiknya hati, beruntung dan bahagianya terletak pada kembalinya mereka kepada Allah Subhaanahu wa Ta'aala, mencintai-Nya dan memenuhi hati dengan mengingat dan memuji-Nya. Yang demikian dapat dilakukan, salah satunya bahkan yang paling besarnyaadalah dengan solat secara sempurna, di mana solat itu pada hakikatnya merupakan penghubung antara seorang hamba dengan Tuhannya.
Dalam solat khauf yang ringkas tersebut tujuan dari solat tidak tercapai kerana hati dan badan ketika itu disibukkan oleh perkara lain, maka Allah Subhaanahu wa Ta'aala memerintakan untuk menutupi kekurangan tersebut dengan zikrullah dalam setiap keadaan. Manfaat zikrullah sangat banyak; hati dan badan yang sebelumnya lemah kerana memerangi musuh menjadi segar kembali dengannya, kerana memang zikrullah merupakan makanan bagi hati. Demikian juga zikrullah dengan sikap sabar dan teguh merupakan sebab keberuntungan dan kemenangan, sebagaimana firman Allah, "Wahai orang-orang yang beriman! Apabila kamu memerangi pasukan (musuh), maka berteguh hatilah kamu dan sebutlah (nama) Allah sebanyak-banyaknya agar kamu beruntung." (Terj. Al Anfaal: 45), dan hikmah-hikmah lainnya yang begitu banyak.
Faedah:
Tentang zikr di ayat ini ada tiga pendapat ulama:
- Pendapat pertama mengatakan, bahawa maksudnya kita diperintahkan juga berzikr ketika di luar solat, yakni ingatlah Allah dan tasbihkanlah di setiap saat dan di setiap waktu serta di setiap keadaan, baik malam mahupun siang, secara sembunyi atau terang-terangan, pagi mahupun petang, di darat mahupun di lautan, ketika safar mahupun ketika hadhar (tidak safar), ketika sihat mahupun ketika sakit dan pada setiap keadaan.
Maksud ayat tersebut bukanlah sebagaimana yang ditafsirkan oleh orang awam seperti menggoyang-goyang kepala ketika berzikr atau mengendalikan nafas ketika berzikr dan sebagainya. hal ini sama sekali tidak pernah dilakukan oleh Rasulullah s.a.w, para sahabat dan para tabiin.
- Pendapat kedua mengatakan, bahawa maksudnya apabila dalam solat kita tidak mampu berdiri, maka solatlah sambil duduk dan bila tidak mampu sambil duduk maka solatlah sambil berbaring.
- Pendapat ketiga mengatakan, bahawa maksudnya rasa takut kepada Allah (yang disertai rasa rajaa’/berharap dan cinta) meliputi mereka, baik ketika berdiri yakni ketika mereka melakukan aktifitas harian, mahupun ketika duduk yakni ketika santai dan ketika berbaring, yakni ketika tidur.
Secara sempurna, baik zahir mahupun batin, terpenuhi syarat, rukun, khusyu' dan segala yang menyempurnakannya. Oleh kerana itu, solat tidak boleh dilewatkan waktunya.
Imam Ahmad recorded that Abu `Ayyash Az-Zuraqi said, "We were with the Messenger of Allah in the area of `Usfan (a well known place near Makkah), when the idolators met us under the command of Khalid bin Al-Walid, and they were between us and the Qiblah. The Messenger of Allah led us in Zuhr prayer, and the idolators said, `They were busy with something during which we had a chance to attack them.' They then said, `Next, there will come a prayer (`Asr) that is dearer to them than their children and themselves.' However, Jibril came down with these Ayat between the prayers of Zuhr and `Asr,
﴿وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ﴾
(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)). When the time for prayer came, the Messenger of Allah commanded Muslims to hold their weapons and he made us stand in two lines behind him. When he bowed, we all bowed behind him. When he raised his head, we all raised our heads. The Prophet then prostrated with the line that was behind him while the rest stood in guard. When they finished with the prostration and stood up, the rest sat and performed prostration, while those who performed it stood up in guard after the two lines exchanged position. The Prophet then bowed and they all bowed after him, then raised their heads after he raised his head. Then the Prophet performed prostration with the line that was behind him, while the rest stood in guard. When those who made prostration sat, the rest prostrated. The Prophet then performed the Taslim and ended the prayer. The Messenger of Allah performed this prayer twice, once in `Usfan and once in the land of Banu Sulaym.''' This is the narration recorded by Abu Dawud and An-Nasa'i, and it has an authentic chain of narration and many other texts to support it. Al-Bukhari recorded that Ibn `Abbas said, "Once the Prophet led the Fear prayer and the people stood behind him. He said Allahu-Akbar and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Rak`ah and those who had prayed the first Rak`ah left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer, but they were guarding one another during the prayer.'' Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah led them in the Fear prayer. A group of them stood before him and a group behind him. The Prophet led those who were behind him with one Rak`ah and two prostrations. They then moved to the position of those who did not pray, while the others stood in their place, and the Messenger of Allah performed one Rak`ah and two prostrations and then said the Salam. Therefore, the Prophet prayed two Rak`ah while they prayed one. An-Nasa'i recorded this Hadith, while Muslim collected other wordings for it. Collectors of the Sahih, Sunan and Musnad collections recorded this in a Hadith from Jabir. Ibn Abi Hatim recorded that Salim said that his father said,
﴿وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ﴾
(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)) refers to the Fear prayer. The Messenger of Allah led one group and prayed one Rak`ah, while the second group faced the enemy. Then the second group that faced the enemy came and Allah's Messenger led them, praying one Rak`ah, and then said the Salam. Each of the two groups then stood up and prayed one more Rak`ah each (while the other group stood in guard).'' The Group collected this Hadith with Ma`mar in its chain of narrators. This Hadith also has many other chains of narration from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collected these various narrations, as did Ibn Jarir. As for the command to hold the weapons during the Fear prayer, a group of scholars said that it is obligatory according to the Ayah. What testifies to this is that Allah said;
﴿وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ﴾
(But there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves) meaning, so that when necessary, you will be able to get to your weapons easily,
﴿إِنَّ اللَّهَ أَعَدَّ لِلْكَـفِرِينَ عَذَاباً مُّهِيناً﴾
(Verily, Allah has prepared a humiliating torment for the disbelievers).
﴿فَإِذَا قَضَيْتُمُ الصَّلَوةَ فَاذْكُرُواْ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً - وَلاَ تَهِنُواْ فِى ابْتِغَآءِ الْقَوْمِ إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ اللَّهِ مَا لاَ يَرْجُونَ وَكَانَ اللَّهُ عَلِيماً حَكِيماً ﴾
(103. When you have finished the Salah, remember Allah standing, sitting down, and on your sides, but when you are free from danger, perform the Salah. Verily, Salah is kitaban on the believers at fixed hours.) (104. And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not; and Allah is Ever All-Knowing, All-Wise.)
يَأْمُر اللَّه تَعَالَى بِكَثْرَةِ الذِّكْر عَقِيب صَلَاة الْخَوْف وَإِنْ كَانَ مَشْرُوعًا مُرَغَّبًا فِيهِ أَيْضًا بَعْد غَيْرهَا وَلَكِنْ هَاهُنَا آكَد لِمَا وَقَعَ فِيهَا مِنْ التَّخْفِيف فِي أَرْكَانهَا وَمِنْ الرُّخْصَة فِي الذَّهَاب فِيهَا وَالْإِيَاب وَغَيْر ذَلِكَ مِمَّا لَيْسَ يُوجَد فِي غَيْرهَا كَمَا قَالَ تَعَالَى فِي الْأَشْهُر الْحُرُم " فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسكُمْ " وَإِنْ كَانَ هَذَا مَنْهِيًّا عَنْهُ فِي غَيْرهَا وَلَكِنْ فِيهَا آكَد لِشِدَّةِ حُرْمَتهَا وَعِظَمهَا وَلِهَذَا قَالَ تَعَالَى " فَإِذَا قَضَيْتُمْ الصَّلَاة فَاذْكُرُوا اللَّه قِيَامًا وَقُعُودًا وَعَلَى جُنُوبكُمْ " أَيْ فِي سَائِر أَحْوَالكُمْ ثُمَّ قَالَ تَعَالَى " فَإِذَا اِطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاة " أَيْ فَإِذَا أَمِنْتُمْ وَذَهَبَ الْخَوْف وَحَصَلَتْ الطُّمَأْنِينَة " فَأَقِيمُوا الصَّلَاة " أَيْ فَأَتِمُّوهَا وَأَقِيمُوهَا كَمَا أُمِرْتُمْ بِحُدُودِهَا وَخُشُوعهَا وَرُكُوعهَا وَسُجُودهَا وَجَمِيع شُؤُونهَا وَقَوْله تَعَالَى " إِنَّ الصَّلَاة كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا " قَالَ اِبْن عَبَّاس أَيْ مَفْرُوضًا وَقَالَ أَيْضًا : إِنَّ لِلصَّلَاةِ وَقْتًا كَوَقْتِ الْحَجّ وَكَذَا رُوِيَ عَنْ مُجَاهِد وَسَالِم بْن عَبْد اللَّه وَعَلِيّ بْن الْحُسَيْن وَمُحَمَّد بْن عَلِيّ وَالْحَسَن وَمُقَاتِل وَالسُّدِّيّ وَعَطِيَّة الْعَوْفِيّ وَقَالَ عَبْد الرَّزَّاق عَنْ مَعْمَر عَنْ قَتَادَة إِنَّ الصَّلَاة كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا قَالَ اِبْن مَسْعُود : إِنَّ لِلصَّلَاةِ وَقْتًا كَوَقْتِ الْحَجّ وَقَالَ زَيْد بْن أَسْلَم إِنَّ الصَّلَاة كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا قَالَ مُنَجِّمًا كُلَّمَا مَضَى نَجْم جَاءَ نَجْم يَعْنِي كُلَّمَا مَضَى وَقْت جَاءَ وَقْت
