Iam delivered of a female child!”- and Allah knew best what she brought forth- “And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected.” Am hasibtum an tadkhulul Jannnata wa lammaa ya’lamil laahul lazeena jaahadoo minkum wa ya’lamas AlifLaam Meem, Al-Baqarah, Am hasibtum 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 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 cash. Tafsir Ibni Katsir Surat Al-Baqarah Surat Madaniyyah; Inskripsi Ke-2 286 ayat “Apakah kamu mengira bahwa sira akan masuk surga, padahal belum menclok kepadamu cobaan begitu juga halnya anak adam-insan terdahulu sebelum kamu? Mereka ditimpa maka itu malapetaka dan kesengsaraan, serta digoncangkan dengan bermacam-keberagaman cobaan sehingga berkatalah Rasul dan orang-orang yang percaya bersamanya Bilakah datangnya pertolongan Allah.’ Ingatlah, sememangnya pertolongan Allah itu amat akrab. QS. Al-Baqarah 214 Halikuljabbar swt. berkata am hasibtum an tadkhulul jannata “Apakah dia mengasa bahwa kamu akan ikut surga.” Sebelum anda diuji dan dicoba, sebagaimana yang Allah Ta’ala timpakan kepada sosok-manusia nan sebelum kamu. Oleh karena itu, Dia pula berfirman wa lammaa ya’tikum matsalul ladziina khalau min qablikum massatHumul ba’saa-u wadl-dlarraa-u “Padahal belum datang kepadamu [cobaan] sama dengan halnya orang-anak adam terdepan sebelum kamu? Mereka ditimpa oleh malapetaka dan siksaan.” Yaitu berupa majemuk tipe problem, petaka, dan cobaan.” Ibnu Mas’ud, Anak laki-laki Abbas, Abu al-Aliyah, Mujahid, Sa’id bin Jabir, Murrah al-Hamdani, Hasan al-Bashri, Qatadah, adh-Dhahhak, Rabi’ bin Anas, as-Suddi, dan Mugatil bin Hayyan mengatakan, al-ba’saa berfaedah kemiskinan, adh-dharra’ berarti ki aib, wa zulzilu berjasa dibuat terguncang jiwa mereka dengan goncangan nan keras berpunca lawan, dan mereka diuji dengan beragam cobaan yang sangat berat. Seperti dijelaskan privat hadits shahih, berpangkal Khabab bin al-Arat, ia menceritakan, kami tanyakan “Ya Rasulullah, cak kenapa engkau tidak memohon pertolongan untuk kami, dan cak kenapa kamu enggak mendo’akan kami?” Maka ia kembali berujar, “Sesungguhnya manusia-bani adam sebelum kalian, ada di antara mereka yang digergaji puas tengah-tengah kepalanya hingga terbelah sebatas kedua kakinya, hanya situasi itu tidak memalingkan dirinya dari agama nan dipeluknya. Ada pun yang tubuhnya disisir dengan susur besi hingga terpisah antara daging dan tulangnya, hanya hal itu tidak menjadikannya berpaling semenjak agamanya.” Selanjutnya beliau berkata, “Demi Tuhan, Allah benar-etis akan memenuhi perkara agama ini sehingga koteng yang berkendaraan dari Shana menuju ke Hadhramaut tidak merasa meleleh kecuali kepada Allah, dan hanya mengkhawatirkan serigala atas kambingnya. Belaka kalian adalah kaum yang bergopoh-gopoh.” Allah berfirman nan artinya “Alif laaf miim. Apakah manusia itu mengira bahwa mereka dibiarkan saja mengatakan Kami telah percaya, semenjana mereka bukan diuji pula? Dan sesungguhnya Kami telah menguji insan-orang sebelum mereka, maka sesungguhnya Allah mencerna insan-orang yang benar dan sesungguhnya Anda mengetahui orang-orang yang kebohongan”. QS. Al-Ankabuut 1-3 Sebagian besar berpunca cobaan tersebut telah menimpa para Sahabat puas situasi perang Ahzab, sebagaimana firman Allah nan artinya “Yakni ketika mereka datang kepadamu dari atas dan dari bawahmu, dan ketika tidak konsisten lagi rukyah mu dan hatimu naik menyesak sampai ke tenggorokan dan anda menduga terhadap Allah dengan bermacam ragam prasangka. Di situlah diuji orang-hamba allah mukmin dan digoncangkan hatinya dengan goncangan yang sangat. Dan ingatlah ketika orang-orang munafik dan orang-orang nan berpenyakit dalam hatinya berbicara Halikuljabbar dan Rasul-Nya lain prospektif kepada kami melainkan tipu daya.’” QS. Al-Ahzaab 10-12 Ketika Heraclius bertanya kepada Bubuk Sufyan “Apakah kalian memeranginya?” “Ya”, Jawab Abu Sufyan. “Bagaimana pertarungan yang terjadi di antara kalian?” soal Heraclius. Abu Sufyan menjawab “Berselang -selang, sewaktu-waktu kami yang ulung, dan terkadang dia nan memenangkannya.” Makin lanjut Heraclius mengatakan “Demikian juga para Rasul diuji, sementara itu keberhasilan bungsu merupakan untuk mereka.” Dan firman Allah Ta’ala matsalul ladziina khalau min qablikum “Seperti halnya orang-orang terdahulu sebelum kamu.” Yakni, sudah menjadi ketetapan bagi mereka. Sebagaimana firman Almalik yang artinya “Maka Kami mutakadim lenyapkan orang-orang yang lebih besar kekuatannya tinimbang mereka itu kaum Musyrikin Makkah dan mutakadim terdahulu tersebut n domestik al-Qur an perumpamaan umat-umat masa lalu.” QS. Az-Zukhruf 8 Firman-Nya lebih lanjut wa zulziluu hattaa yaquular rasuulu wal ladziina aamanuu ma’aHu mataa nashrullaaHi “Dan mereka digoncangkan [dengan bermacam rupa macam cobaan] sehingga berkatalah rasul dan orang-insan yang beriman bersamanya, Bilakah datangnya uluran tangan Allah?’” Artinya, mereka memohon hendaknya diberikan keberuntungan atas antiwirawan-kebalikan mereka dan berdo’a hendaknya didekatkan dengan kemenangan serta dikeluarkan dari kesulitan dan kesusahan. Maka Allah swt. pun berfirman alaa inna nashrallaaHi qariib “Ingatlah sesungguhnya sambung tangan Halikuljabbar itu sangat dekat.” Sebagaimana Kamu berfirman fa inna ma’al usri yusran inna ma’al usri yusran “Karena sememangnya sesudah kesulitan itu cak semau kemudahan. Sesungguhnya sehabis kesulitan itu ada kemudahan.” QS. Alam Nasyrah 5-6 Dan seperti mana difirmankan bahwa kesulitan itu diturunkan bersama bantuan. Oleh karena itu Dia berucap alaa inna nashrallaaHi qariib “Ingatlah senyatanya uluran tangan Sang pencipta itu dulu dekat.” & Tag214, al-baqarah, Al-qur’an, albaqarah, ayat, ibnu katsir, surah, surat, ta fsir ibnu katsir, kata keterangan, tafsir alquran Key Verses on Attitude Towards Life 2 214 [al-Baqarah, Medina 87] Asad [But] do you think that you could enter paradise without having suffered like those [believers] who passed away before you [note 199]? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, “When will God’s succor come? Oh, verily, God’s succor is [always] near ! Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'tikum masalul lazina khalau min qablikum massathumul ba'sa_'u wad darra_'u wa zulzilu_ hatta_ yaqu_lar rasu_lu wal lazina a_manu_ ma'ahu_ mata_ nasrull_hi, ala_ inna nasralla_hi qaribun. [ Asad’s note 199 – …….This passage connect with the words, “God guides onto a straight way him that will [to be guided], which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss it must be complemented by readiness to sacrifice and spiritual purification through suffering.] [ Ruby’s note – It is implied here that life sometime is tested to the point when even the most righteous people may become desperate and disillusioned. Generally the prophets and righteous people are patient and submissive. At times the trials of life can be so severe that even they lose their composure. This verse is to communicate to the believers to expect that kind of serious and severe tests in life. More righteous one is more severe the trials may be. Because through these trials and sufferings one reaches to the higher stations of life and existence. Through these hardships one learns to trust God and submit to His Will and not give away to wrong doings to make it easier. This is the essence of “submission”. If one perseveres and remains steadfast, Inshallah, one will be given enormous reward both in here and Hereafter. That is the triumph Supreme! ] 6 161 [al- Anam, Mecca 55 ] Say "Verily my Lord hath guided me to a way that is straight a religion of right the path trod by Abraham the true in faith and he certainly joined not gods with Allah." [ Qul innani hada_ni rabbi ila_ sira_tim mustaqimin, dinan qiyamam millata ibra_hima hanifa_n, wa ma_ ka_na minal musyrikina. ] 2 162 Say "Truly my prayer and my service of sacrifice my life and my death are all for Allah the Cherisher of the Worlds [Qul inna sala_ti wa nusuki wa mahya_ya wa mama_ti lilla_hi rabbil 'a_lamina. ] 2 201 …………. “O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire” Wa minhum may yaqu_lu rabbana_ a_tina_ fid dunya_ hasanataw wa fil a_khirati hasanataw wa qina_ 'aza_ban na_ri. 2 212 Unto those who are bent on denying the truth the life of this world [alone] seems goodly [note 195]; hence, they scoff at those who have attained to faith but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning [196]. [ Ruby’s note – Attempting to or desiring to make this life beautiful is not implied here or is not discouraged. To the contrary, the prayer in the Quran to ask God to give the best in this life and in the Hereafter is endorsing the idea that one should desire and ask God to make this life beautiful also. However, here this verse is making distinction between that desire and the desire of the disbelievers who focus on this life only at the exclusion of the eternal life. In their desire they want the rewards and glory of this world and they neither believe nor care for the Hereafter. In a believer’s desire to make this life fulfilled consists of a desire of spiritual progress through pure and wholesome achievements that would also benefit the Hereafter. Whereas the desire of a disbeliever consists of the transitory gain and rewards of this life alone. ] [ Asad’s note 196 – He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners. ] [ Ali’s note 234 God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed. ] 5 87 [ al-Maidah Median 112 ] Asad O you who have attained to faith! Do Not derive yourselves of the good things of life which God has made lawful to you [note 100], but do not transgress the bounds of what is right verily, God does not love those who transgress the bounds of what is right. Yusuf Ali O ye who believe! make not unlawful the good things which Allah hath made lawful for you but commit no excess for Allah loveth not those given to excess. Pickthall O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not. Lo! Allah loveth not transgressors. Transliteration Ya_ ayyuhal lazina a_manu_ la_ tuharrimu_ tayyiba_ti ma_ ahallalla_hu lakum wa la_ ta'tadu_, innalla_ha la_ yuhibbul mu'tadina. [[ Ali’s note - 791 In pleasures that are good and lawful the crime is excess. There is no merit merely in abstention or asceticism, though the humility or unselfishness that may go with asceticism may have its value. In v. 82, Christian monks are praised for particular virtues, though here and elsewhere monasticism is disapproved of. Use Allah's gifts of all kinds with gratitude, but excess is not approved of by Allah. ]] [[ Asad’s note 100 – Most of the commentators ……….explain the expression la tuharrimu lit., “do not forbid” or “do not declare as forbidden” in the sense given by me above, and take it to refer to the self-mortification practiced, in particular, by Christians priests and monks……………]] [[ Ruby’s note – I disagree with the above explanation. There are good references about the piety about the Christian monks as well [see 582]. However, this could be true about the doctrine of celibacy and other austerity the monks practice that is in excess. Islam commands to celebrate life within the boundary set by moral law of God. Conjugal life and other enjoyments are all part of that celebration of life that is God gifted to humankind. No one should short change life on the beautiful things God has provided a human to enjoy. This is the trust of the meaning I understood and it is general. There is no specific implication towards the Christian monks here because the context is confirming that as well.]] 5 88 Asad Thus, partake of the lawful, good things which God grants you as sustenance, and be conscious of God, in whom you believe. Yusuf Ali Eat of the things which Allah hath provided for you lawful and good but fear Allah in Whom ye believe. Pickthall Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers. Transliteration Wa kulu_ mimma_ razaqakumulla_hu hala_lan tayyiba_w, wattaqulla_hal lazi antum bihi mu'minu_na. 3873 God breathed His “Spirit” in every human being making life sacrosanct – 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 –

am hasibtum an tadkhulul jannata