04032026 - q15

 #1

17.4

Dan Kami tetapkan terhadap Bani Israil dalam Kitab itu, “Kamu pasti akan berbuat kerusakan di bumi ini dua kali dan pasti kamu akan menyombongkan diri dengan kesombongan yang besar.”

(Many traditional commentators link the first corruption to the Babylonian destruction of Jerusalem under Nebuchadnezzar in the 6th century BCE. The second is often connected to the later Roman destruction of Jerusalem in 70 CE. However, scholars differ on the exact historical identification; the Qur'an itself does not name the invaders explicitly.

The word translated as “corruption” is fasād, which in Qur'anic language usually means widespread moral and social disorder, injustice, violence, and abandonment of divine law. The phrase about “great arrogance” suggests not merely wrongdoing, but prideful defiance.)

(In the late 7th and early 6th centuries BCE, the Neo-Babylonian Empire under King Nebuchadnezzar II expanded westward. The Kingdom of Judah became a Babylonian vassal but later rebelled.

In response, Babylon besieged Jerusalem. In 586 BCE, the city fell. The First Temple, traditionally associated with Solomon, was destroyed. Large portions of the population—especially elites, priests, and skilled workers—were deported to Babylon. This period is known as the Babylonian Exile.

This event was catastrophic for ancient Judah. The monarchy ended, the temple-centered religious system collapsed, and political independence was lost.

Before the exile, sacrifice at the Jerusalem Temple was the heart of religious life. Once the Temple was destroyed, sacrificial worship was impossible. In exile, communities began emphasizing prayer, fasting, Sabbath observance, and study of sacred traditions. This period is associated with the growing authority of the Torah and the rise of scribal figures. The figure of Ezra, active after the return from exile, symbolizes this transition: public reading and teaching of the Law became central. Over time, Judaism evolved into a religion sustained not only by place (Temple) but by text (Scripture).

Prophetic voices such as Jeremiah and Ezekiel interpreted the destruction not as proof that God was defeated by Babylon, but as punishment for covenantal unfaithfulness—idolatry, injustice, and moral corruption. Instead of concluding that their God was weaker than Babylon’s gods, the exiles developed a theology in which God remained sovereign over all nations, even using foreign empires as instruments of judgment. This strengthened monotheism and sharpened the ethical dimension of religion.

Earlier Israelite religion had already affirmed one supreme God, but the exile intensified strict monotheism. In a foreign land surrounded by other religions, identity boundaries hardened. Prophetic texts from the exilic period strongly proclaim that there is no god besides the God of Israel. At the same time, God was no longer understood as territorially limited. If divine presence could accompany the people in Babylon, then God was universal, not confined to Jerusalem. This marked a major theological development.

When the Persian king Cyrus the Great conquered Babylon in 539 BCE, he allowed exiled communities to return. The Temple was later rebuilt (the Second Temple), marking a restoration phase.)

(By the 1st century CE, Judea was under Roman rule. Tensions between Jewish groups and Roman authorities escalated into the Great Jewish Revolt (66–73 CE). The Roman general Titus, son of Emperor Vespasian, led the campaign to suppress the revolt. In 70 CE, Jerusalem was besieged and eventually captured. The Second Temple was destroyed. Many inhabitants were killed, enslaved, or dispersed. After another failed revolt decades later (the Bar Kokhba revolt, 132–135 CE), Roman authorities further dispersed Jewish populations and renamed the province.)

17.5-6

Maka apabila datang saat hukuman bagi yang pertama dari kedua itu, Kami datangkan kepadamu hamba-hamba Kami yang perkasa, lalu mereka merajalela di kampung-kampung. Dan itulah ketetapan yang pasti terlaksana.

Kemudian Kami berikan kepadamu giliran untuk mengalahkan mereka, Kami membantumu dengan harta kekayaan dan anak-anak dan Kami jadikan kamu kelompok yang lebih besar.

17.7

Apabila datang saat hukuman yang kedua, untuk menyuramkan wajahmu lalu mereka masuk ke dalam masjid, sebagaimana ketika mereka memasukinya pertama kali dan mereka membinasakan apa saja yang mereka kuasai.

#2

#3

17.18-21

Barangsiapa menghendaki kehidupan sekarang, maka Kami segerakan baginya di ini apa yang Kami kehendaki bagi orang yang Kami kehendaki. Kemudian Kami sediakan baginya neraka Jahanam; dia akan memasukinya dalam keadaan tercela dan terusir.

Dan barang siapa menghendaki kehidupan akhirat dan berusaha ke arah itu dengan sungguh-sungguh, sedangkan dia beriman, maka mereka itulah orang yang usahanya dibalas dengan baik.

Kepada masing-masing, baik ini maupun itu, Kami berikan bantuan dari kemurahan Tuhanmu. Dan kemurahan Tuhanmu tidak dapat dihalangi.

Perhatikanlah bagaimana Kami melebihkan sebagian mereka atas sebagian. Dan kehidupan akhirat lebih tinggi derajatnya dan lebih besar keutamaan.

(It asks the listener to observe something obvious: in this world, people are unequal. Some are wealthier, stronger, more influential, more intelligent, or more socially elevated than others. This disparity is not hidden—it is visible reality. Classical mufassirun explain that this variation is part of divine wisdom in structuring human society. Social interdependence emerges from inequality of resources and capacities.

However, the second half of the verse shifts the focus sharply. The differences in the Hereafter are far greater than those in this life. Worldly distinctions—wealth, status, rank—are minor compared to the gradations of reward or punishment in the next life.

The theological point is subtle. Worldly inequality is not proof of divine favoritism in an absolute sense. Prosperity does not necessarily indicate righteousness, and hardship does not automatically mean rejection. Since God distributes worldly provision to believers and disbelievers alike, worldly success cannot be the final measure of worth. The real hierarchy is moral and eschatological. Degrees in the Hereafter correspond to faith, intention, and action—not temporary worldly advantage.)

17.23-24

Dan Tuhanmu telah memerintahkan agar kamu jangan menyembah selain Dia dan hendaklah berbuat baik kepada ibu bapak. 

Jika salah seorang di antara keduanya atau kedua-duanya sampai berusia lanjut dalam pemeliharaanmu, maka sekali-kali janganlah engkau mengatakan kepada keduanya perkataan “ah” dan janganlah engkau membentak keduanya, dan ucapkanlah kepada keduanya perkataan yang baik.

Dan rendahkanlah dirimu terhadap keduanya dengan penuh kasih sayang dan ucapkanlah, “Wahai Tuhanku! Sayangilah keduanya sebagaimana mereka berdua telah mendidik aku pada waktu kecil.”

(“Uff” is the smallest audible expression of annoyance in Arabic. The prohibition does not begin with striking or insulting—it begins with the faintest sigh of irritation. Tafsir works explain that if even this minimal expression is forbidden, then greater forms of disrespect are even more strictly prohibited. The verse trains the believer at the level of tone and reflex.

The instruction specifically mentions old age. Why? Because that is when the parent-child dynamic often reverses. The once-strong caregiver becomes physically weak, dependent, repetitive, or emotionally sensitive. The Qur’an acknowledges that this stage can test patience. The command is not merely to avoid abuse, but to maintain dignified, gentle speech.)

17.25

(“Your Lord knows best what is within yourselves.” Classical tafsir explains that this refers to intentions, hidden emotions, and internal states. A person might feel momentary irritation due to fatigue or stress. God knows whether that irritation is rooted in cruelty and arrogance, or whether it is a passing human weakness restrained by self-control.

“He is ever Forgiving to the oft-returning (al-awwābīn).” The word awwāb comes from a root meaning to return repeatedly. In tafsir, it describes someone who frequently turns back to God after slipping, someone whose heart remains oriented toward repentance. If a person feels a flash of impatience toward a parent but quickly regrets it and corrects themselves, they fall under this description.)

17.26

Dan berikanlah haknya kepada kerabat dekat, juga kepada orang miskin dan orang yang dalam perjalanan; dan janganlah kamu menghambur-hamburkan secara boros.

(After establishing devotion to God and excellence toward parents, the Qur’an widens the circle outward: family, then vulnerable members of society.

The first phrase, “give the relative his right,” refers to maintaining kinship ties (silat al-rahim). Classical tafsir explains that this includes financial support when needed, emotional care, visiting, and maintaining bonds. The word “right” implies that this is not optional generosity but a moral entitlement grounded in family connection.

Then the verse mentions “the poor” (al-miskin) and “the traveler” (ibn al-sabil). The traveler was uniquely vulnerable—cut off from wealth, family, and social protection. Even if wealthy at home, while stranded he could be in genuine need. Tafsir works emphasize that Islam recognizes situational vulnerability, not just permanent poverty.

After commanding generosity, the verse immediately warns against wastefulness: “do not squander wastefully.” The Arabic word used, tabdhir, implies reckless, excessive, purposeless spending. The next verse (17:27) strengthens this warning by describing squanderers in severe moral terms.)

#4

17.28-32

Dan jika engkau berpaling dari mereka untuk memperoleh rahmat dari Tuhanmu yang engkau harapkan, maka katakanlah kepada mereka ucapan yang lemah lembut.

Dan janganlah engkau jadikan tanganmu terbelenggu pada lehermu dan jangan engkau terlalu mengulurkannya nanti kamu menjadi tercela dan menyesal.

Sungguh, Tuhanmu melapangkan rezeki bagi siapa yang Dia kehendaki dan membatasi. sungguh, Dia Maha Mengetahui, Maha Melihat hamba-hamba-Nya.

Dan janganlah kamu membunuh anak-anakmu karena takut miskin. Kamilah yang memberi rezeki kepada mereka dan kepadamu. Membunuh mereka itu sungguh suatu dosa yang besar.

Dan janganlah kamu mendekati zina; itu sungguh suatu perbuatan keji, dan suatu jalan yang buruk.

(It does not say merely “do not commit zina.” It says “do not approach” it. Classical exegetes explain that this broader phrasing blocks not only the act itself but also the steps that lead toward it—situations of temptation, secretive intimacy, exploitation, or conditions that erode moral restraint. The Qur’anic style often fences off the pathway, not just the endpoint.

The verse then describes zina as fāḥishah (a grave indecency, something openly outrageous) and as sā’a sabīlā (an evil path). The second phrase emphasizes that zina is not only a private sin; it is socially destructive. Classical tafsir highlights its consequences: breakdown of family structure, confusion of lineage, betrayal of trust, emotional harm, and destabilization of society.

In Islamic legal and moral terminology, zina refers to unlawful sexual intercourse between a man and a woman who are not married to each other and not in a valid marital bond. In broader Qur’anic ethics, it can also encompass all forms of illicit sexual relations outside lawful marriage.

As for its etymology, the Arabic root is ز-ن-ي (z-n-y). Classical lexicons trace it to the basic meaning of illicit sexual relations or sexual misconduct. Some linguists note a related semantic shade implying something excessive, deviating, or beyond proper bounds.

Sexual relations could lead to pregnancy, lineage claims, inheritance disputes, and long-term economic consequences. If intimacy happens without a binding framework, responsibility can be evaded. The Qur’anic concern repeatedly centers on protection of lineage (nasab), inheritance rights, and social stability.

When sexual access is detached from contractual commitment, power imbalances easily emerge. Historically, women bore disproportionate social and economic consequences. The prohibition functions as a protection mechanism, especially for the more vulnerable party.

It destabilizes trust. Marriage establishes exclusive commitment. If sexual relations become casual or secretive, jealousy, betrayal, and fractured families become more likely. The Qur’an often describes moral prohibitions not just as private sins but as threats to social cohesion.

The wording in 17:32 calls zina an “evil path,” suggesting long-term consequences, not just a momentary act. It implies patterns of behavior that can spiral—broken homes, neglected children, conflict between families, and loss of moral boundaries.

In Islamic thought, marriage is not merely a romantic bond; it is a legal, social, and moral contract. It defines rights and responsibilities clearly: financial support, inheritance, mutual fidelity, recognition of children, and social legitimacy. It publicly anchors intimacy in obligation.)

17.33

Dan janganlah kamu membunuh orang yang diharamkan Allah, kecuali dengan suatu yang benar. 

Dan barang siapa dibunuh secara zalim, maka sungguh, Kami telah memberi kekuasaan kepada walinya, tetapi janganlah walinya itu melampaui batas dalam pembunuhan. Sesungguhnya dia adalah orang yang mendapat pertolongan.

Dan janganlah kamu mendekati harta anak yatim, kecuali dengan cara yang lebih baik sampai dia dewasa, dan penuhilah janji, karena janji itu pasti diminta pertanggungjawabannya.

Dan sempurnakanlah takaran apabila kamu menakar, dan timbanglah dengan timbangan yang benar. Itulah yang lebih utama dan lebih baik akibatnya.

Dan janganlah kamu mengikuti sesuatu yang tidak kamu ketahui. Karena pendengaran, penglihatan dan hati nurani, semua itu akan diminta pertanggungjawabannya.

Dan janganlah engkau berjalan di bumi ini dengan sombong, karena sesungguhnya engkau tidak akan dapat menembus bumi dan tidak akan mampu menjulang setinggi gunung.

(The phrase “do not walk on the earth exultantly” refers to strutting with pride, behaving as if one’s power, wealth, or status makes them superior. Classical commentators explain that the prohibition is not about literal walking style alone, but about the attitude behind it — self-glorification, contempt for others, and inflated self-importance.

The second half of the verse dismantles that pride with two vivid images. You cannot split the earth beneath your feet. You cannot rise as high as the mountains. The point is existential humility: however powerful a person imagines themselves to be, they remain physically small and limited. Creation itself exposes human pretension.)

#5

17.53

Dan katakanlah kepada hamba-hamba-Ku, “Hendaklah mereka mengucapkan perkataan yang lebih baik. Sungguh, setan itu menimbulkan perselisihan di antara mereka. Sungguh, setan adalah musuh yang nyata bagi manusia.

17.55

(prophets themselves were not identical in rank. “We have favored some of the prophets over others.” Classical tafsir explains that while all prophets share the same core message of monotheism, they differ in specific honors, miracles, scope of mission, and rank. Elsewhere in the Qur’an, certain distinctions are mentioned explicitly: Moses spoke directly with God, Abraham is described as a close friend of God, Jesus was supported by the Holy Spirit, and Muhammad is described as the Seal of the Prophets. The recognition of different ranks does not negate their shared mission.

Finally, the verse mentions that David was given the Zabur (often identified with the Psalms; traditionally understood as a collection of devotional hymns and praises rather than a legal code.). By highlighting a specific prophet and scripture, the verse reminds listeners that revelation has taken multiple forms in history. It subtly rebuts the idea that divine communication must look the same in every case.

Even the scriptures differ in structure and tone. The Torah contains extensive law. The Zabur (Psalms) is primarily devotional poetry. The Gospel emphasizes spiritual teaching. The Qur’an itself was revealed gradually over more than two decades rather than as a single written volume at once. By mentioning David and the Zabur specifically, the verse reminds listeners that divine communication has taken multiple literary forms: law, wisdom, hymns, narrative, moral exhortation. It has also differed in scope: some prophets were sent to specific communities; others had broader missions.

So the rebuke is this: humans often assume that if revelation were truly from God, it would match their expectations in format, spectacle, or social prestige. But history shows that God’s communication is not bound to one style, one method, or one cultural template. Divine wisdom selects the form appropriate to the context and mission.

Theologically, this protects two principles at once. First, unity of message — the core call to monotheism and righteousness remains consistent. Second, diversity of expression — the vehicle of that message can vary widely.)

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#7

#8

17.78

(“From the decline of the sun” is understood as beginning with ẓuhr (midday prayer) and extending through ʿaṣr, maghrib, and ʿishāʾ. “The Qur’an of dawn” refers to ṣubḥ (fajr prayer), singled out because its recitation is described as “witnessed.”

Then 17:79 adds something beyond obligation. It commands the Prophet specifically to perform prayer during part of the night as an extra devotion. This is the basis for what is known as tahajud.

Tahajud refers to voluntary night prayer performed after sleeping and then waking up again. tahajud implies a conscious interruption of sleep to stand in prayer. 

the word tahajud comes from the Arabic root ه-ج-د (h-j-d). The basic verb hajada means “to sleep.” The form tahajjada (form V) carries the reflexive sense: “to cause oneself to leave sleep,” or “to struggle against sleep.” So tahajud literally means pushing oneself out of sleep for worship. The linguistic nuance emphasizes effort.)

17.84

(“Say: Each acts according to his own shākilah, and your Lord knows best who is most guided in way.

The word translated as “shākilah” in 17:84 comes from the Arabic root ش-ك-ل (sh–k–l).

The root sh-k-l in classical Arabic carries the basic meaning of “to shape,” “to form,” or “to bind something in a particular manner.” From it come several related meanings:

shakl (shape, form, outward configuration)

shakīl (well-formed, symmetrical)

tashkīl (formation, structuring)

The underlying semantic idea is configuration — something being structured in a specific way.)

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#10

17.106

Dan Al-Qur'an berangsur-angsur agar engkau  membacakannya kepada manusia perlahan-lahan dan Kami menurunkannya secara bertahap.

(the Qur’an was not revealed all at once as a single complete book. Instead, it was revealed piecemeal over approximately twenty-three years.

The verse itself gives the reason: “so that you may recite it to the people gradually” (ʿalā mukthin). The word mukth carries the sense of slowness, deliberation, and measured pace. Revelation unfolded in response to events, questions, crises, and spiritual needs.

Verses addressed specific circumstances, which helped believers see divine guidance interacting with real events.)

17.110

janganlah engkau mengeraskan suaramu dalam salat dan janganlah merendahkannya dan usahakan jalan tengah di antara kedua itu.

(Classical tafsir reports that in the early Meccan period, when the Prophet prayed aloud and recited Qur’an publicly, some opponents would mock or insult the recitation. According to reports cited by commentators the instruction came to moderate the volume — not so loud that it provoked hostility or invited disruption, but not so quiet that followers could not hear and learn.

The Arabic word used is ṣalāt, which here refers to the Prophet’s recited prayer. In Mecca, prayer often included audible Qur’anic recitation.)

18.7

Sesungguhnya Kami telah menjadikan apa yang ada di bumi sebagai perhiasan baginya, untuk Kami menguji mereka, siapakah di antaranya yang terbaik perbuatannya.

(First, “We have made whatever is on the earth an adornment.” The word used is zīnah, meaning decoration, beauty, embellishment. It implies attractiveness — something that draws attention and desire. Wealth, power, landscapes, relationships, status, achievements — all of these fall under what makes the world appealing. The Qur’an does not deny the beauty of the world. It explicitly acknowledges it. The earth is decorated.

Second, the purpose clause: “that We may test them.” 

The test is not “who has the most,” but “which of them is best in deed.” The phrase aḥsanu ʿamalan does not mean the most numerous actions, but the best quality of action. Theologically, this verse introduces a key Qur’anic principle: the world is not ultimate reality; it is a testing ground. )

18.16

Dan apabila kamu meninggalkan mereka dan apa yang mereka sembah selain Allah, maka carilah tempat berlindung ke dalam gua itu, niscaya Tuhanmu akan melimpahkan sebagian rahmat-Nya kepadamu dan menyediakan sesuatu yang berguna bagimu dalam urusanmu.

18.19-20

Maka suruhlah salah seorang di antara kamu pergi ke kota dengan membawa uang perakmu ini, dan hendaklah dia lihat manakah makanan yang lebih baik, dan bawalah sebagian makanan itu untukmu, dan hendaklah dia berlaku lemah lembut dan jangan sekali-kali menceritakan halmu kepada siapa pun. Sesungguhnya jika mereka dapat mengetahui tempatmu, niscaya mereka akan melempari kamu dengan batu, atau memaksamu kembali kepada agama mereka, dan jika demikian niscaya kamu tidak akan beruntung selama-lamanya.

(By the time Surah 18 was revealed, the story of the “Sleepers” was already circulating in Christian communities in the Near East. It is commonly known in later Christian tradition as the “Seven Sleepers of Ephesus.” 

The story appears in Syriac Christian sources from around the 5th–6th centuries CE. It tells of a group of young believers who fled persecution under a Roman emperor (often identified in Christian versions as Decius), hid in a cave, miraculously slept for centuries, and awoke during a later Christian era. Their awakening was taken as proof of bodily resurrection — which had been a subject of theological debate.

Arabia in the Prophet’s time was not isolated. Mecca was commercially connected to Syria and Yemen. Jewish and Christian communities existed in the Arabian Peninsula and nearby regions. According to early Islamic reports, Meccan opponents consulted Jewish scholars in Yathrib (later Medina) to test the Prophet. They were advised to ask him about three things: the young men who disappeared in ancient times (the cave story), a great traveler (Dhul-Qarnayn), and the nature of the spirit. Surah Al-Kahf addresses two of those.)

18.23-24

Dan jangan sekali-kali engkau mengatakan terhadap sesuatu, “Aku pasti melakukan itu besok pagi,” kecuali, “Insya Allah.”

18.25

(the sleepers remained in the cave for 300 years, plus an additional nine years. Most classical commentators understand this as 300 solar years, which equal 309 lunar years. Since the Islamic calendar is lunar and about 11 days shorter per year than the solar calendar, 300 solar years correspond roughly to 309 lunar years.)

18.28

Dan bersabarlah engkau bersama orang yang menyeru Tuhannya pada pagi dan senja hari dengan mengharap keridaan-Nya; 

dan janganlah kedua matamu berpaling dari mereka, mengharapkan perhiasan kehidupan dunia; 

dan janganlah engkau mengikuti orang yang hatinya telah Kami lalaikan dari mengingat Kami, serta menuruti keinginannya dan keadaannya sudah melewati batas.

(Thematically, this verse connects with the earlier story of the People of the Cave. In both cases, faith may require social loss. The youths abandoned status to preserve belief.

18.46

Harta dan anak-anak adalah perhiasan kehidupan dunia tetapi amal kebajikan yang terus-menerus adalah lebih baik pahalanya di sisi Tuhanmu serta lebih baik untuk menjadi harapan.