seri tafsir tematis ibnu katsir kebahagiaan or happiness

8/14/2019 Seri Tafsir Tematis Ibnu Katsir Kebahagiaan or Happiness

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SERI TAFSIR TEMATIS

IBNU KATSIR( ARABIC INDONESIA - ENGLISH )

KEBAHAGIAAN

( THE HAPPINESS )

COMPILED BY

ABU NABILA IBNU DJUMAN AL INDUNISY

PUSTAKA AL GHURABA

( MENYERU KEPADA AL QURAN DAN AS SUNNAH BERDASARKAN FAHAM SALAFUSHSHALIH )

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CONTENT/ DAFTAR ISI /

DEDICATION

ACKNOWLEDGEMENT

BASIC PRINCIPLES

FISIOLOGY OF MOSLEM SOCIETY

THE TREE OF MOSLEM SOCIETY PROBLEM SOLVINGISLAMIC EDUCATIONAL PSYCHOLOGYCAL THEORIES

SUPERMETHODOLOGY

THE ISLAMIC LEADERSHIP AND MANAGEMENT

THE PYRAMIDE OF HAPPYNESS

Tafsir Tematis Ibnu Katsir 1 : Kebahagiaan QS H U U D 11:108.....................................................15

Tafsir Tematis Ibnu Katsir 2 : Kebahagiaan QS H U U D 11:9-11....................................................17

Tafsir Tematis Ibnu Katsir 3 : Kebahagiaan QS A R - R A ' D U 13 : 26-29.....................................19

Tafsir Tematis Ibnu Katsir 4 : Kebahagiaan QS A L - Q A S H A S H 28 : 76-77.............................25

Tafsir Tematis Ibnu Katsir 5 : Kebahagiaan QS A Z - Z U M A R 39 : 73-75...................................27

Tafsir Tematis Ibnu Katsir 6 : Kebahagiaan QS Al Lail 92 : 4-10.....................................................35

Tafsir Tematis Ibnu Katsir 7 : Kebahagiaan QS Ath Thuur 52:17-28................................................40Tafsir Tematis Ibnu Katsir 8 : Kebahagiaan QS Ar Ra'du 13 : 38-39................................................48

Tafsir Tematis Ibnu Katsir 9 : Kebahagiaan QS At Taubah 9: 117-119.............................................52

Tafsir Tematis Ibnu Katsir 10 : Kebahagiaan QS Al Mujadilah 58:20-22.........................................61

Tafsir Tematis Ibnu Katsir 11 : Kebahagiaan QS Al Insaan 76 : 5-22...............................................66

Tafsir Tematis Ibnu Katsir 12 : Kebahagiaan QS Al Haqqah 69 : 19-24...........................................79

Tafsir Tematis Ibnu Katsir 13 : Kebahagiaan QS Al Insyiqaq 84 : 6-9..............................................83

Tafsir Tematis Ibnu Katsir 14 : Kebahagiaan QS Al Imran 3 : 169-175............................................86

Tafsir Tematis Ibnu Katsir 15 : Kebahagiaan QS Al Qashash 28 : 10-13..........................................97

Tafsir Tematis Ibnu Katsir 16 : Kebahagiaan QS Al Ankabut 29 : 26-27........................................100

Tafsir Tematis Ibnu Katsir 17 : Kebahagiaan QS Al Ahzab 33 : 56.................................................104

Tafsir Tematis Ibnu Katsir 18 : Kebahagiaan QS Yasin 36 : 13-17..................................................117

Tafsir Tematis Ibnu Katsir 19 : Kebahagiaan QS Al Baqarah 2:25..................................................120

Tafsir Tematis Ibnu Katsir 20 : Kebahagiaan QS Adz Dzariat 51: 15-23........................................123

Tafsir Tematis Ibnu Katsir 21 : Kebahagiaan QS Muhammad 47:32-35.........................................129

Tafsir Tematis Ibnu Katsir 22 : Kebahagiaan QS An Nisa' 4:57......................................................132

Tafsir Tematis Ibnu Katsir 23 : Kebahagiaan QS Az Zukhruf 43:66-73..........................................133

Tafsir Tematis Ibnu Katsir 24 : Kebahagiaan QS Asy Syuura 42 : 47-48........................................137

Tafsir Tematis Ibnu Katsir 25 : Kebahagiaan QS Fushilat 41 : 30-35..............................................140

Tafsir Tematis Ibnu Katsir 26 : Kebahagiaan QS Az Zumar 39 : 61................................................147

Tafsir Tematis Ibnu Katsir 27 : Kebahagiaan QS Az Zumar 39 : 73-75...........................................148

Tafsir Tematis Ibnu Katsir 28 : Kebahagiaan QS Yunus 10:9-10.....................................................156Tafsir Tematis Ibnu Katsir 29 : Kebahagiaan QS Yunus 10:1..........................................................158

Tafsir Tematis Ibnu Katsir 30 : Kebahagiaan QS Al Imran 3:30......................................................160

Tafsir Tematis Ibnu Katsir 31 : Kebahagiaan QS Al Qashash 28:85-88..........................................161

Tafsir Tematis Ibnu Katsir 32 : Kebahagiaan QS Al Qashash 28:33-35..........................................165

Tafsir Tematis Ibnu Katsir 33 : Kebahagiaan QS A T - T A U B A H 9:72......................................168

Tafsir Tematis Ibnu Katsir 34 : Kebahagiaan QS An Naml 27:15-19..............................................171

Tafsir Tematis Ibnu Katsir 35 : Kebahagiaan QS An Nuur 24:22....................................................175

Tafsir Tematis Ibnu Katsir 36 : Kebahagiaan QS Al Hajj 22:1-2.....................................................177

Tafsir Tematis Ibnu Katsir 37 : Kebahagiaan QS Al Anbiya 21:105-107........................................183

Tafsir Tematis Ibnu Katsir 38 : Kebahagiaan QS Thaha 20:123......................................................187

Tafsir Tematis Ibnu Katsir 39 : Kebahagiaan QS Maryam 19:49-50...............................................188

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Tafsir Tematis Ibnu Katsir 40 : Kebahagiaan QS Al Fatihah 1:2.....................................................190

Tafsir Tematis Ibnu Katsir 41 : Kebahagiaan QS Al Isra' 17:71.......................................................194

Tafsir Tematis Ibnu Katsir 42 : Kebahagiaan QS Al Isra' 17:19-21.................................................197

Tafsir Tematis Ibnu Katsir 43 : Kebahagiaan QS I B R A H I M 14:23-25......................................199

Tafsir Tematis Ibnu Katsir 44 : Kebahagiaan QS Al Maaidah 5:35.................................................202

Tafsir Tematis Ibnu Katsir 45 : Kebahagiaan QS An Nisa' 4:80......................................................204

Tafsir Tematis Ibnu Katsir 46 : Kebahagiaan QS An Nisa' 4:66-70.................................................205Tafsir Tematis Ibnu Katsir 47 : Kebahagiaan QS Al Baqarah 2:62..................................................210

Tafsir Tematis Ibnu Katsir 48 : Kebahagiaan QS Yunus 10:24-26...................................................213

Tafsir Tematis Ibnu Katsir 49 : Kebahagiaan QS An Naba' 78 : 31-36............................................218

Tafsir Tematis Ibnu Katsir 50 : Kebahagiaan QS Al Imran 3:130-136............................................221

Tafsir Tematis Ibnu Katsir 51 : Kebahagiaan QS AL GHAASIYAH 88:8-16.................................230

Tafsir Tematis Ibnu Katsir 52 : Kebahagiaan ( Happiness ) QS AL Baqarah 2:45-46.....................233

Tafsir Tematis Ibnu Katsir 53 : Kebahagiaan ( Happiness ) QS Al Anfaal 8 : 27-28.......................237

Tafsir Tematis Ibnu Katsir 54 : Kebahagiaan ( Happiness ) QS Al A'Raf 7 : 42-43........................240

Tafsir Tematis Ibnu Katsir 55 : Kebahagiaan ( Happiness )QS AL HADID 57:16-24 ...................243

Tafsir Tematis Ibnu Katsir 56 : Kebahagiaan ( Happiness ) QS AL An'am 6:133-135 ...................255

Tafsir Tematis Ibnu Katsir 57 : Kebahagiaan ( Happiness ) QS AL MUTHAFFIFIN 83:18-28......258Tafsir Tematis Ibnu Katsir 58 : Kebahagiaan ( Happiness ) QS AL Baqarah 2:177........................262

Tafsir Tematis Ibnu Katsir 59 : Kebahagiaan ( Happiness ) QS M A R Y A M 19:59-63................268

Tafsir Tematis Ibnu Katsir 60 : Kebahagiaan ( Happiness ) QS Al Fatihah 1:6-7............................275

Tafsir Tematis Ibnu Katsir 61 : Kebahagiaan ( Happiness ) QS Al An'am 6 : 66-69.......................279

Tafsir Tematis Ibnu Katsir 62 : Kebahagiaan ( Happiness ) QS 'Abasa 80 : 38-39.........................283

Tafsir Tematis Ibnu Katsir 63 : Kebahagiaan ( Happiness ) QS Al Baqarah 2 : 261-265................284

Tafsir Tematis Ibnu Katsir 64 : Kebahagiaan ( Happiness ) QS AL HADID 57:7-12......................292

Tafsir Tematis Ibnu Katsir 65 : Kebahagiaan ( Happiness ) QS AL Jinn 72:25-28..........................301

Tafsir Tematis Ibnu Katsir 66 : Kebahagiaan ( Happiness ) QS An Nahl 16:97-100.......................305

Tafsir Tematis Ibnu Katsir 67 : Kebahagiaan ( Happiness ) QS AL WAQI'AH 56:88-91................308

Tafsir Tematis Ibnu Katsir 68 : Kebahagiaan ( Happiness ) QS Al An'am 6:32-36.........................312

Maraji' or Referency or Daftar Pustaka ...........................................................................................317

Khatimah / penutup / Close .............................................................................................................318

walhamdulillahirabbil'alaminSydney, 13 january 2010

Sydney, 24 January 2010Sydney, 27 January 2010

Manajemen Pustaka Al GhurabaAkhukum Fillah

Abu Nabila As Sundawy Al Indunisy

Al Faqir Ila Maghfirati Rabbihi

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1. QS H U U D 11:108

11:108. Adapun orang-orang yang berbahagia, maka tempatnya di dalam surga mereka kekaldi dalamnya selama ada langit dan bumi, kecuali jika Tuhanmu menghendaki (yang lain);

sebagai karunia yang tiada putus-putusnya.(108. And those who are blessed, they will be in Paradise, abiding therein for all the time thatthe heavens and the earth endure, except as your Lord wills: a gift without an end.)

" " " " " " " "

. " " : " " " " " " " " " "

Allah, the Exalted, says, (And those who are blessed.) These are the followers ofthe Messengers. (they will be in Paradise,) This means that their final abode will beParadise.

(abiding therein for all the time) This means that they will remain there forever.

(that the heavens and the earth endure, except as your Lord wills:) The meaning of the

exception that is made here is that the condition of eternal pleasure that they will experience

therein is something that is not mandatory by itself. Rather, it is something that is dependentupon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason

they are inspired to glorify and praise Him, just as they are inspired to breathe. Ad-Dahhakand Al-Hasan Al-Basri both said, "It is about the right of the disobedient people of Tawhid

who were in the Fire and then brought out of it.'' Then Allah finished this statement bysaying,

(a gift without an end.) This means that it will never be cut off. This has been mentioned byMujahid, Ibn `Abbas, Abu Al-`Aliyah and others. This has been mentioned so that the

suspicious person will not doubt after the mention of the will of Allah. Someone may think

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that the mention of Allah's will here means that the pleasure of Paradise may end or change.

To the contrary, it has been decreed that this pleasure will truly be forever and will never end.

Likewise, Allah has clarified here that the eternal torment of the people of the Fire in Hell alsois due to His will. He explains that He punishes them due to His justness and wisdom. This is

why He says,

(Verily, your Lord is the doer of whatsoever He intends.) Similarly, Allah says,

(He cannot be questioned as to what He does, while they will be questioned.)21:23 Here,Allah soothes the hearts and affirms the intent, by His saying,

(a gift without an end.) It has been recorded in the Two Sahihs that the Messenger of Allahsaid,

:

(Death will be brought in the form of a handsome ram (on the Day of Judgement) and it willbe slaughtered between Paradise and the Hellfire. Then, it will be said, "O people of Paradise!

Eternity and no death! O people of Hellfire! Eternity and no death!'') In the Sahih it is

recorded that the Messenger of Allah said,

:

(It will be said, `O people of Paradise, verily you will live and you will never die. You willremain young and you will never grow old. You will remain healthy and you will never

become ill. You will be happy and you will never grieve.)

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2. QS H U U D 11: 9-11

-

- 11:9. Dan jika Kami rasakan kepada manusia suatu rahmat (nikmat) dari Kami, kemudian

rahmat itu Kami cabut daripadanya, pastilah dia menjadi putus asa lagi tidak berterimakasih.

11:10. Dan jika Kami rasakan kepadanya kebahagiaan sesudah bencana yang menimpanya,niscaya dia akan berkata: "Telah hilang bencana-bencana itu dari padaku"; sesungguhnya

dia sangat gembira lagi bangga,

11:11. kecuali orang-orang yang sabar (terhadap bencana), dan mengerjakan amal-amal

saleh; mereka itu beroleh ampunan dan pahala yang besar.

(9. And if We give man a taste of mercy from Us, and then withdraw it from him, verily, he is

despairing, ungrateful.)

(10. But if We let him taste good (favor) after evil (poverty and harm) has touched him, he issure to say: "Ills have departed from me.'' Surely, he is exultant and boastful (ungrateful to

Allah).)

(11. Except those who show patience and do righteous good deeds: those, theirs will be

forgiveness and a great reward (Paradise).)

.

" " " " .

" " " " " " " " "" " : " " " " " .

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Allah, the Exalted, informs about mankind and the blameworthy characteristics that he

possesses, except for those believing servants upon whom Allah has bestowed His mercy. Allah

explains that when any hardship befalls man, after he has experienced blessings, he isdisheartened and he despairs of any good in the future. He denies and rejects (the bounties of)

his previous condition. Thus, he behaves as if he has never seen any good and he loses all hopefor relief (from his situation). Likewise, if any blessing befalls him after displeasure,

(he is sure to say, "Ills have departed from me.'') This means that he willclaim that no harm or calamity will afflict him after this (blessing).

(Surely, he is exultant and boastful (ungrateful to Allah).) This means that he ispleased with what he has in his hand and ungrateful (to Allah). At the same time he is boastful

towards others. Allah, the Exalted, then says,

(Except those who show patience) meaning, those who show patience duringtimes of hardship and adversity. In reference to Allah's statement,

(and do righteous good deeds) This means that they perform the good deeds intimes of ease and good health. Concerning the statement,

(those, theirs will be forgiveness) meaning, that they will be forgiven due to thecalamities that afflicted them. Concerning Allah's statement,

(and a great reward.) This great reward is due to them because of what they sentforth (of good deeds) in their times of ease. This is similar to what is mentioned in the Hadith,

(By He in Whose Hand is my soul! No worry, calamity, distress, illness, or grief strikes a

believer, even the prick of a thorn, except that Allah will expiate his sins for him because of it.)In the Sahih it is recorded that the Prophet said,

(By He in Whose Hand is my soul! Allah does not decree any matter for the believer except

that it is good for him. If any blessing befalls him, he is thankful (to Allah) and that is good for

him. If any harm comes to him, he is patient and that is also good for him. This is (a bounty)exclusively for the believer.) For this reason, Allah, the Exalted, says,

- -

(By Al-`Asr (the time). Verily, man is in loss. Except those who believe and do righteous good

deeds. And recommend one another to the truth and recommend one another to patience.) 103:1-3 Allah also says,

(Verily, man was created very impatient.) 70:19

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3. QS A R - R A ' D U 13 : 26-29

- -

13:26. Allah meluaskan rezeki dan menyempitkannya bagi siapa yang Dia kehendaki. Merekabergembira dengan kehidupan di dunia, padahal kehidupan dunia itu (dibanding dengan)

kehidupan akhirat, hanyalah kesenangan (yang sedikit).13:27. Orang-orang kafir berkata: "Mengapa tidak diturunkan kepadanya (Muhammad)

tanda (mukjizat) dari Tuhannya?" Katakanlah: "Sesungguhnya Allah menyesatkan siapa

yang Dia kehendaki dan menunjuki orang-orang yang bertobat kepada Nya",13:28. (yaitu) orang-orang yang beriman dan hati mereka menjadi tenteram dengan

mengingat Allah. Ingatlah, hanya dengan mengingat Allah-lah hati menjadi tenteram.13:29. Orang-orang yang beriman dan beramal saleh, bagi mereka kebahagiaan dan tempat

kembali yang baik.

(26. Allah increases the provision for whom He wills, and straitens (it for whom He wills), and

they rejoice in the life of the world, whereas the life of this world compared to the Hereafter isbut a brief passing enjoyment.)

(27. And those who disbelieved say: "Why is not a sign sent down to him from his Lord'' Say:

"Verily, Allah sends astray whom He wills and guides unto Himself those who turn to Him inrepentance.'')

(28. Those who believed and whose hearts find rest in the remembrance of Allah. Verily, in theremembrance of Allah do hearts find rest.)

(29. Those who believed, and work righteousness, Tuba is for them and a beautiful place of

(final) return.)

" " "

" : : " " " " " : " " "

" " " " " :

" " "

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" " " " " " " " " .

" "

; . " : " " " . " "

: : " : : . " : " " " " : " " " : " " " " : : " : " : " " " - " - " : - - " .

: : " : " : :

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: :

: " " . . : : . " " .

Allah states that He alone increases the provisions for whom He wills and decreases it for

whom He wills, according to His wisdom and perfect justice. So, when the disbelievers rejoicewith the life of the present world that was given to them, they do not know that they are being

tested and tried. Allah said in other Ayat,

-

(Do they think that in wealth and children with which We enlarge them. We hasten unto them

with good things. Nay, but they perceive not.)23:55-56 Allah belittled the life of the presentworld in comparison to what He has prepared for His believing servants in the Hereafter,

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(whereas the life of this world compared to the Hereafter is but a brief passing enjoyment.)

Allah said in other Ayat,

(Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who has

Taqwa, and you shall not be dealt with unjustly even equal to the amount of a Fatila.)4:77and,

-

(Nay, you prefer the life of this world, although the Hereafter is better and more

lasting.)87:16-17 Imam Ahmad recorded that Al-Mustawrid, from Bani Fihr, said that theMessenger of Allah said,

(The life of the present world, compared to the Hereafter, is just like when one of you insertshis finger in the sea, so let him contemplate how much of it will it carry.) and he pointed with

the index finger. Imam Muslim also collected this Hadith in his Sahih. In another Hadith, the

Prophet passed by a dead sheep, whose ears were small, and said,

(By Allah! The life of this present world is as insignificant to Allah as this sheep was to its

owners when they threw it away.)

Allah says that the idolators said,

(Why is not), meaning, there should be,

(a sign sent down to him from his Lord) The idolators also said,

(Let him then bring us an Ayah like the ones (Prophets) that were sent before (with signs)!) 21:5 We mentioned this subject several times before and stated that Allah is able to bringthem what they wanted. There is a Hadith which mentions that the idolators asked the

Prophet to turn Mount As-Safa into gold and, they also asked him for a spring to gush forthfor them and to remove the mountains from around Makkah and replace them with green

fields and gardens. Allah revealed to His Messenger : "If You wish, O Muhammad, I will give

them what they asked for. However, if they disbelieve thereafter, I will punish them with apunishment that I did not punish any among the `Alamin (mankind and the Jinns). Or, if you

wish, I will open for them the door to repentance and mercy.'' The Prophet said,

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(Rather, open for them the door to repentance and mercy.) This is why Allah said to His

Messenger next,

(Say: "Verily, Allah sends astray whom He wills and guides unto Himself those who turn to

Him in repentance.'') Allah states that He brings misguidance or guidance whether theMessenger was given a sign (a miracle) according to their asking or not. Verily, earning themisguidance or the guidance are not connected to the miracles or the lack of them. Allah said

in other Ayat, f

(But neither Ayat nor warners benefit those who believe not.) 10:101

-

(Truly, those, against whom the Word of your Lord has been justified, will not believe. Even ifevery sign should come to them, until they see the painful torment.)10:96-97, and,

(And even if We had sent down unto them angels, and the dead had spoken unto them, and

We had gathered together all things before their very eyes, they would not have believed,

unless Allah willed, but most of them behave ignorantly.) 6:111 Allah said here,

(Say: "Verily, Allah sends astray whom He wills and guides unto Himself those who turn to

Him in repentance.'') meaning, He guides to Him those who repent, turn to Him, beg Him,seek His help and humbly submit to Him.

Allah said,

(Those who believed, and whose hearts find rest in the remembrance of Allah.) for their hearts

find comfort on the side of Allah, become tranquil when He is remembered and pleased tohave Him as their Protector and Supporter. So Allah said,

(Verily, in the remembrance of Allah do hearts find rest.) and surely, He is worthy of it.

Allah said,

(Those who believed, and work righteousness, Tuba is for them and a beautiful place of (final)

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return.) Ali bin Abi Talhah reported that Ibn Àbbas said that Tuba means, "Happiness and

comfort or refreshment of the eye.'' Ìkrimah said that Tuba means, "How excellent is what

they earned,'' while Ad-Dahhak said, "A joy for them.'' Furthermore, Ibrahim An-Nakhìsaid that Tuba means, "Better for them,'' while Qatadah said that it is an Arabic word that

means, `you have earned a good thing.' In another narration, Qatadah said that `Tuba forthem' means, "It is excellent for them,''

(and a beautiful place of return.) and final destination. These meanings for Tuba are allsynonymous and they do not contradict one another. Imam Ahmad recorded that Abu Sa'id

Al-Khudri said that a man asked, "O Allah's Messenger! Tuba for those who saw you and

believed in you!'' The Prophet said,

(Tuba is for he who saw me and believed in me. Tuba, and another Tuba, and another Tuba

for he who believed in me, but did not see me.) A man asked, "What is Tuba'' The Prophetsaid,

(A tree in Paradise whose width is a hundred years, and the clothes of the people of Paradiseare taken from its bark.) Al-Bukhari and Muslim recorded that Sahl bin Sa`d said that the

Messenger of Allah said,

(There is a tree in Paradise, if a rider travels in its shade for one hundred years, he would not

be able to cross it.) An-Nu`man bin Abi Ayyash Az-Zuraqi added, "Abu Saìd Al-Khudri

narrated to me that the Prophet said,

(There is a tree in Paradise, if a rider travels in its shade on a fast, sleek horse for one hundred

years, he would not be able to cross it.)'' In his Sahih, Imam Muslim recorded that Abu Dharrnarrated that the Messenger of Allah said that Allah the Exalted and Most Honored said,

(O My slaves! If the first and the last among you, mankind and Jinns among you, stood in one

spot and asked Me and I gave each person what he asked, it will not decrease from Mydominion, except what the needle decreases (or carries) when entered into the sea.) Khalid bin

Ma`ddan said, "There is a tree in Paradise called Tuba, that has breasts that nurse the

children of the people of Paradise. Verily, the miscarriage of a woman will be swimming in oneof the rivers of Paradise until the Day of Resurrection commences, when he will be gathered

with people while forty years of age.'' Ibn Abi Hatim collected this statement.

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4. QS A L - Q A S H A S H 28 : 76-77

-

28:76. Sesungguhnya Karun adalah termasuk kaum Musa, maka ia berlaku aniaya terhadapmereka, dan Kami telah menganugerahkan kepadanya perbendaharaan harta yang kunci-

kuncinya sungguh berat dipikul oleh sejumlah orang yang kuat-kuat. (Ingatlah) ketikakaumnya berkata kepadanya: "Janganlah kamu terlalu bangga; sesungguhnya Allah tidak

menyukai orang-orang yang terlalu membanggakan diri".

28:77. Dan carilah pada apa yang telah dianugerahkan Allah kepadamu (kebahagiaan) negeri

akhirat, dan janganlah kamu melupakan bahagianmu dari (kenikmatan) duniawi danberbuat baiklah (kepada orang lain) sebagaimana Allah telah berbuat baik kepadamu, dan

janganlah kamu berbuat kerusakan di (muka) bumi. Sesungguhnya Allah tidak menyukaiorang-orang yang berbuat kerusakan.

(76. Verily, Qarun was of Musa's people, but he behaved arrogantly towards them. And Wegave him of the treasures, that of which the keys would have been a burden to a body of

strong men. Remember when his people said to him: "Do not exult. Verily, Allah likes notthose who exult.'')

(77. "But seek, with that which Allah has bestowed on you, the home of the Hereafter, andforget not your portion of lawful enjoyment in this world; and be generous as Allah has been

generous to you, and seek not mischief in the land. Verily, Allah likes not the mischief-makers.'')

" " :

. . " : . : . " " " " " : . " : "

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" " : " " " " " " " "

It was recorded that Ibn Àbbas said:

(Verily, Qarun was of Musa's people,) "He was the son of his paternaluncle.'' This was also the view of Ibrahim An-Nakhaì, Àbdullah bin Al-Harith bin Nawfal,Sammak bin Harb, Qatadah, Malik bin Dinar, Ibn Jurayj and others; they all said that he was

the cousin of Musa, peace be upon him. Ibn Jurayj said: "He was Qarun bin Yashar bin

Qahith, and Musa was the son of Ìmran bin Qahith.

(And We gave him of the treasures,) meaning, of wealth;

(that of which the keys would have been a burden to a body ofstrong men.) Groups of strong men would not have been able to carry them because they wereso many. Al-A`mash narrated from Khaythamah, "The keys of Qarun's treasure were made

of leather, each key like a finger, and each key was for a separate storeroom. When he rode

anywhere, the keys would be carried on sixty mules with white blazes on their foreheads andwhite feet.'' Other views were also given, and Allah knows best.

(Remember when his people said to him: "Do not exult.Verily, Allah likes not those who exult.'') means, the righteous ones among his people exhorted

him. By way of sincere advice and guidance, they said: "Do not exult in what you have,''meaning, `do not be arrogant and proud of your wealth.'

(Verily, Allah likes not those who exult.) Ibn Àbbas said, "This means,those who rejoice and gloat.'' Mujahid said, "It means those who are insolent and reckless,

and do not thank Allah for what He has given them.'' His saying:

(But seek, with that which Allah has bestowedon you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this

world;) means, ùse this great wealth and immense blessing Allah has given you to worship

your Lord and draw closer to Him by doing a variety of good deeds which will earn youreward in this world and the Hereafter.'

(and forget not your portion of lawful enjoyment in this world;) `Thatwhich Allah has permitted of food, drink, clothing, dwelling places and women. Your Lord hasrights over you, your self has rights over you, your family has rights over you, and yourvisitors have rights over you. So give each of them their due.'

(and be generous as Allah has been generous to you, ) `Be generous toHis creatures, as He has been generous to you.'

(and seek not mischief in the land.) meaning: `do not let your aim be tospread corruption on earth and do harm to Allah's creation.'

(Verily, Allah likes not the mischief-makers.)

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5. QS A Z - Z U M A R 39 : 73-75

-

39:73. Dan orang-orang yang bertakwa kepada Tuhannya dibawa ke dalam surga

berombong-rombongan (pula). Sehingga apabila mereka sampai ke surga itu sedang pintu-pintunya telah terbuka dan berkatalah kepada mereka penjaga-penjaganya: "Kesejahteraan

(dilimpahkan) atasmu, berbahagialah kamu! maka masukilah surga ini, sedang kamu kekaldi dalamnya".

39:74. Dan mereka mengucapkan: "Segala puji bagi Allah yang telah memenuhi janji-Nya

kepada kami dan telah (memberi) kepada kami tempat ini sedang kami (diperkenankan)menempati tempat dalam surga di mana saja yang kami kehendaki." Maka surga itulah

sebaik-baik balasan bagi orang-orang yang beramal.39:75. Dan kamu (Muhammad) akan melihat malaikat-malaikat berlingkar di sekeliling

Arasy bertasbih sambil memuji Tuhannya; dan diberi putusan di antara hamba-hamba Allahdengan adil dan diucapkan: "Segala puji bagi Allah, Tuhan semesta alam".

(73. And those who had Taqwa will be led to Paradise in groups till when they reach it, and itsgates will be opened and its keepers will say: "Salam `Alaykum (peace be upon you)! You

have done well, so enter here to abide therein forever.'')

(74. And they will say: "All the praises and thanks be to Allah Who has fulfilled His promiseto us and has made us inherit the land. We can dwell in Paradise where we will; how excellent

a reward for the workers!'')(75. And you will see the angels surrounding the Throne from all round, glorifying the praises

of their Lord. And they will be judged with truth. And it will be said, "All the praises and

thanks be to Allah, the Lord of all that exits.'')

" " : : " "

: " " " . " : " - - " . " :

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" . " : " .

" " . " " - " " - " " . " "

" " " " " " . " : " " " " " : . " . " " " " : . " - " - . " - -

" " " " " " " " - - .

" " "

" "

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" " . " " " " " " " " . "

: " " " " " " " " -

" . " : " - - - - - - - - - - - - - - " - - " - - : " . .

" " ." " " " " " " "

Allah tells us about the blessed believers, who will be taken to Paradise in groups, one group

after another, starting with the best of them: those who are closest to Allah, then the most

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righteous, then the next best and the next best. Each group will be with others like them,

Prophets with Prophets, the true believers with their peers, the martyrs with their

counterparts, the scholars with their colleagues, every group composed of people of the samekind.

(till when they reach it,) means, when they arrive at the gates of Paradise, after passing overthe Sirat, where they will be detained on a bridge between Paradise and Hell, and any

injustices that existed between them in this world will be settled until they have all beenpurified from sin through this trial. Then permission will be granted for them to enter

Paradise. It was recorded in the Hadith about the Trumpet that when the believers reach the

gates of Paradise, they will consult one another as to who should ask permission for them toenter. They will ask Adam, then Nuh, then Ibrahim, then Musa, then `Isa, then Muhammad

(may blessings and peace be upon them all). This is akin to what will happen in the arena ofjudgement, when they will ask for someone to intercede for them with Allah when He comes to

pass judgement. This is to show the noble position of Muhammad above the rest of mankind

in all situations. In Sahih Muslim, it is reported that Anas, may Allah be pleased with him,said, "The Messenger of Allah said:

(I will be the first intercessor in Paradise.) According to the wording of Muslim:

(I will be the first one to knock at the gates of Paradise.) Imam Ahmad recorded that Anas bin

Malik, may Allah be pleased with him, said, "The Messenger of Allah said:

: : : :

(I will come to the gate of Paradise on the Day of Resurrection and will ask for it to be opened.

The gatekeeper will say, "Who are you'' I will say "Muhammad.'' He will say, "I was toldabout you and that I was not to open the gate for anyone before you.'')'' It was also recorded

by Muslim. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said,

"The Messenger of Allah said:

(The first group to enter Paradise will enter looking like the moon on the night when it is full.

They will not spit there, or blow their noses, or defecate. Their vessels and combs will be ofgold and silver, their censers will be of aloeswood and their sweat will be musk. Each of them

will have two wives, the marrow of whose shin bones will be visible from beneath the skin

because of their beauty. There will be no disputes between them and there will be no hatred;their hearts will be as if one heart. They will glorify Allah morning and evening.)'' This was

also recorded by Al-Bukhari and Muslim. Al-Hafiz Abu Ya`la recorded that Abu Hurayrah,may Allah be pleased with him, said, "The Messenger of Allah said:

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(The first group to enter Paradise will look like the moon on the night when it is full. They willbe followed by a group which looks like the brightest star shining in the sky. They will not

urinate or defecate or spit or blow their noses. Their combs will be of gold, their sweat will bemusk and their censers will be of aloeswood. Their wives will be Al-Hur Al-Ìyn, and they willall look the same, as if they are one person in the image of their father Adam, sixty cubits

tall.)'' They Al-Bukhari and Muslim also produced this from the Hadith of Jabir. It wasreported that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah

said:

(A group of my Ummah, seventy thousand, will enter Paradise with their faces shining like the

moon on the night when it is full.) Ùkkashah bin Mihsan stood up and said, Ò Messenger of

Allah, pray to Allah to make me one of them.' He said,

(O Allah, make him one of them.) Then one of the Ansar stood up and said, Ò Messenger of

Allah, pray to Allah to make me one of them.' He said,

(Ukkashah has beaten you to it.)'' This was recorded by (Al-Bukhari and Muslim). This

Hadith -- about the seventy thousand who will enter Paradise without being brought toaccount -- was also recorded by Al-Bukhari and Muslim from Ibn Àbbas, may Allah be

pleased with him, Jabir bin Àbdullah, Ìmran bin Husayn, Ibn Masùd, Rifaàh bin Àrabah

Al-Juhani and Umm Qays bint Mihsan -- may Allah be pleased with them all -- and also fromAbu Hazim from Sahl bin Sa`d, may Allah be pleased with them, who said that the Messenger

of Allah said:

(Seventy thousand or seven hundred thousand of my Ummah will surely enter Paradise,

holding on to one another, such that the first and last of them will enter Paradise together,with their faces looking like the moon on the night when it is full.)''

(till when they reach it, and its gates will be opened and its keepers will say: "Salam Àlaykum

(peace be upon you)! You have done well, so enter here to abide therein forever.'') This is a

conditional sentence that is not complete. What it implies is that when they come to the gatesof Paradise the gates will be opened for them as a sign of honor, and the angelic gatekeepers

will meet them with glad tidings, greetings of peace and praise. Unlike the gatekeepers of Hellwho will meet the disbelievers with rebuke and reprimand, the believers will be filled with

happiness and joy, each according to his degree of luxury and delights. What happens after

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this is not mentioned; it is left for the imagination to think of its dearest wishes and be filled

with hope. It is known from the Sahih Hadiths that Paradise has eight gates. Imam Ahmad

recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allahsaid:

(Whoever spends a pair of something from his wealth for the sake of Allah, will be called fromthe gates of Paradise. Paradise has (several) gates. Whoever is among the people of prayer,

will be called from the gate of Prayer; whoever is among the people of charity, will be called

from the gate of Charity; whoever is among the people of Jihad, will be called from the gate ofJihad; whoever is among the people of fasting, will be called from the Gate of Ar-Rayyan.)''

Abu Bakr said, `O Messenger of Allah, it does not matter from which gate one is called, butwill anyone be called from all of them' He said,

(Yes, and I hope that you will be one of them.)'' Something similar was also recorded by Al-

Bukhari and Muslim. It was reported from Sahl bin Sa`d, may Allah be pleased with him, thatthe Messenger of Allah said:

(In Paradise there are eight gates; one of them is called Ar-Rayyan, and no one will enter itexcept those who fast.)'' In Sahih Muslim, it is recorded that `Umar bin Al-Khattab, may

Allah be pleased with him, said, "The Messenger of Allah said:

:

(There is no one among you who performs Wudu' and does it well, or -- amply --, then hesays: "I testify that there is none worthy of worship except Allah and that Muhammad is His

servant and Messenger, '' but the eight gates of Paradise will be opened for him and he will

enter through whichever one he wishes.)''

We ask Allah to make us among its people. In the Two Sahihs, it is reported from Abu

Hurayrah, may Allah be pleased with him, in the lengthy Hadith about intercession (that theProphet said):

:

(Allah will say: "O Muhammad, admit those of your Ummah who are not to be brought toaccount, through the right-hand gate, and they will be counted among those who will enter

from other gates as well.'' By the One in Whose Hand is the soul of Muhammad, the distancebetween the two gateposts of the gates of Paradise is like the distance between Makkah and

Hajar -- or Hajar and Makkah.)'' According to another report: (between Makkah and Busra.)

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It was recorded in Sahih Muslim from `Utbah bin Ghazwan that (the Prophet ) gave them a

speech in which he told them that the distance between the two gateposts of Paradise was the

distance of a forty-year journey, but there would come a day when they would be packed withcrowds of people. Allah says,

(and its keepers will say: "Salam `Alaykum (peace be upon you)! You have done well,'')meaning, `your deeds and words were good, and your efforts were good, and your reward is

good.' The Messenger of Allah issued commands during some of his military campaigns that itshould be shouted out to the Muslims:

(No one enters Paradise except a Muslim soul) or,according to one report, (A believing soul.)'' Allah says,

(so enter here to abide therein forever.) means, to dwell therein, never seekingany change.

(And they will say: "All the praises and thanks be to Allah Who has fulfilled His promise tous...'') means, when the believers see the great reward and splendors, blessing and grand

generosity, they will say,

(All the praises and thanks be to Allah Who has fulfilled His promise tous) meaning, `the promise which He made to us through His Messengers who called us to thisin the world.'

(Our Lord! Grant us what Youpromised unto us through Your Messengers and disgrace us not on the Day of Resurrection,

for You never break (Your) promise)(3:194),

(and they will say: "All the praises and thanks be to Allah, Who has guided us to this, and

never could we have found guidance, were it not that Allah had guided us! Indeed, theMessengers of our Lord came with the truth.'') (7:43), and

-

(And they will say: "All the praises and thanks be to Allah Who has removed from us (all)

grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds). Who,out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor

weariness will touch us.'') (35:34-35)

(and has made us inherit (this) land. We can dwell in Paradise where we will; how excellent a

reward for the (pious) workers!) Abu Al-Aliyah, Abu Salih, Qatadah, As-Suddi and Ibn Zayd

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said, "This means the land of Paradise.'' This is like the Ayah:

(And indeed We have written in Az-Zabur after Adh-Dhikr that My righteous servants shall inherit the land. ) (21:105) they will

say:

(We can dwell in Paradise where we will) meaning, `wherever we want, we can settle; how

excellent a reward for our efforts.' In the Two Sahihs, it was reported in the story of theMi`raj which was narrated by Anas bin Malik, may Allah be pleased with him, that the

Prophet said:

(I was admitted into Paradise where I saw that itsdomes were pearls and its soil was musk.)''

(75. And you will see the angels surrounding the Throne from all round, glorifying the praises

of their Lord. And they will be judged with truth. And it will be said, "All the praises and

thanks be to Allah, the Lord of all that exits.'') Allah tells us how He will pass judgement onthe people of Paradise and Hell, and put each of them in the place fitting for him and for

which he is suited; this is justice from Him and He is never unjust. Then He tells us of Hisangels who surround His majestic Throne, glorifying the praises of their Lord, extolling and

magnifying Him, and declaring Him to be above any shortcomings or injustice whatsoever, for

He has passed judgement in the fairest and most just manner. He says:

(And they will be judged) meaning, all of creation.

(with truth.) Then He says:

(And it will be said, "All the praises and thanks be to Allah, the Lord of all that exits.'')

meaning, all of creation, whether animate or inanimate, will speak words of praise to Allah,

the Lord of all that exists, for His wisdom and justice. These words are not attributed to anyspecific speaker, which indicates that the whole of creation will testify to His praise. Qatadah

said, "Allah began His creation with praise, as He said,

(All praises and thanks be to Allah, Who created the heavensand the earth) (6:1). and He ended it with praise, as He says:

(And they will be judged with truth. And it will be said,"All the praises and thanks be to Allah, the Lord of all that exists.'').''

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6. QS Al Lail 92 : 4-10

- - - - - - -

92:4. sesungguhnya usaha kamu memang berbeda-beda.

92:5. Adapun orang yang memberikan (hartanya di jalan Allah) dan bertakwa,

92:6. dan membenarkan adanya pahala yang terbaik (surga),92:7. maka Kami kelak akan menyiapkan baginya jalan yang mudah.

92:8. Dan adapun orang-orang yang bakhil dan merasa dirinya cukup,92:9. serta mendustakan pahala yang terbaik,

92:10. maka kelak Kami akan menyiapkan baginya (jalan) yang sukar.

(4. Certainly, your efforts and deeds are diverse.)

(5. As for him who gives and has Taqwa,)(6. And believes in Al-Husna.)

(7. We will make smooth for him the path of ease.)

(8. But he who is greedy and thinks himself self-sufficient,)(9. And denies Al-Husna.)

(10. We will make smooth for him the path to evil.)

" . .

" " .

" " " " " " " " " " : : " : " .

" "

, .

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" " " " .

" " .

" " " " " " : " " " " " "

" " " : " - - " " . : - - " " " " " " " " " : " " " : " " " " " " : " " " " " "

" " : " " " " " : " " : " " " " " "

"

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" "

" " - - " " .

- - " .

This is why Allah says,

(Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they

have performed are also opposites and diverse. Therefore, there are those who do good andthere are those who do evil. Allah then says,

(As for him who gives and has Taqwa.) meaning, he gives what he has been commanded togive and he fears Allah in his affairs.

(And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah.Khusayf said, "In the reward.'' Then Allah says,

(We will make smooth for him the path of ease.) Ibn Àbbas said, "Meaningfor goodness.''

Thus, Allah says,

(But he who is greedy) meaning, with that which he has.

(and thinks himself self-sufficient,) Ìkrimah reported that Ibn Àbbas said, "This means he isstingy with his wealth and considers himself to be in no need of his Lord, the Mighty and

Majestic.'' This was recorded by Ibn Abi Hatim.

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(And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter.

(We will make smooth for him the path to evil.) meaning, the path of evil. Thisis as Allah says,

(And We shall turn their hearts

and their eyes away, as they refused to believe therein for the first time, and We shall leavethem in their trespass to wander blindly.) (6:110)

And there are many Ayat with this meaning, proving that Allah rewards those who intendgood with success, while whoever intends evil is abandoned, and all of this is in accordance

with a preordained decree. There are also many Hadiths that prove this.

Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah , "O Messenger

of Allah! Do we act according to what has already been decided, or is the matter justbeginning (i.e., still undecided)'' He replied,

(Indeed it is according to what has already been decided.) Then Abu Bakrsaid, "Then what (good) are deeds, O Messenger of Allah'' He replied,

(Everyone will find it easy to do such deeds that will lead him to what hewas created for.)

Al-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the

Messenger of Allah at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said,

(There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "OMessenger of Allah! Should we depend on this'' He replied,

(Perform deeds for everyone will have the deeds of what he wascreated for (Paradise or Hell) made easy for him.) Then he recited the Ayah

- - (As for him who gives and has Taqwa, andbelieves in Al-Husna. We will make smooth for him the path of ease.)'' until the Ayah:

(the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali binAbi Talib in which he said, "We were at a funeral in the cemetery of Baqi` Al-Gharqad when

the Messenger of Allah came and sat down. So we came and sat around him and he had a stickwith him. Then he bowed his head and he began to scratch the ground with his stick. He then

said,

(There is not anyone among you -- or is not a single soul (that has been created) -- except that

his place has been written in Paradise or in the Fire, and it has been written that he will bemiserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has

been written for us and give up performing deeds For whoever of us is of the people of

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happiness then he will be of the people of happiness, and whoever among us is of the people of

misery then he will be of the people of misery.'' The Prophet replied,

:

(Those people who are the people of happiness, they will have the deeds of the people of

happiness made easy for them. And those people who are the people of misery, they will havethe deeds of the people of misery made easy for them.) Then he recited the Ayah:

- - -

- -

(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him

the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and beliesAl-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group

have also recorded this Hadith.

Imam Ahmad recorded from Ibn Ùmar that Ùmar said, "O Messenger of Allah! Do you

think that the deeds that we do are a matter that is already predetermined or are they

something just beginning or new'' The Prophet replied,

(It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the

people of happiness, then he will work deeds for happiness, and whoever is from the people ofmisery, then he will work deeds for misery.)'' This Hadith has been recorded by At-Tirmidhi

in the Book of Al-Qadar and he said "Hasan Sahih.'' Another Hadith Narrated by Jabir Ibn

Jarir recorded from Jabir bin Àbdullah that he said, "O Messenger of Allah! Are weperforming deeds for something that has already been predetermined or is the matter based

upon what we are just doing (now)'' The Prophet replied,

(It is a matter that has been predetermined.) Then Suraqah said, "Then what isthe purpose of deeds'' The Messenger of Allah then said,

(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this

Hadith. Ibn Jarir recorded from Àmir bin Àbdullah bin Az-Zubayr that he said, "Abu Bakrused to free servants upon their acceptance of Islam in Makkah. He used to free the elderly

and the women when they accepted Islam. So his father said to him, Ò my son! I see that youare freeing people who are weak. But if you freed strong men they could stand with you,

defend you and protect you.' Abu Bakr replied, Ò my father! I only want -- and I think he

said -- what is with Allah.' Some people of my family have told me this Ayah was revealedabout him:

- - (As for him who gives and has Taqwa, and

believes in Al-Husna. We will make smooth for him the path of ease.)''

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7. QS Ath Thuur 52:17-28

-

-

-

-

-

52:17. Sesungguhnya orang-orang yang bertakwa berada dalam surga dan kenikmatan,52:18. mereka bersuka ria dengan apa yang diberikan kepada mereka oleh Tuhan mereka;

dan Tuhan mereka memelihara mereka dari azab neraka.

52:19. (Dikatakan kepada mereka): "Makan dan minumlah dengan enak sebagai balasan dariapa yang telah kamu kerjakan",

52:20. mereka bertelekan di atas dipan-dipan berderetan dan Kami kawinkan mereka denganbidadari-bidadari yang cantik bermata jeli.

52:21. Dan orang-orang yang beriman, dan yang anak cucu mereka mengikuti mereka dalam

keimanan, Kami hubungkan anak cucu mereka dengan mereka, dan Kami tiada mengurangisedikit pun dari pahala amal mereka. Tiap-tiap manusia terikat dengan apa yang

dikerjakannya.52:22. Dan Kami beri mereka tambahan dengan buah-buahan dan daging dari segala jenis

yang mereka ingini.

52:23. Di dalam surga mereka saling memperebutkan piala (gelas) yang isinya tidak(menimbulkan) kata-kata yang tidak berfaedah dan tiada pula perbuatan dosa.

52:24. Dan berkeliling di sekitar mereka anak-anak muda untuk (melayani) mereka, seakan-akan mereka itu mutiara yang tersimpan.

52:25. Dan sebahagian mereka menghadap kepada sebahagian yang lain saling tanya-

menanya.52:26. Mereka berkata: "Sesungguhnya kami dahulu, sewaktu berada di tengah-tengah

keluarga kami merasa takut (akan diazab)".

52:27. Maka Allah memberikan karunia kepada kami dan memelihara kami dari azab

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neraka.

52:28. Sesungguhnya kami dahulu menyembah-Nya. Sesungguhnya Dia-lah yang

melimpahkan kebaikan lagi Maha Penyayang.

(17. Verily, those who have Taqwa will be in Gardens and Delight.) (18. Enjoying in that which

their Lord has bestowed on them, and (the fact that) their Lord saved them from the tormentof the blazing Fire.) (19. "Eat and drink with happiness because of what you used to do.'') (20.They will recline on thrones Masfufah. And We shall marry them to Hur (fair females) with

wide lovely eyes.)

(21. And those who believe and whose offspring follow them in faith, -- to them shall We jointheir offspring, and We shall not decrease the reward of their deeds in anything. Every person

is a pledge for that which he has earned.) (22. And We shall provide them with fruit and meat

such as they desire.) (23. There they shall pass from hand to hand a cup, free from any idletalk, and free from sin.) (24. And there will go round boy-servants of theirs, to serve them as if

they were preserved pearls.) (25. And some of them draw near to others, questioning.) (26.

Saying: "Aforetime, we were afraid in the midst of our families.'') (27. "So Allah has beengracious to us, and has saved us from the torment of the Fire.'') (28. "Verily, We used to

invoke Him before. Verily, He is the Most Subtle, the Most Merciful.'')

. " "

" " " " .

" " .

" " . " " " " " " " " " " .

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" : " " . "

. " " . " " " . " .

" " " " " " " " " " " " : " " " " " " " " " .

. " " " " :

" " " " " " .

. " " " " : " " " " "

" .

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" " " " .

.

" " " ".

: " " . " " . .

Allah the Exalted described the destination of the happy ones,

(Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment andpunishment of the miserable;

(Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the varioustypes of delight that Allah has granted them therein, such as various types of foods, drinks,

clothes, dwelling places, mounts, and so forth,

(and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved

them from the torment of the Fire, which is a bounty itself. Added to this blessing is the factthat they were entered into Paradise, which has delights that no eye has ever seen, no ear has

ever heard, nor has a heart ever imagined. The statement of Allah the Exalted,

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("Eat and drink with happiness because of what you used to do'') is similar to another of Hisstatements,

(Eat and drink at ease for that which you have sent on before you in days past!)(69:24)meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a

reward from Him. Allah the Exalted said,

(They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from

Mujahid, from Ibn Àbbas: "Thrones in howdahs.'' And the meaning of, (Masfufah) is theywill be facing each other,

(Facing one another on thrones.)(37:44) Allah said next,

(And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them

righteous spouses, beautiful wives from Al-Hur Al-Àyn. We mentioned the description of Al-

Hur Al-Àyn in several other places in this Tafsir, and therefore, it is not necessary to repeattheir description here.

In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and

beneficence towards His creation. When the offspring of the righteous believers imitate their

parents regarding faith, Allah will elevate the latter to the ranks of the former, even thoughthe latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the

parents by seeing their offspring elevated to their grades. Surely, Allah will gather themtogether in the best manner, and He will not decrease the reward or the grades of those higher

in rank for joining them together, hence His statement,

(to them shall We join their offspring, and We shall not decrease the reward of their deeds inanything.) Ath-Thawri reported that Ibn Abbas said, "Verily, Allah elevates the ranks of the

believers' offspring to rank of their parents, even though the latter have not performed as wellas the former, so that the eyes of the parents are comforted.'' Ibn Àbbas then recited this

Ayah,

(And those who believe and whose offspring follow them in faith, -- to them shall We join their

offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and IbnAbi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn Àbbas. Ibn Abi Hatim

also recorded that Ibn Àbbas commented on Allah's statement,

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(And those who believe and whose offspring follow them in faith, -- to them shall We join theiroffspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks

of their parents are higher than their ranks, they will be joined with their parents. No part ofthe reward their parents received for their good deeds will be reduced for them.'' Àbdullah,

son of Imam Ahmad, recorded that Àli said, "Khadijah asked the Prophet about two of herchildren who died during the time of Jahiliyyah, and the Messenger of Allah said;

(They are both in the Fire.) When he saw sadness on her face, he said,

(If you saw their dwelling place, you would hate them.) She said, Ò Allah's Messenger! What

about my children with you.' He said,

(They are in Paradise.) The Messenger of Allah said,

(Verily, the believers and their offspring will dwell in Paradise, while the idolators and their

offspring will dwell in the Hellfire.) The Prophet then recited the Ayah,

(And those who believe and whose offspring follow them in faith...)'' Certainly, it is Allah's

grace and favor that He grants the children this blessing because of the good deeds of theirparents. He also grants His favor to parents on account of their offspring invoking Allah for

them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said thatthe Messenger of Allah said,

: :

(Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O

Lord! How did I earn this'' Allah will reply, "Through your son's invoking Me to forgiveyou.'') This Hadith has an authentic chain of narration, but it was not recorded in the Sahih

this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith ofAbu Hurayrah, who said that the Messenger of Allah said,

:

(When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoingcharity, knowledge that people are benefiting from and a righteous son who invokes Allah for

him.)

Allah the Exalted said,

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(Every person is a pledge for that which he has earned.) After Allah mentioned His favor ofelevating the offspring to the ranks of their parents, even though the deeds of the former did

not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakesof others,

(Every person is a pledge for that which he has earned.) Therefore, every person will beresponsible for his actions. No sin committed by others shall ever be added to one's load, even

if committed by his or her parents or offspring. Allah the Exalted said,

- - -

(Every person is a pledge for what he has earned, except those on the Right. In Gardens, they

will ask one another about the criminals.)(74:38-41)

Allah said,

(And We shall provide them with fruit and meat such as they desire.) meaning, `We shallprovide them with various types and kinds of fruits and meat, whatever they wish for and

desire,'

(There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak,

(free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say anyidle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn `Abbas

said that Laghw means `falsehood' while Ta'thim means `lying'. Mujahid said, "They do not

curse each other nor sin.'' Qatadah said, "These were the consequences of drinking in this life,and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and

harm caused by the wine of this life.'' Therefore, Allah has purified the wine of the Hereafter

from causing headaches, stomachaches and intoxication like the wine of this life. Allah statedthat wine of the Hereafter shall not cause those who drink it to utter false, vain words that

carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter asbeautiful in appearance, tasty and fruitful,

-

(White, delicious to the drinkers. Neither will they have Ghawl from that nor will they sufferintoxication therefrom.)(37:46-47) and,

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(Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah

the Exalted said here,

(There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from

sin.) Allah said,

(And there will go round boy-servants of theirs to serve them as if they were preserved

pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their

servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls,

-

(Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)

(56:17-18) Allah the Exalted said,

(And some of them draw near to others, questioning.) meaning, the believers will draw near to

each other talking and remembering their actions and conditions in this life, just as people inthis life talk while drinking, especially when they become intoxicated,

(Saying: "Aforetime, we were afraid in the midst of our families.'') meaning, `in the life ofworld and in the midst of our families, we were afraid of our Lord and fearful of His torment

and punishment,'

(So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning,

`He has granted us a favor and saved us from what we feared,'

(Verily, We used to invoke Him before.) meaning, `we used to invoke Him with submission andhumility, and He accepted our invocation and gave us what we wished,'

(Verily, He is the Most Subtle, the Most Merciful.)

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8. QS Ar Ra'du 13 : 38-39

- 13:38. Dan sesungguhnya Kami telah mengutus beberapa Rasul sebelum kamu dan Kami

memberikan kepada mereka istri-istri dan keturunan. Dan tidak ada hak bagi seorang Rasulmendatangkan sesuatu ayat (mukjizat) melainkan dengan izin Allah. Bagi tiap-tiap masa ada

Kitab (yang tertentu).

13:39. Allah menghapuskan apa yang Dia kehendaki dan menetapkan (apa yang Dia

kehendaki), dan di sisi-Nya-lah terdapat Umulkitab (Lohmahfuz).

(38. And indeed We sent Messengers before you, and made for them wives and offspring. And

it was not for a Messenger to bring a sign except by Allah's leave. (For) every matter there is adecree (from Allah).)

(39. Allah blots out what He wills and confirms (what He wills). And with Him is the Motherof the Book.)

" " " : : " " : " . " " " " " " " "

.

" " " " " " : " " " : : " "

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: : :

" : " : " " " " : : - - " : " " "

: " " " " " " " " " " " " " " : " " " " " " " " : , : " " .

Allah says, `Just as We have sent you O Muhammad, a Prophet and a human, We sent theMessengers before you from among mankind, that eat food, walk in the markets, and We gave

them wives and offspring.' Allah said to the most honorable and Final Messenger,

(Say: "I am only a man like you. It has been revealed to me.'') 18:110 It is recorded in theTwo Sahihs that the Messenger of Allah said,

(As for me, I fast and break the fast, stand in prayer at night and sleep, eat meat and marry

women; so whoever turns away from my Sunnah is not of mine.)

Allah said,

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(And it was not for a Messenger to bring a sign except by Allah's leave.) meaning, no Prophetcould have brought a miracle to his people except by Allah's permission and will, for this

matter is only decided by Allah the Exalted and Most Honored, not the Prophets; surely Allahdoes what He wills and decides what He wills.

((For) every matter there is a decree (from Allah).) for every term appointed, there is a record(or decree) that keeps it, and everything has a specific due measure with Allah,

(Know you not that Allah knows all that is in the heaven and on the earth Verily, it is (all) inthe Book. Verily, that is easy for Allah.)22:70

Allah said,

(Allah blots out what He wills) of the divinely revealed Books,

(and confirms), until the Qur'an, revealed from Allah to His Messenger peace be upon him,abrogated them all. Mujahid commented;

(Allah blots out what He wills and confirms (what He wills).) "Except life and death, miseryand happiness i.e., faith and disbelief, for they do not change.'' Mansur said that he askedMujahid, "Some of us say in their supplication, Ò Allah! If my name is with those who arehappy (believers), affirm my name among them, and if my name is among the miserable ones

(disbelievers), remove it from among them and place it among the happy ones.'' Mujahid said.

"This supplication is good.'' I met him a year or more later and repeated the same question tohim and he recited these Ayat,

(We sent it (this Qur'an) down on a blessed night.) Mujahid commented next, "DuringLaylatul-Qadr (Night of the Decrees), Allah decides what provisions and disasters will occur

in the next year of. He then brings forward or back (or blots out) whatever He wills. As for theBook containing the records of the happy (believers) and the miserable (disbelievers), it does

not change.'' Al-A`mash narrated that Abu Wa'il, Shaqiq bin Salamah said that he used to

recite this supplication often, "O Allah, if You wrote us among the wretched ones, remove thisstatus from us and write us among the blessed ones. If You wrote us among the blessed ones,

please let us stay that way, for surely, You blot out and confirm what You will, and with You isthe Mother of the Book.'' Ibn Jarir At-Tabari collected this. Similar statements were collected

from Ùmar bin Al-Khattab and Àbdullah bin Masùd, indicating that Allah blots out (or

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abrogates) and affirms what He wills in the Book of Records. What further supports this

meaning is that Imam Ahmad recorded that Thawban said that the Messenger of Allah said,

(A man might be deprived of a provision (that was written for him) because of a sin that he

commits; only supplication changes Al-Qadar (Predestination); and only Birr (righteousness)can increase the life span.'') An-Nasa'i and Ibn Majah collected this Hadith. There is also aHadith recorded in the Sahih that affirms that maintaining the ties of the womb increases the

life span. Al-Àwfi reported that Ibn Àbbas said about Allah's statement,

(Allah blots out what He wills and confirms (what He wills). And with Him is the Mother of

the Book.) "A man might work in Allah's obedience for a while but he reverts to thedisobedience of Him and then dies while misguided. This is what Allah blots out, while what

He confirms is a man who works in His disobedience, but since goodness was destined for him,

he dies after reverting to the obedience of Allah. This is what Allah confirms.'' It was alsoreported that Saìd bin Jubayr said that this Ayah is in the meaning of another Ayah,

(Then He forgives whom He wills and punishes whom He wills. And Allah is able to do allthings.) 2:284

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9. QS At Taubah 9: 117-119

-

9:117. Sesungguhnya Allah telah menerima tobat Nabi, orang-orang muhajirin dan orang-

orang Ansar, yang mengikuti Nabi dalam masa kesulitan, setelah hati segolongan dari merekahampir berpaling, kemudian Allah menerima tobat mereka itu. Sesungguhnya Allah Maha

Pengasih lagi Maha Penyayang kepada mereka,

9:118. dan terhadap tiga orang yang ditangguhkan (penerimaan tobat) mereka, hingga

apabila bumi telah menjadi sempit bagi mereka, padahal bumi itu luas dan jiwa mereka pun

telah sempit (pula terasa) oleh mereka, serta mereka telah mengetahui bahwa tidak adatempat lari dari (siksa) Allah, melainkan kepada-Nya saja. Kemudian Allah menerima tobat

mereka agar mereka tetap dalam tobatnya. Sesungguhnya Allah-lah Yang Maha Penerimatobat lagi Maha Penyayang.

9:119. Hai orang-orang yang beriman, bertakwalah kepada Allah, dan hendaklah kamubersama orang-orang yang benar.

(117. Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the

time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated

(from the right path), but He accepted their repentance. Certainly, He is unto them full ofkindness, Most Merciful.)

(118. And (Allah has forgiven) the three who stayed behind, until for them the earth, vast as it

is, was straitened and their souls were straitened to them, and they perceived that there is no

fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might begfor His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.)

(119. O you who believe! Have Taqwa of Allah, and be with those who are true (in words anddeeds).)

.

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, " "

" " " " " " " " " .

:

: - - " " . . :

" " " " " : " " .

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;

. : . : : : : " " : :

: : " : " " " " . " " " " . . " "

" " " . " " .

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.

" "

: " : " " : : " " "

Mujahid and several others said, "This Ayah was revealed concerning the battle of Tabuk.

They left for that battle during a period of distress. It was a year with little rain, intense heat

and scarcity of supplies and water.'' Qatadah said, "They went to Ash-Sham during the yearof the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were,

and they suffered great hardship. We were told that two men used to divide a date between

themselves. Some of them would take turns in sucking on a date and drinking water, then giveit to another man to suck on. Allah forgave them and allowed them to come back from that

battle.'' Ibn Jarir reported that Àbdullah bin Àbbas said that Ùmar bin Al-Khattab wasreminded of the battle of distress (Tabuk) and Ùmar said, "We went with the Messenger of

Allah in the intense heat for Tabuk. We camped at a place in which we were stricken so hard

by thirst that we thought that our necks would be severed. One of us used to go out in searchof water and did not return until he feared that his neck would be severed. One would

slaughter his camel, squeeze its intestines and drink its content, placing whatever was left onhis kidney. Abu Bakr As-Siddiq said, O Allah's Messenger! Allah, the Exalted and Most

Honored, has always accepted your invocation, so invoke Allah for us.' The Prophet said,

(Would you like me to do that) Abu Bakr said, `Yes.' The Prophet raised his hands and did not

put them down until rain fell from the sky in abundance. It rained and then stopped raining

for a while, then rained again, so they filled their containers. We went out to see where therain reached and found that it did not rain beyond our camp.''' Ibn Jarir said about Allah's

statement,

(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed hi

seri tafsir tematis ibnu katsir kebahagiaan or happiness

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