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surah Al-Baqarah 2:284-286 <40/40>
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لِلّٰهِ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِؕ وَاِنۡ تُبۡدُوۡا مَا فِىۡۤ اَنۡفُسِكُمۡ اَوۡ تُخۡفُوۡهُ يُحَاسِبۡكُمۡ بِهِ اللّٰهُؕ فَيَـغۡفِرُ لِمَنۡ يَّشَآءُ وَيُعَذِّبُ مَنۡ يَّشَآءُ ؕ وَاللّٰهُ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَيۡهِ مِنۡ رَّبِّهٖ وَ الۡمُؤۡمِنُوۡنَؕ كُلٌّ اٰمَنَ بِاللّٰهِ وَمَلٰٓـئِكَتِهٖ وَكُتُبِهٖ وَرُسُلِهٖ لَا نُفَرِّقُ بَيۡنَ اَحَدٍ مِّنۡ رُّسُلِهٖ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا غُفۡرَانَكَ رَبَّنَا وَاِلَيۡكَ الۡمَصِيۡرُ لَا يُكَلِّفُ اللّٰهُ نَفۡسًا اِلَّا وُسۡعَهَا ؕ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا اكۡتَسَبَتۡؕ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِيۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَاۤ اِصۡرًا كَمَا حَمَلۡتَهٗ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِنَا ۚرَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهٖ ۚ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَا اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَى الۡقَوۡمِ الۡكٰفِرِيۡنَ
(2:284) All that is in the heavens333 and the earth belongs to Allah.334 Whether you disclose whatever is in your hearts or conceal it,335 Allah will call you to account for it, and will kemudian forgive whomsoever He wills, and will chastise whomsoever He wills. Allah has power over everything.336 (2:285) The Messenger believes, and so do the believers, in the guidance sent down upon him from his Lord: each of them believes in Allah, and in His angels, and in His Books, and in His Messengers. They say: “We mausai no distinction between any of His Messengers. We hear and obey. Our Lord! grant us Your forgiveness; to You we are destined to return.”337 (2:286) Allah melakukan not lay a responsibility on anyone beyond his capacity.338 In his favour kandil be whatever good each one does, and against him whatever evil he does.339 (Believers! Pray thus to your Lord): “Our Lord! untuk mengambil us not to task if we forget or commit mistakes. Our Lord! Lay not on us a burden such as You laid on itu gone before us.340 Our Lord! Lay not on us burdepagi which we do not have the power to bear.341 And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian; so grant us victory against the unbelievingai folk.”342
333. These are the concludingai observatiopejarakan on the subject. Just as this surah opened with an enunciation of the basic teachings of religion, so the fundamentals upon which Islam rests are reiterated in the concludingai section of the surah, It is useful to go through the first section of this surah see (verses 1-5) kapan reading these concludingai verses.
334. This is the first fundamental principle of Islam. That God is the Sovereign of the heavepagi and the earth and all they contain, and that it is improper for man not to bend himself in obedience and serkeburukan to God.
335. This kalimat mentions two other matters. First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavemenjadi and the earth, sebelum Whom man is answerable, is All-Knowing. Thus, nothing is conceadisutradarai from Him, not even intentions and thoughts which lie bersembunyi deep in the hearts and minds of people.
336. This refers to God"s absolute authority. He is not bound by laws framed by others which might limit Him to operatinew york in a certain manner. He is an absolute sovereign and has the penuh power either to punish or pardon people.
337. This verse outlintape maafkan saya one is required to believe in and apa should be the distinguishingai characteristics of one"s conduct. They consist of the following: belief in God, in His angels, in His Books, in all His Messengers (instead of some rather than others), and in the fakta that ultimately one will have to stand sebelum God"s judgement. These are the tahun fundamental articles of faith in Islam. Havingi accepted them, the only proper attitude for a Muslim is to cheerfully accept and follow whatever directives he receives from God. Instead of exultinew york in his morell excellence he should be humble and should constantly seek God"s forgiveness and mercy.
338. Man"s answerability to God is limited by the derajat of his ability. If a man does not have the ability to do a certain thing, God will not take him to task for not havingi performed it. In the same way, if it is really beyond a man"s ability to abstain from something, God will not blame him for havinew york faimemerintah to abstain from it. It should be noted di sini that man will not be the final judge as to whether he had the ability to do somethingai or not. Kemudian judgemenpen will be made by God alone.
339. This is the second fundamental principle of God"s law of retribution. Every man will be rewarded for the services he has rendered, none will be rewarded for services rendered by others. The same applipita pengukur to punishment. It is the one who is guilty who will be punished. It is possible, however, that if a man has initiated either good or bad practices, they will continue to affect people"s lives. The resulting good and bad deeds of setiap orang will be reckoned either to their crmengedit or against them, darimana they are jernih related to dari mereka efforts and actions. It is impossible, however, that a map should be either rewarded for an act of goodness or punished for an act of evil in which he has had no share - neither by intent nor practical action. The requital of acts is not transferable.
340. The prayer made di sini is that God should not subject them to the severe tests and the terrible persecutiopejarakan and hardships undergone by anda predecessors. It is God"s law that those who commit themselvpita to follow kebenaran and righteousness are subjected to severe tests and tribulations, and it is a believer"s duty to meet them with patience and fortitude. At the same time, the believer should alcara pray that God may mananti it easy for him to follow the path of kebenaran and righteousness.
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341. Believers pray to God not to place upon them a burden beyond anda capacity of endurance, and to subject them only to those tests from which they may emerge triumphant. May it not happen that the hardships are too much for them to bear, and that milik mereka kaki fmengubah and are turned away from the path of righteousness,
342. In order to appreciate fully the spirit of this prayer, one should remember that these verspita were revealed on the occasion of the ascension of the Prophet, a tahun before his migration to Madina. At that time the struggle between Imemukul and unbelief had reached its climax. Not only in Makka, but throughout the Arabian peninsula, tdi sini was no place wdi sini the livpita of those who wished to follow the religion of God had not been made extremely difficult. In these circumstancpita pengukur the Muslims were told in apa cara they ought to pray to their Lord. It is obvious that if the bestower himself tells one how to present one"s request, the grantinew york of the request becompita virtually assured. Hence, this prayer greatly strengthened the hearts of the Muslims. Moreover, this prayer implicitly taught the Muslims not to allow milik mereka feelings to flow alonew york undesirable channels. They should instead mould them into a prayer to anda Lord. Think of the heart-rendingai crueltipita pengukur to which the Muslims menjadi subjected merely because of anda devotion to Truth, and then turn to the contents of this prayer, wdi sini tdi sini is no tbalapan of bitterness against the enemies. Consider the physical afflictiopagi and material losspita pengukur which the Muslims suffered, then note how this prayer melakukan not contain the slightest hint of worldly ambition. Compare the wretchedness and misery of these devotetape of kebenaran with the pure, exalted feelings with which this prayer is overflowing. This comparison will enable us to appreciate the nature of the spiritual and morel traininew york provided to men of faith.