Mufassir Nusantara on Quality of Life:

the Meaning of Hayytan Thayyibatan, Al-

Balad Ath-Thayyib, and Baldatun
Thayyibatun in Tafsir Marh Labd, Tafsir
Al-Azhar, Tafsir An-Nr, Tafsir of Ministry
of Religion and Tafsir Al-Mishbh
Yuli Andriansyah
TAFSIR NUSANTARA
AL-BALAD ATH-THAYYIB
AL-ARF *7+ VERSE 58
From the land that is clean and good, by the
will of its Cherisher, springs up produce,
(rich) after its kind: but from the land that is
bad, springs up nothing but that which is
niggardly: thus do we explain the signs by
various (symbols) to those who are grateful.

as a land that is not boggy that comes the
vegetation form it with the permission of the Lord,
by His will and easiness He afforded to the land.

Something similar can be likened to a believer who
carried out the orders of Allah with full obedience
that comes from the habit of his soul.

Otherwise, in the land that was not good or not
fertile, plants grew miserably or experienced
difficulties.

Such condition also happened to a hypocrite
carrying out God's command accompanied by
reluctance comes from the habit of his soul.
AL-BALADU ATH-
THAYYIBU
the fertile soil would certainly make the plants
grown quickly and easily and provide more results
with better taste

in the "rocky and barren" land, the plant would be
difficult to live

reflected the human condition, human being
remained reluctant to acknowledge the existence
of the resurrection at the end of the day, even
though there had been many signs of it

the human characteristics in the aspect of
understanding and sensing were basically the same
as the state of the land discussed in these two
verses
AL-BALADU ATH-
THAYYIBU
In the case where the soil was basically fertile, the
falling rain would bring it to live immediately.

While on the barren land, eventhough the rain
could bring it to live, the process of plant growth
occured with many difficulties.

Moreover, if the falling rain hard and the soil is not
fertile, disaster in the form flood world happen.

the importance of study and revealing the secrets
of the verses of God in nature as well as a
reminder that the impact of denying the favors of
God with thankful could cause the fertile land
became barren and dry.
AL-BALADU ATH-
THAYYIBU
two types of soil: the good and the bad one
interpreted as parable of human nature in
accepting God's instructions.

Good nature and character would make it easy for
a man to accept and utilize the instructions of God
to himself and to society.

In contrary, bad nature and character would make
a man difficult to accept, and even tended to deny,
the truth so that the truth did not provide benefits
for himself moreover for the people
AL-BALADU ATH-
THAYYIBU
the difference between the soils in various places
also describe different "tendencies and potential
of the human soul" one to another.

Good soil was "fertile and always maintained one"
so that by His permission, the plants grow
prosperously.

On the other way, bad soil was "unfruitful one"
which God did not give it potential to produce fruit
with good quality.

the existence of "special humans" treated specially
by God.
Acting up to religious compulsory and prophetic teaching
made them closed to God and finally were granted to act
with a small part of His attribute
AL-BALADU ATH-
THAYYIBU
HAYYTAN THAYYIBATAN
AN-NAHL [16] VERSE 97
Whoever works righteousness, man or
woman, and has Faith, verily, to him will We
give a new Life, a life that is good and pure
and We will bestow on such their reward
according to the best of their actions.

the one who live in the world with a good life
contrary to those whose lives were complicated

a person with a good life lived with qanah and
ridh to the division of fortune and fulfillment of a
great reward

open heart to receive the light of Gods highest
knowledge (marifah)

heart filled this light would make a person never
experience a grief or sadness over mundane issues

a fool heart was usually empty, so that it filled
with grief due to the problems of the world
HAYYTAN
THAYYIBATAN
to achieve the good life, someone should "do good
deeds", execute "obligatories" which became the
ordinance of God, believe in Him, believe in the
end of the day, and to justify the Prophets
teaching regarding reward (ganjaran) and doom
(azab)

Good life as a reward for virtuous deeds was seen
in the form of "a life full of happiness", filled with
a sense of qanaah, embodied with guidance and
guaranted by the best retribution in the Hereafter

HAYYTAN
THAYYIBATAN
the importance of faith accompanied by good
deeds
faith and good also showed that men and women
were equal in the sense that both have the ability
to grow the faith and good deeds proportionally
the faith and good deeds were the guarantee a
good life
a. "Peace of soul" to face any interference wherever it came
from (Ibn Kathir),
b. "Got a lawful and good fortune in life of this world" (Ibn
'Abbas and a group of commentators),
c. "A sense of calm and patience" with any trial or grace that
came from God, also not accompanied by anxiety (one
opinion of Al bin Ab Thlib),
d. "Happiness" or as-sadah (one opinion of Al bin Ab Thlib
and Ibnu Abbas),
e. lawful fortune, "delights and satisfaction" in carrying out the
worship of God in the life and "broad minded" (Adh-
Dhahk), and
f. "Ma'rifatullah" or "introduction to God in the soul" that
grew and developed within someones heart (Jafar Shdiq).

HAYYTAN
THAYYIBATAN
happy life in the world was circumstances that give
"joy and peace" for the human soul because of its
ability to absorb "the delights of faith and
pleasures of belief

the happy human soul would always yearn for
Gods promises and eager to accept oll of His
decision for him in the the form of fates

such a soul was also able to break away from
dependence on the world so that only had one
purpose: God and gaining His light

the soul was also "satisfied" over the entire
provision because it believed that God gave him
the best fortune
HAYYTAN
THAYYIBATAN
a good life
"... did not mean a luxury life spared from the
exam, but it was a life pervaded by a sense of relief,
willingness, and patience in accepting trials and
gratitude for the favors of Allah. Thus, (those who
live this life) did not feel concerned gripping fear, or
sadness that went beyond the limits, because he
was always aware that what Allah choose was the
best, and behind everything there was awaiting
rewards.

the importance of women's roles in life
women were also required to be active in a variety of
activities that provide good benefits for theirselves,
their family, society and humanity in general


HAYYTAN
THAYYIBATAN
BALDATUN THAYYIBATUN
SAB *34] VERSE 15
There was, for Saba, aforetime, a sign in their
home-land - two gardens to the right and to
the left. "Eat of the sustenance (provided) by
your Lord, and be grateful to Him: a territory
fair and happy, and a Lord Oft-Forgiving!"

a country free from harmful aspects such as wild
animals and disease

also equipped with a forgiving nature of God who
easily gave forgiveness for the mistakes of his
grateful servants
BALDATUN
THAYYIBATUN
"... a country with cozy air, a lot of virtues and
blessings, while the One pouring favors over them
was God the Most Merciful who cover sins and
accepts repentance."

BALDATUN
THAYYIBATUN
"Live happily, fertile soil, lush fruits, tranquil
country, safe trip, preserved places, solid countries,
streets sheltered by trees, earth green by grass,
solid fruits with seasons change, the traveler did
not have to worry about traveling, no need to
carry a lot of supplies due to water and food
supply along with the road. Walking in the nights,
they could tak a rest on the afternoon nap.
Walking in the noons, they could sleep in the night
releasing their exhaustion."
BALDATUN
THAYYIBATUN
"because of the grace of God, became fertile and
prosperous and He was the Most Merciful
protecting them from all danger and catastrophe"

BALDATUN
THAYYIBATUN
"safe tranquil, abundant sustenance" country in a
way that was easy to obtain, and there was "unity
and harmonious relationship" in society of the
country

"ease of relation between one location to another
and the smooth transportation

construction of roads and means of
transportation", "creating security", and the
maintenance of development results
BALDATUN
THAYYIBATUN
DISCUSSION
Belonging
Being
Becoming
Quality of Life Model
Micro-level Macro-level
Survival Biological survival i.e. physical health,
freedom from disease
Ecological balance, hygienic environment, and
medical aid for all
Economic survival i.e. having means of
livelihood
Management of natural resources to generate
work oppurtunities for the entire population
Social survival i.e. brotherhood and
harmonious inter-personal relationships
Inner social cohesion; absence of internecine
conflicts among different groups
Political survival i.e. freedom and
participation in the affairs of the state
Independent and self-determination as an
entity
Freedom from
want
Alleviating poverty Provisioning for the entire population
Self-reliance i.e. work rather than parasitic
idleness
Generating resources for the coming
generations
Power and
Honour
Self-respect Economic power and freedom from debt
Civil liberties, protection of honor and life Military power
Dimensions of Falah
CONCLUSION
extended version of quality of life in Islam

basic needs fulfillment, achievement of
economic welfare until the completion of
religious duties as manifestation of faith

connected with falah as the main goal in
Islamic economics

the role of religious aspect and dimension
yuliandriansyah@uii.ac.id