23022026 - q6

 4.148-149

Allah tidak menyukai perkataan buruk secara terus terang kecuali oleh orang yang dizalimi. Dan Allah Maha Mendengar, Maha Mengetahui. Jika kamu menyatakan sesuatu kebajikan, menyembunyikannya atau memaafkan suatu kesalahan, maka sungguh, Allah Maha Pemaaf, Mahakuasa.

(This verse states that God does not like the public expression of evil speech, except from someone who has been wronged. Classical commentators explain that the general principle is to avoid openly speaking harsh or abusive words, complaining loudly, or spreading insults among people. However, the verse makes an exception for someone who has suffered injustice.

The permission usually includes situations like: A victim complaining about the wrongdoing to seek justice; Mentioning the harm done by an oppressor when reporting it to authorities or others who can help; Defending oneself or clarifying the truth after being treated unjustly.

Even then, scholars emphasize that the allowance is limited to what is necessary to address the injustice. The verse ends by reminding that God hears and knows everything, which serves as a warning not to misuse this exception for revenge, exaggeration, or slander.

This verse continues the theme of moral conduct in speech and behavior. It says that whether a person shows good openly or keeps it hidden—or even pardons a wrongdoing—God knows it. God is described as Pardoning and Powerful, meaning He has the ability to punish but still forgives—so believers are encouraged to adopt a similar attitude when appropriate.

Some commentators explain the connection more specifically. When someone is harmed, they might:

expose the wrongdoing publicly, or instead respond with good actions—either openly or secretly, or go even further and forgive.

Someone might hurt you deeply in a personal relationship. You decide to set boundaries and acknowledge that the wrongdoing was serious. You are not ready to forgive. Still, you might pray for their wellbeing or avoid speaking badly about them behind their back. Those are hidden good actions that do not mean reconciliation or forgiveness has happened yet.

In the context of the Qur'an, moral guidance is often given in layers: what is allowed, what is discouraged, and what is considered better or more virtuous.

One reason scholars give is that forcing universal forgiveness in every situation could actually produce more injustice rather than less. If people were required to forgive all wrongdoing immediately and were not even allowed to complain or speak against the harm, it could silence victims and protect oppressors. The permission to respond verbally—within limits—recognizes that people who are harmed need a legitimate way to express the injustice, defend themselves, and seek accountability. Classical commentators often say that this allowance prevents injustice from being hidden.

The Qur’an does not erase the right to react to harm, but it repeatedly nudges people toward a higher response whenever it is possible and safe to do so. That balance is why the text allows speaking against injustice while still praising those who restrain themselves or forgive.)

4.164

Dan ada beberapa rasul yang telah Kami kisahkan mereka kepadamu sebelumnya dan ada beberapa rasul yang tidak Kami kisahkan mereka kepadamu. 

(This verse says that God sent many messengers: some whose stories are told in the Qur’an and others whose stories are not mentioned. Why explicitly say that some stories are hidden or not told?

First, it corrects a possible assumption that the Qur’an is trying to give a complete historical record of all prophets. 

The Qur’an is not meant to be a full catalog of every prophet or every revelation sent to humanity. Instead, it presents selected examples that serve the message being delivered. By saying that some messengers are not mentioned, the text clarifies that divine guidance throughout history was broader than what is narrated in the book.

Second, it emphasizes the universality of prophethood. Prophets were sent to many peoples across different regions and times. The verse hints that there were far more messengers than the few named in the Qur’an. 

Third, it prevents people from treating the named prophets as the only legitimate ones. By explicitly saying that other messengers existed but are not described here, the verse opens the possibility that many peoples in the past received guidance whose stories were not preserved in this scripture.)

4.150-152

Sesungguhnya orang-orang yang ingkar kepada Allah dan rasul-rasul-Nya, dan bermaksud membeda-bedakan antara Allah dan rasul-rasul-Nya, dengan mengatakan, “Kami beriman kepada sebagian dan kami mengingkari sebagian” serta bermaksud mengambil jalan tengah. Merekalah orang-orang kafir yang sebenarnya. Dan Kami sediakan untuk orang-orang kafir itu azab yang menghinakan. Adapun orang-orang yang beriman kepada Allah dan rasul-rasul-Nya dan tidak membeda-bedakan di antara salah seorang di antara mereka. Allah Maha Pengampun, Maha Penyayang.

(According to classical commentators, this refers particularly to disputes among religious communities who accepted certain prophets but denied others who came later.

The verse therefore presents the Islamic position: true faith involves recognizing the legitimacy of all messengers sent by God. This includes prophets known from earlier scriptures as well as those mentioned in the Qur’an. Believers are not expected to rank them in terms of acceptance; rejecting even one messenger knowingly is seen in tafsir as rejecting the divine message itself, since all prophets are part of the same chain of revelation.

Another point discussed in tafsir is why the verse ends with forgiveness and mercy. Some commentators say this part reassures people who may have had incomplete knowledge in the past or belonged to communities that rejected certain prophets before they understood the full message.)

(Many verses in the Qur'an tell believers to obey the Messenger, referring to Muhammad. At first glance it can seem strange once you remember that the Prophet lived in the 7th century and is no longer alive.

After the Prophet’s death, classical commentators explain that the command did not disappear; its meaning shifted to following what the Messenger taught and established. In Islamic understanding, the Prophet’s teachings, explanations of the Qur’an, and lived example were preserved through transmitted reports and the legal tradition that later developed.

From the first centuries after the time of Muhammad, people realized that reports attributed to him could be fabricated or mistaken. Because of that, an entire scholarly field developed.

Some people fabricated statements, sometimes for political reasons, sectarian arguments, or personal authority. This is why the science of hadith criticism developed. Scholars  tried to filter reports using methods that examined: the chain of narrators (who reported it, and whether they actually met),

the reliability and reputation of each narrator, whether the content contradicts stronger reports or the Qur’an, and whether the report was widely known or isolated.

Because of this process, hadith were categorized into levels like sound, acceptable, weak, or fabricated. Muslim scholars historically did not assume that every claimed statement from the Prophet is automatically true.

One approach says that the core guidance is already clear from the Qur’an itself, and only well-established teachings attributed to the Prophet should be relied on. Many scholars emphasized that anything clearly contradicting the Qur’an or widely known principles should be rejected.

Another approach, used by traditional legal schools, relies on graded evidence. They do not treat all reports equally; stronger and widely transmitted reports carry more authority, while doubtful ones are treated cautiously or ignored in law.

There is also a long-standing internal debate in Islamic history about exactly how much authority later reports should have compared with the Qur’an alone.)

4.171

Janganlah kamu melampaui batas dalam agamamu, dan janganlah kamu mengatakan terhadap Allah kecuali yang benar.

4.175

Adapun orang-orang yang beriman kepada Allah dan berpegang teguh kepada-Nya, maka Allah akan memasukkan mereka ke dalam rahmat dan karunia dari-Nya, dan menunjukkan mereka jalan yang lurus kepada-Nya.

4.176

Mereka meminta fatwa kepadamu. Katakanlah, “Allah memberi fatwa kepadamu tentang kalalah, jika seseorang mati dan dia tidak mempunyai anak tetapi mempunyai saudara perempuan, maka bagiannya seperdua dari harta yang ditinggalkannya, dan saudaranya yang laki-laki mewarisi, jika dia tidak mempunyai anak. 

Tetapi jika saudara perempuan itu dua orang, maka bagi keduanya dua pertiga dari harta yang ditinggalkan. Dan jika mereka saudara-saudara laki-laki dan perempuan, maka bagian seorang saudara laki-laki sama dengan bagian dua saudara perempuan.

(Verse 4:176 gives a ruling about inheritance in the case of kalālah—a person who dies leaving no direct parents or children.

Reports in tafsir and hadith literature say that questions about kalālah continued to be asked after the earlier inheritance verses had already been revealed. In other words, the initial inheritance framework came first, but some cases were still unclear to people. There is also a textual clue inside the verse itself. It begins with the phrase essentially meaning “They ask you for a ruling.” Tafsir scholars interpret this as evidence that the ruling was revealed in response to an ongoing question from the community.)

5.1

Wahai orang-orang yang beriman! Penuhilah janji-janji. 

5.2

Jangan sampai kebencian kepada suatu kaum karena mereka menghalang-halangimu dari Masjidilharam, mendorongmu berbuat melampaui batas. Dan tolong-menolonglah kamu dalam kebajikan dan takwa, dan jangan tolong-menolong dalam berbuat dosa dan permusuhan.

5.5

Dan perempuan-perempuan yang menjaga kehormatan di antara perempuan-perempuan yang beriman dan perempuan-perempuan yang menjaga kehormatan di antara orang-orang yang diberi kitab sebelum kamu, apabila kamu membayar maskawin mereka untuk menikahinya, tidak dengan maksud berzina dan bukan untuk menjadikan perempuan piaraan.

(Muslim men are allowed to marry chaste women from among the believers and chaste women from the People of the Book.

One key term in the verse is the word often translated as “chaste women” (muḥṣanāt). Classical commentators such as Al-Tabari explain that this refers to women known for moral integrity—meaning they are not involved in open sexual relationships outside marriage. The permission in the verse is therefore not simply about religious identity; it also includes a moral condition about character and conduct

Commentators also pay attention to the conditions mentioned in the verse itself. It stresses giving the mahr (the marital gift or dowry), which shows the marriage must be formal and legitimate. It also explicitly rejects relationships that are secretive or based only on desire. Tafsir writers often note that the verse is clarifying the difference between a lawful marriage and informal relationships that were common in some pre-Islamic settings.

The verse itself places several conditions together: giving the mahr, intending marriage, and not engaging in secret or purely desire-driven relationships.)

(The emphasis on the mahr (marital gift) in the Qur'an can seem puzzling if it can later be reduced or even waived by the wife.

Before Islam, marriage practices in Arabia were inconsistent and sometimes unfair to women. In some arrangements, wealth related to marriage could go to the woman’s family or guardian rather than to the woman herself. When the Qur’an required giving the mahr to the woman, commentators say it was establishing a clear principle: the woman has personal financial rights within the marriage.

The mahr belongs to the wife, not to anyone else. Because it is her right, she also has the authority to reduce it or give it up if she willingly chooses to. 

The Qur’an repeatedly pairs marriage with seriousness and responsibility. Mentioning mahr highlights that marriage is not supposed to be casual or exploitative; the husband is entering a commitment that includes financial and social responsibility toward his spouse.

One of the clearest responsibilities is financial support. The Qur’an repeatedly indicates that the husband is responsible for providing maintenance for his wife and family. This includes living expenses such as food, clothing, and housing according to reasonable standards.

The Qur’an also emphasizes fair treatment and kindness in social behavior within marriage. In several passages, husbands are told to live with their wives in a good and respectful manner. Tafsir often interprets this as including emotional respect, avoiding harm, and maintaining dignity in the relationship. Even in situations where conflict arises or divorce becomes possible, the Qur’an repeatedly stresses fairness and not taking back rights unjustly.

There is also responsibility connected to protection and stability of the family unit.

One principle that appears in Qur’anic family law passages is that spending should be according to one’s means. In tafsir discussions of verses about maintenance, commentators explain that a poor husband is still responsible for supporting his wife, but only within what he can reasonably afford. The Qur’an repeatedly states that God does not burden a person beyond their capacity, and scholars applied that principle to marital financial duties as well.

If someone truly cannot support a spouse at all, some classical commentators say it may be better to delay marriage until the person becomes able, because the responsibility exists once the marriage contract is made. This idea is connected to a Qur’anic encouragement elsewhere that people who cannot yet afford marriage should remain patient until their circumstances improve.

However, poverty itself is not treated as shameful or disqualifying. Tafsir writers often highlight another Qur’anic theme: God can enrich people after marriage or over time. So financial difficulty is not assumed to be permanent, and the social expectation is not that only wealthy men can marry.)

24.32-33

Dan nikahkanlah orang-orang yang masih membujang di antara kamu, dan juga orang-orang yang layak dari hamba-hamba sahayamu yang laki-laki dan perempuan. Jika mereka miskin, Allah akan memberi kemampuan kepada mereka dengan karunia-Nya. Dan Allah Mahaluas Maha Mengetahui.

Dan orang-orang yang tidak mampu menikah hendaklah menjaga kesuciannya, sampai Allah memberi kemampuan kepada mereka dengan karunia-Nya.

(In 24:32 of the Qur'an, the message is encouragement: communities are told to help unmarried people marry, and not to assume poverty should permanently block marriage. The statement that God can enrich them is meant to remove a social fear that existed at the time—that only wealthy people should marry. Tafsir writers say the verse promotes lawful family formation and discourages making marriage unnecessarily difficult.

The very next verse, 24:33, shifts to a more practical instruction. It says that those who cannot yet find the means to marry should remain chaste until God provides for them. In tafsir, this is interpreted as guidance for individuals who truly lack the ability at that moment to fulfill the responsibilities of marriage.

The first verse speaks mainly to society and guardians: do not block marriage because of poverty, and help people marry. The second verse speaks to individual circumstances: they should wait and remain self-controlled.

In other words, the Qur’an is balancing encouragement with realism. It removes the idea that wealth must come first before marriage is even considered, but it also acknowledges that some people may still need to wait.)

5.6

Wahai orang-orang yang beriman! Apabila kamu hendak melaksanakan salat, maka basuhlah wajahmu dan tanganmu sampai ke siku, dan sapulah kepalamu dan (basuh) kedua kakimu sampai ke kedua mata kaki. Jika kamu junub, maka mandilah. 

5.8

Wahai orang-orang yang beriman! Jadilah kamu sebagai penegak keadilan karena Allah, menjadi saksi dengan adil. Dan janganlah kebencianmu terhadap suatu kaum mendorong kamu untuk berlaku tidak adil. Berlaku adillah. Karena itu lebih dekat kepada takwa. Dan bertakwalah kepada Allah, sungguh, Allah Mahateliti terhadap apa yang kamu kerjakan.

5.13

Mereka suka mengubah firman dari tempatnya, dan mereka melupakan sebagian pesan yang telah diperingatkan kepada mereka.

5.27

(According to those narrations, the earliest generation of humans—Adam’s children—were born as twin pairs, a boy and a girl together. The rule said to have been followed at that time was that a boy from one twin birth would marry the girl from another twin birth, not his own twin sister. This arrangement was considered necessary in that early stage of humanity before there were many families.

In the story as it is often retold in tafsir reports, one of the sisters (usually described as being more beautiful in those narrations) became the center of the dispute. The brother later identified in tradition as Qabil wanted to marry his own twin sister rather than follow the arrangement that required him to marry the sister from another pair. The other brother, Habil, was the one assigned to marry the sister Qabil desired. Because of that, jealousy and resentment grew.

The narrations say that Adam did not immediately decide the dispute by personal judgment alone. Instead, he instructed the two brothers to present offerings (sacrifices) to God, and the one whose offering was accepted would have the matter settled in his favor. 

One brother brought what was described in the reports as a good-quality offering from his livestock, while the other reportedly offered crops of lesser quality. In those narrations, the sign of acceptance was that a fire from heaven consumed the accepted offering—something known in earlier traditions about sacrifices.

When Habil’s offering was accepted and Qabil’s was not, the rejection intensified the jealousy. The tafsir narrations say that Qabil then became angry not only because of the marriage issue but also because he felt humiliated by the sign that favored his brother. That combination—envy, pride, and the sense of losing both honor and the marriage dispute—is described as the emotional buildup that led to the threat and eventually the killing.)

(Most scholars classify the marriage-dispute details in the story of the two sons of Adam (connected to Qur'an 5:27) as coming from what Islamic scholarship calls Isrā’īliyyāt—narratives that entered early Muslim commentary from earlier Jewish or Christian storytelling traditions.

Isrā’īliyyāt refers to narratives about earlier prophets and ancient history that entered early Muslim commentary from Jewish and Christian traditions. The word itself means “reports from the Children of Israel.” These stories were not originally part of the Qur'an, but they circulated in the early centuries when Muslims interacted with communities who already had long traditions of scriptural storytelling.

The original sources behind many of these reports are generally traced back to texts and traditions associated with the Torah and the wider Bible, along with later Jewish interpretive literature such as the Talmud and various midrash traditions. In those traditions, stories about figures like Adam, Cain and Abel, Noah, Abraham, and Moses were often expanded with additional narrative details—dialogue, motives, family situations, and historical explanations that are not always present in the Qur’an.

When Islam spread in the 7th–8th centuries, some people who had previously been Jewish or Christian scholars converted to Islam and became transmitters of historical lore.

In Islamic scholarship, Isrā’īliyyāt reports were treated in a specific way. Scholars generally divided them into three attitudes: If a report agrees with the Qur’an and established teachings, it might be mentioned but not relied upon heavily.

If it contradicts the Qur’an, it is rejected. If it neither clearly agrees nor contradicts, it may be narrated as background but not treated as certain fact.

The marriage-dispute story usually falls into that third category. It does not directly contradict the Qur’an, but it also is not confirmed by the Qur’an, so many scholars say it should not be treated as definitive history.

There is also a well-known principle discussed by scholars when dealing with Isrā’īliyyāt. It comes from a prophetic statement reported in hadith literature where Muslims were told that they may narrate stories from the Children of Israel but should neither fully confirm nor completely deny them unless they clearly contradict Islamic teachings. Because of that approach, these stories were sometimes included in tafsir to give narrative background, while the Qur’an itself remained the primary source of authority.)

(Another reason mentioned in tafsir is that leaving out the exact trigger makes the story more universal. Envy can arise from many causes—status, recognition, relationships, success, or honor. By not tying the story to one specific detail, the Qur’an keeps the moral principle clear: the real problem was the character of the person who let jealousy turn into violence.

Some commentators also say that the Qur’an intentionally avoids details that do not affect guidance. In many stories of prophets and early humanity, the text gives only what is needed to convey the lesson. That is why even the names of the two brothers are not mentioned in the Qur’an itself.

So from the perspective of Qur’anic tafsir, the safest conclusion is that the killing happened because of envy and refusal to accept God’s judgment.)

5.32

barangsiapa membunuh seseorang, bukan karena orang itu membunuh orang lain, atau bukan karena berbuat kerusakan di bumi, maka seakan-akan dia telah membunuh semua manusia. Barangsiapa memelihara kehidupan seorang manusia, maka seakan-akan dia telah memelihara kehidupan semua manusia. Sesungguhnya Rasul Kami telah datang kepada mereka dengan keterangan-keterangan yang jelas. Tetapi kemudian banyak di antara mereka setelah itu melampaui batas di bumi.

(This verse comes immediately after the story of the killing of one brother by the other. Because of that context, many commentators say the verse is not meant as a mathematical statement but as a moral principle that follows the first act of human murder described in the passage.

The verse says that killing one person unjustly is like killing all humanity, and saving one life is like saving all humanity. At first it can feel unbalanced or exaggerated if taken literally, because obviously one life and all lives are not numerically the same. Tafsir scholars explain that the statement is meant to express the moral weight and principle behind the action, not an arithmetic equality.

The verse is emphasizing how serious it is to violate the sanctity of human life. If someone accepts the idea that it is permissible to kill an innocent person, then in principle that mindset undermines the safety of all people. In that sense, the act represents an attack on the value of human life itself, not just one individual.

When unjust killing becomes acceptable, it opens the door for more killing in society.

The second half of the verse—the part about saving a life—works in the opposite direction. Scholars explain that protecting one person from death affirms the value of human life in general. The act shows commitment to preserving life as a principle, and that principle benefits everyone.

the verse is understood less as a literal equation and more as a powerful way of stating something about how human life is valued. Taking an innocent life is treated as an attack on the whole moral order that protects people, while saving a life strengthens that order for everyone.)

5.33

Hukuman bagi orang-orang yang memerangi Allah dan Rasul-Nya dan membuat kerusakan di bumi hanyalah dibunuh atau disalib, atau dipotong tangan dan kaki mereka secara silang, atau diasingkan dari tempat kediamannya. Yang demikian itu kehinaan bagi mereka di dunia, dan di akhirat mereka mendapat azab yang besar.

Kecuali orang-orang yang bertobat sebelum kamu dapat menguasai mereka; maka ketahuilah, bahwa Allah Maha Pengampun, Maha Penyayang.

5.35

Wahai orang-orang yang beriman! Bertakwalah kepada Allah dan carilah wasilah untuk mendekatkan diri kepada-Nya, dan berjihadlah di jalan-Nya, agar kamu beruntung.

(In this case: the story shows how jealousy led to murder,

the next verses establish the seriousness of killing and legal protection of society, then 5:35 turns to the internal side—piety and striving for good—so that people avoid falling into those destructive behaviors.)

5.38

(The Qur’an itself does not state the nisab (minimum value threshold) for theft in verse 5:38 or anywhere else. The verse establishes the principle of punishment for theft but does not include the detailed legal criteria such as the minimum amount, the requirement that the property be taken from secure custody, or other procedural conditions. Those details come mainly from the Prophetic traditions (hadith) and how early Muslim scholars interpreted and applied the verse.

Many jurists relied on hadith reports recorded in works like Sahih al-Bukhari and Sahih Muslim. In these reports, the Prophet is described as applying the punishment only when the stolen item reached a certain value (often reported around a quarter of a dinar or its equivalent). Because of this evidence, jurists concluded that the Qur’anic ruling in 5:38 was meant to be applied with limits clarified by the Prophet’s practice.

This is a common pattern in Islamic law: The Qur’an gives the core ruling or principle. The Prophet’s practice explains the details. Scholars later systematize those details into legal rules.)

5.42

Tetapi jika engkau memutuskan, maka putuskanlah dengan adil. Sesungguhnya Allah menyukai orang-orang yang adil.

5.44

Karena itu janganlah kamu takut kepada manusia,  takutlah kepada-Ku. Dan janganlah kamu jual ayat-ayat-Ku dengan harga murah. Barangsiapa tidak memutuskan dengan apa yang diturunkan Allah, maka mereka itulah orang-orang kafir.

5.48

Dan Kami telah menurunkan Kitab kepadamu dengan membawa kebenaran, yang membenarkan kitab-kitab yang diturunkan sebelumnya dan menjaganya, maka putuskanlah perkara mereka menurut apa yang diturunkan Allah dan janganlah engkau mengikuti keinginan mereka dengan meninggalkan kebenaran yang telah datang kepadamu. 

Untuk setiap umat di antara kamu, Kami berikan aturan dan jalan yang terang. Kalau Allah menghendaki, niscaya kamu dijadikan-Nya satu umat, tetapi Allah hendak menguji kamu terhadap karunia yang telah diberikan-Nya kepadamu, maka berlomba-lombalah berbuat kebajikan. Hanya kepada Allah kamu semua kembali, lalu diberitahukan-Nya kepadamu terhadap apa yang dahulu kamu perselisihkan

5.51

Wahai orang-orang yang beriman! Janganlah kamu menjadikan orang Yahudi dan Nasrani sebagai teman setia. mereka satu sama lain saling melindungi. Barangsiapa di antara kamu yang menjadikan mereka teman setia, maka sesungguhnya dia termasuk golongan mereka. Sungguh, Allah tidak memberi petunjuk kepada orang-orang yang zalim.

5.54

maka kelak Allah akan mendatangkan suatu kaum, Dia mencintai mereka dan mereka pun mencintai-Nya, dan bersikap lemah lembut terhadap orang-orang yang beriman, tetapi bersikap keras terhadap orang-orang kafir, yang berjihad di jalan Allah, dan yang tidak takut kepada celaan orang yang suka mencela.

5.55

Sesungguhnya penolongmu hanyalah Allah, Rasul-Nya, dan orang-orang yang beriman, yang melaksanakan salat dan menunaikan zakat, seraya tunduk 

5.57-58

Wahai orang-orang yang beriman! Janganlah kamu menjadikan pemimpinmu orang-orang yang membuat agamamu jadi bahan ejekan dan permainan, di antara orang-orang yang telah diberi kitab sebelummu dan orang-orang kafir. Dan apabila kamu menyeru untuk salat, mereka menjadikannya bahan ejekan dan permainan. Yang demikian itu adalah karena mereka orang-orang yang tidak mengerti.

5.64

Dan orang-orang Yahudi berkata, “Tangan Allah terbelenggu.” Sebenarnya tangan merekalah yang dibelenggu dan merekalah yang dilaknat disebabkan apa yang telah mereka katakan itu, padahal kedua tangan Allah terbuka; Dia memberi rezeki sebagaimana Dia kehendaki. Dan  yang diturunkan kepadamu dari Tuhanmu itu pasti akan menambah kedurhakaan dan kekafiran bagi kebanyakan mereka. Dan Kami timbulkan permusuhan dan kebencian di antara mereka sampai hari Kiamat. Setiap mereka menyalakan api peperangan, Allah memadamkannya. Dan mereka berusaha kerusakan di bumi. Dan Allah tidak menyukai orang-orang yang berbuat kerusakan.

5.66

Di antara mereka ada sekelompok yang jujur dan taat. Dan banyak di antara mereka sangat buruk apa yang mereka kerjakan.

5.69

Sesungguhnya orang-orang yang beriman, orang-orang Yahudi, shabiin dan orang-orang Nasrani, barangsiapa beriman kepada Allah, kepada hari kemudian, dan berbuat kebajikan, maka tidak ada rasa khawatir padanya dan mereka tidak bersedih hati.

5.77

Katakanlah, “Wahai Ahli Kitab! Janganlah kamu berlebih-lebihan dengan cara yang tidak benar dalam agamamu. Dan janganlah kamu mengikuti keinginan orang-orang yang telah tersesat dahulu dan menyesatkan banyak, dan mereka sendiri tersesat dari jalan yang lurus.”

5.78-82

Orang-orang kafir dari Bani Israil telah dilaknat melalui lisan Dawud dan Isa putra Maryam. Yang demikian itu karena mereka durhaka dan selalu melampaui batas.

Mereka tidak saling mencegah perbuatan mungkar yang selalu mereka perbuat. Sungguh, sangat buruk apa yang mereka perbuat.

Kamu melihat banyak di antara mereka tolong-menolong dengan orang-orang kafir. Sungguh, sangat buruk apa yang mereka lakukan untuk diri mereka sendiri, yaitu kemurkaan Allah, dan mereka akan kekal dalam azab.

Dan sekiranya mereka beriman kepada Allah, kepada Nabi dan kepada apa yang diturunkan kepadanya, niscaya mereka tidak akan menjadikan orang musyrik itu sebagai teman setia. Tetapi banyak di antara mereka orang-orang yang fasik.

Pasti akan kamu dapati orang yang paling keras permusuhannya terhadap orang-orang yang beriman, yaitu orang-orang Yahudi dan orang-orang musyrik. Dan pasti akan kamu dapati orang yang paling dekat persahabatannya dengan orang-orang yang beriman ialah orang-orang yang berkata, “Sesungguhnya kami adalah orang Nasrani.” Yang demikian itu karena di antara mereka terdapat para pendeta dan para rahib, karena mereka tidak menyombongkan diri.