Waqulna yaAdamus-kun ’anta wa zawjukal-Jannata wa kula minha raghadan hay-thu shi’- tuma; wa la taqraba hadhihish- shajarata fata-kuna minazzalimin. We said: “O Adam! Dwell you and your wife in the Garden; and eat of the bountiful things therein as (where and when) you will; but approach not this tree, or you run into harm and AlBaqarah (La Vaca) | Coran. 2. Al-Baqarah (La Vaca) 1 . `lm. 3 . que creen en lo oculto, hacen la azalá y dan limosna de lo que les hemos proveído. 4 . creen en lo que se te ha revelado a ti y antes de ti, y están convencidos de la otra vida. 5 . Ésos son los dirigidos por su Señor y esos los que prosperarán. 6 . Wa Hua Aladdu al-Khisam} - {Am Hasibtum An TadKhulu al-Jannata Wa Lamma Yatikum Mathalu Allazina Khalaw Min Qablikum} Hadith 48-49. Release Date: Wed Nov 29 2017. min qablikum allazina khalaw tadkhulu aladdu. Know and grow your podcast audience. Over 40 billion minutes of audio delivered. Backtracks websitebuilder. Create your website today. Start Now. MDUQUE.DC@GMAIL.COM. +966.545182393 | +966.534604272 amhasibtum ang tadkhulul-jannata wa lammaa ya'lamillaahullaziina jaahaduu mingkum wa ya'lamash-shoobiriin. Baca Juga: Jadwal Acara TV Trans7, Sabtu 9 April 2022: Spotlite, Pas Buka, Super Bike, The Police, BTS, Krim Malam Artinya: "Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad di AlMâ`idah [5]: 11) am hasibtum an tadkhulul jannata wa lammâ ya`tikum matsalul-ladzîna kholaw min qoblikum, massat-humul ba`sâ`u wadh-dhorrô`u wa zulzilû hattâ yaqûlar-rosûlu wal-ladzîna âmanû ma’ahu matâ nashrullôh, alâ inna nashrollôha qorîb. “Apakah kalian mengira bahwa kalian akan masuk surga, padahal belum datang . Bacaan Al Qur’an Juz 2 Latin dimulai dari surat Al Baqarah ayat 142 dan berakhir pada ayat 252. Juz 2 latin ini berjumlah 111 sufahã’u minan nāsi mā wallāhum an Qiblatihimul latᴉᴉ kānū alaihā; qul lillāhil masyriqu walmaghrib; yahdᴉᴉ mai yasyã’u ilā Sirātim Mustaqᴉᴉm143Wa kazālika ja’alnākum ummatanw wasatal litakūnū syuhadã’a alan nāsi wa yakūnar Rasūlu alaikum syahᴉᴉdā; wa mā ja’alnal qiblatal latᴉᴉ kunta alaihã illā lina’lama mai yattabi’ur Rasūla mimmai yanqalibu alā aqibayh; wa in kānat lakabᴉᴉratan illā alal lazᴉᴉna hadal lāh; wa mā kānal lāhu liyudᴉᴉ’a ᴉᴉmānakum; innal lāha binnāsi la Ra’ūfur Rahᴉᴉm144Qad narā taqalluba wajhika fis samã’i fala nuwalliyannaka qiblatan tardāhā; fawalli wajhaka syatral Masjidil hārām; wa haisu mā kuntum fawallū wujūhakum syatrah; wa innal lazᴉᴉna ūtul Kitāba laya’lamūna annahul haqqu mir Rabbihim; wa mal lāhu bighāfilin ammā ya’malūn145Wa la’in ataital lazᴉᴉna ūtul kitāba bikulli āyatim mā tabi’ū Qiblatak; wa mã anta bitābi’in Qiblatahum; wa mā ba’duhum bitābi”in Qiblata ba’d; wa la’init taba’ta ahwã’ahum mim ba’di mā jã’aka minal ilmi innaka izal laminaz zālimᴉᴉn146Allazᴉᴉna ātaināhumul kitāba ya’rifūnahū kamā ya’rifūna abnã’ahum wa inna farᴉᴉqam minhum layaktumūnal haqqa wa hum ya’lamūn147Alhaqqu mir Rabbika falā takūnana minal mumtarᴉᴉn148Wa likullinw wijhatun huwa muwallᴉᴉhā fastabiqul khairāt; ayna mā takūnū yāti bikumullāhu jamᴉᴉ’ā; innal lāha alā kulli syai’in qadᴉᴉr149Wa min haisu kharajta fawalli wajhaka syatral Masjidil Harām; wa innahū lalhaqqu mir Rabbik; wa mallāhu bighāfilin ammā ta’malūn150Wa min haisu kharajta fawalli wajhaka syatral Masjidil Harām; wa haisu mā kuntum fawallū wujūhakum syatrahū li’allā yakūna linnāsi alaikum hujjatun illal lazᴉᴉna zalamū minhum falā takhsyawhum wakhsyawnᴉᴉ wa liutimma ni’matᴉᴉ alaikum wa la’allakum tahtadūn151kamã arsalnā fᴉᴉkum Rasūlam minkum yatlū alaikum āyātina wa yuzakkᴉᴉkum wa yu’alli mukumul kitāba wal hikmata wa yu’allimukum mā lam takūnū ta’lamūn152Fazkurūnĩ azkurkum wasykurū lᴉᴉ wa lā takfurūn153Yã ayyuhal lāzᴉᴉna āmanus ta’ᴉᴉnū bissabri was Salāh; innal lāha ma’as-sābirᴉᴉn154Wa lā taqūlū limai yuqtalu fᴉᴉ sabᴉᴉlil lāhi amwāt; bal ahyã’unw wa lākil lā tasy’urūn155Wa lanablu wannakum bisyai’im minal khawfi waljū’i wa naqsim minal amwāli wal anfusi was samarāt; wa basysyiris sābirᴉᴉn156Allazᴉᴉna izã asābathum musᴉᴉbatun qālũ innā lillāhi wa innã ilaihi rāji’ūn157Ulã’ika alaihim salawātun mir Rabbihim wa rahma; wa ulã’ika humul muhtadūn158Innas Safā wal-Marwata min sya’ã’iril lāhi faman hajjal Baita awi’tamara falā junāha alaihi ai yattawwafa bihimā; wa man tatawwa’a khairan fa innal lāha Syākirun’Alᴉᴉm159Innal lazᴉᴉna yaktumūna mã anzalnā minal baiyināti walhudā mim ba’di mā baiyannāhu linnāsi fil kitābi ulã’ika yal’anuhumul lāhu wa yal’anuhumul lā inūn160Illal lazᴉᴉna tābū wa aslahū wa baiyanū fa ulã’ika atūbu alaihim; wa Anat Tawwābur Rahᴉᴉm161Innal lazᴉᴉna kafarū wamā tū wa hum kuffārun ulã’ika alaihim la natul lāhi walmalā’ikati wannāsi ajma’ᴉᴉn162khālidᴉᴉna fᴉᴉha lā yukhaffafu anhumul azābu wa lā hum yunzarūn163Wa ilāhukum illāhunw wāhid, lã ilāha illā Huwar Rahmānur Rahᴉᴉm164Inna fᴉᴉ khalqis samāwāti wal ardi wakhtilāfil laili wannahāri walfulkil latᴉᴉ tajrᴉᴉ fil bahri bimā yanfa’unnāsa wa mã anzalal lāhu minas samã’i mim mã’in fa ahyā bihil arda ba’da mawtihā wa bas sa fᴉᴉhā min kulli dãbbatinw wa tasrᴉᴉfir riyāhi wassahābil musakhkhari bainas samã’i wal ardi la āyātil liqawminy ya’qilūn165Wa minan nāsi mai yattakhizu min dūnil lāhi andādai yuhibbūnahum kahubbil lāhi wallazᴉᴉna āmanũ asyaddu hubbal lillah; wa law yaral lazᴉᴉna zalamū iz yarawnal azāba annal quwwata lillāhi jamᴉᴉ’anw wa annallāha syadᴉᴉdul azāb166Iz tabarra al lazᴉᴉnat tubi’ū minal lazᴉᴉnattaba’ū wa ra awul azāba wa taqatta’at bihimul asbāb167Wa qālal lazᴉᴉnat taba’ū law anna lanā karratan fanatabarra a minhum kamā tabarra’ū minnā; kazālika yurᴉᴉhimullāhu a’mālahum hasarātin alaihim wa mā hum bikhārijᴉᴉna minan Nār168Yã ayyuhan nāsu kulū mimmā fil ardi halālan taiyibanw wa lā tattabi’ū khutu wātisy Syaitān; innahū lakum aduwwum mubᴉᴉn169Innamā yāmurukum bissũ’i walfahsyã’i wa an taqūlū alal lāhi mā lā ta’lamūn170Wa izā qᴉᴉla lahumuttabi’ū mã anzalal lāhu qālū bal nattabi’u mã alfainā alaihi ābã’anã; awalaw kāna ābã’uhum lā ya’qilūna syai’anw wa lā yahtadūn171Wa masalul lazᴉᴉna kafarū kamasalil lazᴉᴉ yan’iqu bimā lā yasma’u illā du’ã’anw wa nidã’ā; summum bukmun umyun fahum lā ya’qilūn172Yã ayyuhal lazᴉᴉna āmanū kulū min taiyibāti mā razaqnākum wasykurū lillāhi in kuntum iyyāhu ta’budūn173Innamā harrama alaikumul maitata waddama wa lahmal khinzᴉᴉri wa mã uhilla bihᴉᴉ lighairil lāhi famanid turra ghaira bāghinw wa lā ādin falã isma alaih; innal lāha Ghafūrur Rahᴉᴉm174Innal lazᴉᴉna yaktumūna mã anzalal lāhu minal kitābi wa yasytarūna bihᴉᴉ samanan qalᴉᴉlan ulã’ika mā yākulūna fᴉᴉ butūnihim illan Nāra wa lā yukallimu humul lāhu Yawmal Qiyāmati wa lā yuzakkᴉᴉhim wa lahum azābun alᴉᴉm175Ulã’ikal lazᴉᴉnasy tarawud dalālata bilhudā wal’azāba bilmaghfirah; famã asbarahum alan Nār176Zālika bi annal lāha nazzalal kitāba bilhaqq; wa innal lazᴉᴉnakh talafū fil kitābi lafᴉᴉ syiqāqim ba’ᴉᴉd177Laisal birra an tuwallū wujūhakum qibalal masyriqi walmaghribi wa lākinnal birra man āmana billāhi wal yawmil ākhiri wal malã ikati wal kitābi wan nabiyyᴉᴉna wa ātalmāla alā hubbihᴉᴉ zawilqurbā walyatā mā walmasākᴉᴉna wabnas sabᴉᴉli wassã’ilᴉᴉna wa firriqābi wa aqāmas salāta wa ātaz zakāta walmūfūna bi ahdihim izā āhadū wasābirᴉᴉna fil bāsã’i waddarrã’i wa hᴉᴉnal bās; ulã’ikal lazᴉᴉna sadaqū wa ulã ika humul muttaqūn178Yã ayyuhal lazᴉᴉna āmanū kutiba alaikumul qisāsu fil qatlā alhurru bilhurri wal’abdu bil’abdi wal unsā bil unsā; faman ufiya lahū min akhᴉᴉhi syai’un fattibā’um bilma’rūfi wa adã’un ilaihi bi ihsān; zālika takhfᴉᴉfum mir rabikum wa rahmah; famani’ tadā ba’da zālika falahū azābun alᴉᴉm179Wa lakum fil qisāsi hayātuny yã ulil albābi la allakum tattaqūn180Kutiba alaikum izā hadara ahadakumul mawtu in taraka khairanil wasiyyatu lilwālidaini wal aqrabᴉᴉna bilma’rūfi haqqan alalmut taqᴉᴉn181Famam baddalahū ba’da mā sami’ahū fa innamã ismuhū alallazᴉᴉna yubaddi lūnah; innallaha Samᴉᴉ’un Alᴉᴉm182Faman khāfa mim mūsin janafan aw isman fa aslaha bainahum falã ismā alayh; innal lāha Ghafūrur Rahᴉᴉm183Yā ayyuhal lazᴉᴉna āmanū kutiba alaikumus Siyāmu kamā kutiba alal lazᴉᴉna min qablikum la’allakum tattaqūn184Ayyāmam ma’dūdāt; faman kāna minkum marᴉᴉdan aw’alā safarin fa’iddatum min ayyāmin ukhar; wa alal lazᴉᴉna yutᴉᴉqūnahū fidyatun ta’āmu miskᴉᴉnin faman tatawwa’a khairan fahuwa khairul lahū wa an tasūmū khairul lakum in kuntum ta’lamūn185Syahru Ramadānallazĩ unzila fᴉᴉhil Qur’ānu hudal linnāsi wa baiyinātim minal hudā wal furqān; faman syahida minkumusy syahra falyasumhu wa man kāna marᴉᴉdan aw alā safarin fa’iddatum min ayyāmin ukhar; yurᴉᴉdul lāhu bikumul yusra wa lā yurᴉᴉdu bikumul usra wa litukmilul iddata wa litukabbirul lāha alā mā hadākum wa la’allakum tasykurūn186Wa izā sa alaka ibādᴉᴉ annnᴉᴉ fa innᴉᴉ qarᴉᴉbun ujᴉᴉbu da’wataddā’i izā da’āni falyastajᴉᴉbū lᴉᴉ wal yu’minū bᴉᴉ la’allahum yarsyudūn187Uhilla lakum laylatas Siyāmir rafasu ilā nisã’ikum; hunna libāsullakum wa antum libāsullahunn; alimal lāhu annakum kuntum takhtānūna anfusakum fatāba alaikum wa afā ankum fal’āna bāsyirū hunna wabtaghū mā katabal lāhū lakum; wa kulū wasyrabū hattā yatabaiyana lakumul khaitul abyadu minal khaitil aswadi minal fajri summa atimmus Siyāma ilal layl; wa lā tubāsyirū hunna wa antum ākifūna fil masājid; tilka hudūdul lāhi falā taqrabūhā; kazālika yubaiyinul lāhu āyātihᴉᴉ linnāsi la’allahum yattaqūn188Wa lā tākulū amwālakum bainakum bilbātili wa tudlū bihã ilal hukkāmi litākulū farᴉᴉqam min amwālin nāsi bil ismi wa antum ta’lamūn189Yas’alūnaka anil ahillati qul hiya mawāqᴉᴉtu linnāsi wal Hajj; wa laisal birru bi an ta’tul buyūta min zuhūrihā wa lākinnal birra manit taqā; wa’tul buyūta min abwā bihā; wattaqullāha la’allakum tuflihūn190Wa qātilū fᴉᴉ sabᴉᴉlillāhil lazᴉᴉna yuqātilūnakum wa lā ta’tadũ; innal lāha lā yuhibbul mu’tadᴉᴉn191Waqtulūhum haisu saqif tumūhum wa akhrijūhum min haisu akhrajūkum; walfitnatu asyaddu minal qatl; wa lā tuqātilūhum indal Masjidil Harāmi hattā yaqātilūkum fᴉᴉhi fa in qātalūkum faqtulūhum; kazālika jazã’ul kāfirᴉᴉn192Fa ininn-tahaw fa innal lāha Ghafūrur Rahᴉᴉm193Wa qātilūhum hatta lā takūna fitnatunw wa yakūnad dᴉᴉnu lillāhi fa-inin tahaw falā udwāna illā alaz zālimᴉᴉn194Asy Syahrul Harāmu bisy Syahril Harāmi wal hurumātu qisās; famani’tadā alaikum fa’tadū alaihi bimisli ma’tadā alaikum; wattaqul lāha wa’lamũ annal lāha ma’al muttaqᴉᴉn195Wa anfiqū fᴉᴉ sabᴉᴉlil lāhi wa lā tulqū bi aydᴉᴉkum ilat tahlukati wa ahsinū; innal lāha yuhibbul muhsinᴉᴉn196Wa atimmul Hajja wal Umarata lillāh; fain uhsirtum famas taisara minal hadyi walā tahliqū ru’ūsakum hatta yablughal hadyu mahillah; faman kāna minkum marᴉᴉdan aw bihĩ azam mir ra’sihᴉᴉ fafidyatum min Siyāmin aw sadaqatin aw nusuk; fa izã amintum faman tamatta’a bil Umrati ilal Hajji famastaisara minal hadyi; famal lam yajid fa Siyāmu salāsti ayyāmin fil Hajji wa sab’atin izā raja’tum; tilka asyaratun kāmilah; zālika limal lam yakun ahluhū hādiril Masjidil Harām; wattaqul lāha wa’lamū annal lāha syadᴉᴉdul’iqāb197Al-Hajju asyhurum ma’-lūmāt; faman farada fᴉᴉhinnal hajja falā rafasa wa lā fusūqa wa lā jidāla fil Hajj; wa mā taf’alū min khairiny ya’lamhul lāh; wa tazawwadū fa inna khairaz zādit taqwā; wattaqūni yã ulil albāb198Laisa alaikum junāhun an tabtaghū fad lam mir rabbikum; fa izã afadtum min Arafātin fazkurul lāha indal-Masy’aril Harāmi waz kurūhu kamā hadākum wa in kuntum min qablihᴉᴉ laminad dãllᴉᴉn199Summa afᴉᴉdū min haisu afādan nāsu wastagh firullāh; innal lāha Ghafūr ur-Rahᴉᴉm200Fa-iza qadaitum manā sikakum fazkurul lāha kazikrikum ābã’akum aw asyadda zikrā; faminannāsi mai yaqūlu Rabbanã ātinā fiddunyā wa mā lahū fil Ākhirati min khalāq201Wa minhum mai yaqūlu rabbanã ātina fid dunyā hasanatanw wa fil ākhirati hasanatanw wa qinā azāban Nār202Ulã’ika lahum nasᴉᴉbum mimmā kasabū; wal lāhu sarᴉᴉ’ul hisāb203Wazkurul lāha fĩ ayyāmin ma’dūdātin; faman ta’ajjala fᴉᴉ yawmaini falã ismā alaihi wa man ta akhara falã isma alayhi; limanit-taqā; wattaqul lāha wa’lamũ annakum ilaihi tuhsyarūn204Wa minan nāsi mai yu’jibuka qawluhū fil hayātid dunyā wa yusyhidul lāha alā mā fᴉᴉ qalbihᴉᴉ wa huwa aladdulkhisām205Wa izā tawallā sa’ā fil ardi liyufsida fᴉᴉha wa yuhlikal harsa wannasl; wallāhu lā yuhibbul fasād206Wa izā qᴉᴉla lahuttaqil lāha akhazathul izzatu bil-ism; fahasbuhū jahannam; wa labi’sal mihād207Wa minan nāsi mai yasyrᴉᴉ nafsahub tighã’a mardātil lāh; wallāhu ra’ūfum bil’ibād208Yã ayyuhal lazᴉᴉna āmanud khulū fis silmi kãffatanw wa lā tattabi’ū khutuwātisy Syaitān; innahū lakum aduwwum mubᴉᴉn209Fa in zalaltum minba’di mā jã’atkumul baiyinātu fa’lamū annallāha Azᴉᴉzun hakᴉᴉm210Hal yanzurūna illã ai ya’tiya humul lāhu fᴉᴉ zulalim minal ghamāmi walmalã’ikatu wa qudiyal amr; wa ilal lāhi turja’ul umūr211Sal Banᴉᴉ Isrã’ᴉᴉla kam ātaināhum min āyatim baiyinah; wa mai yubaddil ni’matal lāhi mim ba’di mā jã’athu fa innallāha syadᴉᴉdul’iqāb212Zuyyina lillazᴉᴉna kafarul hayātud dunyā wa yaskharūna minal lazᴉᴉna āmanū; wallazᴉᴉnat taqaw fawqahum yawmal Qiyāmah; wallāhu yarzuqu mai yasyã’u bighairi hisāb;213Kānan nāsu ummatanw wāhidatan fab’asal lāhun Nabiyyᴉᴉna mubasysyirᴉᴉna wa munzirᴉᴉna wa anzala ma’ahumul kitāba bilhaqqi liyahkuma bainan nāsi fᴉᴉmakh talafū fᴉᴉh; wa makh talafa fᴉᴉhi illallazᴉᴉna ūtūhu mim ba’di mā jã’athumul baiyinātu baghyam bainahum fahadal lāhul lazᴉᴉna āmanū limakh talafū fᴉᴉhi minal haqqi bi iznih; wallāhu yahdᴉᴉ mai yasyã’u ilā Sirātim Mustaqᴉᴉm214Am hasibtum an tadkhulul jannata wa lammā yā-tikum masalul lazᴉᴉna khalaw min qablikum massathumul bāsã’u waddarrãa’u wa zulzilū hattā yaqūlar Rasūlu wallazᴉᴉna āmanū ma’ahū matā nasrul lāh; alã inna nasral lāhi qarᴉᴉb215Yas’alūnaka māzā yunfiqūna qul mã anfaqtum min khairin falil wālidaini wal aqrabᴉᴉna walyatāmā wal masākᴉᴉni wabnis sabᴉᴉl; wa mā taf’alū min khairin fa innal lāha bihᴉᴉ Alᴉᴉm216Kutiba alaikumulqitālu wa huwa kurhullakum wa asã an takrahū syai’anw wa huwa khairullakum wa asã an tuhibbo syai’anw wa huwa syarrullakum; wallāhu ya’lamu wa antum lā ta’lamūn217Yas’alūnaka anisy Syahril Harāmi qitālin fᴉᴉhi qul qitālun fᴉᴉhi kabᴉᴉrunw wa saddun an sabᴉᴉlil lāhi wa kufrum bihᴉᴉ wal Masjidil Harāmi wa ikhrāju ahlihᴉᴉ minhu akbaru indal lāh; walfitnatu akbaru minal qatl; wa lā yazālūna yuqātilūnakum hatta yaruddūkum an dᴉᴉnikum inis tatā’ū; wa mai yartadid minkum an dᴉᴉnihᴉᴉ fayamut wahuwa kāfirun fa ulã’ika habitat a’māluhum fid dunyā wal ākhirati wa ulã’ika asyābun Nāri hum fᴉᴉhā khālidūn218Innal lazᴉᴉna āmanū wallazᴉᴉna hājarū wa jāhadū fᴉᴉ sabᴉᴉlil lāhi ulã’ika yarjūna rahmatal lāh; wallāhu Ghafūrur Rahᴉᴉm219Yas’alūnaka anilkhamri walmaisiri qul fᴉᴉhimã ismun kabᴉᴉrunw wa manāfi’u linnāsi wa ismuhumā akbaru min naf’ihimā; wa yas’alūnaka māza yunfiqūna qulil-afwa; kazālika yubaiyinul lāhu lakumul-āyāti la’allakum tatafakkarūn220Fid dunyā wal ākhirah; wa yas’alūnaka anil yatāmā qul islāhullahum khayr, wa in tukhālitūhum fa ikhwānukum; wallāhu ya’lamul mufsida minalmuslih; wa law syã’al lāhu la-a’natakum; innal lāha Azᴉᴉzun Hakᴉᴉm221Wa lātankihul musyrikāti hattā yu’minn; wa la amatum mu’minatun khairum mim musyrikatinw wa law a’jabatkum; wa lā tunkihul musyrikᴉᴉna hattā yu’minū; wa la’abdummu’minun khairum mimmusyrikinw wa law ajabakum; ulã’ika yad’ūna ilan Nāri wallāhu yad’ũ ilal Jannati walmaghfirati biiznihᴉᴉ wa yubaiyinu Āyātihᴉᴉ linnāsi la’allahum yatazakkarūn222Wa yas’alūnaka anil mahᴉᴉdi qul huwa azan fa’tazilun nisã’a fil mahᴉᴉdi wa lā taqrabū hunna hattā yathurna fa-izā tatah-harrna fātūhunna min haisu amarakumul lāh; innallāha yuhibbut Tawwābᴉᴉna wa yuhibbul mutatahhirᴉᴉn223Nisã’ukum harsullakum fātū harsakum annā syi’tum wa qaddimū li anfusikum; wattaqul lāha wa’lamũ annakum mulāqūh; wa basy syirilmu minᴉᴉn224Wa lā taj’alul lāha urdatal li aymānikum an tabarrū wa tattaqū wa tuslihū bainan nās; wallāhu Samᴉᴉ’un Alᴉᴉm225Lā yu’ākhi zukumul lāhu billaghwi fĩ aymā nikum wa lākiny yu’ākhi zukum bimā kasabat qulū bukum; wallāhu Ghafūrun Halᴉᴉm226Lillazᴉᴉna yu’lūna min nisã’ihim tarabbusu arba’ati asyhurin fain fã’ū fa innal lāha Ghafūrur Rahᴉᴉm227Wa in azamut talāqa fa innal lāha Samᴉᴉ’un Alᴉᴉm228Walmutallaqātu yatarab basna bi anfusihinna salāsata qurũ’; wa lā yahillu lahunna ai yaktumna mā khalaqal lāhu fĩ arhāminhinna in kunna yu’minna billāhi wal yawmil ākhir; wa bu’ūla tuhunna ahaqqu biraddihinna fᴉᴉ zālika in arādũ islāhā; wa lahunna mislul lazᴉᴉ alaihinna bilma’rūf; wa lirrijjāli alaihinna daraja; wallāhu Azᴉᴉzun Hakᴉᴉm229Attalāqu marratāni fa imsākum bima’rūfin aw tasrᴉᴉhum bi ihsān; wa lā yahillu lakum an tākhuzū mimmã ātaitumūhunna syai’an illã ai yakhāfã alla yuqᴉᴉmā hudūdallahi fa in khiftum allā yuqᴉᴉmā hudūdal lāhi falā junāha Alaihimā fᴉᴉmaf tadat bihᴉᴉ tilka hudūdul lāhi falā ta’tadūhā; wa mai yata’adda hudūdal lāhi fa ulã’ika humuzzā limūn230Fa in tallaqahā falā tahillu lahū mim ba’du hattā tankiha zawjan ghairah; fa in tallaqahā falā junāha alaihimã ai yatarāja’ã in zannã ai yuqᴉᴉmā hudūdal lā; wa tilka hudūdul lāhi yubaiyinuhā liqawminy ya’lamūn231Wa izā tallaqtumun nisã’a fabalaghna ajala hunna fa amsikūhunna bima’rūfin law sarrihū hunna bima’rūf; wa lā tumsikū hunna dirā rallita’tadū; wa mai yaf’al zālika faqad zalama nafsah; wa lā tattakhizũ āyātillāhi huzuwā; wazkurū ni’matal lāhi alaikum wa mã anzala alaikum minal kitābi wal hikmati ya’izukum bih; wattaqul lāha wa’lamũ annal lāha bikulli syai’in Alᴉᴉm232Wa izā tallaqtumun nisã’a fabalaghna ajalahunna falā ta’dulū hunna ai yankihna azwāja hunna izā tarādaw bainahum bilma’ rūf; zālika yū’azu bihᴉᴉ man kāna minkum yu’minu billāhi wal yawmil ākhir; zālikum azkā lakum wa at-har; wallāhu ya’lamu wa antum lā ta’lamūn233Walwā lidātu yurdi’na awlāda hunna hawlaini kāmilaini liman arāda ai yutimmar radā’ah; wa alalmawlūdi lahū rizqu hunna wa kiswatuhunna bilma’rūf; lātukallafu nafsun illā wus’ahā; lā tudãrra wālidatum biwaladihā wa lā mawlūdul lahū biwaladih; wa alal wārisi mislu zālik; fa in arādā Fisālan an tarādim minhumā wa tasyāwurin falā junāha alaihimā; wa in arattum an tastardi’ũ awlādakum falā junāha alaikum izā sallamtum mã ātaitum bilma’rūf; wattaqul lāha wa’lamũ annal lāha bimā ta’malūna basᴉᴉr234Wallazᴉᴉna yutawaffawna minkum wa yazarūna azwājai yatarabbasna bi anfusihinna arba’ata asyhurinw wa asyran fa izā balaghna ajalahunna falā junāha alaikum fᴉᴉmā fa’alna fĩ anfusihinna bilma’rūf; wallāhu bimā ta’malūna Khabᴉᴉr235Wa lā junāha alaikum fᴉᴉma arradtum bihᴉᴉ min khitbatin nisã’i aw aknantum fĩ anfusikum; alimal lāhu annakum satazkurūnahunna wa lākil lā tuwā’idūhunna sirran illã an taqūlū qawlamma’rūfā; wa lā ta’zimū uqdatan nikāhi hattā yablughal kitābu ajalah; wa’lamũ annal lāha ya’lamumā fĩ anfusikum fahzarūh; wa’lamũ annallāha Ghafūrun Halᴉᴉm236Lā junāha alaikum in tallaqtumun nisã’a mā lam tamassūhunna aw tafridū lahunna farᴉᴉdah; wa matti’hūhunna alal mūsi’i qadaruhū wa alal muqtiri qadaruhū matta’am bilma’rūfi haqqan alalmuhsinᴉᴉn237Wa in tallaqtumūhunna min qabli an tamassūhunna wa qad farad tum lahunna farᴉᴉdatan fanisfu mā faradtum illã ai ya’fūna aw ya’fuwallazᴉᴉ biyadihᴉᴉ uqdatunnikāh; wa an ta’fũ aqrabu littaqwā; wa lā tansawulfadla bainakum; innal lāha bimā ta’malūna Basᴉᴉr238Hāfizū alas salawāti was Salātil Wustā wa qūmū lillāhi qānitᴉᴉn239Fa in khiftum farijālan aw rukbānan fa izã amintum fazkurul lāha kamā allamakum mā lam takūnū ta’lamūn240Wallazᴉᴉna yutawaf fawna minkum wa yazarūna azwājanw wasiyyatal li azwājihim matā’an ilal hawlighaira ikhrāj; fa in kharajna falā junāha alaikum fᴉᴉ mā fa’alna fĩ anfusihinna min ma’rūf; wallāhu Azᴉᴉzun Hakᴉᴉm241Wa lilmutallaqāti matā’um bilma’rūfi haqqan alal muttaqᴉᴉn242Kazālika yubaiyinul lāhu lakum āyātihᴉᴉ la’allakum ta’qilūn243Alam tara ilal lazᴉᴉna kharajū min diyārihim wa hum ulūfun hazaral mawti faqãla lahumul lāhu mūtū summa ahyāhum; innal lāha lazū fadlin alannāsi wa lākinna aksarannāsi lā yasykurūn244Wa qātilū fᴉᴉ sabᴉᴉlil lāhi wa’lamũ annal lāha Samᴉᴉ’un Alᴉᴉm245Man zal lazᴉᴉ yuqridul lāha qardan hasanan fayudā ifahū lahū ad’āfan kasᴉᴉrah; wallāhu yaqbidu wa yabsutu wa ilaihi turja’ūn246Alam tara ilal malai mim Banĩ Isrã’ᴉᴉla mim ba’di Mūsã iz qālū li Nabiyyil lahumub as lanā malikan nuqātil fᴉᴉ sabᴉᴉlillāhi qāla hal asaitum in kutiba alaikumul qitālu allā tuqātilū qālū wa mā lanã allā nuqātila fᴉᴉ sabᴉᴉlil lāhi wa qad ukhrijnā min diyārinā wa abnã’inā falammā kutiba alaihimul qitālu tawallaw illā qalᴉᴉlam minhum; wallāhu alᴉᴉmum bizzālimᴉᴉn247Wa qāla lahum Nabiy yuhum innal lāha qad ba’asa lakum Tālūta malikā; qālũ annā yakūnu lahul mulku alainā wa nahnu ahaqqu bilmulki minhu wa lam yu’ta sa’atamminal māl; qāla innallāhas tafāhu alaikum wa zādahū bastatan fil’ilmi waljismi wallāhu yu’tᴉᴉ mulkahū mai yasyã’; wallāhu Wāsi’un Alᴉᴉm248Wa qāla lahum Nabiyyuhum inna Āyata mulkihĩ ai yātiyakumut Tābūtu fᴉᴉhi sakᴉᴉnatummir Rabbikum wa baqiyyatummimmā taraka Ālu Mūsa wa Ālu Hārūna tahmiluhul malã’ikah; inna fᴉᴉ zālika la Āyatal lakum in kuntum mu’minᴉᴉn249Falammā fasala Tālūtu biljunūdi qāla innal lāha mubtalᴉᴉkum binaharin faman syariba minhu falaisa minnᴉᴉ wa mallam yat’amhu fa innahū minnĩ illā manigh tarafa ghurfatam biyadih; fasyaribū minhu illā qalᴉᴉlamminhum; falammā jāwazahū huwa wallazᴉᴉna āmanū ma’ahū qālū lā tāqata lanal yawma bi Jālūta wa junūdih; qālallazᴉᴉna yazunnūna annahum mulāqul lāhi kam min fi’atin qalᴉᴉlatin ghalabat fi’atan kasᴉᴉratam bi iznil lāh; wallāhuma’as sābirᴉᴉn250Wa lammā barazū liJālūta wa junūdihᴉᴉ qālū Rabbanã afrigh alainā sabranw wa sabbit aqdāmanā wansurnā alal qawmil kāfirᴉᴉn251Fahazamūhum bi iznillāhi wa qatala Dāwūdu jālūta wa ātāhul lāhulmulka Wal Hikmata wa allamahū mimmā yasyã’; wa law lā daf’ullāhin nāsa ba’dahum biba’dil lafasadatil ardu wa lākinnal lāha zū fadlin alal’ālamᴉᴉn252Tilka Āyātul lāhi natlūhā alaika bilhaqq; wa innaka laminal mursalᴉᴉn Tafsir Al-Qur’an Surah Ali Imraan Keluarga Imraan Surah Madaniyyah; surah ke 3 200 ayat “Sesungguhnya telah berlalu sebelum kamu sunnah-sunnah Allah; Karenaitu berjalanlah kamu di muka bumi dan perhatikanlah bagaimana akibat orang-orang yang mendustakan para Rasul. QS. 3137 Al-Qur’an ini adalah penerangan bagi seluruh manusia, dan petunjuk serta pelajaran bagi orang-orang yang bertakwa. QS. 3138 Janganlah kamu bersikap lemah, dan janganlah pula kamu bersedih hati, padahal kamulah orang-orang yang paling tinggi derajatnya, jika kamu orang-orang yang beriman. Jika kamu pada perang Uhud mendapat luka, maka sesungguhnya kaum kafir itupun pada perang Badar mendapat luka yang serupa. Dan masa kejayaan dan kehancuran itu, Kami pergilirkan di antara manusia agar mereka mendapat pelajaran; dan supaya Allah membedakan orang-orang yang beriman dengan orang-orang kafir dan supaya sebagian kamu dijadikan-Nya gugur sebagai syuhada. Dan Allah tidak menyukai orang-orang yang zhalim, QS. 3140 dan agar Allah membersihkan orang-orang yang beriman dari dosa mereka dan membinasakan orang-orang yang kafir. QS. 3141 Apakah kamu mengira bahwa kamu akan masuk Surga, padahal belum nyata bagi Allah orang-orang yang berjihad di antaramu, dan belum nyata orang-orang yang sabar. QS. 3142 Sesungguhnya kamu mengharapkan mati syahid sebelum kamu mengbadapinya; sekarang sungguh kamu telah melihatnya dan kamu menyaksikannya.” QS. 3143 Ketika orang-orang yang beriman mendapatkan musibah pada perang Uhud. Di mana ada 70 tujuh puluh orang yang terbunuh, Allah memberitahukan kepada mereka seraya berfirman, “Sesungguhnya telah berlalu sebelum kamu sunnah-sunnah Allah.” Maksudnya, yang demikian itu juga berlaku pada umat-umat sebelum kalian, yaitu pengikut para Nabi. Setelah itu, kesudahan yang baik adalah untuk kalian dan kesudahan yang buruk menimpa kepada orang-orang kafir. Oleh sebab itu Allah berfirman, fasiiruu fil ardli fandhuruu kaifa kaana aaqibatul mukadzdzibiin “Karena itu berjalanlah kamu di muka bumi dan perhatikanlah bagaimana akibat orang-orang yang mendustakan [para Rasul]. ” Kemudian Allah berfirman, Haadzaa bayaanul linnaasi “Ini adalah penjelasan bagi seluruh manusia.” Yakni al-Qur’an yang di dalamnya terdapat penjelasan mengenai berbagai hal yang sangat jelas, serta bagaimana keadaan umat-umat terdahulu dan juga musuh-musuh mereka. Wa Hudaw wa mau’idhatun “Dan petunjuk serta pelajaran.” Yakni, di dalam al-Qur’an itu terdapat berita tentang orang-orang sebelum kalian dan petunjuk bagi hati kalian sekaligus pelajaran, yaitu pencegahan terhadap hal-hal yang diharamkan dan perbuatan dosa. Kemudian Allah menghibur kaum muslimin dengan berfirman, wa laa taHinuu “Janganlah kamu bersikap lemah.” Artinya, janganlah kalian melemah akibat peristiwa yang telah terjadi itu.” Wa laa tahzanuu wa antumul a’launa in kuntum mu’miniin “Dan jangan pula kamu bersedih hati, padahal kamu adalah orang-orang yang paling tinggi [derajatnya], jika kamu orang-orang yang beriman.” Maksudnya, bahwa kesudahan yang baik dan pertolongan hanya bagi kalian, wahai orang-orang yang beriman. Firman-Nya iy yamsaskum qarhun faqad massal qauma qarhum mitsluHu “Jika kamu [pada perang Uhud] mendapat luka, maka sesungguhnya kaum [kafr] itupun [pada perang Badar] mendapat luka yang serupa.” Artinya, jika kalian menderita luka dan beberapa orang di antara kalian gugur, maka luka dan kematian itu juga telah menimpa musuh-musuh kalian, yaitu tidak berapa lama sebelumnya. Wa tilkal ayyaamu nudaawiluHaa bainan naasi “Dan masa [kejayaan dan kehancuran] itu,Kami pergilirkan di’antara manusia [agar mereka mendapat pelajaran].” Maksud-Nya, suatu saat Kami pergilirkan kemenangan itu bagi musuh-musuh kalian, meskipun kesudahan yang baik tetap berada pada kalian. Karena dalam hal tersebut terdapat hikmah. Oleh karena itu, Allah berfirman wa liya’lamal ladziina aamanuu “Dan supaya Allah membedakan orang-orang yang beriman [dengan orang-orang kafr].” Ibnu Abbas berkata “Dalam kasus seperti ini kita akan menemukanorang-orang yang sabar dalam melawan musuh.” Wa yattakhidza minkum syuHadaa-a “Dan supaya sebagian kamu dijadikan-Nya [gugur sebagai] syuhada.’” Yaitu, mereka yang terbunuh di jalan Allah dan mereka telah menumpahkan darah mereka untuk mencari keridhaan-Nya. wallaaHu laa yuhibbudh dhaalimiina wa liyumah-hishal ladziina aamanuu “Dan Allah tidak menyukai orang-orang yang zhalim. Dan agar Allah membersihkan orang-orang yang beriman [dari dosa mereka].” Artinya, dosa-dosa mereka akan dihapuskan, jika mereka telah berbuat dosa, dan jika tidak maka akan ditinggikan derajat mereka sesuai dengan apa yang telah menimpa mereka. Dan firman-Nya, wa yamhaqal kaafiriin “Dan membinasakan orang-orang yang kafir.” Artinya, jika orang-orang kafir itu menang, maka mereka melewati batas dan sombong. Sehingga kedua hal itu menyebabkan mereka hancur binasa. Setelah itu Allah berfirman am hasibtum an tadkhulul jannata wa lammaa ya’lamillaaHul ladziina jaaHaduu minkum wa ya’lamash shaabiriin “Apakah kamu mengira bahwa kamu akan masuk Surga, padahal belum nyata bagi Allah orang-orang yang berjihad di antaramu dan belum nyata pula orang-orang yang sabar.” Maksudnya, apakah kalian mengira bahwa kalian akan masuk Surga, padahal kalian belum diuji dengan peperangan dan berbagai penderitaan. Sebagaimana firman Allah dalam surat al-Baqarah yang artinya “Apakah kamu mengira bahwa kamu akan masuk Surga, padahal belum datang kepadamu cobaan sebagaimana halnya orang-orang terdahulu sebelummu. Mereka ditimpa malapetaka dan kesengsaraan, serta digoncangkan dengan bermacam-macam cobaan.” QS. Al-Baqarah 214 Oleh karena itu, di sini Allah berfirman am hasibtum an tadkhulul jannata wa lammaa ya’lamillaaHul ladziina jaaHaduu minkum wa ya’lamash shaabiriin “Apakah kamu mengira bahwa kamu akan masuk Surga, padahal belum nyata bagi Allah orang-orang yang berjihad di antaramu dan belum nyata pula orang-orang yang sabar.” Artinya, kalian tidak akan masuk Surga sehingga kalian diuji dan nyata bagi Allah orang-orang yang berjihad di jalan-Nya dan orang-orang yang sabar dalam melawan musuh. Firman-Nya, wa laqad kuntum tamannaunal mauta min qabli an talqauHu faqad ra-aitumuuHu wa antum tandhuruun “Sesungguhnya kamu mengharapkan mati [syahid] sebelum kamu menghadapinya. [Sekarang] sungguh kamu telah melihatnya dan kamu menyaksikannya.” Maksudnya, kalian wahai orang-orang yang beriman, sebelum hari ini telah berharap dapat berhadapan dengan musuh serta berkeinginan untuk mengalahkan dan memerangi mereka. Kini telah sampai pada kalian apa yang kalian harap-harapkan. Karenanya, perangilah musuh-musuh kalian dan bersabarlah. Dalam kitab Shahih al-Bukhari dan Shahih Muslim telah diriwayatkan, bahwa Rasulullah bersabda “Janganlah kalian berharap bertemu dengan musuh. Mohonlah keselamatan kepada Allah. Tetapi jika kalian bertemu dengan mereka, maka bersabarlah dan ketahuilah bahwa Surga itu berada di bawah naungan pedang.” Oleh karena itu, Allah berfirman faqad ra-aitumuuHu “[Sekarang] sungguh kamu telah melihatnya.” Yaitu, kematian yang kalian saksikan pada saat tajamnya mata pedang, tombak-tombak yang berbaur dan barisan pasukan yang saling bertempur. Kalangan mutakallimun ahli kalam mengibaratkan ini dengan pembayangan, yaitu penyaksian sesuatu yang abstrak seperti yang kongkrit, sebagaimana terbayangkannya biri-biri dapat bersahabat dengan kambing dan bermusuhan dengan serigala. & Tag137, 138, 139, 140, 141, 142, 143, Al-qur'an, ali-'imraan, ali-'imran, ayat, ibnu katsir, surah, surat, tafsir 403 ERROR Request blocked. We can't connect to the server for this app or website at this time. There might be too much traffic or a configuration error. Try again later, or contact the app or website owner. If you provide content to customers through CloudFront, you can find steps to troubleshoot and help prevent this error by reviewing the CloudFront documentation. Generated by cloudfront CloudFront Request ID OmsEzjKZsi-hU_BH45WJ9qb0H3bezk8AsDafa5knsNseQ8i4GFs5wg== 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 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 اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَـنَّةَ وَ لَمَّا يَاۡتِكُمۡ مَّثَلُ الَّذِيۡنَ خَلَوۡا مِنۡ قَبۡلِكُمۡؕ مَسَّتۡهُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰى يَقُوۡلَ الرَّسُوۡلُ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ مَتٰى نَصۡرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰهِ قَرِيۡبٌ Am hasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul laziina khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziluu hattaa yaquular Rasuulu wallaziina aamanuu ma'ahuu mataa nasrul laah; alaaa inna nasral laahiqariib Ataukah kamu mengira bahwa kamu akan masuk surga, padahal belum datang kepadamu cobaan seperti yang dialami orang-orang terdahulu sebelum kamu. Mereka ditimpa kemelaratan, 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. Juz ke-2 Tafsir Ketika 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. Ada beberapa pendapat mengenai sebab turunnya ayat ini. Pertama, pendapat dari Qatadah, as-Suddi, dan kebanyakan ahli tafsir yang mengatakan bahwa ayat ini turun pada waktu perang Khandak ketika kaum Muslimin mengalami bermacam-macam kesulitan dan tekanan perasaan, sehingga mereka merasa gentar dan ketakutan. Kedua, pendapat lain yang mengatakan bahwa ayat ini turun pada waktu perang Uhud, ketika kaum Muslimin dipukul mundur oleh pasukan musuh. Dalam peperangan itu, Sayyidina Hamzah tewas dianiaya, dan Nabi pun menderita luka. Ketiga, pendapat golongan lain, bahwa ayat ini turun untuk menghibur hati kaum Muhajirin ketika mereka meninggalkan kampung halamannya, dan harta kekayaannya dikuasai oleh kaum musyrikin, dan kaum Yahudi memperlihatkan permusuhan kepada Rasulullah saw secara terang-terangan dan kesulitan-kesulitan lain yang dialaminya di Medinah. Ayat ini secara tidak langsung, memperkuat ayat-ayat sebelumnya, yaitu agar kaum Muslimin selalu tabah dan sabar dalam perjuangan. Allah swt berfirman Dan Kami pasti akan menguji kamu dengan sedikit ketakutan, kelaparan, kekurangan harta, jiwa, dan buah-buahan. Dan sampaikanlah kabar gembira kepada orang-orang yang sabar, al-Baqarah/2 155 dan firman-Nya Apakah manusia mengira bahwa mereka akan dibiarkan hanya dengan mengatakan, "Kami telah beriman," dan mereka tidak diuji? al-'Ankabut/29 2 Makin berat dan makin tinggi cita-cita yang akan dicapai, makin besar pula rintangan dan cobaan yang akan dialami. Untuk mencapai keridaan Allah dan memperoleh surga, bukan suatu hal yang mudah dan gampang, tetapi harus melalui perjuangan yang gigih yang penuh rintangan dan cobaan sebagaimana halnya orang-orang terdahulu. Mereka ditimpa malapetaka dan kesengsaraan, nabinya dibunuh, pengikutnya disiksa sampai ada di antara mereka digergaji kepalanya dalam keadaan hidup atau dibakar hidup-hidup. Oleh karena cobaan dan penderitaan yang dialaminya dirasakan lama, sekalipun mereka yakin bahwa bagaimanapun juga pertolongan Allah akan datang, maka rasul mereka dan pengikut-pengikutnya merasa gelisah lalu berkata, "Bilakah datang pertolongan Allah," pertanyaan itu dijawab oleh Allah, "Ingatlah, sesungguhnya pertolongan Allah itu amat dekat." Pada saatnya nanti mereka akan menang dan mengalahkan musuh, penganiaya dan orang-orang zalim. sumber Keterangan mengenai QS. Al-BaqarahSurat Al Baqarah yang 286 ayat itu turun di Madinah yang sebahagian besar diturunkan pada permulaan tahun Hijrah, kecuali ayat 281 diturunkan di Mina pada Hajji wadaa' hajji Nabi Muhammad yang terakhir. Seluruh ayat dari surat Al Baqarah termasuk golongan Madaniyyah, merupakan surat yang terpanjang di antara surat-surat Al Quran yang di dalamnya terdapat pula ayat yang terpancang ayat 282. Surat ini dinamai Al Baqarah karena di dalamnya disebutkan kisah penyembelihan sapi betina yang diperintahkan Allah kepada Bani Israil ayat 67 sampai dengan 74, dimana dijelaskan watak orang Yahudi pada umumnya. Dinamai Fusthaatul-Quran puncak Al Quran karena memuat beberapa hukum yang tidak disebutkan dalam surat yang lain. Dinamai juga surat alif-laam-miim karena surat ini dimulai dengan Alif-laam-miim.

am hasibtum an tadkhulul jannata