03032026 - q14

 15.21

(“And there is not a thing but that with Us are its خزائن (treasures), and We do not send it down except in a known measure.”

The word khazā’in (treasures) is interpreted as the unseen sources or reserves of everything: provision, rain, plants, minerals, wealth, life, and even knowledge. Nothing exists independently; its origin and full supply belong to Allah.

The phrase “We do not send it down except in a known measure” indicates precise determination. Everything that is given—whether sustenance, rainfall, ability, opportunity, or even hardship—is distributed according to divine wisdom and proportion. It is neither random nor excessive beyond purpose.

First, Allah possesses unlimited reserves of all things. Second, what reaches creation is intentionally limited and measured. For example, if rain were sent without limit, it would cause destruction; if provision were given without proportion, it could lead to corruption. Balance itself is a sign of divine wisdom.)

("treasures" or "depositories" refers to Allah’s absolute power and ability to create. It suggests that the source of everything—rain, sustenance, knowledge, and life itself—is infinite and held by the Creator. It serves as a reminder that resources are not scarce because of a lack of "supply" from the Divine, but are governed by a specific system.

The Concept of "Known Measure" (Qadarin Ma'lum). Allah does not release these resources randomly.

Balance: Everything in the universe exists in a precise equilibrium. If it rained all the time, the earth would flood; if there were too much oxygen, the world would burn.

Wisdom: Sustenance is provided according to what is best for the creation. As noted in other parts of the Quran, if Allah gave every human unlimited wealth at once, they might "transgress in the land."

Scientific Alignment: Many modern readers see this as a reference to the mathematical and physical laws that govern the universe (e.g., the exact distance of the sun or the composition of the atmosphere).

15.55-56

menjawab, “Kami menyampaikan kabar gembira kepadamu dengan benar, maka janganlah engkau termasuk orang yang berputus asa.”

Dia berkata, “Tidak ada yang berputus asa dari rahmat Tuhannya, kecuali orang yang sesat.”

(He affirms that losing hope in Allah’s mercy is a sign of misguidance. Classical tafsir explains that despair implies limiting Allah’s power or mercy. A believer may be surprised by how something will happen, but he does not deny that Allah can make it happen. Ibrahim’s statement therefore becomes a theological principle: despair contradicts true knowledge of God. these verses teach that impossibility from a human perspective is not impossibility with Allah. Despair stems from forgetting divine attributes—power, wisdom, and mercy. Faith maintains hope even when circumstances appear closed.)

(despair means losing hope that Allah can change one's circumstances. a true believer—someone who knows the vastness of Allah’s power—cannot possibly despair. only those who do not truly "know" Allah (those who are lost or Dallun) would think that anything is too difficult for Him. To lose hope entirely is to lose sight of who Allah is.)

15.88

Jangan sekali-kali engkau tujukan pandanganmu kepada kenikmatan hidup yang telah Kami berikan kepada beberapa golongan di antara mereka, dan jangan engkau bersedih hati terhadap mereka dan berendah hatilah engkau terhadap orang yang beriman.

(The first phrase, “Do not extend your eyes,” is understood by classical mufassirun as a prohibition against longing admiration. The enjoyments mentioned are temporary provisions (mata‘), not signs of divine approval.)

(This is a command to not look longingly at the wealth, status, or worldly pleasures given to the disbelievers.)

15.90

Sebagaimana Kami telah menurunkan kepada orang yang memilah-milah 

(“Just as We sent down upon the divided ones (al-muqtasimīn).”)

15.90

orang-orang yang telah menjadikan Al-Qur'an itu terbagi-bagi.

(revelation is a unified truth. Breaking it apart—whether by distortion, ridicule, or selective acceptance—is a serious spiritual error. The lesson emphasized by scholars is that divine guidance must be approached with integrity and wholeness. Treating it partially or manipulatively undermines its purpose and ultimately harms the one who does so.)

15.94

Maka sampaikanlah secara terang-terangan segala apa yang diperintahkan dan berpalinglah dari orang yang musyrik.

(“Turn away from the polytheists” does not mean abandoning the message. Rather, it means not being distracted by their mockery, pressure, or hostility. It instructs emotional and strategic detachment: continue delivering the revelation, but do not let their reactions control you.)

15.95

Sesungguhnya Kami memelihara engkau dari orang yang memperolok-olokkan 

15.97

Dan sungguh, Kami mengetahui bahwa dadamu menjadi sempit disebabkan apa yang mereka ucapkan

16.8

dan kuda, bagal, dan keledai, untuk kamu tunggangi dan perhiasan. Allah menciptakan apa yang tidak kamu ketahui.

(The first part mentions specific animals known to the Arabs of that time: horses for speed and battle, mules as strong hybrids, and donkeys for transport and daily labor. Classical tafsir explains that these animals are highlighted not mainly for food, but for transportation and beauty. The phrase “and as adornment” acknowledges that some blessings serve dignity, status, or aesthetic appreciation, not only survival.

The final phrase broadens the meaning significantly: “And He creates what you do not know.” Early commentators understood this as referring to other creatures unknown to humans at that time, whether on land or sea. Many later scholars also note its open-ended nature: it leaves room for future discoveries and innovations. human knowledge is limited; creation is wider than what people currently perceive.)

16.9

Dan jika Dia menghendaki, tentu Dia memberi petunjuk kamu semua

16.13

dan apa yang Dia ciptakan untukmu di bumi ini dengan berbagai jenis dan macam warnanya. Sungguh, pada yang demikian itu benar-benar terdapat tanda bagi kaum yang mengambil pelajaran.

16.30

Bagi orang yang berbuat baik, di dunia ini mendapat yang baik. Dan sesungguhnya negeri akhirat pasti lebih baik. Dan itulah sebaik-baik tempat bagi orang yang bertakwa,

16.41-42

Dan orang yang berhijrah karena Allah setelah mereka dizalimi, pasti Kami akan memberikan tempat yang baik kepada mereka di dunia. Dan pahala di akhirat pasti lebih besar, sekiranya mereka mengetahui, orang yang sabar dan hanya kepada Tuhan mereka bertawakal.

16.45-47

maka apakah orang yang membuat tipu daya yang jahat itu, merasa aman ketika membenamkan, Allah, bersama mereka, bumi. atau datang kepada mereka, siksa, dari arah yang tidak mereka sadari.

atau Allah mengazab mereka pada waktu mereka dalam perjalanan; sehingga mereka tidak berdaya menolak

atau Allah mengazab mereka dengan berangsur-angsur

16.68

Dan Tuhanmu mengilhamkan kepada lebah, “Buatlah sarang di gunung-gunung, di pohon-pohon kayu, dan di tempat-tempat yang dibikin manusia, kemudian makanlah dari segala buah-buahan lalu tempuhlah jalan Tuhanmu yang telah dimudahkan.” Dari perut lebah itu keluar minuman yang bermacam-macam warnanya, di dalamnya terdapat obat yang menyembuhkan bagi manusia. Sungguh, pada yang demikian itu benar-benar terdapat tanda bagi orang yang berpikir.

16.71

Dan Allah melebihkan sebagian kamu atas sebagian yang lain dalam hal rezeki, tetapi orang yang dilebihkan tidak mau memberikan rezekinya kepada para hamba sahaya yang mereka miliki, sehingga mereka sama-sama rezeki itu. Mengapa mereka mengingkari nikmat Allah?

(This verse addresses differences in sustenance and social status. Allah openly states that provision is distributed unequally. Some people are given wealth, others less. Classical tafsir emphasizes that this difference is part of divine wisdom and testing, not a sign of inherent superiority.)

(The verse begins by stating a factual reality of human life: people have different levels of wealth, talent, and resources. 

This "favoring" isn't necessarily a sign of spiritual superiority. Rather, it is a test. Some are tested with wealth (to see if they are grateful), and others with poverty (to see if they are patient).

By saying "Allah has favored," the verse reminds the wealthy that their success isn't solely due to their "hustle" or "intelligence"—it is a gift from the Creator.)

16.90

Sesungguhnya Allah menyuruh berlaku adil dan berbuat kebajikan, memberi bantuan kepada kerabat, dan Dia melarang perbuatan keji, kemungkaran, dan permusuhan. Dia memberi pengajaran kepadamu agar kamu dapat mengambil pelajaran.

(“Indeed, Allah commands justice, excellence, and giving to relatives, and He forbids immorality, wrongdoing, and oppression. He instructs you so that you may remember.”

"Justice” (‘adl) means giving everyone their due—whether in personal dealings, governance, judgment, or testimony. It is the minimum requirement of righteousness.

“Excellence” (ihsān) goes beyond strict justice. It means acting with generosity, mercy, and beauty in conduct—even when one is not obligated to do so. Justice is fairness; excellence is moral elevation.

“Giving to relatives” emphasizes social responsibility starting with family ties.

Allah forbids three categories of corruption: immorality (fahshā’), wrongdoing (munkar), and oppression (baghy).

First, fahshā’ (فحشاء) comes from the triliteral root f-ḥ-sh (ف ح ش). The core meaning of this root is something that becomes excessively ugly, obscene, or grossly beyond acceptable limits. In pre-Islamic Arabic usage, it described speech or actions that were shockingly indecent. Linguistically, fahshā’ refers to acts whose ugliness is manifest and extreme. In Qur’anic usage, it most often points to sexual immorality such as zina, but it is not limited to that. It can include any open, shameless indecency—whether in action, speech, or public conduct.

Second, munkar (منكر) comes from the root n-k-r (ن ك ر). The basic meaning of this root is “to deny,” “to reject,” or “to consider something unfamiliar.” In Arabic, something nakira is unknown or unrecognized. From this comes munkar, meaning that which is rejected by sound moral sense and divine law. It is something conscience and revelation both disapprove of. The linguistic idea is that the heart and intellect “refuse to acknowledge” it as good. It is morally unacceptable.

Third, baghy (بغي) comes from the root b-gh-y (ب غ ي). The core meaning of this root is “to seek” or “to pursue.” However, when used negatively, it means seeking something beyond proper bounds. It carries the sense of overstepping limits, transgression, or oppressive aggression. In Qur’anic language, baghy refers specifically to wrongful excess directed against others—tyranny, injustice, exploitation. It is not merely personal sin; it is harmful transgression that infringes upon rights. The etymological idea is pursuing one’s desire past rightful limits.)

Classical commentators note that this sequence moves from personal moral corruption, to socially recognized wrongdoing, to oppressive injustice that disrupts society. 

Together, the three roots describe corruption in its private, public, and structural forms.)

16.106-107

Barangsiapa kafir kepada Allah setelah dia beriman, kecuali orang yang dipaksa kafir padahal hatinya tetap tenang dalam beriman, tetapi orang yang melapangkan dadanya untuk kekafiran, maka kemurkaan Allah menimpanya dan mereka akan mendapat azab yang besar. Yang demikian itu disebabkan karena mereka lebih mencintai kehidupan di dunia daripada akhirat, dan Allah tidak memberi petunjuk kepada kaum yang kafir.

16.110

Kemudian sungguh Tuhanmu, bagi orang yang berhijrah setelah menderita cobaan, kemudian mereka berjihad dan bersabar. sungguh, Tuhanmu setelah itu benar-benar Maha Pengampun, Maha Penyayang.

16.111

pada hari setiap orang datang untuk membela dirinya sendiri dan bagi setiap orang diberi penuh sesuai dengan apa yang telah dikerjakannya, dan mereka tidak dizalimi

16.114

Maka makanlah yang halal lagi baik dari rezeki yang telah diberikan Allah kepadamu; dan syukurilah nikmat Allah, jika kamu hanya menyembah kepada-Nya.

16.116-117

Dan janganlah kamu mengatakan terhadap apa yang disebut-sebut oleh lidahmu secara dusta ”Ini halal dan ini haram,” untuk mengada-adakan kebohongan terhadap Allah. Sesungguhnya orang yang mengada-adakan kebohongan terhadap Allah tidak akan beruntung. kesenangan yang sedikit; dan mereka akan mendapat azab yang pedih.

(This verse directly condemns the practice of declaring things halal or haram without divine authority. The expression “what your tongues falsely describe” highlights careless or fabricated religious claims.

The phrase “to invent a lie against Allah” is very strong. In Islamic theology, attributing a ruling to Allah without knowledge is not merely a mistake; it is a serious moral offense. It implies speaking on behalf of divine authority without right.

Classical tafsir emphasizes that legislation belongs solely to Allah. Humans may interpret, reason, and apply law based on revelation, but they cannot independently create sacred prohibitions or permissions and then attribute them to Him.

Those who fabricate lies against Allah—by declaring things lawful or unlawful without authority—may gain something temporarily, but it is short-lived.

The phrase “a brief enjoyment” (matāʿ qalīl) comes from the root m-t-ʿ (متع), which refers to temporary benefit or provision used for a time. In Qur’anic usage, matāʿ often describes worldly pleasure that is limited and fleeting. The addition of qalīl (little) intensifies the idea: whatever gain they receive—status, influence, material benefit, or social control—is small and short in comparison to what follows.

A person might manipulate religion for power or prestige, but divine justice extends beyond this life.)

16.119

Kemudian, sesungguhnya Tuhanmu bagi orang yang mengerjakan kesalahan karena kebodohannya, kemudian mereka bertobat setelah itu dan memperbaiki, sungguh, Tuhanmu setelah itu benar-benar Maha Pengampun, Maha Penyayang.

16.125

Serulah kepada jalan Tuhanmu dengan hikmah dan pengajaran yang baik, dan berdebatlah dengan mereka dengan cara yang baik. Sesungguhnya Tuhanmu, Dialah yang lebih mengetahui siapa yang sesat dari jalan-Nya dan Dialah yang lebih mengetahui siapa yang mendapat petunjuk.

(“Call to the way of your Lord” centers the mission. The goal is not personal victory, debate dominance, or reputation. It is invitation to Allah’s path.

With wisdom” translates ḥikmah, from the root ḥ-k-m (ح ك م), which conveys judgment, sound decision, and placing things in their proper place.In classical tafsir, ḥikmah includes deep understanding of revelation, awareness of context, choosing appropriate timing, and speaking according to the listener’s level. Wisdom is not merely knowledge; it is applying truth in the right way.

“And good instruction” refers to al-maw‘iẓah al-ḥasanah. The root w-ʿ-ẓ (و ع ظ) relates to heartfelt admonition that softens and reminds. This implies gentle reminder, moral encouragement, and compassionate counsel—not harsh rebuke.

“And argue with them in the best manner” uses jādilhum billatī hiya aḥsan. The root j-d-l (ج د ل) refers to discussion or debate. Here it is regulated: if argument becomes necessary, it must be conducted in the most excellent way—calm, respectful, reasoned, free from insult. The Qur’anic method rejects humiliation or hostility as tools of persuasion.

16.126-128

Dan jika kamu membalas, maka balaslah dengan  yang sama dengan siksaan yang ditimpakan kepadamu. Tetapi jika kamu bersabar, sesungguhnya itulah yang lebih baik bagi orang yang sabar.

Dan bersabarlah dan kesabaranmu itu semata-mata dengan pertolongan Allah dan janganlah engkau bersedih hati terhadap mereka dan jangan bersempit dada terhadap tipu daya yang mereka rencanakan.

Sungguh, Allah beserta orang-orang yang bertakwa dan orang-orang yang berbuat kebaikan.

(The wording is precise. It does not command revenge. It regulates it. If retaliation occurs, it must be equal—no excess, no escalation. The Arabic root behind retaliation here implies measured response. This sets a limit: justice, not vengeance.

Then the verse elevates the moral level: patience is better. Patience here does not mean weakness or surrender. It means self-restraint and trusting divine justice instead of personal retribution. So the structure is layered: justice is allowed; restraint is superior.)