Sahabat Selamanya!

Bismillahirrahmanirrahim.

Well. Seminggu lagi result keluar.

Mudah-mudahan elok lah kan.. amiin InsyaAllah.

Semalam 19 January aku jumpa iqah. My dearest friend dari tadika, lepas tu 

kitorang jumpa kat kelas sekolah agama. Then form one masuk Smka Kerian.

Lama kan kitorg kawan. Childhood friend la orang kata. huhu~ 18 tahun dah taw.

Iqah ni ada kembar, Mira namanya. Aku sayang dua-dua sama level. Haha.

Diorang dua-dua comel, cantik, pandai and baik orangnye.

That's why la setiap kali cuti sem aku mesti nak cari masa jumpa jugak diorang.

Sebabnya takut kalau lama-lama x jumpa nanti jadi awkward lepas tu makin menjauh dan hilang.

Na'uzubillah.

I told my mom yang anak mama seorang ni memang la x pandai sangat berkawan, tapi kawan yang ada, kita jaga dan sahabat sampai syurga.

Hidup aku dari dulu x pernah nak ber-geng. Istilah geng tu cukup aku tak suka.

Kita kawan semua orang, bantu semua orang. Itu yang terbaik.

Tapi sahabat baik tu Alhamdulillah Allah berikan. Menjadi insan berkongsi cerita, saling memahami 

dan saling bertukar pendapat.

Walau kita tak selalu ada bersama-sama. Doa tetap menyatukan.

rindu semua kawan2 sekolah.

Yg still contact, Iqah wawi, Hani Nahrawi, Salwa, Adilah dan semua yg lain satu batch walaupun jarang2

bertegur sapa ^_^ kita tetap kawan kan :)

Bila dah masuk Uia, Allah berikan lagi ramai sahabat yang baik.

Yang paling rapat sekali, Aishah Azlan.

Kitorang pun tak selalu ada masa untuk jumpa, keluar sekali ke tengok wayang ke.

Tapi mostly kerja assignment semua aku buat dengan aishah.

kalau ada dengan aishah mesti aku rasa semangat nak belajar lagi, nak buat assignment.

Kira kitorang mcm workmates lah. haha.

Bila kat u seriously aku jarang kluar sbb masa yang ada memang untuk study, daurah banyak, 

aku pun jadi naqibah study circle and usrah mahallah. Tak masuk lagi dengan usrah ikram.

Memang lebihan masa tersisa hanya untuk pelajaran dan certain community services.

Macam mana pun, sweet memories adalah waktu kita discussion sama2.  Geledah library cari buku siapkan assignment yang berlambak sgt. Waktu presentation masing2 saling bagi semangat.

Ye lah kan, kitorang x boleh lari dari presentationsssss yang sangat banyak. 

Dalam masa sibuk busy sgt tu boleh lagi buat girls talk. Like i said i think i have no luck with man.

Hahahh xD

Lepas tu pusing2 area gombak dengan classmate kita dulu, Emily. Cari tomyam awe, kfc, secret recipe dan segala apa yang boleh kurangkan stress nih. 

Jogging memalam buta dengan roomate uia nilai dulu. Perghh.. time final exam jadi jugak plan late-night jog kita kan. 

So, we still have another one year nak create macam2 lagi sweet memories untuk disimpan dalam hati dan kotak memori. 

nanti kalau aku dah x ada, korang sedekahkan Al-Fatihah dan doakan ketenangan aku kat sana eh.

Kita kawan sampai syurga.

Iqah posted about us ^_^

With Mira <3

Some of Usuluddin and Comparative Religion students =)
Dari kiri, Aishah Azlan, Me, Awanis, Thaufiq, Scha, Diba, and Kawan paling relax sekali; Itah <3

MIRACLES OF HEART

(Chapter 21: Ihya’ Ulumuddin)

“The Messenger (PBUH) said: there is in the body a bit of flesh, if it was good, the body will be good. It is the heart.”

This hadith gives a clear understanding that the essence of human is the heart and it is the king which should be obeyed in all the body. Imam al-Ghazali had explained his view about the heart in this chapter which has become one of the very important chapters[1] in Ihya’ Ulumuddin.

1.0 Qalb, Ruh, Nafs and ‘Aqal

1.1 Qalb (Heart)

The heart or Qalb has two meanings: the first meaning is the pineal flesh which is the left side of the chest and there is inside it a cavity, in which there is a black blood and it is the source of the soul. The animals and dead people also have the same figure of heart.

The second meaning is a spiritual one (lathifa) which attaches to this flesh. This spiritual thing is the way to know Allah and understand what is not achieved by the imagination and illusion. Therefore, this is the reality of the human and they are the addressee of the meaning in verse 37 of Surah Al-Qaf;

“Indeed in that is a reminder for whoever has a heart”

However, if the meaning of al-qalbu here is the pineal figure, surely it can be found in everybody. When human know this, we should realize that the connection between the heart and the piece of flesh is obscure thing which is not be realized by saying but it depends on eye seeing (the witness). All we can say is the spiritual heart is like a king and the piece of flesh is like the house. Besides, if the spiritual meaning related to the flesh like the accidents, this cannot be valid because Allah has mentioned in verse 24, Surah Al-Anfal that He makes like a barrier between the person and his heart.

1.2 Ruh (Spirit)

It also has two meanings. 

Ø  Natural Spirit

The smoke that its essence is black blood inside the cavity of this pineal flesh, and it prevails by veins which are in all the parts of the body. For example, the lamp in the house which lightens all the corners of the house and this is the meaning which the doctors want when they utter the word spirit.

Ø  Spiritual as the spiritual one for the heart  

The spirit and the heart revolve around the same spiritual meaning. This spirit that Allah has mentioned in verse 85, Surah Al-Isra’:

 “And they ask you, Oh Muhammad, about spirit. Say, the spirit is of the affair of my lord”.

1.3 An-Nafs (Soul)

This word has two meanings.

Ø  Power of anger, lust and the dispraised traits

It is the wanted meaning in the Messenger’s saying: The fiercest enemy for you is your soul which is between your sides. It is the soul which we are ordered to strive and to overcome.[2]

Ø  Spiritual soul

The second meaning is the spiritual one, which is one of the two meanings for the spirit, heart and self, in addition to the heart. The spirit is called also by this good meaning which represents his reality as a man and differ from the animals which not being called as soul.

Besides, it would be called as the reassured soul if the soul was clear and adhered to mentioning Allah, and the effects of lusts and dispraised traits were removed from it. This is what Allah meant in verse 27, Surah Al-Fajr: “To the righteous it will be said, O reassured soul”

There are two ranks of souls before it reach his rank as reassured soul.

~Reproaching soul- Allah swore by it when He said in verse 2, Surah Al-Qiyamah:

“And I swear by the reproaching soul”

It blames its owner for committing sins and it does not tend to do bad deeds and accepting them.

~Enjoiner of evil

Before it reaches the rank of reproaching soul, there is another rank which is enjoining for evil. As Allah said in verse 53, Surah Yusuf; “The soul is a persistent enjoiner of evil”. This soul sometimes orders of the goodness and does not blame for the evil, which is the lowest of the soul.

Therefore, it is clear that the reassured soul is the highest and the reproaching soul is between that two. Reassured soul does not accept the evil things and it does not assure to it but it assures to the goodness, by mentioning Allah.

1.4 Aqal (Mind)

Mind has several of meanings. Two from it are as following:

~Knowing the reality of things that took place in the heart.

~Part of human that have ability to absorb knowledge. It is same with the heart with the meaning of lathifah as mentioned above. We know that everyone have wadah that can hold knowledge. Knowledge is something that lived and fixed in the wadah. Knowledge is not identical with the wadah that holds it. Therefore, the word Aqal is used to portray something that stick to the scholar or knowledgeable people. Maybe that is what being meant by the Messenger (PBUH), “The mind is the first thing that Allah has created, then He said to it come and it came”[3].  This is because knowledge is something that is ‘aradh,[4] it cannot be imagined as the first creation. It must being created before it of together with it. Besides, it is impossible for wadah to accept conversation. Next in the narration, Allah said come and it came.

2.0 The Soldiers of Heart

Ø  The heart have two soldiers, which one of it can be seen by eyes such as the hand, legs, eyes, and other organs. The other one is which is seen by insight, as being mentioned in a hadith: There is in the body of a piece of flesh, and if it’s good, all the other organs of the body will be good. It is the heart. Therefore, the heart is just like a king that ought to be followed by other organs towards the commandments and avoiding the forbidden matters.

Ø  If the heart failed to commands towards goodness, the lusts will prevail, and the king will be ordered and the matter will be reflected, thus the king realizing that he will be subjugated in the hand of dog or enemy when he followed the amarah.

Ø  Besides, if the man obeyed the caller for evil or lust, he would see himself prostrating before a dog while actually he had obeyed the pig which is representing greed. In this case, he is actually had obeyed the Evil because these dispraised qualities are the soldiers of Evil on the heart and the heart cannot overcome them so it become weak, causing the annihilation the quality of this good meaning.[5]

Ø  Allah has mentioned in verse108 in Surah An-Nahl the word of sealing: “ Those are the ones over whose hearts and hearing and vision are sealed by Allah”

2.1 The imagery of heart with mirror

The heart is just like a mirror. When it is still clear and protected from rust and scum, definitely it is possible to see things in it[6]. However, if it rusted and not being cleaned so it would be prevail upon it, where cleaning would be impossible and this is what being meant by the word ‘sealing’ in Al-Quran. Furthermore, the Messenger once said relating this condition of heart.

“The hearts rust like the iron. He was asked, ‘how can we clear the heart?’ He said, ‘By remembering death and reciting the Holy Quran’. Therefore, when the heart ends and the Evil becomes the predominant, the praised traits will turn into dispraised ones.

2.2 The four kinds of heart

According to Prophet Muhammad (PBUH), there are four kinds of heart;

            ~ A clear heart, in which there is a lamp which lightens and this is the heart of the believer

      ~A black relapsing heart, this is heart of disbeliever

      ~A covered heart, this is the heart of the hypocrite

      ~A plated heart, in which there is a belief and hypocrisy.

-A belief in it is like the legume which is nourished with pure water and the hypocrisy in it is like the sore which is extended by the pus. Therefore, any of these was prevailed will be the ruling for it.

Allah has mentioned in verse 201, Surah Al-A’raaf; “Indeed, those who fear Allah- when an impulse touches them from Evil, they remember Him and at once they have insight”. It can be understood that the sight of heart and its clearness occur by the remembrance and the pious are only those who remember Allah. The taqwa is the door for zikr, and zikr is the door of disclosure or kashaf, and kashaf is the door for great winning.

  3.0 The imagery of heart in relation to the science

The example of kasyaf heart is just like a mirror and the science and the facts are like the shapes which are seen in the mirror. The mirror is a thing and the facts are other things, and the appearance in the mirror is a third thing. These are three things: the science is like the appearance in the mirror and the heart is like the mirror and the facts are third things.

However, not every single figure can be appeared in the mirror for five reasons:

1)      The corruption of the mirror, before taking the shape of the mirror.

2)      When the shape is rusted.

3)      If the thing was isolated from the mirror by being behind it

4)      If there is a screen between the mirror by being behind it.

5)      Not knowing the direction of the figure, and thus the heart is ready to appear in it the truth which is in all matters.[7]

Human’s heart is like a mirror which is prepared to receive the reflection from the reality of the truth that covers every single thing. If there is knowledge about something that cannot be accepted by the mirror possibly because of these five things:

           --The decrement in the figure of the heart, such as a little boy and mad people.

     -The turbidity of the sins and scum which are accumulated on the heart because of the increasing of the lusts. The Messenger (PBUH) referred to this meaning when He said: “Who committed a sin, his mind had left him and it would not be return to him”[8].

Humans’ hearts getting turbid by the sins they made, and the trace can’t be removed because what they can do is followed the sins with good deeds to refine the heart whereas if they that good deeds without doing sins, undoubtedly the heart will shine brilliantly[9].

- He should be isolated from the wanted fact and his face should be directed to the deeds of obedience. He should say as the Messenger said: “Indeed, I have turned my face toward He who created the heavens and the earth, inclining towards truth”[10] The person might be very diligent in worship, but he hasn’t had a clear truth although his heart is clean.

-The screen when there is in the secret of his heart a lust or corrupted belief which preceded during the childhood and its effects remained.

        - Ignoring the direction from which he should ask the thing. He ought to have complete belief but it does not occur to him, the belief in the unknown. If the belief was none found, it will be impossible to know things which are not found.

A companion ask the Messenger, who is the best among human? The Messenger (PBUH) answered, “Every Mu’min that has a kind heart”. Then other companions asked what is meant by the kind heart. Prophet Muhammad answered, “The Mu’min that is pious and have a pure heart, no deception, no ruthlessness, no treasonous and not envious.”[11] Companion said, maybe this is why Umar –May Allah pleased with him said: “My heart saw my lord”.

This is because Umar has a chaste heart and his hijab is lifted and tajalli happened in his heart. Allah said in verse 9, Surah asy-Syams: “He has succeeded who purifies it”.

 3.1 The three ranks of accepting the truth

Ø  The faith of Al-‘Awwam

Accepting by hearing at the first of the instinct and it is subjected to the mistake. This is an imitation which is done by common people.

-For example, in the age of six to seven years old (tamyiz), they hear from the parents about Allah’s existence, His iradah and qudrah, and His attributes. By hearing these, they accept it and hold onto it without having any bad thought to what they had received.

Ø  The faith of Ahlul Ilm Al-Kalam

They believe and mixed it with the evidence. Nevertheless, there is still a possibility of having confusion in this stage. For example, you go to Zaid’s house and heard his voice. So, this convincing you that Zaid is really in the house. Differ from the condition of the first stage that only hears from others. However, it might be other people have the same voice like Zaid and he is actually not in the house.

Ø  The faith of people Al-‘Arifin

This type of faith is called as ma’rifah that is the real knowledge or musyahadah, the witness by the heart that convincing, same with the ma’rifah of people in the stage of muqorrobin and siddiqin. For example, you enter a house and see by yourself that Zaid is there. Moreover, people of ‘Arifin have convincing evidence that is impossible to be accompanied by any error. Nevertheless, they themselves have different level of knowledge, different level of kasyaf that they have experienced.

REFERENCE

Al-Ghazali, 2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama.

Rizq Wahid Sediq Muhammad, 2009. The Outlined Copy of Ihia’a Ulum Al-Deen. First Edition. Egypt: Dar Al-Manarah

Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Fifth Edition. Malaysia: Darul Nu’man.

---

[1] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 7.

[2] Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Malaysia: Darul Nu’man, page 197.

[3] At-Tabrani in Al-Awsat. From Abu Umamah, narrated by Abu Nu’aim from AIsyah. However, valued as weak.

[4] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 30.

[5] Zaid Husein Al-Hamid, 2003. Ringkasan Ihya’ Ulumuddin. Malaysia: Darul Nu’man, page 199.

[6] Rizq Wahid Sediq Muhammad, 2009. The Outlined Copy of Ihia’a Ulum Al-Deen. Egypt: Dar Al-Manarah, page194.

[7] Al-Ghazali,2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page 60.

[8] Al ‘Iraqi said that he never found that hadith.

[9] Al-Ghazali, 2003.  Keajaiban-keajaiban hati. Indonesia: Mizan Media Utama, page61.

[10] Al-An’am 79

[11] HR Al Baihaqi from Abdullah ibn Umar with Sohih sanad

TAFSIR OF QURANIC VERSES AND ANALYSIS: 1 : لَا تُجَادِلُوا

لَا تُجَادِلُوا    : Do not argue/ debate 

قوله تعالى:" وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـٰهُنَا وَإِلَـٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ"

 (سورة العنكبوت :٤٦)

TAFSIR IBN KATHIR:

This verse is a reminder from Allah not to argue with the people of the Book, except with a good manner. Which means, whoever wants to engage in a conversation to find out about the religion of the people of the book, they have no choice but to use a better manner to have a dialogue with them, instead of just arguing in a negative manner.

Also in the Quran, in Surah An- Nahl, verse 125, Allah mentioned; “Invite to the way your Lord with wisdom and fair preaching”. The lesson from this verse is that we are encouraged to have a well-mannered dialogue or conversation with the non- Muslims, especially if they never meant any harm towards us. Therefore, we should treat them with respect, by avoiding any argument that can lead to any conflict. This is in the case where the non- Muslims are not seen as a threat to us. However, if they meant any harm, it is acceptable for the Muslims to wage a war against them in order to defend ourselves.

TAFSIR ATH-THABARI:

According to at-Thabari, there is clash of opinions between the scholars in defining the verse وَلَا تُجَادِلُوا أَهْلَ الْكِتَاب َ as this brings discussion into two matters. The first view said that what is mean by the verse is the resident of Makkah. So, it is permissible to have debate with the Ahl al-Kitab at Makkah using good ways which means praying for them and hearing upon the opinions and speeches given by them but still, all the things that they delivered should be properly analyse and Muslims must stay firm to their faith. It is later explains that the one whom Muslims should be dabate with is Ahl al-Kitab who are injustice as they are already given the reminder but refused to accept it. The second view said that no one should having debate and discussion with ahl al-Kitab except with the most beautiful manner. This verse is talking about how we should behave nicely to the non-Muslims in any situation and always shows to them our good manners so that we can respect each other.

TAFSIR FI ZILAL AL-QURAN

The verse portrays about the commandments for Muslims to argue in the best way with the People of the Scripture. In Tafsir Fi Zilal Al-Quran, Syed Qutb has explained the importance of having good manner towards them because the message given by God to all prophets was and will be forever the same. It was planned by God to let those who have gone astray coming back to the right path following the prophet’s messages and to re-educate them to the way of life which God has laid down.

Syed Qutb also has illustrated the division of mankind which is divided into two groups that are the believers who are God’s party and the rejecters, who are Satan’s party. This division transcends time and place. Every generation of believers is merely one ring in a long chain stretching over many centuries. Thus, the strongest tie that was being mentioned by Syed Qutb is actually the faith.

(ولا تجادلوا)

Thus, Muslims are instructed not to argue with the people of earlier revelations except in accordance with what is best: which means explaining the purpose behind the new message and outlining the links between it and all earlier divine messages.

In a nutshell, the verse actually stresses on the importance of accepting the final form of the divine message which is in full agreement with all previous messages, and also complementing them in accordance with God’s knowledge of what suits people and their needs. There is, however, one exception to be singled out which being portrayed in the verse “those of them who are intent on wrongdoing.”

I did this three terms analysis with my close friends, Aishah Azlan and Masitah Shaiful Anuar. They both referred to the tafasir of Ibn Kathir and Al-Tabari respectively while me myself used Fi Zilalil Quran from Syed Qutb.

TAFSIR OF QURANIC VERSES AND ANALYSIS: 2: لَا يَجْرِمَنَّكُمْ

 لَا يَجْرِمَنَّكُمْ :  Do not let hatred / no offense

قوله تعالى:" يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّـهِ شُهَدَاءَ بِالْقِسْطِ ۖوَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚاعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖوَاتَّقُوا اللَّـهَ ۚإِنَّ اللَّـهَ خَبِيرٌ بِمَا تَعْمَلُونَ"

(سورة المائدة:٨)

TAFSIR IBN KATHIR:

In this verse, Allah reminded his servant to always give fair judgement and be just. And not to let enmity or hatred towards a group of people to be the boundary that limits the fair treatment that those people deserve. Allah proceeded the verse by emphasizing the importance of being just, and mentioned that the act of justice towards others is nearer to Taqwa. Allah reminded his servants to have Taqwa, as Allah is Well Acquainted with what we do.

Therefore, the lesson from this verse is that, no matter who we are dealing with, either with Muslims or non- Muslims, we should be fair and give the same treatment to all. Just because a person does not have the same faith as we do, that does not mean that we should degrade him or insult him. Rather, we must have a good relationship with him regardless of our differences of opinion. Allah commands us to do so in order to show good manners as Muslims, and to establish a stronger bond between Muslims and non- Muslims.

TAFSIR ATH-THABARI:

Based on the opinion of Abu Ja’far, he interprets the verse " يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّـهِ شُهَدَاءَ بِالْقِسْطِ ۖوَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ (O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice) with the meaning that to set the righteousness and truth for the cause of Allah and to be a justice witness to everyone whether they are our friends or enemy. This part of the verse stresses the importance of practicing justice to everyone that we encounter with especially on the matter of being a witness for them. The words وَلَا يَجْرِمَنَّكُمْ which mean “do not make your hatred” shows how human should not get themselves influenced with their bad feeling in acting towards others. This verse is said to be revealed to the Prophet Muhammad peace be upon him during the time when the Jews (Jews of Khaibar) wanted to kill him.

TAFSIR FI ZILAL AL-QURAN

According to Syed Qutb, Muslims should be justice towards the people of other religion and deal with them without affected to love or hatred.

It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts.

Allah also reminds the believers too not allowing hatred towards those who was preventing them to enter Mecca influence their action to be injustice and aggression against those people. Verily, this is indeed a self-restrain and a high tolerance and by this they were elevated by the Divine system.

Syed Qutb also mentioned the two stages in dealing with the unbelievers, the first stage requiring them not to launch aggression. The second stage is to maintain the justice despite of hatred and hostility feelings they felt. The first stage illustrates the passive attitude that require them to self-restrain while the second stage guide them to have a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

(لا يجرمنكم)

Thus, the term La Yajrimannakum brings meaning “Never allow your hatred” which meant to the prohibition of being injustice influenced by hatred and hostile.

No human being can attain this standard unless he deals in such a matter directly with God. This is the result that comes about when people are steadfast in their devotion to God, addressing their feelings purely to Him, fearing none but Him, and realizing that He knows their innermost thoughts. No earthly consideration can lift human beings to such a high standard and keep them there. It is a standard achievable only through absolute dedication to God.

قوله تعالى:" وَيَقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيد "

(سورة هود:٨٩)

TAFSIR IBN KATHIR:

This verse mentioned the story of Prophet Shu’aib and his people. His people were non- believers and were against Prophet Shu’aib. Prophet Shu’aib warned his people that just because of their enmity and hatred towards Prophet Shu’aib, they should not let themselves to continue their ignorance and disbelief which leads them towards being misguided. Or else, their fate shall be repeated as what have overcame the people of Nuh, Hud Salih, and Lut.

A two-way relationship is important where both parties, Muslims and non- Muslims, should not hold a grudge against each other. Instead, both should tolerate and compromise with each other in certain situations in order to build up a good relationship. Since the Muslims were commanded by Allah to do good towards non- Muslims, that does not mean that the non- Muslims should ignore this command. The lesson from the above verse is that, non- Muslims too should have effort to establish a good bond with the Muslims, regardless of their differences of faith.

TAFSIR ATH-THABARI:

This verse talks about the advice given to the Prophet Syu’aib to his people. According to the Tafsir at-Thabari, Prophet Syu’aib was advising his people saying that do not let the hostility between them and the prophet due to the teaching that he brought making the people refuse to accept the truth and remain with the wrong practice of their late generations that will lead to the punishment from Allah. He wanted his people to take lessons from the past people and not commit the same mistakes. The term وَلَا يَجْرِمَنَّكُم is being defined with several meaning as some scholar refers it to the meaning of “do not let the clash” while some said it is “do not let the argument or anger”. Overall, this part of the verse saying about how people should let themselves be influence with their emotional feeling in dealing with the others. Every people must think of the consequences of every action that they did so that there is no regret in the end.

TAFSIR FI ZILAL AL-QURAN

This verse portrays the effort of Prophet Syuaib in reminding his people the truth. He reminded them about the doom befell on the people of Prophet Nuh, Hud, Soleh and Lut. This may open their hardened hearts in a way which rational, cool and well-argued reminders may not influence their hearts.

(لا يجرمنكم)

The term La yajrimannakum means ‘let not your disagreement’ which portrays Prophet Syuib words to his people. He tells them that they must not let their opposition to him harden their attitude of blind rejection. He says to them plainly that he fears that they may bring upon themselves a doom which is not unlike that which befell earlier communities. He reminds them especially of the people of Lot who lived close by and who had recently been destroyed.

NurShahida Zainal- Aishah Azlan- Nur Masitah Shaiful Anuar