214 Am hasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahiqareeb 215. Yas'aloonaka maazaa yunfiqoona qul maaa anfaqtum min khairin falil waalidaini wal
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cobabaca : 1. am hasibtum ‘an tadkhulul jannata.. 2. ahasibannas an yaquulu amanna.. kebenaran pasti ada ujiannya, bahkan ujian besar insya Allah menunjukkan dekatnya seseorang dengan Allah..krn Nabi prnah bersabda bahwa ujian yg paling besar diterima Nabi dan Rasul..
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ Arab-Latin Am ḥasibtum an tadkhulul-jannata wa lammā ya`tikum maṡalullażīna khalau ming qablikum, massat-humul-ba`sā`u waḍ-ḍarrā`u wa zulzilụ ḥattā yaqụlar-rasụlu wallażīna āmanụ ma'ahụ matā naṣrullāh, alā inna naṣrallāhi qarībArtinya Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu cobaan sebagaimana halnya orang-orang terdahulu sebelum kamu? Mereka ditimpa oleh malapetaka dan kesengsaraan, serta digoncangkan dengan bermacam-macam cobaan sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya "Bilakah datangnya pertolongan Allah?" Ingatlah, sesungguhnya pertolongan Allah itu amat dekat. Al-Baqarah 213 ✵ Al-Baqarah 215 »Mau dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarangHikmah Mendalam Mengenai Surat Al-Baqarah Ayat 214 Paragraf di atas merupakan Surat Al-Baqarah Ayat 214 dengan text arab, latin dan terjemah artinya. Ada berbagai hikmah mendalam dari ayat ini. Terdokumentasikan berbagai penafsiran dari para pakar tafsir terhadap kandungan surat Al-Baqarah ayat 214, di antaranya seperti di bawah ini📚 Tafsir Al-Muyassar / Kementerian Agama Saudi ArabiaApakah kalian mengira wahai kaum Mukminin akan memasuki surga, sedang belum datang kepada kalian cobaan yang serupa dengan ujian yang telah menimpa kaum Mukminin yang telah berlalu sebelum kalian seperti cobaan kemiskinan, menderita berbagai penyakit, dilanda rasa takut dan cekaman kegelisahan, dan digoncang dengan berbagai macam rasa takut, hingga Rasul mereka dan kaum mukminin yang bersamanya mengatakan, lantaran menginginkan pertolongan yang segera dari Allah," Kapan Pertolongan Allah tiba ? " Ketahuilah, sesungguhnya pertolongan Allah itu dekat dengan kaum Mukminin.📚 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh, di bawah pengawasan Syaikh Dr. Shalih bin Abdullah bin Humaid Imam Masjidil Haram214. Apakah kalian -wahai orang-orang mukmin- menyangka akan masuk surga sedangkan kalian belum menerima ujian seperti yang diterima oleh orang-orang sebelum kalian. Mereka dahulu ditimpa kemiskinan dan penyakit yang berat, serta diguncang oleh beragam ketakutan. Bahkan ujian yang mereka terima memaksa mereka untuk meminta segera diberikan pertolongan dari Allah. Sehingga Rasul dan orang-orang mukmin yang menyertainya berkata, “Kapan pertolongan Allah akan datang?” Ingatlah, sesungguhnya pertolongan Allah itu dekat dengan orang-orang yang beriman dan bertawakkal kepada-Nya.📚 Tafsir Al-Madinah Al-Munawwarah / Markaz Ta'dzhim al-Qur'an di bawah pengawasan Syaikh Prof. Dr. Imad Zuhair Hafidz, professor fakultas al-Qur'an Universitas Islam Madinah214. Hai orang-orang beriman, apakah kalian mengira akan dapat masuk surga hanya dengan keimanan semata, sedangkan keimanan kalian belum diuji dengan musibah seperti yang menimpa orang-orang beriman sebelum kalian; mereka telah tertimpa kemiskinan, penyakit, ketakutan, dan berbagai musibah lainnya. Rasulullah dan orang-orang beriman merasa bahwa pertolongan Allah lama kedatangannya dengan mengatakan “Kapan akan datang pertolongan Allah yang telah dijanjikan kepada kita?” Bergembiralah dengan kedatangan pertolongan-Nya, karena sekarang telah datang dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Zubdatut Tafsir Min Fathil Qadir / Syaikh Dr. Muhammad Sulaiman Al Asyqar, mudarris tafsir Universitas Islam Madinah214. أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu cobaan sebagaimana halnya orang-orang terdahulu sebelum kamu? مَّسَّتْهُمُ الْبَأْسَآءُ Mereka ditimpa oleh malapetaka Yakni kemiskinan dan kefakiran. وَالضَّرَّآءُ dan kesengsaraan Yakni wabah penyakit dan luka-luka di jalan Allah. وَزُلْزِلُوا۟ serta digoncangkan Yakni ditakut-takuti dan diganggu dengan gangguan yang sangat. حَتَّىٰ يَقُولَ sehingga berkatalah Rasul Yakni keadaan ini terus berlangsung sampai pada titik dimana Rasul dan orang-orang yang bersamanya mengatakan perkataan ini. مَتَىٰ نَصْرُ اللَّـهِ ۗ “Bilakah datangnya pertolongan Allah?” Mereka mengatakan perkataan ini sebagai bentuk permohonan pertolongan dan merasakan lambatnya kedatangannya dan lamanya keterlambatannya. Maka Allah memberi mereka kabar gembira dengan firman-Nya أَلَآ إِنَّ نَصْرَ اللَّـهِ قَرِيبٌ Ingatlah, sesungguhnya pertolongan Allah itu amat dekat📚 Li Yaddabbaru Ayatih / Markaz Tadabbur di bawah pengawasan Syaikh Prof. Dr. Umar bin Abdullah al-Muqbil, professor fakultas syari'ah Universitas Qashim - Saudi Arabia1 . Jalan menuju surga tidak akan diraih kecuali dengan kesabaran, bacalah firman Allah { أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ } "Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu cobaan sebagaimana halnya orang-orang terdahulu sebelum kamu? Mereka ditimpa oleh malapetaka dan kesengsaraan, serta digoncangkan dengan bermacam-macam cobaan sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya "Bilakah datangnya pertolongan Allah?" Ingatlah, sesungguhnya pertolongan Allah itu amat dekat.". 2 . Barangsiapa yang menginginkan ketenangan dan menolak gangguan dan tidak pula ingin menyalahi dirinya, serta tidak menghendaki berhadapan dengan rintangan, maka dia tidak akan menggapai jalan menuju surga. { أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا }. 3 . Sesungguhnya iman itu menetap di lubuk hati setiap orang, akan tetapi ia butuh getaran yang kuat yang membuatnya terangkat dan nampak, oleh karena itu terkadang musibah dan tekanan membuat iman itu nampak. 4 . Tadabburilah ayat ini jika ummat tertimpa suatu musibah keras { حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ } ketika musibah tengah menghampiri mereka hingga musibah itu mencapai derajatnya yang paling keras, mereka pun berkata { مَتَىٰ نَصْرُ اللَّهِ } yakni mereka memohon kemenangan atas musuh-musuh mereka, dan mereka berdoa kepada Allah memohon penyelesaian masalah.📚 Tafsir Al-Wajiz / Syaikh Prof. Dr. Wahbah az-Zuhaili, pakar fiqih dan tafsir negeri Suriah214. Ataukah kalian mengira bahwa kalian akan dimasukkan surga hanya karena keimanan kalian saja dan tidak ditimpa sesuatu layaknya orang-orang sebelum kalian seperti penderitan, cobaan, ketakutan, kefakiran, sakit, lapar, dan diri mereka harus menerima ketakutan dan teror, serta dan mereka terus ditimpa musibah sampai pada keadaan dimana nabi dan orang-orang mukmin berkata ketika ditimpa musibah “Kapankah pertolongan Allah yang dijanjikan untuk kita datang?” Dan pertolongan Allah itu sangat dekat dengan orang-orang mukmin. Ayat ini turun pada hari peperangan khandaq, ketika orang-orang mukmin ditimpa kesusahan, penderitaan, panas, dingin, kehidupan yang sukar, an berbagai macam kesulitan, sebagaimana firman Allah SWT {Hunaalikabtalal mu’minuuna wazulziluu zilzaalan syadiidaa} Al-Ahzab 33/11Mau dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Tafsir Ash-Shaghir / Fayiz bin Sayyaf As-Sariih, dimuraja’ah oleh Syaikh Prof. Dr. Abdullah bin Abdul Aziz al-Awaji, professor tafsir Univ Islam MadinahApakah kalian mengira} kalian mengira {bahwa kalian akan masuk surga, padahal belum datang kepada kalian sesuatu seperti orang-orang terdahulu sebelum kalian} dan kalian belum ditimpa oleh hal serupa yang menimpa orang-orang terdahulu sebelum kalian {Mereka ditimpa kemelaratan} kefakiran dan kesusahan {penderitaan} penyakit {mereka diguncang} mereka diguncang dengan berbagai cobaan {sehingga Rasul dan orang-orang yang beriman bersamanya berkata, “Kapankah datang pertolongan Allah” Ingatlah, sesungguhnya pertolongan Allah itu dekat📚 Tafsir as-Sa'di / Syaikh Abdurrahman bin Nashir as-Sa'di, pakar tafsir abad 14 H214. Allah mengabarkan bahwasanya dia sudah pasti akan menguji hamba hambaNya dengan kesenangan dan kesengsaraan, serta kesulitan sebagaimana yang Dia lakukan terhadap orang-orang yang sebelumnya, karena itu adalah sunnahNya yang berjalan, yang tidak berganti dan tidak berubah. Yaitu bahwa barangsiapa yang menegakkan agama dan syariatNya, ia pasti akan diuji, apabila dia bersabar dalam perintah Allah dan tidak mempedulikan kesulitan yang menghadang di hadapannya, maka dia adalah orang yang benar dan mendapatkan kebahagiaan yang sempurna dan jalan kepemimpinan. Dan barangsiapa yang menjadikan fitnah ujian manusia seperti siksa dari Allah, yakni bahwa dia terhalang oleh segala kesulitan dari tujuan yang ditempuhnya, dan dia dibelokkan oleh cobaan-cobaan dari maksud dan sasarannya, maka dia adalah pembohong dalam pengakuan keimanannya ketika keimanan itu bukanlah dengan kekaguman, angan-angan, dan sebatas pengakuan, hingga perbuatan yang akan membenarkan atau mendustakannya. Sesungguhnya telah terjadi pada umat-umat terdahulu apa yang diceritakan oleh Allah tentang mereka, “mereka ditimpa oleh malapetaka dan kesengsaraan,” yakni, kemiskinan dan penyakit pada tubuh mereka, “serta digoncangkan dengan bermacam macam cobaan,” dengan berbagai macam ketakutan seperti ancaman pembunuhan dan pengusiran, harta mereka diambil, pembunuhan orang-orang yang dicintai, dan macam-macam hal yang berbahaya hingga kondisi mereka memuncak dan goncangan itu membuat mereka merasa bahwa kedatangan pertolongan Allah itu lambat padahal mereka yakin akan kedatangannya. Akan tetapi karena situasi yang dahsyat dan kesulitan itu hingga berkatalah “Rasul dan orang-orang yang beriman bersamanya, Bilakah datangnya Pertolongan Allah?’” Dan ketika datang pertolongan Allah pada kesusahan, dan setiap kali perkara telah terasa sulit kemudian menjadi lapang, Allah berfirman, “Ingatlah, sesungguhnya pertolongan Allah itu dekat.” Demikianlah setiap orang yang menegakkan kebenaran itu pasti akan diuji, dan ketika persoalannya semakin sulit dan susah lalu dia bersabar dan tegar menghadapinya, niscaya ujian tersebut akan berubah menjadi anugerah untuknya, dan segala kesulitan itu menjadi ketenangan, lalu Allah mengusulkan semua itu dengan kemenangannya atas musuh-musuhnya serta mengobati penyakit yang ada dalam hatinya. Ayat ini sejalan dengan firman Allah Subhanahu Wa Ta’ala "Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad diantaramu dan belum nyata orang-orang yang sabar." QS. Al-imran ayat 142 "ALIF LAM MIM. Apakah manusia itu mengira bahwa mereka dibiarkan saja mengatakan “Kami telah beriman”, sedang mereka tidak diuji lagi?. Dan sesungguhnya kami telah menguji orang-orang yang sebelum mereka, maka sesungguhnya Allah mengetahui orang-orang yang benar dan sesungguhnya Dia mengetahui orang-orang yang dusta" QS. Al-ankabut ayat 1-3 Ketika ujian itu ada, maka seseorang menjadi mulia atau menjadi hina karenanya.📚 Aisarut Tafasir / Syaikh Abu Bakar Jabir al-Jazairi, mudarris tafsir di Masjid NabawiMakna kata { أَمۡ حَسِبۡتُمۡ } Am Hasibtum Apakah engkau mengira. Kata Am di sini diartikan Al-munqathi’ah, terputus, mata diartikan seperti arti bal tetapi dan hamzah, sehingga menjadi pertanyaan untuk pengingkaran. Mengingkari perkiraan mereka karena tidak pada tempatnya. { لَمَّا } Lammaa Huruf lam merupakan lam nafiyah yang bermakna belum. { َّثَلُ } Matsalu Sifat dan keadaan orang-orang sebelum kalian. { ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ } Al-Ba’saa wadh Dharraa’ al-Ba’saa berarti kesusahan, yaitu kesusahan memenuhi kebutuhan atau yang lainnya. Sedangkan adh-Dharraa’ adalah penyakit, luka, ataupun pembunuhan. { مَتَىٰ نَصۡرُ ٱللَّهِۗ } Mata nashrullah pertanyaan berisi harapan, disebabkan lambatnya pertolongan datang. Makna ayat Allah Ta’ala mengingkari kaum mukminin dan mereka sedang dalam keadaan kesulitan dan kesusahan bahwa mereka akan masuk surga tanpa ujian dan cobaan, baik dalam diri, harta. Akan tetapi akan menimpa mereka apa yang telah menimpa orang-orang sebelum mereka dengan berbagai bentuk kesulitan dan penyakit, dan kegoncangan. Dimana hal itu adalah kegoncangan dan kekhawatiran dari berbagai hal yang menakutkan. Sampai-sampai Rasul dan orang-orang mukmin yang bersamanya mempertanyakan datangnya pertolongan yang dijanjikan kepada mereka. “Kapankah datang pertolongan Allah?”. Maka Allah Ta’ala menjawab pertanyaan mereka itu dengan firman Nya “Ketahuilah, sesungguhnya pertolongan Allah itu dekat.” Pelajaran dari ayat • Ujian dengan berbagai beban dari syariat, seperti jihad dengan mengorbankan jiwa, harta, merupakan hal yang penting sebagai jalan masuk ke dalam surga. • Anjuran untuk mengambil tealad dan contoh dari orang-orang shalih dalam beramal dan bersabar. • Kemungkinan untuk terjadi hal-hal yang manusiawi pada diri rasul, seperti kekhawatiran dan merasa lambat datangnya janji ilahi yang sangat ditunggu-tunggu kedatangannya. • Penjelasan mengenai ujian yang menimpa Rasulullah ﷺ dan para sahabatnya berupa kesulitan dan kesusahan, tatkala sedang berjihad dan diboikot oleh orang-orang dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 An-Nafahat Al-Makkiyah / Syaikh Muhammad bin Shalih asy-SyawiSurat Al-Baqarah ayat 214 Ini adalah arahan kepada nabi ﷺ dan pengikutnya yang pemberani serta anjuran bagi mereka tetap kokoh dan sadar mendapatkan pertolongan.📚 Hidayatul Insan bi Tafsiril Qur'an / Ustadz Marwan Hadidi bin Musa, ini menunjukkan bahwa termasuk sunnatullah yang tidak dapat dirubah adalah memberikan ujian dan cobaan kepada orang yang menegakkan agama dan syari'at-Nya . jika seseorang bersabar terhadap perintah Allah dan tidak peduli terhadap rintangan yang menghadang, maka dia adalah orang yang benar imannya dan akan memperoleh kebahagiaan secara sempurna. Sebaliknya, orang yang menjadikan gangguan manusia sebagai azab Allah, yakni rintangan tersebut malah menjadikannya berpaling dari perintah Allah dan agama-Nya, maka imannya dusta. Yakni kemiskinan yang sangat berat. Seperti penyakit. Misalnya diancam untuk dibunuh, diasingkan, diambil hartanya, dibunuh kekasihnya dsb. Cobaan tersebut bahkan sampai pada tingkatan menyangka lambatnya pertolongan Allah padahal mereka yakin terhadap pertolongan-Nya. Akan tetapi karena keadaan yang sangat kritis itu yang membuat mereka sampai berkata seperti itu. Ayat ini menunjukkan bahwa kelonggaran datang ketika terjadi kesempitan dan kemudahan setelah kesulitan. Setiap kali penderitaan semakin menjadi, maka ketika ia bersabar ujian berubah menjadi nikmat, kelelahan berubah menjadi istirahat, dan diakhiri dengan kemenangan terhadap musuh sekaligus obat terhadap rasa sakit di hati.📚 Tafsir Ringkas Kementrian Agama RI / Surat Al-Baqarah Ayat 214Ketika orang-orang mukmin di madinah menderita kemiskinan karena meninggalkan harta benda mereka di mekah dan juga akibat peperangan yang terjadi, Allah bertanya untuk menguji mereka. Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu cobaan seperti yang dialami orang-orang terdahulu sebelum kamu. Mereka ditimpa kemelaratan dan penderitaan, dan diguncang dengan berbagai cobaan, sehingga rasul dan orang-orang yang beriman bersamanya berkata, kapankah datang pertolongan Allah' ingatlah, sesungguhnya pertolongan Allah itu dekat. Ayat ini memotivasi orang-orang beriman yang sedang menghadapi bermacam kesulitan dan menumbuhkan keyakinan bahwa tidak lama lagi akan datang pertolongan Allah yang membawa mereka menuju kemenangan. Diriwayatkan bahwa seorang pria lanjut usia dan kaya raya bernama amr bin al-jamuh al-anshari bertanya kepada rasulullah, harta apa yang sebaiknya aku nafkahkan dan kepada siapa aku berikan' Allah lalu menurunkan ayat ini untuk menjawab pertanyaan tersebut. Mereka bertanya kepadamu, wahai nabi Muhammad, tentang apa yang harus mereka infakkan. Katakanlah, harta apa saja yang kamu infakkan, hendaknya diperuntukkan bagi kedua orang tua, kerabat, seperti saudara kandung, paman, bibi, dan anak-anak mereka, anak yatim, orang miskin, dan orang yang dalam perjalanan. Mereka hendaknya diprioritaskan untuk menerima infak sebelum orang lain. Infak pada ayat ini adalah sedekah yang bersifat anjuran, bukan zakat yang diwajibkan dalam agama dan telah ditentukan siapa yang berhak menerimanya seperti dibahas pada surah at-taubah/9 60. Dan kebaikan apa saja yang kamu kerjakan, maka sesungguhnya Allah maha mengetahui. Dalam ayat ini kata al-khair disebut dua kali; yang pertama berarti harta al-ma'l dan yang kedua berarti kebajikan dalam arti dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarangItulah kumpulan penjabaran dari berbagai ulama tafsir terkait isi dan arti surat Al-Baqarah ayat 214 arab-latin dan artinya, semoga bermanfaat untuk kita semua. Sokong dakwah kami dengan memberi backlink ke halaman ini atau ke halaman depan Link Tersering Dikaji Ada berbagai halaman yang tersering dikaji, seperti surat/ayat Yasin, Al-Waqi’ah, Do’a Sholat Dhuha, Shad 54, Al-Mulk, Al-Kahfi. Juga Asmaul Husna, Al-Baqarah, Ayat Kursi, Ar-Rahman, Al-Kautsar, Al-Ikhlas. YasinAl-Waqi’ahDo’a Sholat DhuhaShad 54Al-MulkAl-KahfiAsmaul HusnaAl-BaqarahAyat KursiAr-RahmanAl-KautsarAl-Ikhlas Pencarian surat al baqarah ayat 1-5, surat al-kautsar, at tariq, al baqarah 275, surat al mulk lengkap Dapatkan amal jariyah dengan berbagi ilmu bermanfaat. Plus dapatkan bonus buku digital "Jalan Rezeki Berlimpah" secara 100% free, 100% gratis Caranya, salin text di bawah dan kirimkan ke minimal tiga 3 group WhatsApp yang Anda ikuti Silahkan nikmati kemudahan dari Allah Ta’ala untuk membaca al-Qur’an dengan tafsirnya. Tinggal klik surat yang mau dibaca, klik nomor ayat yang berwarna biru, maka akan keluar tafsir lengkap untuk ayat tersebut 🔗 *Mari beramal jariyah dengan berbagi ilmu bermanfaat ini* Setelah Anda melakukan hal di atas, klik tombol "Dapatkan Bonus" di bawah
Listento this episode from IslamicPodcast on Spotify. Created by Mufti Menk. #032 ----- bilhaqqi liyahkuma bainan naasi feemakh talafoo feeh; wa makh talafa feehi 'illallazeena ootoohu mim ba'di maa jaaa'athumul baiyinaatu baghyam bainahum fahadal laahul lazeena aamanoo limakh talafoo feehi minal haqqi bi iznih; wallaahu yahdee mai yashaaa'u ilaa Siraatim Mustaqeem
Why the name Al-Baqarah?Al-Baqarah the Cow has been so named from the story of the Cow occurring in this Surah vv. 67-73. It has not, however, been used as a title to indicate the subject of the Surah. It will, therefore, be as wrong to translate the name Al-Baqarah into "The Cow" or "The Heifer" as to translate any English name, say Mr. Baker, Mr. Rice, Mr. Wolf etc., into their equivalents in other languages or vice versa, because this would imply that the Surah dealt with the subject of "The Cow". Many more Surahs of the Quran have been named in the same way because no comprehensive words exist in Arabic in spite of its richness to denote the wide scope of the subject discussed in them. As a matter of fact all human languages suffer from the same it is a Madani Surah, it follows naturally a Makki Surah Al- Fatihah, which ended with the prayer "Show us the straight way." It begins with the answer to that prayer, "This is the Book that...is guidance..."The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah. The smaller part which was revealed at a later period has been included in this Surah because its contents are closely related to those dealt with in this Surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy prophet's life but have been inserted in this Surah. For the same reason, the last verses 284-286 of this Surah which were revealed at Makkah before the migration of the Holy Prophet to AI-Madinah have also been included in BackgroundIn order to understand the meaning of this Surah, we should know its historical backgroundAt Makkah the Quran generally addressed the mushrik Quraish who were ignorant of Islam, but at Al-Madinah it was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to their Prophet Moses Allah's peace be upon him, and in principle, their way was the same Islam that was being taught by Prophet Muhammad Allah's peace be upon him. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve mammon. So much so that they had even given up their original name "Muslim" and adopted the name "Jew" instead, and made religion the sole monopoly of the children of was their religious condition when the Holy Prophet went to Al-Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made; side by side with this the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion. At Makkah Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Holy Prophet to Al-Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the Ansar local supporters, naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the surahs revealed at Makkah and those at Al-Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its the migration to Al-Madinah, the struggle between Islam and un-Islam had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Al-Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the' survival of the Community itself, for the whole of non- Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah -The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position. It should infuse in it's members the majority of whom were homeless and indigent and surrounded on all sides by enemies that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemiesIt should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way is why Allah has revealed in this Surah such instructions as may help achieve all the above mentioned this period, a new type of "Muslims," munafiqin hypocrites, had begun to appear. Though signs of duplicity had been noticed during the last days at Makkah, they took a different shape at Al-Madinah. At Makkah there were some people who professed Islam to be true but were not prepared to abide by the consequences of this profession and to sacrifice their worldly interests and relations and bear the afflictions which inevitably follow the acceptance of this creed. But at Al-Madinah different kinds of munafiqin hypocrites began to appear. There were some who had entered the Islamic fold merely to harm it from within. There were others who were surrounded by Muslims and, therefore, had become "Muslims" to safeguard their worldly interests. They, therefore, continued to have relations with the enemies so that if the latter became successful, their interests should remain secure. There were still others who had no strong conviction of the truth of Islam but had embraced it along with their clans. Lastly, there were those who were intellectually convinced of the truth of Islam but did not have enough moral courage to give up their former traditions, superstitions and personal ambitions and live up to the Islamic moral standards and make sacrifice in its the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. Allah has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, Allah sent detailed instructions about GuidanceThis Surah is an invitation to the Divine Guidance and all the stories, incidents etc., revolve round this central theme. As this Surah has particularly been addressed to the Jews, many historical events have been cited from their own traditions to admonish and advise them that their own good lies in accepting the Guidance revealed to the Holy Prophet. They should, therefore, be the first to accept it because it was basically]y the same that was revealed to Prophet Moses Allah's peace be upon him.Topics and their InterconnectionThese introductory verses declare the Quran to be the Book of Guidance enunciate the articles of the Faith - belief in Allah, Prophethood and Life-after-death; divide mankind into three main groups with regard to its acceptance or rejection - Believers, disbelievers and hypocrites. 1 - 20Allah invites mankind to accept the Guidance voluntarily and to submit to Him, the Lord and the Creator of the Universe and to believe in the Quran, His Guidance, and in the Life-after-death. 21 - 29The story of the appointment of Adam as Allah's Vicegerent on Earth, of his life in the Garden, of his falling a prey to the temptations of Satan, of his repentance and its acceptance, has been related to show to mankind Adam's offspring, that the only right thing for them is to accept and follow the Guidance. This story also shows that the Guidance of Islam is the same that was given to Adam and that it is the original religion of mankind. 30 - 39In this portion invitation to the Guidance has particularly been extended to the children of Israel and their past and present attitude has been criticized to show that the cause of their degradation was their deviation from the Guidance. 40 - 120The Jews have been exhorted to follow Prophet Muhammad Allah's peace be upon him who had come with the same Guidance and who was a descendant and follower of Prophet Abraham whom they highly honoured as their ancestor, and professed to follow as a prophet. The story of the building of the Ka`abah by him has been mentioned because it was going to be made the qiblah of the Muslim Community. 121 - 141In this portion, the declaration of the change of qiblah from the Temple Jerusalem to the Ka`abah Makkah has been made as a symbol of the change of leadership from the children of Israel to the Muslim Community, which has also been fore-warned to guard against those transgressions against the Guidance that had led to the deposition of the Jews. 142 - 152In this portion practical measures have been prescribed to enable the Muslims to discharge the heavy responsibilities of the leadership that had been entrusted to them for the promulgation of Guidance. Salat, Fast, Zakat, Haj and Jihad have been prescribed for the moral training of the Ummat. The Believers have been exhorted to obey authority, to be just, to fulfill pledges, to observe treaties, to spend wealth etc., in the way of Allah. Laws, rules and regulations have been laid down for their organization, cohesion and conduct of day-to-day life and for the solution of social, economic, political and international problems; on the other hand, drinking, gambling, lending money on interest etc., have been prohibited to keep the Ummat safe from disintegration. In between these, the basic articles of the Faith have been reiterated at suitable places, for these alone can enable and support one to stick to the Guidance. 153 - 251These verses serve as an introduction to the prohibition of lending money on interest. The true conception of Allah, Revelation and Life-after-death has been emphasized to keep alive the sense of accountability. The stories of Prophet Abraham Allah's peace be upon him and of the one who woke up after a sleep of hundred years have been related to show that Allah is All-Powerful and is able to raise the dead and call them to account. The Believers, therefore, should keep this fact in view and refrain from taking interest on money. 252 - 260The theme of 153 - 251 has been resumed and the Believers have been exhorted to spend in the way of Allah in order to please Him alone. In contrast to this, they have been warned against the evils of lending money on interest. Instructions have also been given for the honest conduct of day-to-day business transactions. 261 - 283The basic articles of the Faith have been recapitulated here at the end of the Surah, just as they were enunciated at its beginning. Then the Surah ends with a prayer which the Muslim Community needed very much at that time when they were encountering untold hardships in the propagation of the Guidance. 284 - 286
audzubillãhis samĩ’il ‘alĩmi min-nasy syaitōnnir rojĩm بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ﴿١﴾ BISMILLÃHIRAHMAANIRRAHĨM Dengan menyebut nama Allah Yang Maha Pengasih, Maha Pemberi, dan Maha Penyayang. Al Baqarah Sapi Betina, Madaniyah Surat ke 2, 286 ayat Juz 1 beralih ke Juz 2 pada ayat 142, beralih ke Juz 3 pada ayat 253 Catatan Awal Al
JAKARTA - Setiap manusia pasti pernah mendapatkan cobaan hidup. Ada yang sukses melalui cobaan itu, ada pula yang justru makin menjauh dari Allah SWT. Sesungguhnya cobaan adalah cara Allah untuk mengetahui maqam tingkat keimanan manusia. Dan dengan cobaan itu, menjadikan manusia siap memasuki surga sebagaimana yang disampaikan Allah dalam Surah Al-Baqarah ayat 214 berbunyi “Am hasibtum an tadkhulul jannata wa lamma ya’tikum matsalulladzina khalau min qablikum massathumul-ba’sa-u waddhara-u wa zulzilu hatta yaqulurasulu walladzina amanu ma-ahu mata nashrullahi, ala inna nashralllahi qaribun.” Yang artinya “Apakah kamu mengira kamu akan masuk surga? Padahal belum datang padamu cobaan sebagaimana halnya orang-orang terdahulu sebelum kamu? Mereka ditimpa kesulitan dan kesempitan, serta diguncangkan dengan bermacam-macam cobaan sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya bilakah datangnya pertolongan Allah?’ Ingatlah, sesungguhnya pertolongan Allah itu amat dekat.” Cobaan memang tidaklah menyenangkan. Cobaan pun datang dalam bentuk yang berbeda-beda, bisa dalam bentuk harta, fisik, kemiskinan, anak, pasangan hidup, bahkan hingga relasi kerja dan bisnis. Hanya saja, cobaan yang diberikan Allah SWT kepada hambanya sebenarnya adalah bentuk kecintaan Allah. Bukankah dengan diturunkannya cobaan, manusia dapat teruji keimanannya? Kala menurunkan cobaan, sesungguhnya Allah tengah mencintai hamba-Nya. Dalam sebuah hadis qudsi, Allah SWT pernah berfirman yang artinya “Jika Aku mencintai seorang hamba, maka Aku turunkan ujian kesulitan dan kesempitan kepadanya. Hal itu agar ia memohon kepadaKu agar ujian dapat diangkat darinya melalui doa-doa yang dipanjatkan.” Hal yang harus diingat, setiap ujian atau cobaan yang diberikan Allah kepada hamba-Nya selalu diselipkan solusi. Solusi tersebut umumnya disesuaikan dengan kadar tingkatan manusia itu sendiri. Hal ini ditegaskan Allah dalam Surah Al-Baqarah ayat 286. “La yukallifullaha nafsan illa wus-aha.” Yang artinya “Allah tidak membebani seseorang menurunkan ujian, kecuali sesuai dengan kesanggupannya.”
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То кիшዥнዌ
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Ուжур исриζխሜу паշայ ሥщዢքቁщ
О г ኚц
У αኪፏտафαгут
Твιፅ ընυ
Innallaziina kafaruu sawaaa'un 'alaihim 'a-anzar tahum am lam tunzirhum laa yu'minuun. 6. Sesungguhnya orang-orang kafir, sama saja bagi mereka, engkau (Muhammad) beri peringatan atau tidak engkau beri peringatan, mereka tidak akan beriman. Wa qulnaa yaaa Aadamus kun anta wa zawjukal jannata wa kulaa minhaa raghadan haisu shi'tumaa wa laa
Key Verses on Attitude Towards Life 2 214 [al-Baqarah, Medina 87] Asad [But] do you think that you could enter paradise without having suffered like those [believers] who passed away before you [note 199]? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, “When will God’s succor come? Oh, verily, God’s succor is [always] near ! Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'tikum masalul lazina khalau min qablikum massathumul ba'sa_'u wad darra_'u wa zulzilu_ hatta_ yaqu_lar rasu_lu wal lazina a_manu_ ma'ahu_ mata_ nasrull_hi, ala_ inna nasralla_hi qaribun. [ Asad’s note 199 – …….This passage connect with the words, “God guides onto a straight way him that will [to be guided], which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss it must be complemented by readiness to sacrifice and spiritual purification through suffering.] [ Ruby’s note – It is implied here that life sometime is tested to the point when even the most righteous people may become desperate and disillusioned. Generally the prophets and righteous people are patient and submissive. At times the trials of life can be so severe that even they lose their composure. This verse is to communicate to the believers to expect that kind of serious and severe tests in life. More righteous one is more severe the trials may be. Because through these trials and sufferings one reaches to the higher stations of life and existence. Through these hardships one learns to trust God and submit to His Will and not give away to wrong doings to make it easier. This is the essence of “submission”. If one perseveres and remains steadfast, Inshallah, one will be given enormous reward both in here and Hereafter. That is the triumph Supreme! ] 6 161 [al- Anam, Mecca 55 ] Say "Verily my Lord hath guided me to a way that is straight a religion of right the path trod by Abraham the true in faith and he certainly joined not gods with Allah." [ Qul innani hada_ni rabbi ila_ sira_tim mustaqimin, dinan qiyamam millata ibra_hima hanifa_n, wa ma_ ka_na minal musyrikina. ] 2 162 Say "Truly my prayer and my service of sacrifice my life and my death are all for Allah the Cherisher of the Worlds [Qul inna sala_ti wa nusuki wa mahya_ya wa mama_ti lilla_hi rabbil 'a_lamina. ] 2 201 …………. “O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire” Wa minhum may yaqu_lu rabbana_ a_tina_ fid dunya_ hasanataw wa fil a_khirati hasanataw wa qina_ 'aza_ban na_ri. 2 212 Unto those who are bent on denying the truth the life of this world [alone] seems goodly [note 195]; hence, they scoff at those who have attained to faith but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning [196]. [ Ruby’s note – Attempting to or desiring to make this life beautiful is not implied here or is not discouraged. To the contrary, the prayer in the Quran to ask God to give the best in this life and in the Hereafter is endorsing the idea that one should desire and ask God to make this life beautiful also. However, here this verse is making distinction between that desire and the desire of the disbelievers who focus on this life only at the exclusion of the eternal life. In their desire they want the rewards and glory of this world and they neither believe nor care for the Hereafter. In a believer’s desire to make this life fulfilled consists of a desire of spiritual progress through pure and wholesome achievements that would also benefit the Hereafter. Whereas the desire of a disbeliever consists of the transitory gain and rewards of this life alone. ] [ Asad’s note 196 – He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners. ] [ Ali’s note 234 God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed. ] 5 87 [ al-Maidah Median 112 ] Asad O you who have attained to faith! Do Not derive yourselves of the good things of life which God has made lawful to you [note 100], but do not transgress the bounds of what is right verily, God does not love those who transgress the bounds of what is right. Yusuf Ali O ye who believe! make not unlawful the good things which Allah hath made lawful for you but commit no excess for Allah loveth not those given to excess. Pickthall O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not. Lo! Allah loveth not transgressors. Transliteration Ya_ ayyuhal lazina a_manu_ la_ tuharrimu_ tayyiba_ti ma_ ahallalla_hu lakum wa la_ ta'tadu_, innalla_ha la_ yuhibbul mu'tadina. [[ Ali’s note - 791 In pleasures that are good and lawful the crime is excess. There is no merit merely in abstention or asceticism, though the humility or unselfishness that may go with asceticism may have its value. In v. 82, Christian monks are praised for particular virtues, though here and elsewhere monasticism is disapproved of. Use Allah's gifts of all kinds with gratitude, but excess is not approved of by Allah. ]] [[ Asad’s note 100 – Most of the commentators ……….explain the expression la tuharrimu lit., “do not forbid” or “do not declare as forbidden” in the sense given by me above, and take it to refer to the self-mortification practiced, in particular, by Christians priests and monks……………]] [[ Ruby’s note – I disagree with the above explanation. There are good references about the piety about the Christian monks as well [see 582]. However, this could be true about the doctrine of celibacy and other austerity the monks practice that is in excess. Islam commands to celebrate life within the boundary set by moral law of God. Conjugal life and other enjoyments are all part of that celebration of life that is God gifted to humankind. No one should short change life on the beautiful things God has provided a human to enjoy. This is the trust of the meaning I understood and it is general. There is no specific implication towards the Christian monks here because the context is confirming that as well.]] 5 88 Asad Thus, partake of the lawful, good things which God grants you as sustenance, and be conscious of God, in whom you believe. Yusuf Ali Eat of the things which Allah hath provided for you lawful and good but fear Allah in Whom ye believe. Pickthall Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers. Transliteration Wa kulu_ mimma_ razaqakumulla_hu hala_lan tayyiba_w, wattaqulla_hal lazi antum bihi mu'minu_na. 3873 God breathed His “Spirit” in every human being making life sacrosanct
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Am hasibtum an tadkhulul jannata wa lamma ya’tikum matsalulladzina khalau min qablikum massathumul-ba’sa-u waddhara-u wa zulzilu hatta yaqulurasulu walladzina amanu ma-ahu mata nashrullahi, ala inna nashralllahi qaribun.” Yang artinya: “Apakah kamu
We trust our Lord will give us a better garden than this, for we are indeed turning to our Lord with hope.” Quran 6832 As for those who believe, do good, and have faith in what has been revealed to Muḥammad—which is the truth from their Lord—He will absolve them of their sins and improve their condition. Quran 472
Amhasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahiqareeb
– opening in Arabic – Dear brothers in Islam, I would like to remind myself and all of us to increase our iman, our taqwa, and to thank Allah SWT for every ni’mah especially ni’mah Islam and iman so we can come to this Jumu’ah prayer. Allah SWT says in the Quran surah Ibrahim verse 7 “la insyakartum laazidannakum wa laa inkafartum inna adzaabi lasyadid.” If we are thankful to Allah SWT, He will give us more and more ni’mah but if we deny, we have to remember that Allah’s will give us severe punishments. May peace be upon our Prophet Muhammad saw and his family, his followers. They spread Islam so we can know about Islam. First and foremost, I would like to remind us about one ayah. Allah SWT said in the Quran surah Al Jumu’ah verse 9, “Ya ayyuhal ladzina amanu idza nudiya lishshalati miy yaumil jumu’ati fas’aw ila dzikrillah ..” Oo who you believe, when the Jumu’ah call is made rush, hurry to the remembrance of Allah SWT. It’s very interesting ayah. Instead of calling it “pray” or “khutba”, Allah SWT calls it “remembrance of Allah SWT”. So, the essence of the Jumu’ah prayer is what? The remembrance of Allah. So, when we walk to masjid from our home, from our work, we should remember Allah SWT as many as possible. May Allah SWT bless us so we can always remember Him. Today InsyaAllah ta’ala I would like share with you one real story. Once upon a time my Korean friend came to me and asked me on question. He said, “I do not believe in God. If God exists why there are so many people are suffering? Why there are diseases, earthquake, etc?” Dear brothers in Islam, regarding to that question, Allah SWT already gave us the answer in the Quran. In Islam the concept of suffering is very beautiful. Allah SWT said that life is a test for us. Allah SWT wants to see our responses when He gives us test. Allah SWT says in surah Al Baqarah verse 214, “Am hasibtum an tadkhulul jannah wa lamma ya’tikum matsalul ladzina kholau min qablikum ..” Do you think that you will enter the jannah without such tests or trials as came to those who came before you? Rasulullah saw said in one hadith narrated by Imam Mulim, “Strange is the affair of the Mu’min the believers, verily all his affairs are good for him. If something pleasing befalls him he thanks to Allah and it becomes better for him. And if something harmful befalls him he is patient and it becomes better for him. And this is only for the Mu’min.” So, as a mu’min every condition that we are facing is good for us even when we are in hard time. Jalaluddin Rumi once said that, “Suffering is a gift. In it is a hidden mercy.” Suffering teaches us patience, and it also teaches us Ridhaa, which is total reliance on Allah, and serene acceptance of whatever He has decreed. It teaches us to persevere, to work hard to seek Allah’s good pleasure, his Ridwaan. It teaches us humility, it teaches compassion for those less fortunate than ourselves. May Allah SWT give us taufiq and guidance so we can be among of people of shabr ash shabirin and syukr asy syakirin. – closing in arabic Aqulu qauli hadza wastaghfirullah innahu huwal ghafururrahim – – o 0 o – – opening in arabic – In this second khutba I would like remind all of of us, when we are facing a hard situation, put Allah in the first place. Do not forget to say, “Innalillahi wa inna ilaihi raji’un.” Indeed, everything belongs to Allah SWT and to Him all of things are return. Some people when in hardship put Allah SWT in the last palace. When they suffer, they emotions are controlled by nafs and syaithan. At that condition we have to compel our heart to remember Allah SWT by saying “Innalillahi wa ina ilaihi raji’un” and try to be patient. – du’a –
Dalamhadits ini, Nabi saw mengungkapkan empat langkah untuk menuju syurga Allah swt: Pertama, tebarkanlah salam. Ucapan Assalaamu’alaaikum warahmatullahi wabarakatuhu, disunnatkan bagi yang mengucapkannya, dan bagi yang mendengarnya, hukumnya wajib untuk menjawab. Ucapan salam adalah doa terhadap sesama hamba Allah
