09032026 - q20

 #1

27.88

Dan engkau akan melihat gunung-gunung, yang engkau kira tetap di tempatnya, padahal ia berjalan, awan berjalan. ciptaan Allah yang mencipta dengan sempurna segala sesuatu. Sungguh, Dia Mahateliti apa yang kamu kerjakan.

#2

27.90

Kamu tidak diberi balasan, melainkan dengan apa yang telah kamu kerjakan.

27.92

Maka barangsiapa mendapat petunjuk maka sesungguhnya dia mendapat petunjuk untuk dirinya, dan barangsiapa sesat, maka katakanlah, “Sesungguhnya aku  tidak lain hanyalah salah seorang pemberi peringatan.”

28.4-5

Sungguh, Fir‘aun telah berbuat sewenang-wenang di bumi dan menjadikan penduduknya berpecah belah, dia menindas segolongan dari mereka, dia menyembelih anak laki-laki mereka dan membiarkan hidup anak perempuan mereka. Sungguh, dia termasuk orang yang berbuat kerusakan.

Dan Kami hendak memberi karunia kepada orang-orang yang tertindas di bumi itu, dan hendak menjadikan mereka pemimpin dan menjadikan mereka orang-orang yang mewarisi

#3

28.15

(Classical commentators explain that Moses entered the city during a quiet time—often interpreted as midday, when people were resting indoors. This detail explains why few people were present to witness the incident.)

(When the man died, Moses said “This is from the work of Satan.” Commentators explain that he blamed the situation on satanic influence because anger and impulsive action had led to a tragic outcome. Immediately after this verse, Moses repents and asks God for forgiveness.

The event demonstrates Moses’ natural sympathy for the oppressed, since he defended the Israelite against an Egyptian oppressor. At the same time, it shows the danger of acting in anger. The Qur’an portrays Moses recognizing the mistake quickly and turning to repentance.)

28.17

Dia berkata, “Ya Tuhanku! Demi nikmat yang telah Engkau anugerahkan kepadaku, maka aku tidak akan menjadi penolong bagi orang-orang yang berdosa.”

(Moses makes a moral commitment: he will never again assist wrongdoing or stand with oppressors. Some exegetes also interpret this as a rejection of the corrupt system of Pharaoh, since Moses had grown up within the royal environment but now consciously distances himself from injustice.)

28.18

Karena itu, dia menjadi ketakutan berada di kota itu sambil menunggu, tiba-tiba orang yang kemarin meminta pertolongan berteriak meminta pertolongan kepadanya. Musa berkata kepadanya, “Engkau sungguh, orang yang nyata-nyata sesat.”

(Moses’ reaction is different from the previous day. Instead of immediately helping, he rebukes him by saying, “You are clearly a troublemaker.” Commentators explain that Moses realized the man repeatedly involved himself in disputes and then sought others to rescue him. After the tragic outcome of the previous fight, Moses became cautious and irritated by the man’s behavior.)

28.19

Maka ketika dia hendak memukul dengan keras orang yang menjadi musuh mereka berdua, dia berkata, “Wahai Musa! Apakah engkau bermaksud membunuhku, sebagaimana kemarin engkau membunuh seseorang? Engkau hanya bermaksud menjadi orang yang berbuat sewenang-wenang di negeri, dan engkau tidak bermaksud menjadi salah seorang dari orang-orang yang mengadakan perdamaian.”

(Classical commentators discuss an important detail here: who actually spoke the line in the verse. The Arabic wording allows two interpretations.

The most common interpretation is that the Israelite himself spoke these words. When Moses moved toward the Egyptian, the Israelite feared that Moses might be angry with him. In panic he shouted, “Do you want to kill me as you killed someone yesterday?” By blurting this out publicly, he unintentionally exposed the secret killing that had occurred the day before.

Another interpretation held by some scholars is that the Egyptian opponent said these words after hearing rumors of the previous incident.

This moment becomes the turning point of the narrative. Because the killing is now spoken about openly, the news quickly spreads through the city. In the next verse  a man comes running from the far side of the city to warn Moses that the authorities are plotting to arrest or kill him, forcing him to flee Egypt.)

28.22

Dan ketika dia menuju ke arah negeri Madyan dia berdoa lagi, “Mudah-mudahan Tuhanku memimpin aku ke jalan yang benar.”

28.23

(When Moses reached the well of Midian, he saw many shepherds gathered around watering their livestock. Wells in desert areas were communal water sources, so shepherds would bring their animals there to drink.

However, Moses noticed two women standing apart from the crowd, keeping their flock back from the water. According to tafsir, they avoided mixing with the men and waited until the shepherds finished. This detail is often interpreted as showing modesty and social custom in their community.

Moses asked about their situation, and they explained that they could not water their animals until the other shepherds finished because they lacked the physical strength to compete with them. They also said their father was “a very old man,” meaning he was unable to come and perform the task himself.

This verse highlights an important trait of Moses’ character. Even though he had just fled Egypt, was exhausted from travel, and had no resources, he still noticed people in difficulty and took interest in helping them.)

28.24

Maka dia memberi minum kedua perempuan itu, kemudian dia kembali ke tempat yang teduh lalu berdoa, “Ya Tuhanku, sesungguhnya aku sangat memerlukan sesuatu kebaikan yang Engkau turunkan kepadaku.”

28.25

Kemudian datanglah kepada Musa salah seorang dari kedua perempuan itu berjalan dengan malu-malu, dia berkata, “Sesungguhnya ayahku mengundangmu untuk memberi balasan sebagai imbalan atas mu memberi minum kami.” 

(According to classical commentators, their father asked why they had come back so quickly. They explained that a man had helped them draw water. Their father then asked one of them to bring the man to him.)

28.26

(The verse is also often cited by scholars when discussing the qualities desirable in employment or leadership. The two characteristics mentioned—capability and reliability—are presented as the ideal combination for someone entrusted with responsibility.)

28.29

(Tafsir scholars explain that after fulfilling the term—often said to be the full ten years—Moses set out with his family to return toward Egypt.

During the journey they passed near Mount Sinai, also referred to in the Qur’an as Ṭūr. It was night and the weather was cold. Moses saw a fire in the distance on the mountainside.

In desert travel, seeing fire could mean several things. It might indicate another group of travelers or a campsite where guidance or directions could be obtained. It could also provide warmth or a torch to light the path. For this reason Moses told his family to remain where they were while he approached the fire. He hoped either to bring back news or guidance or at least a burning branch to provide warmth.

this verse marks the transition between two phases of Moses’ life: the quiet years as a shepherd in Midian and the beginning of his prophetic mission)

#4

28.38

Dan Fir‘aun berkata, “Wahai para pembesar kaumku! Aku tidak mengetahui ada Tuhan bagimu selain aku. Maka bakarlah tanah liat untukku wahai Haman, kemudian buatkanlah bangunan yang tinggi untukku agar aku dapat naik melihat Tuhannya Musa, dan aku yakin bahwa dia termasuk pendusta.”

28.41

Dan Kami jadikan mereka para pemimpin yang mengajak ke neraka dan pada hari Kiamat mereka tidak akan ditolong.

#5

28.50

Dan siapakah yang lebih sesat daripada orang yang mengikuti keinginannya tanpa mendapat petunjuk dari Allah sedikit pun? Sungguh, Allah tidak memberi petunjuk kepada orang-orang yang zalim.

28.54-56

Mereka itu diberi pahala dua kali disebabkan kesabaran mereka, dan mereka menolak kejahatan dengan kebaikan, dan menginfakkan sebagian dari rezeki yang telah Kami berikan kepada mereka.

Dan apabila mereka mendengar perkataan yang buruk, mereka berpaling darinya dan berkata, “Bagi kami amal-amal kami dan bagimu amal-amal kamu, semoga selamatlah kamu, kami tidak ingin orang-orang bodoh.”

Sungguh, engkau tidak dapat memberi petunjuk kepada orang yang engkau kasihi, tetapi Allah memberi petunjuk kepada orang yang Dia kehendaki, dan Dia lebih mengetahui orang-orang yang mau menerima petunjuk.

(They respond to wrongdoing with good conduct, they remain patient under criticism or hostility, and they give charity from what God has provided them. Tafsir writers often interpret this as a model of ethical behavior that accompanies sincere faith.

This verse describes how such believers react when confronted with ridicule or useless arguments. Instead of engaging in hostility, they withdraw peacefully. According to commentators, the phrase “peace be upon you” here is not necessarily a greeting but a statement of disengagement—meaning they choose not to participate in foolish disputes.

Some tafsir reports relate this verse to encounters where believers listened calmly to insults from opponents but refused to respond with anger. Their approach was dignity and restraint rather than confrontation.)

28.59

Dan Tuhanmu tidak akan membinasakan negeri-negeri, sebelum Dia mengutus seorang rasul di ibukotanya yang membacakan ayat-ayat Kami kepada mereka; dan tidak pernah Kami membinasakan negeri; kecuali penduduknya melakukan kezaliman.

#6

28.77

Dan carilah negeri akhirat dengan apa yang telah dianugerahkan Allah kepadamu, tetapi janganlah kamu lupakan bagianmu di dunia dan berbuatbaiklah sebagaimana Allah telah berbuat baik kepadamu, dan janganlah kamu berbuat kerusakan di bumi. Sungguh, Allah tidak menyukai orang yang berbuat kerusakan.

(At first glance it may seem surprising that the verse reminds someone to remember their portion of the worldly life (dunyā), especially in a story about a man ruined by wealth. Classical commentators explain that the advice given to Qarun is actually about balance. The speakers were not telling him to abandon wealth or worldly life entirely. Instead, they were correcting his attitude toward it.

The verse gives a four-part moral instruction:

First, “seek the Hereafter with what Allah has given you.” Wealth and resources should be used for righteous purposes.

Second, “do not forget your share of the world.”

This means a person may still enjoy lawful benefits of life—food, clothing, comfort, family life, and normal living. Islam does not require rejecting the world completely.

Third, “do good as Allah has done good to you.”

Fourth, “do not seek corruption in the land.” This is the warning against arrogance, exploitation, and misuse of wealth.

Qarun believed his wealth came solely from his own knowledge and ability, which led to pride and injustice. The advisers in this verse remind him that wealth should be a means, not a goal.

Therefore, the verse does not encourage chasing worldly success for its own sake. Instead it teaches that worldly resources are tools to achieve the Hereafter, while still allowing people to live normal human lives.

In other words, the message is neither extreme asceticism nor greedy materialism. The Qur’anic teaching here is a balanced view: use the world responsibly, but orient your purpose toward the Hereafter.)

#7

28.78

(Qarun rejected their advice and claimed that his wealth came purely from his own knowledge or ability. The Arabic phrase “ʿalā ʿilmin ʿindī” literally means “because of knowledge that I have.” he attributed his success entirely to himself rather than to God.

This attitude reveals the core problem in Qarun’s character. The advisers had reminded him that wealth is a blessing from God and should be used for good. Qarun instead interpreted wealth as proof of his personal superiority.

The verse then answers his claim by reminding the reader that many past nations had greater strength and more wealth, yet they were destroyed when they became arrogant and corrupt. In tafsir, this serves as a warning that worldly power does not protect someone from divine judgment.)

28.79-80

Maka keluarlah dia kepada kaumnya dengan kemegahannya. Orang-orang yang menginginkan kehidupan dunia berkata, “Mudah-mudahan kita mempunyai harta kekayaan seperti apa yang telah diberikan kepada Karun, sesungguhnya dia benar-benar mempunyai keberuntungan yang besar.”

Tetapi orang-orang yang dianugerahi ilmu berkata, “Celakalah kamu! Ketahuilah, pahala Allah lebih baik bagi orang-orang yang beriman dan mengerjakan kebajikan, dan itu hanya diperoleh oleh orang-orang yang sabar.”

(When ordinary people saw this, many of them admired him and wished for the same prosperity. The verse calls them “those who desire the worldly life.” they judged success purely by visible wealth and status.

In contrast, another group—described as people of knowledge—responded very differently. Tafsir scholars interpret these people as believers who understood the temporary nature of worldly wealth. Instead of envying Qarun, they warned others that the reward of God in the Hereafter is far greater than any worldly luxury.

The statement that this understanding belongs to “the patient” is significant. Commentators explain that resisting envy and focusing on the Hereafter requires patience. It means restraining the natural desire to compare oneself with the wealthy or powerful.)

28.82

Dan orang-orang yang kemarin mengangan-angankan kedudukannya itu berkata, “Aduhai, benarlah kiranya Allah yang melapangkan rezeki bagi siapa yang Dia kehendaki di antara hamba-hamba-Nya dan membatasi. Sekiranya Allah tidak melimpahkan karunia-Nya pada kita, tentu Dia telah membenamkan kita pula. Aduhai, benarlah kiranya tidak akan beruntung orang-orang yang mengingkari.”

(The verse emphasizes a key Qur’anic idea: God controls the distribution of provision. Wealth is not necessarily a sign of virtue, and poverty is not necessarily a sign of failure. Instead, both can be forms of testing.

At first, some people judged success by visible wealth. After Qarun’s destruction, they understand that true success is not measured by worldly riches.)

28.86

sebab itu janganlah sekali-kali engkau menjadi penolong bagi orang-orang kafir

29.2-3

Apakah manusia mengira bahwa mereka akan dibiarkan hanya dengan mengatakan, “Kami telah beriman,” dan mereka tidak diuji? Dan sungguh, Kami telah menguji orang-orang sebelum mereka, maka Allah pasti mengetahui orang-orang yang benar dan pasti mengetahui orang-orang yang dusta.

#8

29.8

Dan Kami wajibkan manusia kepada kedua orang tuanya, kebaikan. Dan jika keduanya memaksamu untuk mempersekutukan Aku dengan sesuatu yang engkau tidak mempunyai ilmu tentang itu, maka janganlah engkau patuhi keduanya. Hanya kepada-Ku tempat kembalimu, dan akan Aku beritakan kepadamu apa yang telah kamu kerjakan.

(This verse establishes an important balance between filial duty and religious commitment.

the verse begins by emphasizing a general rule: human beings must treat their parents with kindness and respect. The Qur’an repeatedly places kindness to parents immediately after worship of God as one of the greatest obligations.

However, the verse introduces an important exception. If parents pressure their child to commit shirk—associating partners with God—or to abandon faith, then obedience is not allowed in that matter. Loyalty to God takes precedence over all other relationships.

Tafsir scholars emphasize that the verse does not cancel the duty of kindness toward parents. Even if parents oppose a person’s faith, the believer is still required to maintain good treatment, respect, and care toward them. The only limitation is that the believer must not follow them in acts that contradict divine guidance.

The final part of the verse reminds believers that ultimate judgment belongs to God. Even when conflicts arise within families over belief, God will judge every person according to their actions.)

29.17

maka mintalah rezeki dari Allah

29.33

Dan orang-orang yang mengingkari ayat-ayat Allah dan pertemuan dengan-Nya, mereka berputus asa dari rahmat-Ku, dan mereka itu akan mendapat azab yang pedih.

29.29

(The first is “approaching men”, which tafsir interprets as men having sexual relations with other men. In the Qur’anic narrative this act is described as something unprecedented among earlier peoples.

The second accusation is “cutting off the road.” Exegetes give several explanations for this phrase. Some say it refers to highway robbery or attacking travelers. Others say it means intimidating strangers or preventing guests from passing safely through their territory. A few commentators connect it with publicly harassing travelers for immoral purposes.

The third wrongdoing mentioned is “committing evil in your gatherings.” Tafsir literature records different examples of the behaviors practiced openly in their assemblies. These included obscene speech, mockery of others, indecent acts in public, and generally celebrating immoral behavior without shame.)

29.36

jangan kamu berkeliaran di bumi berbuat kerusakan

29.38

(the people of ʿĀd lived in southern Arabia and rejected the message of Hud. They were eventually destroyed by a violent wind. The people of Thamūd lived in northern Arabia and rejected Salih. Their destruction came after they killed the miraculous she-camel sent as a sign.

the Qur’an points to visible ruins that later generations could still see. Caravans traveling through Arabia—especially routes between Yemen and the Levant—passed near the remains associated with Thamūd. These ruins served as physical reminders that once-powerful societies can vanish when they become corrupt.

“Though they were people of insight”

these people were not ignorant or primitive. They had intelligence, skill, and awareness. They built impressive structures and had social organization. Yet despite their abilities, they ignored moral guidance. intellectual ability or technological advancement does not guarantee moral wisdom. A society may be sophisticated and still fall into corruption if it rejects guidance.

29.45

Bacalah Kitab yang telah diwahyukan kepadamu dan laksanakanlah salat. Sesungguhnya salat itu mencegah dari keji dan mungkar. Dan mengingat Allah itu lebih besar. Allah mengetahui apa yang kamu kerjakan.