18032026 - q29

 67.2

Yang menciptakan mati dan hidup, untuk menguji kamu, siapa di antara kamu yang lebih baik amalnya. Dan Dia Mahaperkasa, Maha Pengampun.

67.12

Sesungguhnya orang-orang yang takut kepada Tuhannya yang tidak terlihat oleh mereka, mereka memperoleh ampunan dan pahala yang besar.

67.15

Dialah yang menjadikan bumi untuk kamu yang mudah dijelajahi, maka jelajahilah di segala penjurunya dan makanlah sebagian dari rezeki-Nya. Dan hanya kepada-Nyalah kamu dibangkitkan.

#1

67.29

Katakanlah, “Dialah Yang Maha Pengasih, kami beriman kepada-Nya dan kepada-Nya kami bertawakal. Maka kelak kamu akan tahu siapa yang berada dalam kesesatan yang nyata.”

68.1

Nun. Demi pena dan apa yang mereka tuliskan

68.8-15

Maka janganlah engkau patuhi orang-orang yang mendustakan. Mereka menginginkan agar engkau bersikap lunak maka mereka bersikap lunak.

Dan janganlah engkau patuhi setiap orang yang suka bersumpah dan suka menghina. suka mencela, yang kian ke mari menyebarkan fitnah. yang merintangi segala yang baik, yang melampaui batas dan banyak dosa. yang bertabiat kasar, selain itu juga terkenal kejahatannya. karena dia kaya dan banyak anak. Apabila ayat-ayat Kami dibacakan kepadanya, dia berkata, “dongeng-dongeng orang dahulu.”

#2

68.48

Maka bersabarlah engkau terhadap ketetapan Tuhanmu, dan janganlah engkau seperti orang yang berada dalam  ikan ketika dia berdoa dengan hati sedih.

(The first part, “be patient for the decision of your Lord,” emphasizes steadfastness. The instruction is to remain firm, not to rush the outcome, and to trust that Allah’s judgment will come at the right time.

Then comes the comparison: “do not be like the companion of the fish.” This refers to Prophet Yunus. The tafsir recounts that Yunus left his people before receiving clear permission from Allah, feeling frustrated.

stay the course, do not let distress push you into premature decisions, and trust the timing of divine judgment.)

68.51

(“And indeed, those who disbelieve would almost make you slip with their eyes when they hear the Reminder, and they say, ‘Indeed, he is mad.’”

Some scholars interpret this literally as a reference to al-‘ayn (the evil eye), meaning that their envious, hateful stares could almost affect him physically—were it not for Allah’s protection.

It refers to harm that can occur when someone looks at another with intense envy, admiration mixed with jealousy, or ill intent.

It is rooted in human psychology: envy can be powerful, and Islam treats envy (hasad) as something spiritually dangerous.)

69.1

(It comes from the Arabic root ḥ–q–q (حق), which carries the core meanings of truth, reality, certainty, and also something that is established or binding.

The form ḥāqqah is on a pattern that intensifies the meaning. Classical linguists say it conveys the sense of “that which inevitably comes to pass and is unquestionably real.” It is not just “truth” in an abstract sense—it is an event that proves truth by occurring.

So when the Qur’an opens with “al-ḥāqqah”, it is naming the Day of Judgment in a very specific way:

It is the Reality that cannot be denied.

It is the Inevitable Event that will certainly occur.

It is the Truth-manifesting moment, when all claims, doubts, and hidden matters are settled and exposed.

it is called al-ḥāqqah because on that Day everything becomes ḥaqq: truth is confirmed, falsehood collapses, and every soul receives what is rightfully due.)

69.15

(al-wāqi‘ah comes from the root w–q–‘ (و ق ع). The core meaning of this root is to fall, to وقوع (occur), or to take place in a definite, unavoidable way. It often carries a sense of something landing with weight—something that actually happens, not just something possible or imagined.

The form “wāqi‘ah” is a noun that means “that which occurs” or more emphatically, “the Event that inevitably takes place.” With the definite article al-, it becomes “The Occurring Event”—a known, عظیم (immense) reality.

“On that Day, the Event will occur.”)

69.24

“Makan dan minumlah dengan nikmat karena amal yang telah kamu kerjakan pada hari-hari yang telah lalu.”

69.28-29

Hartaku sama sekali tidak berguna bagiku. Kekuasaanku telah hilang dariku.

69.33-34

Sesungguhnya dialah orang yang tidak beriman kepada Allah Yang Mahabesar. Dan juga dia tidak mendorong untuk memberi makan orang miskin.

("Encouraging”  reflects a communal dimension. Feeding the poor is not meant to be an isolated act done by a few individuals—it is supposed to be a shared social norm. A righteous person not only gives, but also:

supports systems of charity. urges others to help. normalizes care for the needy.

The Qur’an sometimes mentions a lesser duty to imply the greater one. If a person is condemned for not even encouraging charity, then clearly failing to actually feed the poor is even worse.

It is exposing a deeper moral emptiness: a person so disconnected from الخير that they neither act themselves nor inspire others to act.)

#3

69.38-46

Maka Aku bersumpah demi apa yang kamu lihat, dan demi apa yang tidak kamu lihat. Sesungguhnya ia itu benar-benar wahyu Rasul yang mulia, dan ia bukanlah perkataan seorang penyair. Sedikit sekali kamu beriman kepadanya. Dan bukan pula perkataan tukang tenung. Sedikit sekali kamu mengambil pelajaran darinya. Ia adalah wahyu yang diturunkan dari Tuhan seluruh alam.

Dan sekiranya dia mengada-adakan sebagian perkataan atas Kami, pasti Kami pegang dia pada tangan kanannya. Kemudian Kami potong pembuluh jantungnya. Maka tidak seorang pun dari kamu yang dapat menghalangi.

70.5

Maka bersabarlah engkau dengan kesabaran yang baik.

#4

70.15

Sama sekali tidak! Sungguh, neraka itu api yang bergejolak,

yang mengelupaskan kulit kepala. Yang memanggil orang yang membelakangi dan yang berpaling. dan orang yang mengumpulkan lalu menyimpannya.

(“jama‘a” means he gathered—actively accumulating wealth.

“fa-aw‘ā” comes from a root meaning to store, contain, or lock something away. It implies not just possession, but keeping it tightly, without letting it circulate.

So the verse is not criticizing wealth itself. Rather, it is criticizing a specific attitude toward wealth: accumulation without purpose, and retention without sharing.

70.19-35

Sungguh, manusia diciptakan bersifat suka mengeluh. Apabila dia ditimpa kesusahan dia berkeluh kesah, dan apabila mendapat kebaikan dia jadi kikir,

kecuali orang-orang yang melaksanakan salat, mereka yang tetap setia melaksanakan salatnya,

dan orang-orang yang dalam hartanya disiapkan bagian tertentu, bagi orang yang meminta dan yang tidak meminta,

dan orang-orang yang mempercayai hari pembalasan, dan orang-orang yang takut terhadap azab Tuhannya, sesungguhnya terhadap azab Tuhan mereka, tidak ada seseorang yang merasa aman

dan orang-orang yang memelihara kemaluannya, kecuali terhadap istri-istri mereka atau hamba sahaya yang mereka miliki maka sesungguhnya mereka tidak tercela. Maka barangsiapa mencari di luar itu mereka itulah orang-orang yang melampaui batas.

Dan orang-orang yang memelihara amanat dan janjinya, dan orang-orang yang berpegang teguh pada kesaksiannya,

dan orang-orang yang memelihara salatnya.

Mereka itu dimuliakan di dalam surga.

(“Except those who pray, those who are constant in their prayer.” The key phrase here is “dā’imūn”—those who are consistent or constant. In tafsir, including that of Ibn Kathir, this is understood as regularity and continuity. They do not abandon prayer, skip it carelessly, or treat it as occasional. Their connection to ṣalāh is ongoing.

Later, in 70:34, it says: “And those who carefully maintain their prayers.” Here the word is “yuḥāfiẓūn”—those who guard their prayers. This adds a different layer. It is not just about doing the prayer regularly, but about preserving its quality and conditions: they protect the proper times, fulfill the pillars correctly, maintain focus (khushū‘), and treat the prayer with seriousness.

The earlier verses (22–23) emphasize consistency—prayer as a stable, uninterrupted habit.

Ṣalāh is mentioned at the beginning and the end of the list of righteous traits, almost like a frame. It suggests that prayer is both the foundation and the safeguard of all the other qualities mentioned in between.

One describes how often and how consistently they pray, while the other describes how well and how carefully they preserve that prayer.The later verse (34) emphasizes care and protection—prayer as something guarded, performed properly, and not neglected in its details.)

#5

72.8

(Before the Prophet’s mission, it was known that some jinn would ascend toward the lower heaven and try to eavesdrop on conversations among the angels. From this, they could catch fragments of information about divine decrees. They would then pass these bits—mixed with lies—to soothsayers (kāhins), which is why fortune-telling had some occasional resemblance to truth.

But these verses say that the situation changed. When the jinn tried to do the same thing now, they found the sky heavily guarded, and any attempt to listen was met with shihāb (piercing flames, often understood as meteors or shooting stars) chasing them away.

The tafsir explains that this shift is connected to the revelation of the Qur’an. With the final message being sent down, the channels of unseen knowledge were sealed more tightly. 

They had just observed a major change: they could no longer eavesdrop on the heavens as before (verses 8–9). Naturally, they tried to interpret what this meant. Their conclusion is expressed here—they do not know the exact reason behind this sudden restriction.

Even beings of the unseen do not possess independent knowledge of divine plans. They are limited, just like humans. )

#6

73.1

(these verses are understood as an early command to the Prophet to establish night prayer (qiyām al-layl) in a disciplined and substantial way.

The Qur’an deliberately does not fix a precise clock time. Instead, it defines the عبادَة through proportions of the night itself:

“half of it” (niṣfahu)

“a little less than that”

“or a little more”

So the reference point is the entire night period, from sunset (Maghrib) until dawn (Fajr). Within that span, the Prophet was instructed to stand in prayer for roughly:

about half the night,

or slightly less,

or slightly more.

So “except a little” means: do not stand the entire night, but leave a small portion of it—primarily for rest (sleep). The Qur’an then clarifies what that “little” looks like in practice by giving ranges: roughly half the night, slightly less, or slightly more.

(The word tartīl (تَرْتِيل) comes from the root r–t–l (ر ت ل), which originally carries the idea of something being well-arranged, orderly, and spaced out.

When applied to recitation, it means giving each part its proper place, without rushing or jumbling.

First, clarity of pronunciation. Each letter is articulated properly, with its full rights (makhārij and ṣifāt). The words are not blurred or swallowed.

Second, measured pace. The recitation is not rushed. There are pauses where appropriate, allowing the structure and meaning of the verses to emerge.

Third—and most importantly—reflection (tadabbur). The goal of tartīl is not sound alone, but understanding. Slowing down creates space for the heart and mind to engage with the message.

The command is not just to stand long hours in prayer, but to ensure that the recitation during that time is purposeful and deep, not mechanical.)

73.10

Dan bersabarlah terhadap apa yang mereka katakan dan tinggalkanlah mereka dengan cara yang baik.

73.20

(First, it states that Allah knows the Prophet and a group of believers were striving to pray long portions of the night, but they could not always measure it precisely. The night length changes, and maintaining exact fractions (half, a third, etc.) is not easy. So Allah says He has “turned to you in mercy”—meaning He has lightened the obligation.

This leads to the central command of the verse: “Recite what is easy of the Qur’an.”)

#7

74.1

(Al-Muzzammil (ٱلْمُزَّمِّل) comes from the root z-m-l (ز م ل), meaning to wrap oneself up, to be bundled in garments. It gives the image of someone quietly wrapped in a cloak, often associated with stillness, rest, or inward withdrawal. In tafsir, this fits the context of Surah 73: the Prophet is being addressed in a moment of privacy and reflection, and he is called to night prayer, recitation, and inner strengthening.

Al-Muddaththir (ٱلْمُدَّثِّر) comes from the root d-th-r (د ث ر), which also means to cover oneself, but with a slightly different shade. It suggests being covered or enveloped, often after experiencing something intense—like someone who wraps themselves after shock, fear, or a heavy moment. In Surah 74, the command immediately follows: “Arise and warn.” So the tone shifts outward.

Muzzammil → the one wrapped for rest, contemplation, and preparation

→ command: stand at night, recite, build inner strength

Muddaththir → the one wrapped after a heavy moment, now being called to action

→ command: arise, warn, proclaim the message publicly

So while both words involve being wrapped, the Qur’an uses them in a very deliberate sequence: first, withdrawal and spiritual formation (Surah 73), then, movement and public mission (Surah 74)

74.2

bangunlah, lalu berilah peringatan!

74.4

dan bersihkanlah pakaianmu,

(When someone appears in public as a messenger or reformer, people judge not only their words but also their presentation and integrity. Cleanliness here becomes part of credibility.

74.6

dan janganlah engkau memberi  memperoleh yang lebih banyak.

(Because calling people to truth can easily become entangled with hidden expectations. A person might:

expect recognition, status, or influence, expect gratitude or loyalty from people, or feel that their effort entitles them to a return.

It establishes that da‘wah must be purely for Allah, not a transaction. You give—your time, your energy, your message—not to gain something back from people)

74.7

Dan karena Tuhanmu, bersabarlah.

74.42-47

”Apa yang menyebabkan kamu masuk ke dalam Saqar?”

Mereka menjawab, “Dahulu kami tidak termasuk orang-orang yang melaksanakan salat, dan kami tidak memberi makan orang miskin, bahkan kami biasa berbincang, bersama orang-orang yang membicarakannya, dan kami mendustakan hari pembalasan, sampai datang kepada kami kematian.”

(Saqar comes from the root s–q–r (س ق ر). Classical Arabic lexicons connect this root with the idea of intense heat that affects or alters something. So Saqar is not just “fire” in a general sense. The name itself conveys a more specific quality: a fire that penetrates, overwhelms, and transforms what it touches.)

#8

75.1

(al-Qiyāmah means: “the standing” or “the rising (of all).”

it is the day when people are raised up from their graves—they “stand up” again after death. it is the day when all creation stands before Allah for judgment. it also carries a sense of establishment or setting things right. The root q–w–m can imply putting something upright after it was unbalanced. So the Day of Judgment is when ultimate justice is established—everything is set straight.)

(The root of al-Qiyāmah (ٱلْقِيَامَة) is indeed q–w–m (ق و م), even though you don’t visibly see a wāw (و) in qiyām or qiyāmah. The reason is that this is what Arabic grammarians call a “weak root” (الفعل المعتل)—a root that contains a weak letter like wāw (و) or yā’ (ي), which can change form or disappear depending on the pattern.

Another example might make it clearer:

root: q-w-l (قول) → “to say”

you get qāla (قال), where the wāw disappears into a long vowel

but the root is still counted as q-w-l)

75.16

Jangan engkau gerakkan lidahmu, karena hendak cepat-cepat dengannya. Sesungguhnya Kami yang akan mengumpulkannya dan membacakannya. Apabila Kami telah selesai membacakannya maka ikutilah bacaannya itu. Kemudian sesungguhnya Kami yang akan menjelaskannya.

75.27

(Without the Saktah, the rules of Tajweed would normally require Idgham (merging). The "n" sound of the word man (مَنْ) would merge into the "r" of raaq (رَاقٍ), resulting in a pronunciation like "mar-raaq."

If you merge the words, it could sound like "marrāq" (which can mean "broth-seller" or "cheater" in some Arabic contexts). By pausing, the reader ensures that Man ("Who") and Raaq ("healer/one who performs Ruqyah") stay distinct.)

This verse describes the moment of death. The pause creates a dramatic effect, highlighting the frantic question of the people around the dying person: "Who... is there to save him now?")

76.8-10

Dan mereka memberikan makanan yang disukainya kepada orang miskin, anak yatim dan orang yang ditawan, “Sesungguhnya kami memberi makanan kepadamu hanyalah karena mengharapkan keridaan Allah, kami tidak mengharap balasan dan terima kasih dari kamu. Sungguh, kami takut akan Tuhan pada hari orang-orang berwajah masam penuh kesulitan.”

76.12

Dan Dia memberi balasan kepada mereka karena kesabarannya surga dan sutera.

76.22

Inilah balasan untukmu, dan segala usahamu diterima dan diakui

76.23

Sesungguhnya Kamilah yang menurunkan Al-Qur'an kepadamu secara berangsur-angsur. Maka bersabarlah untuk ketetapan Tuhanmu, dan janganlah engkau ikuti orang yang berdosa dan orang yang kafir di antara mereka.

Dan sebutlah nama Tuhanmu pada pagi dan petang.

(The phrase “morning and evening” (bukratan wa aṣīlā) can be understood in two layers. On one level, it refers to specific times of the day—the early morning and the late afternoon/evening. On another level, it functions as an expression meaning “regularly and consistently”—not just occasional remembrance, but something that encloses the entire day, from its beginning to its end.)

76.27

(Indeed, these people love the immediate and leave behind them a heavy Day.”

The phrase “al-‘ājilah” (the immediate) refers to this worldly life—what is near, visible, and quickly accessible: comfort, pleasure, status, and ease. It is called “immediate” because it is present and tangible, in contrast to the unseen Hereafter.)

77.20-23

Bukankah Kami menciptakan kamu dari air yang hina. kemudian Kami letakkan ia dalam tempat yang kokoh. sampai waktu yang ditentukan. lalu Kami tentukan, maka  sebaik-baik yang menentukan.

77.43

“Makan dan minumlah dengan rasa nikmat sebagai balasan dari apa yang telah kamu kerjakan.”