Tuesday2 Syawwal 1443 / 03 May 2022 Jadwal Shalat. Mode Layar Amhasibtum an tadkhulul Jannnata wa lammaa ya’lamil laahul lazeena jaahadoo minkum wa ya’lamas saabireen wa innamaa tuwaffawna ujoorakum Yawmal Qiyaamati faman zuhziha ‘anin Naari wa udkhilal Jannata faqad faaz; wa mal hayaatud dunyaaa illaa mataa’ul ghuroor I am delivered of a female – Allah knew best of what she was Thesurah that mentions that God has chosen The Family of Imran to inherit prophethood above the people of all the world (Imran was a common ancestor of Moses and Jesus). It takes its name from the expression "the House of ʿImrān" (āl-i ʿImrān) mentioned in verse 33.It begins by emphasizing that the Quran confirms the earlier scriptures and goes on to say later that the Amhasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahiqareeb Amhasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa’u waddarraaaa’u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma’ahoo mataa nasrul laah; alaaa inna nasral laahiqareeb. Переводы смыслов Корана (Сура 2, аят 214) Эльмир Кулиев Vay Tiền Trả Góp 24 Tháng. JAKARTA - Setiap manusia pasti pernah mendapatkan cobaan hidup. Ada yang sukses melalui cobaan itu, ada pula yang justru makin menjauh dari Allah SWT. Sesungguhnya cobaan adalah cara Allah untuk mengetahui maqam tingkat keimanan manusia. Dan dengan cobaan itu, menjadikan manusia siap memasuki surga sebagaimana yang disampaikan Allah dalam Surah Al-Baqarah ayat 214 berbunyi “Am hasibtum an tadkhulul jannata wa lamma ya’tikum matsalulladzina khalau min qablikum massathumul-ba’sa-u waddhara-u wa zulzilu hatta yaqulurasulu walladzina amanu ma-ahu mata nashrullahi, ala inna nashralllahi qaribun.” Yang artinya “Apakah kamu mengira kamu akan masuk surga? Padahal belum datang padamu cobaan sebagaimana halnya orang-orang terdahulu sebelum kamu? Mereka ditimpa kesulitan dan kesempitan, serta diguncangkan dengan bermacam-macam cobaan sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya bilakah datangnya pertolongan Allah?’ Ingatlah, sesungguhnya pertolongan Allah itu amat dekat.” Cobaan memang tidaklah menyenangkan. Cobaan pun datang dalam bentuk yang berbeda-beda, bisa dalam bentuk harta, fisik, kemiskinan, anak, pasangan hidup, bahkan hingga relasi kerja dan bisnis. Hanya saja, cobaan yang diberikan Allah SWT kepada hambanya sebenarnya adalah bentuk kecintaan Allah. Bukankah dengan diturunkannya cobaan, manusia dapat teruji keimanannya? Kala menurunkan cobaan, sesungguhnya Allah tengah mencintai hamba-Nya. Dalam sebuah hadis qudsi, Allah SWT pernah berfirman yang artinya “Jika Aku mencintai seorang hamba, maka Aku turunkan ujian kesulitan dan kesempitan kepadanya. Hal itu agar ia memohon kepadaKu agar ujian dapat diangkat darinya melalui doa-doa yang dipanjatkan.” Hal yang harus diingat, setiap ujian atau cobaan yang diberikan Allah kepada hamba-Nya selalu diselipkan solusi. Solusi tersebut umumnya disesuaikan dengan kadar tingkatan manusia itu sendiri. Hal ini ditegaskan Allah dalam Surah Al-Baqarah ayat 286. “La yukallifullaha nafsan illa wus-aha.” Yang artinya “Allah tidak membebani seseorang menurunkan ujian, kecuali sesuai dengan kesanggupannya.” Time Zone We trust our Lord will give us a better garden than this, for we are indeed turning to our Lord with hope.” Quran 6832 As for those who believe, do good, and have faith in what has been revealed to Muḥammad—which is the truth from their Lord—He will absolve them of their sins and improve their condition. Quran 472 – opening in Arabic – Dear brothers in Islam, I would like to remind myself and all of us to increase our iman, our taqwa, and to thank Allah SWT for every ni’mah especially ni’mah Islam and iman so we can come to this Jumu’ah prayer. Allah SWT says in the Quran surah Ibrahim verse 7 “la insyakartum laazidannakum wa laa inkafartum inna adzaabi lasyadid.” If we are thankful to Allah SWT, He will give us more and more ni’mah but if we deny, we have to remember that Allah’s will give us severe punishments. May peace be upon our Prophet Muhammad saw and his family, his followers. They spread Islam so we can know about Islam. First and foremost, I would like to remind us about one ayah. Allah SWT said in the Quran surah Al Jumu’ah verse 9, “Ya ayyuhal ladzina amanu idza nudiya lishshalati miy yaumil jumu’ati fas’aw ila dzikrillah ..” Oo who you believe, when the Jumu’ah call is made rush, hurry to the remembrance of Allah SWT. It’s very interesting ayah. Instead of calling it “pray” or “khutba”, Allah SWT calls it “remembrance of Allah SWT”. So, the essence of the Jumu’ah prayer is what? The remembrance of Allah. So, when we walk to masjid from our home, from our work, we should remember Allah SWT as many as possible. May Allah SWT bless us so we can always remember Him. Today InsyaAllah ta’ala I would like share with you one real story. Once upon a time my Korean friend came to me and asked me on question. He said, “I do not believe in God. If God exists why there are so many people are suffering? Why there are diseases, earthquake, etc?” Dear brothers in Islam, regarding to that question, Allah SWT already gave us the answer in the Quran. In Islam the concept of suffering is very beautiful. Allah SWT said that life is a test for us. Allah SWT wants to see our responses when He gives us test. Allah SWT says in surah Al Baqarah verse 214, “Am hasibtum an tadkhulul jannah wa lamma ya’tikum matsalul ladzina kholau min qablikum ..” Do you think that you will enter the jannah without such tests or trials as came to those who came before you? Rasulullah saw said in one hadith narrated by Imam Mulim, “Strange is the affair of the Mu’min the believers, verily all his affairs are good for him. If something pleasing befalls him he thanks to Allah and it becomes better for him. And if something harmful befalls him he is patient and it becomes better for him. And this is only for the Mu’min.” So, as a mu’min every condition that we are facing is good for us even when we are in hard time. Jalaluddin Rumi once said that, “Suffering is a gift. In it is a hidden mercy.” Suffering teaches us patience, and it also teaches us Ridhaa, which is total reliance on Allah, and serene acceptance of whatever He has decreed. It teaches us to persevere, to work hard to seek Allah’s good pleasure, his Ridwaan. It teaches us humility, it teaches compassion for those less fortunate than ourselves. May Allah SWT give us taufiq and guidance so we can be among of people of shabr ash shabirin and syukr asy syakirin. – closing in arabic Aqulu qauli hadza wastaghfirullah innahu huwal ghafururrahim – – o 0 o – – opening in arabic – In this second khutba I would like remind all of of us, when we are facing a hard situation, put Allah in the first place. Do not forget to say, “Innalillahi wa inna ilaihi raji’un.” Indeed, everything belongs to Allah SWT and to Him all of things are return. Some people when in hardship put Allah SWT in the last palace. When they suffer, they emotions are controlled by nafs and syaithan. At that condition we have to compel our heart to remember Allah SWT by saying “Innalillahi wa ina ilaihi raji’un” and try to be patient. – du’a – Why the name Al-Baqarah?Al-Baqarah the Cow has been so named from the story of the Cow occurring in this Surah vv. 67-73. It has not, however, been used as a title to indicate the subject of the Surah. It will, therefore, be as wrong to translate the name Al-Baqarah into "The Cow" or "The Heifer" as to translate any English name, say Mr. Baker, Mr. Rice, Mr. Wolf etc., into their equivalents in other languages or vice versa, because this would imply that the Surah dealt with the subject of "The Cow". Many more Surahs of the Quran have been named in the same way because no comprehensive words exist in Arabic in spite of its richness to denote the wide scope of the subject discussed in them. As a matter of fact all human languages suffer from the same it is a Madani Surah, it follows naturally a Makki Surah Al- Fatihah, which ended with the prayer "Show us the straight way." It begins with the answer to that prayer, "This is the Book that...is guidance..."The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah. The smaller part which was revealed at a later period has been included in this Surah because its contents are closely related to those dealt with in this Surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy prophet's life but have been inserted in this Surah. For the same reason, the last verses 284-286 of this Surah which were revealed at Makkah before the migration of the Holy Prophet to AI-Madinah have also been included in BackgroundIn order to understand the meaning of this Surah, we should know its historical backgroundAt Makkah the Quran generally addressed the mushrik Quraish who were ignorant of Islam, but at Al-Madinah it was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to their Prophet Moses Allah's peace be upon him, and in principle, their way was the same Islam that was being taught by Prophet Muhammad Allah's peace be upon him. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve mammon. So much so that they had even given up their original name "Muslim" and adopted the name "Jew" instead, and made religion the sole monopoly of the children of was their religious condition when the Holy Prophet went to Al-Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made; side by side with this the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion. At Makkah Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Holy Prophet to Al-Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the Ansar local supporters, naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the surahs revealed at Makkah and those at Al-Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its the migration to Al-Madinah, the struggle between Islam and un-Islam had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Al-Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the' survival of the Community itself, for the whole of non- Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah -The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position. It should infuse in it's members the majority of whom were homeless and indigent and surrounded on all sides by enemies that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemiesIt should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way is why Allah has revealed in this Surah such instructions as may help achieve all the above mentioned this period, a new type of "Muslims," munafiqin hypocrites, had begun to appear. Though signs of duplicity had been noticed during the last days at Makkah, they took a different shape at Al-Madinah. At Makkah there were some people who professed Islam to be true but were not prepared to abide by the consequences of this profession and to sacrifice their worldly interests and relations and bear the afflictions which inevitably follow the acceptance of this creed. But at Al-Madinah different kinds of munafiqin hypocrites began to appear. There were some who had entered the Islamic fold merely to harm it from within. There were others who were surrounded by Muslims and, therefore, had become "Muslims" to safeguard their worldly interests. They, therefore, continued to have relations with the enemies so that if the latter became successful, their interests should remain secure. There were still others who had no strong conviction of the truth of Islam but had embraced it along with their clans. Lastly, there were those who were intellectually convinced of the truth of Islam but did not have enough moral courage to give up their former traditions, superstitions and personal ambitions and live up to the Islamic moral standards and make sacrifice in its the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. Allah has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, Allah sent detailed instructions about GuidanceThis Surah is an invitation to the Divine Guidance and all the stories, incidents etc., revolve round this central theme. As this Surah has particularly been addressed to the Jews, many historical events have been cited from their own traditions to admonish and advise them that their own good lies in accepting the Guidance revealed to the Holy Prophet. They should, therefore, be the first to accept it because it was basically]y the same that was revealed to Prophet Moses Allah's peace be upon him.Topics and their InterconnectionThese introductory verses declare the Quran to be the Book of Guidance enunciate the articles of the Faith - belief in Allah, Prophethood and Life-after-death; divide mankind into three main groups with regard to its acceptance or rejection - Believers, disbelievers and hypocrites. 1 - 20Allah invites mankind to accept the Guidance voluntarily and to submit to Him, the Lord and the Creator of the Universe and to believe in the Quran, His Guidance, and in the Life-after-death. 21 - 29The story of the appointment of Adam as Allah's Vicegerent on Earth, of his life in the Garden, of his falling a prey to the temptations of Satan, of his repentance and its acceptance, has been related to show to mankind Adam's offspring, that the only right thing for them is to accept and follow the Guidance. This story also shows that the Guidance of Islam is the same that was given to Adam and that it is the original religion of mankind. 30 - 39In this portion invitation to the Guidance has particularly been extended to the children of Israel and their past and present attitude has been criticized to show that the cause of their degradation was their deviation from the Guidance. 40 - 120The Jews have been exhorted to follow Prophet Muhammad Allah's peace be upon him who had come with the same Guidance and who was a descendant and follower of Prophet Abraham whom they highly honoured as their ancestor, and professed to follow as a prophet. The story of the building of the Ka`abah by him has been mentioned because it was going to be made the qiblah of the Muslim Community. 121 - 141In this portion, the declaration of the change of qiblah from the Temple Jerusalem to the Ka`abah Makkah has been made as a symbol of the change of leadership from the children of Israel to the Muslim Community, which has also been fore-warned to guard against those transgressions against the Guidance that had led to the deposition of the Jews. 142 - 152In this portion practical measures have been prescribed to enable the Muslims to discharge the heavy responsibilities of the leadership that had been entrusted to them for the promulgation of Guidance. Salat, Fast, Zakat, Haj and Jihad have been prescribed for the moral training of the Ummat. The Believers have been exhorted to obey authority, to be just, to fulfill pledges, to observe treaties, to spend wealth etc., in the way of Allah. Laws, rules and regulations have been laid down for their organization, cohesion and conduct of day-to-day life and for the solution of social, economic, political and international problems; on the other hand, drinking, gambling, lending money on interest etc., have been prohibited to keep the Ummat safe from disintegration. In between these, the basic articles of the Faith have been reiterated at suitable places, for these alone can enable and support one to stick to the Guidance. 153 - 251These verses serve as an introduction to the prohibition of lending money on interest. The true conception of Allah, Revelation and Life-after-death has been emphasized to keep alive the sense of accountability. The stories of Prophet Abraham Allah's peace be upon him and of the one who woke up after a sleep of hundred years have been related to show that Allah is All-Powerful and is able to raise the dead and call them to account. The Believers, therefore, should keep this fact in view and refrain from taking interest on money. 252 - 260The theme of 153 - 251 has been resumed and the Believers have been exhorted to spend in the way of Allah in order to please Him alone. In contrast to this, they have been warned against the evils of lending money on interest. Instructions have also been given for the honest conduct of day-to-day business transactions. 261 - 283The basic articles of the Faith have been recapitulated here at the end of the Surah, just as they were enunciated at its beginning. Then the Surah ends with a prayer which the Muslim Community needed very much at that time when they were encountering untold hardships in the propagation of the Guidance. 284 - 286

am hasibtum an tadkhulul jannata