Surat Al-Baqarah (The Cow) -

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Muhsin Khan : Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings . Sahih International : Alif! Lam! Meem.
Tafsir Jalalayn : Alif l"m m#m: $od knows best what %e means b& these [letters .

Indonesian : Alif laam miim.

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Muhsin Khan : This is the 'ook (the Quran)! whereof there is no doubt! a guidance to those who are Al-Mutta(un [the )ious and righteous )ersons who fear Allah much (abstain from all kinds of sins and e*il deeds which %e has forbidden) and lo*e Allah much ()erform all kinds of good deeds which %e has ordained) . Sahih International : This is the 'ook about which there is no doubt! a guidance for those conscious of Allah Tafsir Jalalayn : That! meaning! this! 'ook! which Muhammad (s) recites! in it there is no doubt! no uncertaint&! that it is from $od (the negation [l+ ra&ba f,hi is the )redicate of dh+lika- the use of the demonstrati*e here is intended to glorif& [the 'ook ). A guidance (hud+ is a second )redicate! meaning that it [the 'ook .guides/)! for the $od-fearing! namel&! those that tend towards )iet& b& adhering to commands and a*oiding things )rohibited! thereb& guarding themsel*es from the 0ire-

Indonesian : 1itab (Al Quran) ini tidak ada keraguan )adan&a- )etun2uk bagi mereka &ang bertakwa!

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Muhsin Khan : 3ho belie*e in the $haib and )erform As-4alat (5(amat-as-4alat)! and s)end out of what we ha*e )ro*ided for them [i.e. gi*e 6akat ! s)end on themsel*es! their )arents! their children! their wi*es! etc.! and also gi*e charit& to the )oor and also in Allah7s 8ause - 9ihad! etc. . Sahih International : 3ho belie*e in the unseen! establish )ra&er! and s)end out of what 3e ha*e )ro*ided for them!
Tafsir Jalalayn : who belie*e in! that is! who acce)t the truth of! the :nseen! what is hidden from them of the ;esurrection! <aradise and the 0ire- and maintain the )ra&er! that is to sa&! who )erform it gi*ing it its )ro)er due- and of what 3e ha*e )ro*ided them! that is! of what we ha*e bestowed u)on them! e=)end! in obedience to $od-

Indonesian : (&aitu) mereka &ang beriman ke)ada &ang ghaib! &ang mendirikan shalat! dan menafkahkan sebahagian re>eki &ang 1ami anugerahkan ke)ada mereka.

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Muhsin Khan : And who belie*e in (the Quran and the 4unnah) which has been sent down (re*ealed) to &ou (Muhammad <eace be u)on him ) and in [the Taurat (Torah) and the 5n2eel ($os)el)! etc. which were sent down before &ou and the& belie*e with certaint& in the %ereafter. (;esurrection! recom)ense of their good and bad deeds! <aradise and %ell! etc.). Sahih International : And who belie*e in what has been re*ealed to &ou! [? Muhammad ! and what was re*ealed before &ou! and of the %ereafter the& are certain [in faith .
Tafsir Jalalayn : and who belie*e in what has been re*ealed to &ou! namel&! the Qur/"n- and what was re*ealed before &ou! that is! the Torah! the $os)el and other [scri)tures - and of the %ereafter! the& are certain! that is! the& know [it is real .

Indonesian : dan mereka &ang beriman ke)ada 1itab (Al Quran) &ang telah diturunkan ke)adamu dan 1itab-kitab &ang telah diturunkan sebelummu! serta mereka &akin akan adan&a (kehidu)an) akhirat.

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Muhsin Khan : The& are on (true) guidance from their Lord! and the& are the successful. Sahih International : Those are u)on [right guidance from their Lord! and it is those who are the successful.
Tafsir Jalalayn : Those! as described in the wa& mentioned! are u)on guidance from their Lord! those are the ones that will )ros)er! that is! who will succeed in entering <aradise and be sa*ed from the 0ire.

Indonesian : Mereka itulah &ang teta) menda)at )etun2uk dari Tuhan mereka! dan merekalah orang-orang &ang beruntung.

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Muhsin Khan : @eril&! those who disbelie*e! it is the same to them whether &ou (? Muhammad <eace be u)on him ) warn them or do not warn them! the& will not belie*e. Sahih International : 5ndeed! those who disbelie*e - it is all the same for them whether &ou warn them or do not warn them - the& will not belie*e.
Tafsir Jalalayn : As for the disbelie*ers! the likes of AbA 9ahl! AbA Lahab and such- alike it is for them whether &ou ha*e warned them or ha*e not warned them! the& do not belie*e! as $od knows *er& well! so do not ho)e that the& will belie*e (read a-andhartahum )ronouncing both ham>as! or b& not )ronouncing the second! making it an alif instead! and inserting an alif between the one not )ronounced and the other one! or lea*ing [this insertion - al-indh"r [.warning/ is to gi*e knowledge of something! and simultaneousl& instil an element of fear).

Indonesian : 4esungguhn&a orang-orang kafir! sama sa2a bagi mereka! kamu beri )eringatan atau tidak kamu beri )eringatan! mereka tidak 2uga akan beriman.

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Muhsin Khan : Allah has set a seal on their hearts and on their hearings! (i.e. the& are closed from acce)ting Allah7s $uidance)! and on their e&es there is a co*ering. Theirs will be a great torment.

Sahih International : Allah has set a seal u)on their hearts and u)on their hearing! and o*er their *ision is a *eil. And for them is a great )unishment.
Tafsir Jalalayn : $od has set a seal on their hearts! im)ressing on them and making certain that no good enters them- and on their hearing! [in which %e has de)osited something so that the& cannot )rofit from the truth the& hear- and on their e&es is a co*ering! that is! a *eil so that the& do not see the truthand for them there will be a might& chastisement! that is! intense and e*erlasting.

Indonesian : Allah telah mengunci-mati hati dan )endengaran mereka! dan )englihatan mereka ditutu). Ban bagi mereka siksa &ang amat berat.

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Muhsin Khan : And of mankind! there are some (h&)ocrites) who sa&: C3e belie*e in Allah and the Last Ba&C while in fact the& belie*e not. Sahih International : And of the )eo)le are some who sa&! C3e belie*e in Allah and the Last Ba&!C but the& are not belie*ers.
Tafsir Jalalayn : The following was re*ealed concerning the h&)ocrites: and some )eo)le there are who sa&! .3e belie*e in $od and the Last Ba&/! that is! in the Ba& of ;esurrection because it is the *er& last da&- but the& are not belie*ers (the [)lural im)ort of man [in man &a(Al! .who sa&s/ is taken into account here! as e=)ressed b& a )ronoun [hum that e=)resses this [)lural meaning).

Indonesian : Bi antara manusia ada &ang mengatakan: C1ami beriman ke)ada Allah dan %ari kemudian!C )ada hal mereka itu sesungguhn&a bukan orang-orang &ang beriman.

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Muhsin Khan : The& (think to) decei*e Allah and those who belie*e! while the& onl& decei*e themsel*es! and )ercei*e (it) notD Sahih International : The& [think to decei*e Allah and those who belie*e! but the& decei*e not e=ce)t themsel*es and )ercei*e [it not.
Tafsir Jalalayn : The& would decei*e $od and the belie*ers! b& manifesting the o))osite of the unbelief the& hide! so that the& can a*oid %is rulings in this world- and onl& themsel*es the& decei*e (&ukh"di.An)! for the e*il conse(uences of their dece)tion will rebound u)on them! as the& are disgraced in this world when $od makes known to %is <ro)het what the& are hiding! and the&

will be )unished in the %ereafter- and the& are not aware! and the& do not know that the& are actuall& decei*ing themsel*es (mukh"da.a [although a third *erbal form! from kh"da.a actuall& denotes a one-wa& action! such as [when one sa&s ."(abtu al-lissa! .5 )unished the thief/ [using the third *erbal form ."(aba - the mention of .$od/ in [this statement is for [rhetorical effect- a *ariant reading [for wa-m" &ukh"di.Ana has wa-m" &akhda.Ana).

Indonesian : Mereka hendak meni)u Allah dan orang-orang &ang beriman! )adahal mereka han&a meni)u dirin&a sendiri sedang mereka tidak sadar.

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Muhsin Khan : 5n their hearts is a disease (of doubt and h&)ocris&) and Allah has increased their disease. A )ainful torment is theirs because the& used to tell lies. Sahih International : 5n their hearts is disease! so Allah has increased their disease- and for them is a )ainful )unishment because the& [habituall& used to lie.
Tafsir Jalalayn : 5n their hearts is a sickness: doubt and h&)ocris&! which ails their hearts! debilitating them- and $od has increased their sickness with what %e has re*ealed in the Qur/"n! since the& disbelie*e it- and there awaits them a )ainful chastisement because the& used to lie (read &ukadhdhibAn to im)l& [that the& used to call the <ro)het of $od [a liar ! or &akdhibAn to im)l& their [mendacit& when sa&ing .we belie*e/).

Indonesian : Balam hati mereka ada )en&akit! lalu ditambah Allah )en&akitn&a- dan bagi mereka siksa &ang )edih! disebabkan mereka berdusta.

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Muhsin Khan : And when it is said to them: CMake not mischief on the earth!C the& sa&: C3e are onl& )eacemakers.C Sahih International : And when it is said to them! CBo not cause corru)tion on the earth!C the& sa&! C3e are but reformers.C
Tafsir Jalalayn : 3hen it is said to them! that is! these latter! .Bo not s)read corru)tion in the land/! through unbelief and hindering [)eo)le from faith! The& sa&! .3e are onl& )utting things right/! that is! .we are not engaging in corru)tion/. $od! e=alted be %e! refutes them! sa&ing:

Indonesian

: Ban bila dikatakan ke)ada mereka: C9anganlah kamu membuat kerusakan di muka bumiC. Mereka men2awab: C4esungguhn&a kami orang-orang &ang mengadakan )erbaikanC.

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Muhsin Khan : @eril&D The& are the ones who make mischief! but the& )ercei*e not. Sahih International : :n(uestionabl&! it is the& who are the corru)ters! but the& )ercei*e [it not.
Tafsir Jalalayn : Trul& (a-l"! .trul&/! is for alerting)! intended em)haticall&! the& are the agents of corru)tion! but the& )ercei*e! this! not.

Indonesian : 5ngatlah! sesungguhn&a mereka itulah orang-orang &ang membuat kerusakan! teta)i mereka tidak sadar.

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Muhsin Khan : And when it is said to them (h&)ocrites): C'elie*e as the )eo)le (followers of Muhammad <eace be u)on him ! Al-Ansar and Al-Muha2irun) ha*e belie*ed!C the& sa&: C4hall we belie*e as the fools ha*e belie*edEC @eril&! the& are the fools! but the& know not. Sahih International : And when it is said to them! C'elie*e as the )eo)le ha*e belie*ed!C the& sa&! C4hould we belie*e as the foolish ha*e belie*edEC :n(uestionabl&! it is the& who are the foolish! but the& know [it not.
Tafsir Jalalayn : 3hen it is said to them! .'elie*e as the )eo)le belie*e/! that is! as the 8om)anions of the <ro)het (s)! The& sa&! .4hall we belie*e as fools belie*eE/! that is! as the ignorant doE Fo we do not follow their wa&. The e=alted ?ne refutes them! sa&ing: Trul&! the& are the foolish ones! but the& know! this! not.

Indonesian : A)abila dikatakan ke)ada mereka: C'erimanlah kamu sebagaimana orang-orang lain telah berimanC. Mereka men2awab: CAkan berimankah kami sebagaimana orangorang &ang bodoh itu telah berimanEC 5ngatlah! sesungguhn&a merekalah orang-orang &ang bodoh- teta)i mereka tidak tahu.

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Muhsin Khan : And when the& meet those who belie*e! the& sa&: C3e belie*e!C but when the& are alone with their 4ha&atin (de*ils - )ol&theists! h&)ocrites! etc.)! the& sa&: CTrul&! we are with &ou- *eril&! we were but mocking.C Sahih International : And when the& meet those who belie*e! the& sa&! C3e belie*eC- but when the& are alone with their e*il ones! the& sa&! C5ndeed! we are with &ou- we were onl& mockers.C
Tafsir Jalalayn : 3hen the& meet (la(A is actuall& la(u&A! but the damma has been omitted! being too cumbersome for )ronunciation- likewise the &"/ [is omitted ! because it is un*ocalised and is followed b& a w"w)- those who belie*e! the& sa&! .3e belie*e/- but when the& go a)art! awa& from them and return! to their de*ils! their leaders! the& sa&! .3e are with &ou! in religion- we were onl& mocking! them [the belie*ers b& feigning belief.

Indonesian : Ban bila mereka ber2um)a dengan orang-orang &ang beriman! mereka mengatakan: C1ami telah berimanC. Ban bila mereka kembali ke)ada s&aitan-s&aitan mereka! mereka mengatakan: C4esungguhn&a kami se)endirian dengan kamu! kami han&alah berolok-olokC.

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Muhsin Khan : Allah mocks at them and gi*es them increase in their wrong-doings to wander blindl&. Sahih International : ['ut Allah mocks them and )rolongs them in their transgression [while the& wander blindl&.
Tafsir Jalalayn : $od [%imself mocks them! re(uiting them for their mocker&! lea*ing them! that is! gi*ing them res)ite! in their insolence! that is! in their transgressing the limits of unbelief- bewildered! wa*ering! in )er)le=it& (&a.mahAn is a circumstantial (ualifier).

Indonesian : Allah akan (membalas) olok-olokan mereka dan membiarkan mereka terombangambing dalam kesesatan mereka.

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Muhsin Khan : These are the& who ha*e )urchased error for guidance! so their commerce was )rofitless. And the& were not guided. Sahih International : Those are the ones who ha*e )urchased error [in e=change for guidance! so their transaction has brought no )rofit! nor were the& guided.
Tafsir Jalalayn : Those are the& who ha*e bought error for guidance! that is! the& ha*e e=changed the latter for the former- so their commerce has not )rofited them! that is to sa&! the& ha*e gained nothing from it! indeed! the& ha*e lost! because their destination is the 0ire! made e*erlasting for them- nor are the& guided! in what the& did.

Indonesian : Mereka itulah orang &ang membeli kesesatan dengan )etun2uk! maka tidaklah beruntung )erniagaan mereka dan tidaklah mereka menda)at )etun2uk.

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Muhsin Khan : Their likeness is as the likeness of one who kindled a fire- then! when it lighted all around him! Allah took awa& their light and left them in darkness. (4o) the& could not see. Sahih International : Their e=am)le is that of one who kindled a fire! but when it illuminated what was around him! Allah took awa& their light and left them in darkness [so the& could not see.
Tafsir Jalalayn : Their likeness! the wa& the& are in their h&)ocris&! is as the likeness of one who kindled! that is! [one who lit a fire in darkness! and when it illumined all about him! so that he is able to see! and to feel warm and secure from those he feared! $od took awa& their light! e=tinguishing it (the )lural )ronoun [in nArihim takes into account the [)lural im)ort of alladh#)- and left them in darkness! unable to see! what is around them! confused as to the wa&! in fear- likewise are those who ha*e found [tem)orar& securit& b& )rofessing faith! but who will meet with terror and )unishment u)on death- these [last are:

Indonesian

: <erum)amaan mereka adalah se)erti orang &ang men&alakan a)i! maka setelah a)i itu menerangi sekelilingn&a Allah hilangkan caha&a (&ang men&inari) mereka! dan membiarkan mereka dalam kegela)an! tidak da)at melihat.

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Muhsin Khan : The& are deaf! dumb! and blind! so the& return not (to the ;ight <ath). Sahih International : Beaf! dumb and blind - so the& will not return [to the right )ath .
Tafsir Jalalayn : deaf! to the truth! so that the& cannot hear it and acce)t it- dumb! mute as regards goodness! unable to s)eak of it- and! blind! to the )ath of guidance! so that the& cannot )ercei*e it- the& shall not return! from error.

Indonesian : Mereka tuli! bisu dan buta! maka tidaklah mereka akan kembali (ke 2alan &ang benar)!

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Muhsin Khan : ?r like a rainstorm from the sk&! wherein is darkness! thunder! and lightning. The& thrust their fingers in their ears to kee) out the stunning thundercla) for fear of death. 'ut Allah e*er encom)asses the disbelie*ers (i.e. Allah will gather them all together). Sahih International : ?r [it is like a rainstorm from the sk& within which is darkness! thunder and lightning. The& )ut their fingers in their ears against the thundercla)s in dread of death. 'ut Allah is encom)assing of the disbelie*ers.
Tafsir Jalalayn : ?r! the likeness of them is as a cloudburst! that is! [the likeness of them is as )eo)le are during rain (ka-sa&&ib: the term is originall& sa&&Ab! from [the *erb s"ba! &asAbu! meaning .it came down/)- out of the hea*en! out of the clouds! in which clouds is darkness! la&er u)on la&er! and thunder! the angel in charge of them [sc. the clouds - it is also said that this [thunder is actuall& the sound of his *oice- and lightning! the flash caused b& his *oice which he uses to dri*e them G the&! the )eo)le under the rain! )ut their fingers! that is! their fingerti)s! in their ears against! because of! the thundercla)s! the *iolent sound of thunder! in order not to hear it! cautious of! fearful of! death! if the& were to hear it. 4imilar is the case with these: when the Qur/"n is re*ealed! in which there is mention of the unbelief that is like darkness! the threat of )unishment that is like the sound of thunder! and the clear arguments that are like the clear lightning! the&

shut their ears in order not to hear it and thereb& incline towards [true faith and abandon their religion! which for them would be death- and $od encom)asses the disbelie*ers in both knowledge and )ower! so the& cannot esca)e %im.

Indonesian : atau se)erti (orang-orang &ang ditim)a) hu2an lebat dari langit disertai gela) gulita! guruh dan kilat- mereka men&umbat telingan&a dengan anak 2arin&a! karena (mendengar suara) )etir! sebab takut akan mati. Ban Allah meli)uti orang-orang &ang kafir.

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Muhsin Khan : The lightning almost snatches awa& their sight! whene*er it flashes for them! the& walk therein! and when darkness co*ers them! the& stand still. And if Allah willed! %e could ha*e taken awa& their hearing and their sight. 8ertainl&! Allah has )ower o*er all things. Sahih International : The lightning almost snatches awa& their sight. H*er& time it lights [the wa& for them! the& walk therein- but when darkness comes o*er them! the& stand [still . And if Allah had willed! %e could ha*e taken awa& their hearing and their sight. 5ndeed! Allah is o*er all things com)etent.
Tafsir Jalalayn : The lightning well-nigh! almost! snatches awa& their sight! that is! takes it awa& swiftl&whensoe*er it gi*es them light! the& walk in it! in its light- and when the darkness is o*er them! the& sto)! that is! the& stand still: a simile of the )erturbation that the Qur/"nic arguments cause in their hearts! and of their acknowledging the truths of what the& lo*e to hear and recoiling from what the& detest- had $od willed! %e would ha*e taken awa& their hearing and their sight! that is! the e=terior facult&! in the same wa& that %e took awa& their inner one- Trul&! $od has )ower o*er all things! [that %e wills! as for e=am)le! %is taking awa& of the abo*e-mentioned.

Indonesian : %am)ir-ham)ir kilat itu men&ambar )englihatan mereka. 4etia) kali kilat itu men&inari mereka! mereka ber2alan di bawah sinar itu! dan bila gela) menim)a mereka! mereka berhenti. 9ikalau Allah menghendaki! nisca&a Bia melen&a)kan )endengaran dan )englihatan mereka. 4esungguhn&a Allah berkuasa atas segala sesuatu.

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Muhsin Khan

: ? mankindD 3orshi) &our Lord (Allah)! 3ho created &ou and those who were before &ou so that &ou ma& become Al-Mutta(un (the )ious - see @.I:I). Sahih International : ? mankind! worshi) &our Lord! who created &ou and those before &ou! that &ou ma& become righteous Tafsir Jalalayn : ? )eo)le! of Mecca! worshi)! )rofess the oneness of! &our Lord 3ho created &ou! made &ou when &ou were nothing! and created those that were before &ou- so that &ou ma& be fearful! of %is )unishment b& worshi))ing %im (la.alla! .so that/! is essentiall& an o)tati*e! but when s)oken b& $od it denotes an affirmati*e)!

Indonesian : %ai manusia! sembahlah Tuhanmu &ang telah menci)takanmu dan orang-orang &ang sebelummu! agar kamu bertakwa!

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Muhsin Khan : 3ho has made the earth a resting )lace for &ou! and the sk& as a cano)&! and sent down water (rain) from the sk& and brought forth therewith fruits as a )ro*ision for &ou. Then do not set u) ri*als unto Allah (in worshi)) while &ou know (that %e Alone has the right to be worshi))ed). Sahih International : [%e who made for &ou the earth a bed [s)read out and the sk& a ceiling and sent down from the sk&! rain and brought forth thereb& fruits as )ro*ision for &ou. 4o do not attribute to Allah e(uals while &ou know [that there is nothing similar to %im .
Tafsir Jalalayn : %e 3ho assigned to &ou! created [for &ou ! the earth for a couch! like a car)et that is laid out! neither e=tremel& hard! nor e=tremel& soft so as to make it im)ossible to stand firm u)on it- and hea*en for an edifice! like a roof- and sent down from the hea*en water! wherewith %e brought forth! all t&)es of! fruits for &our )ro*ision- so set not u) com)eers to $od! that is )artners in worshi)! while &ou know that %e is the 8reator! that &ou create not and that onl& ?ne that creates can be $od.

Indonesian : Bialah &ang men2adikan bumi sebagai ham)aran bagimu dan langit sebagai ata)! dan Bia menurunkan air (hu2an) dari langit! lalu Bia menghasilkan dengan hu2an itu segala buah-buahan sebagai re>eki untukmu- karena itu 2anganlah kamu mengadakan sekutu-sekutu bagi Allah! )adahal kamu mengetahui.

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Muhsin Khan : And if &ou (Arab )agans! 9ews! and 8hristians) are in doubt concerning that which 3e ha*e sent down (i.e. the Quran) to ?ur sla*e (Muhammad <eace be u)on him )! then )roduce a 4urah (cha)ter) of the like thereof and call &our witnesses (su))orters and hel)ers) besides Allah! if &ou are truthful. Sahih International : And if &ou are in doubt about what 3e ha*e sent down u)on ?ur 4er*ant [Muhammad ! then )roduce a surah the like thereof and call u)on &our witnesses other than Allah ! if &ou should be truthful.
Tafsir Jalalayn : And if &ou are in doubt! in uncertaint&! concerning what 3e ha*e re*ealed to ?ur ser*ant! Muhammad (s)! of the Qur/"n! that it is from $od! then bring a sAra like it! that is also re*ealed (min mithlihi: min is e=)licati*e! that is! a sAra like it in its elo(uence! fine arrangement and its bestowal of knowledge of the :nseen- a sAra is a )assage with a beginning and end made u) of a minimum of three *erses)- and call &our witnesses! those other gods that &ou worshi)! besides $od! that is! other than %im! so that it can be seen! if &ou are truthful! in [&our claim that Muhammad (s) s)eaks it from himself. 4o do this! for &ou are also fluent s)eakers of Arabic like him. 3hen the& could not do this! $od said:

Indonesian : Ban 2ika kamu (teta)) dalam keraguan tentang Al Quran &ang 1ami wah&ukan ke)ada hamba 1ami (Muhammad)! buatlah satu surat (sa2a) &ang semisal Al Quran itu dan a2aklah )enolong-)enolongmu selain Allah! 2ika kamu orang-orang &ang benar.

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Muhsin Khan : 'ut if &ou do it not! and &ou can ne*er do it! then fear the 0ire (%ell) whose fuel is men and stones! )re)ared for the disbelie*ers. Sahih International : 'ut if &ou do not - and &ou will ne*er be able to - then fear the 0ire! whose fuel is men and stones! )re)ared for the disbelie*ers.
Tafsir Jalalayn : And if &ou do not! do what was mentioned because &ou are inca)able! and &ou will not (a )arenthetical statement)! that is! ne*er [will &ou be able to ! because of its inimitabilit&! then fear!

through belief in $od and [belief that this is not the words of a human! the 0ire! whose fuel is men! disbelie*ers! and stones! like their *er& idols! indicating that its heat is e=treme! since it burns with the [stones mentioned! unlike the fires of this world that burn with wood and similar materials- )re)ared! and made read&! for disbelie*ers! so that the& are )unished in it (this [)hrase! u.iddat li/l-k"fir#na! .)re)ared for disbelie*ers/ is either a new sentence or a sustained circumstantial (ualifier).

Indonesian : Maka 2ika kamu tidak da)at membuat(n&a) -- dan )asti kamu tidak akan da)at membuat(n&a)! )eliharalah dirimu dari neraka &ang bahan bakarn&a manusia dan batu! &ang disediakan bagi orang-orang kafir.

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Muhsin Khan : And gi*e glad tidings to those who belie*e and do righteous good deeds! that for them will be $ardens under which ri*ers flow (<aradise). H*er& time the& will be )ro*ided with a fruit therefrom! the& will sa&: CThis is what we were )ro*ided with before!C and the& will be gi*en things in resemblance (i.e. in the same form but different in taste) and the& shall ha*e therein A>wa2un Mutahharatun ()urified mates or wi*es)! (ha*ing no menses! stools! urine! etc.) and the& will abide therein fore*er. Sahih International : And gi*e good tidings to those who belie*e and do righteous deeds that the& will ha*e gardens [in <aradise beneath which ri*ers flow. 3hene*er the& are )ro*ided with a )ro*ision of fruit therefrom! the& will sa&! CThis is what we were )ro*ided with before.C And it is gi*en to them in likeness. And the& will ha*e therein )urified s)ouses! and the& will abide therein eternall&.
Tafsir Jalalayn : And gi*e good tidings to! inform! those who belie*e! who ha*e faith in $od! and )erform righteous deeds! such as the obligator& and su)ererogator& [rituals ! that theirs shall be $ardens! of trees! and habitations! underneath which! that is! underneath these trees and )alaces! ri*ers run (ta2r# min tahtih"/l-anh"ru)! that is! there are waters in it (al-nahr is the )lace in which water flows [and is so called because the water car*es [&anhar its wa& through it- the reference to it as .running/ is figurati*e)- whensoe*er the& are )ro*ided with fruits therefrom! that is! whene*er the& are gi*en to eat from these gardens! the& shall sa&! .This is what! that is! the like of what we were )ro*ided with before/! that is! before this! in <aradise! since its fruits are similar (and this is e*idenced b& [the following statement ): the& shall be gi*en it! the )ro*ision! in )erfect semblance! that is! resembling one another in colour! but different in taste- and there for them shall be s)ouses! of houris and others! )urified! from menstruation and im)urities- therein the& shall abide: dwelling therein fore*er! neither )erishing nor de)arting therefrom. And when the

9ews said! .3h& does $od strike a similitude about flies! where %e sa&s! And if a fl& should rob them of an&thing [Q. II:JK and about a s)ider! where %e sa&s! As the likeness of the s)ider [Q. IL:MN : what does $od want with these *ile creaturesE $od then re*ealed the following:

Indonesian : Ban sam)aikanlah berita gembira ke)ada mereka &ang beriman dan berbuat baik! bahwa bagi mereka disediakan surga-surga &ang mengalir sungai-sungai di dalamn&a. 4etia) mereka diberi re>eki buah-buahan dalam surga-surga itu! mereka mengatakan: C5nilah &ang )ernah diberikan ke)ada kami dahuluC. Mereka diberi buah-buahan &ang seru)a dan untuk mereka di dalamn&a ada isteri-isteri &ang suci dan mereka kekal di dalamn&a.

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Muhsin Khan : @eril&! Allah is not ashamed to set forth a )arable e*en of a mos(uito or so much more when it is bigger (or less when it is smaller) than it. And as for those who belie*e! the& know that it is the Truth from their Lord! but as for those who disbelie*e! the& sa&: C3hat did Allah intend b& this )arableEC '& it %e misleads man&! and man& %e guides thereb&. And %e misleads thereb& onl& those who are Al0asi(un (the rebellious! disobedient to Allah). Sahih International : 5ndeed! Allah is not timid to )resent an e=am)le - that of a mos(uito or what is smaller than it. And those who ha*e belie*ed know that it is the truth from their Lord. 'ut as for those who disbelie*e! the& sa&! C3hat did Allah intend b& this as an e=am)leEC %e misleads man& thereb& and guides man& thereb&. And %e misleads not e=ce)t the defiantl& disobedient!
Tafsir Jalalayn : $od is not ashamed to strike! to make! a similitude (mathal: is the first direct ob2ect- m" either re)resents an indefinite noun described b& what comes after it and constitutes a second direct ob2ect! meaning .whate*er that similitude ma& be/- or it [the m" is e=tra to em)hasise the *ileness [in*ol*ed ! so that what follows constitutes the second direct ob2ect)- e*en of a gnat! (ba.Ada is the singular of ba.Ad)! that is! small flies- or an&thing abo*e it! that is! larger than it! so that this e=)lanation is not affected [b& the si>e of the creature with regard to the 2udgement [$od is making - as for the belie*ers! the& know it! the similitude! is the truth! established and gi*en in this instance! from their Lord- but as for disbelie*ers! the& sa&! .3hat did $od desire b& this for a similitudeE/ (mathalan is a s)ecification! meaning! .b& this similitude/- m" is an

interrogati*e of re2ection and is the sub2ect- dh" means alladh#! whose relati*e clause contains its )redicate! in other words! .what use is there in itE/). $od then res)onds to them sa&ing: Thereb&! that is! b& this similitude! %e leads man& astra&! from the truth on account of their disbelie*ing in it! and thereb& %e guides man&! belie*ers on account of their belief in it- and thereb& %e leads none astra& e=ce)t the wicked! those that re2ect obedience to %im.

Indonesian : 4esungguhn&a Allah tiada segan membuat )erum)amaan beru)a n&amuk atau &ang lebih rendah dari itu. Ada)un orang-orang &ang beriman! maka mereka &akin bahwa )erum)amaan itu benar dari Tuhan mereka! teta)i mereka &ang kafir mengatakan: CA)akah maksud Allah men2adikan ini untuk )erum)amaanEC. Bengan )erum)amaan itu ban&ak orang &ang disesatkan Allah! dan dengan )erum)amaan itu ()ula) ban&ak orang &ang diberi-F&a )etun2uk. Ban tidak ada &ang disesatkan Allah kecuali orangorang &ang fasik!

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Muhsin Khan : Those who break Allah7s 8o*enant after ratif&ing it! and se*er what Allah has ordered to be 2oined (as regards Allah7s ;eligion of 5slamic Monotheism! and to )ractise its legal laws on the earth and also as regards kee)ing good relations with kith and kin )! and do mischief on earth! it is the& who are the losers. Sahih International : 3ho break the co*enant of Allah after contracting it and se*er that which Allah has ordered to be 2oined and cause corru)tion on earth. 5t is those who are the losers.
Tafsir Jalalayn : Those such as! %e has described! break the co*enant of $od! the contract %e made with them in the [re*ealed 'ooks to belief in Muhammad (s)! after its solemn binding! after it has been confirmed with them! and such as cut what $od has commanded should be 2oined! of belief in the <ro)het! of kinshi) and other matters (an [in the )hrase an &Asala! .that it be 2oined/ substitutes for the )ronoun [suffi=ed in bihi [of the )receding words m" amara Ll"hu bihi! .that which $od has commanded/ )- and such as do corru)tion in the land! b& wa& of their transgressing and im)eding faith! the&! the ones thus described! shall be the losers! since! the& shall end u) in the 0ire! made e*erlasting for them.

Indonesian : (&aitu) orang-orang &ang melanggar )er2an2ian Allah sesudah )er2an2ian itu teguh! dan memutuskan a)a &ang di)erintahkan Allah (ke)ada mereka) untuk menghubungkann&a dan membuat kerusakan di muka bumi. Mereka itulah orangorang &ang rugi.

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Muhsin Khan : %ow can &ou disbelie*e in AllahE 4eeing that &ou were dead and %e ga*e &ou life. Then %e will gi*e &ou death! then again will bring &ou to life (on the Ba& of ;esurrection) and then unto %im &ou will return. Sahih International : %ow can &ou disbelie*e in Allah when &ou were lifeless and %e brought &ou to lifethen %e will cause &ou to die! then %e will bring &ou [back to life! and then to %im &ou will be returned.
Tafsir Jalalayn : %ow do &ou! )eo)le of Mecca! disbelie*e in $od! when &ou were dead! semen inside loins! and %e ga*e &ou life! in the womb and in this world b& breathing 4)irit into &ou (the interrogati*e here is either intended to )ro*oke ama>ement at their [)ersistent unbelief des)ite the e*idence established! or intended as a rebuke)- then %e shall make &ou dead! after &our terms of life are com)leted! then %e shall gi*e &ou life! at the ;esurrection! then to %im &ou shall be returnedD! after resurrection! whereu)on %e shall re(uite &ou according to &our deeds- and %e states! as )roof of the ;esurrection! when the& denied it:

Indonesian : Menga)a kamu kafir ke)ada Allah! )adahal kamu tadin&a mati! lalu Allah menghidu)kan kamu! kemudian kamu dimatikan dan dihidu)kan-F&a kembali! kemudian ke)ada-F&a-lah kamu dikembalikanE

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Muhsin Khan : %e it is 3ho created for &ou all that is on earth. Then %e 5stawa (rose o*er) towards the hea*en and made them se*en hea*ens and %e is the All-1nower of e*er&thing. Sahih International : 5t is %e who created for &ou all of that which is on the earth. Then %e directed %imself to the hea*en! [%is being abo*e all creation ! and made them se*en hea*ens! and %e is 1nowing of all things.
Tafsir Jalalayn : %e it is 3ho created for &ou all that is in the earth! that is! the earth and all that is in it! so that &ou ma& benefit from and learn lessons from it- then! after creating the earth! %e turned to! that is! %e made %is ob2ect! hea*en and le*elled them (fa-saww"hunna: the )ronoun [-hunna refers to .hea*en/! since! it [hea*en is im)licit in the im)ort of the sentence attributed to it [the )ronoun )!

that is to sa&! %e made them thus! as [%e sa&s in another *erse! [fa-(ad"hunna so %e determined them [Q. MN:NI ) se*en hea*ens and %e has knowledge of all things! in their totalit& and in their indi*idual detail! so do &ou not then think that the ?ne who has the )ower to create this to begin with! which is much greater than what &ou are! also has the )ower to bring &ou back [after death E

Indonesian : Bialah Allah! &ang men2adikan segala &ang ada di bumi untuk kamu dan Bia berkehendak (menci)takan) langit! lalu di2adikan-F&a tu2uh langit. Ban Bia Maha Mengetahui segala sesuatu.

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Muhsin Khan : And (remember) when &our Lord said to the angels: C@eril&! 5 am going to )lace (mankind) generations after generations on earth.C The& said: C3ill Oou )lace therein those who will make mischief therein and shed blood! - while we glorif& Oou with )raises and thanks (H=alted be Oou abo*e all that the& associate with Oou as )artners) and sanctif& Oou.C %e (Allah) said: C5 know that which &ou do not know.C Sahih International : And [mention! ? Muhammad ! when &our Lord said to the angels! C5ndeed! 5 will make u)on the earth a successi*e authorit&.C The& said! C3ill Oou )lace u)on it one who causes corru)tion therein and sheds blood! while we declare Oour )raise and sanctif& OouEC Allah said! C5ndeed! 5 know that which &ou do not know.C
Tafsir Jalalayn : And! mention! ? Muhammad (s)! when &our Lord said to the angels! .5 am a))ointing on earth a *icegerent/! who shall act as M& de)ut&! b& im)lementing M& rulings therein G and this [*icegerent was Adam- The& said! .3hat! will Oou a))oint therein one who will do corru)tion therein! through disobedience! and shed blood! s)illing it through killing! 2ust as the )rogen& of the 2inn did! for the& used to inhabit it! but when the& became corru)ted $od sent down the angels against them and the& were dri*en awa& to islands and into the mountains- while we glorif&! continuousl&! Oou with )raise! that is! P3e sa& $lor& and <raise be to OouQ! and sanctif& OouE/! that is! .3e e=alt Oou as transcendent abo*e what does not befit OouE- the l"m [of laka! .Oou/ is e=tra! and the sentence [wa-nu(addisu laka! .3e sanctif& Oou/ is a circumstantial (ualifier! the im)ort being! .thus! we are more entitled to be Oour *icegerents/)- %e! e=alted be %e! said! .Assuredl&! 5 know what &ou know not/! of the benefits of making Adam a *icegerent and of the fact that among his )rogen& will be the obedient and the transgressor! and 2ustice will )re*ail between them. The& said! .$od will ne*er create an&thing more noble in %is e&es than us nor more knowledgeable! since we ha*e been created before it and ha*e seen what it has not seen. $od then created Adam from the surface of the earth (ad#m al-ard [ad#m literall& means .skin/ )!

taking a handful of all its colours and mi=ing it with different waters! then made him u)right and breathed into him the 4)irit and he thus became a li*ing being with senses! after ha*ing been inanimate.

Indonesian : 5ngatlah ketika Tuhanmu berfirman ke)ada )ara Malaikat: C4esungguhn&a Aku hendak men2adikan seorang khalifah di muka bumiC. Mereka berkata: CMenga)a Hngkau hendak men2adikan (khalifah) di bumi itu orang &ang akan membuat kerusakan )adan&a dan menum)ahkan darah! )adahal kami senantiasa bertasbih dengan memu2i Hngkau dan mensucikan HngkauEC Tuhan berfirman: C4esungguhn&a Aku mengetahui a)a &ang tidak kamu ketahuiC.

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Muhsin Khan : And %e taught Adam all the names (of e*er&thing) ! then %e showed them to the angels and said! CTell Me the names of these if &ou are truthful.C Sahih International : And %e taught Adam the names - all of them. Then %e showed them to the angels and said! C5nform Me of the names of these! if &ou are truthful.C
Tafsir Jalalayn : And %e taught Adam the names! that is! the names of things named! all of them! b& )lacing knowledge of them into his heart- then %e )resented them! these names! the ma2orit& of which concerned intellectual beings! to the angels and said! to them in re)roach! .Fow tell Me! inform Me! the names of these! things named! if &ou s)eak trul&/! in &our claim that 5 would not create an&thing more knowledgeable than &ou! or that &ou are more deser*ing of this *icegerenc&- the res)onse to the conditional sentence is intimated b& what )recedes it.

Indonesian : Ban Bia menga2arkan ke)ada Adam nama-nama (benda-benda) seluruhn&a! kemudian mengemukakann&a ke)ada )ara Malaikat lalu berfirman: C4ebutkanlah ke)ada-1u nama benda-benda itu 2ika kamu mamang benar orang-orang &ang benarDC

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Muhsin Khan : The& (angels) said: C$lor& be to Oou! we ha*e no knowledge e=ce)t what &ou ha*e taught us. @eril&! it is Oou! the All-1nower! the All-3ise.C Sahih International : The& said! CH=alted are Oou- we ha*e no knowledge e=ce)t what Oou ha*e taught us. 5ndeed! it is Oou who is the 1nowing! the 3ise.C

Tafsir Jalalayn : The& said! .$lor& be to OouD! e=alting Oou abo*e that an& should ob2ect to Oou! 3e know not e=ce)t what Oou ha*e taught us. 4urel& Oou are (innaka anta em)hasises the [)receding suffi=ed )ronoun k"f) the 1nower! 3ise/! from whose knowledge and wisdom nothing esca)es.

Indonesian : Mereka men2awab: CMaha 4uci Hngkau! tidak ada &ang kami ketahui selain dari a)a &ang telah Hngkau a2arkan ke)ada kami- sesungguhn&a Hngkaulah Oang Maha Mengetahui lagi Maha 'i2aksanaC.

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Muhsin Khan : %e said: C? AdamD 5nform them of their names!C and when he had informed them of their names! %e said: CBid 5 not tell &ou that 5 know the $haib (unseen) in the hea*ens and the earth! and 5 know what &ou re*eal and what &ou ha*e been concealingEC Sahih International : %e said! C? Adam! inform them of their names.C And when he had informed them of their names! %e said! CBid 5 not tell &ou that 5 know the unseen [as)ects of the hea*ens and the earthE And 5 know what &ou re*eal and what &ou ha*e concealed.C
Tafsir Jalalayn : %e! e=alted be %e! said! .Adam! tell them! the angels! their names/! all of the things named- so! he named each thing b& its a))ellation and mentioned the wisdom behind its creation- And when he had told them their names %e! e=alted! said! in rebuke! .Bid 5 not tell &ou that 5 know the :nseen in the hea*ens and the earthE! what is unseen in them! And 5 know what &ou re*eal! what &ou manifested when &ou said! .3hat! will Oou a))oint therein R/! and what &ou were hiding! what &ou were kee)ing secret when &ou were sa&ing that $od would not create an&thing more knowledgeable or more noble in %is e&es than us.

Indonesian : Allah berfirman: C%ai Adam! beritahukanlah ke)ada mereka nama-nama benda iniC. Maka setelah diberitahukann&a ke)ada mereka nama-nama benda itu! Allah berfirman: C'ukankah sudah 1u-katakan ke)adamu! bahwa sesungguhn&a Aku mengetahui rahasia langit dan bumi dan mengetahui a)a &ang kamu lahirkan dan a)a &ang kamu sembun&ikanEC

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Muhsin Khan : And (remember) when 3e said to the angels: C<rostrate &oursel*es before Adam.C. And the& )rostrated e=ce)t 5blis (4atan)! he refused and was )roud and was one of the disbelie*ers (disobedient to Allah). Sahih International : And [mention when 3e said to the angels! C<rostrate before AdamC- so the& )rostrated! e=ce)t for 5blees. %e refused and was arrogant and became of the disbelie*ers.
Tafsir Jalalayn : And! mention! when 3e said to the angels! .<rostrate &oursel*es to Adam/! a )rostration that is a bow of salutation- so the& )rostrated themsel*es! e=ce)t 5bl#s! the father of the 2inn! who was among the angels! he refused! to )rostrate! and disdained! became )roud and said! 5 am better than he [Q. J:NI - and so he became one of the disbelie*ers! according to $od/s knowledge.

Indonesian : Ban (ingatlah) ketika 1ami berfirman ke)ada )ara malaikat: C4u2udlah kamu ke)ada Adam!C maka su2udlah mereka kecuali 5blis- ia enggan dan takabur dan adalah ia termasuk golongan orang-orang &ang kafir.

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Muhsin Khan : And 3e said: C? AdamD Bwell &ou and &our wife in the <aradise and eat both of &ou freel& with )leasure and delight of things therein as where*er &ou will! but come not near this tree or &ou both will be of the 6alimun (wrong-doers).C Sahih International : And 3e said! C? Adam! dwell! &ou and &our wife! in <aradise and eat therefrom in [ease and abundance from where*er &ou will. 'ut do not a))roach this tree! lest &ou be among the wrongdoers.C
Tafsir Jalalayn : And 3e said! .Adam! dwell (anta! .&ou/ [of .dwell &ou/ here reiterates the concealed )ronoun [of the )erson of the *erb uskun ! so that it [wa->aw2uk ma& be made a su))lement to it)- and &our wife! H*e (%aww"/) G who was created from his left rib G in the $arden! and eat thereof! of its food! easefull&! of an&thing without restrictions! where &ou desire- but do not come near this tree! to eat from it! and this was wheat or a *ine or something else! lest &ou be! become! e*ildoers/! that is! transgressors.

Indonesian : Ban 1ami berfirman: C%ai Adam! diamilah oleh kamu dan isterimu surga ini! dan makanlah makanan-makanann&a &ang ban&ak lagi baik dimana sa2a &ang kamu sukai! dan 2anganlah kamu dekati )ohon ini! &ang men&ebabkan kamu termasuk orangorang &ang >alim.

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Muhsin Khan : Then the 4haitan (4atan) made them sli) therefrom (the <aradise)! and got them out from that in which the& were. 3e said: C$et &ou down! all! with enmit& between &oursel*es. ?n earth will be a dwelling )lace for &ou and an en2o&ment for a time.C Sahih International : 'ut 4atan caused them to sli) out of it and remo*ed them from that [condition in which the& had been. And 3e said! C$o down! [all of &ou ! as enemies to one another! and &ou will ha*e u)on the earth a )lace of settlement and )ro*ision for a time.C
Tafsir Jalalayn : Then 4atan! 5bl#s! caused them to sli)! he caused them to be remo*ed (fa-a>allahum": a *ariant reading has fa-a>"lahum": he caused them to be awa& from it) therefrom! that is! from the $arden! when he said to them! .4hall 5 )oint &ou to the tree of eternit&/ [cf. Q. IS:NIS ! and swore to them b& $od that he was onl& gi*ing good ad*ice to them! and so the& ate of it- and brought them out of what the& were in! of bliss- and 3e said! .$o down! to earth! both of &ou and all those com)rised b& &our seed- some of &ou! of &our )rogen&! an enem& to the other! through &our wronging one another- and in the earth a dwelling! a )lace of settlement! shall be &ours! and en2o&ment! of whate*er of its *egetation &ou ma& en2o&! for a while/! [until the time &our terms [of life are concluded.

Indonesian : Lalu keduan&a digelincirkan oleh s&aitan dari surga itu dan dikeluarkan dari keadaan semula dan 1ami berfirman: CTurunlah kamuD sebagian kamu men2adi musuh bagi &ang lain! dan bagi kamu ada tem)at kediaman di bumi! dan kesenangan hidu) sam)ai waktu &ang ditentukanC.

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Muhsin Khan : Then Adam recei*ed from his Lord 3ords . And his Lord )ardoned him (acce)ted his re)entance). @eril&! %e is the ?ne 3ho forgi*es (acce)ts re)entance)! the Most Merciful. Sahih International

: Then Adam recei*ed from his Lord [some words! and %e acce)ted his re)entance. 5ndeed! it is %e who is the Acce)ting of re)entance! the Merciful.
Tafsir Jalalayn : Thereafter Adam recei*ed certain words from his Lord! with which %e ins)ired him (a *ariant reading [of +damu has accusati*e +dama and nominati*e kalim"tu)! meaning the& [the words came to him! and these were [those of the *erse Lord! we ha*e wronged oursel*es [Q. J:IK ! with which he su))licated! and %e relented to him! that is! %e acce)ted his re)entance- trul& %e is the ;elenting! to %is ser*ants! the Merciful! to them.

Indonesian : 1emudian Adam menerima bebera)a kalimat dari Tuhann&a! maka Allah menerima taubatn&a. 4esungguhn&a Allah Maha <enerima taubat lagi Maha <en&a&ang.

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Muhsin Khan : 3e said: C$et down all of &ou from this )lace (the <aradise)! then whene*er there comes to &ou $uidance from Me! and whoe*er follows M& $uidance! there shall be no fear on them! nor shall the& grie*e. Sahih International : 3e said! C$o down from it! all of &ou. And when guidance comes to &ou from Me! whoe*er follows M& guidance - there will be no fear concerning them! nor will the& grie*e.
Tafsir Jalalayn : 3e said! .$o down from it! from the $arden! all together (%e has re)eated this [)hrase (uln" ihbitA in order to su))lement it with)! &et (fa-imm": the nAn of the conditional )article in [.if/ has been assimilated with the e=tra m") there shall come to &ou from Me guidance! a 'ook and a )ro)het! and whoe*er follows M& guidance! belie*ing in me and )erforming deeds in obedience of Me! no fear shall befall them! neither shall the& grie*e! in the %ereafter! since the& will be admitted into <aradise.

Indonesian : 1ami berfirman: CTurunlah kamu semuan&a dari surga ituD 1emudian 2ika datang )etun2uk-1u ke)adamu! maka barang sia)a &ang mengikuti )etun2uk-1u! nisca&a tidak ada kekhawatiran atas mereka! dan tidak ()ula) mereka bersedih hatiC.

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Muhsin Khan

: 'ut those who disbelie*e and belie ?ur A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.) such are the dwellers of the 0ire! the& shall abide therein fore*er. Sahih International : And those who disbelie*e and den& ?ur signs - those will be com)anions of the 0irethe& will abide therein eternall&.C
Tafsir Jalalayn : As for the disbelie*ers who den& ?ur signs! ?ur 'ooks! those shall be the inhabitants of the 0ire! abiding therein/! enduring )er)etuall&! neither )erishing nor e=iting therefrom.

Indonesian : Ada)un orang-orang &ang kafir dan mendustakan a&at-a&at 1ami! mereka itu )enghuni neraka- mereka kekal di dalamn&a.

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Muhsin Khan : ? 8hildren of 5sraelD ;emember M& 0a*our which 5 bestowed u)on &ou! and fulfill (&our obligations to) M& 8o*enant (with &ou) so that 5 fulfill (M& ?bligations to) &our co*enant (with Me)! and fear none but Me. Sahih International : ? 8hildren of 5srael! remember M& fa*or which 5 ha*e bestowed u)on &ou and fulfill M& co*enant [u)on &ou that 5 will fulfill &our co*enant [from Me ! and be afraid of [onl& Me.
Tafsir Jalalayn : ? 8hildren of 5srael! sons of 9acob! remember M& fa*our wherewith 5 fa*oured &ou! that is! &our forefathers! sa*ing them from <haraoh! )arting the sea! sending clouds as shelter and other instances! for which &ou should show gratitude b& being obedient to Me- and fulfil M& co*enant! that which 5 took from &ou! that &ou belie*e in Muhammad (s)! and 5 shall fulfil &our co*enant! that which 5 ga*e to &ou! that &ou shall be rewarded for this with <aradise- and be in awe of Me! fear Me and not an&one else when &ou ha*e abandoned belief in him [the <ro)het .

Indonesian : %ai 'ani 5srail! ingatlah akan nikmat-1u &ang telah Aku anugerahkan ke)adamu! dan )enuhilah 2an2imu ke)ada-1u! nisca&a Aku )enuhi 2an2i-1u ke)adamu- dan han&a ke)ada-1u-lah kamu harus takut (tunduk).

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Muhsin Khan : And belie*e in what 5 ha*e sent down (this Quran)! confirming that which is with &ou! [the Taurat (Torah) and the 5n2eel ($os)el) ! and be not the first to disbelie*e therein! and bu& not with M& @erses [the Taurat (Torah) and the 5n2eel ($os)el) a small )rice (i.e. getting a small gain b& selling M& @erses)! and fear Me and Me Alone. (Tafsir At-Tabari! @ol. 5! <age ITK). Sahih International : And belie*e in what 5 ha*e sent down confirming that which is [alread& with &ou! and be not the first to disbelie*e in it. And do not e=change M& signs for a small )rice! and fear [onl& Me.
Tafsir Jalalayn : And belie*e in what 5 ha*e re*ealed! of the Qur/"n! confirming that which is with &ou! of the Torah! b& its agreement with it! in res)ect to [affirmation of $od/s ?neness and )ro)hethoodand be not the first to disbelie*e in it! from among the <eo)le of the 4cri)ture! for those who will come after &ou will de)end on &ou and so &ou will bear their sins. And do not sell! e=change! M& signs! those that relate to the descri)tion of Muhammad (s) in &our 'ook- for a small )rice! for a tri*ial and tem)orar& affair of this world- that is to sa&! do not su))ress this for fear of losing what &ou ho)e to earn from lowl& indi*iduals among &ou- and fear Me! and none other in this matter.

Indonesian : Ban berimanlah kamu ke)ada a)a &ang telah Aku turunkan (Al Quran) &ang membenarkan a)a &ang ada )adamu (Taurat)! dan 2anganlah kamu men2adi orang &ang )ertama kafir ke)adan&a! dan 2anganlah kamu menukarkan a&at-a&at-1u dengan harga &ang rendah! dan han&a ke)ada Akulah kamu harus bertakwa.

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Muhsin Khan : And mi= not truth with falsehood! nor conceal the truth [i.e. Muhammad <eace be u)on him is Allah7s Messenger and his (ualities are written in &our 4cri)tures! the Taurat (Torah) and the 5n2eel ($os)el) while &ou know (the truth) . Sahih International : And do not mi= the truth with falsehood or conceal the truth while &ou know [it .
Tafsir Jalalayn : And do not obscure! confuse! the truth! that 5 ha*e re*ealed to &ou! with falsehood! that &ou fabricate- and do not conceal the truth! the descri)tion of Muhammad (s)! wittingl&! that is! knowing it to be the truth.

Indonesian

: Ban 2anganlah kamu cam)ur adukkan &ang hak dengan &ang bathil dan 2anganlah kamu sembun&ikan &ang hak itu! sedang kamu mengetahui.

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Muhsin Khan : And )erform As-4alat (5(amat-as-4alat)! and gi*e 6akat! and 5rka7 (i.e. bow down or submit &oursel*es with obedience to Allah) along with Ar-;aki7un. Sahih International : And establish )ra&er and gi*e >akah and bow with those who bow [in worshi) and obedience .
Tafsir Jalalayn : And establish )ra&er! and )a& the alms! and bow with those that bow! that is! )ra& with those who )ra&! Muhammad (s) and his 8om)anions: this was re*ealed concerning their religious scholars! who used to sa& to their kin from among the Muslims! .4ta& firm u)on the religion of Muhammad (s)! for it is the truth/.

Indonesian : Ban dirikanlah shalat! tunaikanlah >akat dan ruku7lah beserta orang-orang &ang ruku7.

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Muhsin Khan : Hn2oin &ou Al-'irr ()iet& and righteousness and each and e*er& act of obedience to Allah) on the )eo)le and &ou forget (to )ractise it) &oursel*es! while &ou recite the 4cri)ture [the Taurat (Torah) D %a*e &ou then no senseE Sahih International : Bo &ou order righteousness of the )eo)le and forget &oursel*es while &ou recite the 4cri)tureE Then will &ou not reasonE
Tafsir Jalalayn : 3ill &ou bid others to )iet&! to belief in Muhammad (s)! and forget &oursel*es! neglecting &oursel*es and not bidding them to the same! while &ou recite the 'ookE! in which there is the threat of chastisement! if what &ou do contradicts what &ou sa&. Bo &ou not understandE the e*il nature of &our actions! that &ou might then re)entE (the sentence about .forgetting/ constitutes the [s&ntactical locus of the interrogati*e of disa*owal).

Indonesian : Menga)a kamu suruh orang lain (menger2akan) kebaktian! sedang kamu melu)akan diri (kewa2iban)mu sendiri! )adahal kamu membaca Al 1itab (Taurat)E Maka tidaklah kamu ber)ikirE

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Muhsin Khan : And seek hel) in )atience and As-4alat (the )ra&er) and trul& it is e=tremel& hea*& and hard e=ce)t for Al-1hashi7un [i.e. the true belie*ers in Allah - those who obe& Allah with full submission! fear much from %is <unishment! and belie*e in %is <romise (<aradise! etc.) and in %is 3arnings (%ell! etc.) . Sahih International : And seek hel) through )atience and )ra&er! and indeed! it is difficult e=ce)t for the humbl& submissi*e [to Allah
Tafsir Jalalayn : 4eek hel)! ask for assistance in &our affairs! in )atience! b& restraining the soul in the face of that which it dislikes- and )ra&er. The singling out of this for mention is a wa& of em)hasising its great im)ortance- in one had#th! [it is stated ! .3hen something bothered the <ro)het (s)! he would immediatel& resort to )ra&er/- it is said that the address here is to the 9ews: when greed and desire for leadershi) became im)ediments to their faith! the& were en2oined to forbearance! which constituted fasting and )ra&er! since! the former stems from lust and the latter &ields humilit& and negates )ride. 0or it! )ra&er! is grie*ous! burdensome! e=ce)t to the humble! those that are at )eace in obedience!

Indonesian : 9adikanlah sabar dan shalat sebagai )enolongmu. Ban sesungguhn&a &ang demikian itu sungguh berat! kecuali bagi orang-orang &ang khus&u7!

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Muhsin Khan : (The& are those) who are certain that the& are going to meet their Lord! and that unto %im the& are going to return. Sahih International : 3ho are certain that the& will meet their Lord and that the& will return to %im.
Tafsir Jalalayn : who reckon! who are certain! that the& shall meet their Lord! at the ;esurrection! and that to %im the& are returning! in the %ereafter! where %e will reward them.

Indonesian : (&aitu) orang-orang &ang me&akini! bahwa mereka akan menemui Tuhann&a! dan bahwa mereka akan kembali ke)ada-F&a.

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Muhsin Khan

: ? 8hildren of 5sraelD ;emember M& 0a*our which 5 bestowed u)on &ou and that 5 )referred &ou to the 7Alamin (mankind and 2inns) (of &our time )eriod! in the )ast). Sahih International : ? 8hildren of 5srael! remember M& fa*or that 5 ha*e bestowed u)on &ou and that 5 )referred &ou o*er the worlds.
Tafsir Jalalayn : ? 8hildren of 5srael! remember M& fa*our wherewith 5 fa*oured &ou! b& gi*ing thanks through obedience to Me! and that 5 ha*e )referred &ou! &our forefathers! abo*e all the worlds! of their time-

Indonesian : %ai 'ani 5srail! ingatlah akan nikmat-1u &ang telah Aku anugerahkan ke)adamu dan (ingatlah )ula) bahwasan&a Aku telah melebihkan kamu atas segala umat.

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Muhsin Khan : And fear a Ba& (of 9udgement) when a )erson shall not a*ail another! nor will intercession be acce)ted from him nor will com)ensation be taken from him nor will the& be hel)ed. Sahih International : And fear a Ba& when no soul will suffice for another soul at all! nor will intercession be acce)ted from it! nor will com)ensation be taken from it! nor will the& be aided.
Tafsir Jalalayn : and fear! be scared of! the da& when no soul for another shall gi*e satisfaction! which is the Ba& of ;esurrection! and no intercession shall be acce)ted (read either tu(bal or &u(bal) from it! that is! it is not the case that it has )ower to intercede! for it then to be acce)ted from it [or re2ected! as $od sa&s ! 4o now we ha*e no intercessors [Q. IU:NSS - nor an& com)ensation! ransom! be taken! neither shall the& be hel)ed! to a*oid $od/s chastisement.

Indonesian : Ban 2agalah dirimu dari (a>ab) hari (kiamat! &ang )ada hari itu) seseorang tidak da)at membela orang lain! walau sedikit)un- dan (begitu )ula) tidak diterima s&afa7at dan tebusan dari )adan&a! dan tidaklah mereka akan ditolong.

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Muhsin Khan

: And (remember) when 3e deli*ered &ou from 0ir7aun7s (<haraoh) )eo)le! who were afflicting &ou with a horrible torment! killing &our sons and s)aring &our women! and therein was a might& trial from &our Lord. Sahih International : And [recall when 3e sa*ed &our forefathers from the )eo)le of <haraoh! who afflicted &ou with the worst torment! slaughtering &our [newborn sons and kee)ing &our females ali*e. And in that was a great trial from &our Lord.
Tafsir Jalalayn : And! remember! when 3e deli*ered &ou! &our forefathers: the address here and henceforth directed to those li*ing at the time of the our <ro)het! is about how $od blessed their forefathers! and is intended to remind them of $od/s grace so that the& might belie*e- from the folk of <haraoh who were *isiting &ou with! that is! making &ou taste! e*il chastisement! of the worst kind (the sentence here is a circumstantial (ualifier referring to the )erson of the )ronoun [suffi=ed in na22a&n"kum! .3e deli*ered &ou/)- slaughtering &our! newl&-born! sons: this is e=)laining what has 2ust been said- and s)aring! retaining! &our women! [doing so because of the sa&ing of some of their )riests that a child born among the 5sraelites shall bring about the end of &our rule [<haraoh - and for &ou therein! chastisement or deli*erance! was a tremendous trial! a test or a grace! from &our Lord.

Indonesian : Ban (ingatlah) ketika 1ami selamatkan kamu dari (0ir7aun) dan )engikut)engikutn&a- mereka menim)akan ke)adamu siksaan &ang seberat-beratn&a! mereka men&embelih anak-anakmu &ang laki-laki dan membiarkan hidu) anak-anakmu &ang )erem)uan. Ban )ada &ang demikian itu terda)at cobaan-cobaan &ang besar dari Tuhanmu.

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Muhsin Khan : And (remember) when 3e se)arated the sea for &ou and sa*ed &ou and drowned 0ir7aun7s (<haraoh) )eo)le while &ou were looking (at them! when the sea-water co*ered them). Sahih International : And [recall when 3e )arted the sea for &ou and sa*ed &ou and drowned the )eo)le of <haraoh while &ou were looking on.
Tafsir Jalalayn : And! remember! when 3e di*ided! s)lit in two! for &ou! on account of &ou! the sea! such that &ou were able to cross it and esca)e from &our enem&- and 3e deli*ered &ou! from drowning! and drowned <haraoh/s folk! his )eo)le with him! while &ou were beholding the sea crashing down on to) of them.

Indonesian : Ban (ingatlah)! ketika 1ami belah laut untukmu! lalu 1ami selamatkan kamu dan 1ami tenggelamkan (0ir7aun) dan )engikut-)engikutn&a sedang kamu sendiri men&aksikan.

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Muhsin Khan : And (remember) when 3e a))ointed for Musa (Moses) fort& nights! and (in his absence) &ou took the calf (for worshi))! and &ou were 6alimun ()ol&theists and wrong-doers! etc.). Sahih International : And [recall when 3e made an a))ointment with Moses for fort& nights. Then &ou took [for worshi) the calf after him! while &ou were wrongdoers.
Tafsir Jalalayn : And when 3e a))ointed for (w".adn" or wa.adn") Moses fort& nights! at the end of which 3e shall gi*e him the Torah for &ou to im)lement! then &ou took to &oursel*es the calf! the one which the 4amaritan fashioned for &ou as a god! after him! that is! after he de)arted for ?ur a))ointment! and &ou were e*ildoers! for taking it [in worshi) ! because &ou directed &our worshi) to the wrong )lace.

Indonesian : Ban (ingatlah)! ketika 1ami ber2an2i ke)ada Musa (memberikan Taurat! sesudah) em)at )uluh malam! lalu kamu men2adikan anak lembu (sembahan) se)eninggaln&a dan kamu adalah orang-orang &ang >alim.

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Muhsin Khan : Then after that 3e forga*e &ou so that &ou might be grateful. Sahih International : Then 3e forga*e &ou after that so )erha)s &ou would be grateful.
Tafsir Jalalayn : Then 3e )ardoned &ou! erasing &our sins! after that! act of worshi)! so that &ou might be thankful! for ?ur fa*our u)on &ou.

Indonesian : 1emudian sesudah itu 1ami maafkan kesalahanmu! agar kamu bers&ukur.

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Muhsin Khan : And (remember) when 3e ga*e Musa (Moses) the 4cri)ture [the Taurat (Torah) and the criterion (of right and wrong) so that &ou ma& be guided aright. Sahih International

: And [recall when 3e ga*e Moses the 4cri)ture and criterion that )erha)s &ou would be guided.
Tafsir Jalalayn : And when 3e ga*e to Moses the 4cri)ture! the Torah! and the 8riterion (wa/l-fur("n is an e=)licati*e su))lement [of Torah )! that is! the one that discriminates (fara(a) between truth and falsehood and between what is licit and illicit! so that &ou might be guided! b& it awa& from error.

Indonesian : Ban (ingatlah)! ketika 1ami berikan ke)ada Musa Al 1itab (Taurat) dan keterangan &ang membedakan antara &ang benar dan &ang salah! agar kamu menda)at )etun2uk.

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Muhsin Khan : And (remember) when Musa (Moses) said to his )eo)le: C? m& )eo)leD @eril&! &ou ha*e wronged &oursel*es b& worshi))ing the calf. 4o turn in re)entance to &our 8reator and kill &oursel*es (the innocent kill the wrongdoers among &ou)! that will be better for &ou with &our Lord.C Then %e acce)ted &our re)entance. Trul&! %e is the ?ne 3ho acce)ts re)entance! the Most Merciful. Sahih International : And [recall when Moses said to his )eo)le! C? m& )eo)le! indeed &ou ha*e wronged &oursel*es b& &our taking of the calf [for worshi) . 4o re)ent to &our 8reator and kill &oursel*es. That is best for [all of &ou in the sight of &our 8reator.C Then %e acce)ted &our re)entance- indeed! %e is the Acce)ting of re)entance! the Merciful.
Tafsir Jalalayn : And when Moses said to his )eo)le! those who worshi))ed the calf! .M& )eo)le! &ou ha*e done wrong against &oursel*es b& &our taking the [golden calf! for a god- now turn to &our 8reator! awa& from that worshi) [of the calf and sla& one another! that is! let the innocent of &ou sla& the guilt&- That! slaughter! will be better for &ou in &our 8reator/s sight/! who made it easier for &ou to accom)lish this and sent down a dark cloud o*er &ou! so that none of &ou was able to see the other and show him merc&! such that almost se*ent& thousand of &ou were killed- and %e will turn to &ou [relenting ! before &our [turning in re)entance- trul& %e is the ;elenting! the Merciful.

Indonesian : Ban (ingatlah)! ketika Musa berkata ke)ada kaumn&a: C%ai kaumku! sesungguhn&a kamu telah mengania&a dirimu sendiri karena kamu telah men2adikan anak lembu (sembahanmu)! maka bertaubatlah ke)ada Tuhan &ang men2adikan kamu dan bunuhlah dirimu. %al itu adalah lebih baik bagimu )ada sisi Tuhan &ang men2adikan

kamu- maka Allah akan menerima taubatmu. 4esungguhn&a Bialah Oang Maha <enerima taubat lagi Maha <en&a&angC.

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Muhsin Khan : And (remember) when &ou said: C? Musa (Moses)D 3e shall ne*er belie*e in &ou till we see Allah )lainl&.C 'ut &ou were sei>ed with a thunderbolt (lightning) while &ou were looking. Sahih International : And [recall when &ou said! C? Moses! we will ne*er belie*e &ou until we see Allah outrightC- so the thunderbolt took &ou while &ou were looking on.
Tafsir Jalalayn : And when &ou said! ha*ing gone out with Moses to a)ologise before $od for &our worshi) of the calf! and ha*ing heard what he had said [to &ou - .? Moses! we will not belie*e &ou till we see $od o)enl&/! with our own e&es- and the thunderbolt! the shout! took &ou! and &ou died! while &ou were beholding! what was ha))ening to &ou.

Indonesian : Ban (ingatlah)! ketika kamu berkata: C%ai Musa! kami tidak akan beriman ke)adamu sebelum kami melihat Allah dengan terang! karena itu kamu disambar halilintar! sedang kamu men&aksikann&aC.

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Muhsin Khan : Then 3e raised &ou u) after &our death! so that &ou might be grateful. Sahih International : Then 3e re*i*ed &ou after &our death that )erha)s &ou would be grateful.
Tafsir Jalalayn : Then 3e raised &ou u)! brought &ou back to life! after &ou were dead! so that &ou might be thankful! for this fa*our of ?urs.

Indonesian : 4etelah itu 1ami bangkitkan kamu sesudah kamu mati! su)a&a kamu bers&ukur.

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Muhsin Khan : And 3e shaded &ou with clouds and sent down on &ou Al-Manna and the (uails! (sa&ing): CHat of the good lawful things 3e ha*e )ro*ided for &ou!C (but the& rebelled). And the& did not wrong :s but the& wronged themsel*es. Sahih International : And 3e shaded &ou with clouds and sent down to &ou manna and (uails! [sa&ing ! CHat from the good things with which 3e ha*e )ro*ided &ou.C And the& wronged :s not - but the& were [onl& wronging themsel*es.
Tafsir Jalalayn : And 3e made the cloud o*ershadow &ou! that is! 3e sheltered &ou with fine clouds from the heat of the sun while &ou were in the wilderness- and 3e sent down! in them [the clouds ! u)on &ou manna and (uails G which are [res)ecti*el&! a t&)e of citrus known as turun2ab#n and the (uail G and 3e said: .Hat of the good things 3e ha*e )ro*ided for &ou/! and do not store an& of it awa&! but the& were not grateful for this fa*our and stored the food! and so the& were de)ri*ed of it- And the& did not wrong :s! in this! but themsel*es the& wronged! since the e*il conse(uences [of this befell them.

Indonesian : Ban 1ami naungi kamu dengan awan! dan 1ami turunkan ke)adamu CmannaC dan CsalwaC. Makanlah dari makanan &ang baik-baik &ang telah 1ami berikan ke)adamudan tidaklah mereka mengania&a 1ami- akan teta)i merekalah &ang mengania&a diri mereka sendiri.

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Muhsin Khan : And (remember) when 3e said: CHnter this town (9erusalem) and eat bountifull& therein with )leasure and delight where*er &ou wish! and enter the gate in )rostration (or bowing with humilit&) and sa&: 70orgi*e us!7 and 3e shall forgi*e &ou &our sins and shall increase (reward) for the good-doers.C Sahih International : And [recall when 3e said! CHnter this cit& and eat from it where*er &ou will in [ease and abundance! and enter the gate bowing humbl& and sa&! 7;elie*e us of our burdens.7 3e will [then forgi*e &our sins for &ou! and 3e will increase the doers of good [in goodness and reward .C

Tafsir Jalalayn : And when 3e said! to them! after the& came out of the wilderness! .Hnter this cit&! either the %ol& %ouse [of 9erusalem ('a&t al-Ma(dis) or 9ericho (Ar#h")! and eat freel& therein where*er &ou will! )lentifull& and without an& restrictions! and enter it at the gate! its gate! )rostrating! bowing! and sa&! .our re(uest is for [an e=oneration/! that is! .That we be e=onerated from our transgressions/! and 3e shall forgi*e (naghfir: a *ariant reading has one of the two )assi*e forms &ughfar or tughfar! .[the& will be forgi*en/) &ou &our transgressions and 3e shall gi*e more to those who are *irtuous/ G through obedience G in terms of reward.

Indonesian : Ban (ingatlah)! ketika 1ami berfirman: CMasuklah kamu ke negeri ini ('aitul Ma(dis)! dan makanlah dari hasil bumin&a! &ang ban&ak lagi enak dimana &ang kamu sukai! dan masukilah )intu gerbangn&a sambil bersu2ud! dan katakanlah: C'ebaskanlah kami dari dosaC! nisca&a 1ami am)uni kesalahan-kesalahanmu! dan kelak 1ami akan menambah ()emberian 1ami) ke)ada orang-orang &ang berbuat baikC.

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Muhsin Khan : 'ut those who did wrong changed the word from that which had been told to them for another! so 3e sent u)on the wrong-doers ;i2>an (a )unishment) from the hea*en because of their rebelling against Allah7s ?bedience. (Tafsir At-Tabari! @ol. 5! <age KST). Sahih International : 'ut those who wronged changed [those words to a statement other than that which had been said to them! so 3e sent down u)on those who wronged a )unishment from the sk& because the& were defiantl& disobe&ing.
Tafsir Jalalayn : Then the e*ildoers! among them! substituted a sa&ing other than that which had been said to them! and said instead! .A grain inside a hair/ and entered [the town dragging themsel*es on their rears- so 3e sent down u)on the e*ildoers (the re)lacement of the second )erson [of the )re*ious *erse with the o*ert identification in the third )erson alladh#na >alamA! .the e*ildoers/! is intended to em)hasise the de)ra*it& of their action) wrath! a )unishment of )lague! from the hea*en for their wickedness! for de*iating from obedience! and within a *er& short )eriod of time 2ust under se*ent& thousand of them were dead.

Indonesian : Lalu orang-orang &ang >alim mengganti )erintah dengan (menger2akan) &ang tidak di)erintahkan ke)ada mereka. 4ebab itu 1ami tim)akan atas orang-orang &ang >alim itu dari langit! karena mereka berbuat fasik.

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Muhsin Khan : And (remember) when Musa (Moses) asked for water for his )eo)le! 3e said: C4trike the stone with &our stick.C Then gushed forth therefrom twel*e s)rings. Hach (grou) of) )eo)le knew its own )lace for water. CHat and drink of that which Allah has )ro*ided and do not act corru)tl&! making mischief on the earth.C Sahih International : And [recall when Moses )ra&ed for water for his )eo)le! so 3e said! C4trike with &our staff the stone.C And there gushed forth from it twel*e s)rings! and e*er& )eo)le knew its watering )lace. CHat and drink from the )ro*ision of Allah ! and do not commit abuse on the earth! s)reading corru)tion.C
Tafsir Jalalayn : And! mention! when Moses sought water for his )eo)le! for the& suffered thirst in the wilderness! 3e said! .4trike with &our staff the rock! (the one that ran off with his robe! a light cube-like [rock about the si>e of a man/s head! made of marble) and he struck it! and there e=)loded! there burst and gushed forth! from it twel*e fountains! e(ual to the number of tribes! each )eo)le! [each tribe among them! came to know their drinking-)lace! which the& did not share with an& of the others. And 3e said to them! .Hat and drink of that which $od has )ro*ided! and do not be degenerate in the earth! seeking corru)tion/ (mufsid#n is a circumstantial (ualifier em)hasising its o)erator! the sub2ect of the *erb [l" ta.thaw! .do not be degenerate/ deri*ed from .athi&a! meaning afsada! .to corru)t/).

Indonesian : Ban (ingatlah) ketika Musa memohon air untuk kaumn&a! lalu 1ami berfirman: C<ukullah batu itu dengan tongkatmuC. Lalu memancarlah dari)adan&a dua belas mata air. 4ungguh tia)-tia) suku telah mengetahui tem)at minumn&a (masingmasing). Makan dan minumlah re>eki (&ang diberikan) Allah! dan 2anganlah kamu berkeliaran di muka bumi dengan berbuat kerusakan.

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Muhsin Khan : And (remember) when &ou said! C? Musa (Moses)D 3e cannot endure one kind of food. 4o in*oke &our Lord for us to bring forth for us of what the earth grows! its herbs! its cucumbers! its 0um (wheat or garlic)! its lentils and its onions.C %e said! C3ould &ou e=change that which is better for that which is lowerE $o &ou down to an& town and &ou shall find what &ou wantDC And the& were co*ered with humiliation and miser&! and the& drew on themsel*es the 3rath of Allah. That was because the& used to disbelie*e the A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.) of Allah and killed the <ro)hets wrongfull&. That was because the& disobe&ed and used to transgress the bounds (in their disobedience to Allah! i.e. commit crimes and sins). Sahih International : And [recall when &ou said! C? Moses! we can ne*er endure one [kind of food. 4o call u)on &our Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.C [Moses said! C3ould &ou e=change what is better for what is lessE $o into [an& settlement and indeed! &ou will ha*e what &ou ha*e asked.C And the& were co*ered with humiliation and )o*ert& and returned with anger from Allah [u)on them . That was because the& [re)eatedl& disbelie*ed in the signs of Allah and killed the )ro)hets without right. That was because the& disobe&ed and were [habituall& transgressing.
Tafsir Jalalayn : And when &ou said! .Moses! we will not endure one sort of food! that is to sa&! manna and (uails- )ra& to &our Lord for us! that %e ma& bring forth for us! something! of (min here is e=)licati*e) what the earth )roduces G green herbs! cucumbers! garlic! lentils! onions/! he! Moses! said! to them! .3ould &ou e=change what is better! more noble! that is! do &ou substitute this! with what is lowlierE/ (the ham>a of a-tastabdilAna is for rebuke)- the& thus refused to change their mind and he [Moses su))licated to $od! and %e! e=alted be %e! said! .$o down to a cit&! whiche*er cit& it ma& be- &ou shall ha*e! there! what &ou demanded/ of *egetable )roduceAnd abasement! submissi*eness! and wretchedness! that is! the signs of )o*ert& on account of their submissi*eness and debasement that alwa&s accom)an& them! e*en if the& be rich! in the same wa& that a coin ne*er changes its mint- were cast u)on them! and the& incurred! ended u)

with $od/s wrath- that! that is! that affliction and wrath! was because the& used to disbelie*e the signs of $od and sla& )ro)hets! such as 6achariah and 9ohn! without right! that is! un2ustl&- that was because the& disobe&ed! and the& were transgressors! o*erste))ing the bounds in disobedience (here the re)etition [dh"lik bi-m" .asaw wa-k"nA &a.tadAn is for em)hasis).

Indonesian : Ban (ingatlah)! ketika kamu berkata: C%ai Musa! kami tidak bisa sabar (tahan) dengan satu macam makanan sa2a. 4ebab itu mohonkanlah untuk kami ke)ada Tuhanmu! agar Bia mengeluarkan bagi kami dari a)a &ang ditumbuhkan bumi! &aitu sa&ur-ma&urn&a! ketimunn&a! bawang )utihn&a! kacang adasn&a! dan bawang merahn&aC. Musa berkata: CMaukah kamu mengambil &ang rendah sebagai )engganti &ang lebih baikE <ergilah kamu ke suatu kota! )asti kamu mem)eroleh a)a &ang kamu mintaC. Lalu ditim)ahkanlah ke)ada mereka nista dan kehinaan! serta mereka menda)at kemurkaan dari Allah. %al itu (ter2adi) karena mereka selalu mengingkari a&at-a&at Allah dan membunuh )ara Fabi &ang memang tidak dibenarkan. Bemikian itu (ter2adi) karena mereka selalu berbuat durhaka dan melam)aui batas.

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Muhsin Khan : @eril&D Those who belie*e and those who are 9ews and 8hristians! and 4abians! whoe*er belie*es in Allah and the Last Ba& and do righteous good deeds shall ha*e their reward with their Lord! on them shall be no fear! nor shall the& grie*e. Sahih International : 5ndeed! those who belie*ed and those who were 9ews or 8hristians or 4abeans [before <ro)het Muhammad - those [among them who belie*ed in Allah and the Last Ba& and did righteousness - will ha*e their reward with their Lord! and no fear will there be concerning them! nor will the& grie*e.
Tafsir Jalalayn : 4urel& those who belie*e! [who belie*ed before! in the )ro)hets! and those of 9ewr&! the 9ews! and the 8hristians! and the 4abaeans! a 8hristian or 9ewish sect! whoe*er! from among them! belie*es in $od and the Last Ba&! in the time of our <ro)het! and )erforms righteous deeds! according to the Law gi*en to him G their wage! that is! the reward for their deeds! is with their Lord! and no fear shall befall them! neither shall the& grie*e (the [singular )erson of the *erbs "mana! .belie*es/! and .amila! .)erforms/! takes account of the [singular form of man! .whoe*er/! but in what comes afterwards [of the )lural )ronouns its [)lural meaning [is taken into account ).

Indonesian

: 4esungguhn&a orang-orang mukmin! orang-orang Oahudi! orang-orang Fasrani dan orang-orang 4habiin! sia)a sa2a diantara mereka &ang benar-benar beriman ke)ada Allah! hari kemudian dan beramal saleh! mereka akan menerima )ahala dari Tuhan mereka! tidak ada kekhawatiran ke)ada mereka! dan tidak ()ula) mereka bersedih hati.

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Muhsin Khan : And (? 8hildren of 5srael! remember) when 3e took &our co*enant and 3e raised abo*e &ou the Mount (sa&ing): C%old fast to that which 3e ha*e gi*en &ou! and remember that which is therein so that &ou ma& become Al-Mutta(un (the )ious - see @.I:I). Sahih International : And [recall when 3e took &our co*enant! [? 8hildren of 5srael! to abide b& the Torah and 3e raised o*er &ou the mount! [sa&ing ! CTake what 3e ha*e gi*en &ou with determination and remember what is in it that )erha)s &ou ma& become righteous.C
Tafsir Jalalayn : And! mention! when 3e made a co*enant with &ou! &our )ledge to act according to what is in the Torah! and 3e! had! raised abo*e &ou the Mount! which 3e u)rooted from the earth [and )laced abo*e &ou when &ou refused to acce)t it [sc. the Torah ! and 3e said! .Take forcefull&! seriousl& and with effort! what 3e ha*e gi*en &ou! and remember what is in it! acting in accordance with it! so that &ou might )reser*e &oursel*es/! from the 0ire or acts of disobedience.

Indonesian : Ban (ingatlah)! ketika 1ami mengambil 2an2i dari kamu dan 1ami angkatkan gunung (Thursina) di atasmu (sera&a 1ami berfirman): C<eganglah teguh-teguh a)a &ang 1ami berikan ke)adamu dan ingatlah selalu a)a &ang ada didalamn&a! agar kamu bertakwaC.

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Muhsin Khan : Then after that &ou turned awa&. %ad it not been for the $race and Merc& of Allah u)on &ou! indeed &ou would ha*e been among the losers.

Sahih International : Then &ou turned awa& after that. And if not for the fa*or of Allah u)on &ou and %is merc&! &ou would ha*e been among the losers.
Tafsir Jalalayn : Then &ou turned awa& thereafter! and but for $od/s bount& and %is merc& towards &ou! &ou would ha*e been among the losers [there is no commentar& on this *erse .

Indonesian : 1emudian kamu ber)aling setelah (adan&a )er2an2ian) itu! maka kalau tidak ada karunia Allah dan rahmat-F&a atasmu! nisca&a kamu tergolong orang &ang rugi.

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Muhsin Khan : And indeed &ou knew those amongst &ou who transgressed in the matter of the 4abbath (i.e. 4aturda&). 3e said to them: C'e &ou monke&s! des)ised and re2ected.C Sahih International : And &ou had alread& known about those who transgressed among &ou concerning the sabbath! and 3e said to them! C'e a)es! des)ised.C
Tafsir Jalalayn : And *eril& (wa-la-(ad: the l"m is for oaths) &ou know that there were those among &ou who transgressed! *iolated! the 4abbath! b& fishing! when 3e had forbidden &ou to do so G these were the inhabitants of Hilat G and 3e said to them! .'e a)es! des)isedD/! re2ected! and the& became so: the& died three da&s later.

Indonesian : Ban sesungguhn&a telah kamu ketahui orang-orang &ang melanggar diantaramu )ada hari 4abtu! lalu 1ami berfirman ke)ada mereka: C9adilah kamu kera &ang hinaC.

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Muhsin Khan : 4o 3e made this )unishment an e=am)le to their own and to succeeding generations and a lesson to those who are Al-Mutta(un (the )ious - see @.I:I). Sahih International : And 3e made it a deterrent )unishment for those who were )resent and those who succeeded [them and a lesson for those who fear Allah .
Tafsir Jalalayn : And 3e made it! this )unishment! an e=em)lar& )unishment! a lesson to dissuade others from doing what the& did- for all the former times and for the latter! that is! for the )eo)le of that time or those that came later- and an admonition to such as who fear! $od: these are singled out for mention here because the&! in contrast to others! are the ones who benefit thereb&.

Indonesian

: Maka 1ami 2adikan &ang demikian itu )eringatan bagi orang-orang dimasa itu! dan bagi mereka &ang datang kemudian! serta men2adi )ela2aran bagi orang-orang &ang bertakwa.

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Muhsin Khan : And (remember) when Musa (Moses) said to his )eo)le: C@eril&! Allah commands &ou that &ou slaughter a cow.C The& said! CBo &ou make fun of usEC %e said! C5 take Allah7s ;efuge from being among Al-9ahilun (the ignorants or the foolish).C Sahih International : And [recall when Moses said to his )eo)le! C5ndeed! Allah commands &ou to slaughter a cow.C The& said! CBo &ou take us in ridiculeEC %e said! C5 seek refuge in Allah from being among the ignorant.C
Tafsir Jalalayn : And! mention! when Moses said to his )eo)le! when one among them was killed and the killer was not known! and so the& asked Moses to )ra& to $od to re*eal the killer! which he did- .$od commands &ou to sacrifice a cow/. The& said! .Bo &ou take us in mocker&E/! that is! making fun of us when &ou answer us like thisE %e said! .5 take refuge with! 5 seek defence with! $od lest 5 should be one of the ignorant/! one of those who indulge in mocker&.

Indonesian : Ban (ingatlah)! ketika Musa berkata ke)ada kaumn&a: C4esungguhn&a Allah men&uruh kamu men&embelih seekor sa)i betinaC. Mereka berkata: CA)akah kamu hendak men2adikan kami buah e2ekanEC Musa men2awab: CAku berlindung ke)ada Allah agar tidak men2adi salah seorang dari orang-orang &ang 2ahilC.

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Muhsin Khan : The& said! C8all u)on &our Lord for us that %e ma& make )lain to us what it isDC %e said! C%e sa&s! 7@eril&! it is a cow neither too old nor too &oung! but (it is) between the two conditions7! so do what &ou are commanded.C Sahih International

: The& said! C8all u)on &our Lord to make clear to us what it is.C [Moses said! C[ Allah sa&s! 75t is a cow which is neither old nor *irgin! but median between that!7 so do what &ou are commanded.C
Tafsir Jalalayn : 'ut when the& realised that he was being serious! The& said! .<ra& to &our Lord for us! that %e ma& make clear to us what she ma& be/! its true nature! %e! Moses! said! .%e! $od! sa&s she is a cow neither old! nor *irgin! that is! &oung! middling between the two! in terms of age- so do what &ou ha*e been commanded/! b& wa& of sacrificing it.

Indonesian : Mereka men2awab: CMohonkanlah ke)ada Tuhanmu untuk kami! agar Bia menerangkan ke)ada kami- sa)i betina a)akah ituC. Musa men2awab: C4esungguhn&a Allah berfirman bahwa sa)i betina itu adalah sa)i betina &ang tidak tua dan tidak muda- )ertengahan antara itu- maka ker2akanlah a)a &ang di)erintahkan ke)adamuC.

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Muhsin Khan : The& said! C8all u)on &our Lord for us to make )lain to us its colour.C %e said! C%e sa&s! 75t is a &ellow cow! bright in its colour! )leasing to the beholders.7 C Sahih International : The& said! C8all u)on &our Lord to show us what is her color.C %e said! C%e sa&s! 75t is a &ellow cow! bright in color - )leasing to the obser*ers.7 C
Tafsir Jalalayn : The& said! .<ra& to &our Lord for us! that %e make clear to us what her colour ma& be/ %e said! .%e sa&s she shall be a golden cow! bright in colour! that is! of a *er& intense &ellow! gladdening to beholders: its beaut& will )lease those that look at it.

Indonesian : Mereka berkata: CMohonkanlah ke)ada Tuhanmu untuk kami agar Bia menerangkan ke)ada kami a)a warnan&aC. Musa men2awab: C4esungguhn&a Allah berfirman bahwa sa)i betina itu adalah sa)i betina &ang kuning! &ang kuning tua warnan&a! lagi men&enangkan orang-orang &ang memandangn&aC.

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Muhsin Khan : The& said! C8all u)on &our Lord for us to make )lain to us what it is. @eril& to us all cows are alike! And surel&! if Allah wills! we will be guided.C Sahih International

: The& said! C8all u)on &our Lord to make clear to us what it is. 5ndeed! [all cows look alike to us. And indeed we! if Allah wills! will be guided.C
Tafsir Jalalayn : The& said! .<ra& to &our Lord for us! that %e make clear to us what she ma& be: does it gra>e freel& or is it used in labourE- the cows (that is! the s)ecies described in the wa& mentioned)! are all alike to us! because there are man& of them and we ha*e not been able to find the one sought after- and if $od wills! we shall then be guided/ to it. 5n one had#th [it is re)orted : .%ad the& not uttered the )ro*iso [insh"/a Ll"h ! it would ne*er ha*e been made clear to them/.

Indonesian : Mereka berkata: CMohonkanlah ke)ada Tuhanmu untuk kami agar Bia menerangkan ke)ada kami bagaimana hakikat sa)i betina itu! karena sesungguhn&a sa)i itu (masih) samar bagi kami dan sesungguhn&a kami ins&a Allah akan menda)at )etun2uk (untuk mem)eroleh sa)i itu)C.

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Muhsin Khan : %e [Musa (Moses) said! C%e sa&s! 75t is a cow neither trained to till the soil nor water the fields! sound! ha*ing no other colour e=ce)t bright &ellow.7 C The& said! CFow &ou ha*e brought the truth.C 4o the& slaughtered it though the& were near to not doing it. Sahih International : %e said! C%e sa&s! 75t is a cow neither trained to )low the earth nor to irrigate the field! one free from fault with no s)ot u)on her.7 C The& said! CFow &ou ha*e come with the truth.C 4o the& slaughtered her! but the& could hardl& do it.
Tafsir Jalalayn : %e said! .%e sa&s she shall be a cow not broken! not subdued for labour! that is! to )lough the earth! churning its soil for sowing (tuth#r al-ard: the clause describes the word dhalAl! and constitutes )art of the negation)- or to water the tillage! that is! the land )re)ared for sowing- one safe! from faults and the effects of toil- with no blemish! of a colour other than her own! on her/. The& said! .Fow &ou ha*e brought the truth/! that is! [now &ou ha*e e=)lained it clearl&- the& thus sought it out and found it with a bo& *er& dutiful towards his mother! and the& e*entuall& )urchased it for the e(ui*alent of its weight in gold- and so the& sacrificed her! e*en though the& *er& nearl& did not! on account of its e=cessi*e cost. 5n a had#th [it is stated that ! .%ad the& sacrificed an& cow! it would ha*e sufficed them! but the& made it difficult for themsel*es and so $od made it difficult for them/.

Indonesian : Musa berkata: C4esungguhn&a Allah berfirman bahwa sa)i betina itu adalah sa)i betina &ang belum )ernah di)akai untuk memba2ak tanah dan tidak )ula untuk mengairi tanaman! tidak bercacat! tidak ada belangn&aC. Mereka berkata: C4ekarang barulah kamu menerangkan hakikat sa)i betina &ang sebenarn&aC. 1emudian mereka men&embelihn&a dan ham)ir sa2a mereka tidak melaksanakan )erintah itu.

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Muhsin Khan : And (remember) when &ou killed a man and fell into dis)ute among &oursel*es as to the crime. 'ut Allah brought forth that which &ou were hiding. Sahih International : And [recall when &ou slew a man and dis)uted o*er it! but Allah was to bring out that which &ou were concealing.
Tafsir Jalalayn : And when &ou killed a li*ing soul! and dis)uted thereon (idd"ra/tum: the t"/ [of the root-form itd"ra/tum has been assimilated with the d"l) G and $od disclosed what &ou were hiding (this is a )arenthetical statement- the stor& begins here [with wa-idh (ataltum nafsan! .and when &ou killed a soul/R and continues in the following ):

Indonesian : Ban (ingatlah)! ketika kamu membunuh seorang manusia lalu kamu saling tuduh menuduh tentang itu. Ban Allah hendak men&ingka)kan a)a &ang selama ini kamu sembun&ikan.

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Muhsin Khan : 4o 3e said: C4trike him (the dead man) with a )iece of it (the cow).C Thus Allah brings the dead to life and shows &ou %is A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.) so that &ou ma& understand. Sahih International : 4o! 3e said! C4trike the slain man with )art of it.C Thus does Allah bring the dead to life! and %e shows &ou %is signs that &ou might reason.
Tafsir Jalalayn : so 3e said! .4mite him! the slain man! with )art of it/! and so when he was struck with its tongue or its tail! he came back to life and said! .4o-and-so killed me/! and after )ointing out two of his cousins! he died- the two [killers were denied the inheritance and were later killed. $od sa&s: e*en so! is the re*i*al! for! $od brings to life the dead! and %e shows &ou %is signs! the )roofs of %is )ower! so that &ou might understand! [that &ou might reflect and realise that the ?ne ca)able of re*i*ing a single soul is also ca)able of re*i*ing a multitude of souls! and then belie*e.

Indonesian

: Lalu 1ami berfirman: C<ukullah ma&at itu dengan sebahagian anggota sa)i betina itu DC Bemikianlah Allah menghidu)kan kembali orang-orang &ang telah mati! dam mem)erlihatkan )adamu tanda-tanda kekuasaan-F&a agar kamu mengerti.

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Muhsin Khan : Then! after that! &our hearts were hardened and became as stones or e*en worse in hardness. And indeed! there are stones out of which ri*ers gush forth! and indeed! there are of them (stones) which s)lit asunder so that water flows from them! and indeed! there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what &ou do. Sahih International : Then &our hearts became hardened after that! being like stones or e*en harder. 0or indeed! there are stones from which ri*ers burst forth! and there are some of them that s)lit o)en and water comes out! and there are some of them that fall down for fear of Allah . And Allah is not unaware of what &ou do.
Tafsir Jalalayn : Then &our hearts became hardened! ? &ou 9ews! the& [&our hearts became stiffened against acce)tance of the truth! thereafter! that is! after what is mentioned of the bringing back to life of the slain man and the other signs before this- and the& are like stones! in their hardness! or e*en &et harder! than these- for there are stones from which ri*ers come gushing! and others s)lit (&ashsha((a(: the initial t"/ [of the root-form &atasha((a( has been assimilated with the sh#n)! so that water issues from them- and others come down! from on high! in fear of $od! while &our hearts are unmo*ed! unstirred and not humbled- And $od is not heedless of what &ou do! but instead! %e gi*es &ou res)ite until &our time comes (ta.malAna! .&ou do/: a *ariant reading has &a.malAna! .the& do/! indicating a shift to the third )erson address).

Indonesian : 1emudian setelah itu hatimu men2adi keras se)erti batu! bahkan lebih keras lagi. <adahal diantara batu-batu itu sungguh ada &ang mengalir sungai-sungai dari )adan&a dan diantaran&a sungguh ada &ang terbelah lalu keluarlah mata air dari )adan&a dan diantaran&a sungguh ada &ang meluncur 2atuh! karena takut ke)ada Allah. Ban Allah sekali-sekali tidak lengah dari a)a &ang kamu ker2akan.

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Muhsin Khan : Bo &ou (faithful belie*ers) co*et that the& will belie*e in &our religion ins)ite of the fact that a )art& of them (9ewish rabbis) used to hear the 3ord of Allah [the Taurat (Torah) ! then the& used to change it knowingl& after the& understood itE Sahih International : Bo &ou co*et [the ho)e! ? belie*ers ! that the& would belie*e for &ou while a )art& of them used to hear the words of Allah and then distort the Torah after the& had understood it while the& were knowingE
Tafsir Jalalayn : Are &ou then so eager! ? belie*ers! that the&! the 9ews! should belie*e &ou! seeing there is a )art& of them! a grou) of their rabbis! that heard $od/s word! in the Torah! and then tam)ered with it! changing it! and that! after the& had com)rehended it! [after the& had understood it! knowingl&E! [knowing full well that the& were indulging in mendacit& (the ham>a [at the beginning of the *erb a-fa-tatma.An is [an interrogati*e for re2ection! in other words! .Bo not be so eager! for the& ha*e disbelie*ed before/).

Indonesian : A)akah kamu masih menghara)kan mereka akan )erca&a ke)adamu! )adahal segolongan dari mereka mendengar firman Allah! lalu mereka mengubahn&a setelah mereka memahamin&a! sedang mereka mengetahuiE.

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Muhsin Khan : And when the& (9ews) meet those who belie*e (Muslims)! the& sa&! C3e belie*eC! but when the& meet one another in )ri*ate! the& sa&! C4hall &ou (9ews) tell them (Muslims) what Allah has re*ealed to &ou [9ews! about the descri)tion and the (ualities of <ro)het Muhammad <eace be u)on him ! that which are written in the Taurat (Torah) ! that the& (Muslims) ma& argue with &ou (9ews) about it before &our LordEC %a*e &ou (9ews) then no understandingE Sahih International : And when the& meet those who belie*e! the& sa&! C3e ha*e belie*edC- but when the& are alone with one another! the& sa&! CBo &ou talk to them about what Allah has re*ealed to &ou so the& can argue with &ou about it before &our LordEC Then will &ou not reasonE

Tafsir Jalalayn : And when the&! the h&)ocrites from among the 9ews! meet those who belie*e! the& sa&! .3e belie*e/! that Muhammad (s) is a )ro)het and that he is the one of whom we ha*e been gi*en good tidings in our 'ook- but when the& go in )ri*ate one to another! the&! their leaders the ones not in*ol*ed in the h&)ocris&! sa&! to those h&)ocrites: .Bo &ou s)eak to them! the belie*ers! of what $od has disclosed to &ou! that is! what %e has made known to &ou of Muhammad/s (s) descri)tion in the Torah! so that the& ma& thereb& dis)ute (the l"m of li-&uh"22Akum! .that the& ma& dis)ute with &ou/! is the l"m of .becoming/) with &ou before &our LordE! in the %ereafter and hold the )roof against &ou for not following him [Muhammad (s) ! des)ite &our knowledge of his sincerit&E %a*e &ou no understandingE/ of the fact that the& will contend with &ou if &ou s)eak to them in this wa&E 4o beware.

Indonesian : Ban a)abila mereka ber2um)a dengan orang-orang &ang beriman! mereka berkata: C1ami)un telah beriman!C teta)i a)abila mereka berada sesama mereka sa2a! lalu mereka berkata: CA)akah kamu menceritakan ke)ada mereka (orang-orang mukmin) a)a &ang telah diterangkan Allah ke)adamu! su)a&a dengan demikian mereka da)at mengalahkan hu22ahmu di hada)an Tuhanmu- tidakkah kamu mengertiEC

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Muhsin Khan : 1now the& (9ews) not that Allah knows what the& conceal and what the& re*ealE Sahih International : 'ut do the& not know that Allah knows what the& conceal and what the& declareE
Tafsir Jalalayn : $od sa&s: 1now the& not (the interrogati*e is affirmati*e! the inserted w"w [of a-wa-l" is to indicate the su))lement) that $od knows what the& kee) secret and what the& )roclaimE! that is! what the& hide and what the& re*eal in this matter and all other matters! so that the& ma& desist from these things.

Indonesian : Tidakkah mereka mengetahui bahwa Allah mengetahui segala &ang mereka sembun&ikan dan segala &ang mereka n&atakanE

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Muhsin Khan : And there are among them (9ews) unlettered )eo)le! who know not the 'ook! but the& trust u)on false desires and the& but guess. Sahih International : And among them are unlettered ones who do not know the 4cri)ture e=ce)t in wishful thinking! but the& are onl& assuming.
Tafsir Jalalayn

: And there are some of them! the 9ews! that are illiterate! unlettered! not knowing the 4cri)ture! the Torah! but onl& desires! lies which were handed down to them b& their leaders and which the& relied u)on- and! in their re2ection of the )ro)hethood of the <ro)het and fabrications of other matters! the& ha*e! mere con2ectures! and no firm knowledge.

Indonesian : Ban diantara mereka ada &ang buta huruf! tidak mengetahui Al 1itab (Taurat)! kecuali dongengan bohong belaka dan mereka han&a menduga-duga.

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Muhsin Khan : Then woe to those who write the 'ook with their own hands and then sa&! CThis is from Allah!C to )urchase with it a little )riceD 3oe to them for what their hands ha*e written and woe to them for that the& earn thereb&. Sahih International : 4o woe to those who write the Cscri)tureC with their own hands! then sa&! CThis is from Allah !C in order to e=change it for a small )rice. 3oe to them for what their hands ha*e written and woe to them for what the& earn.
Tafsir Jalalayn : 4o woe! a se*ere chastisement! to those who write the 4cri)ture with their hands! that is! fabricating it themsel*es! then sa&! .This is from $od/ that the& ma& sell it for a small )rice! of this world: these are the 9ews! the ones that altered the descri)tion of the <ro)het in the Torah! as well as the .stoning/ *erse! and other details! and rewrote them in a wa& different from that in which the& were re*ealed. 4o woe to them for what their hands ha*e written! of fabrications! and woe to them for their earnings! b& wa& of briber& (rishan! )lural of rishwa).

Indonesian : Maka kecelakaan &Ang besarlah bagi orang-orang &ang menulis Al 1itab dengan tangan mereka sendiri! lalu dikatakann&a- C5ni dari AllahC! (dengan maksud) untuk mem)eroleh keuntungan &ang sedikit dengan )erbuatan itu. Maka kecelakaan &ang besarlah bagi mereka! akibat a)a &ang ditulis oleh tangan mereka sendiri! dan kecelakaan &ang besarlah bagi mereka! akibat a)a &ang mereka ker2akan.

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Muhsin Khan

: And the& (9ews) sa&! CThe 0ire (i.e. %ell-fire on the Ba& of ;esurrection) shall not touch us but for a few numbered da&s.C 4a& (? Muhammad <eace be u)on him to them): C%a*e &ou taken a co*enant from Allah! so that Allah will not break %is 8o*enantE ?r is it that &ou sa& of Allah what &ou know notEC Sahih International : And the& sa&! CFe*er will the 0ire touch us! e=ce)t for a few da&s.C 4a&! C%a*e &ou taken a co*enant with Allah E 0or Allah will ne*er break %is co*enant. ?r do &ou sa& about Allah that which &ou do not knowEC
Tafsir Jalalayn : And the& sa&! when the <ro)het )romised them the 0ire! .the 0ire shall not touch us! that is! afflict us! sa*e a number of da&s/! onl& a short time of fort& da&s: the same length of time their forefathers worshi))ed the calf! after which time it [the 0ire will cease. 4a&! to them Muhammad (s): .%a*e &ou taken with $od a co*enantE! a )ledge from %im to thisE $od will not fail in %is co*enant! in this matter! or G na& G sa& &ou against $od what &ou do not knowE (a/ttakhadhtum: the con2uncti*e ham>a has been omitted on account of the interrogati*e ham>a sufficing).

Indonesian : Ban mereka berkata: C1ami sekali-kali tidak akan disentuh oleh a)i neraka! kecuali selama bebera)a hari sa2aC. 1atakanlah: C4udahkah kamu menerima 2an2i dari Allah sehingga Allah tidak akan memungkiri 2an2i-F&a! ataukah kamu han&a mengatakan terhada) Allah a)a &ang tidak kamu ketahuiEC

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Muhsin Khan : OesD 3hosoe*er earns e*il and his sin has surrounded him! the& are dwellers of the 0ire (i.e. %ell)- the& will dwell therein fore*er. Sahih International : Oes! whoe*er earns e*il and his sin has encom)assed him - those are the com)anions of the 0ire- the& will abide therein eternall&.
Tafsir Jalalayn : Fot so! it will touch &ou and &ou will abide therein- whoe*er earns e*il! through associating another with $od! and is encom)assed b& his transgression! in the singular and the )lural! that is to sa&! it o*ercomes him and encircles him totall&! for! he has died an idolater G those are the inhabitants of the 0ire! therein abiding (kh"lidAn: this [)lural noun takes account of the [)lural im)ort of man! .whoe*er/).

Indonesian : ('ukan demikian)! &ang benar: barangsia)a berbuat dosa dan ia telah dili)uti oleh dosan&a! mereka itulah )enghuni neraka! mereka kekal di dalamn&a.

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Muhsin Khan : And those who belie*e (in the ?neness of Allah - 5slamic Monotheism) and do righteous good deeds! the& are dwellers of <aradise! the& will dwell therein fore*er. Sahih International : 'ut the& who belie*e and do righteous deeds - those are the com)anions of <aradisethe& will abide therein eternall&.
Tafsir Jalalayn : And those who belie*e and )erform righteous deeds G those are the inhabitants of <aradise! therein abiding.

Indonesian : Ban orang-orang &ang beriman serta beramal saleh! mereka itu )enghuni surgamereka kekal di dalamn&a.

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Muhsin Khan : And (remember) when 3e took a co*enant from the 8hildren of 5srael! (sa&ing): 3orshi) none but Allah (Alone) and be dutiful and good to )arents! and to kindred! and to or)hans and Al-Masakin (the )oor)! [Tafsir At-Tabari! @ol. NS! <age NTV (@erse L:US) and s)eak good to )eo)le [i.e. en2oin righteousness and forbid e*il! and sa& the truth about Muhammad <eace be u)on him ! and )erform As-4alat (5(amat-as-4alat)! and gi*e 6akat. Then &ou slid back! e=ce)t a few of &ou! while &ou are backsliders. (Tafsir Al-Qurtubi! @ol. I! <age KLI). Sahih International : And [recall when 3e took the co*enant from the 8hildren of 5srael! [en2oining u)on them ! CBo not worshi) e=ce)t Allah - and to )arents do good and to relati*es! or)hans! and the need&. And s)eak to )eo)le good [words and establish )ra&er and gi*e >akah.C Then &ou turned awa&! e=ce)t a few of &ou! and &ou were refusing.
Tafsir Jalalayn : And! mention! when 3e made a co*enant with the 8hildren of 5srael! in the Torah! where 3e said: .Oou shall not worshi) (a *ariant reading [for l" ta.budAna has [third )erson )lural l"

&a.budAn [.the& shall not worshi)/ ) an& other than $od (l" ta.budAna ill" Ll"ha is a )redicate denoting a )rohibition- one ma& also read l" ta.budA [3orshi) &ou not )- and to be good! and righteous! to )arents! and the near of kin: here kinshi) is ad2oined to )arents- and to or)hans! and to the need&- and s)eak well! [good words! to men! commanding good and forbidding e*il! being truthful with regard to the status of Muhammad (s)! and being kind to them [sc. or)hans and the need& (a *ariant reading [for hasanan has husnan! the *erbal noun! used as a h&)erbolic descri)tion)- and obser*e )ra&er and )a& the alms/! which &ou actuall& acce)ted! but! then &ou turned awa&! refusing to fulfil these [obligations (here the second )erson address is used! but their forefathers are [still meant)- all but a few of &ou! re2ecting it! like &our forefathers.

Indonesian : Ban (ingatlah)! ketika 1ami mengambil 2an2i dari 'ani 5srail (&aitu): 9anganlah kamu men&embah selain Allah! dan berbuat kebaikanlah ke)ada ibu ba)a! kaum kerabat! anak-anak &atim! dan orang-orang miskin! serta uca)kanlah kata-kata &ang baik ke)ada manusia! dirikanlah shalat dan tunaikanlah >akat. 1emudian kamu tidak memenuhi 2an2i itu! kecuali sebahagian kecil dari)ada kamu! dan kamu selalu ber)aling.

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Muhsin Khan : And (remember) when 3e took &our co*enant (sa&ing): 4hed not the blood of &our )eo)le! nor turn out &our own )eo)le from their dwellings. Then! (this) &ou ratified and (to this) &ou bear witness. Sahih International : And [recall when 3e took &our co*enant! [sa&ing ! CBo not shed each other7s blood or e*ict one another from &our homes.C Then &ou acknowledged [this while &ou were witnessing.
Tafsir Jalalayn : And when 3e made a co*enant with &ou! and 3e said: .Oou shall not shed &our own blood! s)illing it b& sla&ing one another- neither e=)el &our own from &our habitations/: let no one of &ou e=)el the other from his house- then &ou confirmed it! that is! &ou acce)ted this co*enant! and &ou bore witness! u)on &our own souls.

Indonesian : Ban (ingatlah)! ketika 1ami mengambil 2an2i dari kamu (&aitu): kamu tidak akan menum)ahkan darahmu (membunuh orang)! dan kamu tidak akan mengusir dirimu (saudaramu sebangsa) dari kam)ung halamanmu! kemudian kamu berikrar (akan memenuhin&a) sedang kamu mem)ersaksikann&a.

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Muhsin Khan : After this! it is &ou who kill one another and dri*e out a )art& of &ou from their homes! assist (their enemies) against them! in sin and transgression. And if the& come to &ou as ca)ti*es! &ou ransom them! although their e=)ulsion was forbidden to &ou. Then do &ou belie*e in a )art of the 4cri)ture and re2ect the restE Then what is the recom)ense of those who do so among &ou! e=ce)t disgrace in the life of this world! and on the Ba& of ;esurrection the& shall be consigned to the most grie*ous torment. And Allah is not unaware of what &ou do. Sahih International : Then! &ou are those [same ones who are killing one another and e*icting a )art& of &our )eo)le from their homes! coo)erating against them in sin and aggression. And if the& come to &ou as ca)ti*es! &ou ransom them! although their e*iction was forbidden to &ou. 4o do &ou belie*e in )art of the 4cri)ture and disbelie*e in )artE Then what is the recom)ense for those who do that among &ou e=ce)t disgrace in worldl& life- and on the Ba& of ;esurrection the& will be sent back to the se*erest of )unishment. And Allah is not unaware of what &ou do.
Tafsir Jalalayn : Then there &ou are killing one another! and e=)elling a )art& of &ou from their habitations! cons)iring (ta>>"harAna: the original ta/ has been assimilated with the >"/- a *ariant reading has it without [the assimilation! that is! ta>"harAna )! assisting one another! against them in sin! in disobedience! and enmit&! in2ustice! and if the& come to &ou as ca)ti*es (a *ariant reading [for us"r" has asr")! &ou ransom them (a *ariant reading [for tafdAhum has tuf"dAhum)! that is to sa&! &ou deli*er them from ca)ti*it& with mone& etc.! and this [ransoming was one of the things to which the& were )ledged- &et their e=)ulsion was forbidden &ou (muharramun .ala&kum ikhr"2uhum is semanticall& connected to wa-tukhri2Ana! .and e=)elling/! and the statement that comes in between is )arenthetical! that is! [e=)ulsion was forbidden &ou in the same wa& that non-ransoming was forbidden &ou). Qura&>a had allied themsel*es with the Aws! and the Fad#r with the 1ha>ra2! but e*er& member of an alliance would fight against a fellow all&! thus destro&ing each other/s homes and e=)elling one another! taking )risoners and then ransoming them. 3hen the& were asked: .3h& do &ou fight them and then )a& their ransomE/! the& would re)l&! .'ecause we ha*e been commanded to ransom/- and the& would be asked! .4o! wh& do &ou fight them thenE/! to which the& would sa&! .0or fear that our allies be humiliated/- $od! e=alted!

sa&s: 3hat! do &ou belie*e in )art of the 'ook! that is! the )art about ransom! and disbelie*e in )artE! namel&! the )art about renouncing fighting! e=)ulsion and assistance [against one another 3hat shall be the re(uital of those of &ou who do that! but degradation! disgrace and ignomin&! in the life of this world: the& were disgraced when Qura&>a were slewn and the Fad#r were e=)elled to 4&ria! and ordered to )a& the 2i>&a- and on the Ba& of ;esurrection to be returned to the most terrible of chastisementE And $od is not heedless of what &ou do (ta.malAna! or read &a.malAna! .the& do/).

Indonesian : 1emudian kamu ('ani 5srail) membunuh dirimu (saudaramu sebangsa) dan mengusir segolongan dari)ada kamu dari kam)ung halamann&a! kamu bantu membantu terhada) mereka dengan membuat dosa dan )ermusuhan- teta)i 2ika mereka datang ke)adamu sebagai tawanan! kamu tebus mereka! )adahal mengusir mereka itu (2uga) terlarang bagimu. A)akah kamu beriman ke)ada sebahagian Al 1itab (Taurat) dan ingkar terhada) sebahagian &ang lainE Tiadalah balasan bagi orang &ang berbuat demikian dari)adamu! melainkan kenistaan dalam kehidu)an dunia! dan )ada hari kiamat mereka dikembalikan ke)ada siksa &ang sangat berat. Allah tidak lengah dari a)a &ang kamu )erbuat.

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Muhsin Khan : Those are the& who ha*e bought the life of this world at the )rice of the %ereafter. Their torment shall not be lightened nor shall the& be hel)ed. Sahih International : Those are the ones who ha*e bought the life of this world [in e=change for the %ereafter! so the )unishment will not be lightened for them! nor will the& be aided.
Tafsir Jalalayn : Those are the ones who ha*e )urchased the life of this world at the )rice of the %ereafter! b& )referring the former to the latter G for them the )unishment shall not be lightened! neither shall the& be hel)ed! [neither shall the& be )rotected against it.

Indonesian : 5tulah orang-orang &ang membeli kehidu)an dunia dengan (kehidu)an) akhirat! maka tidak akan diringankan siksa mereka dan mereka tidak akan ditolong.

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Muhsin Khan : And indeed! 3e ga*e Musa (Moses) the 'ook and followed him u) with a succession of Messengers. And 3e ga*e 75esa (9esus)! the son of Mar&am (Mar&)! clear signs and su))orted him with ;uh-ul-Qudus [9ibrael ($abriel) . 5s it that whene*er there came to &ou a Messenger with what &ou &oursel*es desired not! &ou grew arrogantE 4ome! &ou disbelie*ed and some! &ou killed. Sahih International : And 3e did certainl& gi*e Moses the Torah and followed u) after him with messengers. And 3e ga*e 9esus! the son of Mar&! clear )roofs and su))orted him with the <ure 4)irit. 'ut is it [not that e*er& time a messenger came to &ou! [? 8hildren of 5srael ! with what &our souls did not desire! &ou were arrogantE And a )art& [of messengers &ou denied and another )art& &ou killed.
Tafsir Jalalayn : And 3e ga*e Moses the 4cri)ture! the Torah! and after him 3e sent successi*e messengers! that is! 3e sent them one after another! and 3e ga*e 9esus son of Mar& the clear )roofs! that is! the miracles of bringing the dead back to life and healing the blind and the le)er! and 3e confirmed him! 3e strengthened him! with the %ol& 4)irit (the e=)ression rAh al-(udus is an e=am)le of anne=ing [in a geniti*e construction the noun described to the ad2ecti*e [(ualif&ing it ! in other words! al-rAh al-mu(addasa)! that is! $abriel! [so described on account of his [9esus/s sanctit&he would accom)an& him [9esus where*er he went- still &ou refuse to be u)right! and whene*er there came to &ou a messenger! with what &our souls did not desire! [did not like! in the wa& of truth! &ou became arrogant! &ou disdained to follow him (istakbartum! .&ou became arrogant/! is the res)onse to the )article kullam"! .whene*er/! and constitutes the interrogati*e! and is meant as a rebuke)- and some! of them! &ou called liars! such as 9esus! and some &ou sla&E! such as 6achariah and 9ohn (the )resent tenses [of these *erbs are used to narrate the )ast e*ents [as though the& were e*ents in the )resent ! in other words! .[and some &ou slew/).

Indonesian : Ban sesungguhn&a 1ami telah mendatangkan Al 1itab (Taurat) ke)ada Musa! dan 1ami telah men&usulin&a (berturut-turut) sesudah itu dengan rasul-rasul! dan telah 1ami berikan bukti-bukti kebenaran (muk2i>at) ke)ada 5sa )utera Mar&am dan 1ami mem)erkuatn&a dengan ;uhul Qudus. A)akah setia) datang ke)adamu seorang rasul membawa sesuatu ()ela2aran) &ang tidak sesuai dengan keinginanmu lalu kamu men&ombong- maka bebera)a orang (diantara mereka) kamu dustakan dan bebera)a orang (&ang lain) kamu bunuhE

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Muhsin Khan : And the& sa&! C?ur hearts are wra))ed (i.e. do not hear or understand Allah7s 3ord).C Fa&! Allah has cursed them for their disbelief! so little is that which the& belie*e. Sahih International : And the& said! C?ur hearts are wra))ed.C 'ut! [in fact ! Allah has cursed them for their disbelief! so little is it that the& belie*e.
Tafsir Jalalayn : And the& sa&! to the <ro)het mockingl&: .?ur hearts are encased/ (ghulf is the )lural of aghlaf)! that is to sa&! wra))ed u) in co*ers and cannot com)rehend what &ou sa&- $od! e=alted be %e! sa&s: Fa& (bal introduces the rebuttal)! but $od has cursed them! remo*ed them far from %is merc& and degraded them when the& re2ected [the messengers ! for their unbelief! which is not the result of an&thing defecti*e in their hearts- and little will the& belie*e (fa-(al#lan m" &u/minAn: the m" here is e=tra! em)hasising the .littleness/ in*ol*ed): that is! their belief is minimal.

Indonesian : Ban mereka berkata: C%ati kami tertutu)C. Teta)i sebenarn&a Allah telah mengutuk mereka karena keingkaran mereka- maka sedikit sekali mereka &ang beriman.

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Muhsin Khan : And when there came to them (the 9ews)! a 'ook (this Quran) from Allah confirming what is with them [the Taurat (Torah) and the 5n2eel ($os)el) ! although aforetime the& had in*oked Allah (for coming of Muhammad <eace be u)on him ) in order to gain *ictor& o*er those who disbelie*ed! then when there came to them that which the& had recognised! the& disbelie*ed in it. 4o let the 8urse of Allah be on the disbelie*ers. Sahih International : And when there came to them a 'ook from Allah confirming that which was with them - although before the& used to )ra& for *ictor& against those who disbelie*ed but [then when there came to them that which the& recogni>ed! the& disbelie*ed in itso the curse of Allah will be u)on the disbelie*ers.
Tafsir Jalalayn

: 3hen there came to them a 'ook from $od! confirming what was with them! in the Torah! that is the Qur/"n G and the& formerl&! before it came! )ra&ed for *ictor&! for assistance! o*er the disbelie*ers! sa&ing: .$od! gi*e us assistance against them through the <ro)het that shall be sent at the end of time/- but when there came to them what the& recognised! as the truth! that is! the mission of the <ro)het! the& disbelie*ed in it! out of en*& and for fear of losing leadershi) (the res)onse to the first lamm" )article is indicated b& the res)onse to the second one)- and the curse of $od is on the disbelie*ers.

Indonesian : Ban setelah datang ke)ada mereka Al Quran dari Allah &ang membenarkan a)a &ang ada )ada mereka! )adahal sebelumn&a mereka biasa memohon (kedatangan Fabi) untuk menda)at kemenangan atas orang-orang kafir! maka setelah datang ke)ada mereka a)a &ang telah mereka ketahui! mereka lalu ingkar ke)adan&a. Maka laknat Allah-lah atas orang-orang &ang ingkar itu.

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Muhsin Khan : %ow bad is that for which the& ha*e sold their ownsel*es! that the& should disbelie*e in that which Allah has re*ealed (the Quran)! grudging that Allah should re*eal of %is $race unto whom %e will of %is sla*es. 4o the& ha*e drawn on themsel*es wrath u)on wrath. And for the disbelie*ers! there is disgracing torment. Sahih International : %ow wretched is that for which the& sold themsel*es - that the& would disbelie*e in what Allah has re*ealed through [their outrage that Allah would send down %is fa*or u)on whom %e wills from among %is ser*ants. 4o the& returned ha*ing [earned wrath u)on wrath. And for the disbelie*ers is a humiliating )unishment.
Tafsir Jalalayn : H*il is that for which the& sell their souls! that is! their share of the reward [in the %ereafter (bi/sam"! .e*il is that [for which/: m" here is an indefinite )article! re)resenting .a thing/! and constitutes a s)ecification (ualif&ing the sub2ect of [the *erb bi/s! .e*il is/! the *er& thing being singled out for criticism)- that the& disbelie*e in that! Qur/"n! which $od has re*ealed! grudging (bagh&an here is an ob2ect denoting reason for &akfurA! .the& disbelie*e/)! that is! out of en*&! that $od should re*eal (read either &un>il or &una>>il) of %is bount&! the 5ns)iration! to whome*er %e will of %is ser*ants! to deli*er the Message- and the& were laden! the& returned! with anger! from $od for their disbelief in what %e has re*ealed (the indefinite form! bighadabin! .with anger/! is used to em)hasise the awesomeness [of the .anger/ )! u)on anger! which the& deser*ed formerl&! when the& neglected the Torah and disbelie*ed in 9esus- and for the disbelie*ers there shall be a humiliating chastisement.

Indonesian

: Alangkah burukn&a (hasil )erbuatan) mereka &ang men2ual dirin&a sendiri dengan kekafiran ke)ada a)a &ang telah diturunkan Allah! karena dengki bahwa Allah menurunkan karunia-F&a ke)ada sia)a &ang dikehendaki-F&a diantara hambahamba-F&a. 1arena itu mereka menda)at murka sesudah (menda)at) kemurkaan. Ban untuk orang-orang kafir siksaan &ang menghinakan.

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Muhsin Khan : And when it is said to them (the 9ews)! C'elie*e in what Allah has sent down!C the& sa&! C3e belie*e in what was sent down to us.C And the& disbelie*e in that which came after it! while it is the truth confirming what is with them. 4a& (? Muhammad <eace be u)on him to them): C3h& then ha*e &ou killed the <ro)hets of Allah aforetime! if &ou indeed ha*e been belie*ersEC Sahih International : And when it is said to them! C'elie*e in what Allah has re*ealed!C the& sa&! C3e belie*e [onl& in what was re*ealed to us.C And the& disbelie*e in what came after it! while it is the truth confirming that which is with them. 4a&! CThen wh& did &ou kill the )ro)hets of Allah before! if &ou are [indeed belie*ersEC
Tafsir Jalalayn : And when it was said to them! .'elie*e in what $od has re*ealed! that is! the Qur/"n and other ['ooks ! the& said! .3e belie*e in what was re*ealed to us/! that is! the Torah- and (w"! here indicates a circumstantial (ualifier) the& disbelie*e in what is be&ond that! what is other than that or what came afterwards! such as the Qur/"n- &et it is the truth (wa-huwa/l-ha((u is a circumstantial (ualifier) confirming (musaddi(an! a second circumstantial (ualifier for em)hasis) what is with them. 4a&! to them: .3h& then were &ou sla&ing the )ro)hets of $od formerl&! if &ou were belie*ersE/ in the Torah and in it &ou were forbidden to kill them: this address! concerning what their forefathers did! is directed towards those )resent at the time of our <ro)het! on account of their a))ro*al of it [that is! of what the forefathers had done .

Indonesian : Ban a)abila dikatakan ke)ada mereka: C'erimanlah ke)ada Al Quran &ang diturunkan Allah!C mereka berkata: C1ami han&a beriman ke)ada a)a &ang diturunkan ke)ada kamiC. Ban mereka kafir ke)ada Al Quran &ang diturunkan sesudahn&a! sedang Al Quran itu adalah (1itab) &ang hak- &ang membenarkan a)a &ang ada )ada mereka. 1atakanlah: CMenga)a kamu dahulu membunuh nabi-nabi Allah 2ika benar kamu orang-orang &ang berimanEC

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Muhsin Khan : And indeed Musa (Moses) came to &ou with clear )roofs! &et &ou worshi))ed the calf after he left! and &ou were 6alimun ()ol&theists and wrong-doers). Sahih International : And Moses had certainl& brought &ou clear )roofs. Then &ou took the calf [in worshi) after that! while &ou were wrongdoers.
Tafsir Jalalayn : And Moses came to &ou with clear )roofs! miracles! such as the staff! his hand! and the )arting of the sea- then &ou took to &oursel*es the calf! as a god! after him! after he had gone to the a))ointment! and &ou were e*ildoers! for taking it [in worshi) .

Indonesian : 4esungguhn&a Musa telah datang ke)adamu membawa bukti-bukti kebenaran (muk2i>at)! kemudian kamu 2adikan anak sa)i (sebagai sembahan) sesudah (ke)ergian)n&a! dan sebenarn&a kamu adalah orang-orang &ang >alim.

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Muhsin Khan : And (remember) when 3e took &our co*enant and 3e raised abo*e &ou the Mount (sa&ing)! C%old firml& to what 3e ha*e gi*en &ou and hear (?ur 3ord). The& said! C3e ha*e heard and disobe&ed.C And their hearts absorbed (the worshi) of) the calf because of their disbelief. 4a&: C3orst indeed is that which &our faith en2oins on &ou if &ou are belie*ers.C Sahih International : And [recall when 3e took &our co*enant and raised o*er &ou the mount! [sa&ing ! CTake what 3e ha*e gi*en &ou with determination and listen.C The& said [instead ! C3e hear and disobe&.C And their hearts absorbed [the worshi) of the calf because of their disbelief. 4a&! C%ow wretched is that which &our faith en2oins u)on &ou! if &ou should be belie*ers.C
Tafsir Jalalayn

: And when 3e made a co*enant with &ou! to act according to what is in the Torah! and raised o*er &ou the Mount! to dro) it on &ou! when &ou had refused to acce)t it- 3e said! .Take forcefull&! seriousl& and with effort! what 3e ha*e gi*en &ou! and listen/! to what &ou ha*e been commanded! and be )re)ared to acce)t it! The& said! .3e hear! &our words! and disobe&/! &our command- and the& were made to drink the calf in their hearts! that is to sa&! the lo*e of it [the golden calf into=icated their hearts in the wa& that wine does! on account of their unbelief. 4a&! to them: .H*il is that! thing! which &our belief! in the Torah! en2oins on &ou! [in the wa& of the worshi) of the [golden calf! if &ou are belie*ers/! in it! as &ou claim- meaning! &ou are not belie*ers! for faith does not command that &ou worshi) the calf G their forefathers are meant here. Likewise! &ou do not belie*e in the Torah! because &ou ha*e denied [the )ro)hethood of Muhammad (s)! whereas faith in it does not command &ou to re2ect him.

Indonesian : Ban (ingatlah)! ketika 1ami mengambil 2an2i dari kamu dan 1ami angkat bukit (Thursina) di atasmu (sera&a 1ami berfirman): C<eganglah teguh-teguh a)a &ang 1ami berikan ke)adamu dan dengarkanlahDC Mereka men2awab: C1ami mendengar teta)i tidak mentaatiC. Ban telah diresa)kan ke dalam hati mereka itu (kecintaan men&embah) anak sa)i karena kekafirann&a. 1atakanlah: CAmat 2ahat )erbuatan &ang telah di)erintahkan imanmu ke)adamu 2ika betul kamu beriman (ke)ada Taurat).

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Muhsin Khan : 4a& to (them): C5f the home of the %ereafter with Allah is indeed for &ou s)eciall& and not for others! of mankind! then long for death if &ou are truthful.C Sahih International : 4a&! [? Muhammad ! C5f the home of the %ereafter with Allah is for &ou alone and not the [other )eo)le! then wish for death! if &ou should be truthful.
Tafsir Jalalayn : 4a&! to them: .5f the Abode of the %ereafter! that is! <aradise! with $od is )urel& &ours! that is! e=clusi*el&! and not for other )eo)le! as &ou allege! then long for death G if &ou s)eak trul&/ (here both conditionals are connected to the *erb tamannA! .long for/! so that the first is de)endent u)on the second! in other words! .5f &ou s)eak trul& when &ou claim that it is &ours! then &ou will naturall& incline to what is &ours! and since the )ath to it is death! long for it [death /).

Indonesian : 1atakanlah: C9ika kamu (mengangga) bahwa) kam)ung akhirat (surga) itu khusus untukmu di sisi Allah! bukan untuk orang lain! maka inginilah kematian(mu)! 2ika kamu memang benar.

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Muhsin Khan : 'ut the& will ne*er long for it because of what their hands ha*e sent before them (i.e. what the& ha*e done). And Allah is All-Aware of the 6alimun ()ol&theists and wrong-doers). Sahih International : 'ut the& will ne*er wish for it! e*er! because of what their hands ha*e )ut forth. And Allah is 1nowing of the wrongdoers.
Tafsir Jalalayn : 'ut the& will ne*er long for it! because of that which their own hands ha*e sent before them! as a result of their re2ection of the <ro)het (s)! the conse(uence of their mendacit&. $od knows the e*ildoers! the disbelie*ers and %e will re(uite them.

Indonesian : Ban sekali-kali mereka tidak akan mengingini kematian itu selama-laman&a! karena kesalahan-kesalahan &ang telah di)erbuat oleh tangan mereka (sendiri)! dan Allah Maha Mengetahui sia)a orang-orang &ang ania&a.

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Muhsin Khan : And *eril&! &ou will find them (the 9ews) the greediest of mankind for life and (e*en greedier) than those who - ascribe )artners to Allah (and do not belie*e in ;esurrection - Magians! )agans! and idolaters! etc.). H*er&one of them wishes that he could be gi*en a life of a thousand &ears. 'ut the grant of such life will not sa*e him e*en a little from (due) )unishment. And Allah is All-4eer of what the& do. Sahih International : And &ou will surel& find them the most greed& of )eo)le for life - [e*en more than those who associate others with Allah . ?ne of them wishes that he could be granted life a thousand &ears! but it would not remo*e him in the least from the [coming )unishment that he should be granted life. And Allah is 4eeing of what the& do.
Tafsir Jalalayn : And &ou shall find them (the l"m of la-ta2idannahum is for oaths) the )eo)le most co*etous of life! and! more co*etous of it than! the idolaters! who re2ect the [idea of the ;esurrection! for the former know that their 2ourne&/s end will be the 0ire! while the idolaters do not belie*e e*en in this- an& one of them would lo*e! wishes! that he might be gi*en life for a thousand &ears (law &u.ammar! .[if onl& he might be gi*en life/: the )article law! .if onl&/! relates to the *erbal noun and functions with the sense of an! .that/! and together with its relati*e clause e=)lains the [im)licit *erbal noun in the ob2ect of the *erb &awaddu! .he would lo*e/)- &et! an& one of them! his being gi*en life (an &u.ammara! .that he should be gi*en life/! constitutes the sub2ect of the

*erb mu>ah>ihihi! .that it should budge him/ [this *erb comes later ! as though it were ta.m#ruhu! .the gi*ing of life to him/) shall not budge! remo*e! him from the chastisement! of the 0ire. $od sees what the& do (&a.malAna ma& be alternati*el& read ta.malAna! .&ou do/)! and will re(uite them. [.Abd All"h 5bn 4Ar&" asked the <ro)het (s)! or .:mar [b. al-1hatt"b ! about which angel brings down the re*elation! and he re)lied that it was $abriel- he [5bn 4Ar&" then said! .%e is our enem&! because he brings chastisement with him- had it been Michael! we would ha*e belie*ed in him! because he brings fertilit& and securit&./ Then! the following was re*ealed:

Indonesian : Ban sungguh kamu akan menda)ati mereka! manusia &ang )aling loba ke)ada kehidu)an (di dunia)! bahkan (lebih loba lagi) dari orang-orang mus&rik. Masingmasing mereka ingin agar diberi umur seribu tahun! )adahal umur )an2ang itu sekalikali tidak akan men2auhkann&a dari)ada siksa. Allah Maha Mengetahui a)a &ang mereka ker2akan.

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Muhsin Khan : 4a& (? Muhammad <eace be u)on him ): C3hoe*er is an enem& to 9ibrael ($abriel) (let him die in his fur&)! for indeed he has brought it (this Quran) down to &our heart b& Allah7s <ermission! confirming what came before it [i.e. the Taurat (Torah) and the 5n2eel ($os)el) and guidance and glad tidings for the belie*ers. Sahih International : 4a&! C3hoe*er is an enem& to $abriel - it is [none but he who has brought the Qur7an down u)on &our heart! [? Muhammad ! b& )ermission of Allah ! confirming that which was before it and as guidance and good tidings for the belie*ers.C
Tafsir Jalalayn : 4a&! to them: .3hoe*er is an enem& to $abriel! let him die in e=as)eration G he it was that brought it! the Qur/"n! down u)on &our heart b& the lea*e! b& the command! of $od! confirming what was before it! of scri)tures! a guidance! from error! and good tidings! of <aradise! for the belie*ers.

Indonesian : 1atakanlah: C'arang sia)a &ang men2adi musuh 9ibril! maka 9ibril itu telah menurunkann&a (Al Quran) ke dalam hatimu dengan sei>in Allah- membenarkan a)a (kitab-kitab) &ang sebelumn&a dan men2adi )etun2uk serta berita gembira bagi orangorang &ang beriman.

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Muhsin Khan : C3hoe*er is an enem& to Allah! %is Angels! %is Messengers! 9ibrael ($abriel) and Mikael (Michael)! then *eril&! Allah is an enem& to the disbelie*ers.C Sahih International : 3hoe*er is an enem& to Allah and %is angels and %is messengers and $abriel and Michael - then indeed! Allah is an enem& to the disbelie*ers.
Tafsir Jalalayn : 3hoe*er is an enem& to $od and %is angels and %is messengers! and $abriel (read 9ibr#l or 9abr#l! 9ibra/il or 9abra/il! 9ibra/#l or 9abra/#l)! and Michael (M#k"l! also read M#k"/#l! or M#k"/il- a su))lement to mal"/ikatihi! .%is angels/! an e=am)le of the s)ecific being su))lemented to the collecti*e) G then surel& $od is an enem& to the disbelie*ers/ (%e sa&s .to the disbelie*ers/ instead of .to them/ in order to )oint out their status).

Indonesian : 'arang sia)a &ang men2adi musuh Allah! malaikat-malaikat-F&a! rasul-rasul-F&a! 9ibril dan Mikail! maka sesungguhn&a Allah adalah musuh orang-orang kafir.

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Muhsin Khan : And indeed 3e ha*e sent down to &ou manifest A&at (these @erses of the Quran which inform in detail about the news of the 9ews and their secret intentions! etc.)! and none disbelie*e in them but 0asi(un (those who rebel against Allah7s 8ommand). Sahih International : And 3e ha*e certainl& re*ealed to &ou *erses [which are clear )roofs! and no one would den& them e=ce)t the defiantl& disobedient.
Tafsir Jalalayn : And 3e ha*e re*ealed to &ou! ? Muhammad (s)! clear )roofs! lucid [ones (ba&&in"tin! .clear )roofs/! is a circumstantial (ualifier- this was in res)onse to 5bn 4Ar&" sa&ing to the <ro)het (s)! .Oou ha*e not brought us an&thing/)- and none disbelie*es in them e=ce)t the wicked! these ha*e disbelie*ed in them.

Indonesian : Ban sesungguhn&a 1ami telah menurunkan ke)adamu a&at-a&at &ang 2elas- dan tak ada &ang ingkar ke)adan&a! melainkan orang-orang &ang fasik.

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Muhsin Khan : 5s it not (the case) that e*er& time the& make a co*enant! some )art& among them throw it asideE Fa&D the truth is most of them belie*e not. Sahih International : 5s it not [true that e*er& time the& took a co*enant a )art& of them threw it awa&E 'ut! [in fact ! most of them do not belie*e.
Tafsir Jalalayn : 3h&! whene*er the& make a co*enant! with $od that the& will belie*e in the <ro)het (s) when he a))ears! or that the& will not gi*e assistance to the idolaters against the <ro)het (s)! does a )art& of them re2ect itE! cast it awa& re)udiating it (this is the res)onse to the clause beginning with kullam"! the interrogati*e of rebuke). Fa& (bal indicates a transition)! but most of them are disbelie*ers.

Indonesian : <atutkah (mereka ingkar ke)ada a&at-a&at Allah)! dan setia) kali mereka mengikat 2an2i! segolongan mereka melem)arkann&aE 'ahkan sebagian besar dari mereka tidak beriman.

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Muhsin Khan : And when there came to them a Messenger from Allah (i.e. Muhammad <eace be u)on him ) confirming what was with them! a )art& of those who were gi*en the 4cri)ture threw awa& the 'ook of Allah behind their backs as if the& did not knowD Sahih International : And when a messenger from Allah came to them confirming that which was with them! a )art& of those who had been gi*en the 4cri)ture threw the 4cri)ture of Allah behind their backs as if the& did not know [what it contained .
Tafsir Jalalayn : 3hen there came to them a messenger from $od! namel&! Muhammad (s)! confirming what was with them! a )art& of them who were gi*en the 4cri)ture ha*e cast awa& the 4cri)ture of $od! that is! the Torah! behind their backs! that is to sa&! the& ha*e not acted according to what it said about belief in the Messenger and otherwise- as though the& did not know! what is contained in it! to the effect that he is a true <ro)het! or that it is the 'ook of $od.

Indonesian : Ban setelah datang ke)ada mereka seorang ;asul dari sisi Allah &ang membenarkan a)a (kitab) &ang ada )ada mereka! sebahagian dari orang-orang &ang diberi kitab (Taurat) melem)arkan kitab Allah ke belakang ()unggung)n&a! seolah-olah mereka tidak mengetahui (bahwa itu adalah kitab Allah).

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Muhsin Khan : The& followed what the 4ha&atin (de*ils) ga*e out (falsel& of the magic) in the lifetime of 4ulaiman (4olomon). 4ulaiman did not disbelie*e! but the 4ha&atin (de*ils) disbelie*ed! teaching men magic and such things that came down at 'ab&lon to the two angels! %arut and Marut! but neither of these two (angels) taught an&one (such things) till the& had said! C3e are onl& for trial! so disbelie*e not (b& learning this magic from us).C And from these (angels) )eo)le learn that b& which the& cause se)aration between man and his wife! but the& could not thus harm an&one e=ce)t b& Allah7s Lea*e. And the& learn that which harms them and )rofits them not. And indeed the& knew that the bu&ers of it (magic) would ha*e no share in the %ereafter. And how bad indeed was that for which the& sold their ownsel*es! if the& but knew. Sahih International : And the& followed [instead what the de*ils had recited during the reign of 4olomon. 5t was not 4olomon who disbelie*ed! but the de*ils disbelie*ed! teaching )eo)le magic and that which was re*ealed to the two angels at 'ab&lon! %arut and Marut. 'ut the two angels do not teach an&one unless the& sa&! C3e are a trial! so do not disbelie*e [b& )racticing magic .C And [&et the& learn from them that b& which the& cause se)aration between a man and his wife. 'ut the& do not harm an&one through it e=ce)t b& )ermission of Allah . And the )eo)le learn what harms them and does not benefit them. 'ut the 8hildren of 5srael certainl& knew that whoe*er )urchased the magic would not ha*e in the %ereafter an& share. And wretched is that for which the& sold themsel*es! if the& onl& knew.
Tafsir Jalalayn

: And the& follow (wa/ttaba.A is a su))lement to nabadha! .[it cast awa&/) what the de*ils used to relate! during the time of! 4olomon/s kingdom! in the wa& of sorcer&: it is said that the& [the de*ils buried these [books of sorcer& underneath his throne when his kingdom was taken from him- it is also said that the& used to listen stealthil& and add fabrications to what the& heard! and then )ass it on to the )riests! who would com)ile it in books- this would be disseminated and rumours s)read that the 2inn had knowledge of the :nseen. 4olomon gathered these books and buried them. 3hen he died! the de*ils showed )eo)le where these books were! and the latter brought them out and found that the& contained sorcer&! and said! .Oour kingdom was onl& thanks to what is in here/- the& then took to learning them and re2ected the 4cri)tures of their )ro)hets. 5n order to demonstrate 4olomon/s innocence and in re)udiation of the 9ews when the& said! .Look at this Muhammad! he mentions 4olomon as one of the )ro)hets! when he was onl& a sorcerer/! $od! e=alted! sa&s: 4olomon disbelie*ed not! that is! he did not work magic because he disbelie*ed! but the de*ils disbelie*ed! teaching the )eo)le sorcer& (this sentence is a circumstantial (ualifier referring to the )erson go*erning the *erb kafarA)- and! teaching them! that which was re*ealed to the two angels! that is! the sorcer& that the& were ins)ired to [)erform (al-malaka&n! .the two angels/: a *ariant reading has al-malika&n! .the two kings/) who were! in 'ab&lon G a town in lower 5ra( G %"rAt and M"rAt (here the names are standing in for .the two angels/! or an e=)lication of the latter). 5bn .Abb"s said! .The& were two sorcerers who used to teach [)eo)le magic/- it is also said that the& were two angels that had been sent to teach [sorcer& to )eo)le as a trial from $od. The& taught not an& man! without them sa&ing! b& wa& of counsel! .3e are but a tem)tation! a trial from $od for )eo)le! so that %e ma& test them when the& are taught it: whoe*er learns it is a disbelie*er! but whoe*er renounces it! he is a belie*er- do not disbelie*e/! b& learning it- if this )erson refused and insisted on learning it! the& would teach him.

Indonesian : Ban mereka mengikuti a)a &ang dibaca oleh s&aitan-s&aitan )ada masa kera2aan 4ulaiman (dan mereka mengatakan bahwa 4ulaiman itu menger2akan sihir)! )adahal 4ulaiman tidak kafir (tidak menger2akan sihir)! han&a s&aitan-s&aitan lah &ang kafir (menger2akan sihir). Mereka menga2arkan sihir ke)ada manusia dan a)a &ang diturunkan ke)ada dua orang malaikat di negeri 'abil &aitu %arut dan Marut! sedang keduan&a tidak menga2arkan (sesuatu) ke)ada seorang)un sebelum mengatakan: C4esungguhn&a kami han&a cobaan (bagimu)! sebab itu 2anganlah kamu kafirC. Maka mereka mem)ela2ari dari kedua malaikat itu a)a &ang dengan sihir itu! mereka da)at menceraikan antara seorang (suami) dengan isterin&a. Ban mereka itu (ahli sihir) tidak memberi mudharat dengan sihirn&a ke)ada seorang)un! kecuali dengan i>in Allah. Ban mereka mem)ela2ari sesuatu &ang tidak memberi mudharat ke)adan&a dan tidak memberi manfaat. Bemi! sesungguhn&a mereka telah me&akini bahwa barangsia)a &ang menukarn&a (kitab Allah) dengan sihir itu! tiadalah bagin&a keuntungan di akhirat! dan amat 2ahatlah )erbuatan mereka men2ual dirin&a dengan sihir! kalau mereka mengetahui.

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Muhsin Khan

: And if the& had belie*ed! and guarded themsel*es from e*il and ke)t their dut& to Allah! far better would ha*e been the reward from their Lord! if the& but knewD Sahih International : And if the& had belie*ed and feared Allah ! then the reward from Allah would ha*e been [far better! if the& onl& knew.
Tafsir Jalalayn : Oet if onl& the&! the 9ews! had belie*ed! in the <ro)het and the Qur/"n! and been fearful! of $od/s chastisement! b& abandoning acts of disobedience towards %im! such as sorcer& (the res)onse to the [conditional clause beginning with law! .if/! has been omitted! [but it is intimated to be .the& would ha*e been rewarded/! and this is indicated b& [%is following words ) *eril&! a reward from $od would ha*e been better! than that for which the& sold themsel*es! if the& had but known! that this is better the& would not ha*e )referred that o*er this (la-mathAbatun! .*eril& the reward/! is the sub2ect- the l"m is that of oaths- and min .indi/Ll"hi kha&run! .from $od! would ha*e been better/! is the )redicate).

Indonesian : 4esungguhn&a kalau mereka beriman dan bertakwa! (nisca&a mereka akan menda)at )ahala)! dan sesungguhn&a )ahala dari sisi Allah adalah lebih baik! kalau mereka mengetahui.

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Muhsin Khan : ? &ou who belie*eD 4a& not (to the Messenger <eace be u)on him ) ;a7ina but sa& :n>urna (Bo make us understand) and hear. And for the disbelie*ers there is a )ainful torment. (4ee @erse M:MU) Sahih International : ? &ou who ha*e belie*ed! sa& not [to Allah 7s Messenger ! C;a7inaC but sa&! C:nthurnaC and listen. And for the disbelie*ers is a )ainful )unishment.
Tafsir Jalalayn : ? &ou who belie*e! do not sa&! to the <ro)het (s)! .?bser*e us/! (r".in" is an im)erati*e form from mur"."t) which the& used to sa& to him! and this was a derogator& term in %ebrew! deri*ed from the noun al-ru.Ana [.thoughtlessness/ . The& found this *er& amusing and used to address the <ro)het (s) in this wa&! and so the belie*ers were forbidden to use it- but sa&! instead! .;egard us/! that is! look at us! and gi*e ear! to what &ou are commanded and be )re)ared to acce)t it- and for disbelie*ers awaits a )ainful chastisement! that is! the 0ire.

Indonesian : %ai orang-orang &ang beriman! 2anganlah kamu katakan (ke)ada Muhammad): C;aa7inaC! teta)i katakanlah: C:n>hurnaC! dan CdengarlahC. Ban bagi orang-orang &ang kafir siksaan &ang )edih.

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Muhsin Khan : Feither those who disbelie*e among the )eo)le of the 4cri)ture (9ews and 8hristians) nor Al-Mushrikun (the disbelie*ers in the ?neness of Allah! idolaters! )ol&theists! )agans! etc.) like that there should be sent down unto &ou an& good from &our Lord. 'ut Allah chooses for %is Merc& whom %e wills. And Allah is the ?wner of $reat 'ount&. Sahih International : Feither those who disbelie*e from the <eo)le of the 4cri)ture nor the )ol&theists wish that an& good should be sent down to &ou from &our Lord. 'ut Allah selects for %is merc& whom %e wills! and Allah is the )ossessor of great bount&.
Tafsir Jalalayn : Those disbelie*ers of the <eo)le of the 4cri)ture and the idolaters! from among the Arabs (almushrik#na! .idolaters/! is a su))lement to ahl al-kit"bi! .<eo)le of the 4cri)ture/! and the min! .of/! is e=)licati*e)! do not wish that an& good! an& 5ns)iration! should be re*ealed to &ou from &our Lord! out of en*& of &ou! but $od singles out for %is merc&! [for the office of %is <ro)het! whom %e will- $od is of bount& abounding.

Indonesian : ?rang-orang kafir dari Ahli 1itab dan orang-orang mus&rik tiada menginginkan diturunkann&a sesuatu kebaikan ke)adamu dari Tuhanmu. Ban Allah menentukan sia)a &ang dikehendaki-F&a (untuk diberi) rahmat-F&a (kenabian)- dan Allah mem)un&ai karunia &ang besar.

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Muhsin Khan : 3hate*er a @erse (re*elation) do 3e abrogate or cause to be forgotten! 3e bring a better one or similar to it. 1now &ou not that Allah is able to do all thingsE Sahih International : 3e do not abrogate a *erse or cause it to be forgotten e=ce)t that 3e bring forth [one better than it or similar to it. Bo &ou not know that Allah is o*er all things com)etentE

Tafsir Jalalayn : 3hen the disbelie*ers began to deride the matter of abrogation! sa&ing that one da& Muhammad en2oins his 8om)anions to one thing and then the ne=t da& he forbids it! $od re*ealed: And whate*er *erse (m" is the conditional )article)! that has been re*ealed containing a 2udgement! 3e abrogate! either together with its recital or not [that is onl& its 2udgement! but its recital continues - there is a *ariant reading! nunsikh! meaning .[3hate*er *erse 3e command &ou or $abriel to abrogate/! or )ost)one! so that 3e do not re*eal the 2udgement contained in it! and 3e withhold its recital or retain it in the <reser*ed Tablet- a *ariant reading [of nunsi/h" is nunsih"! from .to forget/: so .[3hate*er *erse 3e abrogate or 3e make &ou forget! that is! 3e erase from &our heart/- the res)onse to the conditional sentence [begun with m" is: 3e bring [in )lace a better! one that is more beneficial for [?ur ser*ants! either because it is easier [to im)lement or contains much reward- or the like of it! in terms of religious obligation and reward- do &ou not know that $od has )ower o*er all thingsE! including abrogating and substituting [*erses E (the interrogati*e here is meant as an affirmati*e).

Indonesian : A&at mana sa2a &ang 1ami nasakhkan! atau 1ami 2adikan (manusia) lu)a ke)adan&a! 1ami datangkan &ang lebih baik dari)adan&a atau &ang sebanding dengann&a. Tidakkah kamu mengetahui bahwa sesungguhn&a Allah Maha 1uasa atas segala sesuatuE

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Muhsin Khan : 1now &ou not that it is Allah to 3hom belongs the dominion of the hea*ens and the earthE And besides Allah &ou ha*e neither an& 3ali ()rotector or guardian) nor an& hel)er. Sahih International : Bo &ou not know that to Allah belongs the dominion of the hea*ens and the earth and [that &ou ha*e not besides Allah an& )rotector or an& hel)erE
Tafsir Jalalayn : Bo &ou not know that to $od belongs the kingdom of the hea*ens and the earth! doing what %e )leases! and that &ou ha*e none! besides $od! other than $od! neither )rotector! to safeguard &ou! nor hel)erE! to kee) awa& %is chastisement when it comes.

Indonesian : Tiadakah kamu mengetahui bahwa kera2aan langit dan bumi adalah ke)un&aan AllahE Ban tiada bagimu selain Allah seorang )elindung mau)un seorang )enolong.

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Muhsin Khan : ?r do &ou want to ask &our Messenger (Muhammad <eace be u)on him ) as Musa (Moses) was asked before (i.e. show us o)enl& our LordE) And he who changes 0aith for disbelief! *eril&! he has gone astra& from the right wa&. Sahih International : ?r do &ou intend to ask &our Messenger as Moses was asked beforeE And whoe*er e=changes faith for disbelief has certainl& stra&ed from the soundness of the wa&.
Tafsir Jalalayn : 3hen the Meccans asked [the <ro)het to enlarge the si>e of Mecca and make 4af" full of gold! the following was re*ealed: ?r do &ou desire to (uestion &our Messenger as Moses was (uestioned! b& his )eo)le! aforetimeE! when the& asked him to show them $od o)enl& among other things- whoe*er e=changes belief for unbelief! taking the latter in )lace of the former b& refraining from contem)lating the clear )roofs and b& re(uesting others instead! has surel& stra&ed from the e*en wa&! meaning! he has mistaken the )ro)er )ath (al-saw". essentiall& means al-wasat! .middle wa&/).

Indonesian : A)akah kamu menghendaki untuk meminta ke)ada ;asul kamu se)erti 'ani 5srail meminta ke)ada Musa )ada 2aman dahuluE Ban barangsia)a &ang menukar iman dengan kekafiran! maka sungguh orang itu telah sesat dari 2alan &ang lurus.

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Muhsin Khan : Man& of the )eo)le of the 4cri)ture (9ews and 8hristians) wish that if the& could turn &ou awa& as disbelie*ers after &ou ha*e belie*ed! out of en*& from their ownsel*es! e*en! after the truth (that Muhammad <eace be u)on him is Allah7s Messenger) has become manifest unto them. 'ut forgi*e and o*erlook! till Allah brings %is 8ommand. @eril&! Allah is Able to do all things. Sahih International : Man& of the <eo)le of the 4cri)ture wish the& could turn &ou back to disbelief after &ou ha*e belie*ed! out of en*& from themsel*es [e*en after the truth has become

clear to them. 4o )ardon and o*erlook until Allah deli*ers %is command. 5ndeed! Allah is o*er all things com)etent.
Tafsir Jalalayn : Man& of the <eo)le of the 4cri)ture long that (law! .[if onl& that/! re)resents [the im)ort of the *erbal noun) the& might make &ou disbelie*ers! after &ou ha*e belie*ed! from the en*& (hasadan is the ob2ect denoting reason)! being! of their own souls! that is to sa&! their wicked souls ha*e )rom)ted them to this [attitude - after the truth! with regard to the <ro)het (s)! has become clear to them! in the Torah- &et )ardon! lea*e them be! and be forgi*ing! sta& awa&! and make no encroachments against them! till $od brings %is command! concerning fighting them- trul& $od has )ower o*er all things.

Indonesian : 4ebahagian besar Ahli 1itab menginginkan agar mereka da)at mengembalikan kamu ke)ada kekafiran setelah kamu beriman! karena dengki &ang (timbul) dari diri mereka sendiri! setelah n&ata bagi mereka kebenaran. Maka maafkanlah dan biarkanlah mereka! sam)ai Allah mendatangkan )erintah-F&a. 4esungguhn&a Allah Maha 1uasa atas segala sesuatu.

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Muhsin Khan : And )erform As-4alat (5(amat-as-4alat)! and gi*e 6akat! and whate*er of good (deeds that Allah lo*es) &ou send forth for &oursel*es before &ou! &ou shall find it with Allah. 8ertainl&! Allah is All-4eer of what &ou do. Sahih International : And establish )ra&er and gi*e >akah! and whate*er good &ou )ut forward for &oursel*es - &ou will find it with Allah. 5ndeed! Allah of what &ou do! is 4eeing.
Tafsir Jalalayn : And )erform the )ra&er! and )a& the alms- whate*er good! in the wa& of obedience! such as [obser*ing kinshi) and charit&! &ou shall offer for &our own souls! &ou shall find it! that is! its reward! with $od- assuredl& $od sees what &ou do! and will re(uite &ou for it.

Indonesian : Ban dirikanlah shalat dan tunaikanlah >akat. Ban kebaikan a)a sa2a &ang kamu usahakan bagi dirimu! tentu kamu akan menda)at )ahala n&a )ada sisi Allah. 4esungguhn&a Alah Maha Melihat a)a-a)a &ang kamu ker2akan.

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Muhsin Khan : And the& sa&! CFone shall enter <aradise unless he be a 9ew or a 8hristian.C These are their own desires. 4a& (? Muhammad <eace be u)on him )! C<roduce &our )roof if &ou are truthful.C Sahih International : And the& sa&! CFone will enter <aradise e=ce)t one who is a 9ew or a 8hristian.C That is [merel& their wishful thinking! 4a&! C<roduce &our )roof! if &ou should be truthful.C
Tafsir Jalalayn : And the& sa&! .Fone shall enter <aradise e=ce)t those who are 9ews (hAd is the )lural of h"/id) or 8hristians/: this is what the 9ews of Medina and the 8hristians of Fa2r"n said when the& dis)uted with the <ro)het (s)! each )art& se)aratel& claiming <aradise for its members e=clusi*el&. 4uch! sa&ings! are their desires! their false )assions. 4a&! to them: .<roduce &our )roof! &our e*idence for this! if &ou s)eak trul&/! in this matter.

Indonesian : Ban mereka (Oahudi dan Fasrani) berkata: C4ekali-kali tidak akan masuk surga kecuali orang-orang (&ang beragama) Oahudi atau FasraniC. Bemikian itu (han&a) angan-angan mereka &ang kosong belaka. 1atakanlah: CTun2ukkanlah bukti kebenaranmu 2ika kamu adalah orang &ang benarC.

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Muhsin Khan : Oes! but whoe*er submits his face (himself) to Allah (i.e. follows Allah7s ;eligion of 5slamic Monotheism) and he is a Muhsin (good-doer i.e. )erforms good deeds totall& for Allah7s sake onl& without an& show off or to gain )raise or fame! etc.! and in accordance with the 4unnah of Allah7s Messenger Muhammad <eace be u)on him ) then his reward is with his Lord (Allah)! on such shall be no fear! nor shall the& grie*e. [4ee Tafsir 5bn 1athir! @ol.N! <age NTM . Sahih International : Oes [on the contrar& ! whoe*er submits his face in 5slam to Allah while being a doer of good will ha*e his reward with his Lord. And no fear will there be concerning them! nor will the& grie*e.
Tafsir Jalalayn

: Fa&! but! others will also enter <aradise! namel&! whoe*er submits his )ur)ose to $od! that is! adheres to %is commands (wa2h! .face/ [sc. .)ur)ose/ ! is here mentioned because it is the most noble )art of the bod&! so that [when it has submitted there is all the more reason for the other )arts [to follow )! being *irtuous! affirming $od/s ?neness! his reward is with his Lord! the reward of his deeds being <aradise! and no fear shall befall them! neither shall the& grie*e! in the %ereafter.

Indonesian : (Tidak demikian) bahkan barangsia)a &ang men&erahkan diri ke)ada Allah! sedang ia berbuat keba2ikan! maka bagin&a )ahala )ada sisi Tuhann&a dan tidak ada kekhawatiran terhada) mereka dan tidak ()ula) mereka bersedih hati.

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Muhsin Khan : The 9ews said that the 8hristians follow nothing (i.e. are not on the right religion)and the 8hristians said that the 9ews follow nothing (i.e. are not on the right religion)though the& both recite the 4cri)ture. Like unto their word! said (the )agans) who know not. Allah will 2udge between them on the Ba& of ;esurrection about that wherein the& ha*e been differing. Sahih International : The 9ews sa& CThe 8hristians ha*e nothing [true to stand on!C and the 8hristians sa&! CThe 9ews ha*e nothing to stand on!C although the& [both recite the 4cri)ture. Thus the )ol&theists s)eak the same as their words. 'ut Allah will 2udge between them on the Ba& of ;esurrection concerning that o*er which the& used to differ.
Tafsir Jalalayn : The 9ews sa&! .The 8hristians stand on nothing/! that can be used as su))ort [for their claims ! and the& re2ected 9esus- and the 8hristians sa&! .The 9ews stand on nothing/! that can be used as su))ort [for their claims ! and the& re2ected Moses- &et the&! both grou)s! recite the 4cri)ture! re*ealed to them: in the 4cri)ture of the 9ews there is the confirmation of 9esus! and in that of the 8hristians there is the confirmation of Moses (&atlAna/l-kit"ba! .the& recite the 4cri)ture/: the sentence is a circumstantial (ualifier). Thus! in the wa& that these ha*e said! the ignorant! from among the Arabs and others! sa& the like of what these sa& (this last )hrase [mithla (awlihim! .the like of what the& sa&/ is the e=)lication of dh"lika! .that [wa& /): that is to sa&! to e*er& )erson of religion the& would sa&! .Oou ha*e no basis/- $od shall decide between them on the Ba& of ;esurrection regarding their differences! in religion and will admit the confirmer into <aradise and the falsifier into the 0ire.

Indonesian : Ban orang-orang Oahudi berkata: C?rang-orang Fasrani itu tidak mem)un&ai suatu )eganganC! dan orang-orang Fasrani berkata: C?rang-orang Oahudi tidak mem)un&ai

sesuatu )egangan!C )adahal mereka (sama-sama) membaca Al 1itab. Bemikian )ula orang-orang &ang tidak mengetahui! mengatakan se)erti uca)an mereka itu. Maka Allah akan mengadili diantara mereka )ada hari 1iamat! tentang a)a-a)a &ang mereka berselisih )adan&a.

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Muhsin Khan : And who is more un2ust than those who forbid that Allah7s Fame be glorified and mentioned much (i.e. )ra&ers and in*ocations! etc.) in Allah7s Mos(ues and stri*e for their ruinE 5t was not fitting that such should themsel*es enter them (Allah7s Mos(ues) e=ce)t in fear. 0or them there is disgrace in this world! and the& will ha*e a great torment in the %ereafter. Sahih International : And who are more un2ust than those who )re*ent the name of Allah from being mentioned in %is mos(ues and stri*e toward their destruction. 5t is not for them to enter them e=ce)t in fear. 0or them in this world is disgrace! and the& will ha*e in the %ereafter a great )unishment.
Tafsir Jalalayn : And who does greater e*il G that is! none does more e*il G than he who bars $od/s )laces of worshi)! so that %is Fame be not in*oked in them! in )ra&er and )raise! and stri*es to ruin themE! through destruction and im)eding )eo)le from them: this was re*ealed to inform of the '&>antines/ destruction of the %ol& %ouse [sc. 9erusalem ! or [it was re*ealed when the idolaters barred the <ro)het (s) from entering Mecca in the &ear of the battle of %uda&bi&&a- such men might ne*er enter them! sa*e in fear (ill" kh"/if#na is a )redicate! also functioning as a command! that is to sa&! .0righten them b& threats of waging war against them! so that not one of them shall enter it feeling secure/)- for them in this world is degradation! debasement through being killed! taken ca)ti*e and forced to )a& the 2i>&a- and in the %ereafter a might& chastisement! namel&! the 0ire.

Indonesian : Ban sia)akah &ang lebih ania&a dari)ada orang &ang menghalanghalangi men&ebut nama Allah dalam mes2id-mes2id-F&a! dan berusaha untuk merobohkann&aE Mereka itu tidak se)atutn&a masuk ke dalamn&a (mes2id Allah)! kecuali dengan rasa takut (ke)ada Allah). Mereka di dunia menda)at kehinaan dan di akhirat menda)at siksa &ang berat.

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Muhsin Khan : And to Allah belong the east and the west! so where*er &ou turn &oursel*es or &our faces there is the 0ace of Allah (and %e is %igh abo*e! o*er %is Throne). 4urel&D Allah is All-4ufficient for %is creatures7 needs! All-1nowing. Sahih International : And to Allah belongs the east and the west. 4o where*er &ou [might turn! there is the 0ace of Allah . 5ndeed! Allah is all-Hncom)assing and 1nowing.
Tafsir Jalalayn : The following was re*ealed either when the 9ews criticised the change of the direction of )ra&er [(ibla ! or concerning the su)ererogator& )ra&ers on animal-back during 2ourne&s! which one ma& )ra& in an& direction: To $od belong the Hast and the 3est! that is! the entire earth! because these two [directions re)resent both sides of it [the earth - whithersoe*er &ou turn! &our faces in )ra&er b& %is command! there is the 0ace of $od! the direction of )ra&er with which %e is )leased. LoD $od is Hmbracing! %is bount& embracing all things! 1nowing! how to manage %is creation.

Indonesian : Ban ke)un&aan Allah-lah timur dan barat! maka kemana)un kamu menghada) di situlah wa2ah Allah. 4esungguhn&a Allah Maha Luas (rahmat-F&a) lagi Maha Mengetahui.

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Muhsin Khan : And the& (9ews! 8hristians and )agans) sa&: Allah has begotten a son (children or offs)ring). $lor& be to %im (H=alted be %e abo*e all that the& associate with %im). Fa&! to %im belongs all that is in the hea*ens and on earth! and all surrender with obedience (in worshi)) to %im. Sahih International : The& sa&! C Allah has taken a son.C H=alted is %eD ;ather! to %im belongs whate*er is in the hea*ens and the earth. All are de*outl& obedient to %im!
Tafsir Jalalayn : And the&! the 9ews and the 8hristians! and those that claim that the angels are $od/s daughters! sa& (read wa-("lA or [sim)l& ("lA) .$od has taken to %imself a son/- $od sa&s: $lor& be to %imD! as a wa& of e=alting %imself abo*e this- Fa&! to %im belongs all that is in the hea*ens and the earth! as )ossessions! creatures and ser*ants! and this so*ereignt& contradicts ha*ing a child! and is e=)ressed b& [the )article m"! .all that/! in order to include all [creation that is not rational- all obe& %is will! submitting to that which is re(uired from each one of them: here the em)hasis is on rational beings.

Indonesian

: Mereka (orang-orang kafir) berkata: CAllah mem)un&ai anakC. Maha 4uci Allah! bahkan a)a &ang ada di langit dan di bumi adalah ke)un&aan Allah- semua tunduk ke)ada-F&a.

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Muhsin Khan : The ?riginator of the hea*ens and the earth. 3hen %e decrees a matter! %e onl& sa&s to it : C'eDC - and it is. Sahih International : ?riginator of the hea*ens and the earth. 3hen %e decrees a matter! %e onl& sa&s to it! C'e!C and it is.
Tafsir Jalalayn : 8reator of the hea*ens and the earth! making them e=ist without an& e=em)lar& )recedent- and when %e decrees! wills! a thing! to e=ist! %e but sa&s to it .'e/ and it is! that is to sa&! it becomes (fa-&akAnu: a *ariant reading has fa-&akAna! on account of it being the res)onse [in the sub2uncti*e mood to the 2ussi*e statement).

Indonesian : Allah <enci)ta langit dan bumi! dan bila Bia berkehendak (untuk menci)takan) sesuatu! maka (cuku)lah) Bia han&a mengatakan ke)adan&a: C9adilahDC Lalu 2adilah ia.

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Muhsin Khan : And those who ha*e no knowledge sa&: C3h& does not Allah s)eak to us (face to face) or wh& does not a sign come to usEC 4o said the )eo)le before them words of similar im)ort. Their hearts are alike! 3e ha*e indeed made )lain the signs for )eo)le who belie*e with certaint&. Sahih International : Those who do not know sa&! C3h& does Allah not s)eak to us or there come to us a signEC Thus s)oke those before them like their words. Their hearts resemble each other. 3e ha*e shown clearl& the signs to a )eo)le who are certain [in faith .
Tafsir Jalalayn : And the&! that is the disbelie*ers of Mecca! who do not know! sa&! to the <ro)het (s): .3h& does $od not s)eak to usE! [to sa& that &ou are %is Messenger- 3h& does a sign not come to usE/! of

the sort we ha*e re(uested in order to show &our sincerit&. 4o! in the same wa& that these [disbelie*ers ha*e s)oken! s)oke those before them! from among )ast communities! to their )ro)hets! the like of what the& sa&! in [their obstinac& and demand for signs- their hearts are much alike! in terms of unbelief and stubbornness: this is meant as consolation for the <ro)het (s). Oet 3e ha*e made clear the signs to a )eo)le who are certain! [a )eo)le who know that these are [$od/s signs and so the& belie*e in them! for to re(uest other signs would be obdurac&.

Indonesian : Ban orang-orang &ang tidak mengetahui berkata: CMenga)a Allah tidak (langsung) berbicara dengan kami atau datang tanda-tanda kekuasaan-F&a ke)ada kamiEC Bemikian )ula orang-orang &ang sebelum mereka telah mengatakan se)erti uca)an mereka itu- hati mereka seru)a. 4esungguhn&a 1ami telah men2elaskan tanda-tanda kekuasaan 1ami ke)ada kaum &ang &akin.

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Muhsin Khan : @eril&! 3e ha*e sent &ou (? Muhammad <eace be u)on him ) with the truth (5slam)! a bringer of glad tidings (for those who belie*e in what &ou brought! that the& will enter <aradise) and a warner (for those who disbelie*e in what &ou brought! the& will enter the %ell-fire). And &ou will not be asked about the dwellers of the bla>ing 0ire. Sahih International : 5ndeed! 3e ha*e sent &ou! [? Muhammad ! with the truth as a bringer of good tidings and a warner! and &ou will not be asked about the com)anions of %ellfire.
Tafsir Jalalayn : 3e ha*e sent &ou! Muhammad (s)! with the truth! the guidance! a bearer of good tidings! of <aradise! for those who res)ond to this [guidance ! and warner! of the 0ire! to those who do not res)ond to it. Oou shall not be asked about the inhabitants of %ell-fire! that is! about wh& the disbelie*ers did not belie*e! for &our res)onsibilit& is onl& to deli*er the Message (a *ariant reading of l" tus/al is l" tas/al! .do not ask/! with the final a)oco)ation of the *owel on account of it being an im)erati*e).

Indonesian : 4esungguhn&a 1ami telah mengutusmu (Muhammad) dengan kebenaran- sebagai )embawa berita gembira dan )emberi )eringatan! dan kamu tidak akan diminta ()ertanggungan 2awab) tentang )enghuni-)enghuni neraka.

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Muhsin Khan

: Fe*er will the 9ews nor the 8hristians be )leased with &ou (? Muhammad <eace be u)on him ) till &ou follow their religion. 4a&: C@eril&! the $uidance of Allah (i.e. 5slamic Monotheism) that is the (onl&) $uidance. And if &ou (? Muhammad <eace be u)on him ) were to follow their (9ews and 8hristians) desires after what &ou ha*e recei*ed of 1nowledge (i.e. the Quran)! then &ou would ha*e against Allah neither an& 3ali ()rotector or guardian) nor an& hel)er. Sahih International : And ne*er will the 9ews or the 8hristians a))ro*e of &ou until &ou follow their religion. 4a&! C5ndeed! the guidance of Allah is the [onl& guidance.C 5f &ou were to follow their desires after what has come to &ou of knowledge! &ou would ha*e against Allah no )rotector or hel)er.
Tafsir Jalalayn : Fe*er will the 9ews be )leased with &ou! neither the 8hristians! not until &ou follow their creed! their religion! 4a&: .$od/s guidance! that is! 5slam! is the true guidance/! besides which there is onl& error. And if &ou were (wa-la-in: the l"m is for oaths) to follow their whims! h&)otheticall& s)eaking! [whims to which the& are calling &ou! after the knowledge! the Bi*ine re*elation! that has come to &ou! &ou shall ha*e against $od neither friend! to )rotect &ou! nor hel)er! to defend &ou against %im.

Indonesian : ?rang-orang Oahudi dan Fasrani tidak akan senang ke)ada kamu hingga kamu mengikuti agama mereka. 1atakanlah: C4esungguhn&a )etun2uk Allah itulah )etun2uk (&ang benar)C. Ban sesungguhn&a 2ika kamu mengikuti kemauan mereka setelah )engetahuan datang ke)adamu! maka Allah tidak lagi men2adi )elindung dan )enolong bagimu.

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Muhsin Khan : Those (who embraced 5slam from 'ani 5srael) to whom 3e ga*e the 'ook [the Taurat (Torah) [or those (Muhammad7s <eace be u)on him com)anions) to whom 3e ha*e gi*en the 'ook (the Quran) recite it (i.e. obe& its orders and follow its teachings) as it should be recited (i.e. followed)! the& are the ones that belie*e therein. And whoso disbelie*es in it (the Quran)! those are the& who are the losers. (Tafsir AlQurtubi. @ol. I! <age LT). Sahih International : Those to whom 3e ha*e gi*en the 'ook recite it with its true recital. The& [are the ones who belie*e in it. And whoe*er disbelie*es in it - it is the& who are the losers.
Tafsir Jalalayn : Those to whom 3e ha*e gi*en the 4cri)ture (this is the sub2ect of the sentence)! and who recite it with true recitation! that is! who recite it as it was re*ealed (ha((a til"watihi! .its true recitation/! is a circumstantial (ualifier- ha((a is in the accusati*e because it is the ob2ect of the

*erbal noun)! the& belie*e in it (this is the )redicate): this was re*ealed concerning a grou) of Hthio)ians that )resented themsel*es [to the <ro)het and acce)ted 5slam- and whoe*er disbelie*es in it! that is! in the re*ealed 'ook! b& distorting it! the& shall be the losers! because the& will be destined for the 0ire! made e*erlasting for them.

Indonesian : ?rang-orang &ang telah 1ami berikan Al 1itab ke)adan&a! mereka membacan&a dengan bacaan &ang sebenarn&a! mereka itu beriman ke)adan&a. Ban barangsia)a &ang ingkar ke)adan&a! maka mereka itulah orang-orang &ang rugi.

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Muhsin Khan : ? 8hildren of 5sraelD ;emember M& 0a*our which 5 bestowed u)on &ou and that 5 )referred &ou to the 7Alamin (mankind and 2inns) (of &our time-)eriod! in the )ast). Sahih International : ? 8hildren of 5srael! remember M& fa*or which 5 ha*e bestowed u)on &ou and that 5 )referred &ou o*er the worlds.
Tafsir Jalalayn : ? 8hildren of 5srael! remember M& fa*our wherewith 5 fa*oured &ou! and that 5 ha*e )referred &ou o*er all the worlds: a similar *erse has alread& been mentioned.

Indonesian : %ai 'ani 5srail! ingatlah akan nikmat-1u &ang telah 1u-anugerahkan ke)adamu dan Aku telah melabihkan kamu atas segala umat.

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Muhsin Khan : And fear the Ba& (of 9udgement) when no )erson shall a*ail another! nor shall com)ensation be acce)ted from him! nor shall intercession be of use to him! nor shall the& be hel)ed. Sahih International : And fear a Ba& when no soul will suffice for another soul at all! and no com)ensation will be acce)ted from it! nor will an& intercession benefit it! nor will the& be aided.
Tafsir Jalalayn : And beware of! fear! a da& when no soul shall for another! on this [Ba& be re(uited! that is! [when no soul for another shall be of an& a*ail! and no com)ensation! no ransom! shall be acce)ted from it! nor an& intercession shall benefit it! neither shall the& be hel)ed! against $od/s chastisement.

Indonesian : Ban takutlah kamu ke)ada suatu hari di waktu seseorang tidak da)at menggantikan seseorang lain sedikit)un dan tidak akan diterima suatu tebusan dari)adan&a dan tidak akan memberi manfaat sesuatu s&afa7at ke)adan&a dan tidak ()ula) mereka akan ditolong.

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Muhsin Khan : And (remember) when the Lord of 5brahim (Abraham) [i.e.! Allah tried him with (certain) 8ommands! which he fulfilled. %e (Allah) said (to him)! C@eril&! 5 am going to make &ou a leader (<ro)het) of mankind.C [5brahim (Abraham) said! CAnd of m& offs)ring (to make leaders).C (Allah) said! CM& 8o*enant (<ro)hethood! etc.) includes not 6alimun ()ol&theists and wrong-doers).C Sahih International : And [mention! ? Muhammad ! when Abraham was tried b& his Lord with commands and he fulfilled them. [ Allah said! C5ndeed! 5 will make &ou a leader for the )eo)le.C [Abraham said! CAnd of m& descendantsEC [ Allah said! CM& co*enant does not include the wrongdoers.C
Tafsir Jalalayn : And! mention! when his Lord tested! tried! Abraham (5br"h#m: also read 5br"h"m) with certain words! with certain commands and )rohibitions with which %e charged him: it is said that these included the rituals of the <ilgrimage! the rinsing of the mouth! snuffing u) water into the nostrils [to clean them ! cleaning of the teeth! trimming facial hair! combing of the hair! trimming the fingernails! sha*ing arm)it and )ubic hair! circumcision and washing one/s )ri*ate )arts after elimination- and he fulfilled them! he )erformed them thoroughl&- %e! $od! e=alted! said! to him: .5 make &ou a leader! an e=em)lar in religion! for the )eo)le./ 4aid he! .And of m& seedE/! m& )rogen&! make leaders [from among them - %e said! .M& co*enant! of leadershi)! shall not reach the e*ildoers/! the disbelie*ers from among them: this indicates that [the co*enant will reach onl& those who are not e*ildoers.

Indonesian : Ban (ingatlah)! ketika 5brahim diu2i Tuhann&a dengan bebera)a kalimat ()erintah dan larangan)! lalu 5brahim menunaikann&a. Allah berfirman: C4esungguhn&a Aku akan men2adikanmu imam bagi seluruh manusiaC. 5brahim berkata: C(Ban sa&a mohon 2uga) dari keturunankuC. Allah berfirman: C9an2i-1u (ini) tidak mengenai orang &ang >alimC.

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Muhsin Khan : And (remember) when 3e made the %ouse (the 1a7bah at Makkah) a )lace of resort for mankind and a )lace of safet&. And take &ou ()eo)le) the Ma(am ()lace) of 5brahim (Abraham) [or the stone on which 5brahim (Abraham) stood while he was building the 1a7bah as a )lace of )ra&er (for some of &our )ra&ers! e.g. two ;ak7at after the Tawaf of the 1a7bah at Makkah)! and 3e commanded 5brahim (Abraham) and 5sma7il (5shmael) that the& should )urif& M& %ouse (the 1a7bah at Makkah) for those who are circumambulating it! or sta&ing (57tikaf)! or bowing or )rostrating themsel*es (there! in )ra&er). Sahih International : And [mention when 3e made the %ouse a )lace of return for the )eo)le and [a )lace of securit&. And take! [? belie*ers ! from the standing )lace of Abraham a )lace of )ra&er. And 3e charged Abraham and 5shmael! [sa&ing ! C<urif& M& %ouse for those who )erform Tawaf and those who are sta&ing [there for worshi) and those who bow and )rostrate [in )ra&er .C
Tafsir Jalalayn : And when 3e a))ointed the %ouse! the 1a.ba! to be a )lace of *isitation! to which the& flock from e*er& direction! for the )eo)le! and a sanctuar&! of safet& for them from the in2ustice and attacks that befall other )laces: a )erson could come across his father/s killer there! and &et not act *iolentl& against him- and: .Take (ittakhidhA is also read ittakhadhA! making it a )redicate)! ? )eo)le! to &oursel*es Abraham/s station! the founding stone he used when building the %ouse! for a )lace of )ra&er/! so that &ou )erform two units of )ra&er for the circumambulation- And 3e made a co*enant with Abraham and 5shmael! 3e commanded them: .<urif& M& %ouse! of gra*en images! for those that shall go round it and those that clea*e to it! in ritual residence! to those who bow and )rostrate themsel*es/! that is! those who )ra&: (al-rukka. and al-su2Ad are the )lurals of r"ki.! .one bowing/! and s"2id! .one )rostrated/! res)ecti*el&).

Indonesian : Ban (ingatlah)! ketika 1ami men2adikan rumah itu ('aitullah) tem)at berkum)ul bagi manusia dan tem)at &ang aman. Ban 2adikanlah sebahagian ma(am 5brahim tem)at shalat. Ban telah 1ami )erintahkan ke)ada 5brahim dan 5smail: C'ersihkanlah rumah-1u untuk orang-orang &ang thawaf! &ang i7tikaf! &ang ruku7 dan &ang su2udC.

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Muhsin Khan

: And (remember) when 5brahim (Abraham) said! CM& Lord! make this cit& (Makkah) a )lace of securit& and )ro*ide its )eo)le with fruits! such of them as belie*e in Allah and the Last Ba&.C %e (Allah) answered: CAs for him who disbelie*es! 5 shall lea*e him in contentment for a while! then 5 shall com)el him to the torment of the 0ire! and worst indeed is that destinationDC Sahih International : And [mention when Abraham said! CM& Lord! make this a secure cit& and )ro*ide its )eo)le with fruits - whoe*er of them belie*es in Allah and the Last Ba&.C [ Allah said. CAnd whoe*er disbelie*es - 5 will grant him en2o&ment for a little- then 5 will force him to the )unishment of the 0ire! and wretched is the destination.C
Tafsir Jalalayn : And when Abraham said! .M& Lord! make this! )lace! a land secure! in which there is safet&: $od granted him his re(uest! making it a sanctuar& in which no human blood is shed! no in2ustice is committed towards an&one! no )re& is hunted and which is ne*er deserted in an& of its )artsand )ro*ide its )eo)le with fruits: something which actuall& ha))ened when there came itinerants from as far as 4&ria! whereas before! it had been de*oid of an& *egetation or water- such of them as belie*e in $od and the Last Ba&/ (this )hrase stands in )lace of its )eo)le! and the& are here singled out for mention in the re(uest in accordance with $od/s sa&ing M& co*enant shall not reach the e*ildoers)- %e! e=alted! said! .And whoe*er disbelie*es! 5 will also )ro*ide with fruits! to him 5 shall gi*e en2o&ment (read either umti.uhu or umatti.uhu)! b& granting him sustenance in this life! a little! the length of his life! but then 5 shall com)el him! 5 shall dri*e him in the %ereafter to the chastisement of the 0ire! so that he cannot find an esca)e G how e*il a 2ourne&/s endD/! a )lace to which to return.

Indonesian : Ban (ingatlah)! ketika 5brahim berdoa: COa Tuhanku! 2adikanlah negeri ini! negeri &ang aman sentosa! dan berikanlah re>eki dari buah-buahan ke)ada )endudukn&a &ang beriman diantara mereka ke)ada Allah dan hari kemudian. Allah berfirman: CBan ke)ada orang &ang kafir)un Aku beri kesenangan sementara! kemudian Aku )aksa ia men2alani siksa neraka dan itulah seburuk-buruk tem)at kembaliC.

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Muhsin Khan : And (remember) when 5brahim (Abraham) and (his son) 5sma7il (5shmael) were raising the foundations of the %ouse (the 1a7bah at Makkah)! (sa&ing)! C?ur LordD Acce)t (this ser*ice) from us. @eril&D Oou are the All-%earer! the All-1nower.C Sahih International : And [mention when Abraham was raising the foundations of the %ouse and [with him 5shmael! [sa&ing ! C?ur Lord! acce)t [this from us. 5ndeed Oou are the %earing! the 1nowing.
Tafsir Jalalayn

: And! mention! when Abraham raised u) the foundations! the su))orts or the walls! of the %ouse! building it (min al-ba&t! .of the %ouse/! is semanticall& connected to &arfa.u! .raises u)/)! and 5shmael with him (wa-5sm".#lu is a su))lement to 5br"h#mu)! both of them sa&ing: .?ur LordD ;ecei*e this! building! from us. Trul& Oou are the %earing! of words! the 1nowing! of deeds.

Indonesian : Ban (ingatlah)! ketika 5brahim meninggikan (membina) dasar-dasar 'aitullah bersama 5smail (sera&a berdoa): COa Tuhan kami terimalah dari)ada kami (amalan kami)! sesungguhn&a Hngkaulah Oang Maha Mendengar lagi Maha MengetahuiC.

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Muhsin Khan : C?ur LordD And make us submissi*e unto Oou and of our offs)ring a nation submissi*e unto Oou! and show us our Manasik (all the ceremonies of )ilgrimage %a22 and 7:mrah! etc.)! and acce)t our re)entance. Trul&! Oou are the ?ne 3ho acce)ts re)entance! the Most Merciful. Sahih International : ?ur Lord! and make us Muslims [in submission to Oou and from our descendants a Muslim nation [in submission to Oou. And show us our rites and acce)t our re)entance. 5ndeed! Oou are the Acce)ting of re)entance! the Merciful.
Tafsir Jalalayn : ?ur LordD And make us submissi*e! com)liant! to Oou and! make! of our seed! our )rogen&! a communit&! a )eo)le! submissi*e to Oou (min [in the )hrase min dhurri&&atin"! .of our seed/ here is )artiti*e! and is used here in accordance with $od/s abo*e-mentioned sa&ing M& co*enant shall not reach the e*ildoers)- and show us! teach us! our hol& rites! our ceremonies for worshi) or for the )ilgrimage! and relent to us. 4urel& Oou are the ;elenting! the Merciful: the& asked %im to turn towards them! des)ite their [moral im)eccabilit&! out of humbleness and in order to teach their )rogen&.

Indonesian : Oa Tuhan kami! 2adikanlah kami berdua orang &ang tunduk )atuh ke)ada Hngkau dan (2adikanlah) diantara anak cucu kami umat &ang tunduk )atuh ke)ada Hngkau dan tun2ukkanlah ke)ada kami cara-cara dan tem)at-tem)at ibadat ha2i kami! dan terimalah taubat kami. 4esungguhn&a Hngkaulah Oang Maha <enerima taubat lagi Maha <en&a&ang.

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Muhsin Khan : C?ur LordD 4end amongst them a Messenger of their own (and indeed Allah answered their in*ocation b& sending Muhammad <eace be u)on him )! who shall recite unto them Oour @erses and instruct them in the 'ook (this Quran) and Al%ikmah (full knowledge of the 5slamic laws and 2uris)rudence or wisdom or <ro)hethood! etc.)! and sanctif& them. @eril&D Oou are the All-Might&! the All-3ise.C Sahih International : ?ur Lord! and send among them a messenger from themsel*es who will recite to them Oour *erses and teach them the 'ook and wisdom and )urif& them. 5ndeed! Oou are the H=alted in Might! the 3ise.C
Tafsir Jalalayn : ?ur LordD And send among them! the )eo)le of this %ouse! a messenger! one of them and $od granted him this )etition with [the sending of Muhammad (s)! who shall recite to them Oour signs! the Qur/"n! and teach them the 'ook! the Qur/"n! and 3isdom! that is! what the former contains of 2udgements! and )urif& them! cleanse them of idolatr&- Oou are the Might&! the @ictor! the 3ise! in %is creation.

Indonesian : Oa Tuhan kami! utuslah untuk mereka sesorang ;asul dari kalangan mereka! &ang akan membacakan ke)ada mereka a&at-a&at Hngkau! dan menga2arkan ke)ada mereka Al 1itab (Al Quran) dan Al-%ikmah (As-4unnah) serta mensucikan mereka. 4esungguhn&a Hngkaulah &ang Maha 1uasa lagi Maha 'i2aksana.

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Muhsin Khan : And who turns awa& from the religion of 5brahim (Abraham) (i.e. 5slamic Monotheism) e=ce)t him who befools himselfE Trul&! 3e chose him in this world and *eril&! in the %ereafter he will be among the righteous. Sahih International : And who would be a*erse to the religion of Abraham e=ce)t one who makes a fool of himself. And 3e had chosen him in this world! and indeed he! in the %ereafter! will be among the righteous.
Tafsir Jalalayn

: 3ho therefore! meaning .none/! shrinks from the religion of Abraham! abandoning it! e=ce)t he who fools himselfE! that is to sa&! either the one who ignores that his soul has been created for $od! and that it is obliged to worshi) %im! or the one who treats it with fri*olit& and degrades it. 5ndeed 3e chose him! 3e elected him! in this world! for )ro)hethood and friendshi)! and in the %ereafter he shall be among the righteous! those of the high stations [al-dara2"t al-.ul"! cf. Q. IS:JT .

Indonesian : Ban tidak ada &ang benci ke)ada agama 5brahim! melainkan orang &ang mem)erbodoh dirin&a sendiri! dan sungguh 1ami telah memilihn&a di dunia dan sesungguhn&a dia di akhirat benar-benar termasuk orang-orang &ang saleh.

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Muhsin Khan : 3hen his Lord said to him! C4ubmit (i.e. be a Muslim)DC %e said! C5 ha*e submitted m&self (as a Muslim) to the Lord of the 7Alamin (mankind! 2inns and all that e=ists).C Sahih International : 3hen his Lord said to him! C4ubmitC! he said C5 ha*e submitted [in 5slam to the Lord of the worlds.C
Tafsir Jalalayn : And mention: 3hen his Lord said to him! .4ubmit/! obe& $od and de*ote &our religion )urel& to %im! he said! .5 ha*e submitted to the Lord of the 3orlds/.

Indonesian : 1etika Tuhann&a berfirman ke)adan&a: CTunduk )atuhlahDC 5brahim men2awab: CAku tunduk )atuh ke)ada Tuhan semesta alamC.

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Muhsin Khan : And this (submission to Allah! 5slam) was en2oined b& 5brahim (Abraham) u)on his sons and b& Oa7(ub (9acob)! (sa&ing)! C? m& sonsD Allah has chosen for &ou the (true) religion! then die not e=ce)t in the 0aith of 5slam (as Muslims - 5slamic Monotheism).C Sahih International : And Abraham instructed his sons [to do the same and [so did 9acob! [sa&ing ! C? m& sons! indeed Allah has chosen for &ou this religion! so do not die e=ce)t while &ou are Muslims.C
Tafsir Jalalayn

: And Abraham en2oined (wass"- ma& also be read aws") u)on his sons this! creed! and [so did 9acob! u)on his sons! sa&ing: .M& sons! $od has chosen for &ou the [true religion! the religion of submission [to $od (isl"m)! see that &ou die not sa*e in submission: he forbade them from abandoning this submission [to $od ! and en2oined them to adhere firml& to it until death o*ertook them.

Indonesian : Ban 5brahim telah mewasiatkan uca)an itu ke)ada anak-anakn&a! demikian )ula Oa7(ub. (5brahim berkata): C%ai anak-anakkuD 4esungguhn&a Allah telah memilih agama ini bagimu! maka 2anganlah kamu mati kecuali dalam memeluk agama 5slamC.

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Muhsin Khan : ?r were &ou witnesses when death a))roached Oa7(ub (9acob)E 3hen he said unto his sons! C3hat will &ou worshi) after meEC The& said! C3e shall worshi) &our 5lah ($od - Allah)! the 5lah ($od) of &our fathers! 5brahim (Abraham)! 5sma7il (5shmael)! 5sha(ue (5saac)! ?ne 5lah ($od)! and to %im we submit (in 5slam).C Sahih International : ?r were &ou witnesses when death a))roached 9acob! when he said to his sons! C3hat will &ou worshi) after meEC The& said! C3e will worshi) &our $od and the $od of &our fathers! Abraham and 5shmael and 5saac - one $od. And we are Muslims [in submission to %im.C
Tafsir Jalalayn : 3hen the 9ews said to the <ro)het (s)! .Bo &ou not know that on the da& of his death 9acob charged his sons with 9udaismE/! the following was re*ealed: ?r! were &ou witnesses! )resent! when death came to 9acobE 3hen (idh! .when/! substitutes for the )receding idh) he said to his sons! .3hat will &ou worshi) after meE/! after 5 dieE- The& said! .3e will worshi) &our $od and the $od of &our fathers Abraham and 5shmael and 5saac (in recognition of the )redominant [mention of the father figures 5shmael is also counted as a father! and also because the status of an uncle is akin to that of a father)! ?ne $od (il"han w"hidan! .?ne $od/! substitutes for il"haka! .&our $od/)! to %im we submit/ (the initial am [of the )hrase am kuntum! .?r! were &ou R/ is similar to the ham>a of denial [sc. a-kuntum ! the sense being! .Oou were not )resent at his death! so how do &ou ascribe to him what does not befit himE/).

Indonesian : Adakah kamu hadir ketika Oa7(ub kedatangan (tanda-tanda) maut! ketika ia berkata ke)ada anak-anakn&a: CA)a &ang kamu sembah se)eninggalkuEC Mereka men2awab: C1ami akan men&embah Tuhanmu dan Tuhan nenek mo&angmu! 5brahim! 5smail dan 5sha(! (&aitu) Tuhan Oang Maha Hsa dan kami han&a tunduk )atuh ke)ada-F&aC.

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Muhsin Khan : That was a nation who has )assed awa&. The& shall recei*e the reward of what the& earned and &ou of what &ou earn. And &ou will not be asked of what the& used to do. Sahih International : That was a nation which has )assed on. 5t will ha*e [the conse(uence of what it earned! and &ou will ha*e what &ou ha*e earned. And &ou will not be asked about what the& used to do.
Tafsir Jalalayn : That (tilka! is the sub2ect of this sentence and denotes Abraham! 9acob and his sons! and is feminine because it agrees with the gender of its )redicate) is a communit& that has )assed awa&! has gone before- theirs is what the& ha*e earned! the reward for their deeds (lah" m" kasabat! theirs is what the& ha*e earned/! constitutes the commencement of a new sentence) and &ours (the 9ews are being addressed here) is what &ou ha*e earned- &ou shall not be asked about what the& did! in the same wa& that the& will not be asked about what &ou did! this latter statement being an affirmation of the former.

Indonesian : 5tu adalah umat &ang lalu- bagin&a a)a &ang telah diusahakann&a dan bagimu a)a &ang sudah kamu usahakan! dan kamu tidak akan diminta )ertanggungan 2awab tentang a)a &ang telah mereka ker2akan.

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Muhsin Khan : And the& sa&! C'e 9ews or 8hristians! then &ou will be guided.C 4a& (to them! ? Muhammad <eace be u)on him )! CFa&! (3e follow) onl& the religion of 5brahim (Abraham)! %anifa [5slamic Monotheism! i.e. to worshi) none but Allah (Alone) ! and he was not of Al-Mushrikun (those who worshi))ed others along with Allah - see @.I:NST).C Sahih International : The& sa&! C'e 9ews or 8hristians [so &ou will be guided.C 4a&! C;ather! [we follow the religion of Abraham! inclining toward truth! and he was not of the )ol&theists.C
Tafsir Jalalayn : And the& sa&! .'e 9ews or 8hristians (the )article aw is for detail- the first of these is the sa&ing of the Medinan 9ews! while the second is that of the 8hristians of Fa2r"n)! and &ou shall be guided/. 4a&! to them: .Fa&! we follow! rather the creed of Abraham! a han#f (han#fan is a circumstantial (ualifier referring to 5br"h#ma! that is to sa&! one that inclines awa& from all other religions to the u)right religion)- and he was not of the idolaters/.

Indonesian : Ban mereka berkata: C%endaklah kamu men2adi )enganut agama Oahudi atau Fasrani! nisca&a kamu menda)at )etun2ukC. 1atakanlah: CTidak! melainkan (kami mengikuti) agama 5brahim &ang lurus. Ban bukanlah dia (5brahim) dari golongan orang mus&rikC.

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Muhsin Khan : 4a& (? Muslims)! C3e belie*e in Allah and that which has been sent down to us and that which has been sent down to 5brahim (Abraham)! 5sma7il (5shmael)! 5sha(ue (5saac)! Oa7(ub (9acob)! and to Al-Asbat [the twel*e sons of Oa7(ub (9acob) ! and that which has been gi*en to Musa (Moses) and 75esa (9esus)! and that which has been gi*en to the <ro)hets from their Lord. 3e make no distinction between an& of them! and to %im we ha*e submitted (in 5slam).C Sahih International : 4a&! [? belie*ers ! C3e ha*e belie*ed in Allah and what has been re*ealed to us and what has been re*ealed to Abraham and 5shmael and 5saac and 9acob and the Bescendants and what was gi*en to Moses and 9esus and what was gi*en to the )ro)hets from their Lord. 3e make no distinction between an& of them! and we are Muslims [in submission to %im.C
Tafsir Jalalayn : 4a&: (this address is to the belie*ers) .3e belie*e in $od! and in that which has been re*ealed to us! the Qur/"n! and re*ealed to Abraham! the ten scrolls! 5shmael! 5saac! 9acob! and the Tribes! his sons! and that which was gi*en to Moses! the Torah! and 9esus! the $os)el! and the )ro)hets! from their Lord! of 'ooks and signs! we make no di*ision between an& of them! belie*ing in some and disbelie*ing in others in the manner of 9ews and 8hristians! and to %im we submit/.

Indonesian : 1atakanlah (hai orang-orang mukmin): C1ami beriman ke)ada Allah dan a)a &ang diturunkan ke)ada kami! dan a)a &ang diturunkan ke)ada 5brahim! 5sma7il! 5sha(! Oa7(ub dan anak cucun&a! dan a)a &ang diberikan ke)ada Musa dan 5sa serta a)a &ang diberikan ke)ada nabi-nabi dari Tuhann&a. 1ami tidak membeda-bedakan seorang)un diantara mereka dan kami han&a tunduk )atuh ke)ada-F&aC.

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Muhsin Khan : 4o if the& belie*e in the like of that which &ou belie*e! then the& are rightl& guided! but if the& turn awa&! then the& are onl& in o))osition. 4o Allah will suffice &ou against them. And %e is the All-%earer! the All-1nower. Sahih International : 4o if the& belie*e in the same as &ou belie*e in! then the& ha*e been [rightl& guided- but if the& turn awa&! the& are onl& in dissension! and Allah will be sufficient for &ou against them. And %e is the %earing! the 1nowing.
Tafsir Jalalayn : And if the&! the 9ews and the 8hristians! belie*e in the like (mithl! .the like/ is e=tra) of what &ou belie*e in! then the& are trul& guided- but if the& turn awa&! from belief in it! then the& are clearl& in schism! in o))osition to &ou- $od will suffice &ou! ? Muhammad (s)! against them! and their schisms- %e is the %earer! of their sa&ings! the 1nower! of their circumstances: $od sufficed him [with regard to them b& killing Qura&>a! e=)elling Fad#r and e=acting the 2i>&a from them.

Indonesian : Maka 2ika mereka beriman ke)ada a)a &ang kamu telah beriman ke)adan&a! sungguh mereka telah menda)at )etun2uk- dan 2ika mereka ber)aling! sesungguhn&a mereka berada dalam )ermusuhan (dengan kamu). Maka Allah akan memelihara kamu dari mereka. Ban Bialah Oang Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan : [?ur 4ibghah (religion) is the 4ibghah (;eligion) of Allah (5slam) and which 4ibghah (religion) can be better than Allah7sE And we are %is worshi))ers. [Tafsir 5bn 1athir. Sahih International : [And sa&! C?urs is the religion of Allah . And who is better than Allah in [ordaining religionE And we are worshi))ers of %im.C
Tafsir Jalalayn : The mark of $od (sibghata/Ll"hi: a *erbal noun reaffirming the earlier "mann"! and it is in the accusati*e! because of the *erbal construction im)lied! that is to sa&! sabaghan"/Ll"hu! .$od has marked us/): this denotes %is religion! the one towards which %e made human beings naturall& inclined! as it lea*es its mark on a )erson! in the same wa& that a d&e lea*es its mark on a garment- and who has! that is! none [has ! a better mark (sibghatan! .marking/! is for s)ecification) than $odE And %im we worshi): the 9ews said to the Muslims! .3e are the )eo)le of the first 'ook and our direction of )ra&er ((ibla) is more ancient! and )ro)hets were ne*er sent

from among the Arabs- if Muhammad were a )ro)het! he would ha*e been one of us/. Thus! the following was re*ealed:

Indonesian : 4hibghah Allah. Ban sia)akah &ang lebih baik shibghahn&a dari )ada AllahE Ban han&a ke)ada-F&a-lah kami men&embah.

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Muhsin Khan : 4a& (? Muhammad <eace be u)on him to the 9ews and 8hristians)! CBis)ute &ou with us about Allah while %e is our Lord and &our LordE And we are to be rewarded for our deeds and &ou for &our deeds. And we are sincere to %im in worshi) and obedience (i.e. we worshi) %im Alone and none else! and we obe& %is ?rders).C Sahih International : 4a&! [? Muhammad ! CBo &ou argue with us about Allah while %e is our Lord and &our LordE 0or us are our deeds! and for &ou are &our deeds. And we are sincere [in deed and intention to %im.C
Tafsir Jalalayn : 4a&! to them: .3ould &ou then dis)ute with us concerning $od! that %e chose a )ro)het from among the Arabs! and %e is our Lord and &our LordE! and so it is for %im to choose whom %e will! ?ur deeds belong to us! for which we will be re(uited! and to &ou belong &our deeds! for which &ou will be re(uited! so that it is not im)robable that among our deeds there will be those for which we will deser*e to be honoured- and to %im we are sincerel& de*oted! in religion and in deed! unlike &ou! hence! we are more worth& to be chosen (the ham>a [of a-tuh"22Anan"! .would &ou then dis)ute/ is for re2ection! and the three clauses that follow it are all circumstantial (ualifiers).

Indonesian : 1atakanlah: CA)akah kamu mem)erdebatkan dengan kami tentang Allah! )adahal Bia adalah Tuhan kami dan Tuhan kamu- bagi kami amalan kami! dan bagi kamu amalan kamu dan han&a ke)ada-F&a kami mengikhlaskan hati!

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Muhsin Khan : ?r sa& &ou that 5brahim (Abraham)! 5sma7il (5shmael)! 5sha(ue (5saac)! Oa7(ub (9acob) and Al-Asbat [the twel*e sons of Oa7(ub (9acob) were 9ews or 8hristiansE 4a&! CBo &ou know better or does Allah (knows betterR that the& all were Muslims)E And who is more un2ust than he who conceals the testimon& [i.e. to belie*e in <ro)het Muhammad <eace be u)on him when he comes! written in their 'ooks. (4ee @erse J:NTJ) he has from AllahE And Allah is not unaware of what &ou do.C Sahih International : ?r do &ou sa& that Abraham and 5shmael and 5saac and 9acob and the Bescendants were 9ews or 8hristiansE 4a&! CAre &ou more knowing or is Allah EC And who is more un2ust than one who conceals a testimon& he has from Allah E And Allah is not unaware of what &ou do.
Tafsir Jalalayn : ?r! na&! do &ou sa& (ta(AlAna! also read &a(AlAna! .do the& sa&E/): .Abraham! 5shmael! 5saac and 9acob! and the Tribes G the& were 9ews! or the& were 8hristiansE/ 4a&! to them: .%a*e &ou then greater knowledge! or has $odE! that is! $od has greater knowledge- %e dissociated Abraham from both [grou)s ! when %e said! Abraham was not a 9ew! nor a 8hristian [Q. K:UJ and those mentioned with him [Abraham are his followers [in not belonging to either grou) . And who does greater in2ustice than he who conceals! hides from )eo)le! a testimon&! he has! recei*ed from $odE! that is! there is none more un2ust than him: these are the 9ews! for the& concealed $od/s testimon& about Abraham/s )ure faith in the Torah- And $od is not heedless of what &ou do/: [this is a threat for them.

Indonesian : ataukah kamu (hai orang-orang Oahudi dan Fasrani) mengatakan bahwa 5brahim! 5sma7il! 5sha(! Oa7(ub dan anak cucun&a! adalah )enganut agama Oahudi atau FasraniEC 1atakanlah: CA)akah kamu lebih mengetahui ataukah Allah! dan sia)akah &ang lebih >alim dari )ada orang &ang men&embun&ikan s&ahadah dari Allah &ang ada )adan&aEC Ban Allah sekali-kali tiada lengah dari a)a &ang kamu ker2akan.

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Muhsin Khan : That was a nation who has )assed awa&. The& shall recei*e the reward of what the& earned! and &ou of what &ou earn. And &ou will not be asked of what the& used to do. Sahih International : That is a nation which has )assed on. 5t will ha*e [the conse(uence of what it earned! and &ou will ha*e what &ou ha*e earned. And &ou will not be asked about what the& used to do.
Tafsir Jalalayn

: That is a communit& that has )assed awa&- theirs is what the& ha*e earned! and &ours is what &ou ha*e earned- &ou shall not be asked about what the& did: a similar [*erse has alread& been mentioned abo*e.

Indonesian : 5tu adalah umat &ang telah lalu- bagin&a a)a &ang diusahakann&a dan bagimu a)a &ang kamu usahakan- dan kamu tidak akan diminta )ertanggungan 2awab tentang a)a &ang telah mereka ker2akan.

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Muhsin Khan : The fools ()agans! h&)ocrites! and 9ews) among the )eo)le will sa&! C3hat has turned them (Muslims) from their Qiblah [)ra&er direction (towards 9erusalem) to which the& were used to face in )ra&er.C 4a&! (? Muhammad 4A3) CTo Allah belong both! east and the west. %e guides whom %e wills to a 4traight 3a&.C Sahih International : The foolish among the )eo)le will sa&! C3hat has turned them awa& from their (iblah! which the& used to faceEC 4a&! CTo Allah belongs the east and the west. %e guides whom %e wills to a straight )ath.C
Tafsir Jalalayn : The fools! the ignorant! among the )eo)le! that is! the 9ews and the idolaters! will sa&! .3hat! matter! has turned them! the <ro)het (s) and the belie*ers! from the direction the& were facing in their )ra&ers formerl&E/! this being the %ol& %ouse (ba&t al-ma(dis! sc. 9erusalem)- the s#n [of sa&a(Alu! .the& will sa&/ denotes the future tense and informs of the :nseen. 4a&: .To $od belong the Hast and the 3est! that is! all directions. Thus %e commands that the& face whiche*er direction %e wills! and there can be no ob2ection. %e guides whome*er %e will! %is guidance being! to a straight )ath/! that is! the religion of 5slam! and &ou are among these [guided ones .

Indonesian : ?rang-orang &ang kurang akaln&a diantara manusia akan berkata: CA)akah &ang memalingkan mereka (umat 5slam) dari kiblatn&a ('aitul Ma(dis) &ang dahulu mereka telah berkiblat ke)adan&aEC 1atakanlah: C1e)un&aan Allah-lah timur dan barat- Bia memberi )etun2uk ke)ada sia)a &ang dikehendaki-F&a ke 2alan &ang lurusC.

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Muhsin Khan : Thus 3e ha*e made &ou [true Muslims - real belie*ers of 5slamic Monotheism! true followers of <ro)het Muhammad 4A3 and his 4unnah (legal wa&s) ! a 3asat (2ust) (and the best) nation! that &ou be witnesses o*er mankind and the Messenger (Muhammad 4A3) be a witness o*er &ou. And 3e made the Qiblah ()ra&er direction towards 9erusalem) which &ou used to face! onl& to test those who followed the Messenger (Muhammad 4A3) from those who would turn on their heels (i.e. disobe& the Messenger). 5ndeed it was great (hea*&) e=ce)t for those whom Allah guided. And Allah would ne*er make &our faith ()ra&ers) to be lost (i.e. &our )ra&ers offered towards 9erusalem). Trul&! Allah is full of kindness! the Most Merciful towards mankind. Sahih International : And thus we ha*e made &ou a 2ust communit& that &ou will be witnesses o*er the )eo)le and the Messenger will be a witness o*er &ou. And 3e did not make the (iblah which &ou used to face e=ce)t that 3e might make e*ident who would follow the Messenger from who would turn back on his heels. And indeed! it is difficult e=ce)t for those whom Allah has guided. And ne*er would Allah ha*e caused &ou to lose &our faith. 5ndeed Allah is! to the )eo)le! 1ind and Merciful.
Tafsir Jalalayn : Thus! in the same wa& that 3e guided &ou to it! 3e a))ointed &ou! ? communit& of Muhammad (s)! a midmost communit&! e=cellent and u)right! that &ou might be witnesses to the )eo)le! on the Ba& of ;esurrection! that their messengers deli*ered [the Message to them- and that the Messenger might be a witness to &ou! that he deli*ered [the Message to &ou! and 3e did not a))oint! make! the direction! for &ou now! the direction! &ou were facing! that is the 1a.ba: the <ro)het (s) used to face it in )ra&er! but when he emigrated he was commanded to face the %ol& %ouse [of 9erusalem ! in order to win the hearts of the 9ews. %e )ra&ed in this direction for si=teen or se*enteen months before he changed direction- e=ce)t that 3e might know! [that it become manifest knowledge! who followed the Messenger! and belie*ed in him! from him who turned on his heels! and returned to unbelief doubting the religion and thinking that the <ro)het (s) was confused about this issue- and a number of them a)ostatised as a result of thisG though it! the change of direction! were (wa-in! .though/! is softened! and its noun a)oco)ated! originall& being: wa-innah") a gra*e thing! troublesome for )eo)le! sa*e for those! of them! whom $od has guided- but $od would ne*er cause &our faith! that is! &our )ra&ers towards the %ol& %ouse [of 9erusalem ! to be wasted! but %e will reward &ou for them (the reason that this [*erse was re*ealed was that some had asked about the status of those that had died before the change of

direction [of )ra&er )- trul&! $od is $entle with! belie*ing! )eo)le! Merciful! when %e does not let their deeds go to waste (al-ra/fa means .intensit& of merc&/! and is mentioned first to allow for the end rh&me of the *erse [with the )receding one ).

Indonesian : Ban demikian ()ula) 1ami telah men2adikan kamu (umat 5slam)! umat &ang adil dan )ilihan agar kamu men2adi saksi atas ()erbuatan) manusia dan agar ;asul (Muhammad) men2adi saksi atas ()erbuatan) kamu. Ban 1ami tidak meneta)kan kiblat &ang men2adi kiblatmu (sekarang) melainkan agar 1ami mengetahui (su)a&a n&ata) sia)a &ang mengikuti ;asul dan sia)a &ang membelot. Ban sungguh ()emindahan kiblat) itu terasa amat berat! kecuali bagi orang-orang &ang telah diberi )etun2uk oleh Allah- dan Allah tidak akan men&ia-n&iakan imanmu. 4esungguhn&a Allah Maha <engasih lagi Maha <en&a&ang ke)ada manusia.

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Muhsin Khan : @eril&D 3e ha*e seen the turning of &our (Muhammad7s 4A3) face towards the hea*en. 4urel&! 3e shall turn &ou to a Qiblah ()ra&er direction) that shall )lease &ou! so turn &our face in the direction of Al-Mas2id- al-%aram (at Makkah). And wheresoe*er &ou )eo)le are! turn &our faces (in )ra&er) in that direction. 8ertainl&! the )eo)le who were gi*en the 4cri)tures (i.e. 9ews and the 8hristians) know well that! that (&our turning towards the direction of the 1a7bah at Makkah in )ra&ers) is the truth from their Lord. And Allah is not unaware of what the& do. Sahih International : 3e ha*e certainl& seen the turning of &our face! [? Muhammad ! toward the hea*en! and 3e will surel& turn &ou to a (iblah with which &ou will be )leased. 4o turn &our face toward al-Mas2id al-%aram. And where*er &ou [belie*ers are! turn &our faces toward it [in )ra&er . 5ndeed! those who ha*e been gi*en the 4cri)ture well know that it is the truth from their Lord. And Allah is not unaware of what the& do.
Tafsir Jalalayn : 3e ha*e indeed ((ad! .indeed/! is for affirmation) seen &ou turning &our face about in the! direction of the! hea*en! looking around for the ;e*elation and longing for the command to face the 1a.ba: he [the <ro)het wished for this because it was the )ra&er-direction of Abraham and would be more conduci*e to the submission of the Arabs [to 5slam - now 3e will surel& turn &ou to a direction that shall satisf& &ou! that &ou will lo*e. Turn &our face! in )ra&er! towards the 4acred Mos(ue! that is! the 1a.ba! and where*er &ou are (addressing the [Muslim communit&) turn &our faces! in )ra&er! towards it. Those who ha*e been gi*en the 4cri)ture know that it! the change towards the 1a.ba! is the! fi=ed! truth from their Lord! on account of the descri)tion in

their 4cri)ture of how the <ro)het (s) would re-orient himself to it- $od is not heedless of what &ou do! ? belie*ers! when &ou obe& %is command (alternati*el&! ta.malAna! .&ou do/! can be read &a.malAna! .the& do/! in other words [it would be referring to the 9ews/ denial of the matter concerning the direction of )ra&er).

Indonesian : 4ungguh 1ami (sering) melihat mukamu menengadah ke langit! maka sungguh 1ami akan memalingkan kamu ke kiblat &ang kamu sukai. <alingkanlah mukamu ke arah Mas2idil %aram. Ban dimana sa2a kamu berada! )alingkanlah mukamu ke arahn&a. Ban sesungguhn&a orang-orang (Oahudi dan Fasrani) &ang diberi Al 1itab (Taurat dan 5n2il) memang mengetahui! bahwa ber)aling ke Mas2idil %aram itu adalah benar dari Tuhann&a- dan Allah sekali-kali tidak lengah dari a)a &ang mereka ker2akan.

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Muhsin Khan : And e*en if &ou were to bring to the )eo)le of the 4cri)ture (9ews and 8hristians) all the A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.)! the& would not follow &our Qiblah ()ra&er direction)! nor are &ou going to follow their Qiblah ()ra&er direction). And the& will not follow each other7s Qiblah ()ra&er direction). @eril&! if &ou follow their desires after that which &ou ha*e recei*ed of knowledge (from Allah)! then indeed &ou will be one of the 6alimun ()ol&theists! wrong-doers! etc.). Sahih International : And if &ou brought to those who were gi*en the 4cri)ture e*er& sign! the& would not follow &our (iblah. For will &ou be a follower of their (iblah. For would the& be followers of one another7s (iblah. 4o if &ou were to follow their desires after what has come to &ou of knowledge! indeed! &ou would then be among the wrongdoers.
Tafsir Jalalayn : Oet if (wa-la-in: the l"m is for oaths) &ou should bring to those who ha*e been gi*en the 4cri)ture e*er& sign! about &our truthfulness in the matter of the direction of )ra&er! the& will not follow &our direction! out of obdurac&! and &ou are not a follower of their direction (this is a categorical negation of his [the <ro)het/s desire that the& become Muslims and of their desire that he return to their direction of )ra&er- neither are the&! the 9ews and the 8hristians! followers of one another/s direction. 5f &ou were to follow their whims! the ones to which the& summon &ou! after the knowledge! the re*elation! that has come to &ou! then &ou! if! h&)otheticall&! &ou were to follow them! will surel& be among the e*ildoers.

Indonesian

: Ban sesungguhn&a 2ika kamu mendatangkan ke)ada orang-orang (Oahudi dan Fasrani) &ang diberi Al 1itab (Taurat dan 5n2il)! semua a&at (keterangan)! mereka tidak akan mengikuti kiblatmu! dan kamu)un tidak akan mengikuti kiblat mereka! dan sebahagian mereka)un tidak akan mengikuti kiblat sebahagian &ang lain. Ban sesungguhn&a 2ika kamu mengikuti keinginan mereka setelah datang ilmu ke)adamu! sesungguhn&a kamu -- kalau begitu -- termasuk golongan orang-orang &ang >alim.

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Muhsin Khan : Those to whom 3e ga*e the 4cri)ture (9ews and 8hristians) recognise him (Muhammad 4A3 or the 1a7bah at Makkah) as the& recongise their sons. 'ut *eril&! a )art& of them conceal the truth while the& know it - [i.e. the (ualities of Muhammad 4A3 which are written in the Taurat (Torah) and the 5n2eel ($os)el) . Sahih International : Those to whom 3e ga*e the 4cri)ture know him as the& know their own sons. 'ut indeed! a )art& of them conceal the truth while the& know [it .
Tafsir Jalalayn : Those to whom 3e ha*e gi*en the 4cri)ture! the& recognise him! Muhammad (s)! as the& recognise their sons! because of the descri)tions of him in their 4cri)ture: [.Abd All"h 5bn 4al"m said! .5 recognised him the moment 5 saw him! as 5 would m& own son- but m& recognition of Muhammad (s) was more intense/- e*en though there is a )art& of them that conceal the truth! that is! his descri)tion! while the& know! this [truth which &ou [Muhammad (s) follow.

Indonesian : ?rang-orang (Oahudi dan Fasrani) &ang telah 1ami beri Al 1itab (Taurat dan 5n2il) mengenal Muhammad se)erti mereka mengenal anak-anakn&a sendiri. Ban sesungguhn&a sebahagian diantara mereka men&embun&ikan kebenaran! )adahal mereka mengetahui.

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Muhsin Khan : (This is) the truth from &our Lord. 4o be &ou not one of those who doubt. Sahih International : The truth is from &our Lord! so ne*er be among the doubters.
Tafsir Jalalayn : The truth comes from &our Lord- then be not among the doubters! who doubt it! that is to sa&! .[be not of such a dis)osition/! which is more elo(uent than merel& sa&ing! .do not wa*er/.

Indonesian : 1ebenaran itu adalah dari Tuhanmu! sebab itu 2angan sekali-kali kamu termasuk orang-orang &ang ragu.

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Muhsin Khan : 0or e*er& nation there is a direction to which the& face (in their )ra&ers). 4o hasten towards all that is good. 3heresoe*er &ou ma& be! Allah will bring &ou together (on the Ba& of ;esurrection). Trul&! Allah is Able to do all things. Sahih International : 0or each [religious following is a direction toward which it faces. 4o race to [all that is good. 3here*er &ou ma& be! Allah will bring &ou forth [for 2udgement all together. 5ndeed! Allah is o*er all things com)etent.
Tafsir Jalalayn : H*er& )erson! of e*er& communit&! has his direction (wi2ha)! [his (ibla! to which he turns (muwall#h"! .he turns to it/! is also read as muwall"h"! .he is made to turn to it/)! in his )ra&ers! so *ie with one another in good works! stri*e with acts of obedience and acce)tance of these. 3here*er &ou ma& be! $od will bring &ou all together! gathering &ou on the Ba& of ;esurrection and re(uiting &ou for &our deeds- surel& $od has )ower o*er all things.

Indonesian : Ban bagi tia)-tia) umat ada kiblatn&a (sendiri) &ang ia menghada) ke)adan&a. Maka berlomba-lombalah (dalam membuat) kebaikan. Bi mana sa2a kamu berada )asti Allah akan mengum)ulkan kamu sekalian ()ada hari kiamat). 4esungguhn&a Allah Maha 1uasa atas segala sesuatu.

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Muhsin Khan : And from wheresoe*er &ou start forth (for )ra&ers)! turn &our face in the direction of Al-Mas2id-al-%aram (at Makkah)! that is indeed the truth from &our Lord. And Allah is not unaware of what &ou do. Sahih International

: 4o from where*er &ou go out [for )ra&er! ? Muhammad turn &our face toward alMas2id al-%aram! and indeed! it is the truth from &our Lord. And Allah is not unaware of what &ou do.
Tafsir Jalalayn : 0rom whate*er )lace &ou issue! on a 2ourne&! turn &our face towards the 4acred Mos(ue- it is the truth from &our Lord. $od is not heedless of what &ou do (ta.malAna! .&ou do/! ma& also be read as &a.malAna! .the& do/! as alread& a))ears abo*e [sc. I:NMM - its re)etition is intended to )oint out that the sti)ulation a))lies e(uall& to being on a 2ourne& or otherwise).

Indonesian : Ban dari mana sa2a kamu keluar (datang)! maka )alingkanlah wa2ahmu ke arah Mas2idil %aram! sesungguhn&a ketentuan itu benar-benar sesuatu &ang hak dari Tuhanmu. Ban Allah sekali-kali tidak lengah dari a)a &ang kamu ker2akan.

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Muhsin Khan : And from wheresoe*er &ou start forth (for )ra&ers)! turn &our face in the direction of Al-Mas2id-al-%aram (at Makkah)! and wheresoe*er &ou are! turn &our faces towards! it (when &ou )ra&) so that men ma& ha*e no argument against &ou e=ce)t those of them that are wrong-doers! so fear them not! but fear MeD - And so that 5 ma& com)lete M& 'lessings on &ou and that &ou ma& be guided. Sahih International : And from where*er &ou go out [for )ra&er ! turn &our face toward al-Mas2id al%aram. And where*er &ou [belie*ers ma& be! turn &our faces toward it in order that the )eo)le will not ha*e an& argument against &ou! e=ce)t for those of them who commit wrong- so fear them not but fear Me. And [it is so 5 ma& com)lete M& fa*or u)on &ou and that &ou ma& be guided.
Tafsir Jalalayn : 0rom whate*er )lace &ou issue! turn &our face towards the 4acred Mos(ue- and where*er &ou ma& be! turn &our faces towards it (all of which is being re)eated for em)hasis)! so that there be not an& argument from the )eo)le! the 9ews or the idolaters! against &ou! [so that there be not an& cause for contention regarding the change to a different direction of )ra&er. 5n this wa&! their contentions against &ou will cease to e=ist! both [the contentions of the 9ews when the& sa&! .%e [Muhammad (s) re2ects our religion! but follows our direction of )ra&er/! and of the idolaters when the& sa&! .%e [Muhammad (s) claims to follow the creed of Abraham! but he contra*enes his [Abraham/s (ibla/- e=ce)ting the e*ildoers among them! acting in obstinac&! who will sa&! .%e [Muhammad (s) onl& changed to this direction because of his [natural inclination towards the [idolatrous religion of his forefathers/. The e=ce)ti*e statement [indicated b& ill" is a continuous one! the meaning being: .Fo one will ha*e an&thing to sa& against &ou! e=ce)t for

what these )eo)le sa&/- and do not fear them! do not fear their arguing [with &ou regarding the change to it [the 1a.ba ! but fear Me! b& com)l&ing with M& command- and that 5 ma& )erfect M& grace u)on &ou! b& guiding &ou to the )rinci)al rituals of &our religion! and that &ou ma& be guided! to the truth (wa-li-utimma! .that 5 ma& )erfect/! is a su))lement to li-all" &akAna! .that there be not/).

Indonesian : Ban dari mana sa2a kamu (keluar)! maka )alingkanlah wa2ahmu ke arah Mas2idil %aram. Ban dimana sa2a kamu (sekalian) berada! maka )alingkanlah wa2ahmu ke arahn&a! agar tidak ada hu22ah bagi manusia atas kamu! kecuali orang-orang &ang >alim diantara mereka. Maka 2anganlah kamu takut ke)ada mereka dan takutlah ke)ada-1u (sa2a). Ban agar 1u-sem)urnakan nikmat-1u atasmu! dan su)a&a kamu menda)at )etun2uk.

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Muhsin Khan : 4imilarl& (to com)lete M& 'lessings on &ou) 3e ha*e sent among &ou a Messenger (Muhammad 4A3) of &our own! reciting to &ou ?ur @erses (the Quran) and sanctif&ing &ou! and teaching &ou the 'ook (the Quran) and the %ikmah (i.e. 4unnah! 5slamic laws and 0i(h - 2uris)rudence)! and teaching &ou that which &ou used not to know. Sahih International : 9ust as 3e ha*e sent among &ou a messenger from &oursel*es reciting to &ou ?ur *erses and )urif&ing &ou and teaching &ou the 'ook and wisdom and teaching &ou that which &ou did not know.
Tafsir Jalalayn : As also 3e ha*e sent (this [*erbal clause ka-m" arsaln"! .as 3e ha*e sent/ is semanticall& connected to wa-li-utimma [of the )re*ious *erse ! that is to sa&! .[Also 3e ha*e sent b& wa& of )erfection/)- as it [M& grace has been )erfected b& ?ur sending! among &ou! of &oursel*es! Muhammad (s)! a messenger! to recite ?ur *erses! the Qur/"n! to &ou and to )urif& &ou! to cleanse &ou from idolatr&! and to teach &ou the 'ook! the Qur/"n! and wisdom! the rulings therein! and to teach &ou what &ou knew not.

Indonesian : 4ebagaimana (1ami telah men&em)urnakan nikmat 1ami ke)adamu) 1ami telah mengutus ke)adamu ;asul diantara kamu &ang membacakan a&at-a&at 1ami ke)ada kamu dan mensucikan kamu dan menga2arkan ke)adamu Al 1itab dan Al-%ikmah! serta menga2arkan ke)ada kamu a)a &ang belum kamu ketahui.

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Muhsin Khan : Therefore remember Me (b& )ra&ing! glorif&ing! etc.). 5 will remember &ou! and be grateful to Me (for M& countless 0a*ours on &ou) and ne*er be ungrateful to Me. Sahih International : 4o remember Me- 5 will remember &ou. And be grateful to Me and do not den& Me.
Tafsir Jalalayn : 4o remember Me! through )ra&er! glorification and the like! 5 will remember &ou: this is said to mean! .5 will reward &ou/- in a had#th about $od [that %e sa&s : .whoe*er remembers Me in himself! 5 will remember him in M&self! and whoe*er remembers Me in an assembl&! 5 will remember him in an Assembl& more e=cellent than his/- and be thankful to Me! for M& grace! b& being obedient! and be not ungrateful towards Me! through disobedience.

Indonesian : 1arena itu! ingatlah kamu ke)ada-1u nisca&a Aku ingat ()ula) ke)adamu! dan bers&ukurlah ke)ada-1u! dan 2anganlah kamu mengingkari (nikmat)-1u.

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Muhsin Khan : ? &ou who belie*eD 4eek hel) in )atience and As-4alat (the )ra&er). Trul&D Allah is with As-4abirin (the )atient ones! etc.). Sahih International : ? &ou who ha*e belie*ed! seek hel) through )atience and )ra&er. 5ndeed! Allah is with the )atient.
Tafsir Jalalayn : ? &ou who belie*e! seek hel)! regarding the %ereafter! through )atience! in obedience and afflictions! and )ra&er (%e singles it out for mention on account of its fre(uenc& and its greatness)- surel& $od is with the )atient! hel)ing them.

Indonesian : %ai orang-orang &ang beriman! 2adikanlah sabar dan shalat sebagai )enolongmu! sesungguhn&a Allah beserta orang-orang &ang sabar.

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Muhsin Khan : And sa& not of those who are killed in the 3a& of Allah! CThe& are dead.C Fa&! the& are li*ing! but &ou )ercei*e (it) not. Sahih International

: And do not sa& about those who are killed in the wa& of Allah ! CThe& are dead.C ;ather! the& are ali*e! but &ou )ercei*e [it not.
Tafsir Jalalayn : And sa& not of those slain in $od/s wa&! that! .The& are dead/- rather the& are li*ing! their s)irits are! according to a had#th! contained in green birds that take wing freel& where*er the& wish in <aradise- but &ou are not aware! [but &ou do not know their condition.

Indonesian : Ban 2anganlah kamu mengatakan terhada) orang-orang &ang gugur di 2alan Allah! (bahwa mereka itu) mati- bahkan (sebenarn&a) mereka itu hidu)! teta)i kamu tidak men&adarin&a.

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Muhsin Khan : And certainl&! 3e shall test &ou with something of fear! hunger! loss of wealth! li*es and fruits! but gi*e glad tidings to As-4abirin (the )atient ones! etc.). Sahih International : And 3e will surel& test &ou with something of fear and hunger and a loss of wealth and li*es and fruits! but gi*e good tidings to the )atient!
Tafsir Jalalayn : 4urel& 3e will tr& &ou with something of fear! of an enem&! and hunger! b& wa& of drought! and diminution of goods! as a result of destruction! and li*es! as a result of slaughter! death and disease! and fruits! b& wa& of cro) damage: that is to sa&! 3e will tr& &ou to see if &ou )ractise )atience or not- &et gi*e good tidings! of <aradise! to the )atient! during calamities-

Indonesian : Ban sungguh akan 1ami berikan cobaan ke)adamu! dengan sedikit ketakutan! kela)aran! kekurangan harta! 2iwa dan buah-buahan. Ban berikanlah berita gembira ke)ada orang-orang &ang sabar.

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Muhsin Khan : 3ho! when afflicted with calamit&! sa&: CTrul&D To Allah we belong and trul&! to %im we shall return.C Sahih International : 3ho! when disaster strikes them! sa&! C5ndeed we belong to Allah ! and indeed to %im we will return.C
Tafsir Jalalayn

: those who! when the& are struck b& an affliction! a calamit&! sa&! .4urel& we belong to $od! we are %is )ossession and ser*ants! with whom %e does as %e )leases- and to %im we will return/! in the %ereafter! whereu)on %e will re(uite us: in one had#th [it is said that ! .whoe*er )ronounces the istir2". [sc. the formula .surel& we belong to $od and to %im we will return/ when an affliction befalls him! $od will reward him and com)ensate him with what is better/. 4imilarl&! it is said that on one occasion when his lam) blew out! the <ro)het (s) uttered the istir2".! whereu)on .+/isha said to him! sa&ing: .'ut! it is 2ust a lam)/! to which he re)lied! .3hate*er bothers a belie*er is an affliction [of sorts /: this is re)orted b& AbA B"wAd in his [section on mursal re)orts.

Indonesian : (&aitu) orang-orang &ang a)abila ditim)a musibah! mereka menguca)kan: C5nna lillaahi wa innaa ilaihi raa2i7uunC.

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Muhsin Khan : The& are those on whom are the 4alawat (i.e. blessings! etc.) (i.e. who are blessed and will be forgi*en) from their Lord! and (the& are those who) recei*e %is Merc&! and it is the& who are the guided-ones. Sahih International : Those are the ones u)on whom are blessings from their Lord and merc&. And it is those who are the [rightl& guided.
Tafsir Jalalayn : :)on those rest blessings! forgi*eness! and merc&! grace! from their Lord! and those G the& are the trul& guided! to rectitude.

Indonesian : Mereka itulah &ang menda)at keberkatan &ang sem)urna dan rahmat dari Tuhan mereka dan mereka itulah orang-orang &ang menda)at )etun2uk.

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Muhsin Khan : @eril&D As-4afa and Al-Marwah (two mountains in Makkah) are of the 4&mbols of Allah. 4o it is not a sin on him who )erform %a22 or 7:mrah ()ilgrimage) of the %ouse (the 1a7bah at Makkah) to )erform the going (Tawaf) between them (As-4afa and AlMarwah). And whoe*er does good *oluntaril&! then *eril&! Allah is All-;ecogniser! All-1nower. Sahih International

: 5ndeed! as-4afa and al-Marwah are among the s&mbols of Allah . 4o whoe*er makes %a22 to the %ouse or )erforms 7umrah - there is no blame u)on him for walking between them. And whoe*er *olunteers good - then indeed! Allah is a))reciati*e and 1nowing.
Tafsir Jalalayn : Trul& 4af" and Marwa! two mountains near Mecca! are among the wa&marks (sha."/ir! )lural of sha.#ra) of $od! the [ritual ceremonies of %is religion! so whoe*er makes the <ilgrimage to the %ouse! or the @isitation! that is! whoe*er )re)ares to )erform the <ilgrimage [ha22 or the @isitation [.umra : the original sense of both terms [ha22a and i.tamara is .to aim for/ and .to *isit/! res)ecti*el&- he would not be at fault! [it would not be a sin! if he circumambulates them (the original t"/ [of &atatawwafa! .circumambulate/ has been assimilated with the t"/)! b& )acing (uickl& (sa.&) between them se*en times: this was re*ealed when the Muslims were a*erse to this [circumambulation ! because the )agan Arabs used to circumambulate them! and there was an idol ato) each mountain which the& used to stroke. 5t is re)orted from 5bn .Abb"s that this )acing [between the two is not obligator&! based on the fact that when no sin can be incurred! the conte=t im)lies free choice. Al-4h"fi.# and others! howe*er! considered it to be a )illar [of the <ilgrimage rituals . The <ro)het made clear its obligator& as)ect when he said that! .$od has )rescribed for &ou the )acing [sa.& /! as re)orted b& al-'a&ha(# and others- and he [the <ro)het also said! .'egin with what $od has begun/! meaning! al-4af"! as re)orted b& Muslim- and whoe*er *olunteers (tatawwa.a: a *ariant reading is &attawa.! the ta/ here being assimilated) good! that is! an& good deed such as circumambulation or other! that is not obligator& on him$od is $rateful! for such a deed and rewards that )erson for it! 1nowing! it.

Indonesian : 4esungguhn&a 4hafaa dan Marwa adalah sebahagian dari s&i7ar Allah. Maka barangsia)a &ang beribadah ha2i ke 'aitullah atau ber7umrah! maka tidak ada dosa bagin&a menger2akan sa7i antara keduan&a. Ban barangsia)a &ang menger2akan suatu keba2ikan dengan kerelaan hati! maka sesungguhn&a Allah Maha Mens&ukuri kebaikan lagi Maha Mengetahui.

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Muhsin Khan : @eril&! those who conceal the clear )roofs! e*idences and the guidance! which 3e ha*e sent down! after 3e ha*e made it clear for the )eo)le in the 'ook! the& are the ones cursed b& Allah and cursed b& the cursers. Sahih International : 5ndeed! those who conceal what 3e sent down of clear )roofs and guidance after 3e made it clear for the )eo)le in the 4cri)ture - those are cursed b& Allah and cursed b& those who curse!
Tafsir Jalalayn : The following was re*ealed concerning the 9ews: Those who conceal! from )eo)le! the clear )roofs and the guidance that 3e ha*e re*ealed! such as the .stoning/ *erse and the descri)tion of

Muhammad (s)! after 3e ha*e shown them clearl& in the 4cri)ture! the Torah G the& shall be cursed b& $od! that is! %e will mo*e them far awa& from %is merc&! and b& the cursers! the angels! belie*ers! or b& e*er& single thing! when the& su))licate that the& be cursed.

Indonesian : 4esungguhn&a orang-orang &ang men&embun&ikan a)a &ang telah 1ami turunkan beru)a keterangan-keterangan (&ang 2elas) dan )etun2uk! setelah 1ami menerangkann&a ke)ada manusia dalam Al 1itab! mereka itu dilaknati Allah dan dilaknati ()ula) oleh semua (mahluk) &ang da)at melaknati!

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Muhsin Khan : H=ce)t those who re)ent and do righteous deeds! and o)enl& declare (the truth which the& concealed). These! 5 will acce)t their re)entance. And 5 am the ?ne 3ho acce)ts re)entance! the Most Merciful. Sahih International : H=ce)t for those who re)ent and correct themsel*es and make e*ident [what the& concealed . Those - 5 will acce)t their re)entance! and 5 am the Acce)ting of re)entance! the Merciful.
Tafsir Jalalayn : H=ce)t those that re)ent! turning back from such [deeds ! and make amends! in their actions! and show clearl&! what the& were concealing G them 5 shall turn [relenting ! acce)ting their re)entance- 5 am the ;elenting! the Merciful! to belie*ers.

Indonesian : kecuali mereka &ang telah taubat dan mengadakan )erbaikan dan menerangkan (kebenaran)! maka terhada) mereka itulah Aku menerima taubatn&a dan Akulah Oang Maha Menerima taubat lagi Maha <en&a&ang.

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Muhsin Khan : @eril&! those who disbelie*e! and die while the& are disbelie*ers! it is the& on whom is the 8urse of Allah and of the angels and of mankind! combined. Sahih International : 5ndeed! those who disbelie*e and die while the& are disbelie*ers - u)on them will be the curse of Allah and of the angels and the )eo)le! all together!
Tafsir Jalalayn : 'ut those who disbelie*e! and die disbelie*ing (wa-hum kuff"r! .the& being disbelie*ers/! is a circumstantial (ualifier) G u)on them shall be the curse of $od and the angels! and of )eo)le

altogether! that is! the& deser*e such [a curse in this life and in the ne=t- .)eo)le/ here is said to be either [)eo)le in general! or belie*ers.

Indonesian : 4esungguhn&a orang-orang kafir dan mereka mati dalam keadaan kafir! mereka itu menda)at laknat Allah! )ara Malaikat dan manusia seluruhn&a.

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Muhsin Khan : The& will abide therein (under the curse in %ell)! their )unishment will neither be lightened! nor will the& be re)rie*ed. Sahih International : Abiding eternall& therein. The )unishment will not be lightened for them! nor will the& be re)rie*ed.
Tafsir Jalalayn : Abiding therein! that is! [in the curse and the 0ire! [the latter indicated b& the following words: the chastisement shall not be lightened for them! [not e*en for a blink of an e&e! no res)ite shall be gi*en them! in which to ha*e time to re)ent or to e=cuse themsel*es.

Indonesian : Mereka kekal di dalam laknat itu- tidak akan diringankan siksa dari mereka dan tidak ()ula) mereka diberi tangguh.

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Muhsin Khan : And &our 5lah ($od) is ?ne 5lah ($od - Allah)! La ilaha illa %uwa (there is none who has the right to be worshi))ed but %e)! the Most 'eneficent! the Most Merciful. Sahih International : And &our god is one $od. There is no deit& [worth& of worshi) e=ce)t %im! the Hntirel& Merciful! the Hs)eciall& Merciful.
Tafsir Jalalayn : 3hen the& asked him [Muhammad (s) to describe his Lord! the following was re*ealed: Oour $od! the ?ne deser*ing of &our worshi)! is ?ne $od! without an& e(ual in either essence or attribute- there is no god e=ce)t %im! %e is the 8om)assionate! the Merciful.

Indonesian : Ban Tuhanmu adalah Tuhan Oang Maha Hsa- tidak ada Tuhan melainkan Bia Oang Maha <emurah lagi Maha <en&a&ang.

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Muhsin Khan : @eril&D 5n the creation of the hea*ens and the earth! and in the alternation of night and da&! and the shi)s which sail through the sea with that which is of use to mankind! and the water (rain) which Allah sends down from the sk& and makes the earth ali*e therewith after its death! and the mo*ing (li*ing) creatures of all kinds that %e has scattered therein! and in the *eering of winds and clouds which are held between the sk& and the earth! are indeed A&at ()roofs! e*idences! signs! etc.) for )eo)le of understanding. Sahih International : 5ndeed! in the creation of the hea*ens and earth! and the alternation of the night and the da&! and the [great shi)s which sail through the sea with that which benefits )eo)le! and what Allah has sent down from the hea*ens of rain! gi*ing life thereb& to the earth after its lifelessness and dis)ersing therein e*er& [kind of mo*ing creature! and [%is directing of the winds and the clouds controlled between the hea*en and the earth are signs for a )eo)le who use reason.
Tafsir Jalalayn : The& then asked for a sign to )ro*e this! and the following was re*ealed: 4urel& in the creation of the hea*ens and the earth! and the mar*els contained in them! and the alternation of the night and da&! )assing and returning! increasing and diminishing! and the shi)s that run in the sea! and do not become cracked and sink! with what )rofits men! of trade and merchandise! and the water! the rain! $od sends down from the hea*en with which %e re*i*es the earth! with *egetation! after it is dead! after it has dried out! and %e scatters abroad in it all manner of crawling thing! b& di*iding them and s)reading them throughout on account of the *egetation! for the& thri*e on the fertile )astures it )roduces- and the dis)osition of the winds! changing it from south to north! from cold to warm! and the clouds com)elled! sub2ugated b& $od/s command! mo*ing to where*er $od wishes! between hea*en and the earth! without being attached [to either of the two G surel& there are signs! indicating %is ?neness! e=alted be %e! for a )eo)le who com)rehend! [a )eo)le who contem)late.

Indonesian : 4esungguhn&a dalam )enci)taan langit dan bumi! silih bergantin&a malam dan siang! bahtera &ang berla&ar di laut membawa a)a &ang berguna bagi manusia! dan a)a &ang Allah turunkan dari langit beru)a air! lalu dengan air itu Bia hidu)kan bumi sesudah mati (kering)-n&a dan Bia sebarkan di bumi itu segala 2enis hewan! dan

)engisaran angin dan awan &ang dikendalikan antara langit dan bumi- sungguh (terda)at) tanda-tanda (keesaan dan kebesaran Allah) bagi kaum &ang memikirkan.

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Muhsin Khan : And of mankind are some who take (for worshi)) others besides Allah as ri*als (to Allah). The& lo*e them as the& lo*e Allah. 'ut those who belie*e! lo*e Allah more (than an&thing else). 5f onl&! those who do wrong could see! when the& will see the torment! that all )ower belongs to Allah and that Allah is 4e*ere in )unishment. Sahih International : And [&et ! among the )eo)le are those who take other than Allah as e(uals [to %im . The& lo*e them as the& [should lo*e Allah . 'ut those who belie*e are stronger in lo*e for Allah . And if onl& the& who ha*e wronged would consider [that when the& see the )unishment! [the& will be certain that all )ower belongs to Allah and that Allah is se*ere in )unishment.
Tafsir Jalalayn : Oet there be )eo)le who take to themsel*es com)eers! idols! besides $od! that is! other than $od! lo*ing them! b& magnif&ing them and being subser*ient to them! as $od is lo*ed! that is! as their lo*e of %im- but those who belie*e lo*e $od more ardentl&! than those who lo*e their com)eers! because the former ne*er re2ect $od! whereas the latter when faced with hardshi) soon abandon those [com)eers for $od- 5f he! [if &ou ? Muhammad (s)! were to see those who did e*il! b& taking to themsel*es com)eers! when (idh here denotes idh") the& see (read either as acti*e [&arawna! .the& see/ or )assi*e [&urawna! .the& are made to see/ ) the chastisement! &ou would see a gra*e sight! that! this is because! the might! the )ower and the *an(uishing! altogether (a circumstantial (ualifier) belongs to $od! and that $od is terrible in chastisement (according to one reading! the )erson listening [to the *erse go*erns the *erb &ar"! .he sees/! and constitutes the sub2ect [of the clause - according to another [reading ! it is the .e*ildoers/ [who constitute the sub2ect of the clause and go*ern the *erb &ar" - and so it [&ar" has the sense of &a.lam! .he knows/- the )article an! .that/! and what comes after it ha*e taken the )lace of the ob2ects in both cases- the res)onse to the [initial conditional law! .if/! has been omitted). The general meaning [of the *erse then is: .5f the& were aware in this world of the se*erit& of $od/s chastisement and of the fact that )ower is $od/s alone! the moment the& come to see it with their own e&es! on the Ba& of ;esurrection! the& would not take to themsel*es com)eers/.

Indonesian : Ban diantara manusia ada orang-orang &ang men&embah tandingan-tandingan selain Allah- mereka mencintain&a sebagaimana mereka mencintai Allah. Ada)un orangorang &ang beriman amat sangat cintan&a ke)ada Allah. Ban 2ika seandain&a orangorang &ang berbuat >alim itu mengetahui ketika mereka melihat siksa ()ada hari

kiamat)! bahwa kekuatan itu ke)un&aan Allah semuan&a! dan bahwa Allah amat berat siksaan-F&a (nisca&a mereka men&esal).

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Muhsin Khan : 3hen those who were followed! disown (declare themsel*es innocent of) those who followed (them)! and the& see the torment! then all their relations will be cut off from them. Sahih International : [And the& should consider that when those who ha*e been followed disassociate themsel*es from those who followed [them ! and the& [all see the )unishment! and cut off from them are the ties [of relationshi) !
Tafsir Jalalayn : 3hen (idh here substitutes for the )re*ious idh) those who were followed! that is! the leaders! disown their followers! that is to sa&! [when the& ha*e denied misleading them [the latter ! and the& ha*e seen the chastisement! and the cords! the bonds of affection and kinshi) that were between them on earth! are cut awa& before them! from them (ta(atta.at! .cut awa&/! is a su))lement to tabarra/a! .disown/).

Indonesian : (Oaitu) ketika orang-orang &ang diikuti itu berle)as diri dari orang-orang &ang mengikutin&a! dan mereka melihat siksa- dan (ketika) segala hubungan antara mereka ter)utus sama sekali.

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Muhsin Khan : And those who followed will sa&: C5f onl& we had one more chance to return (to the worldl& life)! we would disown (declare oursel*es as innocent from) them as the& ha*e disowned (declared themsel*es as innocent from) us.C Thus Allah will show them their deeds as regrets for them. And the& will ne*er get out of the 0ire . Sahih International : Those who followed will sa&! C5f onl& we had another turn [at worldl& life so we could disassociate oursel*es from them as the& ha*e disassociated themsel*es from

us.C Thus will Allah show them their deeds as regrets u)on them. And the& are ne*er to emerge from the 0ire.
Tafsir Jalalayn : And those who followed sa&! .?! if onl& we might return again! to the world! and disown them! the ones who had been followed! as the& ha*e disowned usD/! on this da& (the )article law! .if onl&/! is an o)tati*e! and its res)onse is natabarra/a! .we disown/). 4o! 2ust as %e showed them the se*erit& of %is chastisement and their disowning of one another! so too! $od shall show them their! e*il! works! as! anguish (hasar"t is a circumstantial (ualifier)! regrets! for themD Fe*er shall the& e=it from the 0ire! once the& ha*e entered it.

Indonesian : Ban berkatalah orang-orang &ang mengikuti: C4eandain&a kami da)at kembali (ke dunia)! )asti kami akan berle)as diri dari mereka! sebagaimana mereka berle)as diri dari kamiC. Bemikianlah Allah mem)erlihatkan ke)ada mereka amal )erbuatann&a men2adi sesalan bagi mereka- dan sekali-kali mereka tidak akan keluar dari a)i neraka.

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Muhsin Khan : ? mankindD Hat of that which is lawful and good on the earth! and follow not the footste)s of 4haitan (4atan). @eril&! he is to &ou an o)en enem&. Sahih International : ? mankind! eat from whate*er is on earth [that is lawful and good and do not follow the footste)s of 4atan. 5ndeed! he is to &ou a clear enem&.
Tafsir Jalalayn : The following was re*ealed when some said that it was unlawful to take a camel that has been let loose (saw"/ib): ? )eo)le! eat of what is in the earth! lawful (hal"lan is a circumstantial (ualifier) and wholesome (ta&&iban is an ad2ecti*e for em)hasis)! that is to sa&! what is deliciousand follow not the ste)s! the wa&s! of 4atan! meaning! what he embellishes [of tem)tations - he is a manifest foe to &ou! whose enmit& is clear-

Indonesian : %ai sekalian manusia! makanlah &ang halal lagi baik dari a)a &ang terda)at di bumi! dan 2anganlah kamu mengikuti langkah-langkah s&aitan- karena sesungguhn&a s&aitan itu adalah musuh &ang n&ata bagimu.

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Muhsin Khan

: [4haitan (4atan) commands &ou onl& what is e*il and 0ahsha (sinful)! and that &ou should sa& against Allah what &ou know not. Sahih International : %e onl& orders &ou to e*il and immoralit& and to sa& about Allah what &ou do not know.
Tafsir Jalalayn : he onl& commands &ou to e*il! sin! and indecenc&! what is abhorred b& the Law! and that &ou should s)eak against $od what &ou do not know! such as forbidding what %e has not forbidden and otherwise.

Indonesian : 4esungguhn&a s&aitan itu han&a men&uruh kamu berbuat 2ahat dan ke2i! dan mengatakan terhada) Allah a)a &ang tidak kamu ketahui.

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Muhsin Khan : 3hen it is said to them: C0ollow what Allah has sent down.C The& sa&: CFa&D 3e shall follow what we found our fathers following.C (3ould the& do thatD) H*en though their fathers did not understand an&thing nor were the& guidedE Sahih International : And when it is said to them! C0ollow what Allah has re*ealed!C the& sa&! C;ather! we will follow that which we found our fathers doing.C H*en though their fathers understood nothing! nor were the& guidedE
Tafsir Jalalayn : And when it is said to them! the disbelie*ers! .0ollow what $od has re*ealed/! )ertaining to affirmation of $od/s ?neness and the good things that %e has made lawful! the& sa&! .Fo- but we follow what we found our fathers doing/! in the wa& of idol-worshi)! deeming unlawful the camel let loose! and [)ractising the slitting of the camel/s ear (sc. bah#ra). $od sa&s: 3hatE (the ham>a [of a-wa-law is for re)udiation)! do the& follow them! H*en if their fathers do not understand an&thing! concerning religion! and the& were not guidedE! to the truth.

Indonesian : Ban a)abila dikatakan ke)ada mereka: C5kutilah a)a &ang telah diturunkan Allah!C mereka men2awab: C(Tidak)! teta)i kami han&a mengikuti a)a &ang telah kami da)ati dari ()erbuatan) nenek mo&ang kamiC. C(A)akah mereka akan mengikuti 2uga)! walau)un nenek mo&ang mereka itu tidak mengetahui suatu a)a)un! dan tidak menda)at )etun2ukEC.

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Muhsin Khan : And the e=am)le of those who disbelie*e! is as that of him who shouts to the (flock of shee)) that hears nothing but calls and cries. (The& are) deaf! dumb and blind. 4o the& do not understand. Sahih International : The e=am)le of those who disbelie*e is like that of one who shouts at what hears nothing but calls and cries cattle or shee) - deaf! dumb and blind! so the& do not understand.
Tafsir Jalalayn : The likeness! the attribute! of those who disbelie*e! and the one who calls them to guidance! is as the likeness of one who shouts to that which hears nothing! sa*e a call and a cr&! onl& a sound! not understanding its meaning: when the& listen to an admonition the& are like cattle that hear the cr& of their she)herd but do not understand what he is sa&ing- the& are deaf! dumb! blind G the& do not com)rehend! an& admonition.

Indonesian : Ban )erum)amaan (orang-orang &ang men&eru) orang-orang kafir adalah se)erti )enggembala &ang memanggil binatang &ang tidak mendengar selain )anggilan dan seruan sa2a. Mereka tuli! bisu dan buta! maka (oleh sebab itu) mereka tidak mengerti.

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Muhsin Khan : ? &ou who belie*e (in the ?neness of Allah - 5slamic Monotheism)D Hat of the lawful things that 3e ha*e )ro*ided &ou with! and be grateful to Allah! if it is indeed %e 3hom &ou worshi). Sahih International : ? &ou who ha*e belie*ed! eat from the good things which 3e ha*e )ro*ided for &ou and be grateful to Allah if it is [indeed %im that &ou worshi).
Tafsir Jalalayn : ? &ou who belie*e! eat of the good things! that are lawful! wherewith 3e ha*e )ro*ided &ou! and gi*e thanks to $od! for what %e has made lawful for &ou! if it be %im that &ou worshi).

Indonesian

: %ai orang-orang &ang beriman! makanlah di antara re>eki &ang baik-baik &ang 1ami berikan ke)adamu dan bers&ukurlah ke)ada Allah! 2ika benar-benar ke)ada-F&a kamu men&embah.

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Muhsin Khan : %e has forbidden &ou onl& the Ma&tatah (dead animals)! and blood! and the flesh of swine! and that which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols! etc.! on which Allah7s Fame has not been mentioned while slaughtering). 'ut if one is forced b& necessit& without wilful disobedience nor transgressing due limits! then there is no sin on him. Trul&! Allah is ?ft-0orgi*ing! Most Merciful. Sahih International : %e has onl& forbidden to &ou dead animals! blood! the flesh of swine! and that which has been dedicated to other than Allah . 'ut whoe*er is forced [b& necessit& ! neither desiring [it nor transgressing [its limit ! there is no sin u)on him. 5ndeed! Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : %e has onl& forbidden &ou: carrion! that is! the consum)tion of it! since this is the sub2ect of the general address here! and similarl& [the consum)tion of what follows! [all of which is what has not been slaughtered in accordance with [)rescri)tions of the Law- to this the 4unna adds [as also constituting carrion what has been se*ered from a li*ing creature. A s)ecial status is! howe*er! accorded fish and locusts- blood! )oured forth! as in [sArat al-An."m [see Q. U:NMT ! the flesh of swine! the meat is singled out for mention because that [)art is what )eo)le mostl& seek! e*er& other [)art being im)lied thereb&- what has been hallowed to other than $od! that is to sa&! what has been slaughtered in other than %is Fame (al-ihl"l is the raising of one/s *oice! which the& used to do when sacrificing for their gods). Oet whoe*er is constrained! forced b& dire need to eat of the abo*e-mentioned! not desiring! to rebel against Muslims! nor transgressing! committing aggression against them b& wa&la&ing them! no sin shall be on him! for eating it. $od is 0orgi*ing! to %is friends! Merciful! to those who are obedient to %im! for %e has granted them wide berth in this matter. The aggressor and the transgressor are e=cluded from this [dis)ensation ! and to these two [categories one should also add e*er& )erson that sets out on a 2ourne& in disobedience! such as the fugiti*e or the e=cise collector! for whom it would be unlawful to eat an& of the mentioned! unless the& re)ent [of their disobedience - this is the o)inion of al-4h"fi.#.

Indonesian : 4esungguhn&a Allah han&a mengharamkan bagimu bangkai! darah! daging babi! dan binatang &ang (ketika disembelih) disebut (nama) selain Allah. Teta)i barangsia)a dalam keadaan ter)aksa (memakann&a) sedang dia tidak menginginkann&a dan tidak ()ula) melam)aui batas! maka tidak ada dosa bagin&a. 4esungguhn&a Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan : @eril&! those who conceal what Allah has sent down of the 'ook! and )urchase a small gain therewith (of worldl& things)! the& eat into their bellies nothing but fire. Allah will not s)eak to them on the Ba& of ;esurrection! nor )urif& them! and theirs will be a )ainful torment. Sahih International : 5ndeed! the& who conceal what Allah has sent down of the 'ook and e=change it for a small )rice - those consume not into their bellies e=ce)t the 0ire. And Allah will not s)eak to them on the Ba& of ;esurrection! nor will %e )urif& them. And the& will ha*e a )ainful )unishment.
Tafsir Jalalayn : Those who conceal what $od has re*ealed of the 4cri)ture! com)rising all the descri)tions of Muhammad (s)! meaning the 9ews! and sell it for a little )rice! in this world! taking this [little )rice in its )lace from the debased ones among them! for fear of losing out if the& were to manifest it [sc. the truth of Muhammad (s) G the& shall consume nothing in their bellies but the 0ire! because that is their 2ourne&/s end- $od shall not s)eak to them on the Ba& of ;esurrection! out of anger with them! neither )urif& them! from the filth of sin- and theirs is a )ainful chastisement! that is! the 0ire.

Indonesian : 4esungguhn&a orang-orang &ang men&embun&ikan a)a &ang telah diturunkan Allah! &aitu Al 1itab dan men2ualn&a dengan harga &ang sedikit (murah)! mereka itu sebenarn&a tidak memakan (tidak menelan) ke dalam )erutn&a melainkan a)i! dan Allah tidak akan berbicara ke)ada mereka )ada hari kiamat dan tidak mensucikan mereka dan bagi mereka siksa &ang amat )edih.

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Muhsin Khan

: Those are the& who ha*e )urchased error at the )rice of $uidance! and torment at the )rice of 0orgi*eness. 4o how bold the& are (for e*il deeds which will )ush them) to the 0ire. Sahih International : Those are the ones who ha*e e=changed guidance for error and forgi*eness for )unishment. %ow )atient the& are in )ursuit of the 0ireD
Tafsir Jalalayn : Those are the& that ha*e bought error at the )rice of guidance! taking the former in )lace of the latter in this world! and chastisement at the )rice of )ardon! [the )ardon that would ha*e been )re)ared for them in the %ereafter! had the& not concealed this matter- what makes them so )atient for the 0ireE! that is! how great is the e=tent of their )atienceE This [statement is intended to )ro*oke ama>ement in the belie*ers at the wa& in which the& [the disbelie*ers commit sins that necessitate their )unishment in the 0ire with com)lete indifference. 5n realit& the& would ha*e no )atience whate*er [to endure the 0ire .

Indonesian : Mereka itulah orang-orang &ang membeli kesesatan dengan )etun2uk dan siksa dengan am)unan. Maka alangkah beranin&a mereka menentang a)i nerakaD

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Muhsin Khan : That is because Allah has sent down the 'ook (the Quran) in truth. And *eril&! those who dis)uted as regards the 'ook are far awa& in o))osition. Sahih International : That is [deser*ed b& them because Allah has sent down the 'ook in truth. And indeed! those who differ o*er the 'ook are in e=treme dissension.
Tafsir Jalalayn : That! which has been mentioned of their eating of the 0ire and what follows it! is because $od has re*ealed the 'ook with the truth! but the& are at *ariance regarding it! belie*ing in )arts of it while disbelie*ing in others! and concealing them- and those that are at *ariance regarding the 'ook! concerning this matter! namel&! the 9ews G although it is said that these are the idolaters some of whom said! with regard to the Qur/"n! that it was )oetr&! others! that it was sorcer&! and others still! that it was di*ination G are in schism! disagreement! far remo*ed! from the truth.

Indonesian : Oang demikian itu adalah karena Allah telah menurunkan Al 1itab dengan membawa kebenaran- dan sesungguhn&a orang-orang &ang berselisih tentang (kebenaran) Al 1itab itu! benar-benar dalam )en&im)angan &ang 2auh (dari kebenaran).

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Muhsin Khan : 5t is not Al-'irr ()iet&! righteousness! and each and e*er& act of obedience to Allah! etc.) that &ou turn &our faces towards east and (or) west (in )ra&ers)- but Al-'irr is (the (ualit& of) the one who belie*es in Allah! the Last Ba&! the Angels! the 'ook! the <ro)hets and gi*es his wealth! in s)ite of lo*e for it! to the kinsfolk! to the or)hans! and to Al-Masakin (the )oor)! and to the wa&farer! and to those who ask! and to set sla*es free! )erforms As-4alat (5(amat-as-4alat)! and gi*es the 6akat! and who fulfill their co*enant when the& make it! and who are As-4abirin (the )atient ones! etc.) in e=treme )o*ert& and ailment (disease) and at the time of fighting (during the battles). 4uch are the )eo)le of the truth and the& are Al-Mutta(un ()ious - see @.I:I). Sahih International : ;ighteousness is not that &ou turn &our faces toward the east or the west! but [true righteousness is [in one who belie*es in Allah ! the Last Ba&! the angels! the 'ook! and the )ro)hets and gi*es wealth! in s)ite of lo*e for it! to relati*es! or)hans! the need&! the tra*eler! those who ask [for hel) ! and for freeing sla*es- [and who establishes )ra&er and gi*es >akah- [those who fulfill their )romise when the& )romise- and [those who are )atient in )o*ert& and hardshi) and during battle. Those are the ones who ha*e been true! and it is those who are the righteous.
Tafsir Jalalayn : 5t is not )iet&! that &ou turn &our faces! in )ra&er! to the Hast and to the 3est. This was re*ealed in res)onse to the claim made b& the 9ews and the 8hristians to this effect. True )iet&! that is! the )ious )erson (al-birr! is also read al-barr! in the sense of al-b"rr [.the dutiful )erson/ ) is [that of the one who belie*es in $od and the Last Ba& and the angels and the 'ook! that is! the scri)tures! and the )ro)hets! and who gi*es of his substance! howe*er! des)ite [it being ! cherished! b& him! to kinsmen and or)hans and the need& and the tra*eller and beggars! and for! the setting free of! sla*es! both the ca)ti*e and the one to be manumitted b& contract- and who obser*es )ra&er and )a&s the alms! that are obligator&! and what was [gi*en before [alms were made obligator& ! in the wa& of charit&- and those who fulfil their co*enant when the& ha*e engaged in a co*enant! with $od or with others! those who endure with fortitude (al-s"bir#na is the accusati*e of laudation) misfortune (al-ba/s"/ is ab2ect )o*ert&)! hardshi)! illness! and )eril! at the height of a battle in the wa& of $od- these! described in the wa& mentioned! are the ones who are truthful! in their faith and in their claims to )iet&! and these are the ones who are fearful! of $od.

Indonesian : 'ukanlah menghada)kan wa2ahmu ke arah timur dan barat itu suatu keba2ikan! akan teta)i sesungguhn&a keba2ikan itu ialah beriman ke)ada Allah! hari kemudian! malaikat-malaikat! kitab-kitab! nabi-nabi dan memberikan harta &ang dicintain&a ke)ada kerabatn&a! anak-anak &atim! orang-orang miskin! musafir (&ang memerlukan )ertolongan) dan orang-orang &ang meminta-minta- dan (memerdekakan) hamba saha&a! mendirikan shalat! dan menunaikan >akat- dan orang-orang &ang mene)ati 2an2in&a a)abila ia ber2an2i! dan orang-orang &ang sabar dalam kesem)itan! )enderitaan dan dalam )e)erangan. Mereka itulah orang-orang &ang benar (imann&a)dan mereka itulah orang-orang &ang bertakwa.

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Muhsin Khan : ? &ou who belie*eD Al-Qisas (the Law of H(ualit& in )unishment) is )rescribed for &ou in case of murder: the free for the free! the sla*e for the sla*e! and the female for the female. 'ut if the killer is forgi*en b& the brother (or the relati*es! etc.) of the killed against blood mone&! then adhering to it with fairness and )a&ment of the blood mone&! to the heir should be made in fairness. This is an alle*iation and a merc& from &our Lord. 4o after this whoe*er transgresses the limits (i.e. kills the killer after taking the blood mone&)! he shall ha*e a )ainful torment. Sahih International : ? &ou who ha*e belie*ed! )rescribed for &ou is legal retribution for those murdered - the free for the free! the sla*e for the sla*e! and the female for the female. 'ut whoe*er o*erlooks from his brother an&thing! then there should be a suitable followu) and )a&ment to him with good conduct. This is an alle*iation from &our Lord and a merc&. 'ut whoe*er transgresses after that will ha*e a )ainful )unishment.
Tafsir Jalalayn : ? &ou who belie*e! )rescribed! made obligator&! for &ou is retaliation! on e(ual terms! regarding the slain! both in the attributes [of the one slain and in the action in*ol*ed- a free man! is killed! for a free man! and not for a sla*e- and a sla*e for a sla*e! and a female for a female. The 4unna makes it clear that a male ma& be killed [in retaliation for a female! and that religious affiliation should be taken into account also! so that a Muslim cannot be killed in return for an disbelie*er! e*en if the former be a sla*e and the latter a free man. 'ut if an&thing! of the blood! is )ardoned an& one! of those who ha*e slain! in relation to his brother! the one slain! so that the retaliation is wai*ed (the use of the indefinite sha&/un! .an&thing/! here im)lies the wai*ing of retaliation through a )artial )ardon b& the inheritors [of the slain - the mention of akh#h [.his brother/ is intended as a conciliator& entreat& to )ardon and a declaration that killing should not se*er the

bonds of religious brotherhood- the )article man! .an& one/! is the sub2ect of a conditional or a relati*e clause! of which the )redicate is [the following! fa/ittib".un ) let the )ursuing! that is! the action of the one who has )ardoned in )ursuing the killer! be honourable! demanding the blood mone& without force. The fact that the .)ursuing/ results from the .)ardoning/ im)lies that one of the two [actions is a dut&! which is one of al-4h"fi.#/s two o)inions here. The other [o)inion is that retaliation is the dut&! whereas the blood mone& is merel& com)ensation [for non-retaliation ! so that if one were to )ardon but not name his blood mone&! then nothing [ha))ens - and this [latter is the )referred [o)inion . And let the )a&ment! of the blood mone& b& the sla&er! to him! the )ardoner! that is! the one inheriting [from the slain ! be with kindliness! without )rocrastination or fraud- that! sti)ulation mentioned here about the )ossibilit& of retaliation and the forgoing of this in return for blood mone&! is an alle*iation! a facilitation! gi*en! to &ou! b& &our Lord! and a merc&! for &ou! for %e has gi*en &ou latitude in this matter and has not categoricall& demanded that one [of the said o)tions be followed through! in the wa& that %e made it obligator& for 9ews to retaliate and for 8hristians to [)ardon and acce)t blood mone&and for him who commits aggression! b& being un2ust towards the killer and sla&ing him! after that! that is! [after )ardoning G his is a )ainful chastisement! of the 0ire in the %ereafter! or of being killed in this world.

Indonesian : %ai orang-orang &ang beriman! diwa2ibkan atas kamu (ishaash berkenaan dengan orang-orang &ang dibunuh- orang merdeka dengan orang merdeka! hamba dengan hamba! dan wanita dengan wanita. Maka barangsia)a &ang menda)at suatu )emaafan dari saudaran&a! hendaklah (&ang memaafkan) mengikuti dengan cara &ang baik! dan hendaklah (&ang diberi maaf) memba&ar (diat) ke)ada &ang memberi maaf dengan cara &ang baik ()ula). Oang demikian itu adalah suatu keringanan dari Tuhan kamu dan suatu rahmat. 'arangsia)a &ang melam)aui batas sesudah itu! maka bagin&a siksa &ang sangat )edih.

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Muhsin Khan : And there is (a sa*ing of) life for &ou in Al-Qisas (the Law of H(ualit& in )unishment)! ? men of understanding! that &ou ma& become Al-Mutta(un (the )ious see @.I:I). Sahih International : And there is for &ou in legal retribution [sa*ing of life! ? &ou [)eo)le of understanding! that &ou ma& become righteous.
Tafsir Jalalayn : 5n retaliation there is life for &ou! that is great longe*it&! ? )eo)le of )ith! )ossessors of intellect! because if the would-be killer knew that he would be killed [in retaliation ! he would refrain [from such action and would ha*e thereb& gi*en life to himself and to the one whom he had intended to kill- and so it [retaliation was sti)ulated b& the Law! so that &ou might fear killing! fearing retaliation.

Indonesian : Ban dalam (ishaash itu ada (2aminan kelangsungan) hidu) bagimu! hai orang-orang &ang berakal! su)a&a kamu bertakwa.

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Muhsin Khan : 5t is )rescribed for &ou! when death a))roaches an& of &ou! if he lea*es wealth! that he make a be(uest to )arents and ne=t of kin! according to reasonable manners. (This is) a dut& u)on Al-Mutta(un (the )ious - see @.I:I). Sahih International : <rescribed for &ou when death a))roaches [an& one of &ou if he lea*es wealth [is that he should make a be(uest for the )arents and near relati*es according to what is acce)table - a dut& u)on the righteous.
Tafsir Jalalayn : <rescribed! made obligator&! for &ou! when an& of &ou is a))roached b& death! that is! [b& its causes! and lea*es behind some good! material )ossessions! is to make testament (al-wasi&&atu is in the nominati*e because of kutiba! and is semanticall& connected to the )article idh"! .when/! if the latter is ad*erbial- but if this latter is conditional! then it [al-wasi&&atu indicates the res)onsethe res)onse to the [conditional )article in! .if/! is! in other words! [im)lied to be fa/l-&Asi! .let him make testament/)- in fa*our of his )arents and kinsmen honourabl&! that is 2ustl&! not gi*ing more than the allotted share of a third! nor )referring the richer )erson G an obligation (ha((an here em)hasises the im)ort of what has )receded) on those that fear! $od (this *erse has been abrogated b& the .inheritance/ *erse ["&at al-m#r"th! see Q. M:NN and b& the had#th: .Bo not make testament for one [alread& inheriting/! as re)orted b& al-Tirmidh#).

Indonesian : Biwa2ibkan atas kamu! a)abila seorang di antara kamu kedatangan (tanda-tanda) maut! 2ika ia meninggalkan harta &ang ban&ak! berwasiat untuk ibu-ba)ak dan karib kerabatn&a secara ma7ruf! (ini adalah) kewa2iban atas orang-orang &ang bertakwa.

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Muhsin Khan : Then whoe*er changes the be(uest after hearing it! the sin shall be on those who make the change. Trul&! Allah is All-%earer! All-1nower. Sahih International : Then whoe*er alters the be(uest after he has heard it - the sin is onl& u)on those who ha*e altered it. 5ndeed! Allah is %earing and 1nowing.
Tafsir Jalalayn : Then if an&one! whether a witness or a trustee! changes it! that is! the testament! after hearing it! and knowing it! the sin! resulting from the changed testament! shall rest u)on those who change it

(here the e=)licit sub2ect stands in )lace of the im)licit one)- surel& $od is %earing! of the testator/s words! 1nowing! of the deeds of the trustee! re(uiting [each accordingl&.

Indonesian : Maka barangsia)a &ang mengubah wasiat itu! setelah ia mendengarn&a! maka sesungguhn&a dosan&a adalah bagi orang-orang &ang mengubahn&a. 4esungguhn&a Allah Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan : 'ut he who fears from a testator some un2ust act or wrong-doing! and thereu)on he makes )eace between the )arties concerned! there shall be no sin on him. 8ertainl&! Allah is ?ft-0orgi*ing! Most Merciful. Sahih International : 'ut if one fears from the be(ueather [some error or sin and corrects that which is between them! there is no sin u)on him. 5ndeed! Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : 'ut if an& one fears in2ustice! an error! in stra&ing from what is right! or sin! because he has )ur)osel& increased the share of a third or s)ecified a rich indi*idual! from one making testament (read mAs# or muwass#)! and so makes things right between them! the testator and the trustee! b& commanding that 2ustice be done! then no sin shall be u)on him! with regard to this matter- surel& $od is 0orgi*ing! Merciful.

Indonesian : (Akan teta)i) barangsia)a khawatir terhada) orang &ang berwasiat itu! berlaku berat sebelah atau berbuat dosa! lalu ia mendamaikan antara mereka! maka tidaklah ada dosa bagin&a. 4esungguhn&a Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan : ? &ou who belie*eD ?bser*ing As-4aum (the fasting) is )rescribed for &ou as it was )rescribed for those before &ou! that &ou ma& become Al-Mutta(un (the )ious - see @.I:I). Sahih International

: ? &ou who ha*e belie*ed! decreed u)on &ou is fasting as it was decreed u)on those before &ou that &ou ma& become righteous Tafsir Jalalayn : ? &ou who belie*e! )rescribed for &ou! obligator& [for &ou ! is the 0ast! 2ust as it was )rescribed for those! communities! that were before &ou so that &ou might guard &oursel*es! against acts of disobedience! for! it [the fast curbs the desires that )rom)t these [acts .

Indonesian : %ai orang-orang &ang beriman! diwa2ibkan atas kamu ber)uasa sebagaimana diwa2ibkan atas orang-orang sebelum kamu agar kamu bertakwa!

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Muhsin Khan : [?bser*ing 4aum (fasts) for a fi=ed number of da&s! but if an& of &ou is ill or on a 2ourne&! the same number (should be made u)) from other da&s. And as for those who can fast with difficult&! (e.g. an old man! etc.)! the& ha*e (a choice either to fast or) to feed a Miskin ()oor )erson) (for e*er& da&). 'ut whoe*er does good of his own accord! it is better for him. And that &ou fast! it is better for &ou if onl& &ou know. Sahih International : [0asting for a limited number of da&s. 4o whoe*er among &ou is ill or on a 2ourne& [during them - then an e(ual number of da&s [are to be made u) . And u)on those who are able [to fast! but with hardshi) - a ransom [as substitute of feeding a )oor )erson [each da& . And whoe*er *olunteers e=cess - it is better for him. 'ut to fast is best for &ou! if &ou onl& knew.
Tafsir Jalalayn : 0or da&s (a&&"man! .da&s/! is in the accusati*e as the ob2ect of al-si&"m! .the fast/! or of an im)lied &asAmA! .he fasts/) numbered! few or s)ecific in number! that is! those of ;amad"n! as will be mentioned below- $od has s)ecified a small number as a wa& of facilitating matters for those under the obligation- and if an& of &ou! during the month! be sick! or be on a 2ourne&! in which )ra&ers are shortened! or if one is strained b& the fast in both cases and breaks it! then a number of other da&s! e(ual to the ones during which he broke his fast G let him fast them instead- and for those who are! not! able to do it! [to fast on account of old age or chronic illness! a redem)tion: which is! the feeding of a )oor man! with about the same amount one consumes in a gi*en da&! that is! one mudd measure of the )rinci)al food of that town each da& (a *ariant reading has [geniti*e fid&atin as an e=)licati*e clause. 5t is also said that the [l" negation of the *erb [&ut#(Anahu is not actuall& im)lied! because at the *er& beginning of 5slam! the& could choose between fasting or offering the redem)tion- but later on this was abrogated b& fi=ing the 0ast [as an obligation ! where $od sa&s! 4o let those of &ou! who are )resent at the month! fast it [Q. I:NVT : 5bn .Abb"s said [b& wa& of (ualification .H=ce)t for the )regnant one and the one

breastfeeding! if the& break their fast out of concern for the child- in the case of these two! the *erse remains *alid and has not been abrogated/). 0or him who *olunteers good! b& offering more than the minimum amount mentioned for the redem)tion- that! *olunteering! is good for him- but that &ou should fast (wa-an tasAmA is the sub2ect) is better for &ou (kha&run lakum is its )redicate)! than breaking the fast and )a&ing the redem)tion! if &ou but knew! that this is better for &ou! then do it.

Indonesian : (&aitu) dalam bebera)a hari &ang tertentu. Maka barangsia)a diantara kamu ada &ang sakit atau dalam )er2alanan (lalu ia berbuka)! maka (wa2iblah bagin&a ber)uasa) seban&ak hari &ang ditinggalkan itu )ada hari-hari &ang lain. Ban wa2ib bagi orangorang &ang berat men2alankann&a (2ika mereka tidak ber)uasa) memba&ar fid&ah! (&aitu): memberi makan seorang miskin. 'arangsia)a &ang dengan kerelaan hati menger2akan keba2ikan! maka itulah &ang lebih baik bagin&a. Ban ber)uasa lebih baik bagimu 2ika kamu mengetahui.

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Muhsin Khan : The month of ;amadan in which was re*ealed the Quran! a guidance for mankind and clear )roofs for the guidance and the criterion (between right and wrong). 4o whoe*er of &ou sights (the crescent on the first night of) the month (of ;amadan i.e. is )resent at his home)! he must obser*e 4aum (fasts) that month! and whoe*er is ill or on a 2ourne&! the same number [of da&s which one did not obser*e 4aum (fasts) must be made u) from other da&s. Allah intends for &ou ease! and %e does not want to make things difficult for &ou. (%e wants that &ou) must com)lete the same number (of da&s)! and that &ou must magnif& Allah [i.e. to sa& Takbir (Allahu-Akbar- Allah is the Most $reat) on seeing the crescent of the months of ;amadan and 4hawwal for ha*ing guided &ou so that &ou ma& be grateful to %im. Sahih International : The month of ;amadhan [is that in which was re*ealed the Qur7an! a guidance for the )eo)le and clear )roofs of guidance and criterion. 4o whoe*er sights [the new moon of the month! let him fast it- and whoe*er is ill or on a 2ourne& - then an e(ual

number of other da&s. Allah intends for &ou ease and does not intend for &ou hardshi) and [wants for &ou to com)lete the )eriod and to glorif& Allah for that [to which %e has guided &ou- and )erha)s &ou will be grateful.
Tafsir Jalalayn : These da&s of! the month of ;amad"n! wherein the Qur/"n was re*ealed! from the <reser*ed Tablet to the earthl& hea*en on the Fight of ?rdainment [la&lat al-(adr from %im! a guidance (hudan! .a guidance/! is a circumstantial (ualifier)! guiding awa& from error! for the )eo)le! and as clear )roofs! lucid *erses! of the $uidance! the rulings that guide to truth! and! of! the 8riterion! that discriminates between truth and falsehood- 4o let those of &ou! who are )resent at the month! fast it and if an& of &ou be sick! or if he be on a 2ourne&! then a number of other da&s (this [concession has alread& been mentioned! but it is re)eated here to a*oid the mistaken im)ression that it has been abrogated b& the com)rehensi*e im)lication of man shahida! .who are )resent/). $od desires ease for &ou! and desires not hardshi) for &ou! and for this reason %e has )ermitted &ou the breaking of the fast during illness or tra*el! [this ease being the *er& reason %e has commanded &ou to fast- %e su))lements [the )re*ious statement with : and that &ou fulfil (read tukmilA or tukammilA) the number! of the fasting da&s of ;amad"n! and magnif& $od! when &ou ha*e com)leted them! for ha*ing guided &ou! for ha*ing directed &ou to the )rinci)al rites of %is religion! and that &ou might be thankful! to $od for this.

Indonesian : ('ebera)a hari &ang ditentukan itu ialah) bulan ;amadhan! bulan &ang di dalamn&a diturunkan ()ermulaan) Al Quran sebagai )etun2uk bagi manusia dan )en2elasan)en2elasan mengenai )etun2uk itu dan )embeda (antara &ang hak dan &ang bathil). 1arena itu! barangsia)a di antara kamu hadir (di negeri tem)at tinggaln&a) di bulan itu! maka hendaklah ia ber)uasa )ada bulan itu! dan barangsia)a sakit atau dalam )er2alanan (lalu ia berbuka)! maka (wa2iblah bagin&a ber)uasa)! seban&ak hari &ang ditinggalkann&a itu! )ada hari-hari &ang lain. Allah menghendaki kemudahan bagimu! dan tidak menghendaki kesukaran bagimu. Ban hendaklah kamu mencuku)kan bilangann&a dan hendaklah kamu mengagungkan Allah atas )etun2uk-F&a &ang diberikan ke)adamu! su)a&a kamu bers&ukur.

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Muhsin Khan : And when M& sla*es ask &ou (? Muhammad 4A3) concerning Me! then (answer them)! 5 am indeed near (to them b& M& 1nowledge). 5 res)ond to the in*ocations of the su))licant when he calls on Me (without an& mediator or intercessor). 4o let them obe& Me and belie*e in Me! so that the& ma& be led aright. Sahih International : And when M& ser*ants ask &ou! [? Muhammad ! concerning Me - indeed 5 am near. 5 res)ond to the in*ocation of the su))licant when he calls u)on Me. 4o let them res)ond to Me [b& obedience and belie*e in Me that the& ma& be [rightl& guided.

Tafsir Jalalayn : A grou) of followers of the <ro)het (s) asked him! .5s our Lord nearb& so that we should talk to %im secretl&! or is %e far awa&! so that we should call out to himE/! and the following was re*ealed: And when M& ser*ants (uestion &ou concerning Me G 5 am near! to them in M& knowledge! and he informed them of this- 5 answer the call of the caller! b& granting him his re(uest! when he calls to Me- so let them res)ond to Me! M& call to them to be obedient! and let them belie*e! [let them )erse*ere in faith! in Me that the& might go aright! [that the& [might become guided.

Indonesian : Ban a)abila hamba-hamba-1u bertan&a ke)adamu tentang Aku! maka (2awablah)! bahwasan&a Aku adalah dekat. Aku mengabulkan )ermohonan orang &ang berdoa a)abila ia memohon ke)ada-1u! maka hendaklah mereka itu memenuhi (segala )erintah-1u) dan hendaklah mereka beriman ke)ada-1u! agar mereka selalu berada dalam kebenaran.

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Muhsin Khan : 5t is made lawful for &ou to ha*e se=ual relations with &our wi*es on the night of As4aum (the fasts). The& are Libas [i.e. bod& co*er! or screen! or 4akan! (i.e. &ou en2o& the )leasure of li*ing with her - as in @erse J:NVL) Tafsir At-Tabari ! for &ou and &ou are the same for them. Allah knows that &ou used to decei*e &oursel*es! so %e turned to &ou (acce)ted &our re)entance) and forga*e &ou. 4o now ha*e se=ual relations with them and seek that which Allah has ordained for &ou (offs)ring)! and eat and drink until the white thread (light) of dawn a))ears to &ou distinct from the black thread (darkness of night)! then com)lete &our 4aum (fast) till the nightfall. And do not ha*e se=ual relations with them (&our wi*es) while &ou are in 57tikaf (i.e. confining oneself in a mos(ue for )ra&ers and in*ocations lea*ing the worldl& acti*ities) in the mos(ues. These are the limits (set) b& Allah! so a))roach them not. Thus does Allah

make clear %is A&at ()roofs! e*idences! lessons! signs! re*elations! *erses! laws! legal and illegal things! Allah7s set limits! orders! etc.) to mankind that the& ma& become Al-Mutta(un (the )ious - see @.I:I). Sahih International : 5t has been made )ermissible for &ou the night )receding fasting to go to &our wi*es [for se=ual relations . The& are clothing for &ou and &ou are clothing for them. Allah knows that &ou used to decei*e &oursel*es! so %e acce)ted &our re)entance and forga*e &ou. 4o now! ha*e relations with them and seek that which Allah has decreed for &ou. And eat and drink until the white thread of dawn becomes distinct to &ou from the black thread [of night . Then com)lete the fast until the sunset. And do not ha*e relations with them as long as &ou are sta&ing for worshi) in the mos(ues. These are the limits [set b& Allah ! so do not a))roach them. Thus does Allah make clear %is ordinances to the )eo)le that the& ma& become righteous.
Tafsir Jalalayn : <ermitted to &ou! u)on the night of the 0ast! is to go in to &our wi*es! in se=ual intercourse: this was re*ealed as an abrogation of its unlawfulness during the earliest )hase of 5slam! as well as [an abrogation of the unlawfulness of eating and drinking after the night )ra&er- the& are a *estment for &ou! and &ou are a *estment for them (a meta)hor for their embraces or their need for one another)- $od knows that &ou ha*e been betra&ing &oursel*es! b& ha*ing se=ual intercourse on the e*e of the fast: this ha))ened with .:mar [b. al-1hatt"b and others! and the& a)ologised to the <ro)het (s)! and so %e has turned to &ou [relenting ! before &ou e*en turned in re)entance! and %e has )ardoned &ou. 4o now! when it is )ermitted to &ou! lie with them! in se=ual intercourse! and seek what $od has )rescribed for &ou! of se=ual intercourse or what it )roduces of offs)ring- and eat and drink! [at an& time during the night! until the white thread is distinct! to &ou! from the black thread at da&break! that is! the true [moment of da&break ! which e=)lains the white thread! while the e=)lanation of the black thread! namel&! the night! has been left out. The whiteness and the darkness of the dawn [twilight are likened to two black and white threads in the wa& the& stretch out- then com)lete the fast! from da&break! to the night! that is! until it arri*es! after the setting of the sun- and do not lie with them! &our women! while &ou clea*e to the mos(ues in de*otion [to $od ! while &ou are residing [therein with the intention of [)erforming i.tik"f (.s)iritual retreat/). This was a )rohibition )ertaining to one who used to lea*e [the mos(ue ! whilst in a state of i.tik"f! ha*e se=ual intercourse with his wife! and then return. Those! rulings mentioned! are $od/s bounds! delimited b& $od for %is ser*ants so that the& do not o*erste) them- do not a))roach them (l" ta(rabAh"! is more intense than l" ta.taddAh"! .Bo not o*erste)/! used in *erses elsewhere). 4o! 2ust as %e makes clear to &ou what has been mentioned! $od makes clear %is signs to )eo)le so that the& might fear [disobe&ing %is )rohibitions.

Indonesian : Bihalalkan bagi kamu )ada malam hari bulan )uasa bercam)ur dengan isteri-isteri kamu- mereka adalah )akaian bagimu! dan kamu)un adalah )akaian bagi mereka. Allah mengetahui bahwasan&a kamu tidak da)at menahan nafsumu! karena itu Allah mengam)uni kamu dan memberi maaf ke)adamu. Maka sekarang cam)urilah mereka dan ikutilah a)a &ang telah diteta)kan Allah untukmu! dan makan minumlah hingga terang bagimu benang )utih dari benang hitam! &aitu fa2ar. 1emudian sem)urnakanlah )uasa itu sam)ai (datang) malam! (teta)i) 2anganlah kamu cam)uri mereka itu! sedang kamu beri7tikaf dalam mes2id. 5tulah larangan Allah! maka

2anganlah kamu mendekatin&a. Bemikianlah Allah menerangkan a&at-a&at-F&a ke)ada manusia! su)a&a mereka bertakwa.

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Muhsin Khan : And eat u) not one another7s )ro)ert& un2ustl& (in an& illegal wa& e.g. stealing! robbing! decei*ing! etc.)! nor gi*e briber& to the rulers (2udges before )resenting &our cases) that &ou ma& knowingl& eat u) a )art of the )ro)ert& of others sinfull&. Sahih International : And do not consume one another7s wealth un2ustl& or send it [in briber& to the rulers in order that [the& might aid &ou [to consume a )ortion of the wealth of the )eo)le in sin! while &ou know [it is unlawful .
Tafsir Jalalayn : 8onsume not &our goods between &ou! that is to sa&! do not let one consume the goods of the other! in dece)tion! that which is illicit according to the Law! such as theft and e=tortion- and! do not! )roffer them! the regulation of these [goods or an& bribes! to the 2udges! that &ou ma& consume! as a result of an& arbitration! a )ortion of other )eo)le/s goods! embroiled! in sin while &ou are aware! that &ou are in error.

Indonesian : Ban 2anganlah sebahagian kamu memakan harta sebahagian &ang lain di antara kamu dengan 2alan &ang bathil dan (2anganlah) kamu membawa (urusan) harta itu ke)ada hakim! su)a&a kamu da)at memakan sebahagian dari)ada harta benda orang lain itu dengan (2alan berbuat) dosa! )adahal kamu mengetahui.

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Muhsin Khan : The& ask &ou (? Muhammad 4A3) about the new moons. 4a&: These are signs to mark fi=ed )eriods of time for mankind and for the )ilgrimage. 5t is not Al-'irr ()iet&! righteousness! etc.) that &ou enter the houses from the back but Al-'irr (is the (ualit&

of the one) who fears Allah. 4o enter houses through their )ro)er doors! and fear Allah that &ou ma& be successful. Sahih International : The& ask &ou! [? Muhammad ! about the new moons. 4a&! CThe& are measurements of time for the )eo)le and for %a22.C And it is not righteousness to enter houses from the back! but righteousness is [in one who fears Allah. And enter houses from their doors. And fear Allah that &ou ma& succeed.
Tafsir Jalalayn : The& will ask &ou! ? Muhammad (s)! about the new moons (ahilla! )lural of hil"l): .3h& do the& seem *er& thin! and then wa= until the& are full of light! and then wane again as at the first! and are not alwa&s the same! in the wa& that the sun isE/ 4a&! to them: .The& are a))ointed times (maw"(#t is the )lural of m#("t) for the )eo)le! for them to know the times for sowing the land! for business! for their women/s waiting )eriods! their fast and their breaking it! and the <ilgrimage/ (wa/l-ha22i and the <ilgrimage/! is a su))lement to li/l-n"si! .for the )eo)le/)! that is to sa&! [a))ointed times b& which its season is known! for if the& [the new moons alwa&s looked the same! none of these things could be known. 5t is not )iet& to come to the houses from their backs! in [&our state of )ilgrimage in*iolabilit& (ihr"m)! when &ou would bore holes in them to enter them and then e=it! disregarding their doors- the& used to do this and claim that it was out of )iet&- but )iet& is to fear! $od b& not contra*ening %is commands- so come to the houses b& their doors! when in a state of )ilgrimage in*iolabilit&! and fear $od! that &ou ma& )ros)er! [that &ou ma& trium)h.

Indonesian : Mereka bertan&a ke)adamu tentang bulan sabit. 1atakanlah: C'ulan sabit itu adalah tanda-tanda waktu bagi manusia dan (bagi ibadat) ha2i- Ban bukanlah keba2ikan memasuki rumah-rumah dari belakangn&a! akan teta)i keba2ikan itu ialah keba2ikan orang &ang bertakwa. Ban masuklah ke rumah-rumah itu dari )intu-)intun&a- dan bertakwalah ke)ada Allah agar kamu beruntung.

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Muhsin Khan : And fight in the 3a& of Allah those who fight &ou! but transgress not the limits. Trul&! Allah likes not the transgressors. [This @erse is the first one that was re*ealed in connection with 9ihad! but it was su))lemented b& another (@.L:KU) . Sahih International : 0ight in the wa& of Allah those who fight &ou but do not transgress. 5ndeed. Allah does not like transgressors.
Tafsir Jalalayn : After the <ro)het (s) was )re*ented from [*isiting the %ouse in the &ear of the battle of %uda&bi&&a! he made a )act with the disbelie*ers that he would be allowed to return the following &ear! at which time the& would *acate Mecca for three da&s. %a*ing )re)ared to de)art for the @isitation [.umra ! [he and the belie*ers were concerned that Qura&sh would not kee) to

the agreement and instigate fighting. The Muslims were a*erse to becoming engaged in fighting while in a state of )ilgrimage in*iolabilit& in the 4acred Hnclosure [al-haram and during the sacred months! and so the following was re*ealed: And fight in the wa& of $od! to ele*ate %is religion! with those who fight against &ou! the disbelie*ers! but aggress not! against them b& initiating the fighting- $od lo*es not the aggressors! the ones that o*erste) the bounds which $od has set for them: this sti)ulation was abrogated b& the *erse of bar"/a! .immunit&/ [Q. L:N ! or b& %is sa&ing [below :

Indonesian : Ban )erangilah di 2alan Allah orang-orang &ang memerangi kamu! (teta)i) 2anganlah kamu melam)aui batas! karena sesungguhn&a Allah tidak men&ukai orang-orang &ang melam)aui batas.

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Muhsin Khan : And kill them where*er &ou find them! and turn them out from where the& ha*e turned &ou out. And Al-0itnah is worse than killing. And fight not with them at AlMas2id-al-%aram (the sanctuar& at Makkah)! unless the& (first) fight &ou there. 'ut if the& attack &ou! then kill them. 4uch is the recom)ense of the disbelie*ers. Sahih International : And kill them where*er &ou o*ertake them and e=)el them from where*er the& ha*e e=)elled &ou! and fitnah is worse than killing. And do not fight them at al-Mas2id al%aram until the& fight &ou there. 'ut if the& fight &ou! then kill them. 4uch is the recom)ense of the disbelie*ers.
Tafsir Jalalayn : And sla& them where*er &ou come u)on them! and e=)el them from where the& e=)elled &ou! that is! from Mecca! and this was done after the 8on(uest of Mecca- sedition! their idolatr&! is more grie*ous! more serious! than sla&ing! them in the 4acred Hnclosure or while in a state of )ilgrimage in*iolabilit&! the thing that &ou greatl& feared. 'ut fight them not b& the 4acred Mos(ue! that is! in the 4acred Hnclosure! until the& should fight &ou there- then if the& fight &ou! there! sla& them! there (a *ariant reading dro)s the alif in the three *erbs [sc. wa-l" ta(tilAhum! hatt" &a(tulAkum! fa-in (atalAkum! so that the sense is .sla&ing/ in all three! and not 2ust .fighting/ ) G such! killing and e=)ulsion! is the re(uital of disbelie*ers.

Indonesian : Ban bunuhlah mereka di mana sa2a kamu 2um)ai mereka! dan usirlah mereka dari tem)at mereka telah mengusir kamu (Mekah)- dan fitnah itu lebih besar baha&an&a dari )embunuhan! dan 2anganlah kamu memerangi mereka di Mas2idil %aram! kecuali 2ika mereka memerangi kamu di tem)at itu. 9ika mereka memerangi kamu (di tem)at itu)! maka bunuhlah mereka. Bemikanlah balasan bagi orang-orang kafir.

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Muhsin Khan : 'ut if the& cease! then Allah is ?ft-0orgi*ing! Most Merciful. Sahih International : And if the& cease! then indeed! Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : 'ut if the& desist! from unbelief and become Muslims! surel& $od is 0orgi*ing! Merciful! to them.

Indonesian : 1emudian 2ika mereka berhenti (dari memusuhi kamu)! maka sesungguhn&a Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan : And fight them until there is no more 0itnah (disbelief and worshi))ing of others along with Allah) and (all and e*er& kind of) worshi) is for Allah (Alone). 'ut if the& cease! let there be no transgression e=ce)t against A>-6alimun (the )ol&theists! and wrong-doers! etc.) Sahih International : 0ight them until there is no [more fitnah and [until worshi) is [acknowledged to be for Allah . 'ut if the& cease! then there is to be no aggression e=ce)t against the o))ressors.
Tafsir Jalalayn : 0ight them till there is no sedition! no idolatr&! and the religion! all worshi)! is for $od! alone and none are worshi))ed a)art from %im- then if the& desist! from idolatr&! do not aggress against them. This is indicated b& the following words! there shall be no enmit&! no aggression through sla&ing or otherwise! sa*e against e*ildoers. Those that desist! howe*er! are not e*ildoers and should not be shown an& enmit&.

Indonesian : Ban )erangilah mereka itu! sehingga tidak ada fitnah lagi dan (sehingga) ketaatan itu han&a semata-mata untuk Allah. 9ika mereka berhenti (dari memusuhi kamu)! maka tidak ada )ermusuhan (lagi)! kecuali terhada) orang-orang &ang >alim.

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Muhsin Khan : The sacred month is for the sacred month! and for the )rohibited things! there is the Law of H(ualit& (Qisas). Then whoe*er transgresses the )rohibition against &ou! &ou transgress likewise against him. And fear Allah! and know that Allah is with AlMutta(un (the )ious - see @.I:I) . Sahih International : [0ighting in the sacred month is for [aggression committed in the sacred month! and for [all *iolations is legal retribution. 4o whoe*er has assaulted &ou! then assault him in the same wa& that he has assaulted &ou. And fear Allah and know that Allah is with those who fear %im.
Tafsir Jalalayn : The sacred month! in return! for the sacred month! therefore! 2ust as the& fight &ou during it! kill them during it: a res)onse to the Muslims/ consideration of the momentous nature of this matterhol& things (hurum"t! )lural of hurma! is what must be treated as sacrosanct) demand retaliation! in kind if these [hol& things are *iolated- whoe*er commits aggression against &ou! through fighting in the 4acred Hnclosure! or during a state of ritual )urit& or in the sacred months! then commit aggression against him in the manner that he committed against &ou! the [Muslim res)onse is also referred to as .aggression/! because that is what it resembles formall&- and fear $od! when a*enging &oursel*es and [b& renouncing aggression! and know that $od is with the $od-fearing! hel)ing and assisting [them .

Indonesian : 'ulan haram dengan bulan haram! dan )ada sesuatu &ang )atut dihormati! berlaku hukum (ishaash. ?leh sebab itu barangsia)a &ang men&erang kamu! maka seranglah ia! seimbang dengan serangann&a terhada)mu. 'ertakwalah ke)ada Allah dan ketahuilah! bahwa Allah beserta orang-orang &ang bertakwa.

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Muhsin Khan : And s)end in the 8ause of Allah (i.e. 9ihad of all kinds! etc.) and do not throw &oursel*es into destruction (b& not s)ending &our wealth in the 8ause of Allah)! and do good. Trul&! Allah lo*es Al-Muhsinun (the good-doers). Sahih International : And s)end in the wa& of Allah and do not throw [&oursel*es with &our [own hands into destruction [b& refraining . And do good- indeed! Allah lo*es the doers of good.
Tafsir Jalalayn : And s)end in the wa& of $od! in obedience to %im! in hol& struggle and the like- and cast not &our own hands! &oursel*es (the b"/ of bi-a&d#kum .with &our hands/ is e=tra) into destruction! b& withholding funds needed for the struggle or abandoning it altogether! because this will gi*e &our enem& the ad*antage o*er &ou- but be *irtuous! b& s)ending etc.- $od lo*es the *irtuous! that is! %e rewards them.

Indonesian

: Ban belan2akanlah (harta bendamu) di 2alan Allah! dan 2anganlah kamu men2atuhkan dirimu sendiri ke dalam kebinasaan! dan berbuat baiklah! karena sesungguhn&a Allah men&ukai orang-orang &ang berbuat baik.

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Muhsin Khan : And )erform )ro)erl& (i.e. all the ceremonies according to the wa&s of <ro)het Muhammad 4A3)! the %a22 and 7:mrah (i.e. the )ilgrimage to Makkah) for Allah. 'ut if &ou are )re*ented (from com)leting them)! sacrifice a %ad& (animal! i.e. a shee)! a cow! or a camel! etc.) such as &ou can afford! and do not sha*e &our heads until the %ad& reaches the )lace of sacrifice. And whosoe*er of &ou is ill or has an ailment in his scal) (necessitating sha*ing)! he must )a& a 0id&ah (ransom) of either obser*ing 4aum (fasts) (three da&s) or gi*ing 4ada(ah (charit& - feeding si= )oor )ersons) or offering sacrifice (one shee)). Then if &ou are in safet& and whosoe*er )erforms the 7:mrah in the months of %a22! before ()erforming) the %a22! (i.e. %a22-atTamattu7 and Al-Qiran)! he must slaughter a %ad& such as he can afford! but if he cannot afford it! he should obser*e 4aum (fasts) three da&s during the %a22 and se*en da&s after his return (to his home)! making ten da&s in all. This is for him whose famil& is not )resent at Al-Mas2id-al-%aram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is 4e*ere in )unishment. Sahih International : And com)lete the %a22 and 7umrah for Allah . 'ut if &ou are )re*ented! then [offer what can be obtained with ease of sacrificial animals. And do not sha*e &our heads until the sacrificial animal has reached its )lace of slaughter. And whoe*er among &ou is ill or has an ailment of the head [making sha*ing necessar& must offer a ransom of fasting [three da&s or charit& or sacrifice. And when &ou are secure! then whoe*er )erforms 7umrah [during the %a22 months followed b& %a22 [offers what can be obtained with ease of sacrificial animals. And whoe*er cannot find [or afford such an animal - then a fast of three da&s during %a22 and of se*en when &ou ha*e returned

[home . Those are ten com)lete [da&s . This is for those whose famil& is not in the area of al-Mas2id al-%aram. And fear Allah and know that Allah is se*ere in )enalt&.
Tafsir Jalalayn : 0ulfil the <ilgrimage and the @isitation to $od! b& com)leting them according to their due- but if &ou are )re*ented! from fulfilling them b& an enem&! then [gi*e such offering as ma& be feasible! for &ou G a shee) G and do not sha*e &our heads! that is! do not release &oursel*es from the state of )ilgrimage in*iolabilit&! until the offering! mentioned! reaches its )lace! its )lace of sacrifice! that is! within the enclosure! according to al-4h"fi.#- the sacrifice is then made with the intention of releasing oneself from the state of )ilgrimage in*iolabilit&! and is di*ided among the need&! after which the head is sha*ed and the release is effected. 5f an& of &ou is sick! or has an ailment of the head! such as lice or se*ere )ains! and has thus sha*ed his head while in a state of )ilgrimage in*iolabilit&! then! incumbent u)on him is! a redem)tion b& fast! for three da&s! or a *oluntar& almsgi*ing! consisting of three cubic measures of the )rinci)al food of the town for si= need& )ersons! or a ritual sacrifice! that is! the slaughter of a shee) (aw! .or/! denotes freedom of choice). To this [last has been added the [case of the one who sha*es his head without e=cuse because the re(uirement of redem)tion is most ob*ious in his case- but also [it is re(uired in the case of one that en2o&s! without sha*ing! such things as scents! attire! or oils! be it with an e=cuse or without. 3hen &ou are secure! knowing that the enem& has gone or is not )resent! then whoe*er en2o&s the @isitation! ha*ing com)leted it and obser*ed its ritual )rohibitions! until the <ilgrimage! until he enters its ritual in*iolabilit& in the rele*ant months- let his offering be such as is feasible! for him! such as a shee) that he sacrifices after entering into the state of )ilgrimage in*iolabilit&! ideall&! on the Ba& of 4acrifice- or if he finds none! because there are none a*ailable! or because he does not ha*e sufficient funds! then! incumbent u)on him is! a fast of three da&s in the <ilgrimage! that is to sa&! in a state of )ilgrimage in*iolabilit&. 5n such a case! he should enter into the state of )ilgrimage in*iolabilit& before the se*enth of BhA/l-%i22a! but ideall& before the si=th! because one is discouraged from fasting on the Ba& of .Arafa.

Indonesian : Ban sem)urnakanlah ibadah ha2i dan 7umrah karena Allah. 9ika kamu terke)ung (terhalang oleh musuh atau karena sakit)! maka (sembelihlah) korban &ang mudah dida)at! dan 2angan kamu mencukur ke)alamu! sebelum korban sam)ai di tem)at )en&embelihann&a. 9ika ada di antaramu &ang sakit atau ada gangguan di ke)alan&a (lalu ia bercukur)! maka wa2iblah atasn&a berfid-&ah! &aitu: ber)uasa atau bersedekah atau berkorban. A)abila kamu telah (merasa) aman! maka bagi sia)a &ang ingin menger2akan 7umrah sebelum ha2i (di dalam bulan ha2i)! (wa2iblah ia men&embelih) korban &ang mudah dida)at. Teta)i 2ika ia tidak menemukan (binatang korban atau tidak mam)u)! maka wa2ib ber)uasa tiga hari dalam masa ha2i dan tu2uh hari (lagi) a)abila kamu telah )ulang kembali. 5tulah se)uluh (hari) &ang sem)urna. Bemikian itu (kewa2iban memba&ar fid&ah) bagi orang-orang &ang keluargan&a tidak berada (di sekitar) Mas2idil %aram (orang-orang &ang bukan )enduduk kota Mekah). Ban bertakwalah ke)ada Allah dan ketahuilah bahwa Allah sangat keras siksaan-F&a.

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Muhsin Khan : The %a22 ()ilgrimage) is (in) the well-known (lunar &ear) months (i.e. the NSth month! the NNth month and the first ten da&s of the NIth month of the 5slamic calendar! i.e. two months and ten da&s). 4o whosoe*er intends to )erform %a22 therein b& assuming 5hram)! then he should not ha*e se=ual relations (with his wife)! nor commit sin! nor dis)ute un2ustl& during the %a22. And whate*er good &ou do! (be sure) Allah knows it. And take a )ro*ision (with &ou) for the 2ourne&! but the best )ro*ision is At-Ta(wa ()iet&! righteousness! etc.). 4o fear Me! ? men of understandingD Sahih International : %a22 is [during well-known months! so whoe*er has made %a22 obligator& u)on himself therein [b& entering the state of ihram ! there is [to be for him no se=ual relations and no disobedience and no dis)uting during %a22. And whate*er good &ou do - Allah knows it. And take )ro*isions! but indeed! the best )ro*ision is fear of Allah . And fear Me! ? &ou of understanding.
Tafsir Jalalayn : The <ilgrimage! the time for it! is in months well-known: 4haww"l! BhA/l-Qa/da and ten nights! some sa& all! of BhA/l %i22a- whoe*er undertakes! u)on himself! the dut& of <ilgrimage during them! b& entering into the state of )ilgrimage in*iolabilit&! then no lewdness! [no se=ual intercourse for them! nor wickedness! [nor acts of disobedience! or dis)uting! [or (uarrelling! in the <ilgrimage (a *ariant reading [for fa-l" rafathun wa-l" fusA(un wa-l" 2id"la has the accusati*e for all three nouns [sc. fa-l" rafatha wa-l" fusA(a wa-l" 2id"la - )rohibition is meant in all three cases). 3hate*er good &ou do! b& wa& of *oluntar& almsgi*ing! $od knows it! and will reward &ou for it. And take )ro*ision! to suffice &ou &our 2ourne&: this was re*ealed regarding the )eo)le of Oemen! who use to make the <ilgrimage and not take an& )ro*isions with them! thus! becoming a burden for others. 'ut the best )ro*ision is )iet& [ta(w"! .)iet&/! literall& .guarding/ with which &ou are able to guard against asking others [for things - and fear &ou Me! ? )eo)le of )ithD! [? )ossessors of intellect.

Indonesian : (Musim) ha2i adalah bebera)a bulan &ang dimaklumi! barangsia)a &ang meneta)kan niatn&a dalam bulan itu akan menger2akan ha2i! maka tidak boleh rafats! berbuat fasik dan berbantah-bantahan di dalam masa menger2akan ha2i. Ban a)a &ang kamu ker2akan beru)a kebaikan! nisca&a Allah mengetahuin&a. 'erbekallah! dan sesungguhn&a sebaik-baik bekal adalah takwa dan bertakwalah ke)ada-1u hai orangorang &ang berakal.

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Muhsin Khan : There is no sin on &ou if &ou seek the 'ount& of &our Lord (during )ilgrimage b& trading! etc.). Then when &ou lea*e 7Arafat! remember Allah (b& glorif&ing %is <raises! i.e. )ra&ers and in*ocations! etc.) at the Mash7ar-il-%aram. And remember %im (b& in*oking Allah for all good! etc.) as %e has guided &ou! and *eril&! &ou were! before! of those who were astra&. Sahih International : There is no blame u)on &ou for seeking bount& from &our Lord [during %a22 . 'ut when &ou de)art from 7Arafat! remember Allah at al- Mash7ar al-%aram. And remember %im! as %e has guided &ou! for indeed! &ou were before that among those astra&.
Tafsir Jalalayn : Oou would not be at fault if &ou should seek bount&! sustenance! from &our Lord! b& engaging in commerce at the <ilgrimage: this was re*ealed in res)onse to their a*ersion to such an idea- but when &ou )ress on! )ush on! from .Araf"t! ha*ing stood [in )ra&er u)on it! then remember $od! after the o*ernight sta& at Mu>dalifa! b& re)eating the talbi&a [sc. labba&ka Ll"humm" labba&k! .at th& ser*ice! ? $od! at th& ser*ice/ ! the tahl#l [l" il"ha ill" Ll"h! .no god but $od/ and making su))lications! at the 4acred 3a&mark! a mountain at the end of Mu>dalifa! called Qu>ah. 5n one had#th! the <ro)het (s) stood there remembering $od and su))licating until his face began to glow brightl&! according to Muslim- and remember %im as %e has guided &ou! to the )rinci)al rites of %is religion and the rituals of %is <ilgrimage (the k"f of ka-m"! .as/! is the )article denoting the reason)! though )re*iousl&! before %is guidance! &ou were astra&.

Indonesian : Tidak ada dosa bagimu untuk mencari karunia (re>eki hasil )erniagaan) dari Tuhanmu. Maka a)abila kamu telah bertolak dari 7Arafat! berd>ikirlah ke)ada Allah di Mas&7arilharam. Ban berd>ikirlah (dengan men&ebut) Allah sebagaimana &ang ditun2ukkan-F&a ke)adamu- dan sesungguhn&a kamu sebelum itu benar-benar termasuk orang-orang &ang sesat.

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Muhsin Khan

: Then de)art from the )lace whence all the )eo)le de)art and ask Allah for %is 0orgi*eness. Trul&! Allah is ?ft-0orgi*ing! Most-Merciful. Sahih International : Then de)art from the )lace from where [all the )eo)le de)art and ask forgi*eness of Allah . 5ndeed! Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : Then (thumma denotes the se(uence intended) )ress on! ? Qura&sh! from where the )eo)le )ress on! that is! from .Arafa! b& standing there together with them (for! the& used to stand at Mu>dalifa! disdaining to stand with other )eo)le)- and seek $od/s forgi*eness! for &our sins- $od is 0orgi*ing! Merciful! to the belie*ers.

Indonesian : 1emudian bertolaklah kamu dari tem)at bertolakn&a orang-orang ban&ak (7Arafah) dan mohonlah am)un ke)ada Allah- sesungguhn&a Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan : 4o when &ou ha*e accom)lished &our Manasik [(i.e. 5hram! Tawaf of the 1a7bah and As-4afa and Al-Marwah)! sta& at 7Arafat! Mu>dalifah and Mina! ;am& of 9amarat! (stoning of the s)ecified )illars in Mina) slaughtering of %ad& (animal! etc.) . ;emember Allah as &ou remember &our forefathers or with a far more remembrance. 'ut of mankind there are some who sa&: C?ur LordD $i*e us (Oour 'ounties) in this worldDC and for such there will be no )ortion in the %ereafter. Sahih International : And when &ou ha*e com)leted &our rites! remember Allah like &our [)re*ious remembrance of &our fathers or with [much greater remembrance. And among the )eo)le is he who sa&s! C?ur Lord! gi*e us in this world!C and he will ha*e in the %ereafter no share.
Tafsir Jalalayn : And when &ou ha*e )erformed! and com)leted! &our hol& rites! that is! the de*otions )ertaining to &our )ilgrimage! ha*ing cast [stones at the 9amrat al-.A(aba! )erformed the circumambulation and sto))ed at Min"! remember $od! b& e=tolling %im and re)eating the takb#r [sa&ing All"hu akbar! .$od is $reat/ ! as &ou remember &our fathers! as &ou used to remember them and boast about them at the end of &our )ilgrimage! or &et more intensel&! than &our remembrance of them (ashadda is in the accusati*e because it is a circumstantial (ualifier referring to dhikr .remembrance/! which itself is in the accusati*e as the ob2ect of udhkurA! .remember/! because had it come after it! it would ha*e functioned as an ad2ecti*al )hrase). There are some )eo)le who

sa&! .?ur Lord! gi*e to us! our lot! in this world/! and the& are gi*en it- such )eo)le will ha*e no )art! no lot! in the %ereafter.

Indonesian : A)abila kamu telah men&elesaikan ibadah ha2imu! maka berd>ikirlah dengan men&ebut Allah! sebagaimana kamu men&ebut-n&ebut (membangga-banggakan) nenek mo&angmu! atau (bahkan) berd>ikirlah lebih ban&ak dari itu. Maka di antara manusia ada orang &ang bendoa: COa Tuhan kami! berilah kami (kebaikan) di duniaC! dan tiadalah bagin&a bahagian (&ang men&enangkan) di akhirat.

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Muhsin Khan : And of them there are some who sa&: C?ur LordD $i*e us in this world that which is good and in the %ereafter that which is good! and sa*e us from the torment of the 0ireDC Sahih International : 'ut among them is he who sa&s! C?ur Lord! gi*e us in this world [that which is good and in the %ereafter [that which is good and )rotect us from the )unishment of the 0ire.C
Tafsir Jalalayn : And there are others who sa&! .?ur Lord! gi*e to us in this world good! a grace! and good! <aradise! in the %ereafter! and guard us against the chastisement of the 0ire/! b& not making us enter it. This [former statement de)icts the manner of the idolaters! while [the latter the wa& of the belie*ers! and is intended to encourage [)eo)le to )etition for good in both abodes! for which one is )romised a reward! as %e sa&s:

Indonesian : Ban di antara mereka ada orang &ang berdoa: COa Tuhan kami! berilah kami kebaikan di dunia dan kebaikan di akhirat dan )eliharalah kami dari siksa nerakaC.

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Muhsin Khan : 0or them there will be alloted a share for what the& ha*e earned. And Allah is 4wift at reckoning. Sahih International : Those will ha*e a share of what the& ha*e earned! and Allah is swift in account.
Tafsir Jalalayn

: Those G the& shall ha*e a )ortion! a reward! from! as a result of! what the& ha*e earned! the deeds the& ha*e )erformed! such as <ilgrimage and su))lication- and $od is swift at reckoning! reckoning with the whole of creation in half a da& of this world! as one had#th states.

Indonesian : Mereka itulah orang-orang &ang menda)at bahagian dari)ada &ang mereka usahakan- dan Allah sangat ce)at )erhitungan-F&a.

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Muhsin Khan : And remember Allah during the a))ointed Ba&s. 'ut whosoe*er hastens to lea*e in two da&s! there is no sin on him and whosoe*er sta&s on! there is no sin on him! if his aim is to do good and obe& Allah (fear %im)! and know that &ou will surel& be gathered unto %im. Sahih International : And remember Allah during [s)ecific numbered da&s. Then whoe*er hastens [his de)arture in two da&s - there is no sin u)on him- and whoe*er dela&s [until the third - there is no sin u)on him - for him who fears Allah . And fear Allah and know that unto %im &ou will be gathered.
Tafsir Jalalayn : And remember $od! b& making takb#r [sa&ing All"hu akbar! .$od is $reat/ while &ou cast &our stones at the 9amar"t! during certain da&s numbered! the three da&s of tashr#(. 5f an& man hastens on! his de)arture from Min"! in two da&s! that is! on the second da& of tashr#( after he has cast his stones! that! hastening! is no sin for him- and if he dela&s! such that he sta&s until the third night and cast his stones! it is not a sin for him: that is! the& ha*e the choice of either! for the sin has been )recluded in both cases- if he fears! $od during his )ilgrimage G for such [a )erson is trul& a )ilgrim G and fear $od! and know that to %im &ou shall be gathered! in the %ereafter! that %e ma& re(uite &ou for &our deeds.

Indonesian : Ban berd>ikirlah (dengan men&ebut) Allah dalam bebera)a hari &ang berbilang. 'arangsia)a &ang ingin ce)at berangkat (dari Mina) sesudah dua hari! maka tiada dosa bagin&a. Ban barangsia)a &ang ingin menangguhkan (keberangkatann&a dari dua hari itu)! maka tidak ada dosa )ula bagin&a! bagi orang &ang bertakwa. Ban bertakwalah ke)ada Allah! dan ketahuilah! bahwa kamu akan dikum)ulkan ke)adaF&a.

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Muhsin Khan : And of mankind there is he whose s)eech ma& )lease &ou (? Muhammad 4A3)! in this worldl& life! and he calls Allah to witness as to that which is in his heart! &et he is the most (uarrelsome of the o))onents. Sahih International : And of the )eo)le is he whose s)eech )leases &ou in worldl& life! and he calls Allah to witness as to what is in his heart! &et he is the fiercest of o))onents.
Tafsir Jalalayn : And among )eo)le there is he whose s)eech in the life of this world )leases &ou! but it would not )lease &ou in the %ereafter because it contradicts what he actuall& used to belie*e- and who calls on $od to witness what is in his heart! as being in accordance with what he sa&s- &et he is most stubborn in dis)ute! with &ou and &our followers on account of his enmit& towards &ou: this was al-Akhnas b. 4har#(! a h&)ocrite who s)oke kindl& in the )resence of the <ro)het (s)! swearing that he belie*ed in him and that he lo*ed him! and fre(uentl& sitting with him. $od then re*ealed his mendacit& in this matter. ?n one occasion he )assed b& some cro)s and li*estock that belonged to the Muslims and later that night he set fire to them [the cro)s and slaughtered them [the li*estock . $od! moreo*er! sa&s:

Indonesian : Ban di antara manusia ada orang &ang uca)ann&a tentang kehidu)an dunia menarik hatimu! dan di)ersaksikann&a ke)ada Allah (atas kebenaran) isi hatin&a! )adahal ia adalah )enantang &ang )aling keras.

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Muhsin Khan : And when he turns awa& (from &ou C? Muhammad 4A3 C)! his effort in the land is to make mischief therein and to destro& the cro)s and the cattle! and Allah likes not mischief. Sahih International : And when he goes awa&! he stri*es throughout the land to cause corru)tion therein and destro& cro)s and animals. And Allah does not like corru)tion.
Tafsir Jalalayn : And when he turns his back! lea*ing &ou behind! he hastens! he walks! about the earth to do corru)tion there and to destro& the tillage and the stock (these [last two actions are included in such .corru)tion/)- and $od lo*es not corru)tion! that is to sa&! it does not )lease %im.

Indonesian : Ban a)abila ia ber)aling (dari kamu)! ia ber2alan di bumi untuk mengadakan kerusakan )adan&a! dan merusak tanam-tanaman dan binatang ternak! dan Allah tidak men&ukai kebinasaan.

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Muhsin Khan : And when it is said to him! C0ear AllahC! he is led b& arrogance to (more) crime. 4o enough for him is %ell! and worst indeed is that )lace to restD Sahih International : And when it is said to him! C0ear Allah !C )ride in the sin takes hold of him. 4ufficient for him is %ellfire! and how wretched is the resting )lace.
Tafsir Jalalayn : And when it is said to him! .0ear $od/! in &our actions! he is sei>ed b& *ainglor&! )ride and rage! in his sin! the one he was commanded to a*oid committing. 4o %ell shall be enough! [it suffices! for him G how e*il a cradling! a resting )lace it isD

Indonesian : Ban a)abila dikatakan ke)adan&a: C'ertakwalah ke)ada AllahC! bangkitlah kesombongann&a &ang men&ebabkann&a berbuat dosa. Maka cuku)lah (balasann&a) neraka 9ahannam. Ban sungguh neraka 9ahannam itu tem)at tinggal &ang seburukburukn&a.

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Muhsin Khan : And of mankind is he who would sell himself! seeking the <leasure of Allah. And Allah is full of 1indness to (%is) sla*es. Sahih International : And of the )eo)le is he who sells himself! seeking means to the a))ro*al of Allah . And Allah is kind to [%is ser*ants.
Tafsir Jalalayn : 'ut there are other men who sell themsel*es! e=)end themsel*es in obedience to $od! desiring $od/s )leasure: this was 4uha&b [b. 4in"n al-;Am# ! who emigrated to Medina when the idolaters began to )ersecute him! lea*ing them all his )ro)ert&- and $od is $entle with %is ser*ants! for %e guides them to what )leases %im.

Indonesian

: Ban di antara manusia ada orang &ang mengorbankan dirin&a karena mencari keridhaan Allah- dan Allah Maha <en&antun ke)ada hamba-hamba-F&a.

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Muhsin Khan : ? &ou who belie*eD Hnter )erfectl& in 5slam (b& obe&ing all the rules and regulations of the 5slamic religion) and follow not the footste)s of 4haitan (4atan). @eril&D %e is to &ou a )lain enem&. Sahih International : ? &ou who ha*e belie*ed! enter into 5slam com)letel& [and )erfectl& and do not follow the footste)s of 4atan. 5ndeed! he is to &ou a clear enem&.
Tafsir Jalalayn : The following *erse was re*ealed regarding .Abd All"h b. 4al"m and his com)anions! who after con*erting to 5slam still obser*ed the 4abbath with re*erence and were a*erse to [the consum)tion of camels: ? &ou who belie*e! come! all of &ou! into submission (read al-salm or al-silm)! that is! 5slam- k"ffatan is a circumstantial (ualifier referring to al-silm! meaning! into all of its )rece)ts- and follow not the ste)s! the wa&s! of 4atan! that is! his tem)tations to &ou b& wa& of creating di*isions- he is a manifest foe to &ou! one whose enmit& is ob*ious.

Indonesian : %ai orang-orang &ang beriman! masuklah kamu ke dalam 5slam keseluruhan! dan 2anganlah kamu turut langkah-langkah s&aitan. 4esungguhn&a s&aitan itu musuh &ang n&ata bagimu.

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Muhsin Khan : Then if &ou slide back after the clear signs (<ro)het Muhammad 4A3 and this Quran! and 5slam) ha*e come to &ou! then know that Allah is All-Might&! All-3ise. Sahih International : 'ut if &ou de*iate after clear )roofs ha*e come to &ou! then know that Allah is H=alted in Might and 3ise.
Tafsir Jalalayn : 'ut if &ou sli)! and incline awa& from im)lementing all of its )rece)ts! after the clear )roofs! the lucid arguments! ha*e come to &ou! to the effect that this is the truth! know then that $od is

Might&! and nothing can )re*ent %im from taking %is *engeance against &ou- 3ise! in %is actions.

Indonesian : Teta)i 2ika kamu men&im)ang (dari 2alan Allah) sesudah datang ke)adamu buktibukti kebenaran! maka ketahuilah! bahwasan&a Allah Maha <erkasa lagi Maha 'i2aksana.

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Muhsin Khan : Bo the& then wait for an&thing other than that Allah should come to them in the shadows of the clouds and the angelsE (Then) the case would be alread& 2udged. And to Allah return all matters (for decision). Sahih International : Bo the& await but that Allah should come to them in co*ers of clouds and the angels [as well and the matter is [then decidedE And to Allah [all matters are returned.
Tafsir Jalalayn : 3hat do the&! those that fail to enter into it [sc. 5slam com)letel&! wait for! await! that $od shall come to them! that is! %is 8ommand- this is similar to where $od sa&s! or that $od/s command should come to )ass [Q. NU:KK ! meaning %is chastisement! in the shadows (>ulal! )lural of >ulla) of clouds! and the angelsE The matter is determined! the matter of their destruction has been com)leted! and to $od all matters are returned! in the %ereafter! where %e will re(uite each according to his deeds (read )assi*e [tur2a.u al-umAr! .matters are returned/ or acti*e [tar2i.u alumAr! .matters return/ ).

Indonesian : Tiada &ang mereka nanti-nantikan melainkan datangn&a Allah dan malaikat ()ada hari kiamat) dalam naungan awan! dan di)utuskanlah )erkaran&a. Ban han&a ke)ada Allah dikembalikan segala urusan.

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Muhsin Khan : Ask the 8hildren of 5srael how man& clear A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.) 3e ga*e them. And whoe*er changes Allah7s 0a*our after it had come to him! [e.g. renounces the ;eligion of Allah (5slam) and acce)ts 1ufr (disbelief)! then surel&! Allah is 4e*ere in )unishment.

Sahih International : Ask the 8hildren of 5srael how man& a sign of e*idence 3e ha*e gi*en them. And whoe*er e=changes the fa*or of Allah [for disbelief after it has come to him - then indeed! Allah is se*ere in )enalt&.
Tafsir Jalalayn : Ask! ? Muhammad (s)! the 8hildren of 5srael! b& wa& of rebuke! how man& a clear )roof! manifest ones such as the )arting of the sea! and the sending down of manna and (uails! which the& e=changed for unbelief! did 3e gi*e them (kam! .how man&/! is the interrogati*e )article linking the second ob2ect of the *erb sal! .ask/! and is also the second ob2ect of the *erb "ta&n"! .3e ga*e/! and its s)ecifier)- whoe*er changes $od/s grace! that is! what $od has blessed him with in the wa& of signs! for these constitute the causes of guidance! after it has come to him! out of unbelief! $od is se*ere in retribution against him.

Indonesian : Tan&akanlah ke)ada 'ani 5srail: C'era)a ban&akn&a tanda-tanda (kebenaran) &ang n&ata! &ang telah 1ami berikan ke)ada merekaC. Ban barangsia)a &ang menukar nikmat Allah setelah datang nikmat itu ke)adan&a! maka sesungguhn&a Allah sangat keras siksa-F&a.

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Muhsin Khan : 'eautified is the life of this world for those who disbelie*e! and the& mock at those who belie*e. 'ut those who obe& Allah7s ?rders and kee) awa& from what %e has forbidden! will be abo*e them on the Ba& of ;esurrection. And Allah gi*es (of %is 'ount&! 'lessings! 0a*ours! %onours! etc. on the Ba& of ;esurrection) to whom %e wills without limit. Sahih International : 'eautified for those who disbelie*e is the life of this world! and the& ridicule those who belie*e. 'ut those who fear Allah are abo*e them on the Ba& of ;esurrection. And Allah gi*es )ro*ision to whom %e wills without account.
Tafsir Jalalayn : Becked out fair to the disbelie*ers! of Mecca! is the life of this world! in disguise and the& ha*e fallen in lo*e with it- and the& deride the belie*ers! on account of their )o*ert&! the likes of 'il"l [al-%abash# ! .Amm"r [b. O"sir ! and 4uha&b [al-;Am# ! mocking them and treating them condescendingl& with their wealth- but those who fear! idolatr&! namel&! those mentioned! shall be abo*e them on the Ba& of ;esurrection- and $od sustains whome*er %e will without reckoning! with am)le sustenance in the %ereafter or in this world! when %e gi*es to those that were mocked )ossession of the )ro)ert& and li*es of those that mocked them.

Indonesian : 1ehidu)an dunia di2adikan indah dalam )andangan orang-orang kafir! dan mereka memandang hina orang-orang &ang beriman. <adahal orang-orang &ang bertakwa itu

lebih mulia dari)ada mereka di hari kiamat. Ban Allah memberi re>eki ke)ada orangorang &ang dikehendaki-F&a tan)a batas.

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Muhsin Khan : Mankind were one communit& and Allah sent <ro)hets with glad tidings and warnings! and with them %e sent the 4cri)ture in truth to 2udge between )eo)le in matters wherein the& differed. And onl& those to whom (the 4cri)ture) was gi*en differed concerning it after clear )roofs had come unto them through hatred! one to another. Then Allah b& %is Lea*e guided those who belie*ed to the truth of that wherein the& differed. And Allah guides whom %e wills to a 4traight <ath. Sahih International : Mankind was [of one religion [before their de*iation - then Allah sent the )ro)hets as bringers of good tidings and warners and sent down with them the 4cri)ture in truth to 2udge between the )eo)le concerning that in which the& differed. And none differed o*er the 4cri)ture e=ce)t those who were gi*en it - after the clear )roofs came to them - out of 2ealous animosit& among themsel*es. And Allah guided those who belie*ed to the truth concerning that o*er which the& had differed! b& %is )ermission. And Allah guides whom %e wills to a straight )ath.
Tafsir Jalalayn : <eo)le were one communit&! in faith! but the& fell into disagreement! and some belie*ed! while others disbelie*ed- then $od sent forth the )ro)hets! to them! as bearers of good tidings! of <aradise for the belie*ers! and warners! of the 0ire for the disbelie*ers- and %e re*ealed with them the 4cri)ture! meaning! the 'ooks! with the truth (bi/l-ha((i! .with the truth/! is semanticall& connected to an>ala! .%e re*ealed/) that %e might decide! according to it! between )eo)le regarding their differences! in religion- and onl& those who had been gi*en it! the 4cri)ture! so that some belie*ed while others disbelie*ed! differed about it! [about religion! after the clear )roofs! the manifest arguments for $od/s ?neness! had come to them (min [of min ba.di! .after/ is semanticall& connected to ikhtalafa! .the& differed/! and together with what follows should be understood as coming before the e=ce)tion [ill" lladh#na! .onl& those/ )- out of insolence! on the )art of the disbelie*ers! one to another- then $od guided those who belie*ed to the truth! regarding which (min [of min al-ha((i! .of the truth/ here is e=)licati*e) the& were at *ariance! b& %is lea*e! b& %is will- and $od guides! with %is guidance! whome*er %e will to a straight )ath! the )ath of truth.

Indonesian

: Manusia itu adalah umat &ang satu. (setelah timbul )erselisihan)! maka Allah mengutus )ara nabi! sebagai )emberi )eringatan! dan Allah menurunkan bersama mereka 1itab &ang benar! untuk memberi ke)utusan di antara manusia tentang )erkara &ang mereka )erselisihkan. Tidaklah berselisih tentang 1itab itu melainkan orang &ang telah didatangkan ke)ada mereka 1itab! &aitu setelah datang ke)ada mereka keterangan-keterangan &ang n&ata! karena dengki antara mereka sendiri. Maka Allah memberi )etun2uk orang-orang &ang beriman ke)ada kebenaran tentang hal &ang mereka )erselisihkann itu dengan kehendak-F&a. Ban Allah selalu memberi )etun2uk orang &ang dikehendaki-F&a ke)ada 2alan &ang lurus.

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Muhsin Khan : ?r think &ou that &ou will enter <aradise without such (trials) as came to those who )assed awa& before &ouE The& were afflicted with se*ere )o*ert& and ailments and were so shaken that e*en the Messenger and those who belie*ed along with him said! C3hen (will come) the %el) of AllahEC OesD 8ertainl&! the %el) of Allah is nearD Sahih International : ?r do &ou think that &ou will enter <aradise while such [trial has not &et come to &ou as came to those who )assed on before &ouE The& were touched b& )o*ert& and hardshi) and were shaken until [e*en their messenger and those who belie*ed with him said!C3hen is the hel) of Allah EC :n(uestionabl&! the hel) of Allah is near.
Tafsir Jalalayn : The following was re*ealed after the Muslims suffered a tr&ing e=)erience: ?r did &ou su))ose that &ou should enter <aradise without there ha*ing come u)on &ou the like of! what came u)on! those! belie*ers! who )assed awa& before &ouE! of trials! so that &ou ma& endure as the& did- a new sentence begins here! e=)laining the )re*ious one: The& were afflicted b& miser&! e=treme )o*ert&! and hardshi)! illness! and were so con*ulsed! b& all t&)es of tribulations! that the Messenger and those who belie*ed with him said (read &a(Ala or &a(Alu)! not e=)ecting to see an& hel)! on account of the e=treme hardshi) afflicting them! .3hen will $od/s hel) comeE/! [the hel) which we were )romised- and $od res)onded to them: Ah! but surel& $od/s hel) is nigh! in coming.

Indonesian : A)akah kamu mengira bahwa kamu akan masuk surga! )adahal belum datang ke)adamu (cobaan) sebagaimana haln&a orang-orang terdahulu sebelum kamuE Mereka ditim)a oleh mala)etaka dan kesengsaraan! serta digoncangkan (dengan bermacam-macam cobaan) sehingga berkatalah ;asul dan orang-orang &ang beriman

bersaman&a: C'ilakah datangn&a )ertolongan AllahEC 5ngatlah! sesungguhn&a )ertolongan Allah itu amat dekat.

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Muhsin Khan : The& ask &ou (? Muhammad 4A3) what the& should s)end. 4a&: 3hate*er &ou s)end of good must be for )arents and kindred and or)hans and Al-Masakin (the )oor) and the wa&farers! and whate*er &ou do of good deeds! trul&! Allah knows it well. Sahih International : The& ask &ou! [? Muhammad ! what the& should s)end. 4a&! C3hate*er &ou s)end of good is [to be for )arents and relati*es and or)hans and the need& and the tra*eler. And whate*er &ou do of good - indeed! Allah is 1nowing of it.C
Tafsir Jalalayn : The& will ask &ou! ? Muhammad (s)! about what the& should e=)end. This was the (uestion )osed b& .Amr b. al-9amAh. %e was a wealth& elderl& man and went to ask the <ro)het (s) what and for whom he should e=)end- 4a&! to them: .3hate*er &ou e=)end of good (min kha&rin! .of good/! is an e=)lication of m"! .whate*er/! co*ering small and large amounts! and denotes one half of the (uestion re)resented b& the e=)ender- $od res)onds with regard to the one recei*ing the e=)enditure! this )ertaining to the other half of the (uestion! in the following) it is for )arents and kinsmen! or)hans! the need&! and the tra*eller! that is! the& are the most deser*ing of it- and whate*er good &ou ma& do! b& wa& of e=)ending or otherwise! $od has knowledge of it/! and will re(uite it accordingl&.

Indonesian : Mereka bertan&a tentang a)a &ang mereka nafkahkan. 9awablah: CA)a sa2a harta &ang kamu nafkahkan hendaklah diberikan ke)ada ibu-ba)ak! kaum kerabat! anakanak &atim! orang-orang miskin dan orang-orang &ang sedang dalam )er2alananC. Ban a)a sa2a kebaikan &ang kamu buat! maka sesungguhn&a Allah Maha Mengetahuin&a.

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Muhsin Khan : 9ihad (hol& fighting in Allah7s 8ause) is ordained for &ou (Muslims) though &ou dislike it! and it ma& be that &ou dislike a thing which is good for &ou and that &ou like a thing which is bad for &ou. Allah knows but &ou do not know.

Sahih International : 0ighting has been en2oined u)on &ou while it is hateful to &ou. 'ut )erha)s &ou hate a thing and it is good for &ou- and )erha)s &ou lo*e a thing and it is bad for &ou. And Allah 1nows! while &ou know not.
Tafsir Jalalayn : <rescribed for &ou! obligator& [for &ou ! is fighting! disbelie*ers! though it be hateful to &ou! b& nature! because of the hardshi) in*ol*ed. Oet it ma& ha))en that &ou hate a thing which is good for &ou- and it ma& ha))en that &ou lo*e a thing which is bad for &ou: because the soul inclines towards those desires which result in its destruction and its re2ection of the religious obligations that would bring about its ha))iness. <erha)s! then! e*en if &ou are a*erse to it! &ou will find much good in fighting! as a result of *ictor&! boot&! mart&rdom or reward- while! if &ou were to re2ect fighting! e*en if &ou would like to do so! &ou will find much e*il! because then &ou ma& be sub2ugated! im)o*erished and denied the reward- $od knows! what is good for &ou! and &ou know! this! not! so stri*e in what %e commands &ou.

Indonesian : Biwa2ibkan atas kamu ber)erang! )adahal ber)erang itu adalah sesuatu &ang kamu benci. 'oleh 2adi kamu membenci sesuatu! )adahal ia amat baik bagimu! dan boleh 2adi ()ula) kamu men&ukai sesuatu! )adahal ia amat buruk bagimu- Allah mengetahui! sedang kamu tidak mengetahui.

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Muhsin Khan : The& ask &ou concerning fighting in the 4acred Months (i.e. Nst! Jth! NNth and NIth months of the 5slamic calendar). 4a&! C0ighting therein is a great (transgression) but a greater (transgression) with Allah is to )re*ent mankind from following the 3a& of Allah! to disbelie*e in %im! to )re*ent access to Al-Mas2id-al-%aram (at Makkah)! and to dri*e out its inhabitants! and Al-0itnah is worse than killing. And the& will ne*er cease fighting &ou until the& turn &ou back from &our religion (5slamic Monotheism) if the& can. And whosoe*er of &ou turns back from his religion and dies as a disbelie*er! then his deeds will be lost in this life and in the %ereafter! and the& will be the dwellers of the 0ire. The& will abide therein fore*er.

Sahih International : The& ask &ou about the sacred month - about fighting therein. 4a&! C0ighting therein is great [sin ! but a*erting [)eo)le from the wa& of Allah and disbelief in %im and [)re*enting access to al-Mas2id al-%aram and the e=)ulsion of its )eo)le therefrom are greater [e*il in the sight of Allah . And fitnah is greater than killing.C And the& will continue to fight &ou until the& turn &ou back from &our religion if the& are able. And whoe*er of &ou re*erts from his religion [to disbelief and dies while he is a disbelie*er - for those! their deeds ha*e become worthless in this world and the %ereafter! and those are the com)anions of the 0ire! the& will abide therein eternall&.
Tafsir Jalalayn : Thus the <ro)het (s) sent forth the first of his raiding )arties under the command of .Abd All"h b. 9ahsh. The& fought against the idolaters and killed [.Amr b. .Abd All"h 5bn al-%adram# in [the sacred month of ;a2ab! thinking that it was the last da& of 9um"d" 55. The disbelie*ers re*iled them for making fighting lawful in a sacred month! and so $od re*ealed the following: The& ask &ou about the sacred! the forbidden! month! and fighting in it ((it"lin f#hi! .fighting in it/! is an inclusi*e substitution [for al-shahri l-har"mi! .the sacred month/ ). 4a&! to them: .0ighting ((it"lun is the sub2ect) in it is a gra*e thing (kab#r! .gra*e/! is the )redicate)! that is! heinous in terms of sin- but to bar (saddun is the sub2ect)! )eo)le! from $od/s wa&! %is religion! and disbelief in %im! in $od! and! to bar from! the 4acred Mos(ue! that is! Mecca! and to e=)el its )eo)le! the <ro)het (s) and the belie*ers! from it G that is gra*er (the )redicate of the [last sub2ect)! [that is more heinous in terms of sin than fighting in it! in $od/s sight- and sedition! &our idolatr&! is gra*er than! &our! sla&ing/! in it. The&! the disbelie*ers! will not cease to fight against &ou! ? belie*ers! until! so that! the& turn &ou from &our religion! to unbelief! if the& are able- and whoe*er of &ou turns from his religion! and dies disbelie*ing G their! good! works ha*e failed! that is! the& are in*alid! in this world and the %ereafter. Thus the& will not count for an&thing and will not result in an& reward. The s)ecification of death as a condition is because if that )erson were to return to 5slam [again ! his original deeds would not be in*alidated! and he will be rewarded for them! and he would not ha*e to re)eat them! [deeds such as [)erforming the <ilgrimage: al-4h"fi.# is of this o)inion. Those are the inhabitants of the 0ire! abiding therein.

Indonesian : Mereka bertan&a ke)adamu tentang ber)erang )ada bulan %aram. 1atakanlah: C'er)erang dalam bulan itu adalah dosa besar- teta)i menghalangi (manusia) dari 2alan Allah! kafir ke)ada Allah! (menghalangi masuk) Mas2idilharam dan mengusir )endudukn&a dari sekitarn&a! lebih besar (dosan&a) di sisi Allah. Ban berbuat fitnah lebih besar (dosan&a) dari)ada membunuh. Mereka tidak henti-hentin&a memerangi kamu sam)ai mereka (da)at) mengembalikan kamu dari agamamu (ke)ada kekafiran)! seandain&a mereka sanggu). 'arangsia)a &ang murtad di antara kamu dari agaman&a! lalu dia mati dalam kekafiran! maka mereka itulah &ang sia-sia amalann&a di dunia dan di akhirat! dan mereka itulah )enghuni neraka! mereka kekal di dalamn&a.

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Muhsin Khan : @eril&! those who ha*e belie*ed! and those who ha*e emigrated (for Allah7s ;eligion) and ha*e stri*en hard in the 3a& of Allah! all these ho)e for Allah7s Merc&. And Allah is ?ft-0orgi*ing! Most-Merciful. Sahih International : 5ndeed! those who ha*e belie*ed and those who ha*e emigrated and fought in the cause of Allah - those e=)ect the merc& of Allah . And Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : 3hen those of the raiding )art& [of .Abd All"h b. 9ahsh thought that! although the& had been released from the sin [of ha*ing slain in the sacred month ! the& would not recei*e an& reward! the following was re*ealed: @eril& the belie*ers! and those who emigrate! and de)art from their homeland! and struggle in $od/s wa&! in order to ele*ate %is religion G those ha*e ho)e of $od/s com)assion! %is reward- and $od is 0orgi*ing! of belie*ers! Merciful! to them.

Indonesian : 4esungguhn&a orang-orang &ang beriman! orang-orang &ang berhi2rah dan ber2ihad di 2alan Allah! mereka itu menghara)kan rahmat Allah! dan Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan : The& ask &ou (? Muhammad 4A3) concerning alcoholic drink and gambling. 4a&: C5n them is a great sin! and (some) benefit for men! but the sin of them is greater than their benefit.C And the& ask &ou what the& ought to s)end. 4a&: CThat which is be&ond &our needs.C Thus Allah makes clear to &ou %is Laws in order that &ou ma& gi*e thought.C Sahih International : The& ask &ou about wine and gambling. 4a&! C5n them is great sin and [&et! some benefit for )eo)le. 'ut their sin is greater than their benefit.C And the& ask &ou what

the& should s)end. 4a&! CThe e=cess [be&ond needs .C Thus Allah makes clear to &ou the *erses [of re*elation that &ou might gi*e thought.
Tafsir Jalalayn : The& ask &ou about wine! and di*inator& arrows! gambling! and what the ruling is regarding them. 4a&! to them: .5n both! that is! in the )artaking of both! is great sin (a *ariant reading [for kab#r! .great/ has kath#r! .much/) because of the fighting! cursing and swearing that ensue from it- and )rofit for men! b& wa& of delight and en2o&ment in wine! and ac(uiring mone& effortlessl& from gambling- but the sin in them! that is! the degenerate beha*iour in which the& result! is greater! gra*er! than the usefulness/. 3hen this *erse was re*ealed! some ga*e u) drinking! while others )ersisted! until the *erse of sArat al-M"/ida [Q. T:LS-LN finall& made it illicit. And the& will ask &ou what! that is to sa&! how much! the& should e=)end. 4a&! e=)end! .8omfortabl&/ (al-.afwa [in the accusati*e is also read in the nominati*e! al-.afwu! im)l&ing a )receding huwa)! that is! the sur)lus of &our need! and do not e=)end what &ou need! ruining &oursel*es. 4o! 2ust as %e e=)lained to &ou what has been mentioned! $od makes clear %is signs to &ou that &ou might reflect!

Indonesian : Mereka bertan&a ke)adamu tentang khamar dan 2udi. 1atakanlah: C<ada keduan&a terda)at dosa &ang besar dan bebera)a manfaat bagi manusia! teta)i dosa keduan&a lebih besar dari manfaatn&aC. Ban mereka bertan&a ke)adamu a)a &ang mereka nafkahkan. 1atakanlah: COang lebih dari ke)erluanC. Bemikianlah Allah menerangkan a&at-a&at-F&a ke)adamu su)a&a kamu berfikir!

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Muhsin Khan : 5n (to) this worldl& life and in the %ereafter. And the& ask &ou concerning or)hans. 4a&: CThe best thing is to work honestl& in their )ro)ert&! and if &ou mi= &our affairs with theirs! then the& are &our brothers. And Allah knows him who means mischief (e.g. to swallow their )ro)ert&) from him who means good (e.g. to sa*e their )ro)ert&). And if Allah had wished! %e could ha*e )ut &ou into difficulties. Trul&! Allah is All-Might&! All-3ise.C Sahih International : To this world and the %ereafter. And the& ask &ou about or)hans. 4a&! C5m)ro*ement for them is best. And if &ou mi= &our affairs with theirs - the& are &our brothers. And Allah knows the corru)ter from the amender. And if Allah had willed! %e could ha*e )ut &ou in difficult&. 5ndeed! Allah is H=alted in Might and 3ise.
Tafsir Jalalayn : on! the matters of! this world and the %ereafter! and follow what is best for &ou in both. The& will ask &ou about or)hans! and the distress their affair caused them! for! if the& became intimate

with them! the& ma& sli) into error! but if the& )ut aside the mone& due to them and )re)are their meals for them se)aratel&! this would distress them. 4a&: .To set their affairs aright! in terms of their funds! b& looking after it! and &our mingling with them! is better/! than &ou not doing thisand if &ou intermi= with them! &our funds and theirs! the& are &our brothers! in religion and it is onl& natural for one to intermi= his affair with his brother! so &ou do too- $od knows well him who works corru)tion! in their )ro)ert& when he intermi=es with them! from him who sets! it! aright! and $od will re(uite both- and had %e willed %e would ha*e harassed &ou! and made it difficult for &ou b& )rohibiting &ou from intermi=ing with them. 4urel& $od is Might&! *ictorious in %is affair! 3ise! in %is actions.

Indonesian : tentang dunia dan akhirat. Ban mereka bertan&a ke)adamu tentang anak &atim! katakalah: CMengurus urusan mereka secara )atut adalah baik! dan 2ika kamu bergaul dengan mereka! maka mereka adalah saudaramu- dan Allah mengetahui sia)a &ang membuat kerusakan dari &ang mengadakan )erbaikan. Ban 2ikalau Allah menghendaki! nisca&a Bia da)at mendatangkan kesulitan ke)adamu. 4esungguhn&a Allah Maha <erkasa lagi Maha 'i2aksana.

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Muhsin Khan : And do not marr& Al-Mushrikat (idolatresses! etc.) till the& belie*e (worshi) Allah Alone). And indeed a sla*e woman who belie*es is better than a (free) Mushrikah (idolatress! etc.)! e*en though she )leases &ou. And gi*e not (&our daughters) in marriage to Al-Mushrikun till the& belie*e (in Allah Alone) and *eril&! a belie*ing sla*e is better than a (free) Mushrik (idolater! etc.)! e*en though he )leases &ou. Those (Al-Mushrikun) in*ite &ou to the 0ire! but Allah in*ites (&ou) to <aradise and 0orgi*eness b& %is Lea*e! and makes %is A&at ()roofs! e*idences! *erses! lessons! signs! re*elations! etc.) clear to mankind that the& ma& remember. Sahih International : And do not marr& )ol&theistic women until the& belie*e. And a belie*ing sla*e woman is better than a )ol&theist! e*en though she might )lease &ou. And do not marr& )ol&theistic men [to &our women until the& belie*e. And a belie*ing sla*e is better than a )ol&theist! e*en though he might )lease &ou. Those in*ite [&ou to the 0ire! but Allah in*ites to <aradise and to forgi*eness! b& %is )ermission. And %e makes clear %is *erses to the )eo)le that )erha)s the& ma& remember.

Tafsir Jalalayn : ? Muslims! Bo not marr& idolatresses! disbelie*ers! until the& belie*e- a belie*ing sla*egirl is better than an idolatress! who ma& be a free woman- this was re*ealed as a rebuttal of the idea that it was shameful to marr& a sla*egirl and that it was better to marr& an idolatress free womanthough &ou ma& admire her! because of her beaut& and wealth: this )ro*ision e=cludes the womenfolk of the <eo)le of the 4cri)ture (as indicated b& the *erse [Q. T:T ! [lawful to &ou are the chaste women among those who were gi*en the 4cri)ture). And do not marr&! off belie*ing women to! idolaters! until the& belie*e. A belie*ing sla*e is better than an idolater! though &ou ma& admire him! for his wealth and good looks. Those! the )eo)le of idolatr&! call to the 0ire! because the& in*ite one to )erform deeds that merit this! and for this reason one should not marr& with them- and $od calls! through the *oice of %is )ro)hets! to <aradise and )ardon! that is! to the deeds that merit these two! b& %is lea*e! b& %is will! so that %is call ma& be heeded b& marr&ing with %is friends- and %e makes clear %is signs to the )eo)le so that the& might remember! [that the& [might be admonished.

Indonesian : Ban 2anganlah kamu menikahi wanita-wanita mus&rik! sebelum mereka beriman. 4esungguhn&a wanita budak &ang mukmin lebih baik dari wanita mus&rik! walau)un dia menarik hatimu. Ban 2anganlah kamu menikahkan orang-orang mus&rik (dengan wanita-wanita mukmin) sebelum mereka beriman. 4esungguhn&a budak &ang mukmin lebih baik dari orang mus&rik! walau)un dia menarik hatimu. Mereka menga2ak ke neraka! sedang Allah menga2ak ke surga dan am)unan dengan i>in-F&a. Ban Allah menerangkan a&at-a&at-F&a ()erintah-)erintah-F&a) ke)ada manusia su)a&a mereka mengambil )ela2aran.

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Muhsin Khan : The& ask &ou concerning menstruation. 4a&: that is an Adha (a harmful thing for a husband to ha*e a se=ual intercourse with his wife while she is ha*ing her menses)! therefore kee) awa& from women during menses and go not unto them till the& ha*e )urified (from menses and ha*e taken a bath). And when the& ha*e )urified themsel*es! then go in unto them as Allah has ordained for &ou (go in unto them in an& manner as long as it is in their *agina). Trul&! Allah lo*es those who turn unto %im in re)entance and lo*es those who )urif& themsel*es (b& taking a bath and cleaning and washing thoroughl& their )ri*ate )arts! bodies! for their )ra&ers! etc.). Sahih International : And the& ask &ou about menstruation. 4a&! C5t is harm! so kee) awa& from wi*es during menstruation. And do not a))roach them until the& are )ure. And when the&

ha*e )urified themsel*es! then come to them from where Allah has ordained for &ou. 5ndeed! Allah lo*es those who are constantl& re)entant and lo*es those who )urif& themsel*es.C
Tafsir Jalalayn : The& will ask &ou about the monthl& )eriod! that is! menstruation and the s)ot in which it occurs! and how should one treat women during it. 4a&: .5t is an ailment! filth! or the )lace whence it issues is so- so )art with women! refrain from se=ual intercourse with them! in the monthl& )eriod! in this time! or in the )art affected- and do not a))roach them! for se=ual intercourse! until the& are )ure (&athurna! or &attahharna: the original t"/ [of &atatahharna has been assimilated with the t"/)! that is! until the& ha*e cleansed themsel*es after its cessationwhen the& ha*e cleansed themsel*es! then come to them! in se=ual intercourse! as $od has commanded &ou/! b& a*oiding it! the female organ! during menstruation and not resorting to an& other )art. Trul&! $od lo*es! that is! %e rewards and honours! those who re)ent! of sins! and %e lo*es those who cleanse themsel*es! from im)urities.

Indonesian : Mereka bertan&a ke)adamu tentang haidh. 1atakanlah: C%aidh itu adalah suatu kotoranC. ?leh sebab itu hendaklah kamu men2auhkan diri dari wanita di waktu haidhdan 2anganlah kamu mendekati mereka! sebelum mereka suci. A)abila mereka telah suci! maka cam)urilah mereka itu di tem)at &ang di)erintahkan Allah ke)adamu. 4esungguhn&a Allah men&ukai orang-orang &ang bertaubat dan men&ukai orangorang &ang mensucikan diri.

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Muhsin Khan : Oour wi*es are a tilth for &ou! so go to &our tilth (ha*e se=ual relations with &our wi*es in an& manner as long as it is in the *agina and not in the anus)! when or how &ou will! and send (good deeds! or ask Allah to bestow u)on &ou )ious offs)ring) before &ou for &our ownsel*es. And fear Allah! and know that &ou are to meet %im (in the %ereafter)! and gi*e good tidings to the belie*ers (? Muhammad 4A3). Sahih International : Oour wi*es are a )lace of sowing of seed for &ou! so come to &our )lace of culti*ation howe*er &ou wish and )ut forth [righteousness for &oursel*es. And fear Allah and know that &ou will meet %im. And gi*e good tidings to the belie*ers.
Tafsir Jalalayn : Oour women are a tillage for &ou! that is! the )lace where &ou sow [the seeds of &our childrenso come to &our tillage! that is! the s)ecified )lace! the front )art! as! in whiche*er wa&! &ou wish! whether standing u)! sitting down! l&ing down! from the front or the back: this was re*ealed in res)onse to the 9ews sa&ing that if a )erson had *aginal intercourse with his wife from behind! the child would be born cross-e&ed- and offer for &our souls! righteous deeds! such as sa&ing! .5n the Fame of $od/ (bismill"h) when &ou commence intercourse- and fear $od! in what %e commands

and )rohibits- and know that &ou shall meet %im! at the ;esurrection! where %e will re(uite &ou according to &our deeds- and gi*e good tidings! of <aradise! to the belie*ers! who feared %im.

Indonesian : 5steri-isterimu adalah (se)erti) tanah tem)at kamu bercocok tanam! maka datangilah tanah tem)at bercocok-tanammu itu bagaimana sa2a kamu kehendaki. Ban ker2akanlah (amal &ang baik) untuk dirimu! dan bertakwalah ke)ada Allah dan ketahuilah bahwa kamu kelak akan menemui-F&a. Ban berilah kabar gembira orangorang &ang beriman.

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Muhsin Khan : And make not Allah7s (Fame) an e=cuse in &our oaths against &our doing good and acting )iousl&! and making )eace among mankind. And Allah is All-%earer! All1nower (i.e. do not swear much and if &ou ha*e sworn against doing something good then gi*e an e=)iation for the oath and do good). Sahih International : And do not make [&our oath b& Allah an e=cuse against being righteous and fearing Allah and making )eace among )eo)le. And Allah is %earing and 1nowing.
Tafsir Jalalayn : Bo not make $od! b& swearing in %is Fame! a hindrance! a cause of im)ediment! in &our oaths! that is! setting u) [such im)ediments b& swearing in %is Fame fre(uentl&! so as not! to be )ious and $od-fearing- in such instances oaths are hateful! and result in )er2ur&! which re(uires a redem)tion! effected b& doing the o))osite [of the oath ! such as )erforming righteous deeds and so forth! which constitute an act of obedience- and to )ut things right between )eo)le: this means! do not be )re*ented from doing righteous deeds! as mentioned! 2ust because &ou swore against them- na&! do them and make redem)tion- [this understanding of the *erse is 2ustified b& the reason for its re*elation! namel&! their refraining from such deeds- surel& $od is All-%earing! of what &ou sa&! 1nower! of &our circumstances.

Indonesian : 9angahlah kamu 2adikan (nama) Allah dalam sum)ahmu sebagai )enghalang untuk berbuat keba2ikan! bertakwa dan mengadakan ishlah di antara manusia. Ban Allah Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan

: Allah will not call &ou to account for that which is unintentional in &our oaths! but %e will call &ou to account for that which &our hearts ha*e earned. And Allah is ?ft0orgi*ing! Most-0orbearing. Sahih International : Allah does not im)ose blame u)on &ou for what is unintentional in &our oaths! but %e im)oses blame u)on &ou for what &our hearts ha*e earned. And Allah is 0orgi*ing and 0orbearing.
Tafsir Jalalayn : $od will not take &ou to task for a sli)! that results! in &our oaths! which is what the tongue utters s)ontaneousl& and unintentionall&! such as .'& $od/! .5ndeed! b& $od/: in such instances there is no sin and no redem)tion re(uired- but %e will take &ou to task for what &our hearts ha*e earned! what their intention is! when &ou commit )er2ur& in &our oaths- and $od is 0orgi*ing! of sli)s [in &our oaths ! 0orbearing! since %e dela&s the )unishment of the one deser*ing it.

Indonesian : Allah tidak menghukum kamu disebabkan sum)ahmu &ang tidak dimaksud (untuk bersum)ah)! teta)i Allah menghukum kamu disebabkan (sum)ahmu) &ang disenga2a (untuk bersum)ah) oleh hatimu. Ban Allah Maha <engam)un lagi Maha <en&antun.

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Muhsin Khan : Those who take an oath not to ha*e se=ual relation with their wi*es must wait four months! then if the& return (change their idea in this )eriod)! *eril&! Allah is ?ft0orgi*ing! Most Merciful. Sahih International : 0or those who swear not to ha*e se=ual relations with their wi*es is a waiting time of four months! but if the& return [to normal relations - then indeed! Allah is 0orgi*ing and Merciful.
Tafsir Jalalayn : 0or those who forswear their women! b& swearing that the& will not ha*e se=ual intercourse with them! a wait of four months- if the& re*ert! back from the oath! or re)eal it and resume se=ual relations! $od is 0orgi*ing! of the harm the& caused their women b& swearing! Merciful! to them.

Indonesian : 1e)ada orang-orang &ang meng-ilaa7 isterin&a diberi tangguh em)at bulan (laman&a). 1emudian 2ika mereka kembali (ke)ada isterin&a)! maka sesungguhn&a Allah Maha <engam)un lagi Maha <en&a&ang.

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Muhsin Khan

: And if the& decide u)on di*orce! then Allah is All-%earer! All-1nower. Sahih International : And if the& decide on di*orce - then indeed! Allah is %earing and 1nowing.
Tafsir Jalalayn : 'ut if the& resol*e u)on di*orce! b& not re)ealing it! then let them go through with it- surel& $od is %earing! of what the& sa&- 1nowing! of their resol*e! meaning that after the waiting )eriod mentioned! the& can onl& re*ert or di*orce.

Indonesian : Ban 2ika mereka bera>am (berteta) hati untuk) talak! maka sesungguhn&a Allah Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan : And di*orced women shall wait (as regards their marriage) for three menstrual )eriods! and it is not lawful for them to conceal what Allah has created in their wombs! if the& belie*e in Allah and the Last Ba&. And their husbands ha*e the better right to take them back in that )eriod! if the& wish for reconciliation. And the& (women) ha*e rights (o*er their husbands as regards li*ing e=)enses! etc.) similar (to those of their husbands) o*er them (as regards obedience and res)ect! etc.) to what is reasonable! but men ha*e a degree (of res)onsibilit&) o*er them. And Allah is AllMight&! All-3ise. Sahih International : Bi*orced women remain in waiting for three )eriods! and it is not lawful for them to conceal what Allah has created in their wombs if the& belie*e in Allah and the Last Ba&. And their husbands ha*e more right to take them back in this [)eriod if the& want reconciliation. And due to the wi*es is similar to what is e=)ected of them! according to what is reasonable. 'ut the men ha*e a degree o*er them [in res)onsibilit& and authorit& . And Allah is H=alted in Might and 3ise.
Tafsir Jalalayn : Bi*orced women shall wait b& themsel*es! before remarr&ing! for three )eriods ((urA/in is the )lural of (ar/)! of )urit& or menstruation G these are two different o)inions G which begin from the moment of di*orce. This [sti)ulation a))lies to those who ha*e been se=uall& )enetrated but not to those otherwise! on account of %is sa&ing! there shall be no [waiting )eriod for &ou to reckon against them [Q. KK:ML . The waiting )eriod for immature or meno)ausal women is three months- )regnant women! on the other hand! must wait until the& gi*e birth! as stated in the sArat al-Tal"( [Q. UT:M ! while sla*egirls must wait two months! according to the 4unna. And it is not lawful for them to hide what $od has created in their wombs! of child or menstruation! if the&

belie*e in $od and the Last Ba&. Their mates! their s)ouses! ha*e a better right to restore them! to bring them back! e*en if the& refuse! in such time! that is! during the waiting )eriod! if the& desire to set things right! between them! and )ut )ressure on the woman [to return - the statement is not a condition for the )ossibilit& of return! but an incitement [to set things right in the case of re)ealed di*orce- the term aha((! .better right to/! does not denote an& )riorit&! since! in an& case! no other )erson has the right to marr& them during their waiting )eriod- women shall ha*e rights! due from their s)ouses! similar to those! rights! due from them! with 2ustice! as sti)ulated b& the Law! in the wa& of kind con2ugalit& and not being harmed- but their men ha*e a degree abo*e them! in rights! as in their dut& to obe& their husbands! because of their [the husbands/ )a&ment of a dowr& and their [husbands being the bread-winners- $od is Might&! in %is 1ingdom! 3ise! in what %e has ordained for %is creatures.

Indonesian : 3anita-wanita &ang ditalak handaklah menahan diri (menunggu) tiga kali (uru7. Tidak boleh mereka men&embun&ikan a)a &ang dici)takan Allah dalam rahimn&a! 2ika mereka beriman ke)ada Allah dan hari akhirat. Ban suami-suamin&a berhak meru2ukin&a dalam masa menanti itu! 2ika mereka ()ara suami) menghendaki ishlah. Ban )ara wanita mem)un&ai hak &ang seimbang dengan kewa2ibann&a menurut cara &ang ma7ruf. Akan teta)i )ara suami! mem)un&ai satu tingkatan kelebihan dari)ada isterin&a. Ban Allah Maha <erkasa lagi Maha 'i2aksana.

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Muhsin Khan : The di*orce is twice! after that! either &ou retain her on reasonable terms or release her with kindness. And it is not lawful for &ou (men) to take back (from &our wi*es) an& of &our Mahr (bridal mone& gi*en b& the husband to his wife at the time of marriage) which &ou ha*e gi*en them! e=ce)t when both )arties fear that the& would be unable to kee) the limits ordained b& Allah (e.g. to deal with each other on a fair basis). Then if &ou fear that the& would not be able to kee) the limits ordained b& Allah! then there is no sin on either of them if she gi*es back (the Mahr or a )art of it) for her Al-1hul7 (di*orce). These are the limits ordained b& Allah! so do not transgress them. And whoe*er transgresses the limits ordained b& Allah! then such are the 6alimun (wrong-doers! etc.). Sahih International

: Bi*orce is twice. Then! either kee) [her in an acce)table manner or release [her with good treatment. And it is not lawful for &ou to take an&thing of what &ou ha*e gi*en them unless both fear that the& will not be able to kee) [within the limits of Allah . 'ut if &ou fear that the& will not kee) [within the limits of Allah ! then there is no blame u)on either of them concerning that b& which she ransoms herself. These are the limits of Allah ! so do not transgress them. And whoe*er transgresses the limits of Allah - it is those who are the wrongdoers.
Tafsir Jalalayn : Bi*orce! that is! re)udiation of the t&)e that ma& be re*oked! is twice- then honourable retention! that is to sa&! &ou are then obliged to re*ert to them to retain them! without harming them- or setting! them! free kindl&. 5t is not lawful for &ou! ? male s)ouses! to take of what &ou ha*e gi*en them! of dowr&! if &ou di*orce them! unless the! married! cou)le fear that the& ma& not maintain $od/s bounds! that is to sa&! that the& will not honour the rights $od has established for them (a *ariant reading [for &akh"f"! .the& (dual form) fear/ has &ukh"f"! with the direct ob2ect taking the accusati*e ending- all" &u(#m" is an inclusi*e substitution for the )erson [go*erning the *erb - both *erbs are also read in the second )erson [sc. takh"f"! .&ou fear/! tu(#m"! .&ou maintain/ ). 5f &ou fear the& ma& not maintain $od/s bounds! neither of them would be at fault if she were to ransom herself! of some mone&! so that he should di*orce her. 5n other words! in this instance! there is no cul)abilit& either for the man! should he take of the dowr&! or for the woman! should she offer of it. Those! )rescri)tions mentioned! are $od/s bounds- do not transgress them. 3hoe*er transgresses $od/s bounds G those are the e*ildoers.

Indonesian : Talak (&ang da)at diru2uki) dua kali. 4etelah itu boleh ru2uk lagi dengan cara &ang ma7ruf atau menceraikan dengan cara &ang baik. Tidak halal bagi kamu mengambil kembali sesuatu dari &ang telah kamu berikan ke)ada mereka! kecuali kalau keduan&a khawatir tidak akan da)at men2alankan hukum-hukum Allah. 9ika kamu khawatir bahwa keduan&a (suami isteri) tidak da)at men2alankan hukum-hukum Allah! maka tidak ada dosa atas keduan&a tentang ba&aran &ang diberikan oleh isteri untuk menebus dirin&a. 5tulah hukum-hukum Allah! maka 2anganlah kamu melanggarn&a. 'arangsia)a &ang melanggar hukum-hukum Allah mereka itulah orang-orang &ang >alim.

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Muhsin Khan : And if he has di*orced her (the third time)! then she is not lawful unto him thereafter until she has married another husband. Then! if the other husband di*orces her! it is no sin on both of them that the& reunite! )ro*ided the& feel that the& can kee) the limits ordained b& Allah. These are the limits of Allah! which %e makes )lain for the )eo)le who ha*e knowledge. Sahih International

: And if he has di*orced her [for the third time ! then she is not lawful to him afterward until [after she marries a husband other than him. And if the latter husband di*orces her [or dies ! there is no blame u)on the woman and her former husband for returning to each other if the& think that the& can kee) [within the limits of Allah . These are the limits of Allah ! which %e makes clear to a )eo)le who know.
Tafsir Jalalayn : 5f he! the husband! di*orces her! after the two utterances [of di*orce - she shall not be lawful to him after that! after the third [utterance of di*orce! until she marries another husband! who has se=ual intercourse with her! as re)orted b& the two 4ha&khs ['ukh"r# and Muslim . 5f he! the second husband! di*orces her! then neither of them would be at fault! that is! the woman and her first husband! to return to each other! in wedlock! after the com)letion of the waiting )eriod! if the& think that the& will maintain $od/s bounds. Those! matters mentioned! are $od/s bounds! which %e makes clear to a )eo)le who ha*e knowledge! [a )eo)le who reflect.

Indonesian : 1emudian 2ika si suami mentalakn&a (sesudah talak &ang kedua)! maka )erem)uan itu tidak lagi halal bagin&a hingga dia kawin dengan suami &ang lain. 1emudian 2ika suami &ang lain itu menceraikann&a! maka tidak ada dosa bagi keduan&a (bekas suami )ertama dan isteri) untuk kawin kembali 2ika keduan&a ber)enda)at akan da)at men2alankan hukum-hukum Allah. 5tulah hukum-hukum Allah! diterangkan-F&a ke)ada kaum &ang (mau) mengetahui.

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Muhsin Khan : And when &ou ha*e di*orced women and the& ha*e fulfilled the term of their )rescribed )eriod! either take them back on reasonable basis or set them free on reasonable basis. 'ut do not take them back to hurt them! and whoe*er does that! then he has wronged himself. And treat not the @erses (Laws) of Allah as a 2est! but remember Allah7s 0a*ours on &ou (i.e. 5slam)! and that which %e has sent down to &ou of the 'ook (i.e. the Quran) and Al-%ikmah (the <ro)het7s 4unnah - legal wa&s 5slamic 2uris)rudence! etc.) whereb& %e instructs &ou. And fear Allah! and know that Allah is All-Aware of e*er&thing. Sahih International : And when &ou di*orce women and the& ha*e [nearl& fulfilled their term! either retain them according to acce)table terms or release them according to acce)table

terms! and do not kee) them! intending harm! to transgress [against them . And whoe*er does that has certainl& wronged himself. And do not take the *erses of Allah in 2est. And remember the fa*or of Allah u)on &ou and what has been re*ealed to &ou of the 'ook and wisdom b& which %e instructs &ou. And fear Allah and know that Allah is 1nowing of all things.
Tafsir Jalalayn : 3hen &ou di*orce women! and the& ha*e! *er& nearl&! reached! the end of! their term! then retain them! b& returning to them! honourabl&! not harming them! or set them free honourabl&! or lea*e them until their term is com)leted- do not retain them! when re*erting! in harm (dir"ran is an ob2ect denoting reason)! to transgress! that is! so as to force them to redem)tion! or to re)udiate them or confine them indoors for a long time- whoe*er does that has wronged his soul! b& e=)osing it to $od/s chastisement- take not $od/s *erses in mocker&! in 2est b& contra*ening them! and remember $od/s grace u)on &ou! that is! 5slam! and the 'ook! the Qur/"n! and the wisdom! the rulings contained therein! %e has re*ealed to &ou! to e=hort &ou therewith! so that &ou should gi*e thanks b& acting in accordance with it- and fear $od! and know that $od has knowledge of all things! and nothing can be hidden from %im.

Indonesian : A)abila kamu mentalak isteri-isterimu! lalu mereka mendekati akhir iddahn&a! maka ru2ukilah mereka dengan cara &ang ma7ruf! atau ceraikanlah mereka dengan cara &ang ma7ruf ()ula). 9anganlah kamu ru2uki mereka untuk memberi kemudharatan! karena dengan demikian kamu mengania&a mereka. 'arangsia)a berbuat demikian! maka sungguh ia telah berbuat >alim terhada) dirin&a sendiri. 9anganlah kamu 2adikan hukum-hukum Allah )ermainan! dan ingatlah nikmat Allah )adamu! dan a)a &ang telah diturunkan Allah ke)adamu &aitu Al 1itab dan Al %ikmah (As 4unnah). Allah memberi )enga2aran ke)adamu dengan a)a &ang diturunkan-F&a itu. Ban bertakwalah ke)ada Allah serta ketahuilah bahwasan&a Allah Maha Mengetahui segala sesuatu.

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Muhsin Khan : And when &ou ha*e di*orced women and the& ha*e fulfilled the term of their )rescribed )eriod! do not )re*ent them from marr&ing their (former) husbands! if the& mutuall& agree on reasonable basis. This (instruction) is an admonition for him among &ou who belie*es in Allah and the Last Ba&. That is more *irtuous and )urer for &ou. Allah knows and &ou know not. Sahih International

: And when &ou di*orce women and the& ha*e fulfilled their term! do not )re*ent them from remarr&ing their [former husbands if the& agree among themsel*es on an acce)table basis. That is instructed to whoe*er of &ou belie*es in Allah and the Last Ba&. That is better for &ou and )urer! and Allah knows and &ou know not.
Tafsir Jalalayn : 3hen &ou di*orce women! and the& ha*e reached! com)leted! their term! of waiting! do not debar them G addressing the guardians here G from marr&ing their! di*orced! husbands when the&! the male s)ouses and their women! ha*e agreed together honourabl&! in accordance with the Law. The occasion for the re*elation [of this *erse was: Ma.(il b. Oas"r/s sister was di*orced b& her husband! who then wanted to restore her! but Ma.(il refused! as re)orted b& al-%"kim. That! the )rohibition against debarring! is an admonition for whoe*er of &ou belie*e in $od and the Last Ba&! because it is for the benefit of such a )erson- that! refraining from debarring! is )urer for &ou! better! and cleaner! for &ou and for them! bearing in mind the sus)icion that can be aroused b& the cou)le on account of )rior intimac&. $od knows! what is in &our interest! and &ou know not! an& of this! so follow %is commands.

Indonesian : A)abila kamu mentalak isteri-isterimu! lalu habis masa iddahn&a! maka 2anganlah kamu ()ara wali) menghalangi mereka kawin lagi dengan bakal suamin&a! a)abila telah terda)at kerelaan di antara mereka dengan cara &ang ma7ruf. 5tulah &ang dinasehatkan ke)ada orang-orang &ang beriman di antara kamu ke)ada Allah dan hari kemudian. 5tu lebih baik bagimu dan lebih suci. Allah mengetahui! sedang kamu tidak mengetahui.

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Muhsin Khan : The mothers shall gi*e suck to their children for two whole &ears! (that is) for those ()arents) who desire to com)lete the term of suckling! but the father of the child shall bear the cost of the mother7s food and clothing on a reasonable basis. Fo )erson shall ha*e a burden laid on him greater than he can bear. Fo mother shall be treated unfairl& on account of her child! nor father on account of his child. And on the (father7s) heir is incumbent the like of that (which was incumbent on the father). 5f

the& both decide on weaning! b& mutual consent! and after due consultation! there is no sin on them. And if &ou decide on a foster suckling-mother for &our children! there is no sin on &ou! )ro*ided &ou )a& (the mother) what &ou agreed (to gi*e her) on reasonable basis. And fear Allah and know that Allah is All-4eer of what &ou do. Sahih International : Mothers ma& breastfeed their children two com)lete &ears for whoe*er wishes to com)lete the nursing [)eriod . :)on the father is the mothers7 )ro*ision and their clothing according to what is acce)table. Fo )erson is charged with more than his ca)acit&. Fo mother should be harmed through her child! and no father through his child. And u)on the [father7s heir is [a dut& like that [of the father . And if the& both desire weaning through mutual consent from both of them and consultation! there is no blame u)on either of them. And if &ou wish to ha*e &our children nursed b& a substitute! there is no blame u)on &ou as long as &ou gi*e )a&ment according to what is acce)table. And fear Allah and know that Allah is 4eeing of what &ou do.
Tafsir Jalalayn : Mothers! shall! suckle their children for two full &ears (k"mila&n! .two full ones/! is an ad2ecti*e for em)hasis)- this is! for such as desire to fulfil the suckling! and this is the ma=imum length of time. 5t is for the father to )ro*ide! food for! them! the mothers! and clothe them! during the suckling if the& be di*orced! honourabl&! to the best of his abilit&. Fo soul is charged sa*e to its ca)acit&! its abilit&- a mother shall not be harmed b& her child! that is! on account of the child! b& being forced to suckle it! if she does not want to- neither! should! a father! be harmed! b& his child! that is! on account of it! b& being charged with more than he is able to bear. The mention of both )arents here in relation to the child is intended to show s&m)ath& [for both . The heir! the one inheriting from his father! that is! the &oung man who is the trustee of his [father/s )ro)ert&! has a similar dut&! to that of the father in terms of )ro*iding sustenance and clothing for the [other )arent. 'ut if the two! )arents! desire b& mutual consent! agreement! and consultation! so that the child/s best interests are clear! to wean! that is! to effect ablactation before the com)letion of the two-&ear )eriod! then the& would not be at fault! in this matter. And if &ou (addressing the )arents) desire to seek nursing! from other than the mothers! for &our children! &ou would not be at fault! in this res)ect! )ro*ided &ou hand o*er! to them! what &ou ha*e gi*en! what &ou intend to gi*e them in the wa& of wages! honourabl&! in kindness and good nature- and fear $od! and know that $od sees what &ou do! and that nothing of it can be hidden from %im.

Indonesian : <ara ibu hendaklah men&usukan anak-anakn&a selama dua tahun )enuh! &aitu bagi &ang ingin men&em)urnakan )en&usuan. Ban kewa2iban a&ah memberi makan dan )akaian ke)ada )ara ibu dengan cara ma7ruf. 4eseorang tidak dibebani melainkan menurut kadar kesanggu)ann&a. 9anganlah seorang ibu menderita kesengsaraan karena anakn&a dan seorang a&ah karena anakn&a! dan waris)un berkewa2iban demikian. A)abila keduan&a ingin men&a)ih (sebelum dua tahun) dengan kerelaan keduan&a dan )ermus&awaratan! maka tidak ada dosa atas keduan&a. Ban 2ika kamu ingin anakmu disusukan oleh orang lain! maka tidak ada dosa bagimu a)abila kamu memberikan )emba&aran menurut &ang )atut. 'ertakwalah kamu ke)ada Allah dan ketahuilah bahwa Allah Maha Melihat a)a &ang kamu ker2akan.

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Muhsin Khan : And those of &ou who die and lea*e wi*es behind them! the& (the wi*es) shall wait (as regards their marriage) for four months and ten da&s! then when the& ha*e fulfilled their term! there is no sin on &ou if the& (the wi*es) dis)ose of themsel*es in a 2ust and honourable manner (i.e. the& can marr&). And Allah is 3ell-Ac(uainted with what &ou do. Sahih International : And those who are taken in death among &ou and lea*e wi*es behind - the&! [the wi*es! shall wait four months and ten [da&s . And when the& ha*e fulfilled their term! then there is no blame u)on &ou for what the& do with themsel*es in an acce)table manner. And Allah is [full& Ac(uainted with what &ou do.
Tafsir Jalalayn : And those of &ou who )ass awa&! die! lea*ing! behind! wi*es! the& shall wait b& themsel*es! after their death! refraining from marriage! for four months and ten! nights: this a))lies to women who are not )regnant. The waiting )eriod in the case of )regnant women is for them to gi*e birth G as stated b& a *erse in sArat al-Tal"( [Q. UT:M . The sla*egirl must wait for half this )eriod [of four months according to the 4unna- when the& ha*e reached! com)leted! their term! of waiting! then &ou would not be at fault! ? guardians! regarding what the& ma& do with themsel*es! in the wa& of adorning themsel*es and offering themsel*es before suitors! honourabl&! in accordance with the Law- $od is aware of what &ou do! both secretl& and o)enl&.

Indonesian : ?rang-orang &ang meninggal dunia di antaramu dengan meninggalkan isteri-isteri (hendaklah )ara isteri itu) menangguhkan dirin&a (ber7iddah) em)at bulan se)uluh hari. 1emudian a)abila telah habis 7iddahn&a! maka tiada dosa bagimu ()ara wali) membiarkan mereka berbuat terhada) diri mereka menurut &ang )atut. Allah mengetahui a)a &ang kamu )erbuat.

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Muhsin Khan : And there is no sin on &ou if &ou make a hint of betrothal or conceal it in &ourself! Allah knows that &ou will remember them! but do not make a )romise of contract with them in secret e=ce)t that &ou s)eak an honourable sa&ing according to the 5slamic law (e.g. &ou can sa& to her! C5f one finds a wife like &ou! he will be ha))&C). And do not consummate the marriage until the term )rescribed is fulfilled. And know that Allah knows what is in &our minds! so fear %im. And know that Allah is ?ft0orgi*ing! Most 0orbearing. Sahih International : There is no blame u)on &ou for that to which &ou [indirectl& allude concerning a )ro)osal to women or for what &ou conceal within &oursel*es. Allah knows that &ou will ha*e them in mind. 'ut do not )romise them secretl& e=ce)t for sa&ing a )ro)er sa&ing. And do not determine to undertake a marriage contract until the decreed )eriod reaches its end. And know that Allah knows what is within &oursel*es! so beware of %im. And know that Allah is 0orgi*ing and 0orbearing.
Tafsir Jalalayn : Oou would not be at fault regarding the )ro)osal! with the intention of marriage! &ou )resent! offer! or hide in &our hearts! during the waiting )eriod! to women! whose s)ouses ha*e died: such as men sa&ing! .%ow beautiful &ou areD/! or! .3ho could find one like &ouE/! or .%ow man& a man must desire &ouD/. $od knows that &ou will be mindful of them! in )ro)osing to them im)atientl&! and so %e has )ermitted &ou to make such offers- but do not make arrangements! of marriage! with them secretl&! unless &ou s)eak honourable words! such as are acknowledged b& the Law! in other words! such as )ro)osals! that which is )ermitted to &ou. And do not resol*e on the knot! the consummation! of marriage until that which is written! the )eriod )rescribed! has reached its term! and has been com)leted- and know that $od knows what is in &our souls! of resol*e or otherwise- so be fearful of %im! that %e should chastise &ou if &ou ha*e made such resol*e- and know that $od is 0orgi*ing! toward him who is fearful of %im! 0orbearing! in dela&ing the chastisement of the one deser*ing it.

Indonesian : Ban tidak ada dosa bagi kamu meminang wanita-wanita itu dengan sindiran atau kamu men&embun&ikan (keinginan mengawini mereka) dalam hatimu. Allah mengetahui bahwa kamu akan men&ebut-n&ebut mereka! dalam )ada itu 2anganlah kamu mengadakan 2an2i kawin dengan mereka secara rahasia! kecuali sekedar menguca)kan (ke)ada mereka) )erkataan &ang ma7ruf. Ban 2anganlah kamu bera>am

(berteta) hati) untuk bera(ad nikah! sebelum habis 7iddahn&a. Ban ketahuilah bahwasan&a Allah mengetahui a)a &ang ada dalam hatimu- maka takutlah ke)adaF&a! dan ketahuilah bahwa Allah Maha <engam)un lagi Maha <en&antun.

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Muhsin Khan : There is no sin on &ou! if &ou di*orce women while &et &ou ha*e not touched (had se=ual relation with) them! nor a))ointed unto them their Mahr (bridal mone& gi*en b& the husband to his wife at the time of marriage). 'ut bestow on them ( a suitable gift)! the rich according to his means! and the )oor according to his means! a gift of reasonable amount is a dut& on the doers of good. Sahih International : There is no blame u)on &ou if &ou di*orce women &ou ha*e not touched nor s)ecified for them an obligation. 'ut gi*e them [a gift of com)ensation - the wealth& according to his ca)abilit& and the )oor according to his ca)abilit& - a )ro*ision according to what is acce)table! a dut& u)on the doers of good.
Tafsir Jalalayn : Oou would not be at fault if &ou di*orce women while &ou ha*e not touched them (tamassAhunna: also read tum"ssAhunna)! that is! [while &ou ha*e not had se=ual intercourse with them! nor a))ointed an& obligation! dowr&! for them (the )article m"! .while/! relates to the *erbal action and is also ad*erbial) that is to sa&! there are no sinful conse(uences for di*orcing them if &ou ha*e not co)ulated with them or assigned them a dowr&! so di*orce them- &et make )ro*ision of comforts for them honourabl&! that is! in accordance with the Law (bi/l-ma.rAf! .honourabl&/! is an ad2ecti*al (ualification of mat".an! .comforts/)! gi*ing them what the& can en2o&! the one of am)le means! the affluent among &ou! according to his means! and the need& man! of restricted income! according to his means G an obligation (ha((an! .obligation/! is either a second (ualifier of mat".an! .comforts/! or an em)hatic *erbal noun)! on the *irtuous! the obedient ones.

Indonesian : Tidak ada kewa2iban memba&ar (mahar) atas kamu! 2ika kamu menceraikan isteriisteri kamu sebelum kamu bercam)ur dengan mereka dan sebelum kamu menentukan maharn&a. Ban hendaklah kamu berikan suatu mut7ah ()emberian) ke)ada mereka. ?rang &ang mam)u menurut kemam)uann&a dan orang &ang miskin menurut kemam)uann&a ()ula)! &aitu )emberian menurut &ang )atut. Oang demikian itu meru)akan ketentuan bagi orang-orang &ang berbuat keba2ikan.

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Muhsin Khan : And if &ou di*orce them before &ou ha*e touched (had a se=ual relation with) them! and &ou ha*e a))ointed unto them the Mahr (bridal mone& gi*en b& the husbands to his wife at the time of marriage)! then )a& half of that (Mahr)! unless the& (the women) agree to forego it! or he (the husband)! in whose hands is the marriage tie! agrees to forego and gi*e her full a))ointed Mahr. And to forego and gi*e (her the full Mahr) is nearer to At-Ta(wa ()iet&! right-eousness! etc.). And do not forget liberalit& between &oursel*es. Trul&! Allah is All-4eer of what &ou do. Sahih International : And if &ou di*orce them before &ou ha*e touched them and &ou ha*e alread& s)ecified for them an obligation! then [gi*e half of what &ou s)ecified - unless the& forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between &ou. 5ndeed Allah ! of whate*er &ou do! is 4eeing.
Tafsir Jalalayn : And if &ou di*orce them before &ou ha*e touched them! and &ou ha*e alread& a))ointed for them an obligation! then one-half of what &ou ha*e a))ointed! must be gi*en to them and the other half returns to &ou- unless it be that the&! the women! make remission! and forgo it! or he makes remission! b& lea*ing her the entire amount! the one in whose hand is the knot of marriage! the husband to be! or as 5bn .Abb"s is re)orted to ha*e said! .The legal guardian! where the female is a minor/- in which case nobod& would be at fault- &et that &ou should remit (wa-an ta.fA is the sub2ect) is nearer to )iet& (a(rabu li/l-ta(w" is its )redicate). 0orget not kindness between &ou! that is! to be bountiful towards one another- surel& $od sees what &ou do! and will re(uite &ou accordingl&.

Indonesian : 9ika kamu menceraikan isteri-isterimu sebelum kamu bercam)ur dengan mereka! )adahal sesungguhn&a kamu sudah menentukan maharn&a! maka ba&arlah se)erdua dari mahar &ang telah kamu tentukan itu! kecuali 2ika isteri-isterimu itu memaafkan atau dimaafkan oleh orang &ang memegang ikatan nikah! dan )emaafan kamu itu lebih dekat ke)ada takwa. Ban 2anganlah kamu melu)akan keutamaan di antara kamu. 4esungguhn&a Allah Maha Melihat segala a)a &ang kamu ker2akan.

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Muhsin Khan

: $uard strictl& (fi*e obligator&) As-4alawat (the )ra&ers) es)eciall& the middle 4alat (i.e. the best )ra&er - 7Asr). And stand before Allah with obedience [and do not s)eak to others during the 4alat ()ra&ers) . Sahih International : Maintain with care the [obligator& )ra&ers and [in )articular the middle )ra&er and stand before Allah ! de*outl& obedient.
Tafsir Jalalayn : Maintain the! fi*e! )ra&ers! b& )erforming them at their a))ointed times! and the middle )ra&er! either that of the afternoon! or the morning! or the midda&! or another )ra&er (there are man& o)inions on this matter)- $od has singled it out for mention because of its merit- and stand! in )ra&er! submissi*e to $od! li Lll"hi ("nit#n: some ha*e said that this means .obedience/! on account of the <ro)het (s) sa&ing! .3here*er the [e=)ression (unAt [.submission/ ! a))ears in the Qur/"n! it denotes obedience/! as re)orted b& Ahmad [b. %anbal and others- it is also said to mean .in silence/ [s"kit#n ! on the basis of a had#th of 6a&d b. Ar(am! in which he said! .3e used to s)eak to each other sometimes during )ra&er! but when this was re*ealed! we were commanded to be silent and were forbidden to talk/! as re)orted b& the two 4ha&khs ['ukh"r# and Muslim .

Indonesian : <eliharalah semua shalat(mu)! dan ()eliharalah) shalat wusthaa. 'erdirilah untuk Allah (dalam shalatmu) dengan khus&u7.

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Muhsin Khan : And if &ou fear (an enem&)! )erfrom 4alat ()ra&) on foot or riding. And when &ou are in safet&! offer the 4alat ()ra&er) in the manner %e has taught &ou! which &ou knew not (before). Sahih International : And if &ou fear [an enem&! then )ra& on foot or riding. 'ut when &ou are secure! then remember Allah [in )ra&er ! as %e has taught &ou that which &ou did not [)re*iousl& know.
Tafsir Jalalayn : And if &ou are in fear! of an enem&! or a torrent! or a )redator& animal! then standing (ri2"l! )lural of r"2il)! )ra&ing while walking! or mounted (rukb"n! )lural of r"kib). 5n other words! in whiche*er wa& &ou can! facing the direction of the (ibla or otherwise! making the gestures of genufle=ion and )rostration- but when &ou are secure! from an& fear! then remember $od! b& )erforming )ra&er! as %e taught &ou what &ou knew not! before %e taught &ou its obligations and its )ro)er wa&s (the )article k"f [of ka-m"! .as/ has the same meaning as mithl [.like/ ! while the m" is related to the *erbal action! or is relati*e).

Indonesian : 9ika kamu dalam keadaan takut (baha&a)! maka shalatlah sambil ber2alan atau berkendaraan. 1emudian a)abila kamu telah aman! maka sebutlah Allah (shalatlah)! sebagaimana Allah telah menga2arkan ke)ada kamu a)a &ang belum kamu ketahui.

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Muhsin Khan : And those of &ou who die and lea*e behind wi*es should be(ueath for their wi*es a &ear7s maintenance and residence without turning them out! but if the& (wi*es) lea*e! there is no sin on &ou for that which the& do of themsel*es! )ro*ided it is honourable (e.g. lawful marriage). And Allah is All-Might&! All-3ise. [The order of this @erse has been cancelled (abrogated) b& @erse M:NI . Sahih International : And those who are taken in death among &ou and lea*e wi*es behind - for their wi*es is a be(uest: maintenance for one &ear without turning [them out. 'ut if the& lea*e [of their own accord ! then there is no blame u)on &ou for what the& do with themsel*es in an acce)table wa&. And Allah is H=alted in Might and 3ise.
Tafsir Jalalayn : And those of &ou who die! lea*ing wi*es! let them! make testament (wasi&&atan! or wasi&&atun) for their wi*es! as an obligation! and gi*e them )ro*ision! what the& can en2o& of )ro)ert& and clothes! for! until the com)letion of! a &ear (mat".an il" l-hawl! .)ro*ision for a &ear/! is a circumstantial (ualifier)! that is! without e=)elling them from their habitations- but if the& go forth! of their own accord! &ou would not be at fault! [&ou the guardians of the dead one! regarding what the& ma& do with themsel*es honourabl&! in accordance with the Law! such as adorning themsel*es or abandoning the mourning! or that &ou should cut off their e=)enditure$od is Might&! in %is 1ingdom! 3ise! in %is actions. The testament mentioned here was abrogated b& the .inheritance/ *erse [Q. M:NI ! and the waiting of one &ear [without e=)ulsion was abrogated b& the )re*ious *erse four months and ten [Q. I:IKM which was re*ealed later. 5n the o)inion of al-4h"fi.#! ma& $od ha*e merc& on him! the habitation remains hers.

Indonesian : Ban orang-orang &ang akan meninggal dunia di antara kamu dan meninggalkan isteri! hendaklah berwasiat untuk isteri-isterin&a! (&aitu) diberi nafkah hingga setahun laman&a dan tidak disuruh )indah (dari rumahn&a). Akan teta)i 2ika mereka )indah (sendiri)! maka tidak ada dosa bagimu (wali atau waris dari &ang meninggal) membiarkan mereka berbuat &ang ma7ruf terhada) diri mereka. Ban Allah Maha <erkasa lagi Maha 'i2aksana.

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Muhsin Khan : And for di*orced women! maintenance (should be )ro*ided) on reasonable (scale). This is a dut& on Al-Mutta(un (the )ious - see @.I:I). Sahih International : And for di*orced women is a )ro*ision according to what is acce)table - a dut& u)on the righteous.
Tafsir Jalalayn : There shall be )ro*ision for di*orced women! which the& are gi*en! honourabl&! as is feasible G an obligation (ha((an! .obligation/! is in the accusati*e because it is go*erned b& an im)lied *erb) on those who fear $od! ma& %e be e=alted. %e has re)eated the )hrase in order to include the woman that has been touched [se=uall& ! since the )re*ious *erse addresses a different issue.

Indonesian : 1e)ada wanita-wanita &ang diceraikan (hendaklah diberikan oleh suamin&a) mut7ah menurut &ang ma7ruf! sebagai suatu kewa2iban bagi orang-orang &ang bertakwa.

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Muhsin Khan : Thus Allah makes clear %is A&at (Laws) to &ou! in order that &ou ma& understand. Sahih International : Thus does Allah make clear to &ou %is *erses that &ou might use reason.
Tafsir Jalalayn : 4o! in the same wa& that %e has e=)lained to &ou what has been mentioned! $od makes clear %is signs for &ou! so that &ou might understand! reflect.

Indonesian : Bemikianlah Allah menerangkan ke)adamu a&at-a&at-F&a (hukum-hukum-F&a) su)a&a kamu memahamin&a.

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Muhsin Khan : Bid &ou (? Muhammad 4A3) not think of those who went forth from their homes in thousands! fearing deathE Allah said to them! CBieC. And then %e restored them to life. Trul&! Allah is full of 'ount& to mankind! but most men thank not. Sahih International

: %a*e &ou not considered those who left their homes in man& thousands! fearing deathE Allah said to them! CBieC- then %e restored them to life. And Allah is full of bount& to the )eo)le! but most of the )eo)le do not show gratitude.
Tafsir Jalalayn : %a*e &ou not seen (an interrogati*e to )ro*oke ama>ement and a longing to hear what will follow)! that is! .%as &our knowledge not attained/! those thousands! four! eight! ten! thirt&! fort& or se*ent& thousand! who went forth from their habitations fearful of deathE (hadhara/l-mawt: an ob2ect denoting reason). These were a )eo)le from among the 8hildren of 5srael who fled their homeland after it was afflicted with )lague. $od said to them! .BieD/! and the& did. Then %e ga*e them life! after eight da&s or more! as a result of the su))lication of their )ro)het H>ekiel (%i>(#l)! and the& li*ed on for a while with the effects of death still u)on them! such that when the& wore garments these turned into shrouds for the deceased- and this [)henomenon remained with their descendants. Trul& $od is bounteous to )eo)le! such as when %e ga*e life back to those 2ust mentioned! but most )eo)le! that is! disbelie*ers! are not thankful. The )ur)ose of mentioning the stor& of these )eo)le is to encourage belie*ers to fight [in the wa& of $od ! which is wh& the following [statement is su))lemented to it:

Indonesian : A)akah kamu tidak mem)erhatikan orang-orang &ang ke luar dari kam)ung halaman mereka! sedang mereka beribu-ribu (2umlahn&a) karena takut mati- maka Allah berfirman ke)ada mereka: CMatilah kamuC! kemudian Allah menghidu)kan mereka. 4esungguhn&a Allah mem)un&ai karunia terhada) manusia teta)i keban&akan manusia tidak bers&ukur.

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Muhsin Khan : And fight in the 3a& of Allah and know that Allah is All-%earer! All-1nower. Sahih International : And fight in the cause of Allah and know that Allah is %earing and 1nowing.
Tafsir Jalalayn : 4o fight in $od/s wa&! in order to ele*ate %is religion! and know that $od is %earing! of &our sa&ings! 1nowing! of &our affairs! and %e will re(uite &ou accordingl&.

Indonesian : Ban ber)eranglah kamu sekalian di 2alan Allah! dan ketahuilah sesungguhn&a Allah Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan

: 3ho is he that will lend to Allah a goodl& loan so that %e ma& multi)l& it to him man& timesE And it is Allah that decreases or increases (&our )ro*isions)! and unto %im &ou shall return. Sahih International : 3ho is it that would loan Allah a goodl& loan so %e ma& multi)l& it for him man& times o*erE And it is Allah who withholds and grants abundance! and to %im &ou will be returned.
Tafsir Jalalayn : 3ho is he that will lend $od a loan! b& e=)ending his )ro)ert& in the wa& of $od! that is good! b& e=)ending it for the sake of $od! Might& and Ma2estic! out of )ureness of heart! and %e will multi)l& (&ud".if! also read &uda..if) it for him manifoldE! u) to ten or se*en hundred times or more! as will be mentioned soon. $od straitens! sustenance for whome*er %e wills in order to tr& him! and enlarges! it in abundance for whome*er %e wills in order to test him- and to %im &ou shall be returned! in the %ereafter through the ;esurrection! where %e will re(uite &ou for &our deeds.

Indonesian : 4ia)akah &ang mau memberi )in2aman ke)ada Allah! )in2aman &ang baik (menafkahkan hartan&a di 2alan Allah)! maka Allah akan me)erli)at gandakan )emba&aran ke)adan&a dengan li)at ganda &ang ban&ak. Ban Allah men&em)itkan dan mela)angkan (re>eki) dan ke)ada-F&a-lah kamu dikembalikan.

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Muhsin Khan : %a*e &ou not thought about the grou) of the 8hildren of 5srael after (the time of) Musa (Moses)E 3hen the& said to a <ro)het of theirs! CA))oint for us a king and we will fight in Allah7s 3a&.C %e said! C3ould &ou then refrain from fighting! if fighting was )rescribed for &ouEC The& said! C3h& should we not fight in Allah7s 3a& while we ha*e been dri*en out of our homes and our children (families ha*e been taken as ca)ti*es)EC 'ut when fighting was ordered for them! the& turned awa&! all e=ce)t a few of them. And Allah is All-Aware of the 6alimun ()ol&theists and wrong-doers). Sahih International : %a*e &ou not considered the assembl& of the 8hildren of 5srael after [the time of Moses when the& said to a )ro)het of theirs! C4end to us a king! and we will fight in the wa& of Allah CE %e said! C3ould &ou )erha)s refrain from fighting if fighting was

)rescribed for &ouEC The& said! CAnd wh& should we not fight in the cause of Allah when we ha*e been dri*en out from our homes and from our childrenEC 'ut when fighting was )rescribed for them! the& turned awa&! e=ce)t for a few of them. And Allah is 1nowing of the wrongdoers.
Tafsir Jalalayn : %a*e &ou not seen! the stor& and the tale of! the council! an assembl&! of the 8hildren of 5srael! after! the death of! Moses! when the& said to a )ro)het of theirs! namel&! 4amuel! .4end! establish! for us a king! to unite us and to whom we can refer [matters ! and we will fight! with him! in $od/s wa&/. %e! the )ro)het! said! to them: .Might it be that (.asa&tum! or .as#tum) if fighting is )rescribed for &ou! &ou will not fightE (all" tu("tilA is the )redicate of .as"! .might it be/- the interrogati*e is intended to confirm the e=)ectation that follows [sc. that the& will not fight ). The& said! .3h& should we not fight in $od/s wa&! when we ha*e been e=)elled from our habitations and our childrenE/! as a result of these latter being taken ca)ti*e or killed! that which the& suffered at the hands of $oliath and his men. The meaning is! .There is nothing to sto) us fighting! )ro*ided the re(uirement [we demanded is forthcoming/. $od! e=alted be %e! sa&s! Oet when fighting was )rescribed for them! the& turned their backs! from fighting in cowardice! e=ce)t a few of them! the ones that crossed the ri*er with 4aul (T"lAt)! as will be mentioned- and $od has knowledge of the e*ildoers! and will re(uite them accordingl&. The )ro)het then asked his Lord to send forth a king! and $od res)onded b& sending forth 4aul.

Indonesian : A)akah kamu tidak mem)erhatikan )emuka-)emuka 'ani 5srail sesudah Fabi Musa! &aitu ketika mereka berkata ke)ada seorang Fabi mereka: CAngkatlah untuk kami seorang ra2a su)a&a kami ber)erang (di bawah )im)inann&a) di 2alan AllahC. Fabi mereka men2awab: CMungkin sekali 2ika kamu nanti diwa2ibkan ber)erang! kamu tidak akan ber)erangC. Mereka men2awab: CMenga)a kami tidak mau ber)erang di 2alan Allah! )adahal sesungguhn&a kami telah diusir dari anak-anak kamiEC. Maka tatkala )erang itu diwa2ibkan atas mereka! mereka)un ber)aling! kecuali bebera)a sa2a di antara mereka. Ban Allah Maha Mengetahui sia)a orang-orang &ang >alim.

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Muhsin Khan : And their <ro)het (4amuel ) said to them! C5ndeed Allah has a))ointed Talut (4aul) as a king o*er &ou.C The& said! C%ow can he be a king o*er us when we are better fitted than him for the kingdom! and he has not been gi*en enough wealth.C %e said: C@eril&! Allah has chosen him abo*e &ou and has increased him abundantl& in

knowledge and stature. And Allah grants %is 1ingdom to whom %e wills. And Allah is All-4ufficient for %is creatures7 needs! All-1nower.C Sahih International : And their )ro)het said to them! C5ndeed! Allah has sent to &ou 4aul as a king.C The& said! C%ow can he ha*e kingshi) o*er us while we are more worth& of kingshi) than him and he has not been gi*en an& measure of wealthEC %e said! C5ndeed! Allah has chosen him o*er &ou and has increased him abundantl& in knowledge and stature. And Allah gi*es %is so*ereignt& to whom %e wills. And Allah is all-Hncom)assing [in fa*or and 1nowing.C
Tafsir Jalalayn : Then their )ro)het said to them! .@eril& $od has raised u) 4aul for &ou as king/ The& said! .%ow can he be king o*er us when we ha*e better right than he to kingshi)! since he is not of the tribe of monarchs or that of )ro)hets- he [4aul was a tanner or a she)herd- seeing he has not been gi*en am)litude of wealthE/ which he can use to establish a kingdom. %e! the )ro)het! said! to them! .$od has chosen him o*er &ou! for kingshi)! and has increased him broadl&! am)l&! in knowledge and bod&: at that time! he was the most knowledgeable and the most handsome of all the 8hildren of 5srael! and the most )erfect of character. $od gi*es the kingshi) to whom %e will! in the wa& %e does! and there can be no ob2ection- and $od is Hmbracing! in %is bount&! 1nowing! of those who deser*e it.

Indonesian : Fabi mereka mengatakan ke)ada mereka: C4esungguhn&a Allah telah mengangkat Thalut men2adi ra2amuC. Mereka men2awab: C'agaimana Thalut memerintah kami! )adahal kami lebih berhak mengendalikan )emerintahan dari)adan&a! sedang dia)un tidak diberi keka&aan &ang cuku) ban&akEC Fabi (mereka) berkata: C4esungguhn&a Allah telah memilih ra2amu dan menganugerahin&a ilmu &ang luas dan tubuh &ang )erkasaC. Allah memberikan )emerintahan ke)ada sia)a &ang dikehendaki-F&a. Ban Allah Maha Luas )emberian-F&a lagi Maha Mengetahui.

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Muhsin Khan : And their <ro)het (4amuel ) said to them: @eril&D The sign of %is 1ingdom is that there shall come to &ou At-Tabut (a wooden bo=)! wherein is 4akinah ()eace and reassurance) from &our Lord and a remnant of that which Musa (Moses) and %arun (Aaron) left behind! carried b& the angels. @eril&! in this is a sign for &ou if &ou are indeed belie*ers. Sahih International

: And their )ro)het said to them! C5ndeed! a sign of his kingshi) is that the chest will come to &ou in which is assurance from &our Lord and a remnant of what the famil& of Moses and the famil& of Aaron had left! carried b& the angels. 5ndeed in that is a sign for &ou! if &ou are belie*ers.C
Tafsir Jalalayn : And their )ro)het said to them! after the& had demanded a sign of his kingshi): .The sign of his kingshi) is that there will come to &ou the Ark! a chest containing the images of the )ro)hets! which $od sent down to Adam! and which was handed down to them [sc. the 5sraelites ! until the Amalekites sei>ed it from them in battle. The& used to commence fighting in*oking it before their enem& and marching behind it! as well as e=)erience )eacefulness in its )resence! as $od sa&s: therein is a 4)irit of <eace! reassurance for &our hearts! from &our Lord! and a remnant of what the folk of Moses and the folk of Aaron left behind! which were Moses/s )air of sandals and his staff! Aaron/s turban! a measure ((af#>) of the manna that used to come down on them! and the )ieces of the broken tablets! the angels bearing it (tahmiluhu l-mal"/ikatu! the circumstantial (ualifier referring to the sub2ect of the *erb &a/ti&akum! .there will come to/). 4urel& in that shall be a sign for &ou! of his kingshi)! if &ou are belie*ers/. The angels bore it between the earth and the sk& while the& ga>ed at it! until finall& the& )laced it before 4aul. The& then acknowledged his kingshi) and hastened to enlist in the [hol& struggle! and he chose se*ent& thousand of their &oung men.

Indonesian : Ban Fabi mereka mengatakan ke)ada mereka: C4esungguhn&a tanda ia akan men2adi ra2a! ialah kembalin&a tabut ke)adamu! di dalamn&a terda)at ketenangan dari Tuhanmu dan sisa dari )eninggalan keluarga Musa dan keluarga %arun- tabut itu dibawa malaikat. 4esungguhn&a )ada &ang demikian itu terda)at tanda bagimu! 2ika kamu orang &ang beriman.

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Muhsin Khan : Then when Talut (4aul) set out with the arm&! he said: C@eril&D Allah will tr& &ou b& a ri*er. 4o whoe*er drinks thereof! he is not of me! and whoe*er tastes it not! he is of me! e=ce)t him who takes (thereof) in the hollow of his hand.C Oet! the& drank thereof! all! e=ce)t a few of them. 4o when he had crossed it (the ri*er)! he and those

who belie*ed with him! the& said: C3e ha*e no )ower this da& against 9alut ($oliath) and his hosts.C 'ut those who knew with certaint& that the& were to meet their Lord! said: C%ow often a small grou) o*ercame a might& host b& Allah7s Lea*eEC And Allah is with As-4abirin (the )atient ones! etc.). Sahih International : And when 4aul went forth with the soldiers! he said! C5ndeed! Allah will be testing &ou with a ri*er. 4o whoe*er drinks from it is not of me! and whoe*er does not taste it is indeed of me! e=ce)ting one who takes [from it in the hollow of his hand.C 'ut the& drank from it! e=ce)t a [*er& few of them. Then when he had crossed it along with those who belie*ed with him! the& said! CThere is no )ower for us toda& against $oliath and his soldiers.C 'ut those who were certain that the& would meet Allah said! C%ow man& a small com)an& has o*ercome a large com)an& b& )ermission of Allah . And Allah is with the )atient.C
Tafsir Jalalayn : And when 4aul went forth with the hosts! from the %ol& %ouse [sc. 9erusalem ! the heat was intense and so the& asked him for water- he said! .$od will tr&! test! &ou! in order to distinguish the obedient among &ou from the disobedient! with a ri*er! between 9ordan and <alestine! whoe*er drinks of it! of its water! is not of me! is not of m& followers! and whoe*er tastes it not! he is of me! e=ce)t for him who scoo)s u) with his hand/ (ghurfa! or gharfa! .a scoo)/)! satisf&ing himself therewith and not taking more! he is also of m& followers. 'ut the& drank of it! when the& reached it and saw that it was abundant! e=ce)t a few of them! who restricted themsel*es to a scoo): it is re)orted that one scoo) was enough for each man and his horse! and the& numbered o*er three hundred- and when he crossed it! with those who belie*ed! the ones who confined themsel*es to the one scoo)! the&! the ones that drank )rofusel&! said! .3e ha*e no )ower toda& against $oliath and his troo)s/! that is! [no )ower to fight them! and the& were cowardl& and did not cross it. Those who thought! with certaint& that! the& would meet $od! at the ;esurrection! and these were the ones that crossed it! said! .%ow often (kam! .how/! functions as a )redicate! meaning kath#r! .man&/) a little com)an&! grou) of men! has o*ercome a numerous one! b& $od/s lea*e! b& %is will- and $od is with the )atient/! [)ro*iding them with hel) and assistance.

Indonesian : Maka tatkala Thalut keluar membawa tentaran&a! ia berkata: C4esungguhn&a Allah akan mengu2i kamu dengan suatu sungai. Maka sia)a di antara kamu meminum airn&a- bukanlah ia )engikutku. Ban barangsia)a tiada meminumn&a! kecuali menceduk seceduk tangan! maka dia adalah )engikutkuC. 1emudian mereka meminumn&a kecuali bebera)a orang di antara mereka. Maka tatkala Thalut dan orang-orang &ang beriman bersama dia telah men&eberangi sungai itu! orang-orang &ang telah minum berkata: CTak ada kesanggu)an kami )ada hari ini untuk melawan 9alut dan tentaran&aC. ?rang-orang &ang me&akini bahwa mereka akan menemui Allah! berkata: C'era)a ban&ak ter2adi golongan &ang sedikit da)at mengalahkan golongan &ang ban&ak dengan i>in Allah. Ban Allah beserta orang-orang &ang sabarC.

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Muhsin Khan : And when the& ad*anced to meet 9alut ($oliath) and his forces! the& in*oked: C?ur LordD <our forth on us )atience and make us *ictorious o*er the disbelie*ing )eo)le.C Sahih International : And when the& went forth to [face $oliath and his soldiers! the& said! C?ur Lord! )our u)on us )atience and )lant firml& our feet and gi*e us *ictor& o*er the disbelie*ing )eo)le.C
Tafsir Jalalayn : 4o! when the& went forth against $oliath and his troo)s! facing them in militar& columns! the& said! .?ur Lord! )our out u)on us )atience! and make firm our feet! b& strengthening our hearts for this struggle! and grant us *ictor& o*er the disbelie*ing folkD/

Indonesian : Tatkala 9alut dan tentaran&a telah nam)ak oleh mereka! mereka)un (Thalut dan tentaran&a) berdoa: COa Tuhan kami! tuangkanlah kesabaran atas diri kami! dan kokohkanlah )endirian kami dan tolonglah kami terhada) orang-orang kafirC.

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Muhsin Khan : 4o the& routed them b& Allah7s Lea*e and Bawud (Ba*id) killed 9alut ($oliath)! and Allah ga*e him [Bawud (Ba*id) the kingdom [after the death of Talut (4aul) and 4amuel and Al-%ikmah (<ro)hethood)! and taught him of that which %e willed. And if Allah did not check one set of )eo)le b& means of another! the earth would indeed be full of mischief. 'ut Allah is full of 'ount& to the 7Alamin (mankind! 2inns and all that e=ists). Sahih International : 4o the& defeated them b& )ermission of Allah ! and Ba*id killed $oliath! and Allah ga*e him the kingshi) and )ro)hethood and taught him from that which %e willed. And if it were not for Allah checking [some )eo)le b& means of others! the earth would ha*e been corru)ted! but Allah is full of bount& to the worlds.
Tafsir Jalalayn

: And the& routed! the& broke! them! b& the lea*e of $od! b& %is will! and Ba*id! who was among the ranks of 4aul/s arm&! slew $oliath- and $od ga*e him! Ba*id! the kingshi)! o*er the 8hildren of 5srael! and 3isdom! )ro)hethood after the death of 4amuel and 4aul! and the combination [of kingshi) and )ro)hethood had ne*er come to an&one before him- and %e taught him such as %e willed! of the manufacture of mail-coats and the s)eech of birds. %ad $od not re)elled )eo)le some (ba.dahum! .some/! substitutes for [sa&ing ba.dan min al-n"s! .some )eo)le/) b& means of others the earth would ha*e surel& been corru)ted! with idolaters defeating and sla&ing Muslims! and mos(ues being destro&ed- but $od is bounteous to all worlds! b& re)elling some b& means of others.

Indonesian : Mereka (tentara Thalut) mengalahkan tentara 9alut dengan i>in Allah dan (dalam )e)erangan itu) Baud membunuh 9alut! kemudian Allah memberikan ke)adan&a (Baud) )emerintahan dan hikmah (sesudah meninggaln&a Thalut) dan menga2arkan ke)adan&a a)a &ang dikehendaki-F&a. 4eandain&a Allah tidak menolak (keganasan) sebahagian umat manusia dengan sebagian &ang lain! )asti rusaklah bumi ini. Teta)i Allah mem)un&ai karunia (&ang dicurahkan) atas semesta alam.

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Muhsin Khan : These are the @erses of Allah! 3e recite them to &ou (? Muhammad 4A3) in truth! and surel&! &ou are one of the Messengers (of Allah). Sahih International : These are the *erses of Allah which 3e recite to &ou! [? Muhammad ! in truth. And indeed! &ou are from among the messengers.
Tafsir Jalalayn : These! *erses! are the *erses of $od 3e recite to &ou! ? Muhammad (s)! as narration! in truth! and assuredl& &ou are one of the Messengers [of $od ! the em)hasis is made here with the )article inna [of innaka! .surel& &ou are/ ! with the remainder of the statement being a rebuttal of the disbelie*ers/ sa&ing! .Oou are no Messenger/.

Indonesian : 5tu adalah a&at-a&at dari Allah! 1ami bacakan ke)adamu dengan hak (benar) dan sesungguhn&a kamu benar-benar salah seorang di antara nabi-nabi &ang diutus.

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Muhsin Khan : Those MessengersD 3e )referred some to others- to some of them Allah s)oke (directl&)- others %e raised to degrees (of honour)- and to 75esa (9esus)! the son of Mar&am (Mar&)! 3e ga*e clear )roofs and e*idences! and su))orted him with ;uhul-Qudus [9ibrael ($abriel) . 5f Allah had willed! succeeding generations would not ha*e fought against each other! after clear @erses of Allah had come to them! but the& differed - some of them belie*ed and others disbelie*ed. 5f Allah had willed! the& would not ha*e fought against one another! but Allah does what %e likes. Sahih International : Those messengers - some of them 3e caused to e=ceed others. Among them were those to whom Allah s)oke! and %e raised some of them in degree. And 3e ga*e 9esus! the 4on of Mar&! clear )roofs! and 3e su))orted him with the <ure 4)irit. 5f Allah had willed! those [generations succeeding them would not ha*e fought each other after the clear )roofs had come to them. 'ut the& differed! and some of them belie*ed and some of them disbelie*ed. And if Allah had willed! the& would not ha*e fought each other! but Allah does what %e intends.
Tafsir Jalalayn : Those (tilka is the sub2ect) messengers (al-rusul is either an ad2ecti*e or the )redicate) some 3e ha*e )referred abo*e others! b& assigning a )articular trait to one not found in the other- some there are to whom $od s)oke! such as Moses! and some %e raised in rank! namel&! Muhammad (s)! on account of his call being to all )eo)les! his being the 4eal of the <ro)hets! on account of the su)eriorit& of his communit& to all others! the sundr& miracles and the man& s)ecial (ualities. And 3e ga*e 9esus son of Mar& the clear )roofs! and confirmed him! strengthened him! with the %ol& 4)irit! namel&! $abriel who would accom)an& him where*er he went. And had $od willed! that all )eo)le be guided! those who came after them! after the messengers! that is! their communities! would not ha*e fought against one another after the clear )roofs had come to them! because of their disagreement and their leading one another astra&- but the& fell into *ariance! as %e willed! and some of them belie*ed! and adhered firml& to his faith! and some disbelie*ed! as the 8hristians did after 9esus (al-Mas#h)! and had $od willed the& would not ha*e fought against one another (re)eated here for em)hasis)! but $od does whate*er %e desires! gi*ing success to whome*er %e will and disa))ointment to whome*er %e will.

Indonesian : ;asul-rasul itu 1ami lebihkan sebagian (dari) mereka atas sebagian &ang lain. Bi antara mereka ada &ang Allah berkata-kata (langsung dengan dia) dan sebagiann&a Allah meninggikann&a bebera)a dera2at. Ban 1ami berikan ke)ada 5sa )utera

Mar&am bebera)a muk2i>at serta 1ami )erkuat dia dengan ;uhul Qudus. Ban kalau Allah menghendaki! nisca&a tidaklah berbunuh-bunuhan orang-orang (&ang datang) sesudah rasul-rasul itu! sesudah datang ke)ada mereka bebera)a macam keterangan! akan teta)i mereka berselisih! maka ada di antara mereka &ang beriman dan ada ()ula) di antara mereka &ang kafir. 4eandain&a Allah menghendaki! tidaklah mereka berbunuh-bunuhan. Akan teta)i Allah berbuat a)a &ang dikehendaki-F&a.

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Muhsin Khan : ? &ou who belie*eD 4)end of that with which 3e ha*e )ro*ided for &ou! before a Ba& comes when there will be no bargaining! nor friendshi)! nor intercession. And it is the disbelie*ers who are the 6alimun (wrong-doers! etc.). Sahih International : ? &ou who ha*e belie*ed! s)end from that which 3e ha*e )ro*ided for &ou before there comes a Ba& in which there is no e=change and no friendshi) and no intercession. And the disbelie*ers - the& are the wrongdoers.
Tafsir Jalalayn : ? &ou who belie*e! e=)end of what 3e ha*e )ro*ided &ou with! what is due of it as alms! before there comes a da& in which there shall be neither commerce! ransom! nor friendshi)! that can be of an& benefit! nor intercession! without %is )ermission (a *ariant reading has all three nouns in nominati*e inflection ba&.un! khullatun! shaf".atun [as o))osed to l" ba&.a! l" khullata! l" shaf".ata ): this is the Ba& of ;esurrection. And the disbelie*ers! those that disbelie*e in $od or in the obligations %e has im)osed on them G the& are the e*ildoers! for not res)ecting $od/s command.

Indonesian : %ai orang-orang &ang beriman! belan2akanlah (di 2alan Allah) sebagian dari re>eki &ang telah 1ami berikan ke)adamu sebelum datang hari &ang )ada hari itu tidak ada lagi 2ual beli dan tidak ada lagi s&afa7at. Ban orang-orang kafir itulah orang-orang &ang >alim.

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Muhsin Khan : AllahD La ilaha illa %uwa (none has the right to be worshi))ed but %e)! the H*er Li*ing! the ?ne 3ho sustains and )rotects all that e=ists. Feither slumber! nor slee) o*ertake %im. To %im belongs whate*er is in the hea*ens and whate*er is on earth. 3ho is he that can intercede with %im e=ce)t with %is <ermissionE %e knows what ha))ens to them (%is creatures) in this world! and what will ha))en to them in the %ereafter . And the& will ne*er com)ass an&thing of %is 1nowledge e=ce)t that which %e wills. %is 1ursi e=tends o*er the hea*ens and the earth! and %e feels no fatigue in guarding and )reser*ing them. And %e is the Most %igh! the Most $reat. [This @erse I:ITT is called A&at-ul-1ursi. Sahih International : Allah - there is no deit& e=ce)t %im! the H*er-Li*ing! the 4ustainer of [all e=istence. Feither drowsiness o*ertakes %im nor slee). To %im belongs whate*er is in the hea*ens and whate*er is on the earth. 3ho is it that can intercede with %im e=ce)t b& %is )ermissionE %e knows what is [)resentl& before them and what will be after them! and the& encom)ass not a thing of %is knowledge e=ce)t for what %e wills. %is 1ursi e=tends o*er the hea*ens and the earth! and their )reser*ation tires %im not. And %e is the Most %igh! the Most $reat.
Tafsir Jalalayn : $od! there is no god! that is! there is none worth& of being worshi))ed in [all e=istence! e=ce)t %im! the Li*ing! the H*erlasting! the Hternal 4ustainer! the ?ne constantl& engaged in the management of %is creation. 4lumber does not sei>e %im! neither slee)- to %im belongs all that is in the hea*ens and the earth! as )ossessions! creatures and ser*ants- who is there! that is to sa&! none is there! that shall intercede with %im sa*e b& %is lea*eE! in this for him. %e knows what lies before them! that is! creation! and what is after them! of the affairs of this world and the %ereafter- and the& encom)ass nothing of %is knowledge! that is! the& know nothing of what %e knows! sa*e such as %e wills! to inform of it b& wa& of %is messengers. %is throne subsumes the hea*ens and the earth! it is said that %is knowledge encom)asses them both- it is also said that the kurs# (.throne/) itself subsumes them on account of its *astness! as in the had#th! .The se*en hea*ens com)ared to the kurs# are like se*en sil*er coins l&ing in a metal shield [of armour /- the )reser*ing of them! the hea*ens and the earth! wearies %im not! does not burden %im- %e is the 4ublime! abo*e %is creation b& *irtue of %is sub2ugation [of them ! the Tremendous! the $reat.

Indonesian

: Allah! tidak ada Tuhan (&ang berhak disembah) melainkan Bia Oang %idu) kekal lagi terus menerus mengurus (makhluk-F&a)- tidak mengantuk dan tidak tidur. 1e)un&aan-F&a a)a &ang di langit dan di bumi. Tiada &ang da)at memberi s&afa7at di sisi Allah tan)a i>in-F&aE Allah mengetahui a)a-a)a &ang di hada)an mereka dan di belakang mereka! dan mereka tidak mengetahui a)a-a)a dari ilmu Allah melainkan a)a &ang dikehendaki-F&a. 1ursi Allah meli)uti langit dan bumi. Ban Allah tidak merasa berat memelihara keduan&a! dan Allah Maha Tinggi lagi Maha 'esar.

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Muhsin Khan : There is no com)ulsion in religion. @eril&! the ;ight <ath has become distinct from the wrong )ath. 3hoe*er disbelie*es in Taghut and belie*es in Allah! then he has gras)ed the most trustworth& handhold that will ne*er break. And Allah is All-%earer! All-1nower. Sahih International : There shall be no com)ulsion in [acce)tance of the religion. The right course has become clear from the wrong. 4o whoe*er disbelie*es in Taghut and belie*es in Allah has gras)ed the most trustworth& handhold with no break in it. And Allah is %earing and 1nowing.
Tafsir Jalalayn : There is no com)ulsion in! entering into! religion. ;ectitude has become clear from error! that is sa&! through clear )roofs it has become manifest that faith is rectitude and disbelief is error: this was re*ealed concerning the Ans"r [of Medina who tried to com)el their sons to enter into 5slamso whoe*er disbelie*es in the false deit&! namel&! 4atan or idols (t"ghAt! .false deit&/! is used in a singular and )lural sense)! and belie*es in $od! has laid hold of the most firm handle! the tight knot! unbreaking! that cannot be se*ered- $od is %earing! of what is said! 1nowing! of what is done.

Indonesian : Tidak ada )aksaan untuk (memasuki) agama (5slam)- sesungguhn&a telah 2elas 2alan &ang benar dari)ada 2alan &ang sesat. 1arena itu barangsia)a &ang ingkar ke)ada Thaghut dan beriman ke)ada Allah! maka sesungguhn&a ia telah ber)egang ke)ada buhul tali &ang amat kuat &ang tidak akan )utus. Ban Allah Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan : Allah is the 3ali (<rotector or $uardian) of those who belie*e. %e brings them out from darkness into light. 'ut as for those who disbelie*e! their Auli&a (su))orters and hel)ers) are Taghut [false deities and false leaders! etc. ! the& bring them out from light into darkness. Those are the dwellers of the 0ire! and the& will abide therein fore*er. Sahih International : Allah is the all& of those who belie*e. %e brings them out from darknesses into the light. And those who disbelie*e - their allies are Taghut. The& take them out of the light into darknesses. Those are the com)anions of the 0ire- the& will abide eternall& therein.
Tafsir Jalalayn : $od is the <rotector! hel)er! of the belie*ers- %e brings them forth from the shadows! of unbelief! into the light! of faith. And the disbelie*ers G their )rotectors are false deities! that bring them forth from the light into the shadows: the re)etition of .bringing forth from/ here is either to be taken as a reflection of %is [)re*ious words! P%e brings them forth from the shadowsQ! or as a reference to all those 9ews who belie*ed in the <ro)het before he was sent! but then re2ected him! those are the inhabitants of the 0ire! therein the& shall abide.

Indonesian : Allah <elindung orang-orang &ang beriman- Bia mengeluarkan mereka dari kegela)an (kekafiran) ke)ada caha&a (iman). Ban orang-orang &ang kafir! )elindung)elindungn&a ialah s&aitan! &ang mengeluarkan mereka dari)ada caha&a ke)ada kegela)an (kekafiran). Mereka itu adalah )enghuni neraka- mereka kekal di dalamn&a.

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Muhsin Khan

: %a*e &ou not looked at him who dis)uted with 5brahim (Abraham) about his Lord (Allah)! because Allah had gi*en him the kingdomE 3hen 5brahim (Abraham) said (to him): CM& Lord (Allah) is %e 3ho gi*es life and causes death.C %e said! C5 gi*e life and cause death.C 5brahim (Abraham) said! C@eril&D Allah causes the sun to rise from the east- then cause it &ou to rise from the west.C 4o the disbelie*er was utterl& defeated. And Allah guides not the )eo)le! who are 6alimun (wrong-doers! etc.). Sahih International : %a*e &ou not considered the one who argued with Abraham about his Lord [merel& because Allah had gi*en him kingshi)E 3hen Abraham said! CM& Lord is the one who gi*es life and causes death!C he said! C5 gi*e life and cause death.C Abraham said! C5ndeed! Allah brings u) the sun from the east! so bring it u) from the west.C 4o the disbelie*er was o*erwhelmed [b& astonishment ! and Allah does not guide the wrongdoing )eo)le.
Tafsir Jalalayn : %a*e &ou not seen him who dis)uted with Abraham! concerning his Lord! because of the fact! that $od had gi*en him the kingshi)E! that is! his arrogance towards this *er& grace of $od: this was Fimrod (FimrAd). 3hen (idh is a substitution for h"22a! .dis)uted/) Abraham! in res)onse to the other/s (uestion! .3ho is this Lord of &ours to whom &ou are calling usE/! said: .M& Lord is %e who gi*es life! and makes to die/! the ?ne that creates life and death in bodies- he [Fimrod said! .5 gi*e life! b& s)aring! and make to die/! b& killing. %e then had two men brought before him! killed one and s)ared the other. 3hen Abraham realised that this man was a fool! Abraham! resorting to a more so)histicated argument! said: .$od brings the sun from the east- so bring! &ou! it from the west./ Then the disbelie*er was confused! )er)le=ed and ama>ed- and $od guides not the folk who do e*il! disbelie*ing! to the art of argument.

Indonesian : A)akah kamu tidak mem)erhatikan orang &ang mendebat 5brahim tentang Tuhann&a (Allah) karena Allah telah memberikan ke)ada orang itu )emerintahan (kekuasaan). 1etika 5brahim mengatakan: CTuhanku ialah Oang menghidu)kan dan mematikan!C orang itu berkata: C4a&a da)at menghidu)kan dan mematikanC.5brahim berkata: C4esungguhn&a Allah menerbitkan matahari dari timur! maka terbitkanlah dia dari barat!C lalu terdiamlah orang kafir itu- dan Allah tidak memberi )etun2uk ke)ada orang-orang &ang >alim.

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Muhsin Khan : ?r like the one who )assed b& a town and it had tumbled o*er its roofs. %e said: C?hD %ow will Allah e*er bring it to life after its deathEC 4o Allah caused him to die for a hundred &ears! then raised him u) (again). %e said: C%ow long did &ou remain (dead)EC %e (the man) said: C(<erha)s) 5 remained (dead) a da& or )art of a da&C. %e said: CFa&! &ou ha*e remained (dead) for a hundred &ears! look at &our food and &our drink! the& show no change- and look at &our donke&D And thus 3e ha*e made of &ou a sign for the )eo)le. Look at the bones! how 3e bring them together and clothe them with fleshC. 3hen this was clearl& shown to him! he said! C5 know (now) that Allah is Able to do all things.C Sahih International : ?r [consider such an e=am)le as the one who )assed b& a townshi) which had fallen into ruin. %e said! C%ow will Allah bring this to life after its deathEC 4o Allah caused him to die for a hundred &ears- then %e re*i*ed him. %e said! C%ow long ha*e &ou remainedEC The man said! C5 ha*e remained a da& or )art of a da&.C %e said! C;ather! &ou ha*e remained one hundred &ears. Look at &our food and &our drink- it has not changed with time. And look at &our donke&- and 3e will make &ou a sign for the )eo)le. And look at the bones [of this donke& - how 3e raise them and then 3e co*er them with flesh.C And when it became clear to him! he said! C5 know that Allah is o*er all things com)etent.C
Tafsir Jalalayn : ?r! did &ou see! such as he! H>ra (.:>a&r)! who (the k"f of ka/lladh#! .such as he who/! is e=tra) )assed b& a cit&! namel&! the %ol& %ouse [sc. 9erusalem ! riding on an ass and carr&ing with him a basket of figs and a cu) of 2uice! [a cit& that was fallen down! colla)sed! u)on its turrets! its roof to)s: after Febuchadne>>ar had destro&ed it- he said! .%ow (ann" means ka&fa! .how/) shall $od gi*e life to this now that it is deadE/! challenging the )ower of the e=alted ?ne! so $od made him die! and remain dead for! a hundred &ears! then he raised him u)! brought him back to life to show him how this could be done- %e! $od! said! .%ow long ha*e &ou tarriedE/! been hereE- he said! .5 ha*e tarried a da&! or )art of a da&/! because he fell aslee) before noon! and was made dead and then brought back to life again at sunset! and thus he thought it was a da&/s slee)- %e said! .Fa&- &ou ha*e tarried a hundred &ears. Look at &our food! the figs! and drink! the cu) of

2uice! it has not s)oiled! des)ite the length of time (the final h"/ of &atasannah! .to s)oil/! is said to belong to the original root! s-n-h- but it is also said to be silent! in which case the root would be sn-&- a *ariant reading omits the final h"/)- and look at &our ass! how it is! and he saw that it had died! and all that remained were its withered white bones. 3e did this so that &ou would know and! so that 3e would make &ou a sign! of [the truth of the ;esurrection! for the )eo)le. And look at the bones! of the ass! how 3e shall set them u)! how 3e shall raise them back to life (nunshiruh"! or nanshiruh"! deri*ed from the two e=)ressions! nashara and anshara- a *ariant reading has nunshi>uh"! meaning .%ow 3e shall mo*e it and make it stand/)- and then clothe them with flesh/! and when he looked at it! he saw that [the bones had been reconstituted and clothed with flesh! and that the 4)irit had been breathed into it! making it bra&. 4o! when it was made clear to him! as a result of witnessing it! he said! .5 know (a *ariant reading for a.lam! .5 know/! has [the im)erati*e i.lam! .knowD/! thus making it a command from $od)! with the knowledge of direct *ision! that $od has )ower o*er all things/.

Indonesian : Atau a)akah (kamu tidak mem)erhatikan) orang &ang melalui suatu negeri &ang (tembokn&a) telah roboh menutu)i ata)n&a. Bia berkata: C'agaimana Allah menghidu)kan kembali negeri ini setelah hancurEC Maka Allah mematikan orang itu seratus tahun! kemudian menghidu)kann&a kembali. Allah bertan&a: C'era)akah laman&a kamu tinggal di siniEC 5a men2awab: C4a&a tinggal di sini sehari atau setengah hariC. Allah berfirman: C4ebenarn&a kamu telah tinggal di sini seratus tahun laman&a- lihatlah ke)ada makanan dan minumanmu &ang belum lagi beubah- dan lihatlah ke)ada keledai kamu (&ang telah men2adi tulang belulang)- 1ami akan men2adikan kamu tanda kekuasaan 1ami bagi manusia- dan lihatlah ke)ada tulang belulang keledai itu! kemudian 1ami men&usunn&a kembali! kemudian 1ami membalutn&a dengan dagingC. Maka tatkala telah n&ata ke)adan&a (bagaimana Allah menghidu)kan &ang telah mati) dia)un berkata: C4a&a &akin bahwa Allah Maha 1uasa atas segala sesuatuC.

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Muhsin Khan : And (remember) when 5brahim (Abraham) said! CM& LordD 4how me how Oou gi*e life to the dead.C %e (Allah) said: CBo &ou not belie*eEC %e [5brahim (Abraham) said: COes (5 belie*e)! but to be stronger in 0aith.C %e said: CTake four birds! then cause them to incline towards &ou (then slaughter them! cut them into )ieces)! and then )ut a )ortion of them on e*er& hill! and call them! the& will come to &ou in haste. And know that Allah is All-Might&! All-3ise.C Sahih International

: And [mention when Abraham said! CM& Lord! show me how Oou gi*e life to the dead.C [ Allah said! C%a*e &ou not belie*edEC %e said! COes! but [5 ask onl& that m& heart ma& be satisfied.C [ Allah said! CTake four birds and commit them to &ourself. Then [after slaughtering them )ut on each hill a )ortion of them- then call them the& will come [fl&ing to &ou in haste. And know that Allah is H=alted in Might and 3ise.C
Tafsir Jalalayn : And! mention! when Abraham said! .M& Lord show me how Oou gi*e life to the dead!/ %e! $od! e=alted be %e! said! to him! .3h&! do &ou not belie*eE/! in M& )ower to re*i*e- $od asks him this e*en though %e knows of his belief in this [)ower ! as a res)onse to his re(uest! and so that the ones listening will know the )ur)ose [of the re(uest - .Oes!/! 5 do belie*e! he said! .but! 5 ask Oou! so that m& heart ma& be re-assured/! [so that it ma& be at )eace! through direct *ision! in addition to that [certaint& which is sought through logical reasoning. 4aid %e! .Take four birds! and twist them to &ou (sirhunna! or surhunna)! turn them towards &ou! cut them u) and mi= together their flesh and feathers! then set a )art of them on e*er& hill! in the land around &ou! then summon them! to &ou! and the& will come to &ou in haste. And know that $od is Might&! that nothing is be&ond %im! 3ise/! in %is actions. Abraham took a )eacock! an eagle! a ra*en and a cock and did with them as has been mentioned! but ke)t their heads with him. %e called them! and all the )arts began to fl& back together! combining until the& were whole and returning to their heads.

Indonesian : Ban (ingatlah) ketika 5brahim berkata: COa Tuhanku! )erlihatkanlah ke)adaku bagaimana Hngkau menghidu)kan orang-orang matiC. Allah berfirman: C'elum &akinkah kamuEC 5brahim men2awab: CAku telah me&akinkann&a! akan teta)i agar hatiku teta) manta) (dengan imanku) Allah berfirman: C(1alau demikian) ambillah em)at ekor burung! lalu cincanglah semuan&a olehmu. (Allah berfirman): CLalu letakkan diatas tia)-tia) satu bukit satu bagian dari bagian-bagian itu! kemudian )anggillah mereka! nisca&a mereka datang ke)adamu dengan segeraC. Ban ketahuilah bahwa Allah Maha <erkasa lagi Maha 'i2aksana.

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Muhsin Khan : The likeness of those who s)end their wealth in the 3a& of Allah! is as the likeness of a grain (of corn)- it grows se*en ears! and each ear has a hundred grains. Allah gi*es manifold increase to whom %e )leases. And Allah is All-4ufficient for %is creatures7 needs! All-1nower. Sahih International : The e=am)le of those who s)end their wealth in the wa& of Allah is like a seed [of grain which grows se*en s)ikes- in each s)ike is a hundred grains. And Allah multi)lies [%is reward for whom %e wills. And Allah is all-Hncom)assing and 1nowing.

Tafsir Jalalayn : The likeness! of the (ualit& of the e=)enditure! of those who e=)end their wealth in the wa& of $od! that is! in obedience of %im! is as the likeness of a grain of corn that s)routs se*en ears! in e*er& ear a hundred grains: likewise what the& e=)end will be multi)lied se*en hundred times- so $od multi)lies! e*en more than this! for whom %e will- $od is Hmbracing! in %is bount&! 1nowing! those who deser*e such multi)lications.

Indonesian : <erum)amaan (nafkah &ang dikeluarkan oleh) orang-orang &ang menafkahkan hartan&a di 2alan Allah adalah seru)a dengan sebutir benih &ang menumbuhkan tu2uh bulir! )ada tia)-tia) bulir seratus bi2i. Allah meli)at gandakan (gan2aran) bagi sia)a &ang Bia kehendaki. Ban Allah Maha Luas (karunia-F&a) lagi Maha Mengetahui.

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Muhsin Khan : Those who s)end their wealth in the 8ause of Allah! and do not follow u) their gifts with reminders of their generosit& or with in2ur&! their reward is with their Lord. ?n them shall be no fear! nor shall the& grie*e. Sahih International : Those who s)end their wealth in the wa& of Allah and then do not follow u) what the& ha*e s)ent with reminders [of it or [other in2ur& will ha*e their reward with their Lord! and there will be no fear concerning them! nor will the& grie*e.
Tafsir Jalalayn : Those who e=)end their wealth in the wa& of $od then do not follow u) their e=)enditure with reminder of their generosit&! of the one on whom the& e=)ended! for e=am)le! b& sa&ing! .5 was good to him and restored his affairs/- and in2ur&! to that )erson! b& mentioning this to )eo)le whom he would )refer not to know about it- their wage! the reward for their e=)enditure! is with their Lord! and no fear shall befall them! neither shall the& grie*e! in the %ereafter.

Indonesian : ?rang-orang &ang menafkahkan hartan&a di 2alan Allah! kemudian mereka tidak mengiringi a)a &ang dinafkahkann&a itu dengan men&ebut-n&ebut )emberiann&a dan dengan tidak men&akiti ()erasaan si )enerima)! mereka mem)eroleh )ahala di sisi Tuhan mereka. Tidak ada kekhawatiran terhada) mereka dan tidak ()ula) mereka bersedih hati.

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Muhsin Khan

: 1ind words and forgi*ing of faults are better than 4ada(ah (charit&) followed b& in2ur&. And Allah is ;ich (0ree of all wants) and %e is Most-0orbearing. Sahih International : 1ind s)eech and forgi*eness are better than charit& followed b& in2ur&. And Allah is 0ree of need and 0orbearing.
Tafsir Jalalayn : %onourable words! kind talk and a generous re)l& to the beggar! and forgi*eness! towards him for his )ersistence! are better than a *oluntar& almsgi*ing followed b& in2ur&! through re)roach and deriding him for his begging- and $od is 5nde)endent! of the *oluntar& almsgi*ing of %is ser*ants! 0orbearing! in %is dela&ing the )unishment of the re)roachful and in2urious one.

Indonesian : <erkataan &ang baik dan )emberian maaf lebih baik dari sedekah &ang diiringi dengan sesuatu &ang men&akitkan ()erasaan si )enerima). Allah Maha 1a&a lagi Maha <en&antun.

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Muhsin Khan : ? &ou who belie*eD Bo not render in *ain &our 4ada(ah (charit&) b& reminders of &our generosit& or b& in2ur&! like him who s)ends his wealth to be seen of men! and he does not belie*e in Allah! nor in the Last Ba&. %is likeness is the likeness of a smooth rock on which is a little dust- on it falls hea*& rain which lea*es it bare. The& are not able to do an&thing with what the& ha*e earned. And Allah does not guide the disbelie*ing )eo)le. Sahih International : ? &ou who ha*e belie*ed! do not in*alidate &our charities with reminders or in2ur& as does one who s)ends his wealth [onl& to be seen b& the )eo)le and does not belie*e in Allah and the Last Ba&. %is e=am)le is like that of a [large smooth stone u)on which is dust and is hit b& a down)our that lea*es it bare. The& are unable [to kee) an&thing of what the& ha*e earned. And Allah does not guide the disbelie*ing )eo)le.
Tafsir Jalalayn : ? &ou who belie*e! annul not! the rewards of! &our *oluntar& almsgi*ings with re)roach and in2ur&! as! in the manner of the annulment of the e=)enditure of! one who e=)ends of his substance to show off to men and belie*es not in $od and the Last Ba&: this is the h&)ocrite. The likeness of him is as the likeness of a smooth rock on which is soil! and a torrent! of intense rain! smites it! and lea*es it barren! and smooth with nothing on it. The& ha*e no )ower (l" &a(dirAna is a resum)tion of the statement about the likeness of the one that e=)ends for show- the )erson

becomes )lural on account of the [)otential )lural im)lication of alladh#! .the one who/) o*er an&thing that the& ha*e earned! that the& did! in other words! the& find no reward for it in the %ereafter! 2ust as one finds nothing of the dust that was on the surface of the smooth rock! after the rain has washed it awa&. $od guides not the disbelie*ing folk.

Indonesian : %ai orang-orang &ang beriman! 2anganlah kamu menghilangkan ()ahala) sedekahmu dengan men&ebut-n&ebutn&a dan men&akiti ()erasaan si )enerima)! se)erti orang &ang menafkahkan hartan&a karena ri&a ke)ada manusia dan dia tidak beriman ke)ada Allah dan hari kemudian. Maka )erum)amaan orang itu se)erti batu licin &ang di atasn&a ada tanah! kemudian batu itu ditim)a hu2an lebat! lalu men2adilah dia bersih (tidak bertanah). Mereka tidak menguasai sesuatu)un dari a)a &ang mereka usahakan- dan Allah tidak memberi )etun2uk ke)ada orang-orang &ang kafir.

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Muhsin Khan : And the likeness of those who s)end their wealth seeking Allah7s <leasure while the& in their ownsel*es are sure and certain that Allah will reward them (for their s)ending in %is 8ause)! is the likeness of a garden on a height- hea*& rain falls on it and it doubles its &ield of har*est. And if it does not recei*e hea*& rain! light rain suffices it. And Allah is All-4eer of (knows well) what &ou do. Sahih International : And the e=am)le of those who s)end their wealth seeking means to the a))ro*al of Allah and assuring [reward for themsel*es is like a garden on high ground which is hit b& a down)our - so it &ields its fruits in double. And [e*en if it is not hit b& a down)our! then a dri>>le [is sufficient . And Allah ! of what &ou do! is 4eeing.
Tafsir Jalalayn : 'ut the likeness! of the e=)enditure! of those who e=)end their wealth! seeking $od/s good )leasure! and to confirm themsel*es! that is! to realise the reward thereof! in contrast to the h&)ocrites who do not ho)e for it! since the& do not belie*e in it! is as the likeness of a garden! an orchard! u)on a hill! (read rabwa or rubwa) a high ground- a torrent smites it and it &ields! gi*es forth! its )roduce (read ukulah" or uklah")! its fruits! twofold! twice the fruits of another [garden if no torrent smites it! then dew! (tall! a light dri>>le) which falls on it and suffices it on account of its altitude. 5n other words! it grows and bears fruit! regardless of how much rain falls- likewise are the e=)enditures of those mentioned: the& will increase with $od! regardless of how much the& were- and $od sees what &ou do! and %e will re(uite &ou for it.

Indonesian

: Ban )erum)amaan orang-orang &ang membelan2akan hartan&a karena mencari keridhaan Allah dan untuk keteguhan 2iwa mereka! se)erti sebuah kebun &ang terletak di dataran tinggi &ang disiram oleh hu2an lebat! maka kebun itu menghasilkan buahn&a dua kali li)at. 9ika hu2an lebat tidak men&iramin&a! maka hu2an gerimis ()un memadai). Ban Allah Maha Melihat a)a &ang kamu )erbuat.

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Muhsin Khan : 3ould an& of &ou wish to ha*e a garden with date-)alms and *ines! with ri*ers flowing underneath! and all kinds of fruits for him therein! while he is striken with old age! and his children are weak (not able to look after themsel*es)! then it is struck with a fier& whirlwind! so that it is burntE Thus does Allah make clear %is A&at ()roofs! e*idences! *erses) to &ou that &ou ma& gi*e thought. Sahih International : 3ould one of &ou like to ha*e a garden of )alm trees and gra)e*ines underneath which ri*ers flow in which he has from e*er& fruitE 'ut he is afflicted with old age and has weak offs)ring! and it is hit b& a whirlwind containing fire and is burned. Thus does Allah make clear to &ou [%is *erses that &ou might gi*e thought.
Tafsir Jalalayn : 3ould an& of &ou wish to ha*e a garden! an orchard! of date-)alms and *ines! with ri*ers flowing beneath it! for him there is in it all manner of fruit! then old age smites him! and makes him too weak to )rofit from it! and he has seed! but the& are weak! &oung children who cannot manage it- then a whirlwind (i.s"r are *iolent winds) with fire smites it! and it is consumedE! so that he loses what he is most in need of! and now he and his children ha*e become inca)acitated! confused! without an& resources. This is a similitude of how the e=)enditure of the one e=)ending for show! or the one who re)roaches [after ha*ing e=)ended ! *anishes and how it is of no a*ail when he will be most in need of it in the %ereafter (the interrogati*e [a-&awaddu! .would an& wish/ is intended as a denial). According to 5bn .Abb"s! this is the )erson who )erforms deeds of obedience! but when 4atan comes to him! he begins to work disobedience! until all his good deeds ha*e been consumed. 4o! in the wa& that %e has e=)lained what has been mentioned! $od makes clear the signs to &ou! so that &ou might reflect! and take heed.

Indonesian : A)akah ada salah seorang di antaramu &ang ingin mem)un&ai kebun kurma dan anggur &ang mengalir di bawahn&a sungai-sungai- dia mem)un&ai dalam kebun itu segala macam buah-buahan! kemudian datanglah masa tua )ada orang itu sedang dia mem)un&ai keturunan &ang masih kecil-kecil. Maka kebun itu ditiu) angin keras

&ang mengandung a)i! lalu terbakarlah. Bemikianlah Allah menerangkan a&at-a&atF&a ke)ada kamu su)a&a kamu memikirkann&a.

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Muhsin Khan : ? &ou who belie*eD 4)end of the good things which &ou ha*e (legall&) earned! and of that which 3e ha*e )roduced from the earth for &ou! and do not aim at that which is bad to s)end from it! (though) &ou would not acce)t it sa*e if &ou close &our e&es and tolerate therein. And know that Allah is ;ich (0ree of all wants)! and 3orth& of all )raise. Sahih International : ? &ou who ha*e belie*ed! s)end from the good things which &ou ha*e earned and from that which 3e ha*e )roduced for &ou from the earth. And do not aim toward the defecti*e therefrom! s)ending [from that while &ou would not take it [&ourself e=ce)t with closed e&es. And know that Allah is 0ree of need and <raiseworth&.
Tafsir Jalalayn : ? &ou who belie*e! e=)end of! that is to sa&! )urif&! the good things &ou ha*e earned! of )ro)ert&! and! the good things! of what 3e ha*e )roduced for &ou from the earth! of grains and fruits! and seek not (l" ta&ammamA! means l" ta(sudA) the corru)t! the *ile! of it! the abo*ementioned! for &our e=)ending! it as alms (tunfi(Ana! .&ou e=)end/! is a circumstantial (ualifier referring to the )erson of [the *erb ta&ammamA! .seek/)- for &ou would ne*er take it! the *ile )art! &oursel*es! if &ou were gi*en it as something due to &ou- without closing &our e&es to it! b& being careless and mindless! so how do &ou e=)ect to gi*e what is due to $od from thisE- and know that $od is 5nde)endent! of &our e=)enditures! Laudable! )raised in e*er& situation.

Indonesian : %ai orang-orang &ang beriman! nafkahkanlah (di 2alan allah) sebagian dari hasil usahamu &ang baik-baik dan sebagian dari a)a &ang 1ami keluarkan dari bumi untuk kamu. Ban 2anganlah kamu memilih &ang buruk-buruk lalu kamu menafkahkan dari)adan&a! )adahal kamu sendiri tidak mau mengambiln&a melainkan dengan memincingkan mata terhada)n&a. Ban ketahuilah! bahwa Allah Maha 1a&a lagi Maha Ter)u2i.

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Muhsin Khan : 4haitan (4atan) threatens &ou with )o*ert& and orders &ou to commit 0ahsha (e*il deeds! illegal se=ual intercourse! sins etc.)- whereas Allah )romises &ou 0orgi*eness from %imself and 'ount&! and Allah is All-4ufficient for %is creatures7 needs! All1nower. Sahih International : 4atan threatens &ou with )o*ert& and orders &ou to immoralit&! while Allah )romises &ou forgi*eness from %im and bount&. And Allah is all-Hncom)assing and 1nowing.
Tafsir Jalalayn : 4atan )romises &ou )o*ert&! b& making &ou fear [loss when &ou make a *oluntar& almsgi*ing! and so &ou withhold it! and en2oins &ou to indecenc&! niggardliness and the im)eding of almsgi*ing- but $od )romises &ou! in return for &our e=)enditure! %is )ardon! for &our sins! and %is bount&! as sustenance from %im- and $od is Hmbracing! in %is bount&! 1nowing! the one who e=)ends.

Indonesian : 4&aitan men2an2ikan (menakut-nakuti) kamu dengan kemiskinan dan men&uruh kamu berbuat ke2ahatan (kikir)- sedang Allah men2adikan untukmu am)unan dari)ada-F&a dan karunia. Ban Allah Maha Luas (karunia-F&a) lagi Maha Mengatahui.

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Muhsin Khan : %e grants %ikmah to whom %e )leases! and he! to whom %ikmah is granted! is indeed granted abundant good. 'ut none remember (will recei*e admonition) e=ce)t men of understanding. Sahih International : %e gi*es wisdom to whom %e wills! and whoe*er has been gi*en wisdom has certainl& been gi*en much good. And none will remember e=ce)t those of understanding.
Tafsir Jalalayn : %e gi*es wisdom! that is! the )rofitable knowledge that leads to [righteous action! to whome*er %e will! and he who is gi*en wisdom! has been gi*en much good! because he will end u) in )er)etual bliss- &et none remembers (the t"/ of &adhdhakkar has been assimilated with the dh"l)! that is to sa&! [none is admonished! but the )eo)le of )ith! )ossessors of intellects.

Indonesian : Allah menganugerahkan al hikmah (kefahaman &ang dalam tentang Al Quran dan As 4unnah) ke)ada sia)a &ang dikehendaki-F&a. Ban barangsia)a &ang dianugerahi hikmah! ia benar-benar telah dianugerahi karunia &ang ban&ak. Ban han&a orangorang &ang berakallah &ang da)at mengambil )ela2aran (dari firman Allah).

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Muhsin Khan : And whate*er &ou s)end for s)endings (e.g.! in 4ada(ah - charit&! etc. for Allah7s 8ause) or whate*er *ow &ou make! be sure Allah knows it all. And for the 6alimun (wrong-doers! etc.) there are no hel)ers. Sahih International : And whate*er &ou s)end of e=)enditures or make of *ows - indeed! Allah knows of it. And for the wrongdoers there are no hel)ers.
Tafsir Jalalayn : And whate*er e=)enditure &ou e=)end! be it as alms or a *oluntar& almsgi*ing! and whate*er *ow &ou make! and fulfil! surel& $od knows it! and will re(uite &ou for it. 0or the e*ildoers! who )re*ent almsgi*ing and *ows! or e=)end other than the wa& the& should! in disobedience to $od! the& ha*e no hel)ers! to )rotect them from %is chastisement.

Indonesian : A)a sa2a &ang kamu nafkahkan atau a)a sa2a &ang kamu na>arkan! maka sesungguhn&a Allah mengetahuin&a. ?rang-orang &ang berbuat >alim tidak ada seorang )enolong)un bagin&a.

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Muhsin Khan : 5f &ou disclose &our 4ada(at (alms-gi*ing)! it is well! but if &ou conceal it! and gi*e it to the )oor! that is better for &ou. (Allah) will forgi*e &ou some of &our sins. And Allah is 3ell-Ac(uainted with what &ou do. Sahih International : 5f &ou disclose &our charitable e=)enditures! the& are good- but if &ou conceal them and gi*e them to the )oor! it is better for &ou! and %e will remo*e from &ou some of &our misdeeds [thereb& . And Allah ! with what &ou do! is [full& Ac(uainted.

Tafsir Jalalayn : 5f &ou )roclaim! make manifest! &our *oluntar& almsgi*ings! that is! &our su)ererogator& deeds! it is a fine thing! to show them- but if &ou conceal them! and gi*e them to the )oor! that is e*en better for &ou! than making them manifest or gi*ing it to the rich. As regards the obligator& almsgi*ing! it is better to make it manifest! so that it ser*es as an e=am)le and so that one is not accused [falsel& of not gi*ing - as regards gi*ing it to the )oor! this is obligator&- and it will absol*e &ou of! some of! &our e*il deeds (read &ukaffir! .it will absol*e/! or nukaffir! .3e will absol*e/! either in a)oco)ated form [with no final *owel! &ukaffir! nukaffir ! being a su))lement to the locus of fa-huwa! .that is/! or with nominati*e inflection [&ukaffiru! nukaffiru ! indicating the beginning of a new sentence). $od is aware of what &ou do! knowing its inner and outer as)ects! nothing of it being hidden from %im.

Indonesian : 9ika kamu menam)akkan sedekah(mu)! maka itu adalah baik sekali. Ban 2ika kamu men&embun&ikann&a dan kamu berikan ke)ada orang-orang fakir! maka men&embun&ikan itu lebih baik bagimu. Ban Allah akan mengha)uskan dari kamu sebagian kesalahan-kesalahanmu- dan Allah mengetahui a)a &ang kamu ker2akan.

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Muhsin Khan : Fot u)on &ou (Muhammad 4A3) is their guidance! but Allah guides whom %e wills. And whate*er &ou s)end in good! it is for &oursel*es! when &ou s)end not e=ce)t seeking Allah7s 8ountenance. And whate*er &ou s)end in good! it will be re)aid to &ou in full! and &ou shall not be wronged. Sahih International : Fot u)on &ou! [? Muhammad ! is [res)onsibilit& for their guidance! but Allah guides whom %e wills. And whate*er good &ou [belie*ers s)end is for &oursel*es! and &ou do not s)end e=ce)t seeking the countenance of Allah . And whate*er &ou s)end of good - it will be full& re)aid to &ou! and &ou will not be wronged.
Tafsir Jalalayn : 3hen the <ro)het (s) was )rohibited from gi*ing *oluntar& alms to idolaters [as an incenti*e for them to embrace 5slam! the following was re*ealed: Oou are not res)onsible for guiding them! that is to sa&! for )eo)le! that the& should embrace 5slam! [&ou are res)onsible onl& for con*e&ing the Message [to them - but $od guides! with %is guidance! whome*er %e will! to embrace 5slam. And whate*er good! )ro)ert&! &ou e=)end is for &oursel*es! since the reward is for &ou- for then &ou are e=)ending! desiring onl& $od/s 0ace (this clause is the )redicate! denoting a )rohibition)! that is to sa&! %is reward and not an& other transient ob2ect of this world! and whate*er good &ou e=)end! its re(uital! shall be re)aid to &ou in full! and &ou will not be

wronged! &ou will not suffer an& diminishment of it (both [of the last two sentences em)hasise the first one).

Indonesian : 'ukanlah kewa2ibanmu men2adikan mereka menda)at )etun2uk! akan teta)i Allahlah &ang memberi )etun2uk (memberi taufi() sia)a &ang dikehendaki-F&a. Ban a)a sa2a harta &ang baik &ang kamu nafkahkan (di 2alan allah)! maka )ahalan&a itu untuk kamu sendiri. Ban 2anganlah kamu membelan2akan sesuatu melainkan karena mencari keridhaan Allah. Ban a)a sa2a harta &ang baik &ang kamu nafkahkan! nisca&a kamu akan diberi )ahalan&a dengan cuku) sedang kamu sedikit)un tidak akan diania&a (dirugikan).

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Muhsin Khan : (8harit& is) for 0u(ara (the )oor)! who in Allah7s 8ause are restricted (from tra*el)! and cannot mo*e about in the land (for trade or work). The one who knows them not! thinks that the& are rich because of their modest&. Oou ma& know them b& their mark! the& do not beg of )eo)le at all. And whate*er &ou s)end in good! surel& Allah knows it well. Sahih International : [8harit& is for the )oor who ha*e been restricted for the cause of Allah ! unable to mo*e about in the land. An ignorant [)erson would think them self-sufficient because of their restraint! but &ou will know them b& their [characteristic sign. The& do not ask )eo)le )ersistentl& [or at all . And whate*er &ou s)end of good - indeed! Allah is 1nowing of it.
Tafsir Jalalayn : 0or the )oor (this is the )redicate of the missing sub2ect! al-sada("t! .*oluntar& almsgi*ing/)! who are constrained in the wa& of $od! those who ha*e confined themsel*es [in )re)aration for the struggle: this was re*ealed concerning the )eo)le of 4uffa! consisting in some four hundred of the Hmigrants (muh"2irAn)! set a)art [from the other Muslims for the stud& of the Qur/"n and to take )art in raids- and the& are unable to 2ourne& (darban! means safaran) in the land! to engage in commerce and earn their li*ing! since the& are full& engaged in the struggle- the ignorant man su))oses them! on account of the wa& the& beha*e! rich because of their abstinence! that is! their refraining from asking for things- but &ou! the one being addressed! shall know them b& their mark! b& the signs of their humilit& and e=ertion- the& do not beg of men! and make urgent demands! im)ortunatel&! that is to sa&! the& do not beg in the first )lace! so there is no (uestion of )ersistence. And whate*er good &ou e=)end! surel& $od has knowledge of it! and will re(uite it accordingl&.

Indonesian

: ('erinfa(lah) ke)ada orang-orang fakir &ang terikat (oleh 2ihad) di 2alan Allahmereka tidak da)at (berusaha) di bumi- orang &ang tidak tahu men&angka mereka orang ka&a karena memelihara diri dari minta-minta. 1amu kenal mereka dengan melihat sifat-sifatn&a! mereka tidak meminta ke)ada orang secara mendesak. Ban a)a sa2a harta &ang baik &ang kamu nafkahkan (di 2alan Allah)! maka sesungguhn&a Allah Maha Mengatahui.

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Muhsin Khan : Those who s)end their wealth (in Allah7s 8ause) b& night and da&! in secret and in )ublic! the& shall ha*e their reward with their Lord. ?n them shall be no fear! nor shall the& grie*e. Sahih International : Those who s)end their wealth [in Allah 7s wa& b& night and b& da&! secretl& and )ublicl& - the& will ha*e their reward with their Lord. And no fear will there be concerning them! nor will the& grie*e.
Tafsir Jalalayn : Those who e=)end their wealth night and da&! secretl& and o)enl&! their wage awaits them with their Lord! and no fear shall befall them! neither shall the& grie*e.

Indonesian : ?rang-orang &ang menafkahkan hartan&a di malam dan di siang hari secara tersembun&i dan terang-terangan! maka mereka menda)at )ahala di sisi Tuhann&a. Tidak ada kekhawatiran terhada) mereka dan tidak ()ula) mereka bersedih hati.

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Muhsin Khan

: Those who eat ;iba (usur&) will not stand (on the Ba& of ;esurrection) e=ce)t like the standing of a )erson beaten b& 4haitan (4atan) leading him to insanit&. That is because the& sa&: CTrading is onl& like ;iba (usur&)!C whereas Allah has )ermitted trading and forbidden ;iba (usur&). 4o whosoe*er recei*es an admonition from his Lord and sto)s eating ;iba (usur&) shall not be )unished for the )ast- his case is for Allah (to 2udge)- but whoe*er returns [to ;iba (usur&) ! such are the dwellers of the 0ire - the& will abide therein. Sahih International : Those who consume interest cannot stand [on the Ba& of ;esurrection e=ce)t as one stands who is being beaten b& 4atan into insanit&. That is because the& sa&! CTrade is [2ust like interest.C 'ut Allah has )ermitted trade and has forbidden interest. 4o whoe*er has recei*ed an admonition from his Lord and desists ma& ha*e what is )ast! and his affair rests with Allah . 'ut whoe*er returns to [dealing in interest or usur& - those are the com)anions of the 0ire- the& will abide eternall& therein.
Tafsir Jalalayn : Those who de*our! that is! [those who sei>e b& wa& of! usur&! which is an e=cess [le*ied in transactions of mone& or foodstuffs either on their *alue or on credit! shall not rise again! from their gra*es! e=ce)t! rising! as one whom 4atan has made )rostrate! demented! from touch! [through madness (min al-mass! .from touch/! is semanticall& connected to &a(AmAna! .the& rise/)- that! which befalls them! is because! of the fact that! the& sa&! .Trade is like usur&/! in terms of )ermissibilit&: this [statement is a t&)e of re*ersed simile used for intensit& [sc. .usur& is like trade/ is the e=)ected word order . $od res)onds to them sa&ing that: $od has )ermitted trade! and forbidden usur&. 3hoe*er recei*es an admonition from his Lord and desists! from de*ouring it! he shall ha*e his )ast gains! those made before the )rohibition and which cannot be reclaimed from him! and his affair! with regard to )ardoning him! is committed to $od- but whoe*er re*erts! to de*ouring it! treating it like trade in terms of lawfulness G those are the inhabitants of the 0ire! abiding therein.

Indonesian : ?rang-orang &ang makan (mengambil) riba tidak da)at berdiri melainkan se)erti berdirin&a orang &ang kemasukan s&aitan lantaran (tekanan) )en&akit gila. 1eadaan mereka &ang demikian itu! adalah disebabkan mereka berkata (ber)enda)at)! sesungguhn&a 2ual beli itu sama dengan riba! )adahal Allah telah menghalalkan 2ual beli dan mengharamkan riba. ?rang-orang &ang telah sam)ai ke)adan&a larangan dari Tuhann&a! lalu terus berhenti (dari mengambil riba)! maka bagin&a a)a &ang telah diambiln&a dahulu (sebelum datang larangan)- dan urusann&a (terserah) ke)ada Allah. ?rang &ang kembali (mengambil riba)! maka orang itu adalah )enghuni-)enghuni neraka- mereka kekal di dalamn&a.

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Muhsin Khan : Allah will destro& ;iba (usur&) and will gi*e increase for 4ada(at (deeds of charit&! alms! etc.) And Allah likes not the disbelie*ers! sinners. Sahih International

: Allah destro&s interest and gi*es increase for charities. And Allah does not like e*er& sinning disbelie*er.
Tafsir Jalalayn : $od effaces usur&! diminishing it and eliminating an& blessing in it! but %e augments *oluntar& almsgi*ings with interest! increasing them! making them grow and multi)l&ing their reward. $od lo*es not! that is to sa&! %e will re(uite! an& guilt&! )rofligate de*ouring it! ingrate! who deems usur& licit.

Indonesian : Allah memusnahkan riba dan men&uburkan sedekah. Ban Allah tidak men&ukai setia) orang &ang teta) dalam kekafiran! dan selalu berbuat dosa.

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Muhsin Khan : Trul& those who belie*e! and do deeds of righteousness! and )erform As-4alat (5(amat-as-4alat)! and gi*e 6akat! the& will ha*e their reward with their Lord. ?n them shall be no fear! nor shall the& grie*e. Sahih International : 5ndeed! those who belie*e and do righteous deeds and establish )ra&er and gi*e >akah will ha*e their reward with their Lord! and there will be no fear concerning them! nor will the& grie*e.
Tafsir Jalalayn : Those who belie*e and )erform righteous deeds! and establish the )ra&er! and )a& the alms G their wage awaits them with their Lord! and no fear shall befall them! neither shall the& grie*e.

Indonesian : 4esungguhn&a orang-orang &ang beriman! menger2akan amal saleh! mendirikan shalat dan menunaikan >akat! mereka menda)at )ahala di sisi Tuhann&a. Tidak ada kekhawatiran terhada) mereka dan tidak ()ula) mereka bersedih hati.

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Muhsin Khan : ? &ou who belie*eD 'e afraid of Allah and gi*e u) what remains (due to &ou) from ;iba (usur&) (from now onward)! if &ou are (reall&) belie*ers. Sahih International : ? &ou who ha*e belie*ed! fear Allah and gi*e u) what remains [due to &ou of interest! if &ou should be belie*ers.
Tafsir Jalalayn

: ? &ou who belie*e! fear $od! and gi*e u)! abandon! the usur& that is outstanding! if &ou are belie*ers! true to &our faith! since it is e=)ected of the belie*er that he adhere to $od/s command: this was re*ealed when some of the 8om)anions! after the )rohibition! wanted to reclaim some of the usur& from before.

Indonesian : %ai orang-orang &ang beriman! bertakwalah ke)ada Allah dan tinggalkan sisa riba (&ang belum di)ungut) 2ika kamu orang-orang &ang beriman.

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Muhsin Khan : And if &ou do not do it! then take a notice of war from Allah and %is Messenger but if &ou re)ent! &ou shall ha*e &our ca)ital sums. Beal not un2ustl& (b& asking more than &our ca)ital sums)! and &ou shall not be dealt with un2ustl& (b& recei*ing less than &our ca)ital sums). Sahih International : And if &ou do not! then be informed of a war [against &ou from Allah and %is Messenger. 'ut if &ou re)ent! &ou ma& ha*e &our )rinci)al - [thus &ou do no wrong! nor are &ou wronged.
Tafsir Jalalayn : 'ut if &ou do not! do what &ou ha*e been commanded! then be warned! ha*e knowledge! of war from $od! and %is Messenger! against &ou: herein is a gra*e threat for them. 3hen it was re*ealed! the& said! .3hat )ower can we ha*e in a war against %imD/ Oet if &ou re)ent! and forgo it! &ou shall ha*e &our )rinci)al sums! the original amounts! not being un2ust! b& charging interest! and no in2ustice being done to &ou! b& wa& of an& diminution.

Indonesian : Maka 2ika kamu tidak menger2akan (meninggalkan sisa riba)! maka ketahuilah! bahwa Allah dan ;asul-F&a akan memerangimu. Ban 2ika kamu bertaubat (dari )engambilan riba)! maka bagimu )okok hartamu- kamu tidak mengania&a dan tidak ()ula) diania&a.

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Muhsin Khan

: And if the debtor is in a hard time (has no mone&)! then grant him time till it is eas& for him to re)a&! but if &ou remit it b& wa& of charit&! that is better for &ou if &ou did but know. Sahih International : And if someone is in hardshi)! then [let there be )ost)onement until [a time of ease. 'ut if &ou gi*e [from &our right as charit&! then it is better for &ou! if &ou onl& knew.
Tafsir Jalalayn : And if an& man! in debt! should be in difficulties! then! let him ha*e! res)ite! a )ost)onement! till things are easier (read ma&sara or ma&sura! meaning .a time of ease/)- but that &ou should gi*e (tassadda(A! where the second t"/ of the softened form! tatasadda(A! has been assimilated with the s"d)! the one in difficult&! a *oluntar& almsgi*ing! b& wai*ing his debt! is better for &ou! did &ou but know! [if &ou know that it is better for &ou! then do it. 5n a had#th it is said! .3hoe*er gi*es res)ite to one in difficult&! or wai*es his debt! $od will )lace him under %is shade! on a da& when there shall be no shade e=ce)t $od/s/! as re)orted b& Muslim.

Indonesian : Ban 2ika (orang &ang berhutang itu) dalam kesukaran! maka berilah tangguh sam)ai dia berkela)angan. Ban men&edekahkan (sebagian atau semua utang) itu! lebih baik bagimu! 2ika kamu mengetahui.

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Muhsin Khan : And be afraid of the Ba& when &ou shall be brought back to Allah. Then e*er& )erson shall be )aid what he earned! and the& shall not be dealt with un2ustl&. Sahih International : And fear a Ba& when &ou will be returned to Allah . Then e*er& soul will be com)ensated for what it earned! and the& will not be treated un2ustl&.
Tafsir Jalalayn : And fear a da& wherein &ou shall be returned to $od! namel&! the Ba& of ;esurrection (read the )assi*e [tur2a.Ana meaning! .&ou shall be returned/! or the acti*e [tar2i.Ana meaning .&ou shall return/)! and e*er& soul! on that da&! shall be )aid in full! the re(uital of! what it has earned! what it has done of good or e*il- and the& shall not be wronged! through an& loss of a good deed or the incurring of an e=tra e*il deed.

Indonesian : Ban )eliharalah dirimu dari (a>ab &ang ter2adi )ada) hari &ang )ada waktu itu kamu semua dikembalikan ke)ada Allah. 1emudian masing-masing diri diberi balasan &ang sem)urna terhada) a)a &ang telah diker2akann&a! sedang mereka sedikit)un tidak diania&a (dirugikan).

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Muhsin Khan : ? &ou who belie*eD 3hen &ou contract a debt for a fi=ed )eriod! write it down. Let a scribe write it down in 2ustice between &ou. Let not the scribe refuse to write as Allah has taught him! so let him write. Let him (the debtor) who incurs the liabilit& dictate! and he must fear Allah! his Lord! and diminish not an&thing of what he owes. 'ut if the debtor is of )oor understanding! or weak! or is unable himself to dictate! then let his guardian dictate in 2ustice. And get two witnesses out of &our own men. And if there are not two men (a*ailable)! then a man and two women! such as &ou agree for witnesses! so that if one of them (two women) errs! the other can remind her. And the witnesses should not refuse when the& are called on (for e*idence). Oou should not become wear& to write it (&our contract)! whether it be small or big! for its fi=ed term! that is more 2ust with Allah- more solid as e*idence! and more con*enient to )re*ent doubts among &oursel*es! sa*e when it is a )resent trade which &ou carr& out on the

s)ot among &oursel*es! then there is no sin on &ou if &ou do not write it down. 'ut take witnesses whene*er &ou make a commercial contract. Let neither scribe nor witness suffer an& harm! but if &ou do (such harm)! it would be wickedness in &ou. 4o be afraid of Allah- and Allah teaches &ou. And Allah is the All-1nower of each and e*er&thing. Sahih International : ? &ou who ha*e belie*ed! when &ou contract a debt for a s)ecified term! write it down. And let a scribe write [it between &ou in 2ustice. Let no scribe refuse to write as Allah has taught him. 4o let him write and let the one who has the obligation dictate. And let him fear Allah ! his Lord! and not lea*e an&thing out of it. 'ut if the one who has the obligation is of limited understanding or weak or unable to dictate himself! then let his guardian dictate in 2ustice. And bring to witness two witnesses from among &our men. And if there are not two men [a*ailable ! then a man and two women from those whom &ou acce)t as witnesses - so that if one of the women errs! then the other can remind her. And let not the witnesses refuse when the& are called u)on. And do not be [too wear& to write it! whether it is small or large! for its [s)ecified term. That is more 2ust in the sight of Allah and stronger as e*idence and more likel& to )re*ent doubt between &ou! e=ce)t when it is an immediate transaction which &ou conduct among &oursel*es. 0or [then there is no blame u)on &ou if &ou do not write it. And take witnesses when &ou conclude a contract. Let no scribe be harmed or an& witness. 0or if &ou do so! indeed! it is [gra*e disobedience in &ou. And fear Allah . And Allah teaches &ou. And Allah is 1nowing of all things.
Tafsir Jalalayn : ? &ou who belie*e! when &ou contract! when &ou are dealing with! a debt! such as in )re)a&ment for (future) deli*er& of goods or a loan! one u)on another for a stated! a known! term! write it down! as confirmation and securit& against an& dis)ute- and let a writer write it! the contract of debt! down between &ou 2ustl&! accuratel&! not increasing or decreasing the amount or the terms- and let not an& writer refuse to write it down! if he is re(uested for such a task! as $od has taught him (the k"f of ka-m"! .as/! is semanticall& connected to the *erb &a/ba! .refuse/)! that is! 2ust as %e has gi*en him the ad*antage of knowing how to write! he should not be niggardl& in this res)ect- so let him write (re)eated for em)hasis)! and let the debtor dictate! to the one writing the contract! for he is the one being witnessed! and must be full& aware of his obligations- and let him fear $od his Lord! when dictating! and not diminish an&thing of it! of the debt due. And if the debtor be a fool! a s(uanderer! or weak! not u) to dictating on account of old age or immaturit&! or unable to dictate himself! on account of being dumb! or not knowing the language and so forth! then let his guardian! the one in charge of his affairs! be it a )arent! an e=ecutor! a custodian or an inter)reter! dictate 2ustl&. And summon to bear witness! the debt! two witnesses! men! mature Muslim free men- or if the two! witnesses! be not men! then one man and two women! to bear witness! such witnesses as &ou a))ro*e of! on account of their )iet& and )robit&- the number of women is because of the fact! so that if one of the two women errs! forgets the testimon&! gi*en their lesser astuteness and accurac&- the other! the one remembering! will remind her (read fatudhakkira or fa-tudhkira)! the one that has forgotten G the .reminding/ clause is the reason [for the choice of two women ! that is to sa&! so that she ma& be reminded if she errs or stra&s into error! because this [forgetfulness is the cause of it (a *ariant reading [for an! .that/ has the conditional in! .if/! with [the *erb inflected as tudhakkiru! .she will remind/! making it a new sentence! the res)onse to which [follows )- and let the witnesses not refuse! whene*er (the m" of idh" m"! .whene*er/! is e=tra) the& are summoned! to bear witness and take res)onsibilit& for the testimon&- and be not disdainful! la>&! to write it down! that which &ou ha*e witnessed in truth

(for this fre(uentl& occurred)! be it! small or great! a little or much! with its term! that is! the date on which it is due (il" a2lihi is a circumstantial (ualifier referring to the [)ronominal suffi= h"/ of taktubA-hu! .&ou write it down/)- that! writing down! is more e(uitable! more 2ust! in $od/s sight! more u)right for testimon&! that is to sa&! [that is more hel)ful in summoning witness! because it contains the reminder- and nearer! closer to attaining [the desired state that &ou will not be in doubt! with regard to the amount and the due dates- unless it be! [that there is! trade carried out there and then (ti2"ratun h"diratun: a *ariant reading has ti2"ratan h"diratan! in which case the nominal sentence is missing its sub2ect! and must be the )ronoun for ti2"ra! .trade/! that is! hi&a! .it [fem.

Indonesian : %ai orang-orang &ang beriman! a)abila kamu bermu7amalah tidak secara tunai untuk waktu &ang ditentukan! hendaklah kamu menuliskann&a. Ban hendaklah seorang )enulis di antara kamu menuliskann&a dengan benar. Ban 2anganlah )enulis enggan menuliskann&a sebagaimana Allah menga2arkann&a! meka hendaklah ia menulis! dan hendaklah orang &ang berhutang itu mengimlakkan (a)a &ang akan ditulis itu)! dan hendaklah ia bertakwa ke)ada Allah Tuhann&a! dan 2anganlah ia mengurangi sedikit)un dari)ada hutangn&a. 9ika &ang berhutang itu orang &ang lemah akaln&a atau lemah (keadaann&a) atau dia sendiri tidak mam)u mengimlakkan! maka hendaklah walin&a mengimlakkan dengan 2u2ur. Ban )ersaksikanlah dengan dua orang saksi dari orang-orang lelaki (di antaramu). 9ika tak ada dua oang lelaki! maka (boleh) seorang lelaki dan dua orang )erem)uan dari saksi-saksi &ang kamu ridhai! su)a&a 2ika seorang lu)a maka &ang seorang mengingatkann&a. 9anganlah saksi-saksi itu enggan (memberi keterangan) a)abila mereka di)anggil- dan 2anganlah kamu 2emu menulis hutang itu! baik kecil mau)un besar sam)ai batas waktu memba&arn&a. Oang demikian itu! lebih adil di sisi Allah dan lebih menguatkan )ersaksian dan lebih dekat ke)ada tidak (menimbulkan) keraguanmu. (Tulislah mu7amalahmu itu)! kecuali 2ika mu7amalah itu )erdagangan tunai &ang kamu 2alankan di antara kamu! maka tidak ada dosa bagi kamu! (2ika) kamu tidak menulisn&a. Ban )ersaksikanlah a)abila kamu ber2ual beli- dan 2anganlah )enulis dan saksi saling sulit men&ulitkan. 9ika kamu lakukan (&ang demikian)! maka sesungguhn&a hal itu adalah suatu kefasikan )ada dirimu. Ban bertakwalah ke)ada Allah- Allah menga2armu- dan Allah Maha Mengetahui segala sesuatu.

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Muhsin Khan : And if &ou are on a 2ourne& and cannot find a scribe! then let there be a )ledge taken (mortgaging)- then if one of &ou entrust the other! let the one who is entrusted

discharge his trust (faithfull&)! and let him be afraid of Allah! his Lord. And conceal not the e*idence for he! who hides it! surel& his heart is sinful. And Allah is All1nower of what &ou do. Sahih International : And if &ou are on a 2ourne& and cannot find a scribe! then a securit& de)osit [should be taken. And if one of &ou entrusts another! then let him who is entrusted discharge his trust [faithfull& and let him fear Allah ! his Lord. And do not conceal testimon&! for whoe*er conceals it - his heart is indeed sinful! and Allah is 1nowing of what &ou do.
Tafsir Jalalayn : And if &ou are u)on a 2ourne&! tra*elling and &ou contract a debt! and &ou do not find a writer! then a )ledge (ruhun or rih"n! )lural of rahn) in hand! as a guarantee for &ou. The 4unna clarifies the )ermissibilit& of making )ledges in towns! where writers ma& be forthcoming- but the sti)ulation is made in the e*ent of tra*el because in this case it is more im)ortant to ha*e a guarantee- $od/s reference to it being .in hand/ (ma(bAda) is a condition for the )ledge gi*en to be *alid! and to satisf& the )ledgee or his re)resentati*e. 'ut if one of &ou! the creditor! trusts another! the debtor! o*er the debt and does not re(uire a )ledge! let him who is trusted! the debtor! deli*er his trust! the debt- and let him fear $od his Lord! when deli*ering it. And do not conceal the testimon&! if &ou are summoned to gi*e it- whoe*er conceals it! his heart is sinful: the heart is mentioned because it is the locus of the testimon&! and because if it sins! there are other sinful conse(uences! and so the )erson will be )unished as though he were a sinner- and $od knows what &ou do! nothing of which can be hidden from %im.

Indonesian : 9ika kamu dalam )er2alanan (dan bermu7amalah tidak secara tunai) sedang kamu tidak mem)eroleh seorang )enulis! maka hendaklah ada barang tanggungan &ang di)egang (oleh &ang ber)iutang). Akan teta)i 2ika sebagian kamu mem)erca&ai sebagian &ang lain! maka hendaklah &ang di)erca&ai itu menunaikan amanatn&a (hutangn&a) dan hendaklah ia bertakwa ke)ada Allah Tuhann&a- dan 2anganlah kamu ()ara saksi) men&embun&ikan )ersaksian. Ban barangsia)a &ang men&embun&ikann&a! maka sesungguhn&a ia adalah orang &ang berdosa hatin&a- dan Allah Maha Mengetahui a)a &ang kamu ker2akan.

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Muhsin Khan : To Allah belongs all that is in the hea*ens and all that is on the earth! and whether &ou disclose what is in &our ownsel*es or conceal it! Allah will call &ou to account for it. Then %e forgi*es whom %e wills and )unishes whom %e wills. And Allah is Able to do all things. Sahih International

: To Allah belongs whate*er is in the hea*ens and whate*er is in the earth. 3hether &ou show what is within &oursel*es or conceal it! Allah will bring &ou to account for it. Then %e will forgi*e whom %e wills and )unish whom %e wills! and Allah is o*er all things com)etent.
Tafsir Jalalayn : To $od belongs all that is in the hea*ens and the earth. 3hether &ou disclose! manifest! what is in &our hearts or hide it! of e*il and resol*e for it! $od shall take &ou to account for it! informing &ou of it on the Ba& of ;esurrection. Then %e will forgi*e whom %e will! to forgi*e! and chastise whom %e will! to chastise (both *erbs are a)oco)ated [fa-&aghfir! .he will forgi*e/! wa&u.adhdhib! .he will chastise/ if taken as the res)onses to the conditional! in tubdA! .if &ou )roclaim/- but the& ma& also be read with a final nominati*e inflection [&aghfiru! &u.adhdhibu in which case! it would [constitute a new clause and follow on from an im)licit fa-huwa! .then %e/). And $od has )ower o*er all things! including reckoning with &ou and re(uiting &ou.

Indonesian : 1e)un&aan Allah-lah segala a)a &ang ada di langit dan a)a &ang ada di bumi. Ban 2ika kamu melahirkan a)a &ang ada di dalam hatimu atau kamu men&embun&ikan! nisca&a Allah akan membuat )erhitungan dengan kamu tentang )erbuatanmu itu. Maka Allah mengam)uni sia)a &ang dikehendaki-F&a dan men&iksa sia)a &ang dikehendaki-F&a- dan Allah Maha 1uasa atas segala sesuatu.

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Muhsin Khan : The Messenger (Muhammad 4A3) belie*es in what has been sent down to him from his Lord! and (so do) the belie*ers. Hach one belie*es in Allah! %is Angels! %is 'ooks! and %is Messengers. The& sa&! C3e make no distinction between one another of %is MessengersC - and the& sa&! C3e hear! and we obe&. (3e seek) Oour 0orgi*eness! our Lord! and to Oou is the return (of all).C Sahih International : The Messenger has belie*ed in what was re*ealed to him from his Lord! and [so ha*e the belie*ers. All of them ha*e belie*ed in Allah and %is angels and %is books and %is messengers! [sa&ing ! C3e make no distinction between an& of %is messengers.C And the& sa&! C3e hear and we obe&. [3e seek Oour forgi*eness! our Lord! and to Oou is the [final destination.C
Tafsir Jalalayn : The Messenger! Muhammad (s) belie*es in! affirms the truth of! what was re*ealed to him from his Lord! namel&! the Qur/"n! and the belie*ers (wa/l-mu/minAna is a su))lement to al-rasAlu! .the Messenger/)- each one (the tanw#n of kullun stands in )lace of the second noun in an

anne=ation [sc. kullu w"hidin ) belie*es in $od and %is angels! and in %is 'ooks! all of them and each of them! and %is messengers! and the& sa&! .we make no distinction between an& of %is messengers/! belie*ing in some and disbelie*ing in others! in the manner of the 9ews and the 8hristians. And the& sa&! .3e hear! what we ha*e been en2oined to hear and acce)t! and obe&- we ask &ou: Oour forgi*eness! our Lord- to Oou is the homecoming/! that is! the return at the ;esurrection. 3hen the )re*ious *erse was re*ealed! the belie*ers com)lained of e*il whis)erings and it grie*ed them that the& should be taken to account according to [the )rinci)le e=)ressed in it! and so the following was re*ealed:

Indonesian : ;asul telah beriman ke)ada Al Quran &ang diturunkan ke)adan&a dari Tuhann&a! demikian )ula orang-orang &ang beriman. 4emuan&a beriman ke)ada Allah! malaikatmalaikat-F&a! kitab-kitab-F&a dan rasul-rasul-F&a. (Mereka mengatakan): C1ami tidak membeda-bedakan antara seseorang)un (dengan &ang lain) dari rasul-rasulF&aC! dan mereka mengatakan: C1ami dengar dan kami taatC. (Mereka berdoa): CAm)unilah kami &a Tuhan kami dan ke)ada Hngkaulah tem)at kembaliC.

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Muhsin Khan : Allah burdens not a )erson be&ond his sco)e. %e gets reward for that (good) which he has earned! and he is )unished for that (e*il) which he has earned. C?ur LordD <unish us not if we forget or fall into error! our LordD La& not on us a burden like that which Oou did la& on those before us (9ews and 8hristians)- our LordD <ut not on us a burden greater than we ha*e strength to bear. <ardon us and grant us 0orgi*eness. %a*e merc& on us. Oou are our Maula (<atron! 4u))or-ter and <rotector! etc.) and gi*e us *ictor& o*er the disbelie*ing )eo)le. Sahih International : Allah does not charge a soul e=ce)t [with that within its ca)acit&. 5t will ha*e [the conse(uence of what [good it has gained! and it will bear [the conse(uence of what [e*il it has earned. C?ur Lord! do not im)ose blame u)on us if we ha*e forgotten or erred. ?ur Lord! and la& not u)on us a burden like that which Oou laid u)on those before us. ?ur Lord! and burden us not with that which we ha*e no abilit& to bear. And )ardon us- and forgi*e us- and ha*e merc& u)on us. Oou are our )rotector! so gi*e us *ictor& o*er the disbelie*ing )eo)le.C
Tafsir Jalalayn

: $od charges no soul sa*e to its ca)acit&! that is! what it is ca)able of bearing- for it is what it has merited! of good and its reward! and against it is what it has earned! of e*il and its burden: no )erson shall be re(uited for another/s sin or for what he has not earned! e*en if he was tem)ted to do it. 4a&: ?ur Lord! take us not to task! b& wa& of chastisement! if we forget! or err! b& stra&ing from the right )ath unknowingl& G as Oou used to take to task those before us: $od has lifted this [burden from this communit&! as re)orted in had#th. The )etition here! then! is a wa& of acknowledging $od/s fa*our- our Lord! burden us not with a load! an affair which we cannot bear! such as Oou did la& u)on those before us! namel&! u)on the 8hildren of 5srael! as for e=am)le! the killing of oneself in re)entance! the )a&ing of a (uarter of one/s )ro)ert& for alms! and the se*ering of the im)ure )art. ?ur Lord! do not burden us be&ond what we ha*e the )ower! the strength! to bear! of obligations and trials- and )ardon us! effacing our sins! and forgi*e us! and ha*e merc& on us! with merc& added to Oour forgi*eness- Oou are our <atron! our Master and the $uardian of our affairs- so grant us assistance against the disbelie*ing folk! b& establishing definiti*e )roof [for us and *ictor& o*er them in battle! for it is e=)ected of a )atron that he assist his clients against their enemies. 5n a had#th it is stated that when this *erse was re*ealed and the <ro)het (s) was reciting it! after each word it was said to him! P$rantedQ.

Indonesian : Allah tidak membebani seseorang melainkan sesuai dengan kesanggu)ann&a. 5a menda)at )ahala (dari keba2ikan) &ang diusahakann&a dan ia menda)at siksa (dari ke2ahatan) &ang diker2akann&a. (Mereka berdoa): COa Tuhan kami! 2anganlah Hngkau hukum kami 2ika kami lu)a atau kami tersalah. Oa Tuhan kami! 2anganlah Hngkau bebankan ke)ada kami beban &ang berat sebagaimana Hngkau bebankan ke)ada orang-orang sebelum kami. Oa Tuhan kami! 2anganlah Hngkau )ikulkan ke)ada kami a)a &ang tak sanggu) kami memikuln&a. 'eri maaflah kami- am)unilah kami- dan rahmatilah kami. Hngkaulah <enolong kami! maka tolonglah kami terhada) kaum &ang kafirC.
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