Allah Almighty says: {Did We not give you long enough lives to take heed for anyone who wished to take heed? And the warner did come to you} [Surat Fātir: 37]
Allah -Ta'ālā- berfirman, “Bukankah Kami telah memanjangkan umurmu untuk dapat berpikir bagi orang yang mau berpikir, padahal telah datang kepadamu seorang pemberi peringatan?!" (QS. Fāṭir: 37)
Ibn ‘Abbās (may Allah be pleased with him and his father), as well as the expert scholars, maintained that the verse means: Did we not give you sixty years? This statement is supported by a Hadīth we will list later by the Will of Allah. It was also said it means eighteen years. Others such as Al-Hasan, Al-Kalbi, and Masrūq said it means forty years; and this opinion was also quoted from Ibn ‘Abbās (may Allah be pleased with him and his father). It is reported that when the residents of Madīnah reached forty years of age, they dedicated themselves to worship only. It was also said that 'long enough lives' [in the verse] refers to reaching puberty.
Ibnu 'Abbās -raḍiyallāhu 'anhumā- dan para ulama menjelaskan bahwa maknanya: bukankah Kami telah memanjangkan usia kalian 60 tahun? Juga dikuatkan oleh hadis yang akan kami sebutkan insya Allah. Konon, juga bermakna: delapan belas tahun. Dan konon: empat puluh tahun; sebagaimana dikatakan oleh Hasan Al-Baṣriy, Al-Kalbiy, dan Masrūq, dan juga telah dinukil dari Ibnu 'Abbās -raḍiyallāhu 'anhumā-. Mereka juga menukilkan, bahwa penduduk Madinah bila telah berumur empat puluh tahun maka dia akan berkonsentrasi untuk beribadah. Ada juga yang mengatakan bahwa itu ketika usia balig.
Regarding Allah’s saying: {And the warner did come to you}, Ibn ‘Abbās (may Allah be pleased with him and his father) and the majority of scholars said that the warner refers to the Prophet (may Allah’s peace and blessings be upon him). ‘Ikrimah, Ibn ‘Uyaynah, and others said that the warner refers to old age; and Allah knows best.
Firman Allah -Ta'ālā-: "Padahal telah datang kepadamu seorang pemberi peringatan"; dijelaskan oleh Ibnu 'Abbās -raḍiyallāhu 'anhumā- dan jumhur ulama, bahwa dia adalah Nabi -ṣallallāhu 'alaihi wa sallam-. Ada juga yang berpendapat bahwa maksudnya adalah uban, sebagaimana diterangkan oelh 'Ikrimah, Ibnu 'Uyainah, dan lainnya. Wallāhu a'lam.
1) One should be admonished by old age because the deeds that count are the last. It was authentically narrated that the Prophet (may Allah’s peace and blessings be upon him) said: “He whose last speech in this world is 'there is no god but Allah' will enter Paradise.” [Narrated by Ahmad]
1) Yang menjadi ukuran dalam hidup adalah pada akhir umur, karena amal perbuatan tergantung penutupnya. Ada hadis sahih dari Nabi -ṣallallāhu 'alaihi wa sallam- bahwa beliau bersabda, "Siapa yang akhir perkataannya (sebelum meninggal dunia): lā ilāha illallāh, maka dia akan masuk surga." (HR. Ahmad)
2) One must increase his good deeds because he does not know when he is going to die.
2) Seseorang harus memperbanyak amal saleh karena dia tidak tahu kapan akan meninggal.
3) Aging should inspire self-admonition because one becomes close to meeting Allah Almighty.
3) Semakin panjang usia seorang hamba maka semakin pantas untuk sadar dan bertobat, karena semakin dekat waktu menghadapnya kepada Allah -Ta'ālā-.
As for the relevant Hadīths,
Adapun hadis-hadis yang berkaitan dengan ini, sebagai berikut:
112/1 - First: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah excuses and grants forgiveness to a person until he reaches the age of sixty years.” [Narrated by Al-Bukhāri]
1/112- Pertama: Hadis dari Abu Hurairah -raḍiyallāhu 'anhu-, dari Nabi -ṣallallāhu 'alaihi wa sallam- beliau bersabda, "Allah telah menegakkan hujah kepada seseorang yang ditangguhkan ajalnya hingga mencapai 60 tahun." (HR. Bukhari)
Scholars stated: it means that Allah left him no excuse by giving him this long life span.
Para ulama berkata, maksudnya: Allah tidak menyisakan baginya alasan karena telah menangguhkannya selama itu. Bila dikatakan: (أَعْذَرَ الرَّجُل: a'żara ar-rajul), maka bermakna: orang itu telah mencapai puncak uzur.
1) Allah, Glorified and Exalted, has an irrefutable argument against His servants, as He granted them reason and understanding, sent messengers, revealed scriptures, and preserved legislations.
1) Allah -Subḥānahu wa Ta'ālā- memiliki hujah yang sempurna kepada hamba-hamba-Nya; yaitu Allah telah menganugerahi mereka akal dan pemahaman, mengutus rasul, menurunkan kitab, dan menjaga agama.
2) The believer must seize every opportunity to worship Allah, invest his time in what pleases Allah, refrain from sins, and prepare for a Day wherein he will have no excuse.
2) Hamba wajib memanfaatkan kesempatan untuk melakukan ketaatan kepada Allah dan menginvestasikan waktunya pada sesuatu yang mendatangkan rida Allah, menjauhi dosa dan maksiat, dan mempersiapkan diri untuk suatu hari yang tidak menyisakan uzur bagi hamba.
113/2- Second: Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “‘Umar (may Allah be pleased with him) used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them did not like that and said to ‘Umar: ‘Why do you bring in this boy to sit with us while we have sons his age?’ ‘Umar replied: ‘Because of his status, which you already know about.’ One day, ‘Umar called me and made me sit in the gathering of those people; and I thought that he must have called me to prove something to them. ‘Umar then asked them: ‘What do you say about the verse that says: {When there comes Allah’s help and the Conquest.} [Surat an-Nasr: 1]? Some of them said: ‘It is a command for us to praise Allah and ask for His forgiveness when He helps us and grants us victory.’ Some others kept quiet and said nothing. Thereupon, ‘Umar asked me: ‘Do you say the same, O Ibn ‘Abbās?’ I replied: ‘No.’ He said: ‘What do you say then?’ I replied: ‘That it is a sign of the Messenger’s death, of which Allah informed him. He says: {When there comes Allah’s help and the Conquest}, which is the sign of your imminent death, {then glorify the praise of your Lord, and ask His forgiveness. Indeed, He is ever Accepting of Repentance.} [Surat an-Nasr: 3] Upon that, ‘Umar said: ‘I do not know any interpretation for it other than what you have said.’” [Narrated by Al-Bukhāri]
2/113- Kedua: Ibnu 'Abbās -raḍiyallāhu 'anhumā- berkata, Dahulu Umar -raḍiyallāhu 'anhu- mengikutsertakanku bersama tetua-tetua Badar, sehingga sepertinya sebagian mereka merasa tidak nyaman dengan hal itu. Mereka berkata, "Mengapa anak ini ikut masuk bersama kita sedang kita juga memiliki anak semisalnya?!" Umar menjawab, "Dia seperti yang kalian ketahui." Kemudian suatu hari, Umar memanggilku dan memasukkanku bersama mereka. Aku tidak melihat bahwa dia memanggilku hari itu kecuali untuk memperlihatkan kepantasanku kepada mereka. Umar berkata,"Apa pendapat kalian tentang firman Allah -Ta'ālā-, "Apabila telah datang pertolongan Allah dan kemenangan." (QS. An-Naṣr: 1) Sebagian mereka menjawab, "Kita diperintahkan untuk memuji Allah dan memohon ampunan kepada-Nya bila kita diberi kemenangan dan penaklukan." Adapun sebagian yang lain hanya berdiam dan tidak menjawab apa pun. Lantas dia bertanya kepadaku, "Seperti itukah pendapatmu, wahai Ibnu 'Abbās?" Aku menjawab, "Tidak." "Lalu apa pendapatmu?," Tanyanya lagi. Aku menjawab, "Itu adalah pemberitahuan ajal Rasulullah -ṣallallāhu 'alaihi wa sallam- kepadanya. Allah berfirman, "Apabila telah datang pertolongan Allah dan kemenangan..." Itu adalah tanda ajalmu. "Maka bertasbihlah dengan memuji Rabb-mu dan mohonlah ampunan kepada-Nya. Sungguh, Dia Maha Penerima tobat." (QS. An-Naṣr: 3) Umar -raḍiyallāhu 'anhu- berkata, "Aku tidak mengetahui tafsirnya kecuali seperti yang engkau katakan." (HR. Bukhari)
114/3 Third: ‘Ā’ishah (may Allah be pleased with her) said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) did not observe any prayer after the revelation of this verse: {When there comes Allah’s help and the Conquest} except that he said during it: Subhānaka Rabbana wa bihamdik, Allāhumm-aghfir li' (Glory and praise be to You, Our Lord. O Allah, forgive me).” [Narrated by Al-Bukhāri and Muslim]
3/114- Ketiga: Aisyah -raḍiyallāhu 'anhā- berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- tidak pernah melakukan satu salat sejak diturunkan kepadanya, "Apabila telah datang pertolongan Allah dan kemenangan..." kecuali beliau membaca, Subḥānaka rabbanā wa biḥamdika, allāhumma-gfir lī (Mahasuci Engkau, wahai Rabb kami, aku memuji-Mu. Ya Allah, ampunilah aku)." (Muttafaq 'Alaih)
In another version also narrated by Al-Bukhāri and Muslim, ‘Ā’ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to recite frequently in Rukū‘ (bowing) and Sujūd (prostration): Subhānak Allahumma Rabbana wa bihamdik, Allahumm-aghfir li (Glory and praise be to You O Allah, Our Lord. O Allah, forgive me), in compliance with the command in the Qur’an.”
Pada riwayat lain di dalam Aṣ-Ṣaḥīḥain, dari Aisyah -raḍiyallāhu 'anhā-, "Rasulullah -ṣallallāhu 'alaihi wa sallam- terbiasa banyak mengucapkan doa berikut dalam rukuk dan sujudnya: Subḥānaka allāhumma rabbanā wa biḥamdika, allāhumma-gfir lī" (Mahasuci Engkau, Ya Allah Rabb kami, aku memuji-Mu. Ya Allah, ampunilah aku). Beliau mengimplementasikan perintah Al-Qur`ān."
“in compliance with the command in the Qur’an”: i.e. doing what he was commanded to do in the verse: {then glorify the praise of your Lord, and ask His forgiveness}
Makna "Beliau mengimplementasikan perintah Al-Qur`ān" adalah beliau melaksanakan apa yang diperintahkan kepada beliau di dalam firman Allah -Ta'ālā-, "Maka bertasbihlah dengan memuji Rabb-mu dan mohonlah ampunan kepada-Nya."
In another version narrated by Muslim: The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say more often before his death: “Subhānak Allahumma wa bihamdik, astaghfiruka wa atūbu Ilayk (Glory and praise be to You, O Allah, I seek Your forgiveness and repent to You).” ‘Ā’ishah said: “O Messenger of Allah, what are those words that you have accustomed yourself to say as of late?” He said: “There has been made a sign for me in my nation; when I saw that, I recited them (these words) {When there comes Allah’s help and the Conquest} to the end of the Sūrah.”
Dalam riwayat Muslim: "Rasulullah -ṣallallāhu 'alaihi wa sallam- sebelum meninggal banyak membaca, Subḥānaka allāhumma wa biḥamdika, astagfiruka wa atūbu ilaika (Mahasuci Engkau, Ya Allah, aku memuji-Mu. Aku mohon ampunan dan bertobat kepada-Mu)." Aisyah bercerita, aku bertanya, "Wahai Rasulullah, kalimat apakah ini yang kulihat engkau banyak membacanya?" Beliau menjawab, "Telah dijadikan sebuah tanda bagiku pada umatku, bila telah melihatnya maka aku akan mengucapkan kalimat-kalimat itu. Yaitu, "Apabila telah datang pertolongan Allah dan kemenangan..." Hingga akhir surah.
In another version narrated by Muslim: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say often: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh (Glory and praise be to Allah; I ask for Allah’s forgiveness and repent to Him). ‘Ā’ishah said: “O Messenger of Allah, I noticed that you recently say more often: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh.”
Masih dalam riwayat Muslim: "Rasulullah -ṣallallāhu 'alaihi wa sallam- banyak membaca, Subḥānallāhi wa biḥamdihi, astagfirullāh wa atūbu ilaihi (Mahasuci Allah, aku memuji-Nya. Aku mohon ampunan dan bertobat kepada Allah)." Aisyah berkata, aku bertanya, "Ya Rasulullah, aku melihatmu banyak membaca: Subḥānallāhi wa biḥamdihi, astagfirullāh wa atūbu ilaihi."
So he said: “My Lord informed me that I would see a sign in my nation, and when I see it I should often recite (these) words: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh (Glory and praise be to Allah; I ask for Allah’s forgiveness and repent to Him), and I have seen it: {When there comes Allah’s help and the Conquest} This verse refers to the Conquest of Makkah. {and you see people entering Allah’s religion in multitudes, then glorify the praise of your Lord, and ask His forgiveness. Indeed, He is ever Accepting of Repentance.}”
Beliau menjawab, "Rabb-ku telah mengabariku bahwasanya aku akan melihat sebuah tanda pada umatku, bila telah melihatnya maka aku akan memperbanyak bacaan: Subḥānallāhi wa biḥamdihi, astagfirullāh wa atūbu ilaihi. Sungguh aku telah melihatnya: "Apabila telah datang pertolongan Allah dan kemenangan..." Yaitu penaklukan Makkah. "Dan engkau melihat manusia berbondong-bondong masuk agama Allah, maka bertasbihlah dengan memuji Tuhanmu dan mohonlah ampunan kepada-Nya. Sungguh, Dia Maha Penerima tobat."
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وَجَدَ فِيْ نَفْسِهِ (wajada fī nafsihi): ada dalam dirinya sesuatu yang membuatnya marah.
1) It reflects the prestige that ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) enjoyed among the children of the Companions.
1) Tingginya kedudukan Abdullah bin 'Abbās -raḍiyallāhu 'anhumā- di antara anak-anak para sahabat.
2) It encourages pondering on the meanings of the Qur’an.
2) Anjuran menadaburi makna ayat-ayat Al-Qur`ān.
3) It instructs persistent repentance and asking for forgiveness, because they are keys to knowledge and all that is good.
3) Merutinkan istigfar dan tobat selamanya karena merupakan kunci kebaikan dan kunci ilmu.
4) It is recommended for the one who prays to recite often the following remembrance during bowing and prostration: “Subhānak Allāhumma Rabbana wa bihamdik, Allāhumm-aghfir li (Glory and praise be to You O Allah, Our Lord. O Allah, forgive me).”
4) Dianjurkan bagi orang yang salat untuk memperbanyak zikir ini ketika rukuk dan sujud: Subḥānakallāhumma rabbanā wa biḥamdika, allāhumma-gfir lī (Mahasuci Engkau, wahai Rabb kami, dan segala puji bagi-Mu. Ya Allah, ampunilah aku).
115/4- Fourth: Anas ibn Mālik (may Allah be pleased with him) reported: “Allah, Glorified and Exalted, sent down the Divine Revelation to the Messenger of Allah (may Allah’s peace and blessings be upon him) abundantly during the period preceding his death until he died at a time when the revelation had never been more abundant.” [Narrated by Al-Bukhāri and Muslim]
4/115- Keempat: Anas -raḍiyallāhu 'anhu- berkata, "Sesungguhnya Allah -'Azza wa Jalla- menurunkan wahyu secara berturut-turut kepada Rasulullah -ṣallallāhu 'alaihi wa sallam- sebelum wafatnya, hingga beliau tutup usia dengan wahyu yang sangat banyak." (Muttafaq 'Alaih)
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تَابعَ الْوَحْيَ (tāba'a al-waḥya): wahyu banyak diturunkan menjelang beliau wafat.
1) The exponential increase in revelation near the end of the life of the Prophet (may Allah’s peace and blessings be upon him) was an indication of his imminent death.
1) Banyaknya wahyu yang turun di akhir hidup Nabi -ṣallallāhu 'alaihi wa sallam- adalah tanda dekatnya ajal beliau.
2) Allah completed His favor upon this nation by keeping the recited revelation, which is the Qur’an and Sunnah, alive even though the revelation stopped following the death of the Messenger of Allah (may Allah’s peace and blessings be upon him). Allah Almighty kept His legislation preserved and alive among people. {It is We Who have sent down the Reminder, and it is We Who will preserve it.} [Surat al-Hijr: 9]
2) Disempurnakannya nikmat Allah kepada umat ini dengan terpeliharanya wahyu yang dibacakan kepada mereka, yaitu Al-Qur`ān Al-Karīm dan Sunnah yang suci. Sekalipun wahyu berhenti turun setelah Rasulullah -ṣallallāhu 'alaihi wa sallam- wafat, tetapi agama Allah tetap terjaga di tengah-tengah manusia: "Sesungguhnya Kamilah yang menurunkan Aż-Żikr (Al-Qur`ān), dan pasti Kami (pula) yang memeliharanya." (QS. Al-Ḥijr: 9)
116/5- Fifth: Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Every person will be resurrected in the same state he died in.” [Narrated by Muslim]
5/116- Kelima: Jābir -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Setiap hamba akan dibangkitkan sesuai dengan keadaannya ketika meninggal dunia." (HR. Muslim)
1) What counts is the final deeds. Therefore, the person should constantly do good deeds in order to be resurrected in the good state he died upon.
1) Yang menjadi ukuran keselamatan ialah amal-amal penutup; sehingga seorang hamba harus terus memperbaiki amalnya agar dibangkitkan dengan amal saleh yang ia lakukan di akhir hidupnya.
2) It urges the individual to constantly do more acts of worship because death strikes suddenly.
2) Anjuran memperbanyak ketaatan di semua waktu karena kematian datang tiba-tiba.