11032026 - q22

 33.32

Wahai istri-istri Nabi! Kamu tidak seperti perempuan-perempuan yang lain, jika kamu bertakwa. Maka janganlah kamu tunduk dalam berbicara sehingga bangkit nafsu orang yang ada penyakit dalam hatinya, dan ucapkanlah perkataan yang baik.

(The instruction “do not be soft in speech” is explained in tafsir as avoiding flirtatious, overly gentle, or suggestive tones that might invite inappropriate intentions. The concern mentioned in the verse—“one in whose heart is a disease”—is interpreted by scholars as referring to people with immoral desires or hypocrisy. The instruction therefore acts as a social safeguard rather than a prohibition on ordinary communication.

The phrase “speak in an appropriate manner” clarifies that normal, respectful conversation is still allowed when necessary. Tafsir writers stress that the verse does not demand silence or isolation; it simply requires dignity, seriousness, and clear boundaries in speech.)

(When the verse says “do not be soft in speech”, classical commentators explain that it refers to a flirtatious, overly gentle, or suggestive tone—the kind of tone that might signal romantic interest. In Arabic rhetoric this is often described as khuduʿ bil-qawl, meaning speech that is intentionally softened to charm or attract.

Immediately after that, the verse clarifies the intended alternative: “but speak in an appropriate manner.” That phrase means clear, straightforward, and dignified speech. In other words, normal respectful conversation is fine; what is discouraged is a tone that might resemble flirting or emotional intimacy with unrelated men.)

33.33

Dan hendaklah kamu tetap di rumahmu dan janganlah kamu berhias dan seperti orang-orang jahiliah dahulu, dan laksanakanlah salat, tunaikanlah zakat dan taatilah Allah dan Rasul-Nya. Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, wahai ahlulbait dan membersihkan kamu sebersih-bersihnya.

(When the verse says “remain in your homes”, commentators explain that it encourages them to make the home their primary place of life and activity, rather than frequently appearing in public gatherings. the instruction is about avoiding unnecessary public exposure and maintaining dignity because of their highly visible status in the community.

The phrase “do not display yourselves as in the former display of ignorance” refers to what the Qur’an calls tabarruj al-jahiliyyah. Tafsir writers interpret this as the style of public display associated with pre-Islamic social norms—appearing in public in ways meant to attract attention to beauty, jewelry, or physical appearance. The verse discourages that kind of display and encourages modesty.)

#1

33.37

(Zayd ibn Harithah had been adopted by the Prophet before Islam abolished the legal status of adoption as it existed in pre-Islamic Arabia. Because of that adoption, people once called him “Zayd ibn Muhammad.”

Zayd was married to Zaynab bint Jahsh, who was actually a cousin of the Prophet.

the marriage between Zayd and Zaynab became difficult and unhappy. Zayd repeatedly considered divorce and came to the Prophet asking for advice. The Prophet reportedly encouraged him to keep his wife and try to maintain the marriage, which is reflected in the verse: “Keep your wife and fear God.”

The verse then mentions that the Prophet “concealed within himself what God would reveal.” Most classical commentators interpret this to mean that the Prophet had already been informed by revelation that Zayd would eventually divorce Zaynab and that the Prophet would later marry her. Because this was socially sensitive, he did not openly mention it and instead urged Zayd to try to preserve the marriage. The phrase “you feared the people” is interpreted by tafsir scholars as referring to public opinion. In pre-Islamic Arab custom, an adopted son was treated like a biological son, so marrying the divorced wife of an adopted son was considered taboo. The verse indicates that God wanted to remove this taboo.

After Zayd eventually divorced Zaynab and her waiting period ended, the verse says “We married her to you.” Tafsir literature explains that this marriage served a legal purpose: it demonstrated that adoption does not create the same marital prohibitions as biological lineage. In other words, the former wife of an adopted son is not automatically forbidden in marriage.

The event functioned as a practical example to abolish the earlier social rule.)

33.48

Dan janganlah engkau menuruti orang-orang kafir dan orang-orang munafik itu, janganlah engkau hiraukan gangguan mereka dan bertawakallah kepada Allah. Dan cukuplah Allah sebagai pelindung.

#2

33.56

Sesungguhnya Allah dan para malaikat-Nya bersalawat untuk Nabi. Wahai orang-orang yang beriman! Bersalawatlah kamu untuk Nabi dan ucapkanlah salam dengan penuh penghormatan kepadanya.

(Because of this verse, Muslims commonly recite phrases such as “Allahumma ṣalli ʿalā Muhammad” (“O God, send blessings upon Muhammad”). This is considered an act of devotion and respect.

“O you who believe, send blessings upon him and greet him with peace”—is understood in tafsir as a command encouraging believers to express respect and gratitude toward the Prophet.

Scholars connect this practice to several situations in daily religious life. For example, blessings upon the Prophet are recited during the formal prayer (salat), especially in the final sitting of the prayer, and are also recommended whenever the Prophet’s name is mentioned.)

33.59

Wahai Nabi! Katakanlah kepada istri-istrimu, anak-anak perempuanmu dan istri-istri orang mukmin, “Hendaklah mereka menutupkan jilbabnya ke seluruh tubuh mereka.” Yang demikian itu agar mereka lebih mudah untuk dikenali, sehingga mereka tidak diganggu. Dan Allah Maha Pengampun, Maha Penyayang.

(The verse tells the Prophet to instruct three groups—his wives, his daughters, and believing women in general—to draw their outer garments (jalābīb, singular jilbāb) over themselves when outside. Tafsir works describe the jilbāb as a loose outer cloak worn over normal clothing.)

33.60

Sungguh, jika orang-orang munafik, orang-orang yang berpenyakit dalam hatinya dan orang-orang yang menyebarkan kabar bohong di Madinah tidak berhenti, niscaya Kami perintahkan engkau mereka, kemudian mereka tidak lagi menjadi tetanggamu kecuali sebentar

#3

33.67

Dan mereka berkata, “Ya Tuhan kami, sesungguhnya kami telah menaati para pemimpin dan para pembesar kami, lalu mereka menyesatkan kami dari jalan."

33.70

Wahai orang-orang yang beriman! Bertakwalah kamu kepada Allah dan ucapkanlah perkataan yang benar

(words have the power to repair or damage both individual relationships and the wider community)

33.72

(the trust as the obligations of religion—the commands and prohibitions given by God. Humans are expected to obey them voluntarily, while also having the ability to disobey. This freedom creates responsibility and accountability. According to this interpretation, the heavens, earth, and mountains symbolize immense creations that nevertheless do not carry this moral responsibility in the same way humans do.

Other tafsir explanations describe the trust more broadly as free will, moral responsibility, and the capacity to choose between obedience and disobedience. Because humans possess intellect and choice, they carry a burden that other parts of creation do not.

The imagery in the verse—offering the trust to the heavens, earth, and mountains—is often understood as figurative language meant to show how heavy and serious this responsibility is. These enormous creations are described as declining the burden out of awe or fear, while humans accepted it.

the “trust” is the capacity for moral responsibility—having intellect, free choice, and accountability. Humans possess these qualities simply by being human.)

(The Qur’an itself repeatedly says that God does not burden a person beyond their ability. So in that framework, the “trust” does not mean an impossible burden; it means humans are responsible only within the limits of their knowledge, circumstances, and ability.)

34.3-4

Tidak ada yang tersembunyi bagi-Nya sekalipun seberat zarrah baik yang di langit maupun yang di bumi, yang lebih kecil dari itu atau yang lebih besar, semuanya dalam Kitab yang jelas. agar Dia memberi balasan kepada orang-orang yang beriman dan mengerjakan kebajikan. Mereka memperoleh ampunan dan rezeki yang mulia.

#4

34.11

dan kerjakanlah kebajikan. Sungguh, Aku Maha Melihat apa yang kamu kerjakan.

34.13

Bekerjalah wahai keluarga Dawud untuk bersyukur. Dan sedikit sekali dari hamba-hamba-Ku yang bersyukur.

(Even when people receive great blessings—power, knowledge, wealth, or skill—genuine gratitude expressed through good actions is rare.)

(The phrase “Work, O family of David, in gratitude” in Qur’an 34:13 puzzled many commentators as well, because gratitude is usually imagined as something expressed in words—saying “thank you” or praising God. Tafsir writers therefore spent time explaining why the verse connects gratitude with work and action.

Classical scholars often said that in the Qur’an, gratitude (shukr) has three layers. The first is the heart recognizing that a blessing ultimately comes from God rather than from one’s own power. The second is the tongue expressing thanks and praise. The third—and the one emphasized in this verse—is using the blessing properly through action.)

13.14

(Solomon died while leaning on his staff. 

Because of his authority, the jinn continued performing the heavy construction work he had commanded them to do. They believed he was still watching them. 

The verse describes that a small creature—usually interpreted as a wood-eating insect or termite—gradually gnawed through the staff he was leaning on. When the staff finally broke, Solomon’s body fell, and only then did the jinn realize that he had died earlier.

Tafsir writers treat the story as a demonstration of a theological point: jinn do not possess knowledge of the unseen. many people thought spirits or jinn had access to hidden knowledge about the future or unseen events. The Qur’an repeatedly challenges that idea. This verse provides an example showing that even while working close to Solomon, the jinn did not know he had died until an obvious physical event revealed it.)

34.15

(the Kingdom of Saba’,an ancient kingdom in southern Arabia, famous for agriculture and trade. Their land was fertile largely because of a sophisticated irrigation system built around a large dam.

The verse mentions “two gardens on the right and on the left.” Commentators usually interpret this as a description of the highly cultivated land surrounding their valley. Because of irrigation channels coming from the dam, farmland spread across both sides of the settlement, creating an environment of abundant crops and orchards. Early commentators describe the region as so fertile that travelers could walk through it without carrying food because fruit was plentiful.

the Qur’an says they “turned away,” meaning they became ungrateful and morally negligent. As a consequence, the dam that sustained their agriculture collapsed, causing what the verse calls “the flood of the dam” (sayl al-ʿarim).

After the flood, the fertile orchards were replaced with far less productive vegetation—plants like tamarisk and sparse lote trees. Tafsir writers interpret this as a dramatic reversal of fortune: a once-rich agricultural region became far less prosperous.

Archaeology has discovered the remains of the Ma’rib Dam, a massive ancient irrigation dam that fits the description of the agricultural system referenced in the Qur’anic story.)

34.18

Dan Kami jadikan antara mereka dan negeri-negeri yang Kami berkahi, beberapa negeri yang berdekatan dan Kami tetapkan antara negeri-negeri itu perjalanan. Berjalanlah kamu di negeri-negeri itu pada malam dan siang hari dengan aman.

(“And We placed between them and the towns which We had blessed many visible towns, and We measured the journey between them. ‘Travel between them by night and day in safety.’”

this verse describes the trade routes and settlements that existed in southern Arabia during the time when the kingdom of Saba’ was prosperous.

The phrase “the towns which We had blessed” is usually interpreted by commentators as referring to the lands of Syria and Palestine. In the Qur’an, those regions are often described as “blessed” because of their fertile land and their association with earlier prophets. 

The verse therefore refers to the route between Yemen (where Saba’ was located) and the northern regions of the Levant.

Tafsir scholars explain that along this long trade route there were many connected towns and stations. These towns were close enough to each other that travelers could move from one to another easily. Because of the frequent settlements, travelers did not have to cross long empty deserts without support.

The verse’s expression “visible towns” means the towns were so near each other that travelers could easily see the next settlement from the previous one or reach it without difficulty. This suggests a well-developed network of inhabited places, which made travel safer and more convenient.

The phrase “We measured the journey between them” indicates that the distances between these towns were well arranged for travel.

over time the people of Saba’ became bored with or ungrateful for this ease. Some tafsir reports say they began to complain that travel had become too ordinary or lacking adventure. Others interpret their statement as arrogance: they wanted greater distance and difficulty so that their journeys would appear more impressive or prestigious.

The verse then says “We scattered them completely.” Tafsir writers explain that after the collapse of their agricultural system, many tribes originally belonging to the Saba’ region migrated across Arabia. Historical Arab genealogies often mention several tribes that trace their origins back to Saba’ but later spread throughout the Arabian Peninsula and even into Syria and Iraq.)

34.21

(Satan cannot force anyone to commit disbelief or wrongdoing. His role is limited to suggestion, temptation, and deception. The actual decision still belongs to the person.)

#5

34.34-37

Dan setiap Kami mengutus seorang pemberi peringatan kepada suatu negeri, orang-orang yang hidup mewah berkata, “Kami benar-benar mengingkari apa yang kamu sampaikan sebagai utusan.” Dan mereka berkata, “Kami memiliki lebih banyak harta dan anak-anak dan kami tidak akan diazab.”

Katakanlah, “Sungguh, Tuhanku melapangkan rezeki bagi siapa yang Dia kehendaki dan membatasinya, tetapi kebanyakan manusia tidak mengetahui.”

Dan bukanlah harta atau anak-anakmu yang mendekatkan kamu kepada Kami; melainkan orang-orang yang beriman dan mengerjakan kebajikan, mereka itulah yang memperoleh balasan yang berlipat ganda atas apa yang telah mereka kerjakan; dan mereka aman sentosa di tempat-tempat yang tinggi 

34.39

Katakanlah, “Sungguh, Tuhanku melapangkan rezeki dan membatasinya bagi siapa yang Dia kehendaki di antara hamba-hamba-Nya.” Dan apa saja yang kamu infakkan, Allah akan menggantinya dan Dialah pemberi rezeki yang terbaik.

#6

35.2

Apa saja di antara rahmat Allah yang dianugerahkan kepada manusia, maka tidak ada yang dapat menahannya; dan apa saja yang ditahan-Nya maka tidak ada yang sanggup untuk melepaskannya setelah itu. Dan Dialah Yang Mahaperkasa, Mahabijaksana.

(this as a reminder that ultimate control over fortune, success, and provision does not belong to human power or status.

Since blessings ultimately come from God alone, people should avoid both despair and arrogance. Despair is discouraged because a blessing can appear unexpectedly when God opens the door to it. Arrogance is discouraged because even great wealth or power depends on a mercy that can be withdrawn.

The verse ends with two divine attributes: “the Mighty” (al-ʿAziz) and “the Wise” (al-Hakim).

God’s might means that no one can override His will, while His wisdom means that the distribution of blessings and trials follows a purpose, even if humans cannot fully see it.

this verse serves as a reminder that the forces shaping human life—provision, opportunity, guidance—are ultimately under divine authority rather than human control.)

#7

35.4

Dan jika mereka mendustakan engkau maka sungguh, rasul-rasul sebelum engkau telah didustakan pula. Dan hanya kepada Allah segala urusan dikembalikan.

35.18

Sesungguhnya yang dapat engkau beri peringatan hanya orang-orang yang takut kepada Tuhannya mereka tidak melihat-Nya dan mereka yang melaksanakan salat.

#8

35.23-25

Engkau tidak lain hanyalah seorang pemberi peringatan.

Sungguh, Kami mengutus engkau dengan membawa kebenaran sebagai pembawa berita gembira dan sebagai pemberi peringatan. Dan tidak ada satu pun umat melainkan di sana telah datang seorang pemberi peringatan.

Dan jika mereka mendustakanmu, maka sungguh, orang-orang yang sebelum mereka pun telah mendustakan.

35.27

Tidakkah engkau melihat bahwa Allah menurunkan air dari langit lalu dengan air itu Kami hasilkan buah-buahan yang beraneka macam jenisnya. 

Dan di antara gunung-gunung itu ada garis-garis putih dan merah yang beraneka macam warnanya dan ada yang hitam pekat.

(The verse then shifts attention to mountains. It mentions colored streaks or layers within them—white, red, and deep black. Commentators describe these as the different types of rock and mineral formations visible in mountains.)

35.28

Dan demikian di antara manusia, makhluk bergerak yang bernyawa dan hewan-hewan ternak ada yang bermacam-macam warnanya. Di antara hamba-hamba Allah yang takut kepada-Nya, hanyalah para ulama. Sungguh, Allah Mahaperkasa, Maha Pengampun.

(In the previous verse, the Qur’an referred to different colors of fruits and mountains. Here it adds humans, animals, and livestock, noting that they also appear in many colors and forms.

After mentioning this diversity, the verse shifts to a key statement: “Only those of His servants who have knowledge truly fear God.” The Arabic word used for fear here (khashyah) usually refers to a deep reverence or awe that arises from understanding.

When people study the world—its complexity, order, and diversity—they become more conscious of the power and wisdom behind it. This awareness produces humility and reverence.)

35.29-30

Sesungguhnya orang-orang yang selalu membaca Kitab Allah dan melaksanakan salat dan menginfakkan sebagian rezeki yang Kami anugerahkan kepadanya dengan diam-diam dan terang-terangan, mereka itu mengharapkan perdagangan yang tidak akan rugi, agar Allah menyempurnakan pahalanya kepada mereka dan menambah karunia-Nya. Sungguh, Allah Maha Pengampun, Maha Mensyukuri.

35.32

Kemudian Kitab itu Kami wariskan kepada orang-orang yang Kami pilih di antara hamba-hamba Kami, lalu di antara mereka ada yang menzalimi diri sendiri, ada yang pertengahan dan ada yang lebih dahulu berbuat kebaikan dengan izin Allah. Yang demikian itu adalah karunia yang besar.

(these three categories as different levels of faithfulness in responding to the guidance of the Qur’an.

The first group is described as “those who wrong themselves” (ẓālim li-nafsih). Tafsir scholars generally interpret this as believers who still commit sins or neglect some religious duties. They are not considered outside the faith, but they fall short of the ideal.

The second group is “those who are moderate” (muqtaṣid). This refers to believers who fulfill their obligations and avoid major wrongdoing, but who may not consistently go beyond the basic requirements. They follow the path of faith in a balanced and steady way.

The third group is “those who are foremost in good deeds” (sābiq bil-khayrāt). These are believers who actively pursue righteousness, performing obligations and also striving for additional good deeds and acts of devotion. Tafsir writers describe them as people who try to excel in virtue. One important detail in the verse is the phrase “by God’s permission.” Commentators say this reminds readers that even the ability to excel in good deeds ultimately depends on divine guidance and support.

35.33

surga ‘Adn, mereka masuk ke dalamnya, di dalamnya mereka diberi perhiasan gelang-gelang dari emas dan mutiara, dan pakaian mereka di dalamnya adalah sutera.

(An important discussion among commentators concerns how this verse relates to the three categories of believers mentioned in verse 35:32. Some scholars interpreted the promise of Paradise as applying especially to the group “foremost in good deeds.” However, many tafsir scholars argued that all three groups of believers eventually enter Paradise, although their levels and the timing of their reward may differ.)

36.11

Sesungguhnya engkau hanya memberi peringatan kepada orang-orang yang mau mengikuti peringatan dan yang takut kepada Tuhan Yang Maha Pengasih, walaupun mereka tidak melihat-Nya. Maka berilah mereka kabar gembira dengan ampunan dan pahala yang mulia.

36.12

Sungguh, Kamilah yang menghidupkan orang-orang yang mati, dan Kamilah yang mencatat apa yang telah mereka kerjakan dan bekas-bekas yang mereka. Dan segala sesuatu Kami kumpulkan dalam Kitab yang jelas.

(“Indeed, We give life to the dead, and We record what they have sent ahead and what they left behind. And everything We have enumerated in a clear record.”

The most common interpretation is that “what they sent ahead” refers to a person’s direct actions—good or bad deeds performed during their life. “What they left behind” refers to the lasting effects of their actions after death.

both immediate actions and their long-term consequences are recorded.

The final phrase—“everything We have enumerated in a clear record”—is usually interpreted as referring to a comprehensive divine register.

36.13-27

(A very famous opinion in tafsir identifies the town as Antioch (modern Antakya in southern Turkey). Some early commentators report this view, which likely came from earlier Christian traditions. According to that interpretation, the three messengers were disciples of Jesus, and the believing man mentioned later is sometimes called Habib al-Najjar in Islamic storytelling. However, many scholars also cautioned that this identification is not certain. The Qur’an itself never names the town.

If the Antioch interpretation is accepted, it would place the story in the first century, around the early spread of Christianity. But because the Qur’an does not state this explicitly, tafsir scholars usually present it only as a possible historical background rather than a confirmed fact.

36.15

Mereka menjawab, “Kamu ini hanyalah manusia seperti kami, dan Yang Maha Pengasih tidak menurunkan sesuatu apa pun; kamu hanyalah pendusta belaka.”

Mereka berkata, “Tuhan kami mengetahui sesungguhnya kami adalah utusan-utusan kepada kamu. Dan kewajiban kami hanyalah menyampaikan dengan jelas.”

(the townspeople believed that the presence or preaching of the messengers had caused bad luck for their city.)