05032026 - q16

 18.83

(Classical tafsir literature explains that this verse was revealed in response to a question posed to the Prophet Muhammad. According to many early reports, the question did not originate from the Meccan pagans themselves. Instead, some Meccan leaders consulted Jewish scholars in Medina to test the Prophet’s claim of prophethood. The Jewish scholars suggested asking three questions about matters known in earlier scriptures and traditions: the story of the People of the Cave, the nature of the Spirit, and the story of Dhul-Qarnayn.

Because of this background, the figure of Dhul-Qarnayn was already known in broader Near Eastern storytelling traditions.  

The story likely circulated in Jewish and possibly Christian traditions in the region, and the Meccans learned of it through those communities. 

The Qur’anic narrative itself does not identify Dhul-Qarnayn by a specific historical name. Instead, it describes a righteous ruler whom God granted power and who traveled to the western and eastern extremes of the world and later built a barrier against the destructive tribes called Gog and Magog (Ya’juj and Ma’juj). The title “Dhul-Qarnayn” literally means “the one with two horns” or sometimes interpreted as “the one of the two extremities.”

Scholars have proposed several historical identifications over the centuries. None of these identifications has achieved universal agreement among historians or Qur’anic scholars.)

18.88

(key expression in the verse is “we will speak to him with ease from our command” (Arabic: min amrinā yusrā). Classical tafsir explains that this means Dhul-Qarnayn would deal gently with righteous people. He would not burden them with harsh policies or oppressive demands. Instead, his commands would be reasonable and easy to follow. This detail reinforces the Qur’anic portrayal of him as a ruler who combines authority with fairness and mercy. For many commentators, this verse illustrates a broader ethical model of leadership. Power is portrayed as a trust: the ruler must punish injustice but must also treat good people with kindness and fairness.)

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19.23

“Wahai, kiranya aku mati sebelum ini, dan aku menjadi seorang yang tidak diperhatikan dan dilupakan.”

19.24-26

Maka dia berseru kepadanya dari tempat yang rendah, “Janganlah engkau bersedih hati, sesungguhnya Tuhanmu telah menjadikan anak sungai di bawahmu. Dan goyanglah pangkal pohon kurma itu ke arahmu, niscaya itu akan menggugurkan buah kurma yang masak kepadamu. Maka makan, minum dan bersenanghatilah engkau. Jika engkau melihat seseorang, maka katakanlah, “Sesungguhnya aku telah bernazar berpuasa untuk Tuhan Yang Maha Pengasih, maka aku tidak akan berbicara dengan siapa pun pada hari ini.

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19.54

Dan ceritakanlah, kisah Ismail di dalam Kitab. Dia benar-benar seorang yang benar janjinya, seorang rasul dan nabi.

19.56

Dan ceritakanlah kisah Idris di dalam Kitab. Sesungguhnya dia seorang yang sangat mencintai kebenaran dan seorang nabi,

(The wording is noticeable because Ishmael is described with two titles—rasūl and nabī—while Idris is described only as a nabī. 

According to most scholars of tafsir and theology, every rasūl is also a nabī, but not every nabī is a rasūl.

A nabī (prophet) is someone who receives revelation from God and conveys divine guidance to people. The prophet may teach the law revealed earlier or guide a community according to divine instruction.

A rasūl (messenger) is a prophet who is specifically sent with a mission to a particular people, often bringing a new law, scripture, or major reform to an existing community. Because of that mission, a rasūl typically confronts rejection from his people and formally delivers God’s message to them.

From this perspective, Ishmael is called both rasūl and nabī because he was entrusted with a direct mission among a community. Islamic tradition says he lived among the Arabs of Mecca, helped his father Abraham establish the Kaʿbah, and called people to worship one God. Because he actively conveyed a message to a people as a divinely commissioned envoy, the Qur’an uses the title rasūl along with nabī.

Idris, on the other hand, is described in the Qur’an primarily for his righteousness and truthfulness. The Qur’an does not narrate a specific mission in which he was sent as a messenger to a community in the same way. Therefore the verse simply calls him a nabī.

The word nabī (نبي) comes from the Arabic root n-b-ʾ (نبأ), which means “news” or “important announcement.” The same root appears in the word nabaʾ, meaning “tidings.” A nabī is therefore understood as someone who receives and conveys divine news from God.

The word rasūl (رسول) comes from the root r-s-l (رسل), which carries the sense of sending or dispatching. In Arabic usage a rasūl is literally “one who is sent as a messenger.” The term emphasizes the act of being commissioned and sent with a specific message.

A nabī receives revelation and informs people of it, while a rasūl is sent with a formal mission to deliver God’s message to a community.)

19.59

Kemudian datanglah setelah mereka pengganti yang mengabaikan salat dan mengikuti keinginannya, maka mereka kelak akan tersesat

19.76

Dan Allah akan menambah petunjuk kepada mereka yang telah mendapat petunjuk. Dan amal kebajikan yang kekal itu lebih baik pahalanya di sisi Tuhanmu dan lebih baik kesudahannya.

(The verse then introduces the expression “al-bāqiyāt al-ṣāliḥāt” (الباقيات الصالحات), often translated as “the enduring good deeds.” The verse emphasizes that these lasting deeds are better than worldly wealth or prestige. Earlier in the passage, arrogant people were boasting about material success, assuming it proved their superiority. The Qur’an answers that argument by saying the things that truly matter are the deeds that remain with God. Wealth, status, and worldly reputation eventually disappear, but righteous actions endure.)

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20.31

(It is normally read “ushdud bihi azrī”, meaning “Strengthen my back through him.” The verb اُشْدُدْ (ushdud) comes from the Arabic root ش د د (sh-d-d), which conveys the idea of strengthening, tightening, or reinforcing something. 

The verb is in the imperative form, meaning Moses is making a request: “strengthen.” Because of that grammatical form, the word begins with what Arabic grammar calls hamzat al-waṣl (همزة الوصل), the “connecting hamza.”

Hamzat al-waṣl has two key properties. When the word is pronounced by itself, a helping vowel must be added in front so the word can be spoken. In this case that vowel is u, so the word becomes ushdud. But when the word is connected to a previous word in recitation, the hamza is not pronounced, and the recitation flows directly into the next consonant.

For this reason, the beginning of the word sometimes appears without a written vowel mark in certain script styles or simplified prints of the Qur’an. The vowel is understood from Arabic grammatical rules rather than explicitly written every time.

But if you connect from the previous verse هَارُونَ أَخِي (hārūna akhī), the pronunciation flows without the initial vowel:

hārūna akhī-shdud bihi azrī

In other words, the “u” sound disappears, and the recitation moves straight into shdud.)

20.15

Sungguh, hari Kiamat itu akan datang, Aku merahasiakan agar setiap orang dibalas sesuai dengan apa yang telah dia usahakan. Maka janganlah engkau dipalingkan dari itu, oleh orang yang tidak beriman kepadanya dan oleh orang yang mengikuti keinginannya, yang menyebabkan engkau binasa.”

(this secrecy is part of divine wisdom. If people knew the exact moment of the final judgment, their behavior might be driven only by calculation of timing rather than sincere faith. By leaving it unknown, human beings remain continually responsible for their actions.)

(It indicates that disbelief in the Day of Judgment often leads to moral irresponsibility. Without belief in ultimate accountability, a person may follow personal impulses without concern for consequences.)

20.40

Kami telah mencobamu dengan beberapa cobaan; lalu engkau tinggal beberapa tahun di antara penduduk Madyan, kemudian engkau, wahai Musa, datang menurut waktu yang ditetapkan

(The expression “fatannāka futūnā” comes from the Arabic root ف ت ن (f-t-n). Originally this root referred to testing gold in fire in order to separate pure metal from impurities. From that image, the word fitnah developed the broader meaning of trial, testing, hardship, or ordeal that reveals a person’s true character. the “tests” include a sequence of hardships through which God prepared Moses for prophethood.

One of the earliest tests occurred when he was an infant. Pharaoh had ordered the killing of Israelite baby boys.

Another test came later when Moses accidentally killed an Egyptian while defending an Israelite. Realizing the danger, he fled Egypt in fear. Being forced to leave his homeland and live as a fugitive was considered another stage of hardship.

A further test was his years of exile in Madyan. There he lived as a stranger, working as a shepherd for many years before returning to Egypt. Some commentators describe this long period of quiet labor as part of God’s preparation for leadership and patience.)

(Madyan (Midian) was an ancient region located in northwestern Arabia, near the eastern side of the Gulf of Aqaba. In modern geography it lies roughly in the area of northwestern Saudi Arabia, particularly around today’s Tabuk region. Some traditions associate the ancient settlement with the modern town of Al-Badʿ. Historically and biblically, Midian was inhabited by the Midianites, a Semitic people connected genealogically in the Hebrew Bible to Midian, a son of Abraham through Keturah. Because of its position between Egypt, the Sinai Peninsula, and Arabia, the region sat along important caravan routes.)

20.44

maka berbicaralah kamu berdua kepadanya  dengan kata-kata yang lemah lembut, mudah-mudahan dia sadar atau takut.

(Commentators explain that the phrase “qawlan layyinan” (قولًا لينًا) means soft, mild, and respectful speech, not harsh or insulting language. Moses and Aaron were instructed to present God’s message calmly and wisely rather than confronting Pharaoh with immediate severity.

One explanation is da‘wah strategy: gentle speech is more likely to open a person’s heart and make them listen. Harshness often causes people to become defensive and reject the message outright.

Another interpretation emphasizes the ethical standard for prophets and believers. Even when dealing with an unjust ruler, they must maintain dignified and restrained speech. The command shows that delivering divine guidance should be done with patience and wisdom.)

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20.80

(Classical commentators describe mann (المنّ) as a sweet substance that appeared naturally for them to eat. Some say it resembled dew or frost that would settle on plants in the morning and could be gathered and eaten. Others describe it as similar to honey or sweet resin. A common interpretation is that it was a sweet, nourishing food God provided daily in the desert without cultivation. 

Salwa (السلوى) is generally interpreted in tafsir as quail, a type of small migratory bird. According to the traditional explanation, these birds would come in large numbers, making it easy for the Israelites to catch them for meat.)

20.81

Makanlah dari rezeki yang baik-baik yang telah Kami berikan kepadamu, dan janganlah melampaui batas, yang menyebabkan kemurkaan-Ku menimpamu. Barangsiapa ditimpa kemurkaan-Ku, maka sungguh, binasalah dia.

20.96

(First is the phrase “I saw what they did not see.” Classical commentators explain that Samiri claimed to have witnessed something extraordinary that others did not perceive. The most widely reported explanation in tafsir is that he saw the angel Jibril (Gabriel) at the time when the Israelites were crossing the sea after escaping Pharaoh. According to this interpretation, Samiri noticed the angel’s horse leaving marks on the ground.

The next phrase, “I took a handful from the trace of the messenger,” is understood in that interpretation to mean that Samiri gathered a handful of dust from the footprint or trace left by the angel’s mount. Tafsir reports say he kept this dust with him.

When the Israelites later demanded an idol while Moses was away receiving revelation, Samiri helped shape a golden calf from melted ornaments. According to the traditional explanation, he threw the dust into the molten metal, and the calf then produced a sound like a lowing animal.

However, commentators also emphasize the last part of the verse: “my soul prompted me.” This phrase indicates that Samiri himself admits his action was driven by his own inner impulse or temptation rather than by any legitimate command from God.)

(One of the central themes of this story is how quickly a community can deviate after a prophet leaves them. Tafsir scholars often say this illustrates the fragility of faith when people follow charismatic individuals instead of clear revelation.

Another lesson concerns misleading religious authority. The Samiri was not a prophet but managed to influence people by claiming special knowledge: “I saw what they did not see.” Many commentators highlight this as a warning about individuals who claim hidden insight or mystical authority in order to lead others astray. The Qur’an shows how easily a community can be manipulated when someone presents themselves as possessing secret spiritual knowledge.

The story also addresses the danger of turning material objects into objects of devotion. The calf was literally made from gold ornaments. Tafsir writers note that wealth and physical objects can become idols—not necessarily in the literal sense of worshipping statues, but in the sense that people allow material things to replace devotion to God.

Aaron had tried to stop the people but could not control them completely while Moses was absent. This shows that even when guidance exists, communities must actively uphold it rather than passively relying on leaders.)

20.114

Dan janganlah engkau tergesa-gesa dengan Al-Qur'an sebelum selesai diwahyukan kepadamu, dan katakanlah, “Ya Tuhanku, tambahkanlah ilmu kepadaku. ”

20.130

Maka sabarlah engkau atas apa yang mereka katakan, dan bertasbihlah dengan memuji Tuhanmu, sebelum matahari terbit, dan sebelum terbenam; dan bertasbihlah pada waktu tengah malam dan di ujung siang hari, agar engkau merasa tenang.

20.131

Dan janganlah engkau tujukan pandangan matamu kepada kenikmatan yang telah Kami berikan kepada beberapa golongan dari mereka,  bunga kehidupan dunia agar Kami uji mereka dengan itu. Karunia Tuhanmu lebih baik dan lebih kekal.

(Wealth and status are tests, not absolute indicators of value or divine favor.)

20.132

Dan perintahkanlah keluargamu melaksanakan salat dan sabar dalam mengerjakannya. Kami tidak meminta rezeki kepadamu, Kamilah yang memberi rezeki kepadamu.