ٱلْبَقَرَة : ٤

وَٱلَّذِينَ dan orang-orang yang
يُؤۡمِنُونَ beriman
بِمَآ pada apa
أُنزِلَ diturunkan
إِلَيۡكَ kepadamu
وَمَآ dan apa
أُنزِلَ diturunkan
مِن dari
قَبۡلِكَ sebelum kamu
وَبِٱلۡأٓخِرَةِ dan pada hari akhirat
هُمۡ mereka
يُوقِنُونَ mereka yakin

dan mereka beriman kepada (Al-Qur`an) yang diturunkan kepadamu (Muhammad) dan (kitab-kitab) yang telah diturunkan sebelum engkau,¹ dan mereka yakin akan adanya akhirat.

Catatan kaki

¹ *7) Yang diturunkan kepada Nabi-nabi sebelum Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- ialah: Taurat, Zabur, Injil dan Suḥuf (lembaran-lembaran) yang tidak seperti Kitab.

(Dan orang-orang yang beriman pada apa yang diturunkan kepadamu) maksudnya Al-Qur'an, (dan apa yang diturunkan sebelummu) yaitu Taurat, Injil dan selainnya (serta mereka yakin akan hari akhirat), artinya mengetahui secara pasti.

Tafsir Surat Al-Baqarah: 4 Dan mereka yang beriman kepada kitab (Al-Qur'an) yang diturunkan kepadamu (Muhammad) dan kitab-kitab yang diturunkan sebelum kamu, serta mereka yakin akan adanya (kehidupan) akhirat. Ibnu Abbas mengatakan bahwa makna firman-Nya dalam surat Al-Baqarah ayat di atas ialah "mereka percaya kepada apa yang engkau datangkan dari Allah, juga percaya kepada apa yang telah diturunkan kepada rasul-rasul sebelummu, tanpa membeda-bedakan di antara mereka dan tidak mengingkari apa yang telah didatangkan oleh para rasul itu dari Tuhan mereka. Mereka yakin akan adanya kehidupan di akhirat, yakni percaya kepada adanya hari berbangkit, hari kiamat, surga, neraka, hisab, dan mizan (timbangan amal perbuatan); sesungguhnya hari kemudian dinamakan hari akhirat karena terjadi sesudah kehidupan di dunia. Ulama ahli tafsir berbeda pendapat sehubungan dengan mereka yang menyandang sifat yang tersebut dalam ayat ini, apakah yang dimaksud dengan mereka adalah orang-orang yang telah disebut dalam firman sebelumnya, yaitu: “(yaitu) mereka yang beriman kepada yang gaib, yang mendirikan shalat, dan menafkahkan sebagian rezeki yang kami anugerahkan kepada mereka” (Al-Baqarah: 3). Atau mereka adalah orang-orang lainnya? Menurut Ibnu Jarir, ada tiga pendapat ulama mengenai masalah ini, yaitu: Pertama, mereka yang sifat-sifatnya disebut pada ayat pertama demikian pula mereka yang sifatnya disebutkan dalam ayat berikutnya adalah setiap orang mukmin, yaitu orang-orang yang beriman dari kalangan orang Arab, orang-orang yang beriman dari kalangan ahli kitab, dan selain mereka. Demikianlah pendapat Mujahid, Abul Aliyah, Ar-Rabi' ibnu Anas, dan Qatadah. Kedua, keduanya sama, yaitu orang-orang yang beriman dari kalangan ahli kitab. Berdasarkan makna ini, berarti huruf wawu adalah huruf 'athaf dari suatu sifat ke sifat yang lain. Sebagaimana pengertian yang ada di dalam firman-Nya: “Sucikanlah nama Tuhanmu Yang Maha Tinggi, yang menciptakan, dan menyempurnakan (penciptaan-Nya), dan yang menentukan kadar (masing-masing) dan memberi petunjuk, dan yang menumbuhkan rumput-rumputan, lalu dijadikan-Nya rumput-rumput itu kering kehitam-hitaman” (Al-A’la: 1-5). Sebagaimana yang dikatakan oleh seorang penyair: “Kepada Raja Al-Qarm, yaitu Ibnul Hammam alias singa pasukan dalam perang yang sengit.” Dalam ungkapannya ini suatu sifat di-'athaf-kan kepada sifat lain, sedangkan mausuf-nya sama. Ketiga, mereka yang sifat-sifatnya disebutkan pada ayat pertama adalah orang-orang yang beriman dari kalangan bangsa Arab. Sedangkan mereka yang disebut dalam ayat kedua yaitu firman-Nya, "Dan mereka yang beriman kepada kitab (Al-Qur'an) yang diturunkan kepadamu dan kitab-kitab yang diturunkan sebelum kamu, serta mereka yakin akan adanya (kehidupan) akhirat" (Al-Baqarah: 4) adalah orang-orang yang beriman dari kalangan ahli kitab. Pendapat ini dinukil oleh As-Suddi di dalam kitab Tafsirnya, dari Ibnu Abbas, Ibnu Mas'ud, dan sejumlah sahabat Rasulullah ﷺ. Pendapat ini dipilih oleh Ibnu Jarir, lalu ia memperkuat pendapatnya dengan berdalilkan firman-Nya: “Dan sesungguhnya di antara ahli kitab ada orang yang beriman kepada Allah dan kepada apa yang diturunkan kepada kamu dan yang diturunkan kepada mereka, sedangkan mereka berendah diri kepada Allah” (Ali Imran: 199). hingga akhir ayat. Juga berdalil kepada firman-Nya: “Orang-orang yang telah Kami datangkan kepada mereka Al-Kitab sebelum Al-Qur'an, mereka beriman (pula) dengan Al-Qur'an itu. Dan apabila dibacakan (Al-Qur'an itu) kepada mereka, mereka berkata, "Kami beriman kepadanya. Sesungguhnya Al-Qur'an itu adalah suatu kebenaran dari Tuhan kami, sesungguhnya kami sebelumnya adalah orang-orang yang membenarkannya. Mereka itu diberi pahala dua kali disebabkan kesabaran mereka, dan mereka menolak kejahatan dengan kebaikan; dan mereka menafkahkan sebagian dari apa yang telah Kami rezekikan kepada mereka” (Al-Qashash: 52-54). Juga berdalilkan sebuah hadits yang telah ditetapkan di dalam kitab Shahihain melalui hadits Asy-Sya'bi, dari Abu Burdah, dari Abu Musa, bahwa Rasulullah ﷺ bersabda: “Ada tiga macam orang, mereka diberi pahala dua kali, yaitu: Seorang lelaki dari kalangan ahli kitab yang beriman kepada nabinya, kemudian beriman kepadaku; seorang lelaki yang dimiliki (budak) yang menunaikan hak Allah dan hak tuannya; dan seorang lelaki yang mendidik budak perempuannya dengan pendidikan yang baik, setelah itu dia memerdekakannya dan mengawininya.” Ibnu Jarir tidak memakai dalil apa pun untuk memperkuat pendapatnya, melainkan hanya makna kesimpulan saja, yaitu "pada permulaan surat Al-Baqarah ini Allah telah mensifati perihal orang-orang mukmin dan orang-orang kafir, sebagaimana Dia mengklasifikasikan orang-orang kafir ke dalam dua golongan, yaitu golongan orang kafir dan golongan orang munafik. Dia pun membagi orang-orang mukmin menjadi dua golongan, yaitu orang-orang mukmin dari kalangan orang Arab dan orang-orang mukmin dari kalangan ahli kitab. Menurut kami, makna lahiriah pendapat Mujahid dalam atsar yang diriwayatkan oleh Ats-Tsauri, dari seorang lelaki, dari Mujahid; dan atsar ini diriwayatkan pula tidak hanya oleh satu orang, dari Ibnu Abu Nujaih, dari Mujahid yang mengatakan seperti berikut: Ada empat buah ayat pada permulaan surat Al-Baqarah yang mensifati kaum mukmin dan dua ayat yang mensifati kaum kafir, serta ada tiga belas ayat yang mensifati kaum munafik. Keempat ayat tersebut bermakna umum mencakup setiap orang mukmin yang mempunyai sifat tersebut, baik dari kalangan orang Arab maupun dari kalangan selain mereka; juga dari kalangan ahli kitab, baik manusia ataupun jin. Tiada satu pun dari sifat-sifat tersebut sah bila tanpa yang lainnya, melainkan masing-masing sifat tersebut merupakan kelaziman bagi sifat yang lainnya, juga merupakan syarat keberadaannya. Karena itu, tidak sah iman kepada yang gaib, mendirikan shalat, dan menunaikan zakat, kecuali disertai dengan iman kepada apa yang didatangkan oleh Rasulullah ﷺ dari sisi Tuhannya, beriman kepada apa yang didatangkan sebelumnya oleh rasul-rasul lainnya dan Tuhan mereka, juga harus meyakini adanya kehidupan di alam akhirat; salah satu darinya menjadi tidak sah bila tanpa yang lain. Allah ﷻ telah memerintahkan orang-orang yang beriman untuk berbuat demikian.sebagaimana yang dinyatakan di dalam firman-Nya: “Wahai orang-orang yang beriman, tetaplah beriman kepada Allah dan Rasul-Nya dan kepada kitab yang Allah turunkan kepada Rasul-Nya serta kitab yang Allah turunkan sebelumnya” (An-Nisa: 136). Allah ﷻ telah berfirman: “Dan janganlah kalian berdebat dengan ahli kitab, kecuali dengan cara yang paling baik, kecuali dengan orang-orang zalim di antara mereka, dan katakanlah, "Kami telah beriman kepada (kitab-kitab) yang diturunkan kepada kami dan yang diturunkan kepada kalian; Tuhan kami dan Tuhan kalian adalah satu” (Al-Ankabut: 46). “Wahai orang-orang yang telah diberi Al-Kitab, berimanlah kalian kepada apa yang telah kami turunkan (Al-Qur'an) yang membenarkan kitab yang ada pada kalian” (An-Nisa: 47). “Katakanlah, Wahai ahli kitab, kalian tidak dipandang beragama sedikit pun hingga kalian menegakkan ajaran-ajaran Taurat, Injil, dan Al-Qur'an yang diturunkan kepada kalian dari Tuhan kalian" (Al-Maidah: 68). Allah ﷻ memberitakan keadaan semua orang mukmin, bahwa mereka beriman terhadap semuanya itu, melalui firman-Nya: “Rasul telah beriman kepada Al-Qur'an yang diturunkan kepadanya dari Tuhannya, demikian pula orang-orang yang beriman. Semuanya beriman kepada Allah, malaikat-malaikat-Nya, kitab-kitab-Nya, dan rasul-rasul-Nya. (Mereka berkata), "Kami tidak membeda-bedakan antara seorang pun (dengan yang lain) dari rasul-rasul-Nya" (Al-Baqarah: 285). “Orang-orang yang beriman kepada Allah dan para rasul-Nya dan tidak membeda-bedakan seorang pun di antara mereka” (An-Nisa: 152). Masih banyak lagi ayat lain yang intinya memerintahkan kepada segenap kaum mukmin untuk beriman kepada Allah, rasul-rasul-Nya, dan kitab-kitab-Nya. Akan tetapi, bagi orang-orang yang beriman dari kalangan ahli kitab terdapat kekhususan. Yaitu mereka harus beriman kepada kitab yang ada di tangan mereka secara rinci; kemudian bila mereka masuk Islam, mereka harus pula beriman secara rinci kepada Al-Qur'an; maka bagi mereka dua pahala atas hal tersebut. Bagi selain ahli kitab, sesungguhnya beriman kepada kitab-kitab terdahulu itu hanya secara global saja, sebagaimana yang dijelaskan di dalam sebuah hadits shahih, yaitu: Apabila ahli kitab bercerita kepada kalian, janganlah kalian dustakan mereka, jangan pula kalian percaya kepada mereka, cukup katakan, "Kami beriman kepada apa yang diturunkan kepada kami dan apa yang diturunkan kepada kalian" Akan tetapi, ada kalanya iman sebagian besar orang Arab kepada agama Islam yang dibawa oleh Nabi Muhammad ﷺ lebih sempurna, lebih umum, dan lebih mencakup daripada iman orang yang masuk Islam dari kalangan ahli kitab. Sekalipun kaum ahli kitab yang masuk Islam itu beroleh pahala dua kali ditinjau dari segi tersebut, maka orang lain selain mereka akan beroleh pahala yang jauh lebih besar daripada dua kali lipat, berkat keimanannya yang dibarengi dengan tashdiq (kepercayaan).

SURAH AL-BAQARAH (LEMBU BETINA) SURAH KE-2 286 AYAT, DITURUNKAN DI MADINAH “Dengan nama Allah Yang Mahamurah, lagi Pengasih." Surat Al-Baqarah: 1-5 TAKWA DAN IMAN Alif—La m—Mim. (ayat 1) Di dalam Al-Qur'an, kita akan berjumpa dengan beberapa surah yang dimulai dengan huruf-huruf seperti ini. Baik penafsir lama maupun penafsir zaman-zaman akhir membicarakan tentang huruf-huruf ini menurut cara mereka sendiri-sendiri, tetapi kalau disimpulkan terdapAllah dua golongan. Pertama, golongan yang memberikan arti sendiri daripada huruf-huruf itu. Yang banyak memberikan arti ialah penafsir sahabat yang terkenal, Abdullah bin Abas. Sebagaimana Alif-lam-mim ini satu tafsir dari Ibnu Abbas menerangkan bahwa ketiga huruf itu adalah isyarat kepada tiga nama: alif untuk nama Allah, lam untuk Jibril, dan mim untuk Nabi Muhammad ﷺ Namun, pendapat yang kedua berkata bahwa huruf-huruf di pangkal surah itu adalah rahasia Allah, termasuk ayat mutasyabih yang kita baca dan percayai, tetapi Allah yang lebih tahu akan artinya. Dan, kita baca tiap-tiap huruf itu menurut bunyi ucapannya dalam lidah orang Arab serta dipanjangkan. Riwayat kata ini diterima dari Sayyidina Abu Bakar ash-Shiddiq sendiri, demikian juga dari Ali bin Abi Thalib. Menurut riwayat dari Abul-Laits as-Samarqandi bahwa menurut Umar bin Khaththab dan Utsman bin Affan dan Abdullah bin Masud, semuanya berkata, “Huruf potongan itu tertutup buat ditafsirkan." Dan, Abu Hatim berkata, “Di dalam Al-Qur'an kita tidak mendapat huruf-huruf, melainkan di pangkal beberapa surah, dan tidaklah kita tahu apa yang dikehendaki Allah dengan ia." Sungguh pun demikian, masih juga ada ahli-ahli tafsir yang tertarik membuat pengertian sendiri tentang rahasia-rahasia huruf-huruf itu. Ada pula segolongan ahli tafsir yang menyatakan bahwasanya huruf-huruf di awal surah itu adalah sebagai pemberitahuan atau panggilan untuk menarik perhatian tentang ayat-ayat yang akan turun mengiringinya. Adapun perkataan yang shahih dari Nabi ﷺ sendiri tentang arti huruf-huruf itu tidaklah ada. Nyatalah bahwa huruf-huruf itu bukan kalimat bahasa yang bisa diartikan. Kalau ia suatu kalimat yang mengandung arti, niscaya tidak akan ragu-ragu lagi seluruh bangsa Arab akan artinya. Oleh sebab itu, lebih baiklah kita terima saja huruf-huruf itu menurut keadaannya. “Inilah Kitab itu; tidak ada … keraguan padanya; satu petunjuk bagi orang-orang yang hendak bertakwa." (ayat 2) Kita baru saja selesai membaca surah al-Faatihah. Di sana, kita telah memohon kepada Allah agar ditunjuki jalan yang lurus, jalan orang yang diberi nikmat, jangan jalan orang yang dimurkai atau orang yang sesat. Baru saja menarik napas selesai membaca surah itu, kita langsung ke surah al-Baqarah dan langsung ke ayat ini. Permohonan kita di surah al-Faatihah sekarang diperkenankan. Kamu bisa mendapat jalan yang lurus, yang diberi nikmat, bukan yang dimurkai dan tidak yang sesat, asal saja kamu suka memakai pedoman kitab ini. Tidak syak lagi, ia adalah petunjuk bagi orang yang suka bertakwa. Apa arti takwa? Kalimat takwa diambil dari rumpun kata wiqayah artinya memelihara. Memelihara hubungan yang baik dengan Allah. Memelihara diri jangan sampai terperosok pada suatu perbuatan yang tidak diridhai oleh Allah. Memelihara segala perintah-Nya supaya dapat dijalankan. Memelihara kaki agar jangan terperosok ke tempat yang lumpur atau berduri. Sebab, pernah ditanyakan orang kepada sahabat Rasulullah, Abu Hurairah (ridha Allah untuk beliau), apa arti takwa? Beliau berkata, “Pernahkah engkau bertemu jalan yang banyak duri dan bagaimana tindakanmu waktu itu?" Orang itu menjawab, “Apabila aku melihat duri, aku mengelak ke tempat yang tidak ada durinya atau aku langkahi, atau aku mundur Abu Hurairah menjawab, “Itulah ia takwa!" (HR Ibnu Abid Dunya) Lalu, diterangkan sifat atau tanda-tanda dari orang yang bertakwa itu, yang kita dapat menilik diri kita sendiri supaya memenuhinya dengan sifat-sifat itu: “Mereka yang percaya pada yang gaib, dan Mereka yang mendirikan shalat, dan dari apa yang Kami anugerahkan kepada Mereka, Mereka dermakan." (ayat 3) Inilah tiga tanda pada taraf yang pertama. Percaya pada yang gaib. Yang gaib ialah yang tidak dapat disaksikan oleh pancaindra; tidak tampak oleh mata, tidak terdengar oleh telinga, yaitu dua indra yang utama dari kelima (panca) indra kita. Namun, ia dapat dirasa adanya. Maka, yang pertama sekali ialah percaya kepada Allah, Zat yang menciptakan sekalian alam, kemudian itu percaya akan adanya Hari Kemudian, yaitu kehidupan kekal yang sesudah dibangkitkan dari maut. Iman yang berarti percaya, yaitu hati yang terbukti dengan perbuatan yang diucapkan oleh lidah menjadi keyakinan hidup. Maka, iman akan yang gaib itulah tanda pertama atau syarat pertama dari takwa tadi. Itulah tingkat ketiga atau syarat ketiga dari pengakuan iman. Di tingkat pertama, percaya pada yang gaib, sedangkan kepercayaan pada yang gaib dibuktikan dengan shalat sebab hatinya dihadapkannya kepada Allah yang diimaninya. Maka, dengan kesukaan memberi, berderma, bersedekah, membantu, dan menolong, imannya telah dibuktikannya pula kepada masyarakat. Orang Mukmin tidak mungkin hidup nafsi-nafsi dalam dunia. Orang Muk-min tidak mungkin menjadi budak dari benda sehingga dia lebih mencintai benda pemberian Allah itu daripada sesamanya manusia. Orang yang Mukmin apabila dia ada kemampuan karena imannya, sangAllah dia percaya bahwa dia hanya saluran saja dari Allah untuk membantu hamba Allah yang lemah. “Dan orang-orang yang percaya pada apa yang dituntutkan kepada engkau." (pangkal ayat 4) Niscaya baru sempurna iman itu kalau percaya pada apa yang diturunkan kepada Nabi Muhammad ﷺ sebagai iman dan ikutan. Percaya pada wahyu dan percaya juga pada contoh-contoh yang beliau bawakan dengan sunnahnya, baik kata-katanya maupun perbuatannya ataupun perbuatan orang lain yang tidak dicelanya. Dengan demikian, baru iman yang telah tumbuh tadi terpimpin dengan baik. “Dan apa yang diturunkan sebelum engkau," yakni percaya pula bahwa sebelum Nabi Muhammad ﷺ tidak berbeda pandangan kita kepada Nuh atau Ibrahim, Musa atau Isa, dan nabi-nabi yang lain. Semua adalah nabi kita! Lantaran itu pula, tidak berbeda pandangan orang Mukmin itu terhadap sesama manusia. Bahkan, manusia itu umat yang satu. “Dan kepada akhirat mereka yakin." (ujung ayat 4) Inilah kunci penyempurna iman, yaitu keyakinan bahwa hidup tidaklah selesai hingga hari ini, tetapi masih ada sambungannya. Sebab itu, hidup seorang Mukmin terus dipenuhi oleh harapan bukan oleh kemuraman; terus optimis, tidak ada pesimis. Seorang Mukmin yakin ada hari esok! “Mereka itulah yang berada atas petunjuk dari Tuhan mereka, dan mereka itulah orang-orang yang beroleh kejayaan." (ayat 5) Berjalan menempuh hidup, di atas jalan Shirathal Mustaqim, dibimbing selalu oleh Allah, karena dia sendiri memohonkan-Nya pula, bertemu taufik dengan hidayah, sesuai kehendak diri dengan ridha Allah. Maka, beroleh kejayaan yang sejati, menempuh suatu jalan yang selalu terang-benderang, sebab pelitanya terpasang dalam hati sendiri; pelita iman yang tidak pernah padam.

"The Meaning of Iman Allah says; الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ Those Who have faith in the Ghayb. Abu Jafar Ar-Razi said that Al-Ala bin Al-Musayyib bin Rafi narrated from Abu Ishaq that Abu Al-Ahwas said that Abdullah said, ""Iman is to trust."" Ali bin Abi Talhah reported that Ibn Abbas said, يُوْمِنُونَ (who have faith), means they trust. Also, Ma`mar said that Az-Zuhri said, ""Iman is the deeds."" In addition, Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that, `They have faith', means, they fear (Allah). Ibn Jarir (At-Tabari) commented, ""The preferred view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of Iman, which necessitates following deeds of the tongue by implementation. Hence, Iman is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms."" Linguistically, in the absolute sense, Iman merely means trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah the Exalted said, يُوْمِنُ بِاللَّهِ وَيُوْمِنُ لِلْمُوْمِنِينَ He trusts (yu'minu) in Allah, and trusts (yu'minu) in the believers. (9:61) Prophet Yusuf's brothers said to their father, وَمَأ أَنتَ بِمُوْمِنٍ لَّنَا وَلَوْ كُنَّا صَـدِقِينَ But you will never believe us even when we speak the truth. (12:17) Further, the word Iman is sometimes mentioned along with deeds, such as Allah said, إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ Save those who believe (in Islamic Monotheism) and do righteous deeds. (95:6) However, when Iman is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue. We should state here that Iman increases and decreases. There are many narrations and Hadiths on this subject, and we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all favors are from Allah. Some scholars explained that Iman means Khashyah (fear of Allah). For instance, Allah said; إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter). (67:12) and, مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ وَجَأءَ بِقَلْبٍ مُّنِيبٍ Who feared the Most Gracious (Allah) in the Ghayb (unseen) and brought a heart turned in repentance (to Him and absolutely free from every kind of polytheism). (50:33) Fear is the core of Iman and knowledge, just as Allah the Exalted said, إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ It is only those who have knowledge among His servants that fear Allah. (35:28) The Meaning of Al-Ghayb As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning. For instance, Abu Jafar Ar-Razi quoted Ar-Rabi bin Anas, reporting from Abu Al-Aliyah about Allah's statement, يُوْمِنُونَ بِالْغَيْبِ ((Those who) have faith in the Ghayb), ""They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb."" Qatadah bin Di`amah said similarly. Sa`id bin Mansur reported from Abdur-Rahman bin Yazid who said, ""We were sitting with Abdullah bin Mas`ud when we mentioned the Companions of the Prophet and their deeds being superior to our deeds. Abdullah said, `The matter of Muhammad was clear for those who ﷺ him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.' He then recited, الم - ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ Alif Lam Mim. This is the Book, wherein there is no doubt, a guidance for the Muttaqin. Those who believe in the Ghayb, until, الْمُفْلِحُونَ (the successful)."" Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his Mustadrak, recorded this Hadith. Al-Hakim commented that this Hadith is authentic and that the Two Sheikhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria. Ahmad recorded a Hadith with similar meaning from Ibn Muhayriz who said: I said to Abu Jumu`ah, ""Narrate a Hadith for us that you heard from the Messenger of Allah."" He said, ""Yes. I will narrate a good Hadith for you. Once we had lunch with the Messenger of Allah. Abu Ubaydah, who was with us, said, `O Messenger of Allah! Are people better than us We embraced Islam with you and performed Jihad with you.' He said, نَعَمْ قَوْمٌ مِنْ بَعْدِكُمْ يُوْمِنُونَ بِي وَلَمْ يَرَوْنِي Yes, those who will come after you, who will believe in me although they did not see me."" This Hadith has another route collected by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin Jubayr who said: Abu Jumu`ah Al-Ansari, the Companion of the Messenger of Allah, came to Bayt Al-Maqdis (Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu Jumu`ah finished, we went out to greet him. When he was about to leave, he said, ""You have a gift and a right. I will narrate a Hadith for you that I heard from the Messenger of Allah."" We said, ""Do so, and may Allah grant you mercy."" He said, ""We were with the Messenger of Allah, ten people including Mu`adh bin Jabal. We said, ""O Messenger of Allah! Are there people who will acquire greater rewards than us We believed in Allah and followed you.' He said, مَا يَمْنَعُكُمْ مِنْ ذَلِكَ وَرَسُولُ اللهِ بَيْنَ أَظْهُرِكُمْ يَأْتِيكُمْ بِالْوَحْيِ مِنَ السَّمَاءِ بَلْ قَوْمٌ بَعْدَكُمْ يَأْتِيهِمْ كِتَابٌ مِنْ بَيْنِ لَوْحَيْنِ يُوْمِنُونَ بِهِ وَيَعْمَلُونَ بِمَا فِيهِ أُوليِكَ أَعْظَمُ مِنْكُمْ أَجْرًا مَرَّتَيْن What prevents you from doing so, while the Messenger of Allah is among you, bringing you the revelation from heaven There are people who will come after you and who will be given a book between two covers (the Qur'an), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much."" Allah says; ... وَيُقِيمُونَ الصَّلةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ And perform Salah, and spend out of what we have provided for them. Meaning of Iqamat As-Salah Ibn Abbas said that, وَيُقِيمُونَ الصَّلةَ (And perform the Salah), means, ""Perform the prayer with all of the obligations that accompany it."" Ad-Dahhak said that Ibn Abbas said, ""Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer."" Qatadah said, ""Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer."" Muqatil bin Hayyan said Iqamat As-Salah means, ""To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet. This is Iqamat As-Salah."" The Meaning of ""Spending"" in this Ayah Ali bin Abi Talhah reported that Ibn Abbas said, وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (And spend out of what We have provided for them) means, ""The Zakah due on their wealth."" As-Suddi said that Abu Malik and Abu Salih narrated from Ibn Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah, that, وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (And spend out of what We have provided for them) means, ""A man's spending on his family. This was before the obligation of Zakah was revealed."" Juwaybir narrated from Ad-Dahhak, ""General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surah Bara'ah, were revealed. These abrogated the previous case."" In many instances, Allah mentioned prayer and spending wealth together. Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying, وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (And spend out of what we have provided for them). The Two Sahihs recorded that Ibn Umar said that the Messenger of Allah said, بُنِيَ الاِْسْلَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ وَإِقَامِ الصَّلَإةِ وَإِيتَاءِ الزَّكَاةِ وَصَوْمِ رَمَضَانَ وَحَجِّ الْبَيْت Islam is built upon five (pillars): Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah, fasting Ramadan and Hajj to the House. There are many other Hadiths on this subject. The Meaning of Salah In the Arabic language, the basic meaning of Salah is supplication. In religious terminology, Salah is used to refer to the acts of bowing and prostration, the remaining specified acts associated with it, specified at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it. Allah says; والَّذِينَ يُوْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ And who have faith in what is revealed to you and in what was revealed before you. Ibn Abbas said that, means, ""They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord."" وَبِالاخِرَةِ هُمْ يُوقِنُونَ And in the Hereafter they are certain. that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the Scale that weighs the deeds (the Mizan). The Hereafter is so named because it comes after this earthly life. Attributes of the Believers The people described here (2:4) are those whom Allah described in the preceding Ayah, الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (Those who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them). Mujahid once stated, ""Four Ayat at the beginning of Surah Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites."" The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur'an) which He has revealed to the Messenger, and the Book which He sent own to those before (him). (4:136) وَلَا تُجَـدِلُواْ أَهْلَ الْكِتَـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ وَقُولُواْ ءَامَنَّا بِالَّذِى أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـهُنَا وَإِلَـهُكُمْ وَاحِدٌ And argue not with the People of the Book, unless it be in (a way) that is better, except with such of them as do wrong; and say (to them):""We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah)."" (29:46) يَـأَيُّهَأ الَّذِينَ أُوتُواْ الْكِتَـبَ ءَامِنُواْ بِمَا نَزَّلْنَا مُصَدِّقاً لِّمَا مَعَكُمْ O you who have been given the Book (Jews and Christians)! Believe in what We have revealed (to Muhammad) confirming what is (already) with you. (4:47) and, قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ Say (O Muhammad):""O People of the Book (Jews and Christians)! You have nothing until you act according to the Tawrah (Torah), the Injil (Gospel), and what has (now) been revealed to you from your Lord (the Qur'an)."" (5:68) Also, Allah the Exalted described the believers; ءَامَنَ الرَّسُولُ بِمَأ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُوْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـيِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ The Messenger (Muhammad) believes in what has been revealed to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) ""We make no distinction between any of His Messengers"". (2:285) and, وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers). (4:152) This is a sample of the Ayat that indicate that the true believers all believe in Allah, His Messengers and His Books. The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet stated, إِذَا حَدَثَكُمْ أَهْلُ الْكِتَابِ فَلَ تُكَذِّبُوهُمْ وَلَا تُصَدِقُوهُمْ وَلكِنْ قُولُوا امَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُم When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, 'We believe in what was revealed to us and what was revealed to you.' However, the faith that many Arabs have in the religion of Islam as it was revealed to Muhammad might be more complete, encompassing and firmer than the faith of the People of the Book who embraced Islam. Therefore, if the believers in Islam among the People of the Book gain two rewards, other Muslims who have firmer Islamic faith might gain an equal reward that compares to the two the People of the Book gain (upon embracing Islam). And Allah knows best."

This verse speaks of some other attributes of the God-fearing, giving certain details about faith in the unseen with a special mention of faith in hereafter. Commenting on this verse, the blessed Companions ` Abdullah ibn Masud and ` Abdullah ibn ` Abbs ؓ have said that in the days of the Holy Prophet ﷺ God-fearing Muslims were of two kinds, - those who used to be associators and disbelievers but accepted Islam, and those who used to be among the people of the Book (that is, Jews and Christians) but embraced Islam later on; the preceding verse refers to the first group, and this verse to the second. Hence this verse specifically mentions belief in the earlier Divine Books along with belief in the Holy Qur'an, for, according to the Hadith, people in the second group deserve a double recompense, firstly, for believing in and following the earlier Books before the Holy Qur'an came to replace them, and secondly, for believing in and following the Holy Qur'an when it came as the final Book of Allah. Even today it is obligatory for every Muslim to believe in the earlier Divine Books except that now the belief has to take this form: everything that Allah has revealed in the earlier Books is true (excepting the changes and distortions introduced by selfish people), and that it was incumbent upon the people for whom those Books had been sent to act according to them, but now that all the earlier Books and Shari'ahs have been abrogated, one must act according to the Holy Qur'an alone.3 3. Exactly as predicted by a Hadith, today we see all around us a proliferation of "knowledge" and of "writing". One of the dangerous forms the process has taken is the indiscriminate translation at least into European languages and the popularization of the sacred books of all possible religious and metaphysical traditions - not only the Hindu, the Chinese or the Japanese, but also the Shamanic or the Red Indian. The lust for reading sacred books has virtually grown into a mania, especially among the modern young people with their deep sense of being uprooted and disinherited, and all considerations of aptitude have been contemptuously set aside. In these circumstances, Muslims with a Western orientation are naturally impelled to ask themselves as to what they can or should make of such books which sometimes seem to offer similarities and parallels to the Holy Qur'an itself, and more often to the Sufi doctrines. The problem has already attained noticeable proportions, for in 1974 the government of Turkey found it necessary to ban the entry of certain Hindu sacred books like the Bhagavadgita and Upanishads. The correct doctrinal position in this respect is that it is obligatory for every Muslim, as an essential part of the Islamic creed, to believe in all the prophets and messengers of Allah and in the Divine Books (not in their distorted forms, but as they were originally revealed) that have specifically been mentioned by their names in the Holy Qur'an, and also to believe that Allah has sent His messengers and His books for the guidance of all the peoples and all the ages, and that Muhammad ﷺ is the last prophet and the Holy Qur'an the final Book of Allah which has come down to replace the earlier Books and Shari'ahs. As to the question of the authenticity and divine origin of a particular book held in reverence by an earlier religion or metaphysical tradition, a Muslim is not allowed to affirm such a claim unequivocally, nor should he unnecessarily reject such a possibility. In so far as contents of the book concerned agree with what the Holy Qur'an has to say on the subject, we may accept the statement as true, otherwise spiritual etiquette requires an average Muslim to keep quiet and not meddle with things which he is not likely to understand. As for reading the sacred books of other traditions, it should be clearly borne in mind that a comparative study of this nature requires a very special aptitude which is extremely rare, and hence demands great caution. A cursory reading of sacred books, motivated by an idle curiosity or by a craze for mere information, may very well lead to an intellectual disintegration or to something still worse, instead of helping in the "discovery of the truth" and the acquisition of "peace" which a comparative study is widely supposed to promise. Even when the aptitude and the knowledge necessary for the task is present, such a study can be carried out only under the supervision of an authentic spiritual master. In any case, we cannot insist too much on the perils of the enterprise. An argument to the Finality of Prophethood The mode of expression helps us to infer from this verse the fundamental principle that the Holy Prophet Muhammad ﷺ is the last of all the prophets, and the Book revealed to him is the final revelation and the last Book of Allah. For, had Allah intended to reveal another Book or to continue. The mode of revelation even after the Holy Qur'an, this verse, while prescribing belief in the earlier Books as necessary for Muslims, must also have referred to belief in the Book or Books to be revealed in the future. In fact, such a statement was all the more needed, for people were already familiar with the necessity of believing in the Torah, the Evangile and the earlier Books, and such a belief was in regular practice too, but if prophethood and revelation were to continue even after the Holy Prophet ﷺ ، it was essential that the coming of another prophet and another book should be clearly indicated so that people were not left in doubt about this possibility. So, in defining Iman ایمان ، the Holy Qur'an mentions the earlier prophets and the earlier Books, but does not make the slightest reference to a prophet or Book to come after the last Prophet ﷺ . The matter does not end with this verse. The Holy Qur'an touches upon the subject again and again in no less than forty or fifty verses, and in all such places it mentions the prophets, the Books and the revelation preceding the Holy Prophet ﷺ but nowhere is there even so much as a hint with regard to the coming of a prophet or of a revelation in the future, belief in whom or which should be necessary. We cite some verses to demonstrate the point: وَمَآ اَرْسَلْنَا مِنْ قَبْلِكَ And what We have sent down before you. (16:43) وَلَقَدْ اَرْسَلْنَا رُسُلًا مِّنْ قَبْلِكَ And We have certainly sent messengers before you. (40:78) وَلَقَدْ اَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا And certainly before you We have sent messengers. (20:47) وَمَآ اُنْزِلَ مِنْ قَبْلِكَ And what was revealed before you. (4:60) وَلَقَدْ اُوْحِيَ اِلَيْكَ وَاِلَى الَّذِيْنَ مِنْ قَبْلِك And it has certainly been revealed to you and to those who have gone before you... (39:65) كَذٰلِكَ يُوْحِيْٓ اِلَيْكَ وَاِلَى الَّذِيْنَ مِنْ قَبْلِكَ Thus He reveals to you and He revealed to those who have gone before you. (42:3) كَمَا كُتِبَ عَلَي الَّذِيْنَ مِنْ قَبْلِكُمْ Fasting is decreed (literally, written) for you as it was decreed for those before you. (2:183) سُنَّةَ مَنْ قَدْ اَرْسَلْنَا قَبْلَكَ مِنْ رُّسُلِنَا Such was Our way with the messengers whom We sent before you. (17:77) In these and similar verses, whenever the Holy Qur'an speaks of the sending down of a Book or a revelation or a prophet or a messenger, it always attaches the conditional phrase, Min qabl مِنْ قَبْلِ (before) or Min Qablik مِنْ قَبْلِك (before you), and nowhere does it employ or suggest an expression like min ba` d مِنْ بَعد (after you). Even if other verses of the Holy Qur'an had not been explicit about the finality of the prophethood of Muhammad ﷺ and about the cessation of revelation, the mode of expression adopted by the Holy Qur'an in the present verse would in itself have been sufficient to prove these points. The God-fearing have Faith in the Hereafter The other essential quality of the God-fearing mentioned in this verse is that they have faith in Al-Akhirah الآخرت (the Hereafter). Lexically the Akhirah signifies 'that which comes after something'; in the present context, it indicates a relationship of contrast with the physical world, and thus signifies the other world which is beyond physical reality as we know it and also beyond the sensuous or rational perception of man. The Holy Qur'an gives to the Hereafter other names too - for example, Dar al-Qarar دار القرار (the Ever-lasting Abode), Dar al-Hayawan دار الحیوان (the Abode of Eternal Life) and Al-` Ugba العقبہ (the Consequent). The Holy Qur'an is full of vivid descriptions of the Hereafter, of the joys of heaven and of the horrors of hell. Although faith in the Hereafter is included in faith in the unseen which has already been mentioned, yet the Holy Qur'an refers to it specifically because it may, in a sense, be regarded as the most important among the constitutive elements of faith in so far as it inspires man to translate faith into practice, and motivates him to act in accordance with the requirements of his faith. Along with the two doctrines of the Oneness of God and of prophethood, this is the third doctrine which is common to all the prophets and upon which all the Shari'ahs are agreed.4 4. There is a deplorable misconception with regard to the Hereafter, quite wide-spread among those who are not, or do not want to be, familiar with the Holy Qur'an and who have at the same time been touched by the rationalism, materialism and libertarianism of the Western society, which makes them cherish certain mental and emotional reservations at least about the horrors of hell, if not about the joys of heaven. Some of them have gone to the preposterous length of supposing that these are the inventions of the ` Ulama' whom they describe as 'obscurantist' of course, in the jargon of the Western Reformation and of the so-called Enlightenment. They ignore the obvious fact that faith in the Holy Qur'an necessitates faith in every word of the Holy Qur'an, and that it is not possible to affirm one of the Book while denying another and yet remain a Muslim ۭاَفَتُؤْمِنُوْنَ بِبَعْضِ الْكِتٰبِ وَتَكْفُرُوْنَ بِبَعْضٍ "What, do you believe in one part of the Book and deny another?" (2:85) Moreover, these enlightened Muslims have never made a serious attempt to take into account the complex historical factors that led to- the rise of the Enlightenment in Europe, nor the meaning of the subsequent development in ethical ideas. We may, therefore, give a few and very brief indications. There has been no dearth, even in the hey-day of the Enlightenment, of thinkers who have had no scruples in dispensing with ethics altogether which they look upon as superstition or tyranny and hence a blight for the human personality. But even those thinkers who have recognised the indispensable need for regulations and rules, if not principles, for human conduct in order to preserve social order or to make social life possible, have in general had no qualms about discarding the very idea of divine sanction - despite the intimation of Voltaire, the arch-priest of relationalism, that man would have to invent God, even if He did not exist. As to the nature and origin of the ethical regulations and the sanction behind them, Western thinkers have fiom time to time tried to promote various agencies - the sovereign state, social will or convention or custom, the supposedly pure and innocent nature of man himself with its capacity for self-regulation, and finally biological laws. The second half of the twentieth century has witnessed the withering away of all these ethical authorities which has left the modern man without even a dim prospect of constructing a new illusion. It is only in this perspective that one can properly consider the significance of the belief in the hereafter for human society. Faith in the Hereafter: A revolutionary belief The belief in the Hereafter, among Islamic doctrines, is the one whose role in history has been what is nowadays described as revolutionary, for it began with transmuting the morals and manners of the followers of the Holy Qur'an, and gradually gave them a place of distinction and eminence even in the political history of mankind. The reason. is obvious. Consider the case of those who believe that life in the physical world is the only life, its joys the only joys and its pains the only pains, whose only goal is to seek the pleasures of the senses and the fulfillment of physical or emotional needs, and who stubbornly refuse to believe in the life of the Hereafter, in the Day of Judgment and the assessment of everyone's deeds, and in the requital of the deeds in the other world. When such people find the distinction between truth and falsehood, between the permissible and the forbidden, interfering with the hunt for the gratification of their desires, such differentiations naturally become intolerable to them. Now, who or what can effectively prevent them from committing crimes? The penal laws made by the state or by any other human authority can never serve either as real deterrent to crime or as agents of moral reform. Habitual criminals soon grow used to the penalties. A man, milder or gentler of temperament or just timid, may agree to forego the satisfaction of his desires for fear of punishment, but he would do so only to the extent that he is in danger of being caught. But in his privacy where the laws of the state cannot encroach upon his freedom of action, who can force him to renounce his pleasures and accept the yoke of restraints? It is the belief in the Hereafter and the fear of Allah, and that alone, which can bring man's private behaviour in line with his public behaviour, and establish a harmony between the inner state and the outer. For the God-fearing man knows for certain that even in the secrecy of a well-guarded and sealed room and in the darkness of night somebody is watching him, and somebody is writing down the smallest thing he does. Herein lies the secret of the clean and pure society which arose in the early days of Islam when the mere sight of a Muslim, of his manners and morals, was enough to make non-believers literally fall in love with Islam. For true Faith in the Hereafter, certitude must follow Oral Affirmation. Before we proceed, we may point out that in speaking of faith in the hereafter as one of the qualities of the God-fearing, the Holy Qur'an does not use the word yu'minuna یومنینا (believe) but the word yuqinuna (have complete certitude), for the opposite of belief is denial, and that of certitude is doubt and hesitation. Thus, we find a subtle suggestion here that in order to attain the perfection of Iman ایمان it is not enough to affirm the hereafter orally, but one must have a complete certitude which leaves no room for doubt - the kind of certitude which comes when one has seen a thing with one's own eyes. It is an essential quality of the God-fearing that they always have present before their eyes the whole picture of how people will have to present themselves for judgment before Allah in the hereafter, how their deeds will be assessed and how they will receive reward or punishment according to what they have been doing in this world. A man who amasses wealth by usurping what rightfully belongs to others, or who gains petty material ends by adopting unlawful means forbidden by Allah, may declare his faith in the hereafter a thousand times and the Shari'ah may accept him as a Muslim in the context of worldly concerns, but he does not possess the certitude which the Holy Qur'an demands of him. And it is this certitude alone which transforms human life, and which brings in its wake as a reward the guidance and triumph promised in verse 5 of this Surah: أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّ‌بِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ ﴿5﴾ It is these who are on guidance given by their Lord; and it is just these who are successful.

Gabung menjadi bagian dari 4 juta+ pembelajar Al-Qur'an dari 180+ negara

Anda telah mengakses lebih dari 5 ayat hari ini.

Kamu Sudah Mengakses Learn Quran Tafsir Secara Gratis