(Al-Hajj: 11) Fitnah dalam ayat ini artinya bencana atau musibah. Yakni bila ia terserang wabah penyakit Madinah, dan istrinya melahirkan anak perempuan, serta zakat datang terlambat kepadanya, maka setan datang kepadanya membisikkan kata-kata, "Demi Tuhan. Sejak kamu masuk agama Islam, tiada yang kamu peroleh selain keburukan." Sepertiyang dikatakan oleh Mujahid sehubungan dengan makna firman-Nya: yang sempurna kejadiannya dan yang tidak sempurna. (Al-Hajj: 5) Yaitu janin yang telah berbentuk dan janin yang masih belum terbentuk. Apabila telah berlalu masa empat puluh hari dalam keadaan berupa segumpal daging, maka Allah mengutus seorang malaikat kepadanya. AbstarctPilgrimage is an amazed worship according to the Moslem. It's caused Moslem haven't opportunity to do it. Not whole of them but who has the it's capacity. It's behand of the Quran chapter A< li 'Imra> n verse 97. TerjemahSurat Al Mu'minun Ayat 1-11. 1. [1] Sungguh beruntung [2] orang-orang yang beriman [3], 3. dan orang yang menjauhkan diri dari (perbuatan dan perkataan) yang tidak berguna [5], 6. Kecuali terhadap istri-istri mereka atau hamba sahaya yang mereka miliki [8]; maka sesungguhnya mereka tidak terceIa [9]. 7. So(O Messenger), endure what they say and proclaim the purity and praise of your Lord before the sun rises and before it sets. And in some hours of night proclaim His purity, as well as at the edges of the day, so that you may be pleased." TaHa (20:130). Surat ke-22 al-Hajj, artinya Haji, lengkap ayat 1-78. Surat ke-22 al-Hajj, artinya Haji, lengkap ayat 1-78. Berisikan penjabaran tentang sikap pengagungan dan berserah diri kepada Allah melalui teks ayat-ayat yang menggambarkan kondisi keagungan dan kekuasaan ilahi. Berikut text Arab, latin dan artinya: 20. Dengan air itu dihancur الحجّNama Surah : Al-Hajj Arti : Haji Tempat Turun : Madinah & Makkah Urutan Pewahyuan : 103 23: Al-Mu'minun (118 Ayat) المؤمنون Nama Surah : Al-Mu'minun Arti : Orang-orang mukmin Tempat Turun : Mekkah Urutan Pewahyuan : 74 78ayat Ayat Sajdah: Ayat 18 dan 77 Surat Al Hajj (Arab سورة الحج) iku surat kaping 22 Al-Quran mawa 78 ayat. Isiné bab kaum Yahudi, Kristen lan Sabi. Rujukan. Wikisource gadhah naskah sumber ingkang magepokan kaliyan Surah Al-Hajj: Mukaddimah Al Qur'an versi pertalan Departemen Agama Républik Indonésia MResky S 23/03/2020. Kandungan Surah Al-Hajj Ayat 34-35 ini, menerangkan Allah telah menetapkan syariat bagi tiap-tiap manusia termasuk di dalamnya syariat kurban. Seseorang yang berkurban berarti ia telah menumpahkan darah binatang untuk mendekatkan dirinya kepada Allah dan ingin mencari keridaan Allah. Wahai Tuhan! Dari Engkau untuk Engkau, dari Muhammad dan umatnya, dengan nama Allah dan Allah Mahabesar, kemudian beliau menyembelihnya." (Riwayat Abu Daud) Bacaan Al-Quran Online Surat Al-Hajj dengan terjemah dan tafsir Bahasa Indonesia versi desktop dan mobile, lebih mudah, ringan dan Lengkap di NU Online Hqnu. وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ Wa minan naasi mai ya’budul laaha alaa harfin fa in asaabahoo khairunit maanna bihee wa in asaabat hu fitnatunin qalaba alaa wajhihee khasirad dunyaa wal aakhirah; zaalika huwal khusraanul mubeen English Translation Here you can read various translations of verse 11 And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss. Yusuf AliThere are among men some who serve Allah, as it were, on the verge if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces they lose both this world and the Hereafter that is loss for all to see! Abul Ala MaududiAnd among people is he who worships Allah on the borderline; if any good befalls him, he is satisfied; but if a trial afflicts him, he utterly turns away. He will incur the loss of this world and the Hereafter. That indeed is a clear loss. Muhsin KhanAnd among mankind is he who worships Allah as it were, upon the very edge in doubt; if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face reverts back to disbelief after embracing Islam. He loses both this world and the Hereafter. That is the evident loss. PickthallAnd among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss. Dr. GhaliAnd among mankind is he who worships Allah upon the very edge; Literally as a child so in case a charitable gain alights upon dies him he is composed therewith, and in case a temptation afflicts him he turns over his face; he loses the present life and the Hereafter; that evidently is the greatest loss. Abdel HaleemThere are also some who serve God with unsteady faith if something good comes their way, they are satisfied, but if they are tested, they revert to their old ways, losing both this world and the next- that is the clearest loss. Muhammad Junagarhiبعض لوگ ایسے بھی ہیں کہ ایک کنارے پر کھڑے ہو کر اللہ کی عبادت کرتے ہیں۔ اگر کوئی نفع مل گیا تو دلچسپی لینے لگتے ہیں اور اگر کوئی آفت آگئی تو اسی وقت منھ پھیر لیتے ہیں، انہوں نے دونوں جہان کانقصان اٹھا لیا۔ واقعی یہ کھلا نقصان ہے Quran 22 Verse 11 Explanation For those looking for commentary to help with the understanding of Surah Hajj ayat 11, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir. Ala-Maududi 2211 And among people is he who worships Allah on the borderline; if any good befalls him,[15] he is satisfied; but if a trial afflicts him, he utterly turns away.[16] He will incur the loss of this world and the Hereafter. That indeed is a clear loss.[17] 15. This type of man is a time server, who stands on the boundary line between Islam and kufr so that he may join the winning side whether it be Islam or kufr. 16. As this type of man has a weak character and wavers between kufr and Islam he becomes the slave of his self. He accepts Islam for the sake of self interest. He is faithful to it if all his wishes are fulfilled and he has a life of ease and comfort, he is well-pleased with his Allah and is firm in his faith. On the contrary, if his faith demands some sacrifice from him, or he is visited by some affliction, or encounters some hardship and loss in the way of Allah, or he does not have his way, he begins to waver about the Godhead of Allah and the Prophethood of the Messenger and becomes skeptical about everything of the faith. Then he is ready to bow down before any power from which he expects some benefit and security from loss. 17. This is a great moral proposition that has been stated concisely. The fact is that the wavering man remains a loser in this world as well as in the next world, and fares worse even than an unbeliever. The unbeliever applies himself exclusively to the benefits of this world and becomes more or less successful in his object because he is not handicapped by the fear of Allah, accountability of the Hereafter and restrictions of divine law. Likewise, a true believer follows the way of Allah with fortitude and perseverance and may as well become successful in this world, but even if he loses it altogether, he is assured of success in the next world. But the wavering Muslim becomes a loser both in this world and in the next world because he is handicapped by doubt and indecision and cannot make his choice between the two worlds. As he cannot decide whether there is Allah and the Hereafter, he cannot apply himself exclusively to the worldly affairs with that single-mindedness which the unbeliever enjoys. And when he thinks of Allah and the Hereafter, the allurements of this world and the fear of the disadvantages here and the abhorrence of observing the divine restrictions do not let him apply himself exclusively to the demands of the Hereafter. This conflict between God worship and world worship makes him a loser in this world as well as in the next. Ibn-Kathir 11. And among mankind is he who worships Allah as it were upon the edge if good befalls him, he is content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss. 12. He calls besides Allah unto that which can neither harm him nor profit him. That is a straying far away. 13. He calls unto him whose harm is nearer than his profit; certainly an evil Mawla and certainly an evil `Ashir! The meaning of worshipping Allah as it were upon the edge Mujahid, Qatadah and others said ﴿عَلَى حَرْفٍ﴾ upon the edge means, in doubt. Others said that it meant on the edge, such as on the edge or side of a mountain, this person enters Islam on the edge, and if he finds what he likes he will continue, otherwise he will leave. Al-Bukhari recorded that Ibn `Abbas said ﴿وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ﴾ And among mankind is he who worships Allah as it were upon the edge. “People would come to Al-Madinah ﴿to declare their Islam﴾ and if their wives gave birth to sons and their mares gave birth to foals, they would say, `This is a good religion,’ but if their wives and their mares did not give birth, they would say, `This is a bad religion.”’ Al-`Awfi reported that Ibn `Abbas said, “One of them would come to Al-Madinah, which was a land that was infected with a contagious disease. If he remained healthy there, and his mare foaled and his wife gave birth to a boy, he would be content, and would say, `I have not experienced anything but good since I started to follow this religion.” ﴿وَإِنْ أَصَابَتْهُ فِتْنَةٌ﴾ but if a Fitnah strikes him, Fitnah here means affliction, if the disease of Al-Madinah befalls him, and his wife gives birth to a babe girl and charity is delayed in coming to him, the Shaytan comes to him and says `By Allah, since you started to follow this religion of yours, you have experienced nothing but bad things,’ and this is the Fitnah.” This was also mentioned by Qatadah, Ad-Dahhak, Ibn Jurayj and others among the Salaf when explaining this Ayah. Mujahid said, concerning the Ayah ﴿انْقَلَبَ عَلَى وَجْهِهِ﴾ he turns back on his face. “This means, he becomes an apostate and a disbeliever.” ﴿خَسِرَ الدُّنْيَا وَالاٌّخِرَةَ﴾ He loses both this world and the Hereafter. means, he does not gain anything in this world. As for the Hereafter, he has disbelieved in Allah the Almighty, so he will be utterly doomed and humiliated. So Allah says ﴿ذلِكَ هُوَ الْخُسْرَنُ الْمُبِينُ﴾ That is the evident loss., the greatest loss and the losing deal. ﴿يَدْعُو مِن دُونِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنفَعُهُ﴾ He calls besides Allah unto that which can neither harm him nor profit him. means, the idols, rivals, and false gods which he calls upon for help, support and provision — they can neither benefit him nor harm him. ﴿ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ﴾ That is a straying far away. ﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ﴾ He calls unto him whose harm is nearer than his profit; means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm. ﴿لَبِئْسَ الْمَوْلَى وَلَبِئْسَ الْعَشِيرُ﴾ certainly an evil Mawla and certainly an evil `Ashir! Mujahid said, “This means the idols.” The meaning is “How evil a friend is this one upon whom he calls instead of Allah as a helper and supporter.” ﴿وَلَبِئْسَ الْعَشِيرُ﴾ and certainly an evil `Ashir! means the one with whom one mixes and spends one’s time. Quick navigation links يُصْهَرُ بِهٖ مَا فِيْ بُطُوْنِهِمْ وَالْجُلُوْدُ ۗ الحج ٢٠ yuṣ'haruيُصْهَرُdihancurluluhkanbihiبِهِۦdengannya air mendidihbuṭūnihimبُطُونِهِمْperut merekawal-julūduوَٱلْجُلُودُdan kulit-kulitYuşharu Bihi Mā Fī Buţūnihim Wa Al-Julūdu. al-Ḥajj 2220ArtinyaDengan air mendidih itu akan dihancurluluhkan apa yang ada dalam perut dan kulit mereka. QS. [22] Al-Hajj 201 Tafsir Ringkas KemenagDengan air mendidih yang disiramkan ke atas kepala orang-orang kafir itu akan dihancurluluhkan apa yang ada dalam perut dan kulit mereka; kemudian setiap kulit mereka hancur, maka Allah memperbaruinya agar mereka terus merasakan azab Allah. Dan juga azab untuk mereka adalah cambuk-cambuk dari besi untuk memukuli mereka hingga hancur Tafsir Lengkap Kemenag3 Tafsir Ibnu Katsir4 Tafsir Al-Jalalain5 Tafsir Quraish Shihab Al-Misbahالقرآن الكريم - الحج22 20Al-Hajj 2220 وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ Dan di antara manusia ada orang yang menyembah Allah dengan berada di tepi; maka jika ia memperoleh kebajikan, tetaplah ia dalam keadaan itu, dan jika ia ditimpa oleh suatu bencana, berbaliklah ia ke belakang. Rugilah ia di dunia dan di akhirat. Yang demikian itu adalah kerugian yang nyata. Ingin rezeki berlimpah dengan berkah? Ketahui rahasianya dengan Klik disini! Tafsir Jalalayn Tafsir Quraish Shihab Diskusi Dan di antara manusia ada orang yang menyembah Allah dengan berada di tepi ia ragu di dalam ibadahnya itu. Keadaannya diserupakan dengan seseorang yang berada di tepi bukit, yakni ia tidak dapat berdiri dengan tetap dan mantap maka jika ia memperoleh kebaikan maksudnya kesehatan dan kesejahteraan pada diri dan harta bendanya tetaplah ia dalam keadaan itu dan jika ia ditimpa oleh suatu bencana cobaan pada hartanya dan penyakit pada dirinya berbaliklah ia ke belakang ia kembali menjadi kafir. Rugilah ia di dunia disebabkan terlepasnya semua apa yang ia harapkan dari dunia dan di akhirat disebabkan kekafirannya itu. Yang demikian itu adalah kerugian yang nyata jelas ruginya. Ada kelompok ketiga, yaitu orang yang belum kuat imannya. Keyakinannya masih goncang dan dikuasai oleh maslahat-maslahat pribadi. Orang seperti ini, apabila mendapatkan kebaikan, akan merasa tenang dan bahagia. Sebaliknya, apabila dirinya, hartanya atau anaknya ditimpa kesulitan, akan kembali kepada kekafiran. Dengan begitu, orang ini di dunia akan merugi karena telah kehilangan nyamannya keyakinan kepada ketentuan Allah. Di akhirat pun ia akan merugi karena tidak mendapatkan pahala yang telah dijanjikan Allah kepada orang-orang Mukmin yang sabar dan kokoh imannya. Kerugian ganda itu adalah kerugian yang sebenarnya dan nyata. Anda harus untuk dapat menambahkan tafsir Admin Submit 2015-04-01 021331 Link sumber Yaitu mereka yang lemah iman, di mana iman tidak masuk dan menyatu ke dalam hatinya, bahkan masuk hanya karena takut atau hanya karena kebiasaan yang jika tersentuh cobaan langsung goyang. Maksudnya, tidak dengan penuh keyakinan. Orang yang berada di atas keraguan diumpamakan seperti berada di tepi gunung karena tidak kokohnya. Seperti kesehatan dan keselamatan pada diri dan hartanya atau hartanya banyak dan tidak mendapatkan bahaya. Karena harta itu, bukan karena imannya. Seperti sakit yang menimpa dirinya dan kebinasaan pada hartanya atau memperoleh hal yang tidak disukainya dan hilang sesuatu yang dicintainya. Maksudnya, kembali kafir lagi. Dengan tidak memperoleh apa yang diharapkannya dari dunia ini selain bagian yang telah ditetapkan untuknya. Diharamkan masuk surga dan tempatnya di neraka.