08032026 - q19

 25.25

Dan pada hari langit pecah mengeluarkan kabut putih dan para malaikat diturunkan bergelombang.

25.27-30

Dan pada hari orang-orang zalim menggigit dua jarinya, seraya berkata, “Wahai! Sekiranya aku mengambil jalan bersama Rasul. Wahai, celaka aku! Sekiranya aku tidak menjadikan si fulan itu teman akrab. sungguh, dia telah menyesatkan aku dari peringatan ketika itu telah datang kepadaku. Dan setan memang pengkhianat manusia.”

Dan Rasul berkata, “Ya Tuhanku, sesungguhnya kaumku telah menjadikan Al-Qur'an ini diabaikan.”

25.32

Dan orang-orang kafir berkata, “Mengapa Al-Qur'an itu tidak diturunkan kepadanya sekaligus?” 

Demikianlah, agar Kami memperteguh hatimu dengannya dan Kami membacakannya secara tartil.

(The verse says “We have arranged it in a measured recitation.” Exegetes explain that this means the Qur’an was revealed in carefully ordered portions, each part suited to its moment. The arrangement helped believers memorize, understand, and internalize the message step by step rather than being overwhelmed by a single large revelation.)

#1

25.43

Sudahkah engkau melihat orang yang menjadikan keinginannya sebagai tuhannya. Apakah engkau akan menjadi pelindungnya?

(the Qur’an criticizes a certain kind of person whose personal desires become the ultimate authority in their life. Instead of following revelation, reason, or moral guidance, such a person simply treats whatever they want as the standard of right and wrong.

it describes someone who obeys their own impulses the way a worshipper obeys a deity. If they like something, they accept it; if they dislike it, they reject it—even if the truth contradicts them.

25.48

dan Kami turunkan dari langit air yang sangat bersih

25.52

Maka janganlah engkau taati orang-orang kafir, dan berjuanglah terhadap mereka dengannya dengan perjuangan yang besar.

25.54

Dan Dia yang menciptakan manusia dari air, lalu Dia jadikan manusia itu keturunan dan musaharah dan Tuhanmu adalah Mahakuasa.

(Nasab (lineage) refers to blood relationships, such as parents, children, siblings, and extended family connected through ancestry. It establishes family identity and inheritance.

Sihr (marriage relationship) refers to relationships formed through marriage, such as in-laws. Through marriage, families that were previously unrelated become connected. Classical commentators mention examples like a wife’s family becoming relatives to the husband and vice versa.

This system of lineage and marital ties forms the foundation of human society. It organizes kinship, inheritance, responsibility, and social structure. The verse therefore highlights how a human being begins from something physically simple, yet becomes part of a complex network of family relationships.

The verse concludes by saying “your Lord is ever capable.” This ending stresses that such an intricate social and biological system originates from divine power. From a single humble origin—water—God creates not only individual humans but entire interconnected generations and families.)

#2

25.63-67

Adapun hamba-hamba Tuhan Yang Maha Pengasih itu adalah orang-orang yang berjalan di bumi dengan rendah hati dan apabila orang-orang bodoh menyapa mereka, mereka mengucapkan “salam,”

dan orang-orang yang menghabiskan waktu malam untuk beribadah kepada Tuhan mereka dengan bersujud dan berdiri.

Dan orang-orang yang berkata, “Ya Tuhan kami, jauhkanlah azab Jahanam dari kami, karena sesungguhnya azabnya itu membuat kebinasaan yang kekal,” sungguh, Jahanam itu seburuk-buruk tempat menetap dan tempat kediaman.

Dan orang-orang yang apabila menginfakkan, mereka tidak berlebihan, dan tidak kikir, di antara keduanya secara wajar

(The second part of the verse addresses how such people respond to “the ignorant” (al-jāhilūn). In tafsir literature, “ignorant” here usually means people who behave foolishly, insult others, or provoke conflict. When such individuals confront the believers with harsh or foolish speech, the servants of the Most Merciful respond with “salām”.

Exegetes explain that saying “peace” does not necessarily mean literally greeting them with the word salām every time. Rather, it means responding peacefully and without escalation. The believer avoids entering pointless arguments, insults, or retaliation. Instead of responding with similar hostility, they maintain dignity and disengage from the conflict.)

(“And those who, when they spend, are neither extravagant nor miserly, but hold a moderate course between that.”

Some early scholars also explain that moderation depends partly on a person’s circumstances. What counts as reasonable spending for a wealthy person may differ from what is appropriate for someone with limited means. The essential principle is that spending should be thoughtful, responsible, and free from both excess and neglect.)

25.68-76

dan orang-orang yang tidak mempersekutukan Allah dengan sembahan lain dan tidak membunuh orang yang diharamkan Allah kecuali dengan yang benar, dan tidak berzina; dan barangsiapa melakukan demikian itu, niscaya dia mendapat hukuman yang berat, akan dilipatgandakan azab untuknya pada hari Kiamat dan dia akan kekal dalam azab itu, dalam keadaan terhina, kecuali orang-orang yang bertobat dan beriman dan mengerjakan kebajikan; maka kejahatan mereka diganti Allah dengan kebaikan. Allah Maha Pengampun, Maha Penyayang. Dan barangsiapa bertobat dan mengerjakan kebajikan, maka sesungguhnya dia bertobat kepada Allah dengan tobat yang sebenar-benarnya.

Dan orang-orang yang tidak memberikan kesaksian palsu, dan apabila mereka bertemu dengan yang mengerjakan perbuatan-perbuatan yang tidak berfaedah, mereka berlalu dengan menjaga kehormatan dirinya,

dan orang-orang yang apabila diberi peringatan dengan ayat-ayat Tuhan mereka, mereka tidak bersikap sebagai orang-orang yang tuli dan buta,

Dan orang-orang yang berkata, “Ya Tuhan kami, anugerahkanlah kepada kami pasangan kami dan keturunan kami sebagai penyenang hati, dan jadikanlah kami pemimpin bagi orang-orang yang bertakwa.”

Mereka itu akan diberi balasan dengan tempat yang tinggi atas kesabaran mereka, dan di sana mereka akan disambut dengan penghormatan dan salam. Mereka kekal di dalamnya. Surga itu sebaik-baik tempat menetap dan tempat kediaman.

(The phrase “qurrata aʿyun” (comfort of the eyes) has a specific meaning in Arabic: it refers to deep emotional satisfaction and tranquility. the believers are asking that their spouses and children become righteous. Seeing one’s family guided and faithful is what brings “coolness to the eyes.” In classical interpretation, the idea is something like this: nothing brings greater relief to a believer than seeing their loved ones also devoted to God.

The phrase “make us leaders for the righteous” (imāman lil-muttaqīn) does not mean political leadership or domination. Tafsir writers generally interpret it as moral leadership or being examples of righteousness. The servants of the Most Merciful are asking God to make them people whose conduct inspires others toward piety. they want their lives to embody such integrity that they guide others toward faith and virtue.)

#3

#4

26.72-74

Dia berkata, “Apakah mereka mendengarmu ketika kamu berdoa? Atau mereka memberi manfaat atau mencelakakan kamu?” Mereka menjawab, “Tidak, tetapi kami dapati nenek moyang kami berbuat begitu.”

#5

26.88

pada hari, harta dan anak-anak tidak berguna,

(Classical commentators explain that the verse addresses two things people usually rely on most in worldly life: wealth and family.

In ordinary life, wealth provides security, influence, and comfort. People often assume that money can solve problems or protect them from hardship. Similarly, children and descendants represent support, pride, and social strength. In many societies, having a large family meant power, protection, and legacy.

The Qur’an states that on the Day of Judgment, these usual sources of advantage will no longer have the power to save a person. Wealth cannot be used to ransom oneself, and children cannot shield their parents from accountability.)

26.128-130 

Apakah kamu mendirikan istana-istana pada setiap tanah yang tinggi untuk kemegahan tanpa ditempati, dan kamu membuat benteng-benteng dengan harapan kamu hidup kekal? Dan apabila kamu menyiksa, maka kamu lakukan secara kejam dan bengis.

(Hud is condemning the people of ʿĀd for constructing large structures on elevated places simply to display power or wealth. The word “āyah” (sign/monument) in this context is interpreted as large buildings, towers, or markers meant to be seen from far away. Tafsir writers say these constructions were not made for practical benefit but for boasting and entertainment—a way for the elite to show their superiority. The criticism therefore is not about architecture itself. The issue is arrogance and waste, building grand monuments purely to display dominance rather than serve a meaningful purpose.

Hud then says they build strong fortresses or palaces as though they expect eternal life. The people invested enormous effort in massive constructions and defensive structures, behaving as if their civilization would never decline.

The final verse says that when they seize people, they do so “like tyrants” (jabbārīn). the people of ʿĀd were known for oppressive rule and physical strength. According to tafsir, when they punished others or exercised authority, they did so harshly and mercilessly.)

26.151

dan janganlah kamu menaati perintah orang-orang yang melampaui batas, yang berbuat kerusakan di bumi dan tidak mengadakan perbaikan.”

#6

26.165

(Some commentators even describe the practice as a form of aggression or humiliation, where men targeted travelers or outsiders.

Several passages describe their conduct beyond the specific act mentioned in 26:165. For example, in Qur’an 29:29 Lut says to them:

“Indeed you approach men, cut off the road, and commit wrongdoing in your gatherings."

Classical commentators paid attention to the phrase “cut off the road” (taqṭaʿūna al-sabīl). this likely refers to harassing travelers or attacking people who passed through their territory. According to some reports preserved in tafsir literature, outsiders entering the town could be robbed, mocked, or sexually assaulted as a form of domination and humiliation.

the sexual act described in the story becomes part of a pattern of social violence rather than merely a private relationship between consenting individuals. Commentators describe situations where: Travelers or strangers were targeted. Groups of men would publicly commit acts meant to shame or degrade victims. The behavior became normalized within the society and even discussed openly in gatherings.)

(First, she did not believe in Lut’s message. Even though she lived in the household of a prophet, she remained aligned with the beliefs and practices of the corrupt society around her.

Second, many commentators say she helped the people of the town against Lut. A frequently cited explanation is that when strangers (the angels in human form) came to Lut’s house, she informed the townspeople, allowing them to gather and attempt to harm the guests. In this interpretation, she acted as an informant for the community that opposed Lut.)

26.176

(The Arabic word الأيكة (al-Aykah) literally refers to a dense grove of trees, a wooded thicket, or a forest-like area with intertwined branches. Because of this meaning, many translators render the phrase as “the People of the Wood” or “the People of the Thicket.” Classical commentators explain that the name probably refers to a region known for thick vegetation.)

26.181-183

Sempurnakanlah takaran dan janganlah kamu merugikan orang lain. Dan timbanglah dengan timbangan yang benar.

Dan janganlah kamu merugikan manusia dengan mengurangi hak-haknya dan janganlah membuat kerusakan di bumi;

26.205

Maka bagaimana pendapatmu jika kepada mereka Kami berikan kenikmatan hidup beberapa tahun. kemudian datang kepada mereka azab yang diancamkan kepada mereka,

(These verses address a common argument raised by people who rejected the message of the prophets: if punishment is real, why are they still living comfortably? 

They assume that if their beliefs were truly wrong, punishment would have already appeared.

The verses respond by asking the listener to imagine a situation: what if people are allowed to enjoy wealth, power, and long life for many years, but eventually the promised judgment still arrives?

this is meant to show that temporary enjoyment does not prove safety. A person might live comfortably for decades, but if punishment or judgment eventually comes, those earlier years do not protect them.

worldly success, long life, or prosperity are not reliable indicators of truth or safety. They may simply be part of a temporary period before accountability.)

#7

26.208-209

Dan Kami tidak membinasakan sesuatu negeri, kecuali setelah ada orang-orang yang memberi peringatan kepadanya; untuk peringatan. Dan Kami tidak berlaku zalim.

26.214-217

Dan berilah peringatan kepada kerabat-kerabatmu yang terdekat, dan rendahkanlah dirimu terhadap orang-orang yang beriman yang mengikutimu. Kemudian jika mereka mendurhakaimu maka katakanlah, “Sesungguhnya aku tidak bertanggung jawab terhadap apa yang kamu kerjakan.” Dan bertawakallah kepada Yang Mahaperkasa, Maha Penyayang.

(this verse instructed the Prophet to begin his public call with his own clan and family. In the early period of Islam, the message was first shared privately with close individuals. This verse marks the stage when the Prophet was commanded to openly warn his relatives. The purpose was not favoritism but moral responsibility: those closest to him should be warned first before the message spread more widely.

The phrase “lower your wing” is an Arabic metaphor for humility and kindness. Tafsir writers explain that it means the Prophet should treat the believers who follow him with gentleness, patience, and compassion. The expression comes from the image of a bird lowering its wings over its young to protect them. In this context, it conveys the idea that leadership in the prophetic mission involves care and humility rather than arrogance.

The next verse addresses those who reject the message even after being warned. The Prophet is told that if they persist in disobedience, he should declare that he is not responsible for their actions. it clarifies that the Prophet’s duty is to deliver the message, not to force belief. If they refuse guidance, their choice remains their own responsibility.

The final verse in this passage instructs the Prophet to place his trust in God, described here with two attributes: the Mighty (al-ʿAzīz) and the Merciful (al-Raḥīm).Tafsir writers say these two attributes are significant together. God is powerful enough to support the messenger and defeat opposition, yet also merciful toward those who may still turn back and accept guidance.)

26.224-227

Dan penyair-penyair itu diikuti oleh orang-orang yang sesat.

Tidakkah engkau melihat bahwa mereka mengembara di setiap lembah, dan bahwa mereka mengatakan apa yang mereka sendiri tidak mengerjakan?

Kecuali orang-orang yang beriman dan berbuat kebajikan dan banyak mengingat Allah dan mendapat kemenangan setelah terzalimi. Dan orang-orang yang zalim kelak akan tahu ke tempat mana mereka akan kembali.

(To understand the tafsir, commentators first explain the social role of poets in Arabia before Islam. Poetry was one of the most powerful forms of public influence. Tribes used poets to: promote tribal pride, attack rival tribes, spread satire or propaganda, shape public reputation.

Because of this influence, many opponents of the Prophet accused him of being a poet rather than a prophet. Earlier in the surah, the Qur’an already rejects the claim that revelation comes from devils or resembles poetic inspiration.

“The poets are followed by the erring.”

Commentators explain that this refers to a certain type of poet who manipulates language to mislead people or inflame emotions. 

“They wander in every valley.”

Tafsir writers say this is a metaphor. It means poets move freely from theme to theme without commitment to truth. They may praise someone in one poem and attack the same person in another if circumstances change. In other words, their words follow imagination or advantage rather than consistent truth.

“They say what they do not do.”

This verse criticizes hypocrisy or exaggeration. Poets often describe heroic qualities, generosity, or bravery that they themselves do not possess. Classical commentators see this as an example of speech detached from reality.

The final verse makes an important exception. It says poets who: believe, do righteous deeds, remember God often, and defend themselves when wronged, are not included in the criticism.)

(The primary reason for these verses was to refute the Meccan polytheists who claimed that the Prophet Muhammad (ﷺ) was merely a poet or that the Quran was a work of poetry (poetry was the highest form of media and influence in Arab society).

#8

#9

27.32-35

Dia berkata, “Wahai para pembesar! Berilah aku pertimbangan dalam perkaraku. Aku tidak pernah memutuskan suatu perkara sebelum kamu hadir dalam majelis.”

Mereka menjawab, “Kita memiliki kekuatan dan keberanian yang luar biasa, tetapi keputusan berada di tanganmu; maka pertimbangkanlah apa yang akan engkau perintahkan.”

Dia berkata, “Sesungguhnya raja-raja apabila menaklukkan suatu negeri, mereka tentu membinasakannya, dan menjadikan penduduknya yang mulia jadi hina; dan demikian yang akan mereka perbuat. Dan sungguh, aku akan mengirim utusan kepada mereka dengan hadiah, dan akan menunggu apa yang akan dibawa kembali oleh para utusan itu.”

(after receiving Sulayman’s letter—brought by the hoopoe bird—the queen gathered her council of nobles and military leaders. She did not immediately decide what to do.

this shows her political wisdom and leadership style. Instead of acting impulsively, she practiced consultation (shūrā) with her advisors. Some scholars point out that the Qur’an here portrays her as a thoughtful ruler, even though she and her people were not yet believers.

the advisors are essentially saying: we are capable of fighting if necessary, because their kingdom has strong forces. However, they still leave the final decision to the queen.

the queen reflecting on the typical consequences of war and conquest. When a powerful ruler invades a city, the result is usually destruction and humiliation of the local elite. In tafsir literature, this statement is often presented as evidence of her political insight. She recognizes that confronting Sulayman militarily could bring disaster.

Instead of immediate confrontation, the queen decides to send a diplomatic gift to Sulayman.Classical commentators explain that she wanted to test several possibilities:bwhether Sulayman was simply a worldly king seeking wealth, or whether he was truly a prophet with a divine mission.

If he accepted the gift eagerly, it might indicate he was primarily interested in material gain. If he rejected it, it would suggest his mission was something greater.)

27.36-37

Maka ketika dia sampai kepada Sulaiman, dia  berkata, “Apakah kamu akan memberi harta kepadaku? Apa yang Allah berikan kepadaku lebih baik daripada apa yang Allah berikan kepadamu; tetapi kamu merasa bangga dengan hadiahmu. Kembalilah kepada mereka! Sungguh, Kami pasti akan mendatangi mereka dengan bala tentara yang mereka tidak mampu melawannya, dan akan kami usir mereka dari negeri itu secara terhina dan mereka akan menjadi yang hina dina.”

(Sulayman then instructs the envoy to return to the queen with a message. If the people continue to resist the call, he warns that he will come with forces they cannot oppose.

Because of this, the queen begins to realize that she is dealing with a prophet supported by divine power, which leads to the next stage of the story when she decides to visit Sulayman herself.)

(One common explanation in tafsir is that Sulayman wanted to demonstrate the power that God had granted him. His kingdom was extraordinary—he commanded humans, jinn, and birds. Bringing the throne so quickly would show the queen that his authority was not ordinary political power but something supported by divine favor. When she later arrived and saw the throne already present, it would strengthen the realization that she was dealing with a prophet.

Another explanation given by some commentators is related to testing the queen’s perception and intelligence. After the throne was brought, Sulayman ordered that it be slightly altered to see whether she would recognize it. When she later said, “It seems as though it is the same,” tafsir writers interpret this as evidence of her intelligence and careful judgment.)

27.40

Seorang yang mempunyai ilmu dari Kitab berkata, “Aku akan membawa singgasana itu kepadamu sebelum matamu berkedip.” Maka ketika diamelihat singgasana itu terletak di hadapannya, dia pun berkata, “Ini termasuk karunia Tuhanku untuk mengujiku, apakah aku bersyukur atau mengingkari. Barangsiapa bersyukur, maka sesungguhnya dia bersyukur untuk dirinya sendiri, dan barangsiapa ingkar, maka sesungguhnya Tuhanku Mahakaya, Mahamulia.”

(this demonstrates that knowledge granted by God can surpass even the physical power of jinn)

(He then says the event is a test: whether he will respond with gratitude or ingratitude. This reflects a common Qur’anic theme that power and blessings are themselves trials.)

(First, true knowledge connected to God carries immense power, sometimes greater than brute strength. That is why the man with “knowledge of the Book” accomplishes the task faster than the powerful jinn.

Second, great power should lead to humility and gratitude, not pride. Sulayman immediately frames the miracle as a test of character rather than a personal achievement.)

(Commentators say Sulayman had a palace built with a transparent glass floor, beneath which water flowed and fish could be seen. Glass technology in this description is portrayed as extraordinary for the time.

When the queen approached and looked down, she thought she was about to step into water, so she lifted her garments to keep them from getting wet. Sulayman then clarified that it was not water but polished glass.

Tafsir writers emphasize that this moment demonstrates the advanced knowledge and power God had granted Sulayman. Earlier in the story she had already witnessed the miraculous arrival of her throne and the wisdom of Sulayman’s court. This final experience further showed that his kingdom was not ordinary.)

27.48

Dan di kota itu ada sembilan orang laki-laki yang berbuat kerusakan di bumi, mereka tidak melakukan perbaikan.

(these nine individuals were leaders or influential figures in the city. They were not simply ordinary citizens; rather, they belonged to powerful families and used their authority to maintain corruption and resist reform. Some tafsir works say they functioned like a political council or elite group, controlling the direction of the society. Because of their influence, they were able to mobilize opposition against Salih and intimidate those who considered believing in him.)