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Surat Al-Baqarah (The Cow) -

2:1
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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 lm mm: God knows best what He means by these [letters].

Indonesian
: Alif laam miim.

2:2
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Muhsin Khan
: This is the Book (the Quran), whereof there is no doubt, a
guidance to those who are Al-Muttaqun [the pious and righteous
persons who fear Allah much (abstain from all kinds of sins and evil
deeds which He has forbidden) and love Allah much (perform all
kinds of good deeds which He has ordained)].
Sahih International
: This is the Book about which there is no doubt, a guidance for
those conscious of Allah Tafsir Jalalayn
: That, meaning, this, Book, which Muhammad (s) recites, in it there is no
doubt, no uncertainty, that it is from God (the negation [l rayba fhi] is the
predicate of dhlika; the use of the demonstrative here is intended to glorify
[the Book]). A guidance (hud is a second predicate, meaning that it [the
Book] guides), for the God-fearing, namely, those that tend towards piety
by adhering to commands and avoiding things prohibited, thereby guarding
themselves from the Fire;

Indonesian
: Kitab (Al Quran) ini tidak ada keraguan padanya; petunjuk bagi
mereka yang bertakwa,

2:3
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Muhsin Khan
: Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat),
and spend out of what we have provided for them [i.e. give Zakat ,
spend on themselves, their parents, their children, their wives, etc.,
and also give charity to the poor and also in Allah's Cause - Jihad,
etc.].
Sahih International
: Who believe in the unseen, establish prayer, and spend out of
what We have provided for them,
Tafsir Jalalayn
: who believe in, that is, who accept the truth of, the Unseen, what is hidden
from them of the Resurrection, Paradise and the Fire; and maintain the
prayer, that is to say, who perform it giving it its proper due; and of what We
have provided them, that is, of what we have bestowed upon them, expend,
in obedience to God;

Indonesian
: (yaitu) mereka yang beriman kepada yang ghaib, yang mendirikan
shalat, dan menafkahkan sebahagian rezeki yang Kami
anugerahkan kepada mereka.

2:4
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Muhsin Khan
: And who believe in (the Quran and the Sunnah) which has been
sent down (revealed) to you (Muhammad Peace be upon him ) and
in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent
down before you and they believe with certainty in the Hereafter.
(Resurrection, recompense of their good and bad deeds, Paradise
and Hell, etc.).
Sahih International
: And who believe in what has been revealed to you, [O
Muhammad], and what was revealed before you, and of the
Hereafter they are certain [in faith].
Tafsir Jalalayn
: and who believe in what has been revealed to you, namely, the Qurn; and
what was revealed before you, that is, the Torah, the Gospel and other
[scriptures]; and of the Hereafter, they are certain, that is, they know [it is
real].

Indonesian
: dan mereka yang beriman kepada Kitab (Al Quran) yang telah
diturunkan kepadamu dan Kitab-kitab yang telah diturunkan
sebelummu, serta mereka yakin akan adanya (kehidupan) akhirat.

2:5
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Muhsin Khan
: They are on (true) guidance from their Lord, and they are the
successful.
Sahih International
: Those are upon [right] guidance from their Lord, and it is those
who are the successful.
Tafsir Jalalayn
: Those, as described in the way mentioned, are upon guidance from their
Lord, those are the ones that will prosper, that is, who will succeed in
entering Paradise and be saved from the Fire.

Indonesian
: Mereka itulah yang tetap mendapat petunjuk dari Tuhan mereka,
dan merekalah orang-orang yang beruntung.

2:6
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Muhsin Khan
: Verily, those who disbelieve, it is the same to them whether you (O
Muhammad Peace be upon him ) warn them or do not warn them,
they will not believe.
Sahih International
: Indeed, those who disbelieve - it is all the same for them whether
you warn them or do not warn them - they will not believe.
Tafsir Jalalayn
: As for the disbelievers, the likes of Ab Jahl, Ab Lahab and such; alike it is
for them whether you have warned them or have not warned them, they do
not believe, as God knows very well, so do not hope that they will believe
(read a-andhartahum pronouncing both hamzas, or by not pronouncing the
second, making it an alif instead, and inserting an alif between the one not
pronounced and the other one, or leaving [this insertion]; al-indhr
[warning] is to give knowledge of something, and simultaneously instil an
element of fear).

Indonesian

: Sesungguhnya orang-orang kafir, sama saja bagi mereka, kamu


beri peringatan atau tidak kamu beri peringatan, mereka tidak juga
akan beriman.

2:7
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Muhsin Khan
: Allah has set a seal on their hearts and on their hearings, (i.e.
they are closed from accepting Allah's Guidance), and on their eyes
there is a covering. Theirs will be a great torment.
Sahih International
: Allah has set a seal upon their hearts and upon their hearing, and
over their vision is a veil. And for them is a great punishment.
Tafsir Jalalayn
: God has set a seal on their hearts, impressing on them and making certain
that no good enters them; and on their hearing, [in which He has] deposited
something so that they cannot profit from the truth they hear; and on their
eyes is a covering, that is, a veil so that they do not see the truth; and for
them there will be a mighty chastisement, that is, intense and everlasting.

Indonesian
: Allah telah mengunci-mati hati dan pendengaran mereka, dan
penglihatan mereka ditutup. Dan bagi mereka siksa yang amat
berat.

2:8
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Muhsin Khan
: And of mankind, there are some (hypocrites) who say: "We believe
in Allah and the Last Day" while in fact they believe not.
Sahih International
: And of the people are some who say, "We believe in Allah and the
Last Day," but they are not believers.
Tafsir Jalalayn
: The following was revealed concerning the hypocrites: and some people
there are who say, We believe in God and the Last Day, that is, in the Day of
Resurrection because it is the very last day; but they are not believers (the
[plural] import of man [in man yaql, who says] is taken into account here,
as expressed by a pronoun [hum] that expresses this [plural] meaning).

Indonesian

: Di antara manusia ada yang mengatakan: "Kami beriman kepada


Allah dan Hari kemudian," pada hal mereka itu sesungguhnya
bukan orang-orang yang beriman.

2:9
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Muhsin Khan
: They (think to) deceive Allah and those who believe, while they
only deceive themselves, and perceive (it) not!
Sahih International
: They [think to] deceive Allah and those who believe, but they
deceive not except themselves and perceive [it] not.
Tafsir Jalalayn
: They would deceive God and the believers, by manifesting the opposite of
the unbelief they hide, so that they can avoid His rulings in this world; and
only themselves they deceive (yukhdin), for the evil consequences of their
deception will rebound upon them, as they are disgraced in this world when
God makes known to His Prophet what they are hiding, and they will be
punished in the Hereafter; and they are not aware, and they do not know
that they are actually deceiving themselves (mukhdaa [although a third
verbal form, from khdaa] actually denotes a one-way action, such as [when
one says] qabtu al-lissa, I punished the thief [using the third verbal form
qaba]; the mention of God in [this statement] is for [rhetorical] effect; a
variant reading [for wa-m yukhdina] has wa-m yakhdana).

Indonesian
: Mereka hendak menipu Allah dan orang-orang yang beriman,
padahal mereka hanya menipu dirinya sendiri sedang mereka tidak
sadar.

2:10
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Muhsin Khan
: In their hearts is a disease (of doubt and hypocrisy) and Allah has
increased their disease. A painful torment is theirs because they
used to tell lies.
Sahih International
: In their hearts is disease, so Allah has increased their disease;
and for them is a painful punishment because they [habitually]
used to lie.
Tafsir Jalalayn
: In their hearts is a sickness: doubt and hypocrisy, which ails their hearts,
debilitating them; and God has increased their sickness with what He has

revealed in the Qurn, since they disbelieve it; and there awaits them a
painful chastisement because they used to lie (read yukadhdhibn to imply
[that they used to call] the Prophet of God [a liar], or yakdhibn to imply
their [mendacity when] saying we believe).

Indonesian
: Dalam hati mereka ada penyakit, lalu ditambah Allah penyakitnya;
dan bagi mereka siksa yang pedih, disebabkan mereka berdusta.

2:11
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Muhsin Khan
: And when it is said to them: "Make not mischief on the earth,"
they say: "We are only peacemakers."
Sahih International
: And when it is said to them, "Do not cause corruption on the
earth," they say, "We are but reformers."
Tafsir Jalalayn
: When it is said to them, that is, these latter, Do not spread corruption in
the land, through unbelief and hindering [people from] faith, They say, We
are only putting things right, that is, we are not engaging in corruption.
God, exalted be He, refutes them, saying:

Indonesian
: Dan bila dikatakan kepada mereka: "Janganlah kamu membuat
kerusakan di muka bumi". Mereka menjawab: "Sesungguhnya kami
orang-orang yang mengadakan perbaikan".

2:12
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Muhsin Khan
: Verily! They are the ones who make mischief, but they perceive
not.
Sahih International
: Unquestionably, it is they who are the corrupters, but they
perceive [it] not.
Tafsir Jalalayn
: Truly (a-l, truly, is for alerting), intended emphatically, they are the
agents of corruption, but they perceive, this, not.

Indonesian
: Ingatlah, sesungguhnya mereka itulah orang-orang yang
membuat kerusakan, tetapi mereka tidak sadar.

2:13

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Muhsin Khan
: And when it is said to them (hypocrites): "Believe as the people
(followers of Muhammad Peace be upon him , Al-Ansar and AlMuhajirun) have believed," they say: "Shall we believe as the fools
have believed?" Verily, they are the fools, but they know not.
Sahih International
: And when it is said to them, "Believe as the people have believed,"
they say, "Should we believe as the foolish have believed?"
Unquestionably, it is they who are the foolish, but they know [it]
not.
Tafsir Jalalayn
: When it is said to them, Believe as the people believe, that is, as the
Companions of the Prophet (s), They say, Shall we believe as fools believe?,
that is, as the ignorant do? No we do not follow their way. The exalted One
refutes them, saying: Truly, they are the foolish ones, but they know, this,
not.

Indonesian
: Apabila dikatakan kepada mereka: "Berimanlah kamu
sebagaimana orang-orang lain telah beriman". Mereka menjawab:
"Akan berimankah kami sebagaimana orang-orang yang bodoh itu
telah beriman?" Ingatlah, sesungguhnya merekalah orang-orang
yang bodoh; tetapi mereka tidak tahu.

2:14
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Muhsin Khan
: And when they meet those who believe, they say: "We believe,"
but when they are alone with their Shayatin (devils - polytheists,
hypocrites, etc.), they say: "Truly, we are with you; verily, we were
but mocking."
Sahih International

: And when they meet those who believe, they say, "We believe";
but when they are alone with their evil ones, they say, "Indeed, we
are with you; we were only mockers."
Tafsir Jalalayn
: When they meet (laq is actually laquy, but the damma has been omitted,
being too cumbersome for pronunciation; likewise the y [is omitted],
because it is unvocalised and is followed by a ww); those who believe, they
say, We believe; but when they go apart, away from them and return, to
their devils, their leaders, they say, We are with you, in religion; we were
only mocking, them [the believers] by feigning belief.

Indonesian
: Dan bila mereka berjumpa dengan orang-orang yang beriman,
mereka mengatakan: "Kami telah beriman". Dan bila mereka
kembali kepada syaitan-syaitan mereka, mereka mengatakan:
"Sesungguhnya kami sependirian dengan kamu, kami hanyalah
berolok-olok".

2:15
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Muhsin Khan
: Allah mocks at them and gives them increase in their wrongdoings to wander blindly.
Sahih International
: [But] Allah mocks them and prolongs them in their transgression
[while] they wander blindly.
Tafsir Jalalayn
: God [Himself] mocks them, requiting them for their mockery, leaving them,
that is, giving them respite, in their insolence, that is, in their transgressing
the limits of unbelief; bewildered, wavering, in perplexity (yamahn is a
circumstantial qualifier).

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

2:16
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Muhsin Khan
: These are they who have purchased error for guidance, so their
commerce was profitless. And they were not guided.
Sahih International

: Those are the ones who have purchased error [in exchange] for
guidance, so their transaction has brought no profit, nor were they
guided.
Tafsir Jalalayn
: Those are they who have bought error for guidance, that is, they have
exchanged the latter for the former; so their commerce has not profited
them, that is to say, they have gained nothing from it, indeed, they have lost,
because their destination is the Fire, made everlasting for them; nor are
they guided, in what they did.

Indonesian
: Mereka itulah orang yang membeli kesesatan dengan petunjuk,
maka tidaklah beruntung perniagaan mereka dan tidaklah mereka
mendapat petunjuk.

2:17
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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 away their light and left
them in darkness. (So) they could not see.
Sahih International
: Their example is that of one who kindled a fire, but when it
illuminated what was around him, Allah took away their light and
left them in darkness [so] they could not see.
Tafsir Jalalayn
: Their likeness, the way they are in their hypocrisy, 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, God took away their light, extinguishing it (the plural
pronoun [in nrihim] takes into account the [plural] import of alladh); and
left them in darkness, unable to see, what is around them, confused as to the
way, in fear; likewise are those who have found [temporary] security by
professing faith, but who will meet with terror and punishment upon death;
these [last] are:

Indonesian
: Perumpamaan mereka adalah seperti orang yang menyalakan api,
maka setelah api itu menerangi sekelilingnya Allah hilangkan
cahaya (yang menyinari) mereka, dan membiarkan mereka dalam
kegelapan, tidak dapat melihat.

2:18
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Muhsin Khan
: They are deaf, dumb, and blind, so they return not (to the Right
Path).
Sahih International
: Deaf, dumb and blind - so they will not return [to the right path].
Tafsir Jalalayn
: deaf, to the truth, so that they cannot hear it and accept it; dumb, mute as
regards goodness, unable to speak of it; and, blind, to the path of guidance,
so that they cannot perceive it; they shall not return, from error.

Indonesian
: Mereka tuli, bisu dan buta, maka tidaklah mereka akan kembali
(ke jalan yang benar),

2:19
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Muhsin Khan
: Or like a rainstorm from the sky, wherein is darkness, thunder,
and lightning. They thrust their fingers in their ears to keep out the
stunning thunderclap for fear of death. But Allah ever encompasses
the disbelievers (i.e. Allah will gather them all together).
Sahih International
: Or [it is] like a rainstorm from the sky within which is darkness,
thunder and lightning. They put their fingers in their ears against
the thunderclaps in dread of death. But Allah is encompassing of
the disbelievers.
Tafsir Jalalayn
: Or, the likeness of them is as a cloudburst, that is, [the likeness of them is]
as people are during rain (ka-sayyib: the term is originally sayyb, from [the
verb] sba, yasbu, meaning it came down); out of the heaven, out of the
clouds, in which clouds is darkness, layer upon layer, and thunder, the angel
in charge of them [sc. the clouds]; it is also said that this [thunder] is
actually the sound of his voice; and lightning, the flash caused by his voice
which he uses to drive them they, the people under the rain, put their
fingers, that is, their fingertips, in their ears against, because of, the
thunderclaps, the violent sound of thunder, in order not to hear it, cautious
of, fearful of, death, if they were to hear it. Similar is the case with these:
when the Qurn is revealed, in which there is mention of the unbelief that is
like darkness, the threat of punishment that is like the sound of thunder, and

the clear arguments that are like the clear lightning, they shut their ears in
order not to hear it and thereby incline towards [true] faith and abandon
their religion, which for them would be death; and God encompasses the
disbelievers in both knowledge and power, so they cannot escape Him.

Indonesian
: atau seperti (orang-orang yang ditimpa) hujan lebat dari langit
disertai gelap gulita, guruh dan kilat; mereka menyumbat
telinganya dengan anak jarinya, karena (mendengar suara) petir,
sebab takut akan mati. Dan Allah meliputi orang-orang yang kafir.

2:20
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Muhsin Khan
: The lightning almost snatches away their sight, whenever it
flashes for them, they walk therein, and when darkness covers
them, they stand still. And if Allah willed, He could have taken
away their hearing and their sight. Certainly, Allah has power over
all things.
Sahih International
: The lightning almost snatches away their sight. Every time it
lights [the way] for them, they walk therein; but when darkness
comes over them, they stand [still]. And if Allah had willed, He
could have taken away their hearing and their sight. Indeed, Allah
is over all things competent.
Tafsir Jalalayn
: The lightning well-nigh, almost, snatches away their sight, that is, takes it
away swiftly; whensoever it gives them light, they walk in it, in its light; and
when the darkness is over them, they stop, that is, they stand still: a simile
of the perturbation that the Qurnic arguments cause in their hearts, and of
their acknowledging the truths of what they love to hear and recoiling from
what they detest; had God willed, He would have taken away their hearing
and their sight, that is, the exterior faculty, in the same way that He took
away their inner one; Truly, God has power over all things, [that] He wills, as
for example, His taking away of the above-mentioned.

Indonesian
: Hampir-hampir kilat itu menyambar penglihatan mereka. Setiap
kali kilat itu menyinari mereka, mereka berjalan di bawah sinar itu,
dan bila gelap menimpa mereka, mereka berhenti. Jikalau Allah
menghendaki, niscaya Dia melenyapkan pendengaran dan
penglihatan mereka. Sesungguhnya Allah berkuasa atas segala
sesuatu.

2:21
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Muhsin Khan
: O mankind! Worship your Lord (Allah), Who created you and
those who were before you so that you may become Al-Muttaqun
(the pious - see V.2:2).
Sahih International
: O mankind, worship your Lord, who created you and those before
you, that you may become righteous Tafsir Jalalayn
: O people, of Mecca, worship, profess the oneness of, your Lord Who
created you, made you when you were nothing, and created those that were
before you; so that you may be fearful, of His punishment by worshipping
Him (laalla, so that, is essentially an optative, but when spoken by God it
denotes an affirmative),

Indonesian
: Hai manusia, sembahlah Tuhanmu yang telah menciptakanmu dan
orang-orang yang sebelummu, agar kamu bertakwa,

2:22
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Muhsin Khan
: Who has made the earth a resting place for you, and the sky as a
canopy, and sent down water (rain) from the sky and brought forth
therewith fruits as a provision for you. Then do not set up rivals
unto Allah (in worship) while you know (that He Alone has the right
to be worshipped).
Sahih International
: [He] who made for you the earth a bed [spread out] and the sky a
ceiling and sent down from the sky, rain and brought forth thereby
fruits as provision for you. So do not attribute to Allah equals while
you know [that there is nothing similar to Him].
Tafsir Jalalayn
: He Who assigned to you, created [for you], the earth for a couch, like a
carpet that is laid out, neither extremely hard, nor extremely soft so as to
make it impossible to stand firm upon it; and heaven for an edifice, like a
roof; and sent down from the heaven water, wherewith He brought forth, all

types of, fruits for your provision; so set not up compeers to God, that is
partners in worship, while you know that He is the Creator, that you create
not and that only One that creates can be God.

Indonesian
: Dialah yang menjadikan bumi sebagai hamparan bagimu dan
langit sebagai atap, dan Dia menurunkan air (hujan) dari langit,
lalu Dia menghasilkan dengan hujan itu segala buah-buahan
sebagai rezeki untukmu; karena itu janganlah kamu mengadakan
sekutu-sekutu bagi Allah, padahal kamu mengetahui.

2:23
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Muhsin Khan
: And if you (Arab pagans, Jews, and Christians) are in doubt
concerning that which We have sent down (i.e. the Quran) to Our
slave (Muhammad Peace be upon him ), then produce a Surah
(chapter) of the like thereof and call your witnesses (supporters
and helpers) besides Allah, if you are truthful.
Sahih International
: And if you are in doubt about what We have sent down upon Our
Servant [Muhammad], then produce a surah the like thereof and
call upon your witnesses other than Allah , if you should be
truthful.
Tafsir Jalalayn
: And if you are in doubt, in uncertainty, concerning what We have revealed
to Our servant, Muhammad (s), of the Qurn, that it is from God, then bring
a sra like it, that is also revealed (min mithlihi: min is explicative, that is, a
sra like it in its eloquence, fine arrangement and its bestowal of knowledge
of the Unseen; a sra is a passage with a beginning and end made up of a
minimum of three verses); and call your witnesses, those other gods that you
worship, besides God, that is, other than Him, so that it can be seen, if you
are truthful, in [your claim] that Muhammad (s) speaks it from himself. So
do this, for you are also fluent speakers of Arabic like him. When they could
not do this, God said:

Indonesian
: Dan jika kamu (tetap) dalam keraguan tentang Al Quran yang
Kami wahyukan kepada hamba Kami (Muhammad), buatlah satu
surat (saja) yang semisal Al Quran itu dan ajaklah penolongpenolongmu selain Allah, jika kamu orang-orang yang benar.

2:24
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Muhsin Khan
: But if you do it not, and you can never do it, then fear the Fire
(Hell) whose fuel is men and stones, prepared for the disbelievers.
Sahih International
: But if you do not - and you will never be able to - then fear the
Fire, whose fuel is men and stones, prepared for the disbelievers.
Tafsir Jalalayn
: And if you do not, do what was mentioned because you are incapable, and
you will not (a parenthetical statement), that is, never [will you be able to],
because of its inimitability, then fear, through belief in God and [belief] that
this is not the words of a human, the Fire, whose fuel is men, disbelievers,
and stones, like their very idols, indicating that its heat is extreme, since it
burns with the [stones] mentioned, unlike the fires of this world that burn
with wood and similar materials; prepared, and made ready, for disbelievers,
so that they are punished in it (this [phrase, uiddat lil-kfirna, prepared
for disbelievers] is either a new sentence or a sustained circumstantial
qualifier).

Indonesian
: Maka jika kamu tidak dapat membuat(nya) -- dan pasti kamu tidak
akan dapat membuat(nya), peliharalah dirimu dari neraka yang
bahan bakarnya manusia dan batu, yang disediakan bagi orangorang kafir.

2:25
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Muhsin Khan
: And give glad tidings to those who believe and do righteous good
deeds, that for them will be Gardens under which rivers flow
(Paradise). Every time they will be provided with a fruit therefrom,
they will say: "This is what we were provided with before," and
they will be given things in resemblance (i.e. in the same form but
different in taste) and they shall have therein Azwajun

Mutahharatun (purified mates or wives), (having no menses, stools,


urine, etc.) and they will abide therein forever.
Sahih International
: And give good tidings to those who believe and do righteous
deeds that they will have gardens [in Paradise] beneath which
rivers flow. Whenever they are provided with a provision of fruit
therefrom, they will say, "This is what we were provided with
before." And it is given to them in likeness. And they will have
therein purified spouses, and they will abide therein eternally.
Tafsir Jalalayn
: And give good tidings to, inform, those who believe, who have faith in God,
and perform righteous deeds, such as the obligatory and supererogatory
[rituals], that theirs shall be Gardens, of trees, and habitations, underneath
which, that is, underneath these trees and palaces, rivers run (tajr min
tahtihl-anhru), that is, there are waters in it (al-nahr is the place in which
water flows [and is so called] because the water carves [yanhar] its way
through it; the reference to it as running is figurative); whensoever they
are provided with fruits therefrom, that is, whenever they are given to eat
from these gardens, they shall say, This is what, that is, the like of what we
were provided with before, that is, before this, in Paradise, since its fruits
are similar (and this is evidenced by [the following statement]): they shall be
given it, the provision, in perfect semblance, that is, resembling one another
in colour, but different in taste; and there for them shall be spouses, of
houris and others, purified, from menstruation and impurities; therein they
shall abide: dwelling therein forever, neither perishing nor departing
therefrom. And when the Jews said, Why does God strike a similitude about
flies, where He says, And if a fly should rob them of anything [Q. 22:73] and
about a spider, where He says, As the likeness of the spider [Q. 29:41]: what
does God want with these vile creatures? God then revealed the following:

Indonesian
: Dan sampaikanlah berita gembira kepada mereka yang beriman
dan berbuat baik, bahwa bagi mereka disediakan surga-surga yang
mengalir sungai-sungai di dalamnya. Setiap mereka diberi rezeki
buah-buahan dalam surga-surga itu, mereka mengatakan: "Inilah
yang pernah diberikan kepada kami dahulu". Mereka diberi buahbuahan yang serupa dan untuk mereka di dalamnya ada isteri-isteri
yang suci dan mereka kekal di dalamnya.

2:26
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Muhsin Khan
: Verily, Allah is not ashamed to set forth a parable even of a
mosquito or so much more when it is bigger (or less when it is
smaller) than it. And as for those who believe, they know that it is
the Truth from their Lord, but as for those who disbelieve, they say:
"What did Allah intend by this parable?" By it He misleads many,
and many He guides thereby. And He misleads thereby only those
who are Al-Fasiqun (the rebellious, disobedient to Allah).
Sahih International
: Indeed, Allah is not timid to present an example - that of a
mosquito or what is smaller than it. And those who have believed
know that it is the truth from their Lord. But as for those who
disbelieve, they say, "What did Allah intend by this as an example?"
He misleads many thereby and guides many thereby. And He
misleads not except the defiantly disobedient,
Tafsir Jalalayn
: God is not ashamed to strike, to make, a similitude (mathal: is the first
direct object; m either represents an indefinite noun described by what
comes after it and constitutes a second direct object, meaning whatever
that similitude may be; or it [the m] is extra to emphasise the vileness
[involved], so that what follows constitutes the second direct object); even of
a gnat, (bada is the singular of bad), that is, small flies; or anything
above it, that is, larger than it, so that this explanation is not affected [by the
size of the creature] with regard to the judgement [God is making]; as for
the believers, they know it, the similitude, is the truth, established and given
in this instance, from their Lord; but as for disbelievers, they say, What did
God desire by this for a similitude? (mathalan is a specification, meaning,
by this similitude; m is an interrogative of rejection and is the subject; dh
means alladh, whose relative clause contains its predicate, in other words,
what use is there in it?). God then responds to them saying: Thereby, that
is, by this similitude, He leads many astray, from the truth on account of
their disbelieving in it, and thereby He guides many, believers on account of
their belief in it; and thereby He leads none astray except the wicked, those
that reject obedience to Him.

Indonesian

: Sesungguhnya Allah tiada segan membuat perumpamaan berupa


nyamuk atau yang lebih rendah dari itu. Adapun orang-orang yang
beriman, maka mereka yakin bahwa perumpamaan itu benar dari
Tuhan mereka, tetapi mereka yang kafir mengatakan: "Apakah
maksud Allah menjadikan ini untuk perumpamaan?". Dengan
perumpamaan itu banyak orang yang disesatkan Allah, dan dengan
perumpamaan itu (pula) banyak orang yang diberi-Nya petunjuk.
Dan tidak ada yang disesatkan Allah kecuali orang-orang yang
fasik,

2:27
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Muhsin Khan
: Those who break Allah's Covenant after ratifying it, and sever
what Allah has ordered to be joined (as regards Allah's Religion of
Islamic Monotheism, and to practise its legal laws on the earth and
also as regards keeping good relations with kith and kin ), and do
mischief on earth, it is they who are the losers.
Sahih International
: Who break the covenant of Allah after contracting it and sever
that which Allah has ordered to be joined and cause corruption on
earth. It is those who are the losers.
Tafsir Jalalayn
: Those such as, He has described, break the covenant of God, the contract
He made with them in the [revealed] Books to belief in Muhammad (s), after
its solemn binding, after it has been confirmed with them, and such as cut
what God has commanded should be joined, of belief in the Prophet, of
kinship and other matters (an [in the phrase an ysala, that it be joined]
substitutes for the pronoun [suffixed] in bihi [of the preceding words m
amara Llhu bihi, that which God has commanded]); and such as do
corruption in the land, by way of their transgressing and impeding faith,
they, the ones thus described, shall be the losers, since, they shall end up in
the Fire, made everlasting for them.

Indonesian
: (yaitu) orang-orang yang melanggar perjanjian Allah sesudah
perjanjian itu teguh, dan memutuskan apa yang diperintahkan
Allah (kepada mereka) untuk menghubungkannya dan membuat
kerusakan di muka bumi. Mereka itulah orang-orang yang rugi.

2:28
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Muhsin Khan
: How can you disbelieve in Allah? Seeing that you were dead and
He gave you life. Then He will give you death, then again will bring
you to life (on the Day of Resurrection) and then unto Him you will
return.
Sahih International
: How can you disbelieve in Allah when you were lifeless and He
brought you to life; then He will cause you to die, then He will
bring you [back] to life, and then to Him you will be returned.
Tafsir Jalalayn
: How do you, people of Mecca, disbelieve in God, when you were dead,
semen inside loins, and He gave you life, in the womb and in this world by
breathing Spirit into you (the interrogative here is either intended to
provoke amazement at their [persistent] unbelief despite the evidence
established, or intended as a rebuke); then He shall make you dead, after
your terms of life are completed, then He shall give you life, at the
Resurrection, then to Him you shall be returned!, after resurrection,
whereupon He shall requite you according to your deeds; and He states, as
proof of the Resurrection, when they denied it:

Indonesian
: Mengapa kamu kafir kepada Allah, padahal kamu tadinya mati,
lalu Allah menghidupkan kamu, kemudian kamu dimatikan dan
dihidupkan-Nya kembali, kemudian kepada-Nya-lah kamu
dikembalikan?

2:29
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Muhsin Khan
: He it is Who created for you all that is on earth. Then He Istawa
(rose over) towards the heaven and made them seven heavens and
He is the All-Knower of everything.
Sahih International

: It is He who created for you all of that which is on the earth. Then
He directed Himself to the heaven, [His being above all creation],
and made them seven heavens, and He is Knowing of all things.
Tafsir Jalalayn
: He it is Who created for you all that is in the earth, that is, the earth and all
that is in it, so that you may benefit from and learn lessons from it; then,
after creating the earth, He turned to, that is, He made His object, heaven
and levelled them (fa-sawwhunna: the pronoun [-hunna] refers to heaven,
since, it [heaven] is implicit in the import of the sentence attributed to it [the
pronoun]), that is to say, He made them thus, as [He says] in another verse,
[fa-qadhunna] so He determined them [Q. 41:12]) seven heavens and He
has knowledge of all things, in their totality and in their individual detail, so
do you not then think that the One who has the power to create this to begin
with, which is much greater than what you are, also has the power to bring
you back [after death]?

Indonesian
: Dialah Allah, yang menjadikan segala yang ada di bumi untuk
kamu dan Dia berkehendak (menciptakan) langit, lalu dijadikanNya tujuh langit. Dan Dia Maha Mengetahui segala sesuatu.

2:30
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Muhsin Khan
: And (remember) when your Lord said to the angels: "Verily, I am
going to place (mankind) generations after generations on earth."
They said: "Will You place therein those who will make mischief
therein and shed blood, - while we glorify You with praises and
thanks (Exalted be You above all that they associate with You as
partners) and sanctify You." He (Allah) said: "I know that which you
do not know."
Sahih International
: And [mention, O Muhammad], when your Lord said to the angels,
"Indeed, I will make upon the earth a successive authority." They
said, "Will You place upon it one who causes corruption therein and
sheds blood, while we declare Your praise and sanctify You?" Allah
said, "Indeed, I know that which you do not know."
Tafsir Jalalayn

: And, mention, O Muhammad (s), when your Lord said to the angels, I am
appointing on earth a vicegerent, who shall act as My deputy, by
implementing My rulings therein and this [vicegerent] was Adam; They
said, What, will You appoint therein one who will do corruption therein,
through disobedience, and shed blood, spilling it through killing, just as the
progeny of the jinn did, for they used to inhabit it, but when they became
corrupted God sent down the angels against them and they were driven
away to islands and into the mountains; while we glorify, continuously, You
with praise, that is, We say Glory and Praise be to You, and sanctify You?,
that is, We exalt You as transcendent above what does not befit You?; the
lm [of laka, You] is extra, and the sentence [wa-nuqaddisu laka, We
sanctify You] is a circumstantial qualifier, the import being, thus, we are
more entitled to be Your vicegerents); He, exalted be He, said, Assuredly, I
know what you know not, of the benefits of making Adam a vicegerent and
of the fact that among his progeny will be the obedient and the transgressor,
and justice will prevail between them. They said, God will never create
anything more noble in His eyes than us nor more knowledgeable, since we
have been created before it and have seen what it has not seen. God then
created Adam from the surface of the earth (adm al-ard [adm literally
means skin]), taking a handful of all its colours and mixing it with different
waters, then made him upright and breathed into him the Spirit and he thus
became a living being with senses, after having been inanimate.

Indonesian
: Ingatlah ketika Tuhanmu berfirman kepada para Malaikat:
"Sesungguhnya Aku hendak menjadikan seorang khalifah di muka
bumi". Mereka berkata: "Mengapa Engkau hendak menjadikan
(khalifah) di bumi itu orang yang akan membuat kerusakan
padanya dan menumpahkan darah, padahal kami senantiasa
bertasbih dengan memuji Engkau dan mensucikan Engkau?" Tuhan
berfirman: "Sesungguhnya Aku mengetahui apa yang tidak kamu
ketahui".

2:31
to top

Muhsin Khan
: And He taught Adam all the names (of everything) , then He
showed them to the angels and said, "Tell Me the names of these if
you are truthful."
Sahih International
: And He taught Adam the names - all of them. Then He showed
them to the angels and said, "Inform Me of the names of these, if
you are truthful."

Tafsir Jalalayn
: And He taught Adam the names, that is, the names of things named, all of
them, by placing knowledge of them into his heart; then He presented them,
these names, the majority of which concerned intellectual beings, to the
angels and said, to them in reproach, Now tell Me, inform Me, the names of
these, things named, if you speak truly, in your claim that I would not create
anything more knowledgeable than you, or that you are more deserving of
this vicegerency; the response to the conditional sentence is intimated by
what precedes it.

Indonesian
: Dan Dia mengajarkan kepada Adam nama-nama (benda-benda)
seluruhnya, kemudian mengemukakannya kepada para Malaikat
lalu berfirman: "Sebutkanlah kepada-Ku nama benda-benda itu jika
kamu mamang benar orang-orang yang benar!"

2:32
to top

Muhsin Khan
: They (angels) said: "Glory be to You, we have no knowledge
except what you have taught us. Verily, it is You, the All-Knower, the
All-Wise."
Sahih International
: They said, "Exalted are You; we have no knowledge except what
You have taught us. Indeed, it is You who is the Knowing, the Wise."
Tafsir Jalalayn
: They said, Glory be to You!, exalting You above that any should object to
You, We know not except what You have taught us. Surely You are (innaka
anta emphasises the [preceding suffixed pronoun] kf) the Knower, Wise,
from whose knowledge and wisdom nothing escapes.

Indonesian
: Mereka menjawab: "Maha Suci Engkau, tidak ada yang kami
ketahui selain dari apa yang telah Engkau ajarkan kepada kami;
sesungguhnya Engkaulah Yang Maha Mengetahui lagi Maha
Bijaksana".

2:33
to top

Muhsin Khan

: He said: "O Adam! Inform them of their names," and when he had
informed them of their names, He said: "Did I not tell you that I
know the Ghaib (unseen) in the heavens and the earth, and I know
what you reveal and what you have been concealing?"
Sahih International
: He said, "O Adam, inform them of their names." And when he had
informed them of their names, He said, "Did I not tell you that I
know the unseen [aspects] of the heavens and the earth? And I
know what you reveal and what you have concealed."
Tafsir Jalalayn
: He, exalted be He, said, Adam, tell them, the angels, their names, all of
the things named; so, he named each thing by its appellation and mentioned
the wisdom behind its creation; And when he had told them their names He,
exalted, said, in rebuke, Did I not tell you that I know the Unseen in the
heavens and the earth?, what is unseen in them, And I know what you
reveal, what you manifested when you said, What, will You appoint therein
, and what you were hiding, what you were keeping secret when you were
saying that God would not create anything more knowledgeable or more
noble in His eyes than us.

Indonesian
: Allah berfirman: "Hai Adam, beritahukanlah kepada mereka
nama-nama benda ini". Maka setelah diberitahukannya kepada
mereka nama-nama benda itu, Allah berfirman: "Bukankah sudah
Ku-katakan kepadamu, bahwa sesungguhnya Aku mengetahui
rahasia langit dan bumi dan mengetahui apa yang kamu lahirkan
dan apa yang kamu sembunyikan?"

2:34
to top

Muhsin Khan
: And (remember) when We said to the angels: "Prostrate
yourselves before Adam.". And they prostrated except Iblis (Satan),
he refused and was proud and was one of the disbelievers
(disobedient to Allah).
Sahih International
: And [mention] when We said to the angels, "Prostrate before
Adam"; so they prostrated, except for Iblees. He refused and was
arrogant and became of the disbelievers.
Tafsir Jalalayn
: And, mention, when We said to the angels, Prostrate yourselves to Adam,
a prostration that is a bow of salutation; so they prostrated themselves,

except Ibls, the father of the jinn, who was among the angels, he refused, to
prostrate, and disdained, became proud and said, I am better than he [Q.
7:12]; and so he became one of the disbelievers, according to Gods
knowledge.

Indonesian
: Dan (ingatlah) ketika Kami berfirman kepada para malaikat:
"Sujudlah kamu kepada Adam," maka sujudlah mereka kecuali
Iblis; ia enggan dan takabur dan adalah ia termasuk golongan
orang-orang yang kafir.

2:35
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Muhsin Khan
: And We said: "O Adam! Dwell you and your wife in the Paradise
and eat both of you freely with pleasure and delight of things
therein as wherever you will, but come not near this tree or you
both will be of the Zalimun (wrong-doers)."
Sahih International
: And We said, "O Adam, dwell, you and your wife, in Paradise and
eat therefrom in [ease and] abundance from wherever you will. But
do not approach this tree, lest you be among the wrongdoers."
Tafsir Jalalayn
: And We said, Adam, dwell (anta, you [of dwell you] here reiterates the
concealed pronoun [of the person of the verb uskun], so that it [wa-zawjuk]
may be made a supplement to it); and your wife, Eve (Haww) who was
created from his left rib in the Garden, and eat thereof, of its food,
easefully, of anything without restrictions, where you desire; but do not
come near this tree, to eat from it, and this was wheat or a vine or
something else, lest you be, become, evildoers, that is, transgressors.

Indonesian
: Dan Kami berfirman: "Hai Adam, diamilah oleh kamu dan isterimu
surga ini, dan makanlah makanan-makanannya yang banyak lagi
baik dimana saja yang kamu sukai, dan janganlah kamu dekati
pohon ini, yang menyebabkan kamu termasuk orang-orang yang
zalim.

2:36
to top

Muhsin Khan
: Then the Shaitan (Satan) made them slip therefrom (the
Paradise), and got them out from that in which they were. We said:
"Get you down, all, with enmity between yourselves. On earth will
be a dwelling place for you and an enjoyment for a time."
Sahih International
: But Satan caused them to slip out of it and removed them from
that [condition] in which they had been. And We said, "Go down,
[all of you], as enemies to one another, and you will have upon the
earth a place of settlement and provision for a time."
Tafsir Jalalayn
: Then Satan, Ibls, caused them to slip, he caused them to be removed (faazallahum: a variant reading has fa-azlahum: he caused them to be away
from it) therefrom, that is, from the Garden, when he said to them, Shall I
point you to the tree of eternity [cf. Q. 20:120], and swore to them by God
that he was only giving good advice to them, and so they ate of it; and
brought them out of what they were in, of bliss; and We said, Go down, to
earth, both of you and all those comprised by your seed; some of you, of your
progeny, an enemy to the other, through your wronging one another; and in
the earth a dwelling, a place of settlement, shall be yours, and enjoyment, of
whatever of its vegetation you may enjoy, for a while, [until] the time your
terms [of life] are concluded.

Indonesian
: Lalu keduanya digelincirkan oleh syaitan dari surga itu dan
dikeluarkan dari keadaan semula dan Kami berfirman: "Turunlah
kamu! sebagian kamu menjadi musuh bagi yang lain, dan bagi
kamu ada tempat kediaman di bumi, dan kesenangan hidup sampai
waktu yang ditentukan".

2:37
to top

Muhsin Khan
: Then Adam received from his Lord Words . And his Lord pardoned
him (accepted his repentance). Verily, He is the One Who forgives
(accepts repentance), the Most Merciful.
Sahih International

: Then Adam received from his Lord [some] words, and He


accepted his repentance. Indeed, it is He who is the Accepting of
repentance, the Merciful.
Tafsir Jalalayn
: Thereafter Adam received certain words from his Lord, with which He
inspired him (a variant reading [of damu] has accusative dama and
nominative kalimtu), meaning they [the words] came to him, and these
were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with
which he supplicated, and He relented to him, that is, He accepted his
repentance; truly He is the Relenting, to His servants, the Merciful, to them.

Indonesian
: Kemudian Adam menerima beberapa kalimat dari Tuhannya,
maka Allah menerima taubatnya. Sesungguhnya Allah Maha
Penerima taubat lagi Maha Penyayang.

2:38
to top

Muhsin Khan
: We said: "Get down all of you from this place (the Paradise), then
whenever there comes to you Guidance from Me, and whoever
follows My Guidance, there shall be no fear on them, nor shall they
grieve.
Sahih International
: We said, "Go down from it, all of you. And when guidance comes
to you from Me, whoever follows My guidance - there will be no
fear concerning them, nor will they grieve.
Tafsir Jalalayn
: We said, Go down from it, from the Garden, all together (He has repeated
this [phrase quln ihbit] in order to supplement it with), yet (fa-imm: the
nn of the conditional particle in [if] has been assimilated with the extra
m) there shall come to you from Me guidance, a Book and a prophet, and
whoever follows My guidance, believing in me and performing deeds in
obedience of Me, no fear shall befall them, neither shall they grieve, in the
Hereafter, since they will be admitted into Paradise.

Indonesian
: Kami berfirman: "Turunlah kamu semuanya dari surga itu!
Kemudian jika datang petunjuk-Ku kepadamu, maka barang siapa
yang mengikuti petunjuk-Ku, niscaya tidak ada kekhawatiran atas
mereka, dan tidak (pula) mereka bersedih hati".

2:39
to top

Muhsin Khan
: But those who disbelieve and belie Our Ayat (proofs, evidences,
verses, lessons, signs, revelations, etc.) such are the dwellers of the
Fire, they shall abide therein forever.
Sahih International
: And those who disbelieve and deny Our signs - those will be
companions of the Fire; they will abide therein eternally."
Tafsir Jalalayn
: As for the disbelievers who deny Our signs, Our Books, those shall be the
inhabitants of the Fire, abiding therein, enduring perpetually, neither
perishing nor exiting therefrom.

Indonesian
: Adapun orang-orang yang kafir dan mendustakan ayat-ayat Kami,
mereka itu penghuni neraka; mereka kekal di dalamnya.

2:40
to top

Muhsin Khan
: O Children of Israel! Remember My Favour which I bestowed
upon you, and fulfill (your obligations to) My Covenant (with you)
so that I fulfill (My Obligations to) your covenant (with Me), and
fear none but Me.
Sahih International
: O Children of Israel, remember My favor which I have bestowed
upon you and fulfill My covenant [upon you] that I will fulfill your
covenant [from Me], and be afraid of [only] Me.
Tafsir Jalalayn
: O Children of Israel, sons of Jacob, remember My favour wherewith I
favoured you, that is, your forefathers, saving them from Pharaoh, parting
the sea, sending clouds as shelter and other instances, for which you should
show gratitude by being obedient to Me; and fulfil My covenant, that which I
took from you, that you believe in Muhammad (s), and I shall fulfil your
covenant, that which I gave to you, that you shall be rewarded for this with
Paradise; and be in awe of Me, fear Me and not anyone else when you have
abandoned belief in him [the Prophet].

Indonesian

: Hai Bani Israil, ingatlah akan nikmat-Ku yang telah Aku


anugerahkan kepadamu, dan penuhilah janjimu kepada-Ku, niscaya
Aku penuhi janji-Ku kepadamu; dan hanya kepada-Ku-lah kamu
harus takut (tunduk).

2:41
to top

Muhsin Khan
: And believe in what I have sent down (this Quran), confirming
that which is with you, [the Taurat (Torah) and the Injeel (Gospel)],
and be not the first to disbelieve therein, and buy not with My
Verses [the Taurat (Torah) and the Injeel (Gospel)] a small price
(i.e. getting a small gain by selling My Verses), and fear Me and Me
Alone. (Tafsir At-Tabari, Vol. I, Page 253).
Sahih International
: And believe in what I have sent down confirming that which is
[already] with you, and be not the first to disbelieve in it. And do
not exchange My signs for a small price, and fear [only] Me.
Tafsir Jalalayn
: And believe in what I have revealed, of the Qurn, confirming that which is
with you, of the Torah, by its agreement with it, in respect to [affirmation of]
Gods Oneness and prophethood; and be not the first to disbelieve in it, from
among the People of the Scripture, for those who will come after you will
depend on you and so you will bear their sins. And do not sell, exchange, My
signs, those that relate to the description of Muhammad (s) in your Book; for
a small price, for a trivial and temporary affair of this world; that is to say,
do not suppress this for fear of losing what you hope to earn from lowly
individuals among you; and fear Me, and none other in this matter.

Indonesian
: Dan berimanlah kamu kepada apa yang telah Aku turunkan (Al
Quran) yang membenarkan apa yang ada padamu (Taurat), dan
janganlah kamu menjadi orang yang pertama kafir kepadanya, dan
janganlah kamu menukarkan ayat-ayat-Ku dengan harga yang
rendah, dan hanya kepada Akulah kamu harus bertakwa.

2:42
to top

Muhsin Khan

: And mix not truth with falsehood, nor conceal the truth [i.e.
Muhammad Peace be upon him is Allah's Messenger and his
qualities are written in your Scriptures, the Taurat (Torah) and the
Injeel (Gospel)] while you know (the truth) .
Sahih International
: And do not mix the truth with falsehood or conceal the truth while
you know [it].
Tafsir Jalalayn
: And do not obscure, confuse, the truth, that I have revealed to you, with
falsehood, that you fabricate; and do not conceal the truth, the description of
Muhammad (s), wittingly, that is, knowing it to be the truth.

Indonesian
: Dan janganlah kamu campur adukkan yang hak dengan yang
bathil dan janganlah kamu sembunyikan yang hak itu, sedang kamu
mengetahui.

2:43
to top

Muhsin Khan
: And perform As-Salat (Iqamat-as-Salat), and give Zakat, and Irka'
(i.e. bow down or submit yourselves with obedience to Allah) along
with Ar-Raki'un.
Sahih International
: And establish prayer and give zakah and bow with those who bow
[in worship and obedience].
Tafsir Jalalayn
: And establish prayer, and pay the alms, and bow with those that bow, that
is, pray with those who pray, Muhammad (s) and his Companions: this was
revealed concerning their religious scholars, who used to say to their kin
from among the Muslims, Stay firm upon the religion of Muhammad (s), for
it is the truth.

Indonesian
: Dan dirikanlah shalat, tunaikanlah zakat dan ruku'lah beserta
orang-orang yang ruku'.

2:44
to top

Muhsin Khan
: Enjoin you Al-Birr (piety and righteousness and each and every
act of obedience to Allah) on the people and you forget (to practise

it) yourselves, while you recite the Scripture [the Taurat (Torah)]!
Have you then no sense?
Sahih International
: Do you order righteousness of the people and forget yourselves
while you recite the Scripture? Then will you not reason?
Tafsir Jalalayn
: Will you bid others to piety, to belief in Muhammad (s), and forget
yourselves, neglecting yourselves and not bidding them to the same, while
you recite the Book?, in which there is the threat of chastisement, if what
you do contradicts what you say. Do you not understand? the evil nature of
your actions, that you might then repent? (the sentence about forgetting
constitutes the [syntactical] locus of the interrogative of disavowal).

Indonesian
: Mengapa kamu suruh orang lain (mengerjakan) kebaktian, sedang
kamu melupakan diri (kewajiban)mu sendiri, padahal kamu
membaca Al Kitab (Taurat)? Maka tidaklah kamu berpikir?

2:45
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Muhsin Khan
: And seek help in patience and As-Salat (the prayer) and truly it is
extremely heavy and hard except for Al-Khashi'un [i.e. the true
believers in Allah - those who obey Allah with full submission, fear
much from His Punishment, and believe in His Promise (Paradise,
etc.) and in His Warnings (Hell, etc.)].
Sahih International
: And seek help through patience and prayer, and indeed, it is
difficult except for the humbly submissive [to Allah ]
Tafsir Jalalayn
: Seek help, ask for assistance in your affairs, in patience, by restraining the
soul in the face of that which it dislikes; and prayer. The singling out of this
for mention is a way of emphasising its great importance; in one hadth, [it is
stated], When something bothered the Prophet (s), he would immediately
resort to prayer; it is said that the address here is to the Jews: when greed
and desire for leadership became impediments to their faith, they were
enjoined to forbearance, which constituted fasting and prayer, since, the
former stems from lust and the latter yields humility and negates pride. For
it, prayer, is grievous, burdensome, except to the humble, those that are at
peace in obedience,

Indonesian
: Jadikanlah sabar dan shalat sebagai penolongmu. Dan
sesungguhnya yang demikian itu sungguh berat, kecuali bagi
orang-orang yang khusyu',

2:46

to top

Muhsin Khan
: (They are those) who are certain that they are going to meet their
Lord, and that unto Him they are going to return.
Sahih International
: Who are certain that they will meet their Lord and that they will
return to Him.
Tafsir Jalalayn
: who reckon, who are certain, that they shall meet their Lord, at the
Resurrection, and that to Him they are returning, in the Hereafter, where He
will reward them.

Indonesian
: (yaitu) orang-orang yang meyakini, bahwa mereka akan menemui
Tuhannya, dan bahwa mereka akan kembali kepada-Nya.

2:47
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Muhsin Khan
: O Children of Israel! Remember My Favour which I bestowed
upon you and that I preferred you to the 'Alamin (mankind and
jinns) (of your time period, in the past).
Sahih International
: O Children of Israel, remember My favor that I have bestowed
upon you and that I preferred you over the worlds.
Tafsir Jalalayn
: O Children of Israel, remember My favour wherewith I favoured you, by
giving thanks through obedience to Me, and that I have preferred you, your
forefathers, above all the worlds, of their time;

Indonesian
: Hai Bani Israil, ingatlah akan nikmat-Ku yang telah Aku
anugerahkan kepadamu dan (ingatlah pula) bahwasanya Aku telah
melebihkan kamu atas segala umat.

2:48
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Muhsin Khan
: And fear a Day (of Judgement) when a person shall not avail
another, nor will intercession be accepted from him nor will
compensation be taken from him nor will they be helped.
Sahih International
: And fear a Day when no soul will suffice for another soul at all,
nor will intercession be accepted from it, nor will compensation be
taken from it, nor will they be aided.
Tafsir Jalalayn
: and fear, be scared of, the day when no soul for another shall give
satisfaction, which is the Day of Resurrection, and no intercession shall be
accepted (read either tuqbal or yuqbal) from it, that is, it is not the case that
it has power to intercede, for it then to be accepted from it [or rejected, as
God says], So now we have no intercessors [Q. 26:100]; nor any
compensation, ransom, be taken, neither shall they be helped, to avoid Gods
chastisement.

Indonesian
: Dan jagalah dirimu dari (azab) hari (kiamat, yang pada hari itu)
seseorang tidak dapat membela orang lain, walau sedikitpun; dan
(begitu pula) tidak diterima syafa'at dan tebusan dari padanya, dan
tidaklah mereka akan ditolong.

2:49
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Muhsin Khan
: And (remember) when We delivered you from Fir'aun's (Pharaoh)
people, who were afflicting you with a horrible torment, killing
your sons and sparing your women, and therein was a mighty trial
from your Lord.
Sahih International
: And [recall] when We saved your forefathers from the people of
Pharaoh, who afflicted you with the worst torment, slaughtering
your [newborn] sons and keeping your females alive. And in that
was a great trial from your Lord.
Tafsir Jalalayn
: And, remember, when We delivered you, your forefathers: the address here
and henceforth directed to those living at the time of the our Prophet, is
about how God blessed their forefathers, and is intended to remind them of
Gods grace so that they might believe; from the folk of Pharaoh who were
visiting you with, that is, making you taste, evil chastisement, of the worst
kind (the sentence here is a circumstantial qualifier referring to the person

of the pronoun [suffixed] in najjaynkum, We delivered you); slaughtering


your, newly-born, sons: this is explaining what has just been said; and
sparing, retaining, your women, [doing so] because of the saying of some of
their priests that a child born among the Israelites shall bring about the end
of your rule [Pharaoh]; and for you therein, chastisement or deliverance, was
a tremendous trial, a test or a grace, from your Lord.

Indonesian
: Dan (ingatlah) ketika Kami selamatkan kamu dari (Fir'aun) dan
pengikut-pengikutnya; mereka menimpakan kepadamu siksaan
yang seberat-beratnya, mereka menyembelih anak-anakmu yang
laki-laki dan membiarkan hidup anak-anakmu yang perempuan.
Dan pada yang demikian itu terdapat cobaan-cobaan yang besar
dari Tuhanmu.

2:50
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Muhsin Khan
: And (remember) when We separated the sea for you and saved
you and drowned Fir'aun's (Pharaoh) people while you were
looking (at them, when the sea-water covered them).
Sahih International
: And [recall] when We parted the sea for you and saved you and
drowned the people of Pharaoh while you were looking on.
Tafsir Jalalayn
: And, remember, when We divided, split in two, for you, on account of you,
the sea, such that you were able to cross it and escape from your enemy;
and We delivered you, from drowning, and drowned Pharaohs folk, his
people with him, while you were beholding the sea crashing down on top of
them.

Indonesian
: Dan (ingatlah), ketika Kami belah laut untukmu, lalu Kami
selamatkan kamu dan Kami tenggelamkan (Fir'aun) dan pengikutpengikutnya sedang kamu sendiri menyaksikan.

2:51
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Muhsin Khan
: And (remember) when We appointed for Musa (Moses) forty
nights, and (in his absence) you took the calf (for worship), and you
were Zalimun (polytheists and wrong-doers, etc.).
Sahih International

: And [recall] when We made an appointment with Moses for forty


nights. Then you took [for worship] the calf after him, while you
were wrongdoers.
Tafsir Jalalayn
: And when We appointed for (wadn or waadn) Moses forty nights, at
the end of which We shall give him the Torah for you to implement, then you
took to yourselves the calf, the one which the Samaritan fashioned for you as
a god, after him, that is, after he departed for Our appointment, and you
were evildoers, for taking it [in worship], because you directed your worship
to the wrong place.

Indonesian
: Dan (ingatlah), ketika Kami berjanji kepada Musa (memberikan
Taurat, sesudah) empat puluh malam, lalu kamu menjadikan anak
lembu (sembahan) sepeninggalnya dan kamu adalah orang-orang
yang zalim.

2:52
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Muhsin Khan
: Then after that We forgave you so that you might be grateful.
Sahih International
: Then We forgave you after that so perhaps you would be grateful.
Tafsir Jalalayn
: Then We pardoned you, erasing your sins, after that, act of worship, so that
you might be thankful, for Our favour upon you.

Indonesian
: Kemudian sesudah itu Kami maafkan kesalahanmu, agar kamu
bersyukur.

2:53
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Muhsin Khan
: And (remember) when We gave Musa (Moses) the Scripture [the
Taurat (Torah)] and the criterion (of right and wrong) so that you
may be guided aright.
Sahih International
: And [recall] when We gave Moses the Scripture and criterion that
perhaps you would be guided.
Tafsir Jalalayn
: And when We gave to Moses the Scripture, the Torah, and the Criterion
(wal-furqn is an explicative supplement [of Torah]), that is, the one that

discriminates (faraqa) between truth and falsehood and between what is licit
and illicit, so that you might be guided, by it away from error.

Indonesian
: Dan (ingatlah), ketika Kami berikan kepada Musa Al Kitab
(Taurat) dan keterangan yang membedakan antara yang benar dan
yang salah, agar kamu mendapat petunjuk.

2:54
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Muhsin Khan
: And (remember) when Musa (Moses) said to his people: "O my
people! Verily, you have wronged yourselves by worshipping the
calf. So turn in repentance to your Creator and kill yourselves (the
innocent kill the wrongdoers among you), that will be better for
you with your Lord." Then He accepted your repentance. Truly, He
is the One Who accepts repentance, the Most Merciful.
Sahih International
: And [recall] when Moses said to his people, "O my people, indeed
you have wronged yourselves by your taking of the calf [for
worship]. So repent to your Creator and kill yourselves. That is best
for [all of] you in the sight of your Creator." Then He accepted your
repentance; indeed, He is the Accepting of repentance, the
Merciful.
Tafsir Jalalayn
: And when Moses said to his people, those who worshipped the calf, My
people, you have done wrong against yourselves by your taking the [golden]
calf, for a god; now turn to your Creator, away from that worship [of the calf]
and slay one another, that is, let the innocent of you slay the guilty; That,
slaughter, will be better for you in your Creators sight, who made it easier
for you to accomplish this and sent down a dark cloud over you, so that none
of you was able to see the other and show him mercy, such that almost
seventy thousand of you were killed; and He will turn to you [relenting],
before your [turning in] repentance; truly He is the Relenting, the Merciful.

Indonesian
: Dan (ingatlah), ketika Musa berkata kepada kaumnya: "Hai
kaumku, sesungguhnya kamu telah menganiaya dirimu sendiri
karena kamu telah menjadikan anak lembu (sembahanmu), maka
bertaubatlah kepada Tuhan yang menjadikan kamu dan bunuhlah

dirimu. Hal itu adalah lebih baik bagimu pada sisi Tuhan yang
menjadikan kamu; maka Allah akan menerima taubatmu.
Sesungguhnya Dialah Yang Maha Penerima taubat lagi Maha
Penyayang".

2:55
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Muhsin Khan
: And (remember) when you said: "O Musa (Moses)! We shall never
believe in you till we see Allah plainly." But you were seized with a
thunderbolt (lightning) while you were looking.
Sahih International
: And [recall] when you said, "O Moses, we will never believe you
until we see Allah outright"; so the thunderbolt took you while you
were looking on.
Tafsir Jalalayn
: And when you said, having gone out with Moses to apologise before God
for your worship of the calf, and having heard what he had said [to you]; O
Moses, we will not believe you till we see God openly, with our own eyes;
and the thunderbolt, the shout, took you, and you died, while you were
beholding, what was happening to you.

Indonesian
: Dan (ingatlah), ketika kamu berkata: "Hai Musa, kami tidak akan
beriman kepadamu sebelum kami melihat Allah dengan terang,
karena itu kamu disambar halilintar, sedang kamu
menyaksikannya".

2:56
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Muhsin Khan
: Then We raised you up after your death, so that you might be
grateful.
Sahih International
: Then We revived you after your death that perhaps you would be
grateful.
Tafsir Jalalayn
: Then We raised you up, brought you back to life, after you were dead, so
that you might be thankful, for this favour of Ours.

Indonesian
: Setelah itu Kami bangkitkan kamu sesudah kamu mati, supaya
kamu bersyukur.

2:57
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Muhsin Khan
: And We shaded you with clouds and sent down on you Al-Manna
and the quails, (saying): "Eat of the good lawful things We have
provided for you," (but they rebelled). And they did not wrong Us
but they wronged themselves.
Sahih International
: And We shaded you with clouds and sent down to you manna and
quails, [saying], "Eat from the good things with which We have
provided you." And they wronged Us not - but they were [only]
wronging themselves.
Tafsir Jalalayn
: And We made the cloud overshadow you, that is, We sheltered you with fine
clouds from the heat of the sun while you were in the wilderness; and We
sent down, in them [the clouds], upon you manna and quails which are
[respectively, a type of citrus known as] turunjabn and the quail and We
said: Eat of the good things We have provided for you, and do not store any
of it away, but they were not grateful for this favour and stored the food, and
so they were deprived of it; And they did not wrong Us, in this, but
themselves they wronged, since the evil consequences [of this] befell them.

Indonesian
: Dan Kami naungi kamu dengan awan, dan Kami turunkan
kepadamu "manna" dan "salwa". Makanlah dari makanan yang
baik-baik yang telah Kami berikan kepadamu; dan tidaklah mereka
menganiaya Kami; akan tetapi merekalah yang menganiaya diri
mereka sendiri.

2:58
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Muhsin Khan

: And (remember) when We said: "Enter this town (Jerusalem) and


eat bountifully therein with pleasure and delight wherever you
wish, and enter the gate in prostration (or bowing with humility)
and say: 'Forgive us,' and We shall forgive you your sins and shall
increase (reward) for the good-doers."
Sahih International
: And [recall] when We said, "Enter this city and eat from it
wherever you will in [ease and] abundance, and enter the gate
bowing humbly and say, 'Relieve us of our burdens.' We will [then]
forgive your sins for you, and We will increase the doers of good [in
goodness and reward]."
Tafsir Jalalayn
: And when We said, to them, after they came out of the wilderness, Enter
this city, either the Holy House [of Jerusalem] (Bayt al-Maqdis) or Jericho
(Arh), and eat freely therein wherever you will, plentifully and without any
restrictions, and enter it at the gate, its gate, prostrating, bowing, and say,
our request is for [an] exoneration, that is, That we be exonerated from
our transgressions, and We shall forgive (naghfir: a variant reading has one
of the two passive forms yughfar or tughfar, [they] will be forgiven) you
your transgressions and We shall give more to those who are virtuous
through obedience in terms of reward.

Indonesian
: Dan (ingatlah), ketika Kami berfirman: "Masuklah kamu ke negeri
ini (Baitul Maqdis), dan makanlah dari hasil buminya, yang banyak
lagi enak dimana yang kamu sukai, dan masukilah pintu
gerbangnya sambil bersujud, dan katakanlah: "Bebaskanlah kami
dari dosa", niscaya Kami ampuni kesalahan-kesalahanmu, dan
kelak Kami akan menambah (pemberian Kami) kepada orang-orang
yang berbuat baik".

2:59
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Muhsin Khan
: But those who did wrong changed the word from that which had
been told to them for another, so We sent upon the wrong-doers
Rijzan (a punishment) from the heaven because of their rebelling
against Allah's Obedience. (Tafsir At-Tabari, Vol. I, Page 305).
Sahih International
: But those who wronged changed [those words] to a statement
other than that which had been said to them, so We sent down

upon those who wronged a punishment from the sky because they
were defiantly disobeying.
Tafsir Jalalayn
: Then the evildoers, among them, substituted a saying other than that which
had been said to them, and said instead, A grain inside a hair and entered
[the town] dragging themselves on their rears; so We sent down upon the
evildoers (the replacement of the second person [of the previous verse] with
the overt identification in the third person alladhna zalam, the evildoers,
is intended to emphasise the depravity of their action) wrath, a punishment
of plague, from the heaven for their wickedness, for deviating from
obedience, and within a very short period of time just under seventy
thousand of them were dead.

Indonesian
: Lalu orang-orang yang zalim mengganti perintah dengan
(mengerjakan) yang tidak diperintahkan kepada mereka. Sebab itu
Kami timpakan atas orang-orang yang zalim itu dari langit, karena
mereka berbuat fasik.

2:60
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Muhsin Khan
: And (remember) when Musa (Moses) asked for water for his
people, We said: "Strike the stone with your stick." Then gushed
forth therefrom twelve springs. Each (group of) people knew its
own place for water. "Eat and drink of that which Allah has
provided and do not act corruptly, making mischief on the earth."
Sahih International
: And [recall] when Moses prayed for water for his people, so We
said, "Strike with your staff the stone." And there gushed forth
from it twelve springs, and every people knew its watering place.
"Eat and drink from the provision of Allah , and do not commit
abuse on the earth, spreading corruption."
Tafsir Jalalayn
: And, mention, when Moses sought water for his people, for they suffered
thirst in the wilderness, We said, Strike with your staff the rock, (the one
that ran off with his robe, a light cube-like [rock] about the size of a mans
head, made of marble) and he struck it, and there exploded, there burst and
gushed forth, from it twelve fountains, equal to the number of tribes, each

people, [each] tribe among them, came to know their drinking-place, which
they did not share with any of the others. And We said to them, Eat and
drink of that which God has provided, and do not be degenerate in the earth,
seeking corruption (mufsidn is a circumstantial qualifier emphasising its
operator, the subject of the verb [l tathaw, do not be degenerate] derived
from athiya, meaning afsada, to corrupt).

Indonesian
: Dan (ingatlah) ketika Musa memohon air untuk kaumnya, lalu
Kami berfirman: "Pukullah batu itu dengan tongkatmu". Lalu
memancarlah daripadanya dua belas mata air. Sungguh tiap-tiap
suku telah mengetahui tempat minumnya (masing-masing). Makan
dan minumlah rezeki (yang diberikan) Allah, dan janganlah kamu
berkeliaran di muka bumi dengan berbuat kerusakan.

2:61
to top

Muhsin Khan
: And (remember) when you said, "O Musa (Moses)! We cannot
endure one kind of food. So invoke your Lord for us to bring forth
for us of what the earth grows, its herbs, its cucumbers, its Fum
(wheat or garlic), its lentils and its onions." He said, "Would you
exchange that which is better for that which is lower? Go you down
to any town and you shall find what you want!" And they were
covered with humiliation and misery, and they drew on themselves
the Wrath of Allah. That was because they used to disbelieve the
Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of
Allah and killed the Prophets wrongfully. That was because they
disobeyed and used to transgress the bounds (in their disobedience
to Allah, i.e. commit crimes and sins).
Sahih International
: And [recall] when you said, "O Moses, we can never endure one
[kind of] food. So call upon your Lord to bring forth for us from the

earth its green herbs and its cucumbers and its garlic and its lentils
and its onions." [Moses] said, "Would you exchange what is better
for what is less? Go into [any] settlement and indeed, you will have
what you have asked." And they were covered with humiliation and
poverty and returned with anger from Allah [upon them]. That was
because they [repeatedly] disbelieved in the signs of Allah and
killed the prophets without right. That was because they disobeyed
and were [habitually] transgressing.
Tafsir Jalalayn
: And when you said, Moses, we will not endure one sort of food, that is to
say, manna and quails; pray to your Lord for us, that He may bring forth for
us, something, of (min here is explicative) what the earth produces green
herbs, cucumbers, garlic, lentils, onions, he, Moses, said, to them, Would
you exchange what is better, more noble, that is, do you substitute this, with
what is lowlier? (the hamza of a-tastabdilna is for rebuke); they thus
refused to change their mind and he [Moses] supplicated to God, and He,
exalted be He, said, Go down to a city, whichever city it may be; you shall
have, there, what you demanded of vegetable produce; And abasement,
submissiveness, and wretchedness, that is, the signs of poverty on account
of their submissiveness and debasement that always accompany them, even
if they be rich, in the same way that a coin never changes its mint; were cast
upon them, and they incurred, ended up with Gods wrath; that, that is, that
affliction and wrath, was because they used to disbelieve the signs of God
and slay prophets, such as Zachariah and John, without right, that is,
unjustly; that was because they disobeyed, and they were transgressors,
overstepping the bounds in disobedience (here the repetition [dhlik bi-m
asaw wa-kn yatadn] is for emphasis).

Indonesian
: Dan (ingatlah), ketika kamu berkata: "Hai Musa, kami tidak bisa
sabar (tahan) dengan satu macam makanan saja. Sebab itu
mohonkanlah untuk kami kepada Tuhanmu, agar Dia
mengeluarkan bagi kami dari apa yang ditumbuhkan bumi, yaitu
sayur-mayurnya, ketimunnya, bawang putihnya, kacang adasnya,
dan bawang merahnya". Musa berkata: "Maukah kamu mengambil
yang rendah sebagai pengganti yang lebih baik? Pergilah kamu ke
suatu kota, pasti kamu memperoleh apa yang kamu minta". Lalu
ditimpahkanlah kepada mereka nista dan kehinaan, serta mereka
mendapat kemurkaan dari Allah. Hal itu (terjadi) karena mereka
selalu mengingkari ayat-ayat Allah dan membunuh para Nabi yang
memang tidak dibenarkan. Demikian itu (terjadi) karena mereka
selalu berbuat durhaka dan melampaui batas.

2:62
to top

Muhsin Khan
: Verily! Those who believe and those who are Jews and Christians,
and Sabians, whoever believes in Allah and the Last Day and do
righteous good deeds shall have their reward with their Lord, on
them shall be no fear, nor shall they grieve.
Sahih International
: Indeed, those who believed and those who were Jews or
Christians or Sabeans [before Prophet Muhammad] - those [among
them] who believed in Allah and the Last Day and did
righteousness - will have their reward with their Lord, and no fear
will there be concerning them, nor will they grieve.
Tafsir Jalalayn
: Surely those who believe, [who believed] before, in the prophets, and those
of Jewry, the Jews, and the Christians, and the Sabaeans, a Christian or
Jewish sect, whoever, from among them, believes in God and the Last Day, in
the time of our Prophet, and performs righteous deeds, according to the Law
given to him their wage, that is, the reward for their deeds, is with their
Lord, and no fear shall befall them, neither shall they grieve (the [singular]
person of the verbs mana, believes, and amila, performs, takes account
of the [singular] form of man, whoever, but in what comes afterwards [of
the plural pronouns] its [plural] meaning [is taken into account]).

Indonesian
: Sesungguhnya orang-orang mukmin, orang-orang Yahudi, orangorang Nasrani dan orang-orang Shabiin, siapa saja diantara
mereka yang benar-benar beriman kepada Allah, hari kemudian
dan beramal saleh, mereka akan menerima pahala dari Tuhan
mereka, tidak ada kekhawatiran kepada mereka, dan tidak (pula)
mereka bersedih hati.

2:63
to top

Muhsin Khan
: And (O Children of Israel, remember) when We took your
covenant and We raised above you the Mount (saying): "Hold fast
to that which We have given you, and remember that which is
therein so that you may become Al-Muttaqun (the pious - see V.2:2).
Sahih International
: And [recall] when We took your covenant, [O Children of Israel, to
abide by the Torah] and We raised over you the mount, [saying],
"Take what We have given you with determination and remember
what is in it that perhaps you may become righteous."
Tafsir Jalalayn
: And, mention, when We made a covenant with you, your pledge to act
according to what is in the Torah, and We, had, raised above you the Mount,
which We uprooted from the earth [and placed] above you when you refused
to accept it [sc. the Torah], and We said, Take forcefully, seriously and with
effort, what We have given you, and remember what is in it, acting in
accordance with it, so that you might preserve yourselves, from the Fire or
acts of disobedience.

Indonesian
: Dan (ingatlah), ketika Kami mengambil janji dari kamu dan Kami
angkatkan gunung (Thursina) di atasmu (seraya Kami berfirman):
"Peganglah teguh-teguh apa yang Kami berikan kepadamu dan
ingatlah selalu apa yang ada didalamnya, agar kamu bertakwa".

2:64
to top

Muhsin Khan
: Then after that you turned away. Had it not been for the Grace
and Mercy of Allah upon you, indeed you would have been among
the losers.
Sahih International
: Then you turned away after that. And if not for the favor of Allah
upon you and His mercy, you would have been among the losers.
Tafsir Jalalayn
: Then you turned away thereafter, and but for Gods bounty and His mercy
towards you, you would have been among the losers [there is no
commentary on this verse].

Indonesian

: Kemudian kamu berpaling setelah (adanya perjanjian) itu, maka


kalau tidak ada karunia Allah dan rahmat-Nya atasmu, niscaya
kamu tergolong orang yang rugi.

2:65
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Muhsin Khan
: And indeed you knew those amongst you who transgressed in the
matter of the Sabbath (i.e. Saturday). We said to them: "Be you
monkeys, despised and rejected."
Sahih International
: And you had already known about those who transgressed among
you concerning the sabbath, and We said to them, "Be apes,
despised."
Tafsir Jalalayn
: And verily (wa-la-qad: the lm is for oaths) you know that there were those
among you who transgressed, violated, the Sabbath, by fishing, when We
had forbidden you to do so these were the inhabitants of Eilat and We
said to them, Be apes, despised!, rejected, and they became so: they died
three days later.

Indonesian
: Dan sesungguhnya telah kamu ketahui orang-orang yang
melanggar diantaramu pada hari Sabtu, lalu Kami berfirman
kepada mereka: "Jadilah kamu kera yang hina".

2:66
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Muhsin Khan
: So We made this punishment an example to their own and to
succeeding generations and a lesson to those who are Al-Muttaqun
(the pious - see V.2:2).
Sahih International
: And We made it a deterrent punishment for those who were
present and those who succeeded [them] and a lesson for those
who fear Allah .
Tafsir Jalalayn
: And We made it, this punishment, an exemplary punishment, a lesson to
dissuade others from doing what they did; for all the former times and for
the latter, that is, for the people of that time or those that came later; and an
admonition to such as who fear, God: these are singled out for mention here
because they, in contrast to others, are the ones who benefit thereby.

Indonesian
: Maka Kami jadikan yang demikian itu peringatan bagi orangorang dimasa itu, dan bagi mereka yang datang kemudian, serta
menjadi pelajaran bagi orang-orang yang bertakwa.

2:67
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Muhsin Khan
: And (remember) when Musa (Moses) said to his people: "Verily,
Allah commands you that you slaughter a cow." They said, "Do you
make fun of us?" He said, "I take Allah's Refuge from being among
Al-Jahilun (the ignorants or the foolish)."
Sahih International
: And [recall] when Moses said to his people, "Indeed, Allah
commands you to slaughter a cow." They said, "Do you take us in
ridicule?" He said, "I seek refuge in Allah from being among the
ignorant."
Tafsir Jalalayn
: And, mention, when Moses said to his people, when one among them was
killed and the killer was not known, and so they asked Moses to pray to God
to reveal the killer, which he did; God commands you to sacrifice a cow.
They said, Do you take us in mockery?, that is, making fun of us when you
answer us like this? He said, I take refuge with, I seek defence with, God
lest I should be one of the ignorant, one of those who indulge in mockery.

Indonesian
: Dan (ingatlah), ketika Musa berkata kepada kaumnya:
"Sesungguhnya Allah menyuruh kamu menyembelih seekor sapi
betina". Mereka berkata: "Apakah kamu hendak menjadikan kami
buah ejekan?" Musa menjawab: "Aku berlindung kepada Allah agar
tidak menjadi salah seorang dari orang-orang yang jahil".

2:68
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Muhsin Khan

: They said, "Call upon your Lord for us that He may make plain to
us what it is!" He said, "He says, 'Verily, it is a cow neither too old
nor too young, but (it is) between the two conditions', so do what
you are commanded."
Sahih International
: They said, "Call upon your Lord to make clear to us what it is."
[Moses] said, "[ Allah ] says, 'It is a cow which is neither old nor
virgin, but median between that,' so do what you are commanded."
Tafsir Jalalayn
: But when they realised that he was being serious, They said, Pray to your
Lord for us, that He may make clear to us what she may be, its true nature,
He, Moses, said, He, God, says she is a cow neither old, nor virgin, that is,
young, middling between the two, in terms of age; so do what you have been
commanded, by way of sacrificing it.

Indonesian
: Mereka menjawab: "Mohonkanlah kepada Tuhanmu untuk kami,
agar Dia menerangkan kepada kami; sapi betina apakah itu". Musa
menjawab: "Sesungguhnya Allah berfirman bahwa sapi betina itu
adalah sapi betina yang tidak tua dan tidak muda; pertengahan
antara itu; maka kerjakanlah apa yang diperintahkan kepadamu".

2:69
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Muhsin Khan
: They said, "Call upon your Lord for us to make plain to us its
colour." He said, "He says, 'It is a yellow cow, bright in its colour,
pleasing to the beholders.' "
Sahih International
: They said, "Call upon your Lord to show us what is her color." He
said, "He says, 'It is a yellow cow, bright in color - pleasing to the
observers.' "
Tafsir Jalalayn
: They said, Pray to your Lord for us, that He make clear to us what her
colour may be He said, He says she shall be a golden cow, bright in colour,
that is, of a very intense yellow, gladdening to beholders: its beauty will
please those that look at it.

Indonesian
: Mereka berkata: "Mohonkanlah kepada Tuhanmu untuk kami
agar Dia menerangkan kepada kami apa warnanya". Musa
menjawab: "Sesungguhnya Allah berfirman bahwa sapi betina itu

adalah sapi betina yang kuning, yang kuning tua warnanya, lagi
menyenangkan orang-orang yang memandangnya".

2:70
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Muhsin Khan
: They said, "Call upon your Lord for us to make plain to us what it
is. Verily to us all cows are alike, And surely, if Allah wills, we will
be guided."
Sahih International
: They said, "Call upon your Lord to make clear to us what it is.
Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will
be guided."
Tafsir Jalalayn
: They said, Pray to your Lord for us, that He make clear to us what she may
be: does it graze freely or is it used in labour?; the cows (that is, the species
described in the way mentioned), are all alike to us, because there are many
of them and we have not been able to find the one sought after; and if God
wills, we shall then be guided to it. In one hadth [it is reported]: Had they
not uttered the proviso [insha Llh], it would never have been made clear
to them.

Indonesian
: Mereka berkata: "Mohonkanlah kepada Tuhanmu untuk kami
agar Dia menerangkan kepada kami bagaimana hakikat sapi betina
itu, karena sesungguhnya sapi itu (masih) samar bagi kami dan
sesungguhnya kami insya Allah akan mendapat petunjuk (untuk
memperoleh sapi itu)".

2:71
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Muhsin Khan
: He [Musa (Moses)] said, "He says, 'It is a cow neither trained to
till the soil nor water the fields, sound, having no other colour
except bright yellow.' " They said, "Now you have brought the
truth." So they slaughtered it though they were near to not doing
it.
Sahih International

: He said, "He says, 'It is a cow neither trained to plow the earth
nor to irrigate the field, one free from fault with no spot upon her.'
" They said, "Now you have come with the truth." So they
slaughtered her, but they could hardly do it.
Tafsir Jalalayn
: He said, He says she shall be a cow not broken, not subdued for labour,
that is, to plough the earth, churning its soil for sowing (tuthr al-ard: the
clause describes the word dhall, and constitutes part of the negation); or to
water the tillage, that is, the land prepared for sowing; one safe, from faults
and the effects of toil; with no blemish, of a colour other than her own, on
her. They said, Now you have brought the truth, that is, [now] you have
explained it clearly; they thus sought it out and found it with a boy very
dutiful towards his mother, and they eventually purchased it for the
equivalent of its weight in gold; and so they sacrificed her, even though they
very nearly did not, on account of its excessive cost. In a hadth [it is stated
that], Had they sacrificed any cow, it would have sufficed them, but they
made it difficult for themselves and so God made it difficult for them.

Indonesian
: Musa berkata: "Sesungguhnya Allah berfirman bahwa sapi betina
itu adalah sapi betina yang belum pernah dipakai untuk membajak
tanah dan tidak pula untuk mengairi tanaman, tidak bercacat, tidak
ada belangnya". Mereka berkata: "Sekarang barulah kamu
menerangkan hakikat sapi betina yang sebenarnya". Kemudian
mereka menyembelihnya dan hampir saja mereka tidak
melaksanakan perintah itu.

2:72
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Muhsin Khan
: And (remember) when you killed a man and fell into dispute
among yourselves as to the crime. But Allah brought forth that
which you were hiding.
Sahih International
: And [recall] when you slew a man and disputed over it, but Allah
was to bring out that which you were concealing.
Tafsir Jalalayn
: And when you killed a living soul, and disputed thereon (iddratum: the t
[of the root-form itdratum] has been assimilated with the dl) and God
disclosed what you were hiding (this is a parenthetical statement; the story
begins here [with wa-idh qataltum nafsan, and when you killed a soul and
continues in the following]):

Indonesian

: Dan (ingatlah), ketika kamu membunuh seorang manusia lalu


kamu saling tuduh menuduh tentang itu. Dan Allah hendak
menyingkapkan apa yang selama ini kamu sembunyikan.

2:73
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Muhsin Khan
: So We said: "Strike him (the dead man) with a piece of it (the
cow)." Thus Allah brings the dead to life and shows you His Ayat
(proofs, evidences, verses, lessons, signs, revelations, etc.) so that
you may understand.
Sahih International
: So, We said, "Strike the slain man with part of it." Thus does Allah
bring the dead to life, and He shows you His signs that you might
reason.
Tafsir Jalalayn
: so We said, Smite him, the slain man, with part of it, and so when he was
struck with its tongue or its tail, he came back to life and said, So-and-so
killed me, and after pointing out two of his cousins, he died; the two [killers]
were denied the inheritance and were later killed. God says: even so, is the
revival, for, God brings to life the dead, and He shows you His signs, the
proofs of His power, so that you might understand, [that you might] reflect
and realise that the One capable of reviving a single soul is also capable of
reviving a multitude of souls, and then believe.

Indonesian
: Lalu Kami berfirman: "Pukullah mayat itu dengan sebahagian
anggota sapi betina itu !" Demikianlah Allah menghidupkan
kembali orang-orang yang telah mati, dam memperlihatkan
padamu tanda-tanda kekuasaan-Nya agar kamu mengerti.

2:74
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Muhsin Khan
: Then, after that, your hearts were hardened and became as stones
or even worse in hardness. And indeed, there are stones out of
which rivers gush forth, and indeed, there are of them (stones)
which split 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 you do.
Sahih International
: Then your hearts became hardened after that, being like stones or
even harder. For indeed, there are stones from which rivers burst
forth, and there are some of them that split open and water comes
out, and there are some of them that fall down for fear of Allah .
And Allah is not unaware of what you do.
Tafsir Jalalayn
: Then your hearts became hardened, O you Jews, they [your hearts] became
stiffened against acceptance 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 they are like stones, in their hardness, or even yet harder,
than these; for there are stones from which rivers come gushing, and others
split (yashshaqqaq: the initial t [of the root-form yatashaqqaq] has been
assimilated with the shn), so that water issues from them; and others come
down, from on high, in fear of God, while your hearts are unmoved,
unstirred and not humbled; And God is not heedless of what you do, but
instead, He gives you respite until your time comes (tamalna, you do: a
variant reading has yamalna, they do, indicating a shift to the third
person address).

Indonesian
: Kemudian setelah itu hatimu menjadi keras seperti batu, bahkan
lebih keras lagi. Padahal diantara batu-batu itu sungguh ada yang
mengalir sungai-sungai dari padanya dan diantaranya sungguh ada
yang terbelah lalu keluarlah mata air dari padanya dan diantaranya
sungguh ada yang meluncur jatuh, karena takut kepada Allah. Dan
Allah sekali-sekali tidak lengah dari apa yang kamu kerjakan.

2:75
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Muhsin Khan
: Do you (faithful believers) covet that they will believe in your
religion inspite of the fact that a party of them (Jewish rabbis) used
to hear the Word of Allah [the Taurat (Torah)], then they used to
change it knowingly after they understood it?

Sahih International
: Do you covet [the hope, O believers], that they would believe for
you while a party of them used to hear the words of Allah and then
distort the Torah after they had understood it while they were
knowing?
Tafsir Jalalayn
: Are you then so eager, O believers, that they, the Jews, should believe you,
seeing there is a party of them, a group of their rabbis, that heard Gods
word, in the Torah, and then tampered with it, changing it, and that, after
they had comprehended it, [after] they had understood it, knowingly?,
[knowing full well] that they were indulging in mendacity (the hamza [at the
beginning of the verb a-fa-tatman] is [an interrogative] for rejection, in
other words, Do not be so eager, for they have disbelieved before).

Indonesian
: Apakah kamu masih mengharapkan mereka akan percaya
kepadamu, padahal segolongan dari mereka mendengar firman
Allah, lalu mereka mengubahnya setelah mereka memahaminya,
sedang mereka mengetahui?.

2:76
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Muhsin Khan
: And when they (Jews) meet those who believe (Muslims), they say,
"We believe", but when they meet one another in private, they say,
"Shall you (Jews) tell them (Muslims) what Allah has revealed to
you [Jews, about the description and the qualities of Prophet
Muhammad Peace be upon him , that which are written in the
Taurat (Torah)] , that they (Muslims) may argue with you (Jews)
about it before your Lord?" Have you (Jews) then no
understanding?
Sahih International
: And when they meet those who believe, they say, "We have
believed"; but when they are alone with one another, they say, "Do
you talk to them about what Allah has revealed to you so they can
argue with you about it before your Lord?" Then will you not
reason?
Tafsir Jalalayn
: And when they, the hypocrites from among the Jews, meet those who
believe, they say, We believe, that Muhammad (s) is a prophet and that he
is the one of whom we have been given good tidings in our Book; but when
they go in private one to another, they, their leaders the ones not involved in

the hypocrisy, say, to those hypocrites: Do you speak to them, the believers,
of what God has disclosed to you, that is, what He has made known to you of
Muhammads (s) description in the Torah, so that they may thereby dispute
(the lm of li-yuhjjkum, that they may dispute with you, is the lm of
becoming) with you before your Lord?, in the Hereafter and hold the proof
against you for not following him [Muhammad (s)], despite your knowledge
of his sincerity? Have you no understanding? of the fact that they will
contend with you if you speak to them in this way? So beware.

Indonesian
: Dan apabila mereka berjumpa dengan orang-orang yang beriman,
mereka berkata: "Kamipun telah beriman," tetapi apabila mereka
berada sesama mereka saja, lalu mereka berkata: "Apakah kamu
menceritakan kepada mereka (orang-orang mukmin) apa yang
telah diterangkan Allah kepadamu, supaya dengan demikian
mereka dapat mengalahkan hujjahmu di hadapan Tuhanmu;
tidakkah kamu mengerti?"

2:77
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Muhsin Khan
: Know they (Jews) not that Allah knows what they conceal and
what they reveal?
Sahih International
: But do they not know that Allah knows what they conceal and
what they declare?
Tafsir Jalalayn
: God says: Know they not (the interrogative is affirmative, the inserted ww
[of a-wa-l] is to indicate the supplement) that God knows what they keep
secret and what they proclaim?, that is, what they hide and what they reveal
in this matter and all other matters, so that they may desist from these
things.

Indonesian
: Tidakkah mereka mengetahui bahwa Allah mengetahui segala
yang mereka sembunyikan dan segala yang mereka nyatakan?

2:78
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Muhsin Khan
: And there are among them (Jews) unlettered people, who know
not the Book, but they trust upon false desires and they but guess.
Sahih International

: And among them are unlettered ones who do not know the
Scripture except in wishful thinking, but they are only assuming.
Tafsir Jalalayn
: And there are some of them, the Jews, that are illiterate, unlettered, not
knowing the Scripture, the Torah, but only desires, lies which were handed
down to them by their leaders and which they relied upon; and, in their
rejection of the prophethood of the Prophet and fabrications of other
matters, they have, mere conjectures, and no firm knowledge.

Indonesian
: Dan diantara mereka ada yang buta huruf, tidak mengetahui Al
Kitab (Taurat), kecuali dongengan bohong belaka dan mereka
hanya menduga-duga.

2:79
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Muhsin Khan
: Then woe to those who write the Book with their own hands and
then say, "This is from Allah," to purchase with it a little price! Woe
to them for what their hands have written and woe to them for that
they earn thereby.
Sahih International
: So woe to those who write the "scripture" with their own hands,
then say, "This is from Allah ," in order to exchange it for a small
price. Woe to them for what their hands have written and woe to
them for what they earn.
Tafsir Jalalayn
: So woe, a severe chastisement, to those who write the Scripture with their
hands, that is, fabricating it themselves, then say, This is from God that
they may sell it for a small price, of this world: these are the Jews, the ones
that altered the description of the Prophet in the Torah, as well as the
stoning verse, and other details, and rewrote them in a way different from
that in which they were revealed. So woe to them for what their hands have
written, of fabrications, and woe to them for their earnings, by way of
bribery (rishan, plural of rishwa).

Indonesian
: Maka kecelakaan yAng besarlah bagi orang-orang yang menulis
Al Kitab dengan tangan mereka sendiri, lalu dikatakannya; "Ini dari
Allah", (dengan maksud) untuk memperoleh keuntungan yang
sedikit dengan perbuatan itu. Maka kecelakaan yang besarlah bagi
mereka, akibat apa yang ditulis oleh tangan mereka sendiri, dan

kecelakaan yang besarlah bagi mereka, akibat apa yang mereka


kerjakan.

2:80
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Muhsin Khan
: And they (Jews) say, "The Fire (i.e. Hell-fire on the Day of
Resurrection) shall not touch us but for a few numbered days." Say
(O Muhammad Peace be upon him to them): "Have you taken a
covenant from Allah, so that Allah will not break His Covenant? Or
is it that you say of Allah what you know not?"
Sahih International
: And they say, "Never will the Fire touch us, except for a few
days." Say, "Have you taken a covenant with Allah ? For Allah will
never break His covenant. Or do you say about Allah that which
you do not know?"
Tafsir Jalalayn
: And they say, when the Prophet promised them the Fire, the Fire shall not
touch us, that is, afflict us, save a number of days, only a short time of forty
days: the same length of time their forefathers worshipped the calf, after
which time it [the Fire] will cease. Say, to them Muhammad (s): Have you
taken with God a covenant?, a pledge from Him to this? God will not fail in
His covenant, in this matter, or nay say you against God what you do
not know? (attakhadhtum: the conjunctive hamza has been omitted on
account of the interrogative hamza sufficing).

Indonesian
: Dan mereka berkata: "Kami sekali-kali tidak akan disentuh oleh
api neraka, kecuali selama beberapa hari saja". Katakanlah:
"Sudahkah kamu menerima janji dari Allah sehingga Allah tidak
akan memungkiri janji-Nya, ataukah kamu hanya mengatakan
terhadap Allah apa yang tidak kamu ketahui?"

2:81
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Muhsin Khan

: Yes! Whosoever earns evil and his sin has surrounded him, they
are dwellers of the Fire (i.e. Hell); they will dwell therein forever.
Sahih International
: Yes, whoever earns evil and his sin has encompassed him - those
are the companions of the Fire; they will abide therein eternally.
Tafsir Jalalayn
: Not so, it will touch you and you will abide therein; whoever earns evil,
through associating another with God, and is encompassed by his
transgression, in the singular and the plural, that is to say, it overcomes him
and encircles him totally, for, he has died an idolater those are the
inhabitants of the Fire, therein abiding (khlidn: this [plural noun] takes
account of the [plural] import of man, whoever).

Indonesian
: (Bukan demikian), yang benar: barangsiapa berbuat dosa dan ia
telah diliputi oleh dosanya, mereka itulah penghuni neraka, mereka
kekal di dalamnya.

2:82
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Muhsin Khan
: And those who believe (in the Oneness of Allah - Islamic
Monotheism) and do righteous good deeds, they are dwellers of
Paradise, they will dwell therein forever.
Sahih International
: But they who believe and do righteous deeds - those are the
companions of Paradise; they will abide therein eternally.
Tafsir Jalalayn
: And those who believe and perform righteous deeds those are the
inhabitants of Paradise, therein abiding.

Indonesian
: Dan orang-orang yang beriman serta beramal saleh, mereka itu
penghuni surga; mereka kekal di dalamnya.

2:83
to top

Muhsin Khan
: And (remember) when We took a covenant from the Children of
Israel, (saying): Worship none but Allah (Alone) and be dutiful and
good to parents, and to kindred, and to orphans and Al-Masakin
(the poor), [Tafsir At-Tabari, Vol. 10, Page 158 (Verse 9:60)] and
speak good to people [i.e. enjoin righteousness and forbid evil, and
say the truth about Muhammad Peace be upon him ], and perform
As-Salat (Iqamat-as-Salat), and give Zakat. Then you slid back,
except a few of you, while you are backsliders. (Tafsir Al-Qurtubi,
Vol. 2, Page 392).
Sahih International
: And [recall] when We took the covenant from the Children of
Israel, [enjoining upon them], "Do not worship except Allah ; and to
parents do good and to relatives, orphans, and the needy. And
speak to people good [words] and establish prayer and give zakah."
Then you turned away, except a few of you, and you were refusing.
Tafsir Jalalayn
: And, mention, when We made a covenant with the Children of Israel, in the
Torah, where We said: You shall not worship (a variant reading [for l
tabudna] has [third person plural] l yabudn [they shall not worship])
any other than God (l tabudna ill Llha is a predicate denoting a
prohibition; one may also read l tabud [Worship you not]); and to be good,
and righteous, to parents, and the near of kin: here kinship is adjoined to
parents; and to orphans, and to the needy; and speak well, [good] words, to
men, commanding good and forbidding evil, being truthful with regard to
the status of Muhammad (s), and being kind to them [sc. orphans and the
needy] (a variant reading [for hasanan] has husnan, the verbal noun, used as
a hyperbolic description); and observe prayer and pay the alms, which you
actually accepted, but, then you turned away, refusing to fulfil these
[obligations] (here the second person address is used, but their forefathers
are [still] meant); all but a few of you, rejecting it, like your forefathers.

Indonesian
: Dan (ingatlah), ketika Kami mengambil janji dari Bani Israil
(yaitu): Janganlah kamu menyembah selain Allah, dan berbuat
kebaikanlah kepada ibu bapa, kaum kerabat, anak-anak yatim, dan
orang-orang miskin, serta ucapkanlah kata-kata yang baik kepada
manusia, dirikanlah shalat dan tunaikanlah zakat. Kemudian kamu

tidak memenuhi janji itu, kecuali sebahagian kecil daripada kamu,


dan kamu selalu berpaling.

2:84
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Muhsin Khan
: And (remember) when We took your covenant (saying): Shed not
the blood of your people, nor turn out your own people from their
dwellings. Then, (this) you ratified and (to this) you bear witness.
Sahih International
: And [recall] when We took your covenant, [saying], "Do not shed
each other's blood or evict one another from your homes." Then
you acknowledged [this] while you were witnessing.
Tafsir Jalalayn
: And when We made a covenant with you, and We said: You shall not shed
your own blood, spilling it by slaying one another; neither expel your own
from your habitations: let no one of you expel the other from his house; then
you confirmed it, that is, you accepted this covenant, and you bore witness,
upon your own souls.

Indonesian
: Dan (ingatlah), ketika Kami mengambil janji dari kamu (yaitu):
kamu tidak akan menumpahkan darahmu (membunuh orang), dan
kamu tidak akan mengusir dirimu (saudaramu sebangsa) dari
kampung halamanmu, kemudian kamu berikrar (akan
memenuhinya) sedang kamu mempersaksikannya.

2:85
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Muhsin Khan
: After this, it is you who kill one another and drive out a party of
you from their homes, assist (their enemies) against them, in sin
and transgression. And if they come to you as captives, you ransom
them, although their expulsion was forbidden to you. Then do you
believe in a part of the Scripture and reject the rest? Then what is
the recompense of those who do so among you, except disgrace in
the life of this world, and on the Day of Resurrection they shall be
consigned to the most grievous torment. And Allah is not unaware
of what you do.
Sahih International
: Then, you are those [same ones who are] killing one another and
evicting a party of your people from their homes, cooperating
against them in sin and aggression. And if they come to you as
captives, you ransom them, although their eviction was forbidden
to you. So do you believe in part of the Scripture and disbelieve in
part? Then what is the recompense for those who do that among
you except disgrace in worldly life; and on the Day of Resurrection
they will be sent back to the severest of punishment. And Allah is
not unaware of what you do.
Tafsir Jalalayn
: Then there you are killing one another, and expelling a party of you from
their habitations, conspiring (tazzharna: the original ta has been
assimilated with the z; a variant reading has it without [the assimilation,
that is, tazharna]), assisting one another, against them in sin, in
disobedience, and enmity, injustice, and if they come to you as captives (a
variant reading [for usr] has asr), you ransom them (a variant reading
[for tafdhum] has tufdhum), that is to say, you deliver them from
captivity with money etc., and this [ransoming] was one of the things to
which they were pledged; yet their expulsion was forbidden you
(muharramun alaykum ikhrjuhum is semantically connected to wa-

tukhrijna, and expelling, and the statement that comes in between is


parenthetical, that is, [expulsion was forbidden you] in the same way that
non-ransoming was forbidden you). Qurayza had allied themselves with the
Aws, and the Nadr with the Khazraj, but every member of an alliance would
fight against a fellow ally, thus destroying each others homes and expelling
one another, taking prisoners and then ransoming them. When they were
asked: Why do you fight them and then pay their ransom?, they would
reply, Because we have been commanded to ransom; and they would be
asked, So, why do you fight them then?, to which they would say, For fear
that our allies be humiliated; God, exalted, says: What, do you believe in
part of the Book, that is, the part about ransom, and disbelieve in part?,
namely, the part about renouncing fighting, expulsion and assistance
[against one another]; What shall be the requital of those of you who do that,
but degradation, disgrace and ignominy, in the life of this world: they were
disgraced when Qurayza were slewn and the Nadr were expelled to Syria,
and ordered to pay the jizya; and on the Day of Resurrection to be returned
to the most terrible of chastisement? And God is not heedless of what you do
(tamalna, or read yamalna, they do).

Indonesian
: Kemudian kamu (Bani Israil) membunuh dirimu (saudaramu
sebangsa) dan mengusir segolongan daripada kamu dari kampung
halamannya, kamu bantu membantu terhadap mereka dengan
membuat dosa dan permusuhan; tetapi jika mereka datang
kepadamu sebagai tawanan, kamu tebus mereka, padahal
mengusir mereka itu (juga) terlarang bagimu. Apakah kamu
beriman kepada sebahagian Al Kitab (Taurat) dan ingkar terhadap
sebahagian yang lain? Tiadalah balasan bagi orang yang berbuat
demikian daripadamu, melainkan kenistaan dalam kehidupan
dunia, dan pada hari kiamat mereka dikembalikan kepada siksa
yang sangat berat. Allah tidak lengah dari apa yang kamu perbuat.

2:86
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Muhsin Khan
: Those are they who have bought the life of this world at the price
of the Hereafter. Their torment shall not be lightened nor shall they
be helped.
Sahih International
: Those are the ones who have bought the life of this world [in
exchange] for the Hereafter, so the punishment will not be
lightened for them, nor will they be aided.

Tafsir Jalalayn
: Those are the ones who have purchased the life of this world at the price of
the Hereafter, by preferring the former to the latter for them the
punishment shall not be lightened, neither shall they be helped, [neither
shall they be] protected against it.

Indonesian
: Itulah orang-orang yang membeli kehidupan dunia dengan
(kehidupan) akhirat, maka tidak akan diringankan siksa mereka
dan mereka tidak akan ditolong.

2:87
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Muhsin Khan
: And indeed, We gave Musa (Moses) the Book and followed him up
with a succession of Messengers. And We gave 'Iesa (Jesus), the
son of Maryam (Mary), clear signs and supported him with Ruh-ulQudus [Jibrael (Gabriel) ]. Is it that whenever there came to you a
Messenger with what you yourselves desired not, you grew
arrogant? Some, you disbelieved and some, you killed.
Sahih International
: And We did certainly give Moses the Torah and followed up after
him with messengers. And We gave Jesus, the son of Mary, clear
proofs and supported him with the Pure Spirit. But is it [not] that
every time a messenger came to you, [O Children of Israel], with
what your souls did not desire, you were arrogant? And a party [of
messengers] you denied and another party you killed.
Tafsir Jalalayn
: And We gave Moses the Scripture, the Torah, and after him We sent
successive messengers, that is, We sent them one after another, and We gave
Jesus son of Mary the clear proofs, that is, the miracles of bringing the dead
back to life and healing the blind and the leper, and We confirmed him, We
strengthened him, with the Holy Spirit (the expression rh al-qudus is an
example of annexing [in a genitive construction] the noun described to the
adjective [qualifying it], in other words, al-rh al-muqaddasa), that is,
Gabriel, [so described] on account of his [Jesuss] sanctity; he would
accompany him [Jesus] wherever he went; still you refuse to be upright, and
whenever there came to you a messenger, with what your souls did not
desire, [did not] like, in the way of truth, you became arrogant, you

disdained to follow him (istakbartum, you became arrogant, is the response


to the particle kullam, whenever, and constitutes the interrogative, and is
meant as a rebuke); and some, of them, you called liars, such as Jesus, and
some you slay?, such as Zachariah and John (the present tenses [of these
verbs] are used to narrate the past events [as though they were events in
the present], in other words, [and some] you slew).

Indonesian
: Dan sesungguhnya Kami telah mendatangkan Al Kitab (Taurat)
kepada Musa, dan Kami telah menyusulinya (berturut-turut)
sesudah itu dengan rasul-rasul, dan telah Kami berikan bukti-bukti
kebenaran (mukjizat) kepada Isa putera Maryam dan Kami
memperkuatnya dengan Ruhul Qudus. Apakah setiap datang
kepadamu seorang rasul membawa sesuatu (pelajaran) yang tidak
sesuai dengan keinginanmu lalu kamu menyombong; maka
beberapa orang (diantara mereka) kamu dustakan dan beberapa
orang (yang lain) kamu bunuh?

2:88
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Muhsin Khan
: And they say, "Our hearts are wrapped (i.e. do not hear or
understand Allah's Word)." Nay, Allah has cursed them for their
disbelief, so little is that which they believe.
Sahih International
: And they said, "Our hearts are wrapped." But, [in fact], Allah has
cursed them for their disbelief, so little is it that they believe.
Tafsir Jalalayn
: And they say, to the Prophet mockingly: Our hearts are encased (ghulf is
the plural of aghlaf), that is to say, wrapped up in covers and cannot
comprehend what you say; God, exalted be He, says: Nay (bal introduces the
rebuttal), but God has cursed them, removed them far from His mercy and
degraded them when they rejected [the messengers], for their unbelief,
which is not the result of anything defective in their hearts; and little will
they believe (fa-qallan m yuminn: the m here is extra, emphasising the
littleness involved): that is, their belief is minimal.

Indonesian
: Dan mereka berkata: "Hati kami tertutup". Tetapi sebenarnya
Allah telah mengutuk mereka karena keingkaran mereka; maka
sedikit sekali mereka yang beriman.

2:89
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Muhsin Khan
: And when there came to them (the Jews), a Book (this Quran)
from Allah confirming what is with them [the Taurat (Torah) and
the Injeel (Gospel)], although aforetime they had invoked Allah (for
coming of Muhammad Peace be upon him ) in order to gain victory
over those who disbelieved, then when there came to them that
which they had recognised, they disbelieved in it. So let the Curse
of Allah be on the disbelievers.
Sahih International
: And when there came to them a Book from Allah confirming that
which was with them - although before they used to pray for victory
against those who disbelieved - but [then] when there came to
them that which they recognized, they disbelieved in it; so the
curse of Allah will be upon the disbelievers.
Tafsir Jalalayn
: When there came to them a Book from God, confirming what was with
them, in the Torah, that is the Qurn and they formerly, before it came,
prayed for victory, for assistance, over the disbelievers, saying: God, give us
assistance against them through the Prophet that shall be sent at the end of
time; but when there came to them what they recognised, as the truth, that
is, the mission of the Prophet, they disbelieved in it, out of envy and for fear
of losing leadership (the response to the first lamm particle is indicated by
the response to the second one); and the curse of God is on the disbelievers.

Indonesian
: Dan setelah datang kepada mereka Al Quran dari Allah yang
membenarkan apa yang ada pada mereka, padahal sebelumnya
mereka biasa memohon (kedatangan Nabi) untuk mendapat
kemenangan atas orang-orang kafir, maka setelah datang kepada
mereka apa yang telah mereka ketahui, mereka lalu ingkar
kepadanya. Maka laknat Allah-lah atas orang-orang yang ingkar
itu.

2:90
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Muhsin Khan
: How bad is that for which they have sold their ownselves, that
they should disbelieve in that which Allah has revealed (the Quran),
grudging that Allah should reveal of His Grace unto whom He will
of His slaves. So they have drawn on themselves wrath upon wrath.
And for the disbelievers, there is disgracing torment.
Sahih International
: How wretched is that for which they sold themselves - that they
would disbelieve in what Allah has revealed through [their] outrage
that Allah would send down His favor upon whom He wills from
among His servants. So they returned having [earned] wrath upon
wrath. And for the disbelievers is a humiliating punishment.
Tafsir Jalalayn
: Evil is that for which they sell their souls, that is, their share of the reward
[in the Hereafter] (bisam, evil is that [for] which: m here is an indefinite
particle, representing a thing, and constitutes a specification qualifying the
subject of [the verb] bis, evil is, the very thing being singled out for
criticism); that they disbelieve in that, Qurn, which God has revealed,
grudging (baghyan here is an object denoting reason for yakfur, they
disbelieve), that is, out of envy, that God should reveal (read either yunzil or
yunazzil) of His bounty, the Inspiration, to whomever He will of His servants,
to deliver the Message; and they were laden, they returned, with anger, from
God for their disbelief in what He has revealed (the indefinite form, bighadabin, with anger, is used to emphasise the awesomeness [of the
anger]), upon anger, which they deserved formerly, when they neglected
the Torah and disbelieved in Jesus; and for the disbelievers there shall be a
humiliating chastisement.

Indonesian
: Alangkah buruknya (hasil perbuatan) mereka yang menjual
dirinya sendiri dengan kekafiran kepada apa yang telah diturunkan
Allah, karena dengki bahwa Allah menurunkan karunia-Nya kepada
siapa yang dikehendaki-Nya diantara hamba-hamba-Nya. Karena
itu mereka mendapat murka sesudah (mendapat) kemurkaan. Dan
untuk orang-orang kafir siksaan yang menghinakan.

2:91
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Muhsin Khan
: And when it is said to them (the Jews), "Believe in what Allah has
sent down," they say, "We believe in what was sent down to us."
And they disbelieve in that which came after it, while it is the truth
confirming what is with them. Say (O Muhammad Peace be upon
him to them): "Why then have you killed the Prophets of Allah
aforetime, if you indeed have been believers?"
Sahih International
: And when it is said to them, "Believe in what Allah has revealed,"
they say, "We believe [only] in what was revealed to us." And they
disbelieve in what came after it, while it is the truth confirming
that which is with them. Say, "Then why did you kill the prophets of
Allah before, if you are [indeed] believers?"
Tafsir Jalalayn
: And when it was said to them, Believe in what God has revealed, that is,
the Qurn and other [Books], they said, We believe in what was revealed to
us, that is, the Torah; and (w, here indicates a circumstantial qualifier)
they disbelieve in what is beyond that, what is other than that or what came
afterwards, such as the Qurn; yet it is the truth (wa-huwal-haqqu is a
circumstantial qualifier) confirming (musaddiqan, a second circumstantial
qualifier for emphasis) what is with them. Say, to them: Why then were you
slaying the prophets of God formerly, if you were believers? in the Torah
and in it you were forbidden to kill them: this address, concerning what their
forefathers did, is directed towards those present at the time of our Prophet,
on account of their approval of it [that is, of what the forefathers had done].

Indonesian
: Dan apabila dikatakan kepada mereka: "Berimanlah kepada Al
Quran yang diturunkan Allah," mereka berkata: "Kami hanya
beriman kepada apa yang diturunkan kepada kami". Dan mereka
kafir kepada Al Quran yang diturunkan sesudahnya, sedang Al
Quran itu adalah (Kitab) yang hak; yang membenarkan apa yang
ada pada mereka. Katakanlah: "Mengapa kamu dahulu membunuh
nabi-nabi Allah jika benar kamu orang-orang yang beriman?"

2:92
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Muhsin Khan
: And indeed Musa (Moses) came to you with clear proofs, yet you
worshipped the calf after he left, and you were Zalimun (polytheists
and wrong-doers).
Sahih International
: And Moses had certainly brought you clear proofs. Then you took
the calf [in worship] after that, while you were wrongdoers.
Tafsir Jalalayn
: And Moses came to you with clear proofs, miracles, such as the staff, his
hand, and the parting of the sea; then you took to yourselves the calf, as a
god, after him, after he had gone to the appointment, and you were
evildoers, for taking it [in worship].

Indonesian
: Sesungguhnya Musa telah datang kepadamu membawa buktibukti kebenaran (mukjizat), kemudian kamu jadikan anak sapi
(sebagai sembahan) sesudah (kepergian)nya, dan sebenarnya kamu
adalah orang-orang yang zalim.

2:93
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Muhsin Khan
: And (remember) when We took your covenant and We raised
above you the Mount (saying), "Hold firmly to what We have given
you and hear (Our Word). They said, "We have heard and
disobeyed." And their hearts absorbed (the worship of) the calf
because of their disbelief. Say: "Worst indeed is that which your
faith enjoins on you if you are believers."
Sahih International
: And [recall] when We took your covenant and raised over you the
mount, [saying], "Take what We have given you with determination
and listen." They said [instead], "We hear and disobey." And their

hearts absorbed [the worship of] the calf because of their disbelief.
Say, "How wretched is that which your faith enjoins upon you, if
you should be believers."
Tafsir Jalalayn
: And when We made a covenant with you, to act according to what is in the
Torah, and raised over you the Mount, to drop it on you, when you had
refused to accept it; We said, Take forcefully, seriously and with effort, what
We have given you, and listen, to what you have been commanded, and be
prepared to accept it, They said, We hear, your words, and disobey, your
command; and they were made to drink the calf in their hearts, that is to
say, the love of it [the golden calf] intoxicated their hearts in the way that
wine does, on account of their unbelief. Say, to them: Evil is that, thing,
which your belief, in the Torah, enjoins on you, [in the way of] the worship of
the [golden] calf, if you are believers, in it, as you claim; meaning, you are
not believers, for faith does not command that you worship the calf their
forefathers are meant here. Likewise, you do not believe in the Torah,
because you have denied [the prophethood of] Muhammad (s), whereas faith
in it does not command you to reject him.

Indonesian
: Dan (ingatlah), ketika Kami mengambil janji dari kamu dan Kami
angkat bukit (Thursina) di atasmu (seraya Kami berfirman):
"Peganglah teguh-teguh apa yang Kami berikan kepadamu dan
dengarkanlah!" Mereka menjawab: "Kami mendengar tetapi tidak
mentaati". Dan telah diresapkan ke dalam hati mereka itu
(kecintaan menyembah) anak sapi karena kekafirannya.
Katakanlah: "Amat jahat perbuatan yang telah diperintahkan
imanmu kepadamu jika betul kamu beriman (kepada Taurat).

2:94
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Muhsin Khan
: Say to (them): "If the home of the Hereafter with Allah is indeed
for you specially and not for others, of mankind, then long for death
if you are truthful."
Sahih International
: Say, [O Muhammad], "If the home of the Hereafter with Allah is
for you alone and not the [other] people, then wish for death, if you
should be truthful.
Tafsir Jalalayn
: Say, to them: If the Abode of the Hereafter, that is, Paradise, with God is
purely yours, that is, exclusively, and not for other people, as you allege,

then long for death if you speak truly (here both conditionals are
connected to the verb tamann, long for, so that the first is dependent
upon the second, in other words, If you speak truly when you claim that it is
yours, then you will naturally incline to what is yours, and since the path to
it is death, long for it [death]).

Indonesian
: Katakanlah: "Jika kamu (menganggap bahwa) kampung akhirat
(surga) itu khusus untukmu di sisi Allah, bukan untuk orang lain,
maka inginilah kematian(mu), jika kamu memang benar.

2:95
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Muhsin Khan
: But they will never long for it because of what their hands have
sent before them (i.e. what they have done). And Allah is All-Aware
of the Zalimun (polytheists and wrong-doers).
Sahih International
: But they will never wish for it, ever, because of what their hands
have put forth. And Allah is Knowing of the wrongdoers.
Tafsir Jalalayn
: But they will never long for it, because of that which their own hands have
sent before them, as a result of their rejection of the Prophet (s), the
consequence of their mendacity. God knows the evildoers, the disbelievers
and He will requite them.

Indonesian
: Dan sekali-kali mereka tidak akan mengingini kematian itu
selama-lamanya, karena kesalahan-kesalahan yang telah diperbuat
oleh tangan mereka (sendiri), dan Allah Maha Mengetahui siapa
orang-orang yang aniaya.

2:96
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Muhsin Khan
: And verily, you will find them (the Jews) the greediest of mankind
for life and (even greedier) than those who - ascribe partners to
Allah (and do not believe in Resurrection - Magians, pagans, and
idolaters, etc.). Everyone of them wishes that he could be given a
life of a thousand years. But the grant of such life will not save him

even a little from (due) punishment. And Allah is All-Seer of what


they do.
Sahih International
: And you will surely find them the most greedy of people for life [even] more than those who associate others with Allah . One of
them wishes that he could be granted life a thousand years, but it
would not remove him in the least from the [coming] punishment
that he should be granted life. And Allah is Seeing of what they do.
Tafsir Jalalayn
: And you shall find them (the lm of la-tajidannahum is for oaths) the people
most covetous of life, and, more covetous of it than, the idolaters, who reject
the [idea of the] Resurrection, for the former know that their journeys end
will be the Fire, while the idolaters do not believe even in this; any one of
them would love, wishes, that he might be given life for a thousand years
(law yuammar, [if only] he might be given life: the particle law, if only,
relates to the verbal noun and functions with the sense of an, that, and
together with its relative clause explains the [implicit] verbal noun in the
object of the verb yawaddu, he would love); yet, any one of them, his being
given life (an yuammara, that he should be given life, constitutes the
subject of the verb muzahzihihi, that it should budge him [this verb comes
later], as though it were tamruhu, the giving of life to him) shall not
budge, remove, him from the chastisement, of the Fire. God sees what they
do (yamalna may be alternatively read tamalna, you do), and will
requite them. [Abd Allh] Ibn Sry asked the Prophet (s), or Umar [b. alKhattb], about which angel brings down the revelation, and he replied that
it was Gabriel; he [Ibn Sry] then said, He is our enemy, because he brings
chastisement with him; had it been Michael, we would have believed in him,
because he brings fertility and security. Then, the following was revealed:

Indonesian
: Dan sungguh kamu akan mendapati mereka, manusia yang paling
loba kepada kehidupan (di dunia), bahkan (lebih loba lagi) dari
orang-orang musyrik. Masing-masing mereka ingin agar diberi
umur seribu tahun, padahal umur panjang itu sekali-kali tidak akan
menjauhkannya daripada siksa. Allah Maha Mengetahui apa yang
mereka kerjakan.

2:97
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Muhsin Khan
: Say (O Muhammad Peace be upon him ): "Whoever is an enemy to
Jibrael (Gabriel) (let him die in his fury), for indeed he has brought

it (this Quran) down to your heart by Allah's Permission, confirming


what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)]
and guidance and glad tidings for the believers.
Sahih International
: Say, "Whoever is an enemy to Gabriel - it is [none but] he who has
brought the Qur'an down upon your heart, [O Muhammad], by
permission of Allah , confirming that which was before it and as
guidance and good tidings for the believers."
Tafsir Jalalayn
: Say, to them: Whoever is an enemy to Gabriel, let him die in exasperation
he it was that brought it, the Qurn, down upon your heart by the leave,
by the command, of God, confirming what was before it, of scriptures, a
guidance, from error, and good tidings, of Paradise, for the believers.

Indonesian
: Katakanlah: "Barang siapa yang menjadi musuh Jibril, maka Jibril
itu telah menurunkannya (Al Quran) ke dalam hatimu dengan seizin
Allah; membenarkan apa (kitab-kitab) yang sebelumnya dan
menjadi petunjuk serta berita gembira bagi orang-orang yang
beriman.

2:98
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Muhsin Khan
: "Whoever is an enemy to Allah, His Angels, His Messengers,
Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an
enemy to the disbelievers."
Sahih International
: Whoever is an enemy to Allah and His angels and His messengers
and Gabriel and Michael - then indeed, Allah is an enemy to the
disbelievers.
Tafsir Jalalayn
: Whoever is an enemy to God and His angels and His messengers, and
Gabriel (read Jibrl or Jabrl, Jibrail or Jabrail, Jibral or Jabral), and
Michael (Mkl, also read Mkl, or Mkil; a supplement to malikatihi,
His angels, an example of the specific being supplemented to the
collective) then surely God is an enemy to the disbelievers (He says to
the disbelievers instead of to them in order to point out their status).

Indonesian
: Barang siapa yang menjadi musuh Allah, malaikat-malaikat-Nya,
rasul-rasul-Nya, Jibril dan Mikail, maka sesungguhnya Allah adalah
musuh orang-orang kafir.

2:99
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Muhsin Khan
: And indeed We have sent down to you manifest Ayat (these Verses
of the Quran which inform in detail about the news of the Jews and
their secret intentions, etc.), and none disbelieve in them but
Fasiqun (those who rebel against Allah's Command).
Sahih International
: And We have certainly revealed to you verses [which are] clear
proofs, and no one would deny them except the defiantly
disobedient.
Tafsir Jalalayn
: And We have revealed to you, O Muhammad (s), clear proofs, lucid [ones]
(bayyintin, clear proofs, is a circumstantial qualifier; this was in response
to Ibn Sry saying to the Prophet (s), You have not brought us anything);
and none disbelieves in them except the wicked, these have disbelieved in
them.

Indonesian
: Dan sesungguhnya Kami telah menurunkan kepadamu ayat-ayat
yang jelas; dan tak ada yang ingkar kepadanya, melainkan orangorang yang fasik.

2:100
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Muhsin Khan
: Is it not (the case) that every time they make a covenant, some
party among them throw it aside? Nay! the truth is most of them
believe not.
Sahih International
: Is it not [true] that every time they took a covenant a party of
them threw it away? But, [in fact], most of them do not believe.
Tafsir Jalalayn
: Why, whenever they make a covenant, with God that they will believe in the
Prophet (s) when he appears, or that they will not give assistance to the
idolaters against the Prophet (s), does a party of them reject it?, cast it away
repudiating it (this is the response to the clause beginning with kullam, the
interrogative of rebuke). Nay (bal indicates a transition), but most of them
are disbelievers.

Indonesian

: Patutkah (mereka ingkar kepada ayat-ayat Allah), dan setiap kali


mereka mengikat janji, segolongan mereka melemparkannya?
Bahkan sebagian besar dari mereka tidak beriman.

2:101
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Muhsin Khan
: And when there came to them a Messenger from Allah (i.e.
Muhammad Peace be upon him ) confirming what was with them, a
party of those who were given the Scripture threw away the Book
of Allah behind their backs as if they did not know!
Sahih International
: And when a messenger from Allah came to them confirming that
which was with them, a party of those who had been given the
Scripture threw the Scripture of Allah behind their backs as if they
did not know [what it contained].
Tafsir Jalalayn
: When there came to them a messenger from God, namely, Muhammad (s),
confirming what was with them, a party of them who were given the
Scripture have cast away the Scripture of God, that is, the Torah, behind
their backs, that is to say, they have not acted according to what it said
about belief in the Messenger and otherwise; as though they did not know,
what is contained in it, to the effect that he is a true Prophet, or that it is the
Book of God.

Indonesian
: Dan setelah datang kepada mereka seorang Rasul dari sisi Allah
yang membenarkan apa (kitab) yang ada pada mereka, sebahagian
dari orang-orang yang diberi kitab (Taurat) melemparkan kitab
Allah ke belakang (punggung)nya, seolah-olah mereka tidak
mengetahui (bahwa itu adalah kitab Allah).

2:102
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Muhsin Khan
: They followed what the Shayatin (devils) gave out (falsely of the
magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not
disbelieve, but the Shayatin (devils) disbelieved, teaching men
magic and such things that came down at Babylon to the two
angels, Harut and Marut, but neither of these two (angels) taught
anyone (such things) till they had said, "We are only for trial, so
disbelieve not (by learning this magic from us)." And from these
(angels) people learn that by which they cause separation between
man and his wife, but they could not thus harm anyone except by
Allah's Leave. And they learn that which harms them and profits
them not. And indeed they knew that the buyers of it (magic) would
have no share in the Hereafter. And how bad indeed was that for
which they sold their ownselves, if they but knew.
Sahih International
: And they followed [instead] what the devils had recited during the
reign of Solomon. It was not Solomon who disbelieved, but the
devils disbelieved, teaching people magic and that which was
revealed to the two angels at Babylon, Harut and Marut. But the
two angels do not teach anyone unless they say, "We are a trial, so
do not disbelieve [by practicing magic]." And [yet] they learn from
them that by which they cause separation between a man and his
wife. But they do not harm anyone through it except by permission
of Allah . And the people learn what harms them and does not

benefit them. But the Children of Israel certainly knew that


whoever purchased the magic would not have in the Hereafter any
share. And wretched is that for which they sold themselves, if they
only knew.
Tafsir Jalalayn
: And they follow (wattaba is a supplement to nabadha, [it] cast away)
what the devils used to relate, during the time of, Solomons kingdom, in the
way of sorcery: it is said that they [the devils] buried these [books of
sorcery] underneath his throne when his kingdom was taken from him; it is
also said that they used to listen stealthily and add fabrications to what they
heard, and then pass it on to the priests, who would compile it in books; this
would be disseminated and rumours spread that the jinn had knowledge of
the Unseen. Solomon gathered these books and buried them. When he died,
the devils showed people where these books were, and the latter brought
them out and found that they contained sorcery, and said, Your kingdom
was only thanks to what is in here; they then took to learning them and
rejected the Scriptures of their prophets. In order to demonstrate Solomons
innocence and in repudiation of the Jews when they said, Look at this
Muhammad, he mentions Solomon as one of the prophets, when he was only
a sorcerer, God, exalted, says: Solomon disbelieved not, that is, he did not
work magic because he disbelieved, but the devils disbelieved, teaching the
people sorcery (this sentence is a circumstantial qualifier referring to the
person governing the verb kafar); and, teaching them, that which was
revealed to the two angels, that is, the sorcery that they were inspired to
[perform] (al-malakayn, the two angels: a variant reading has al-malikayn,
the two kings) who were, in Babylon a town in lower Iraq Hrt and
Mrt (here the names are standing in for the two angels, or an explication
of the latter). Ibn Abbs said, They were two sorcerers who used to teach
[people] magic; it is also said that they were two angels that had been sent
to teach [sorcery] to people as a trial from God. They taught not any man,
without them saying, by way of counsel, We are but a temptation, a trial
from God for people, so that He may test them when they are taught it:
whoever learns it is a disbeliever, but whoever renounces it, he is a believer;
do not disbelieve, by learning it; if this person refused and insisted on
learning it, they would teach him.

Indonesian
: Dan mereka mengikuti apa yang dibaca oleh syaitan-syaitan pada
masa kerajaan Sulaiman (dan mereka mengatakan bahwa Sulaiman
itu mengerjakan sihir), padahal Sulaiman tidak kafir (tidak
mengerjakan sihir), hanya syaitan-syaitan lah yang kafir
(mengerjakan sihir). Mereka mengajarkan sihir kepada manusia
dan apa yang diturunkan kepada dua orang malaikat di negeri
Babil yaitu Harut dan Marut, sedang keduanya tidak mengajarkan
(sesuatu) kepada seorangpun sebelum mengatakan:
"Sesungguhnya kami hanya cobaan (bagimu), sebab itu janganlah
kamu kafir". Maka mereka mempelajari dari kedua malaikat itu apa
yang dengan sihir itu, mereka dapat menceraikan antara seorang
(suami) dengan isterinya. Dan mereka itu (ahli sihir) tidak memberi

mudharat dengan sihirnya kepada seorangpun, kecuali dengan izin


Allah. Dan mereka mempelajari sesuatu yang tidak memberi
mudharat kepadanya dan tidak memberi manfaat. Demi,
sesungguhnya mereka telah meyakini bahwa barangsiapa yang
menukarnya (kitab Allah) dengan sihir itu, tiadalah baginya
keuntungan di akhirat, dan amat jahatlah perbuatan mereka
menjual dirinya dengan sihir, kalau mereka mengetahui.

2:103
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Muhsin Khan
: And if they had believed, and guarded themselves from evil and
kept their duty to Allah, far better would have been the reward
from their Lord, if they but knew!
Sahih International
: And if they had believed and feared Allah , then the reward from
Allah would have been [far] better, if they only knew.
Tafsir Jalalayn
: Yet if only they, the Jews, had believed, in the Prophet and the Qurn, and
been fearful, of Gods chastisement, by abandoning acts of disobedience
towards Him, such as sorcery (the response to the [conditional clause
beginning with] law, if, has been omitted, [but it is intimated to be] they
would have been rewarded, and this is indicated by [His following words])
verily, a reward from God would have been better, than that for which they
sold themselves, if they had but known, that this is better they would not
have preferred that over this (la-mathbatun, verily the reward, is the
subject; the lm is that of oaths; and min indiLlhi khayrun, from God,
would have been better, is the predicate).

Indonesian
: Sesungguhnya kalau mereka beriman dan bertakwa, (niscaya
mereka akan mendapat pahala), dan sesungguhnya pahala dari sisi
Allah adalah lebih baik, kalau mereka mengetahui.

2:104
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Muhsin Khan

: O you who believe! Say not (to the Messenger Peace be upon
him ) Ra'ina but say Unzurna (Do make us understand) and hear.
And for the disbelievers there is a painful torment. (See Verse 4:46)
Sahih International
: O you who have believed, say not [to Allah 's Messenger], "Ra'ina"
but say, "Unthurna" and listen. And for the disbelievers is a painful
punishment.
Tafsir Jalalayn
: O you who believe, do not say, to the Prophet (s), Observe us, (rin is an
imperative form from murt) which they used to say to him, and this was a
derogatory term in Hebrew, derived from the noun al-runa
[thoughtlessness]. They found this very amusing and used to address the
Prophet (s) in this way, and so the believers were forbidden to use it; but say,
instead, Regard us, that is, look at us, and give ear, to what you are
commanded and be prepared to accept it; and for disbelievers awaits a
painful chastisement, that is, the Fire.

Indonesian
: Hai orang-orang yang beriman, janganlah kamu katakan (kepada
Muhammad): "Raa'ina", tetapi katakanlah: "Unzhurna", dan
"dengarlah". Dan bagi orang-orang yang kafir siksaan yang pedih.

2:105
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Muhsin Khan
: Neither those who disbelieve among the people of the Scripture
(Jews and Christians) nor Al-Mushrikun (the disbelievers in the
Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there
should be sent down unto you any good from your Lord. But Allah
chooses for His Mercy whom He wills. And Allah is the Owner of
Great Bounty.
Sahih International
: Neither those who disbelieve from the People of the Scripture nor
the polytheists wish that any good should be sent down to you from
your Lord. But Allah selects for His mercy whom He wills, and
Allah is the possessor of great bounty.
Tafsir Jalalayn
: Those disbelievers of the People of the Scripture and the idolaters, from
among the Arabs (al-mushrikna, idolaters, is a supplement to ahl al-kitbi,

People of the Scripture, and the min, of, is explicative), do not wish that
any good, any Inspiration, should be revealed to you from your Lord, out of
envy of you, but God singles out for His mercy, [for] the office of His
Prophet, whom He will; God is of bounty abounding.

Indonesian
: Orang-orang kafir dari Ahli Kitab dan orang-orang musyrik tiada
menginginkan diturunkannya sesuatu kebaikan kepadamu dari
Tuhanmu. Dan Allah menentukan siapa yang dikehendaki-Nya
(untuk diberi) rahmat-Nya (kenabian); dan Allah mempunyai
karunia yang besar.

2:106
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Muhsin Khan
: Whatever a Verse (revelation) do We abrogate or cause to be
forgotten, We bring a better one or similar to it. Know you not that
Allah is able to do all things?
Sahih International
: We do not abrogate a verse or cause it to be forgotten except that
We bring forth [one] better than it or similar to it. Do you not know
that Allah is over all things competent?
Tafsir Jalalayn
: When the disbelievers began to deride the matter of abrogation, saying
that one day Muhammad enjoins his Companions to one thing and then the
next day he forbids it, God revealed: And whatever verse (m is the
conditional particle), that has been revealed containing a judgement, We
abrogate, either together with its recital or not [that is only its judgement,
but its recital continues]; there is a variant reading, nunsikh, meaning
[Whatever verse] We command you or Gabriel to abrogate, or postpone, so
that We do not reveal the judgement contained in it, and We withhold its
recital or retain it in the Preserved Tablet; a variant reading [of nunsih] is
nunsih, from to forget: so [Whatever verse We abrogate] or We make you
forget, that is, We erase from your heart; the response to the conditional
sentence [begun with m] is: We bring [in place] a better, one that is more
beneficial for [Our] servants, either because it is easier [to implement] or
contains much reward; or the like of it, in terms of religious obligation and
reward; do you not know that God has power over all things?, including
abrogating and substituting [verses]? (the interrogative here is meant as an
affirmative).

Indonesian
: Ayat mana saja yang Kami nasakhkan, atau Kami jadikan
(manusia) lupa kepadanya, Kami datangkan yang lebih baik

daripadanya atau yang sebanding dengannya. Tidakkah kamu


mengetahui bahwa sesungguhnya Allah Maha Kuasa atas segala
sesuatu?

2:107
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Muhsin Khan
: Know you not that it is Allah to Whom belongs the dominion of the
heavens and the earth? And besides Allah you have neither any
Wali (protector or guardian) nor any helper.
Sahih International
: Do you not know that to Allah belongs the dominion of the
heavens and the earth and [that] you have not besides Allah any
protector or any helper?
Tafsir Jalalayn
: Do you not know that to God belongs the kingdom of the heavens and the
earth, doing what He pleases, and that you have none, besides God, other
than God, neither protector, to safeguard you, nor helper?, to keep away His
chastisement when it comes.

Indonesian
: Tiadakah kamu mengetahui bahwa kerajaan langit dan bumi
adalah kepunyaan Allah? Dan tiada bagimu selain Allah seorang
pelindung maupun seorang penolong.

2:108
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Muhsin Khan
: Or do you want to ask your Messenger (Muhammad Peace be
upon him ) as Musa (Moses) was asked before (i.e. show us openly
our Lord?) And he who changes Faith for disbelief, verily, he has
gone astray from the right way.
Sahih International
: Or do you intend to ask your Messenger as Moses was asked
before? And whoever exchanges faith for disbelief has certainly
strayed from the soundness of the way.

Tafsir Jalalayn
: When the Meccans asked [the Prophet] to enlarge the size of Mecca and
make Saf full of gold, the following was revealed: Or do you desire to
question your Messenger as Moses was questioned, by his people,
aforetime?, when they asked him to show them God openly among other
things; whoever exchanges belief for unbelief, taking the latter in place of
the former by refraining from contemplating the clear proofs and by
requesting others instead, has surely strayed from the even way, meaning,
he has mistaken the proper path (al-saw essentially means al-wasat,
middle way).

Indonesian
: Apakah kamu menghendaki untuk meminta kepada Rasul kamu
seperti Bani Israil meminta kepada Musa pada jaman dahulu? Dan
barangsiapa yang menukar iman dengan kekafiran, maka sungguh
orang itu telah sesat dari jalan yang lurus.

2:109
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Muhsin Khan
: Many of the people of the Scripture (Jews and Christians) wish
that if they could turn you away as disbelievers after you have
believed, out of envy from their ownselves, even, after the truth
(that Muhammad Peace be upon him is Allah's Messenger) has
become manifest unto them. But forgive and overlook, till Allah
brings His Command. Verily, Allah is Able to do all things.
Sahih International
: Many of the People of the Scripture wish they could turn you back
to disbelief after you have believed, out of envy from themselves
[even] after the truth has become clear to them. So pardon and
overlook until Allah delivers His command. Indeed, Allah is over all
things competent.
Tafsir Jalalayn
: Many of the People of the Scripture long that (law, [if only] that,
represents [the import of] the verbal noun) they might make you
disbelievers, after you have believed, from the envy (hasadan is the object
denoting reason), being, of their own souls, that is to say, their wicked souls
have prompted them to this [attitude]; after the truth, with regard to the
Prophet (s), has become clear to them, in the Torah; yet pardon, leave them

be, and be forgiving, stay away, and make no encroachments against them,
till God brings His command, concerning fighting them; truly God has power
over all things.

Indonesian
: Sebahagian besar Ahli Kitab menginginkan agar mereka dapat
mengembalikan kamu kepada kekafiran setelah kamu beriman,
karena dengki yang (timbul) dari diri mereka sendiri, setelah nyata
bagi mereka kebenaran. Maka maafkanlah dan biarkanlah mereka,
sampai Allah mendatangkan perintah-Nya. Sesungguhnya Allah
Maha Kuasa atas segala sesuatu.

2:110
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Muhsin Khan
: And perform As-Salat (Iqamat-as-Salat), and give Zakat, and
whatever of good (deeds that Allah loves) you send forth for
yourselves before you, you shall find it with Allah. Certainly, Allah
is All-Seer of what you do.
Sahih International
: And establish prayer and give zakah, and whatever good you put
forward for yourselves - you will find it with Allah. Indeed, Allah of
what you do, is Seeing.
Tafsir Jalalayn
: And perform the prayer, and pay the alms; whatever good, in the way of
obedience, such as [observing] kinship and charity, you shall offer for your
own souls, you shall find it, that is, its reward, with God; assuredly God sees
what you do, and will requite you for it.

Indonesian
: Dan dirikanlah shalat dan tunaikanlah zakat. Dan kebaikan apa
saja yang kamu usahakan bagi dirimu, tentu kamu akan mendapat
pahala nya pada sisi Allah. Sesungguhnya Alah Maha Melihat apaapa yang kamu kerjakan.

2:111
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Muhsin Khan
: And they say, "None shall enter Paradise unless he be a Jew or a
Christian." These are their own desires. Say (O Muhammad Peace
be upon him ), "Produce your proof if you are truthful."
Sahih International
: And they say, "None will enter Paradise except one who is a Jew
or a Christian." That is [merely] their wishful thinking, Say,
"Produce your proof, if you should be truthful."
Tafsir Jalalayn
: And they say, None shall enter Paradise except those who are Jews (hd is
the plural of hid) or Christians: this is what the Jews of Medina and the
Christians of Najrn said when they disputed with the Prophet (s), each
party separately claiming Paradise for its members exclusively. Such,
sayings, are their desires, their false passions. Say, to them: Produce your
proof, your evidence for this, if you speak truly, in this matter.

Indonesian
: Dan mereka (Yahudi dan Nasrani) berkata: "Sekali-kali tidak akan
masuk surga kecuali orang-orang (yang beragama) Yahudi atau
Nasrani". Demikian itu (hanya) angan-angan mereka yang kosong
belaka. Katakanlah: "Tunjukkanlah bukti kebenaranmu jika kamu
adalah orang yang benar".

2:112
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Muhsin Khan
: Yes, but whoever submits his face (himself) to Allah (i.e. follows
Allah's Religion of Islamic Monotheism) and he is a Muhsin (gooddoer i.e. performs good deeds totally for Allah's sake only without
any show off or to gain praise or fame, etc., and in accordance with
the Sunnah of Allah's Messenger Muhammad Peace be upon him )
then his reward is with his Lord (Allah), on such shall be no fear,
nor shall they grieve. [See Tafsir Ibn Kathir, Vol.1, Page 154].
Sahih International
: Yes [on the contrary], whoever submits his face in Islam to Allah
while being a doer of good will have his reward with his Lord. And
no fear will there be concerning them, nor will they grieve.
Tafsir Jalalayn
: Nay, but, others will also enter Paradise, namely, whoever submits his
purpose to God, that is, adheres to His commands (wajh, face [sc.
purpose], is here mentioned because it is the most noble part of the body,
so that [when it has submitted] there is all the more reason for the other

parts [to follow]), being virtuous, affirming Gods Oneness, his reward is
with his Lord, the reward of his deeds being Paradise, and no fear shall
befall them, neither shall they grieve, in the Hereafter.

Indonesian
: (Tidak demikian) bahkan barangsiapa yang menyerahkan diri
kepada Allah, sedang ia berbuat kebajikan, maka baginya pahala
pada sisi Tuhannya dan tidak ada kekhawatiran terhadap mereka
dan tidak (pula) mereka bersedih hati.

2:113
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Muhsin Khan
: The Jews said that the Christians follow nothing (i.e. are not on
the right religion); and the Christians said that the Jews follow
nothing (i.e. are not on the right religion); though they both recite
the Scripture. Like unto their word, said (the pagans) who know
not. Allah will judge between them on the Day of Resurrection
about that wherein they have been differing.
Sahih International
: The Jews say "The Christians have nothing [true] to stand on," and
the Christians say, "The Jews have nothing to stand on," although
they [both] recite the Scripture. Thus the polytheists speak the
same as their words. But Allah will judge between them on the Day
of Resurrection concerning that over which they used to differ.
Tafsir Jalalayn
: The Jews say, The Christians stand on nothing, that can be used as
support [for their claims], and they rejected Jesus; and the Christians say,
The Jews stand on nothing, that can be used as support [for their claims],
and they rejected Moses; yet they, both groups, recite the Scripture,
revealed to them: in the Scripture of the Jews there is the confirmation of
Jesus, and in that of the Christians there is the confirmation of Moses
(yatlnal-kitba, they recite the Scripture: the sentence is a circumstantial
qualifier). Thus, in the way that these have said, the ignorant, from among
the Arabs and others, say the like of what these say (this last phrase [mithla
qawlihim, the like of what they say] is the explication of dhlika, that
[way]): that is to say, to every person of religion they would say, You have
no basis; God shall decide between them on the Day of Resurrection

regarding their differences, in religion and will admit the confirmer into
Paradise and the falsifier into the Fire.

Indonesian
: Dan orang-orang Yahudi berkata: "Orang-orang Nasrani itu tidak
mempunyai suatu pegangan", dan orang-orang Nasrani berkata:
"Orang-orang Yahudi tidak mempunyai sesuatu pegangan," padahal
mereka (sama-sama) membaca Al Kitab. Demikian pula orangorang yang tidak mengetahui, mengatakan seperti ucapan mereka
itu. Maka Allah akan mengadili diantara mereka pada hari Kiamat,
tentang apa-apa yang mereka berselisih padanya.

2:114
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Muhsin Khan
: And who is more unjust than those who forbid that Allah's Name
be glorified and mentioned much (i.e. prayers and invocations, etc.)
in Allah's Mosques and strive for their ruin? It was not fitting that
such should themselves enter them (Allah's Mosques) except in
fear. For them there is disgrace in this world, and they will have a
great torment in the Hereafter.
Sahih International
: And who are more unjust than those who prevent the name of
Allah from being mentioned in His mosques and strive toward their
destruction. It is not for them to enter them except in fear. For
them in this world is disgrace, and they will have in the Hereafter a
great punishment.
Tafsir Jalalayn
: And who does greater evil that is, none does more evil than he who
bars Gods places of worship, so that His Name be not invoked in them, in
prayer and praise, and strives to ruin them?, through destruction and
impeding people from them: this was revealed to inform of the Byzantines
destruction of the Holy House [sc. Jerusalem], or [it was revealed] when the
idolaters barred the Prophet (s) from entering Mecca in the year of the
battle of Hudaybiyya; such men might never enter them, save in fear (ill
khifna is a predicate, also functioning as a command, that is to say,
Frighten them by 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 captive and forced to pay the jizya;
and in the Hereafter a mighty chastisement, namely, the Fire.

Indonesian
: Dan siapakah yang lebih aniaya daripada orang yang
menghalanghalangi menyebut nama Allah dalam mesjid-mesjidNya, dan berusaha untuk merobohkannya? Mereka itu tidak
sepatutnya masuk ke dalamnya (mesjid Allah), kecuali dengan rasa
takut (kepada Allah). Mereka di dunia mendapat kehinaan dan di
akhirat mendapat siksa yang berat.

2:115
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Muhsin Khan
: And to Allah belong the east and the west, so wherever you turn
yourselves or your faces there is the Face of Allah (and He is High
above, over His Throne). Surely! Allah is All-Sufficient for His
creatures' needs, All-Knowing.
Sahih International
: And to Allah belongs the east and the west. So wherever you
[might] turn, there is the Face of Allah . Indeed, Allah is allEncompassing and Knowing.
Tafsir Jalalayn
: The following was revealed either when the Jews criticised the change of
the direction of prayer [qibla], or concerning the supererogatory prayers on
animal-back during journeys, which one may pray in any direction: To God
belong the East and the West, that is, the entire earth, because these two
[directions] represent both sides of it [the earth]; whithersoever you turn,
your faces in prayer by His command, there is the Face of God, the direction
of prayer with which He is pleased. Lo! God is Embracing, His bounty
embracing all things, Knowing, how to manage His creation.

Indonesian
: Dan kepunyaan Allah-lah timur dan barat, maka kemanapun kamu
menghadap di situlah wajah Allah. Sesungguhnya Allah Maha Luas
(rahmat-Nya) lagi Maha Mengetahui.

2:116
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Muhsin Khan

: And they (Jews, Christians and pagans) say: Allah has begotten a
son (children or offspring). Glory be to Him (Exalted be He above
all that they associate with Him). Nay, to Him belongs all that is in
the heavens and on earth, and all surrender with obedience (in
worship) to Him.
Sahih International
: They say, " Allah has taken a son." Exalted is He! Rather, to Him
belongs whatever is in the heavens and the earth. All are devoutly
obedient to Him,
Tafsir Jalalayn
: And they, the Jews and the Christians, and those that claim that the angels
are Gods daughters, say (read wa-ql or [simply] ql) God has taken to
Himself a son; God says: Glory be to Him!, as a way of exalting Himself
above this; Nay, to Him belongs all that is in the heavens and the earth, as
possessions, creatures and servants, and this sovereignty contradicts having
a child, and is expressed by [the particle] m, all that, in order to include
all [creation] that is not rational; all obey His will, submitting to that which
is required from each one of them: here the emphasis is on rational beings.

Indonesian
: Mereka (orang-orang kafir) berkata: "Allah mempunyai anak".
Maha Suci Allah, bahkan apa yang ada di langit dan di bumi adalah
kepunyaan Allah; semua tunduk kepada-Nya.

2:117
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Muhsin Khan
: The Originator of the heavens and the earth. When He decrees a
matter, He only says to it : "Be!" - and it is.
Sahih International
: Originator of the heavens and the earth. When He decrees a
matter, He only says to it, "Be," and it is.
Tafsir Jalalayn
: Creator of the heavens and the earth, making them exist without any
exemplary precedent; and when He decrees, wills, a thing, to exist, He but
says to it Be and it is, that is to say, it becomes (fa-yaknu: a variant
reading has fa-yakna, on account of it being the response [in the
subjunctive mood] to the jussive statement).

Indonesian
: Allah Pencipta langit dan bumi, dan bila Dia berkehendak (untuk
menciptakan) sesuatu, maka (cukuplah) Dia hanya mengatakan
kepadanya: "Jadilah!" Lalu jadilah ia.

2:118
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Muhsin Khan
: And those who have no knowledge say: "Why does not Allah speak
to us (face to face) or why does not a sign come to us?" So said the
people before them words of similar import. Their hearts are alike,
We have indeed made plain the signs for people who believe with
certainty.
Sahih International
: Those who do not know say, "Why does Allah not speak to us or
there come to us a sign?" Thus spoke those before them like their
words. Their hearts resemble each other. We have shown clearly
the signs to a people who are certain [in faith].
Tafsir Jalalayn
: And they, that is the disbelievers of Mecca, who do not know, say, to the
Prophet (s): Why does God not speak to us?, [to say] that you are His
Messenger; Why does a sign not come to us?, of the sort we have requested
in order to show your sincerity. So, in the same way that these [disbelievers]
have spoken, spoke those before them, from among past communities, to
their prophets, the like of what they say, in [their] obstinacy and demand for
signs; their hearts are much alike, in terms of unbelief and stubbornness:
this is meant as consolation for the Prophet (s). Yet We have made clear the
signs to a people who are certain, [a people] who know that these are
[Gods] signs and so they believe in them, for to request other signs would
be obduracy.

Indonesian
: Dan orang-orang yang tidak mengetahui berkata: "Mengapa Allah
tidak (langsung) berbicara dengan kami atau datang tanda-tanda
kekuasaan-Nya kepada kami?" Demikian pula orang-orang yang
sebelum mereka telah mengatakan seperti ucapan mereka itu; hati
mereka serupa. Sesungguhnya Kami telah menjelaskan tandatanda kekuasaan Kami kepada kaum yang yakin.

2:119
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Muhsin Khan

: Verily, We have sent you (O Muhammad Peace be upon him ) with


the truth (Islam), a bringer of glad tidings (for those who believe in
what you brought, that they will enter Paradise) and a warner (for
those who disbelieve in what you brought, they will enter the Hellfire). And you will not be asked about the dwellers of the blazing
Fire.
Sahih International
: Indeed, We have sent you, [O Muhammad], with the truth as a
bringer of good tidings and a warner, and you will not be asked
about the companions of Hellfire.
Tafsir Jalalayn
: We have sent you, Muhammad (s), with the truth, the guidance, a bearer of
good tidings, of Paradise, for those who respond to this [guidance], and
warner, of the Fire, to those who do not respond to it. You shall not be asked
about the inhabitants of Hell-fire, that is, about why the disbelievers did not
believe, for your responsibility is only to deliver the Message (a variant
reading of l tusal is l tasal, do not ask, with the final apocopation of the
vowel on account of it being an imperative).

Indonesian
: Sesungguhnya Kami telah mengutusmu (Muhammad) dengan
kebenaran; sebagai pembawa berita gembira dan pemberi
peringatan, dan kamu tidak akan diminta (pertanggungan jawab)
tentang penghuni-penghuni neraka.

2:120
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Muhsin Khan
: Never will the Jews nor the Christians be pleased with you (O
Muhammad Peace be upon him ) till you follow their religion. Say:
"Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the
(only) Guidance. And if you (O Muhammad Peace be upon him )
were to follow their (Jews and Christians) desires after what you
have received of Knowledge (i.e. the Quran), then you would have
against Allah neither any Wali (protector or guardian) nor any
helper.
Sahih International
: And never will the Jews or the Christians approve of you until you
follow their religion. Say, "Indeed, the guidance of Allah is the
[only] guidance." If you were to follow their desires after what has

come to you of knowledge, you would have against Allah no


protector or helper.
Tafsir Jalalayn
: Never will the Jews be pleased with you, neither the Christians, not until
you follow their creed, their religion, Say: Gods guidance, that is, Islam, is
the true guidance, besides which there is only error. And if you were (wa-lain: the lm is for oaths) to follow their whims, hypothetically speaking,
[whims] to which they are calling you, after the knowledge, the Divine
revelation, that has come to you, you shall have against God neither friend,
to protect you, nor helper, to defend you against Him.

Indonesian
: Orang-orang Yahudi dan Nasrani tidak akan senang kepada kamu
hingga kamu mengikuti agama mereka. Katakanlah:
"Sesungguhnya petunjuk Allah itulah petunjuk (yang benar)". Dan
sesungguhnya jika kamu mengikuti kemauan mereka setelah
pengetahuan datang kepadamu, maka Allah tidak lagi menjadi
pelindung dan penolong bagimu.

2:121
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Muhsin Khan
: Those (who embraced Islam from Bani Israel) to whom We gave
the Book [the Taurat (Torah)] [or those (Muhammad's Peace be
upon him companions) to whom We have given the Book (the
Quran)] recite it (i.e. obey its orders and follow its teachings) as it
should be recited (i.e. followed), they are the ones that believe
therein. And whoso disbelieves in it (the Quran), those are they
who are the losers. (Tafsir Al-Qurtubi. Vol. 2, Page 95).
Sahih International
: Those to whom We have given the Book recite it with its true
recital. They [are the ones who] believe in it. And whoever
disbelieves in it - it is they who are the losers.
Tafsir Jalalayn
: Those to whom We have given the Scripture (this is the subject of the
sentence), and who recite it with true recitation, that is, who recite it as it
was revealed (haqqa tilwatihi, its true recitation, is a circumstantial
qualifier; haqqa is in the accusative because it is the object of the verbal
noun), they believe in it (this is the predicate): this was revealed concerning
a group of Ethiopians that presented themselves [to the Prophet] and
accepted Islam; and whoever disbelieves in it, that is, in the revealed Book,

by distorting it, they shall be the losers, because they will be destined for
the Fire, made everlasting for them.

Indonesian
: Orang-orang yang telah Kami berikan Al Kitab kepadanya, mereka
membacanya dengan bacaan yang sebenarnya, mereka itu beriman
kepadanya. Dan barangsiapa yang ingkar kepadanya, maka mereka
itulah orang-orang yang rugi.

2:122
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Muhsin Khan
: O Children of Israel! Remember My Favour which I bestowed
upon you and that I preferred you to the 'Alamin (mankind and
jinns) (of your time-period, in the past).
Sahih International
: O Children of Israel, remember My favor which I have bestowed
upon you and that I preferred you over the worlds.
Tafsir Jalalayn
: O Children of Israel, remember My favour wherewith I favoured you, and
that I have preferred you over all the worlds: a similar verse has already
been mentioned.

Indonesian
: Hai Bani Israil, ingatlah akan nikmat-Ku yang telah Kuanugerahkan kepadamu dan Aku telah melabihkan kamu atas
segala umat.

2:123
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Muhsin Khan
: And fear the Day (of Judgement) when no person shall avail
another, nor shall compensation be accepted from him, nor shall
intercession be of use to him, nor shall they be helped.
Sahih International
: And fear a Day when no soul will suffice for another soul at all,
and no compensation will be accepted from it, nor will any
intercession benefit it, nor will they be aided.
Tafsir Jalalayn

: And beware of, fear, a day when no soul shall for another, on this [Day] be
requited, that is, [when no soul for another] shall be of any avail, and no
compensation, no ransom, shall be accepted from it, nor any intercession
shall benefit it, neither shall they be helped, against Gods chastisement.

Indonesian
: Dan takutlah kamu kepada suatu hari di waktu seseorang tidak
dapat menggantikan seseorang lain sedikitpun dan tidak akan
diterima suatu tebusan daripadanya dan tidak akan memberi
manfaat sesuatu syafa'at kepadanya dan tidak (pula) mereka akan
ditolong.

2:124
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Muhsin Khan
: And (remember) when the Lord of Ibrahim (Abraham) [i.e., Allah]
tried him with (certain) Commands, which he fulfilled. He (Allah)
said (to him), "Verily, I am going to make you a leader (Prophet) of
mankind." [Ibrahim (Abraham)] said, "And of my offspring (to make
leaders)." (Allah) said, "My Covenant (Prophethood, etc.) includes
not Zalimun (polytheists and wrong-doers)."
Sahih International
: And [mention, O Muhammad], when Abraham was tried by his
Lord with commands and he fulfilled them. [ Allah ] said, "Indeed, I
will make you a leader for the people." [Abraham] said, "And of my
descendants?" [ Allah ] said, "My covenant does not include the
wrongdoers."
Tafsir Jalalayn
: And, mention, when his Lord tested, tried, Abraham (Ibrhm: also read
Ibrhm) with certain words, with certain commands and prohibitions with
which He charged him: it is said that these included the rituals of the
Pilgrimage, the rinsing of the mouth, snuffing up water into the nostrils [to
clean them], cleaning of the teeth, trimming facial hair, combing of the hair,
trimming the fingernails, shaving armpit and pubic hair, circumcision and
washing ones private parts after elimination; and he fulfilled them, he
performed them thoroughly; He, God, exalted, said, to him: I make you a
leader, an exemplar in religion, for the people. Said he, And of my seed?,
my progeny, make leaders [from among them]; He said, My covenant, of
leadership, shall not reach the evildoers, the disbelievers from among them:
this indicates that [the covenant] will reach only those who are not evildoers.

Indonesian

: Dan (ingatlah), ketika Ibrahim diuji Tuhannya dengan beberapa


kalimat (perintah dan larangan), lalu Ibrahim menunaikannya.
Allah berfirman: "Sesungguhnya Aku akan menjadikanmu imam
bagi seluruh manusia". Ibrahim berkata: "(Dan saya mohon juga)
dari keturunanku". Allah berfirman: "Janji-Ku (ini) tidak mengenai
orang yang zalim".

2:125
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Muhsin Khan
: And (remember) when We made the House (the Ka'bah at
Makkah) a place of resort for mankind and a place of safety. And
take you (people) the Maqam (place) of Ibrahim (Abraham) [or the
stone on which Ibrahim (Abraham) stood while he was building the
Ka'bah] as a place of prayer (for some of your prayers, e.g. two
Rak'at after the Tawaf of the Ka'bah at Makkah), and We
commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they
should purify My House (the Ka'bah at Makkah) for those who are
circumambulating it, or staying (I'tikaf), or bowing or prostrating
themselves (there, in prayer).
Sahih International
: And [mention] when We made the House a place of return for the
people and [a place of] security. And take, [O believers], from the
standing place of Abraham a place of prayer. And We charged
Abraham and Ishmael, [saying], "Purify My House for those who
perform Tawaf and those who are staying [there] for worship and
those who bow and prostrate [in prayer]."
Tafsir Jalalayn
: And when We appointed the House, the Kaba, to be a place of visitation, to
which they flock from every direction, for the people, and a sanctuary, of
safety for them from the injustice and attacks that befall other places: a
person could come across his fathers killer there, and yet not act violently
against him; and: Take (ittakhidh is also read ittakhadh, making it a
predicate), O people, to yourselves Abrahams station, the founding stone he
used when building the House, for a place of prayer, so that you perform
two units of prayer for the circumambulation; And We made a covenant with
Abraham and Ishmael, We commanded them: Purify My House, of graven
images, for those that shall go round it and those that cleave to it, in ritual
residence, to those who bow and prostrate themselves, that is, those who
pray: (al-rukka and al-sujd are the plurals of rki, one bowing, and sjid,
one prostrated, respectively).

Indonesian
: Dan (ingatlah), ketika Kami menjadikan rumah itu (Baitullah)
tempat berkumpul bagi manusia dan tempat yang aman. Dan
jadikanlah sebahagian maqam Ibrahim tempat shalat. Dan telah
Kami perintahkan kepada Ibrahim dan Ismail: "Bersihkanlah
rumah-Ku untuk orang-orang yang thawaf, yang i'tikaf, yang ruku'
dan yang sujud".

2:126
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Muhsin Khan
: And (remember) when Ibrahim (Abraham) said, "My Lord, make
this city (Makkah) a place of security and provide its people with
fruits, such of them as believe in Allah and the Last Day." He (Allah)
answered: "As for him who disbelieves, I shall leave him in
contentment for a while, then I shall compel him to the torment of
the Fire, and worst indeed is that destination!"
Sahih International
: And [mention] when Abraham said, "My Lord, make this a secure
city and provide its people with fruits - whoever of them believes in
Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I
will grant him enjoyment for a little; then I will force him to the
punishment of the Fire, and wretched is the destination."
Tafsir Jalalayn
: And when Abraham said, My Lord, make this, place, a land secure, in
which there is safety: God granted him his request, making it a sanctuary in
which no human blood is shed, no injustice is committed towards anyone, no
prey is hunted and which is never deserted in any of its parts; and provide
its people with fruits: something which actually happened when there came
itinerants from as far as Syria, whereas before, it had been devoid of any
vegetation or water; such of them as believe in God and the Last Day (this
phrase stands in place of its people, and they are here singled out for
mention in the request in accordance with Gods saying My covenant shall
not reach the evildoers); He, exalted, said, And whoever disbelieves, I will
also provide with fruits, to him I shall give enjoyment (read either umtiuhu
or umattiuhu), by granting him sustenance in this life, a little, the length of
his life, but then I shall compel him, I shall drive him in the Hereafter to the
chastisement of the Fire, so that he cannot find an escape how evil a
journeys end!, a place to which to return.

Indonesian

: Dan (ingatlah), ketika Ibrahim berdoa: "Ya Tuhanku, jadikanlah


negeri ini, negeri yang aman sentosa, dan berikanlah rezeki dari
buah-buahan kepada penduduknya yang beriman diantara mereka
kepada Allah dan hari kemudian. Allah berfirman: "Dan kepada
orang yang kafirpun Aku beri kesenangan sementara, kemudian
Aku paksa ia menjalani siksa neraka dan itulah seburuk-buruk
tempat kembali".

2:127
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Muhsin Khan
: And (remember) when Ibrahim (Abraham) and (his son) Isma'il
(Ishmael) were raising the foundations of the House (the Ka'bah at
Makkah), (saying), "Our Lord! Accept (this service) from us. Verily!
You are the All-Hearer, the All-Knower."
Sahih International
: And [mention] when Abraham was raising the foundations of the
House and [with him] Ishmael, [saying], "Our Lord, accept [this]
from us. Indeed You are the Hearing, the Knowing.
Tafsir Jalalayn
: And, mention, when Abraham raised up the foundations, the supports or
the walls, of the House, building it (min al-bayt, of the House, is
semantically connected to yarfau, raises up), and Ishmael with him (waIsmlu is a supplement to Ibrhmu), both of them saying: Our Lord!
Receive this, building, from us. Truly You are the Hearing, of words, the
Knowing, of deeds.

Indonesian
: Dan (ingatlah), ketika Ibrahim meninggikan (membina) dasardasar Baitullah bersama Ismail (seraya berdoa): "Ya Tuhan kami
terimalah daripada kami (amalan kami), sesungguhnya Engkaulah
Yang Maha Mendengar lagi Maha Mengetahui".

2:128
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Muhsin Khan

: "Our Lord! And make us submissive unto You and of our offspring
a nation submissive unto You, and show us our Manasik (all the
ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our
repentance. Truly, You are the One Who accepts repentance, the
Most Merciful.
Sahih International
: Our Lord, and make us Muslims [in submission] to You and from
our descendants a Muslim nation [in submission] to You. And show
us our rites and accept our repentance. Indeed, You are the
Accepting of repentance, the Merciful.
Tafsir Jalalayn
: Our Lord! And make us submissive, compliant, to You and, make, of our
seed, our progeny, a community, a people, submissive to You (min [in the
phrase min dhurriyyatin, of our seed] here is partitive, and is used here in
accordance with Gods above-mentioned saying My covenant shall not reach
the evildoers); and show us, teach us, our holy rites, our ceremonies for
worship or for the pilgrimage, and relent to us. Surely You are the Relenting,
the Merciful: they asked Him to turn towards them, despite their [moral]
impeccability, out of humbleness and in order to teach their progeny.

Indonesian
: Ya Tuhan kami, jadikanlah kami berdua orang yang tunduk patuh
kepada Engkau dan (jadikanlah) diantara anak cucu kami umat
yang tunduk patuh kepada Engkau dan tunjukkanlah kepada kami
cara-cara dan tempat-tempat ibadat haji kami, dan terimalah
taubat kami. Sesungguhnya Engkaulah Yang Maha Penerima
taubat lagi Maha Penyayang.

2:129
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Muhsin Khan
: "Our Lord! Send amongst them a Messenger of their own (and
indeed Allah answered their invocation by sending Muhammad
Peace be upon him ), who shall recite unto them Your Verses and
instruct them in the Book (this Quran) and Al-Hikmah (full
knowledge of the Islamic laws and jurisprudence or wisdom or
Prophethood, etc.), and sanctify them. Verily! You are the AllMighty, the All-Wise."
Sahih International
: Our Lord, and send among them a messenger from themselves
who will recite to them Your verses and teach them the Book and

wisdom and purify them. Indeed, You are the Exalted in Might, the
Wise."
Tafsir Jalalayn
: Our Lord! And send among them, the people of this House, a messenger,
one of them and God granted him this petition with [the sending of]
Muhammad (s), who shall recite to them Your signs, the Qurn, and teach
them the Book, the Qurn, and Wisdom, that is, what the former contains of
judgements, and purify them, cleanse them of idolatry; You are the Mighty,
the Victor, the Wise, in His creation.

Indonesian
: Ya Tuhan kami, utuslah untuk mereka sesorang Rasul dari
kalangan mereka, yang akan membacakan kepada mereka ayatayat Engkau, dan mengajarkan kepada mereka Al Kitab (Al Quran)
dan Al-Hikmah (As-Sunnah) serta mensucikan mereka.
Sesungguhnya Engkaulah yang Maha Kuasa lagi Maha Bijaksana.

2:130
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Muhsin Khan
: And who turns away from the religion of Ibrahim (Abraham) (i.e.
Islamic Monotheism) except him who befools himself? Truly, We
chose him in this world and verily, in the Hereafter he will be
among the righteous.
Sahih International
: And who would be averse to the religion of Abraham except one
who makes a fool of himself. And We had chosen him in this world,
and indeed he, in the Hereafter, will be among the righteous.
Tafsir Jalalayn
: Who therefore, meaning none, shrinks from the religion of Abraham,
abandoning it, except he who fools himself?, that is to say, either the one
who ignores that his soul has been created for God, and that it is obliged to
worship Him, or the one who treats it with frivolity and degrades it. Indeed
We chose him, We elected him, in this world, for prophethood and
friendship, and in the Hereafter he shall be among the righteous, those of
the high stations [al-darajt al-ul, cf. Q. 20:75].

Indonesian
: Dan tidak ada yang benci kepada agama Ibrahim, melainkan
orang yang memperbodoh dirinya sendiri, dan sungguh Kami telah
memilihnya di dunia dan sesungguhnya dia di akhirat benar-benar
termasuk orang-orang yang saleh.

2:131

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Muhsin Khan
: When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I
have submitted myself (as a Muslim) to the Lord of the 'Alamin
(mankind, jinns and all that exists)."
Sahih International
: When his Lord said to him, "Submit", he said "I have submitted [in
Islam] to the Lord of the worlds."
Tafsir Jalalayn
: And mention: When his Lord said to him, Submit, obey God and devote
your religion purely to Him, he said, I have submitted to the Lord of the
Worlds.

Indonesian
: Ketika Tuhannya berfirman kepadanya: "Tunduk patuhlah!"
Ibrahim menjawab: "Aku tunduk patuh kepada Tuhan semesta
alam".

2:132
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Muhsin Khan
: And this (submission to Allah, Islam) was enjoined by Ibrahim
(Abraham) upon his sons and by Ya'qub (Jacob), (saying), "O my
sons! Allah has chosen for you the (true) religion, then die not
except in the Faith of Islam (as Muslims - Islamic Monotheism)."
Sahih International
: And Abraham instructed his sons [to do the same] and [so did]
Jacob, [saying], "O my sons, indeed Allah has chosen for you this
religion, so do not die except while you are Muslims."
Tafsir Jalalayn
: And Abraham enjoined (wass; may also be read aws) upon his sons this,
creed, and [so did] Jacob, upon his sons, saying: My sons, God has chosen
for you the [true] religion, the religion of submission [to God] (islm), see
that you die not save in submission: he forbade them from abandoning this
submission [to God], and enjoined them to adhere firmly to it until death
overtook them.

Indonesian

: Dan Ibrahim telah mewasiatkan ucapan itu kepada anak-anaknya,


demikian pula Ya'qub. (Ibrahim berkata): "Hai anak-anakku!
Sesungguhnya Allah telah memilih agama ini bagimu, maka
janganlah kamu mati kecuali dalam memeluk agama Islam".

2:133
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Muhsin Khan
: Or were you witnesses when death approached Ya'qub (Jacob)?
When he said unto his sons, "What will you worship after me?"
They said, "We shall worship your Ilah (God - Allah), the Ilah (God)
of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaque
(Isaac), One Ilah (God), and to Him we submit (in Islam)."
Sahih International
: Or were you witnesses when death approached Jacob, when he
said to his sons, "What will you worship after me?" They said, "We
will worship your God and the God of your fathers, Abraham and
Ishmael and Isaac - one God. And we are Muslims [in submission]
to Him."
Tafsir Jalalayn
: When the Jews said to the Prophet (s), Do you not know that on the day of
his death Jacob charged his sons with Judaism?, the following was revealed:
Or, were you witnesses, present, when death came to Jacob? When (idh,
when, substitutes for the preceding idh) he said to his sons, What will you
worship after me?, after I die?; They said, We will worship your God and
the God of your fathers Abraham and Ishmael and Isaac (in recognition of
the predominant [mention of the father figures] Ishmael is also counted as a
father, and also because the status of an uncle is akin to that of a father),
One God (ilhan whidan, One God, substitutes for ilhaka, your God), to
Him we submit (the initial am [of the phrase am kuntum, Or, were you ]
is similar to the hamza of denial [sc. a-kuntum], the sense being, You were
not present at his death, so how do you ascribe to him what does not befit
him?).

Indonesian
: Adakah kamu hadir ketika Ya'qub kedatangan (tanda-tanda) maut,
ketika ia berkata kepada anak-anaknya: "Apa yang kamu sembah
sepeninggalku?" Mereka menjawab: "Kami akan menyembah
Tuhanmu dan Tuhan nenek moyangmu, Ibrahim, Ismail dan Ishaq,

(yaitu) Tuhan Yang Maha Esa dan kami hanya tunduk patuh
kepada-Nya".

2:134
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Muhsin Khan
: That was a nation who has passed away. They shall receive the
reward of what they earned and you of what you earn. And you will
not be asked of what they used to do.
Sahih International
: That was a nation which has passed on. It will have [the
consequence of] what it earned, and you will have what you have
earned. And you will not be asked about what they used to do.
Tafsir Jalalayn
: That (tilka, is the subject of this sentence and denotes Abraham, Jacob and
his sons, and is feminine because it agrees with the gender of its predicate)
is a community that has passed away, has gone before; theirs is what they
have earned, the reward for their deeds (lah m kasabat, theirs is what
they have earned, constitutes the commencement of a new sentence) and
yours (the Jews are being addressed here) is what you have earned; you
shall not be asked about what they did, in the same way that they will not be
asked about what you did, this latter statement being an affirmation of the
former.

Indonesian
: Itu adalah umat yang lalu; baginya apa yang telah diusahakannya
dan bagimu apa yang sudah kamu usahakan, dan kamu tidak akan
diminta pertanggungan jawab tentang apa yang telah mereka
kerjakan.

2:135
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Muhsin Khan
: And they say, "Be Jews or Christians, then you will be guided." Say
(to them, O Muhammad Peace be upon him ), "Nay, (We follow) only
the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e.
to worship none but Allah (Alone)], and he was not of Al-Mushrikun
(those who worshipped others along with Allah - see V.2:105)."
Sahih International

: They say, "Be Jews or Christians [so] you will be guided." Say,
"Rather, [we follow] the religion of Abraham, inclining toward
truth, and he was not of the polytheists."
Tafsir Jalalayn
: And they say, Be Jews or Christians (the particle aw is for detail; the first
of these is the saying of the Medinan Jews, while the second is that of the
Christians of Najrn), and you shall be guided. Say, to them: Nay, we follow,
rather the creed of Abraham, a hanf (hanfan is a circumstantial qualifier
referring to Ibrhma, that is to say, one that inclines away from all other
religions to the upright religion); and he was not of the idolaters.

Indonesian
: Dan mereka berkata: "Hendaklah kamu menjadi penganut agama
Yahudi atau Nasrani, niscaya kamu mendapat petunjuk".
Katakanlah: "Tidak, melainkan (kami mengikuti) agama Ibrahim
yang lurus. Dan bukanlah dia (Ibrahim) dari golongan orang
musyrik".

2:136
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Muhsin Khan
: Say (O Muslims), "We believe in Allah and that which has been
sent down to us and that which has been sent down to Ibrahim
(Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and
to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has
been given to Musa (Moses) and 'Iesa (Jesus), and that which has
been given to the Prophets from their Lord. We make no distinction
between any of them, and to Him we have submitted (in Islam)."
Sahih International
: Say, [O believers], "We have believed in Allah and what has been
revealed to us and what has been revealed to Abraham and Ishmael
and Isaac and Jacob and the Descendants and what was given to
Moses and Jesus and what was given to the prophets from their
Lord. We make no distinction between any of them, and we are
Muslims [in submission] to Him."
Tafsir Jalalayn
: Say: (this address is to the believers) We believe in God, and in that which
has been revealed to us, the Qurn, and revealed to Abraham, the ten
scrolls, Ishmael, Isaac, Jacob, and the Tribes, his sons, and that which was

given to Moses, the Torah, and Jesus, the Gospel, and the prophets, from
their Lord, of Books and signs, we make no division between any of them,
believing in some and disbelieving in others in the manner of Jews and
Christians, and to Him we submit.

Indonesian
: Katakanlah (hai orang-orang mukmin): "Kami beriman kepada
Allah dan apa yang diturunkan kepada kami, dan apa yang
diturunkan kepada Ibrahim, Isma'il, Ishaq, Ya'qub dan anak
cucunya, dan apa yang diberikan kepada Musa dan Isa serta apa
yang diberikan kepada nabi-nabi dari Tuhannya. Kami tidak
membeda-bedakan seorangpun diantara mereka dan kami hanya
tunduk patuh kepada-Nya".

2:137
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Muhsin Khan
: So if they believe in the like of that which you believe, then they
are rightly guided, but if they turn away, then they are only in
opposition. So Allah will suffice you against them. And He is the AllHearer, the All-Knower.
Sahih International
: So if they believe in the same as you believe in, then they have
been [rightly] guided; but if they turn away, they are only in
dissension, and Allah will be sufficient for you against them. And
He is the Hearing, the Knowing.
Tafsir Jalalayn
: And if they, the Jews and the Christians, believe in the like (mithl, the like
is extra) of what you believe in, then they are truly guided; but if they turn
away, from belief in it, then they are clearly in schism, in opposition to you;
God will suffice you, O Muhammad (s), against them, and their schisms; He
is the Hearer, of their sayings, the Knower, of their circumstances: God
sufficed him [with regard to them] by killing Qurayza, expelling Nadr and
exacting the jizya from them.

Indonesian
: Maka jika mereka beriman kepada apa yang kamu telah beriman
kepadanya, sungguh mereka telah mendapat petunjuk; dan jika
mereka berpaling, sesungguhnya mereka berada dalam
permusuhan (dengan kamu). Maka Allah akan memelihara kamu
dari mereka. Dan Dialah Yang Maha Mendengar lagi Maha
Mengetahui.

2:138
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Muhsin Khan
: [Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam)
and which Sibghah (religion) can be better than Allah's? And we
are His worshippers. [Tafsir Ibn Kathir.]
Sahih International
: [And say, "Ours is] the religion of Allah . And who is better than
Allah in [ordaining] religion? And we are worshippers of Him."
Tafsir Jalalayn
: The mark of God (sibghataLlhi: a verbal noun reaffirming the earlier
mann, and it is in the accusative, because of the verbal construction
implied, that is to say, sabaghanLlhu, God has marked us): this denotes
His religion, the one towards which He made human beings naturally
inclined, as it leaves its mark on a person, in the same way that a dye leaves
its mark on a garment; and who has, that is, none [has], a better mark
(sibghatan, marking, is for specification) than God? And Him we worship:
the Jews said to the Muslims, We are the people of the first Book and our
direction of prayer (qibla) is more ancient, and prophets were never sent
from among the Arabs; if Muhammad were a prophet, he would have been
one of us. Thus, the following was revealed:

Indonesian
: Shibghah Allah. Dan siapakah yang lebih baik shibghahnya dari
pada Allah? Dan hanya kepada-Nya-lah kami menyembah.

2:139
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Muhsin Khan
: Say (O Muhammad Peace be upon him to the Jews and
Christians), "Dispute you with us about Allah while He is our Lord
and your Lord? And we are to be rewarded for our deeds and you
for your deeds. And we are sincere to Him in worship and
obedience (i.e. we worship Him Alone and none else, and we obey
His Orders)."
Sahih International

: Say, [O Muhammad], "Do you argue with us about Allah while He


is our Lord and your Lord? For us are our deeds, and for you are
your deeds. And we are sincere [in deed and intention] to Him."
Tafsir Jalalayn
: Say, to them: Would you then dispute with us concerning God, that He
chose a prophet from among the Arabs, and He is our Lord and your Lord?,
and so it is for Him to choose whom He will, Our deeds belong to us, for
which we will be requited, and to you belong your deeds, for which you will
be requited, so that it is not improbable that among our deeds there will be
those for which we will deserve to be honoured; and to Him we are sincerely
devoted, in religion and in deed, unlike you, hence, we are more worthy to
be chosen (the hamza [of a-tuhjjnan, would you then dispute] is for
rejection, and the three clauses that follow it are all circumstantial
qualifiers).

Indonesian
: Katakanlah: "Apakah kamu memperdebatkan dengan kami
tentang Allah, padahal Dia adalah Tuhan kami dan Tuhan kamu;
bagi kami amalan kami, dan bagi kamu amalan kamu dan hanya
kepada-Nya kami mengikhlaskan hati,

2:140
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Muhsin Khan
: Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque
(Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub
(Jacob)] were Jews or Christians? Say, "Do you know better or does
Allah (knows better that they all were Muslims)? And who is
more unjust than he who conceals the testimony [i.e. to believe in
Prophet Muhammad Peace be upon him when he comes, written in
their Books. (See Verse 7:157)] he has from Allah? And Allah is not
unaware of what you do."
Sahih International
: Or do you say that Abraham and Ishmael and Isaac and Jacob and
the Descendants were Jews or Christians? Say, "Are you more
knowing or is Allah ?" And who is more unjust than one who
conceals a testimony he has from Allah ? And Allah is not unaware
of what you do.
Tafsir Jalalayn

: Or, nay, do you say (taqlna, also read yaqlna, do they say?):
Abraham, Ishmael, Isaac and Jacob, and the Tribes they were Jews, or
they were Christians? Say, to them: Have you then greater knowledge, or
has God?, that is, God has greater knowledge; He dissociated Abraham from
both [groups], when He said, Abraham was not a Jew, nor a Christian [Q.
3:67]; and those mentioned with him [Abraham] are his followers [in not
belonging to either group]. And who does greater injustice than he who
conceals, hides from people, a testimony, he has, received from God?, that is,
there is none more unjust than him: these are the Jews, for they concealed
Gods testimony about Abrahams pure faith in the Torah; And God is not
heedless of what you do: [this is] a threat for them.

Indonesian
: ataukah kamu (hai orang-orang Yahudi dan Nasrani) mengatakan
bahwa Ibrahim, Isma'il, Ishaq, Ya'qub dan anak cucunya, adalah
penganut agama Yahudi atau Nasrani?" Katakanlah: "Apakah kamu
lebih mengetahui ataukah Allah, dan siapakah yang lebih zalim dari
pada orang yang menyembunyikan syahadah dari Allah yang ada
padanya?" Dan Allah sekali-kali tiada lengah dari apa yang kamu
kerjakan.

2:141
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Muhsin Khan
: That was a nation who has passed away. They shall receive the
reward of what they earned, and you of what you earn. And you will
not be asked of what they used to do.
Sahih International
: That is a nation which has passed on. It will have [the
consequence of] what it earned, and you will have what you have
earned. And you will not be asked about what they used to do.
Tafsir Jalalayn
: That is a community that has passed away; theirs is what they have earned,
and yours is what you have earned; you shall not be asked about what they
did: a similar [verse] has already been mentioned above.

Indonesian
: Itu adalah umat yang telah lalu; baginya apa yang diusahakannya
dan bagimu apa yang kamu usahakan; dan kamu tidak akan
diminta pertanggungan jawab tentang apa yang telah mereka
kerjakan.

2:142
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Muhsin Khan
: The fools (pagans, hypocrites, and Jews) among the people will
say, "What has turned them (Muslims) from their Qiblah [prayer
direction (towards Jerusalem)] to which they were used to face in
prayer." Say, (O Muhammad SAW) "To Allah belong both, east and
the west. He guides whom He wills to a Straight Way."
Sahih International
: The foolish among the people will say, "What has turned them
away from their qiblah, which they used to face?" Say, "To Allah
belongs the east and the west. He guides whom He wills to a
straight path."
Tafsir Jalalayn
: The fools, the ignorant, among the people, that is, the Jews and the
idolaters, will say, What, matter, has turned them, the Prophet (s) and the
believers, from the direction they were facing in their prayers formerly?,
this being the Holy House (bayt al-maqdis, sc. Jerusalem); the sn [of sayaqlu, they will say] denotes the future tense and informs of the Unseen.
Say: To God belong the East and the West, that is, all directions. Thus He
commands that they face whichever direction He wills, and there can be no
objection. He guides whomever He will, His guidance being, to a straight
path, that is, the religion of Islam, and you are among these [guided ones].

Indonesian
: Orang-orang yang kurang akalnya diantara manusia akan berkata:
"Apakah yang memalingkan mereka (umat Islam) dari kiblatnya
(Baitul Maqdis) yang dahulu mereka telah berkiblat kepadanya?"
Katakanlah: "Kepunyaan Allah-lah timur dan barat; Dia memberi
petunjuk kepada siapa yang dikehendaki-Nya ke jalan yang lurus".

2:143
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Muhsin Khan
: Thus We have made you [true Muslims - real believers of Islamic
Monotheism, true followers of Prophet Muhammad SAW and his
Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you
be witnesses over mankind and the Messenger (Muhammad SAW)
be a witness over you. And We made the Qiblah (prayer direction
towards Jerusalem) which you used to face, only to test those who
followed the Messenger (Muhammad SAW) from those who would
turn on their heels (i.e. disobey the Messenger). Indeed it was
great (heavy) except for those whom Allah guided. And Allah would
never make your faith (prayers) to be lost (i.e. your prayers offered
towards Jerusalem). Truly, Allah is full of kindness, the Most
Merciful towards mankind.
Sahih International
: And thus we have made you a just community that you will be
witnesses over the people and the Messenger will be a witness over
you. And We did not make the qiblah which you used to face except
that We might make evident who would follow the Messenger from
who would turn back on his heels. And indeed, it is difficult except
for those whom Allah has guided. And never would Allah have
caused you to lose your faith. Indeed Allah is, to the people, Kind
and Merciful.
Tafsir Jalalayn
: Thus, in the same way that We guided you to it, We appointed you, O
community of Muhammad (s), a midmost community, excellent and upright,
that you might be witnesses to the people, on the Day of Resurrection, that
their messengers delivered [the Message] to them; and that the Messenger
might be a witness to you, that he delivered [the Message] to you, and We
did not appoint, make, the direction, for you now, the direction, you were
facing, that is the Kaba: the Prophet (s) used to face it in prayer, but when
he emigrated he was commanded to face the Holy House [of Jerusalem], in
order to win the hearts of the Jews. He prayed in this direction for sixteen or
seventeen months before he changed direction; except that We might know,
[that it become] manifest knowledge, who followed the Messenger, and

believed in him, from him who turned on his heels, and returned to unbelief
doubting the religion and thinking that the Prophet (s) was confused about
this issue; and a number of them apostatised as a result of this though it,
the change of direction, were (wa-in, though, is softened, and its noun
apocopated, originally being: wa-innah) a grave thing, troublesome for
people, save for those, of them, whom God has guided; but God would never
cause your faith, that is, your prayers towards the Holy House [of
Jerusalem], to be wasted, but He will reward you for them (the reason that
this [verse] was revealed was that some had asked about the status of those
that had died before the change of direction [of prayer]); truly, God is Gentle
with, believing, people, Merciful, when He does not let their deeds go to
waste (al-rafa means intensity of mercy, and is mentioned first to allow for
the end rhyme of the verse [with the preceding one]).

Indonesian
: Dan demikian (pula) Kami telah menjadikan kamu (umat Islam),
umat yang adil dan pilihan agar kamu menjadi saksi atas
(perbuatan) manusia dan agar Rasul (Muhammad) menjadi saksi
atas (perbuatan) kamu. Dan Kami tidak menetapkan kiblat yang
menjadi kiblatmu (sekarang) melainkan agar Kami mengetahui
(supaya nyata) siapa yang mengikuti Rasul dan siapa yang
membelot. Dan sungguh (pemindahan kiblat) itu terasa amat berat,
kecuali bagi orang-orang yang telah diberi petunjuk oleh Allah; dan
Allah tidak akan menyia-nyiakan imanmu. Sesungguhnya Allah
Maha Pengasih lagi Maha Penyayang kepada manusia.

2:144
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Muhsin Khan
: Verily! We have seen the turning of your (Muhammad's SAW) face
towards the heaven. Surely, We shall turn you to a Qiblah (prayer
direction) that shall please you, so turn your face in the direction of
Al-Masjid- al-Haram (at Makkah). And wheresoever you people are,
turn your faces (in prayer) in that direction. Certainly, the people
who were given the Scriptures (i.e. Jews and the Christians) know
well that, that (your turning towards the direction of the Ka'bah at
Makkah in prayers) is the truth from their Lord. And Allah is not
unaware of what they do.
Sahih International

: We have certainly seen the turning of your face, [O Muhammad],


toward the heaven, and We will surely turn you to a qiblah with
which you will be pleased. So turn your face toward al-Masjid alHaram. And wherever you [believers] are, turn your faces toward it
[in prayer]. Indeed, those who have been given the Scripture well
know that it is the truth from their Lord. And Allah is not unaware
of what they do.
Tafsir Jalalayn
: We have indeed (qad, indeed, is for affirmation) seen you turning your
face about in the, direction of the, heaven, looking around for the Revelation
and longing for the command to face the Kaba: he [the Prophet] wished for
this because it was the prayer-direction of Abraham and would be more
conducive to the submission of the Arabs [to Islam]; now We will surely turn
you to a direction that shall satisfy you, that you will love. Turn your face, in
prayer, towards the Sacred Mosque, that is, the Kaba, and wherever you are
(addressing the [Muslim] community) turn your faces, in prayer, towards it.
Those who have been given the Scripture know that it, the change towards
the Kaba, is the, fixed, truth from their Lord, on account of the description
in their Scripture of how the Prophet (s) would re-orient himself to it; God is
not heedless of what you do, O believers, when you obey His command
(alternatively, tamalna, you do, can be read yamalna, they do, in other
words [it would be referring to] the Jews denial of the matter concerning
the direction of prayer).

Indonesian
: Sungguh Kami (sering) melihat mukamu menengadah ke langit,
maka sungguh Kami akan memalingkan kamu ke kiblat yang kamu
sukai. Palingkanlah mukamu ke arah Masjidil Haram. Dan dimana
saja kamu berada, palingkanlah mukamu ke arahnya. Dan
sesungguhnya orang-orang (Yahudi dan Nasrani) yang diberi Al
Kitab (Taurat dan Injil) memang mengetahui, bahwa berpaling ke
Masjidil Haram itu adalah benar dari Tuhannya; dan Allah sekalikali tidak lengah dari apa yang mereka kerjakan.

2:145
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Muhsin Khan
: And even if you were to bring to the people of the Scripture (Jews
and Christians) all the Ayat (proofs, evidences, verses, lessons,

signs, revelations, etc.), they would not follow your Qiblah (prayer
direction), nor are you going to follow their Qiblah (prayer
direction). And they will not follow each other's Qiblah (prayer
direction). Verily, if you follow their desires after that which you
have received of knowledge (from Allah), then indeed you will be
one of the Zalimun (polytheists, wrong-doers, etc.).
Sahih International
: And if you brought to those who were given the Scripture every
sign, they would not follow your qiblah. Nor will you be a follower
of their qiblah. Nor would they be followers of one another's qiblah.
So if you were to follow their desires after what has come to you of
knowledge, indeed, you would then be among the wrongdoers.
Tafsir Jalalayn
: Yet if (wa-la-in: the lm is for oaths) you should bring to those who have
been given the Scripture every sign, about your truthfulness in the matter of
the direction of prayer, they will not follow your direction, out of obduracy,
and you are not a follower of their direction (this is a categorical negation of
his [the Prophets] desire that they become Muslims and of their desire that
he return to their direction of prayer; neither are they, the Jews and the
Christians, followers of one anothers direction. If you were to follow their
whims, the ones to which they summon you, after the knowledge, the
revelation, that has come to you, then you, if, hypothetically, you were to
follow them, will surely be among the evildoers.

Indonesian
: Dan sesungguhnya jika kamu mendatangkan kepada orang-orang
(Yahudi dan Nasrani) yang diberi Al Kitab (Taurat dan Injil), semua
ayat (keterangan), mereka tidak akan mengikuti kiblatmu, dan
kamupun tidak akan mengikuti kiblat mereka, dan sebahagian
merekapun tidak akan mengikuti kiblat sebahagian yang lain. Dan
sesungguhnya jika kamu mengikuti keinginan mereka setelah
datang ilmu kepadamu, sesungguhnya kamu -- kalau begitu -termasuk golongan orang-orang yang zalim.

2:146
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Muhsin Khan
: Those to whom We gave the Scripture (Jews and Christians)
recognise him (Muhammad SAW or the Ka'bah at Makkah) as they
recongise their sons. But verily, a party of them conceal the truth

while they know it - [i.e. the qualities of Muhammad SAW which are
written in the Taurat (Torah) and the Injeel (Gospel)].
Sahih International
: Those to whom We gave the Scripture know him as they know
their own sons. But indeed, a party of them conceal the truth while
they know [it].
Tafsir Jalalayn
: Those to whom We have given the Scripture, they recognise him,
Muhammad (s), as they recognise their sons, because of the descriptions of
him in their Scripture: [Abd Allh] Ibn Salm said, I recognised him the
moment I saw him, as I would my own son; but my recognition of
Muhammad (s) was more intense; even though there is a party of them that
conceal the truth, that is, his description, while they know, this [truth] which
you [Muhammad (s)] follow.

Indonesian
: Orang-orang (Yahudi dan Nasrani) yang telah Kami beri Al Kitab
(Taurat dan Injil) mengenal Muhammad seperti mereka mengenal
anak-anaknya sendiri. Dan sesungguhnya sebahagian diantara
mereka menyembunyikan kebenaran, padahal mereka mengetahui.

2:147
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Muhsin Khan
: (This is) the truth from your Lord. So be you not one of those who
doubt.
Sahih International
: The truth is from your Lord, so never be among the doubters.
Tafsir Jalalayn
: The truth comes from your Lord; then be not among the doubters, who
doubt it, that is to say, [be not] of such a disposition, which is more
eloquent than merely saying, do not waver.

Indonesian
: Kebenaran itu adalah dari Tuhanmu, sebab itu jangan sekali-kali
kamu termasuk orang-orang yang ragu.

2:148
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Muhsin Khan

: For every nation there is a direction to which they face (in their
prayers). So hasten towards all that is good. Wheresoever you may
be, Allah will bring you together (on the Day of Resurrection).
Truly, Allah is Able to do all things.
Sahih International
: For each [religious following] is a direction toward which it faces.
So race to [all that is] good. Wherever you may be, Allah will bring
you forth [for judgement] all together. Indeed, Allah is over all
things competent.
Tafsir Jalalayn
: Every person, of every community, has his direction (wijha), [his] qibla, to
which he turns (muwallh, he turns to it, is also read as muwallh, he is
made to turn to it), in his prayers, so vie with one another in good works,
strive with acts of obedience and acceptance of these. Wherever you may be,
God will bring you all together, gathering you on the Day of Resurrection
and requiting you for your deeds; surely God has power over all things.

Indonesian
: Dan bagi tiap-tiap umat ada kiblatnya (sendiri) yang ia
menghadap kepadanya. Maka berlomba-lombalah (dalam
membuat) kebaikan. Di mana saja kamu berada pasti Allah akan
mengumpulkan kamu sekalian (pada hari kiamat). Sesungguhnya
Allah Maha Kuasa atas segala sesuatu.

2:149
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Muhsin Khan
: And from wheresoever you start forth (for prayers), turn your face
in the direction of Al-Masjid-al-Haram (at Makkah), that is indeed
the truth from your Lord. And Allah is not unaware of what you do.
Sahih International
: So from wherever you go out [for prayer, O Muhammad] turn your
face toward al- Masjid al-Haram, and indeed, it is the truth from
your Lord. And Allah is not unaware of what you do.
Tafsir Jalalayn
: From whatever place you issue, on a journey, turn your face towards the
Sacred Mosque; it is the truth from your Lord. God is not heedless of what
you do (tamalna, you do, may also be read as yamalna, they do, as
already appears above [sc. 2:144]; its repetition is intended to point out that
the stipulation applies equally to being on a journey or otherwise).

Indonesian

: Dan dari mana saja kamu keluar (datang), maka palingkanlah


wajahmu ke arah Masjidil Haram, sesungguhnya ketentuan itu
benar-benar sesuatu yang hak dari Tuhanmu. Dan Allah sekali-kali
tidak lengah dari apa yang kamu kerjakan.

2:150
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Muhsin Khan
: And from wheresoever you start forth (for prayers), turn your face
in the direction of Al-Masjid-al-Haram (at Makkah), and
wheresoever you are, turn your faces towards, it (when you pray)
so that men may have no argument against you except those of
them that are wrong-doers, so fear them not, but fear Me! - And so
that I may complete My Blessings on you and that you may be
guided.
Sahih International
: And from wherever you go out [for prayer], turn your face toward
al-Masjid al-Haram. And wherever you [believers] may be, turn
your faces toward it in order that the people will not have any
argument against you, except for those of them who commit wrong;
so fear them not but fear Me. And [it is] so I may complete My
favor upon you and that you may be guided.
Tafsir Jalalayn
: From whatever place you issue, turn your face towards the Sacred Mosque;
and wherever you may be, turn your faces towards it (all of which is being
repeated for emphasis), so that there be not any argument from the people,
the Jews or the idolaters, against you, [so that there be not] any cause for
contention regarding the change to a different direction of prayer. In this
way, their contentions against you will cease to exist, both [the contentions]
of the Jews when they say, He [Muhammad (s)] rejects our religion, but
follows our direction of prayer, and of the idolaters when they say, He
[Muhammad (s)] claims to follow the creed of Abraham, but he contravenes
his [Abrahams] qibla; excepting the evildoers among them, acting in
obstinacy, who will say, He [Muhammad (s)] only changed to this direction
because of his [natural] inclination towards the [idolatrous] religion of his
forefathers. The exceptive statement [indicated by ill] is a continuous one,
the meaning being: No one will have anything to say against you, except for
what these people say; and do not fear them, do not fear their arguing [with

you] regarding the change to it [the Kaba], but fear Me, by complying with
My command; and that I may perfect My grace upon you, by guiding you to
the principal rituals of your religion, and that you may be guided, to the
truth (wa-li-utimma, that I may perfect, is a supplement to li-all yakna,
that there be not).

Indonesian
: Dan dari mana saja kamu (keluar), maka palingkanlah wajahmu
ke arah Masjidil Haram. Dan dimana saja kamu (sekalian) berada,
maka palingkanlah wajahmu ke arahnya, agar tidak ada hujjah bagi
manusia atas kamu, kecuali orang-orang yang zalim diantara
mereka. Maka janganlah kamu takut kepada mereka dan takutlah
kepada-Ku (saja). Dan agar Ku-sempurnakan nikmat-Ku atasmu,
dan supaya kamu mendapat petunjuk.

2:151
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Muhsin Khan
: Similarly (to complete My Blessings on you) We have sent among
you a Messenger (Muhammad SAW) of your own, reciting to you
Our Verses (the Quran) and sanctifying you, and teaching you the
Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and
Fiqh - jurisprudence), and teaching you that which you used not to
know.
Sahih International
: Just as We have sent among you a messenger from yourselves
reciting to you Our verses and purifying you and teaching you the
Book and wisdom and teaching you that which you did not know.
Tafsir Jalalayn
: As also We have sent (this [verbal clause ka-m arsaln, as We have sent]
is semantically connected to wa-li-utimma [of the previous verse], that is to
say, [Also We have sent] by way of perfection); as it [My grace] has been
perfected by Our sending, among you, of yourselves, Muhammad (s), a
messenger, to recite Our verses, the Qurn, to you and to purify you, to
cleanse you from idolatry, and to teach you the Book, the Qurn, and
wisdom, the rulings therein, and to teach you what you knew not.

Indonesian
: Sebagaimana (Kami telah menyempurnakan nikmat Kami
kepadamu) Kami telah mengutus kepadamu Rasul diantara kamu
yang membacakan ayat-ayat Kami kepada kamu dan mensucikan
kamu dan mengajarkan kepadamu Al Kitab dan Al-Hikmah, serta
mengajarkan kepada kamu apa yang belum kamu ketahui.

2:152
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Muhsin Khan
: Therefore remember Me (by praying, glorifying, etc.). I will
remember you, and be grateful to Me (for My countless Favours on
you) and never be ungrateful to Me.
Sahih International
: So remember Me; I will remember you. And be grateful to Me and
do not deny Me.
Tafsir Jalalayn
: So remember Me, through prayer, glorification and the like, I will
remember you: this is said to mean, I will reward you; in a hadth about
God [that He says]: whoever remembers Me in himself, I will remember him
in Myself, and whoever remembers Me in an assembly, I will remember him
in an Assembly more excellent than his; and be thankful to Me, for My
grace, by being obedient, and be not ungrateful towards Me, through
disobedience.

Indonesian
: Karena itu, ingatlah kamu kepada-Ku niscaya Aku ingat (pula)
kepadamu, dan bersyukurlah kepada-Ku, dan janganlah kamu
mengingkari (nikmat)-Ku.

2:153
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Muhsin Khan
: O you who believe! Seek help in patience and As-Salat (the
prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).
Sahih International
: O you who have believed, seek help through patience and prayer.
Indeed, Allah is with the patient.
Tafsir Jalalayn
: O you who believe, seek help, regarding the Hereafter, through patience, in
obedience and afflictions, and prayer (He singles it out for mention on
account of its frequency and its greatness); surely God is with the patient,
helping them.

Indonesian
: Hai orang-orang yang beriman, jadikanlah sabar dan shalat
sebagai penolongmu, sesungguhnya Allah beserta orang-orang
yang sabar.

2:154

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Muhsin Khan
: And say not of those who are killed in the Way of Allah, "They are
dead." Nay, they are living, but you perceive (it) not.
Sahih International
: And do not say about those who are killed in the way of Allah ,
"They are dead." Rather, they are alive, but you perceive [it] not.
Tafsir Jalalayn
: And say not of those slain in Gods way, that, They are dead; rather they
are living, their spirits are, according to a hadth, contained in green birds
that take wing freely wherever they wish in Paradise; but you are not aware,
[but you] do not know their condition.

Indonesian
: Dan janganlah kamu mengatakan terhadap orang-orang yang
gugur di jalan Allah, (bahwa mereka itu) mati; bahkan (sebenarnya)
mereka itu hidup, tetapi kamu tidak menyadarinya.

2:155
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Muhsin Khan
: And certainly, We shall test you with something of fear, hunger,
loss of wealth, lives and fruits, but give glad tidings to As-Sabirin
(the patient ones, etc.).
Sahih International
: And We will surely test you with something of fear and hunger
and a loss of wealth and lives and fruits, but give good tidings to
the patient,
Tafsir Jalalayn
: Surely We will try you with something of fear, of an enemy, and hunger, by
way of drought, and diminution of goods, as a result of destruction, and
lives, as a result of slaughter, death and disease, and fruits, by way of crop
damage: that is to say, We will try you to see if you practise patience or not;
yet give good tidings, of Paradise, to the patient, during calamities;

Indonesian
: Dan sungguh akan Kami berikan cobaan kepadamu, dengan
sedikit ketakutan, kelaparan, kekurangan harta, jiwa dan buah-

buahan. Dan berikanlah berita gembira kepada orang-orang yang


sabar.

2:156
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Muhsin Khan
: Who, when afflicted with calamity, say: "Truly! To Allah we belong
and truly, to Him we shall return."
Sahih International
: Who, when disaster strikes them, say, "Indeed we belong to Allah ,
and indeed to Him we will return."
Tafsir Jalalayn
: those who, when they are struck by an affliction, a calamity, say, Surely we
belong to God, we are His possession and servants, with whom He does as
He pleases; and to Him we will return, in the Hereafter, whereupon He will
requite us: in one hadth [it is said that], whoever pronounces the istirj
[sc. the formula surely we belong to God and to Him we will return] when
an affliction befalls him, God will reward him and compensate him with what
is better. Similarly, it is said that on one occasion when his lamp blew out,
the Prophet (s) uttered the istirj, whereupon isha said to him, saying:
But, it is just a lamp, to which he replied, Whatever bothers a believer is
an affliction [of sorts]: this is reported by Ab Dwd in his [section on]
mursal reports.

Indonesian
: (yaitu) orang-orang yang apabila ditimpa musibah, mereka
mengucapkan: "Inna lillaahi wa innaa ilaihi raaji'uun".

2:157
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Muhsin Khan
: They are those on whom are the Salawat (i.e. blessings, etc.) (i.e.
who are blessed and will be forgiven) from their Lord, and (they
are those who) receive His Mercy, and it is they who are the
guided-ones.
Sahih International
: Those are the ones upon whom are blessings from their Lord and
mercy. And it is those who are the [rightly] guided.
Tafsir Jalalayn
: Upon those rest blessings, forgiveness, and mercy, grace, from their Lord,
and those they are the truly guided, to rectitude.

Indonesian

: Mereka itulah yang mendapat keberkatan yang sempurna dan


rahmat dari Tuhan mereka dan mereka itulah orang-orang yang
mendapat petunjuk.

2:158
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Muhsin Khan
: Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of
the Symbols of Allah. So it is not a sin on him who perform Hajj or
'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to
perform the going (Tawaf) between them (As-Safa and Al-Marwah).
And whoever does good voluntarily, then verily, Allah is AllRecogniser, All-Knower.
Sahih International
: Indeed, as-Safa and al-Marwah are among the symbols of Allah .
So whoever makes Hajj to the House or performs 'umrah - there is
no blame upon him for walking between them. And whoever
volunteers good - then indeed, Allah is appreciative and Knowing.
Tafsir Jalalayn
: Truly Saf and Marwa, two mountains near Mecca, are among the
waymarks (shair, plural of shara) of God, the [ritual] ceremonies of His
religion, so whoever makes the Pilgrimage to the House, or the Visitation,
that is, whoever prepares to perform the Pilgrimage [hajj] or the Visitation
[umra]: the original sense of both terms [hajja and itamara] is to aim for
and to visit, respectively; he would not be at fault, [it would not be] a sin, if
he circumambulates them (the original t [of yatatawwafa,
circumambulate] has been assimilated with the t), by pacing quickly
(say) between them seven times: this was revealed when the Muslims were
averse to this [circumambulation], because the pagan Arabs used to
circumambulate them, and there was an idol atop each mountain which they
used to stroke. It is reported from Ibn Abbs that this pacing [between the
two] is not obligatory, based on the fact that when no sin can be incurred,
the context implies free choice. Al-Shfi and others, however, considered it
to be a pillar [of the Pilgrimage rituals]. The Prophet made clear its
obligatory aspect when he said that, God has prescribed for you the pacing
[say], as reported by al-Bayhaq and others; and he [the Prophet] also said,
Begin with what God has begun, meaning, al-Saf, as reported by Muslim;
and whoever volunteers (tatawwaa: a variant reading is yattawa, the ta
here being assimilated) good, that is, any good deed such as
circumambulation or other, that is not obligatory on him; God is Grateful, for
such a deed and rewards that person for it, Knowing, it.

Indonesian

: Sesungguhnya Shafaa dan Marwa adalah sebahagian dari syi'ar


Allah. Maka barangsiapa yang beribadah haji ke Baitullah atau
ber'umrah, maka tidak ada dosa baginya mengerjakan sa'i antara
keduanya. Dan barangsiapa yang mengerjakan suatu kebajikan
dengan kerelaan hati, maka sesungguhnya Allah Maha Mensyukuri
kebaikan lagi Maha Mengetahui.

2:159
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Muhsin Khan
: Verily, those who conceal the clear proofs, evidences and the
guidance, which We have sent down, after We have made it clear
for the people in the Book, they are the ones cursed by Allah and
cursed by the cursers.
Sahih International
: Indeed, those who conceal what We sent down of clear proofs and
guidance after We made it clear for the people in the Scripture those are cursed by Allah and cursed by those who curse,
Tafsir Jalalayn
: The following was revealed concerning the Jews: Those who conceal, from
people, the clear proofs and the guidance that We have revealed, such as the
stoning verse and the description of Muhammad (s), after We have shown
them clearly in the Scripture, the Torah they shall be cursed by God, that
is, He will move them far away from His mercy, and by the cursers, the
angels, believers, or by every single thing, when they supplicate that they be
cursed.

Indonesian
: Sesungguhnya orang-orang yang menyembunyikan apa yang telah
Kami turunkan berupa keterangan-keterangan (yang jelas) dan
petunjuk, setelah Kami menerangkannya kepada manusia dalam Al
Kitab, mereka itu dilaknati Allah dan dilaknati (pula) oleh semua
(mahluk) yang dapat melaknati,

2:160
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Muhsin Khan
: Except those who repent and do righteous deeds, and openly
declare (the truth which they concealed). These, I will accept their

repentance. And I am the One Who accepts repentance, the Most


Merciful.
Sahih International
: Except for those who repent and correct themselves and make
evident [what they concealed]. Those - I will accept their
repentance, and I am the Accepting of repentance, the Merciful.
Tafsir Jalalayn
: Except those that repent, turning back from such [deeds], and make
amends, in their actions, and show clearly, what they were concealing
them I shall turn [relenting], accepting their repentance; I am the Relenting,
the Merciful, to believers.

Indonesian
: kecuali mereka yang telah taubat dan mengadakan perbaikan dan
menerangkan (kebenaran), maka terhadap mereka itulah Aku
menerima taubatnya dan Akulah Yang Maha Menerima taubat lagi
Maha Penyayang.

2:161
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Muhsin Khan
: Verily, those who disbelieve, and die while they are disbelievers, it
is they on whom is the Curse of Allah and of the angels and of
mankind, combined.
Sahih International
: Indeed, those who disbelieve and die while they are disbelievers upon them will be the curse of Allah and of the angels and the
people, all together,
Tafsir Jalalayn
: But those who disbelieve, and die disbelieving (wa-hum kuffr, they being
disbelievers, is a circumstantial qualifier) upon them shall be the curse of
God and the angels, and of people altogether, that is, they deserve such [a
curse] in this life and in the next; people here is said to be either [people]
in general, or believers.

Indonesian
: Sesungguhnya orang-orang kafir dan mereka mati dalam keadaan
kafir, mereka itu mendapat laknat Allah, para Malaikat dan
manusia seluruhnya.

2:162
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Muhsin Khan
: They will abide therein (under the curse in Hell), their
punishment will neither be lightened, nor will they be reprieved.
Sahih International
: Abiding eternally therein. The punishment will not be lightened
for them, nor will they be reprieved.
Tafsir Jalalayn
: Abiding therein, that is, [in] the curse and the Fire, [the latter] indicated by
the following words: the chastisement shall not be lightened for them, [not
even for] a blink of an eye, no respite shall be given them, in which to have
time to repent or to excuse themselves.

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

2:163
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Muhsin Khan
: And your Ilah (God) is One Ilah (God - Allah), La ilaha illa Huwa
(there is none who has the right to be worshipped but He), the
Most Beneficent, the Most Merciful.
Sahih International
: And your god is one God. There is no deity [worthy of worship]
except Him, the Entirely Merciful, the Especially Merciful.
Tafsir Jalalayn
: When they asked him [Muhammad (s)] to describe his Lord, the following
was revealed: Your God, the One deserving of your worship, is One God,
without any equal in either essence or attribute; there is no god except Him,
He is the Compassionate, the Merciful.

Indonesian
: Dan Tuhanmu adalah Tuhan Yang Maha Esa; tidak ada Tuhan
melainkan Dia Yang Maha Pemurah lagi Maha Penyayang.

2:164
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Muhsin Khan
: Verily! In the creation of the heavens and the earth, and in the
alternation of night and day, and the ships which sail through the
sea with that which is of use to mankind, and the water (rain)
which Allah sends down from the sky and makes the earth alive
therewith after its death, and the moving (living) creatures of all
kinds that He has scattered therein, and in the veering of winds
and clouds which are held between the sky and the earth, are
indeed Ayat (proofs, evidences, signs, etc.) for people of
understanding.
Sahih International
: Indeed, in the creation of the heavens and earth, and the
alternation of the night and the day, and the [great] ships which
sail through the sea with that which benefits people, and what
Allah has sent down from the heavens of rain, giving life thereby to
the earth after its lifelessness and dispersing therein every [kind
of] moving creature, and [His] directing of the winds and the
clouds controlled between the heaven and the earth are signs for a
people who use reason.
Tafsir Jalalayn
: They then asked for a sign to prove this, and the following was revealed:
Surely in the creation of the heavens and the earth, and the marvels
contained in them, and the alternation of the night and day, passing and
returning, increasing and diminishing, and the ships that run in the sea, and
do not become cracked and sink, with what profits men, of trade and
merchandise, and the water, the rain, God sends down from the heaven with
which He revives the earth, with vegetation, after it is dead, after it has
dried out, and He scatters abroad in it all manner of crawling thing, by
dividing them and spreading them throughout on account of the vegetation,
for they thrive on the fertile pastures it produces; and the disposition of the
winds, changing it from south to north, from cold to warm, and the clouds
compelled, subjugated by Gods command, moving to wherever God wishes,
between heaven and the earth, without being attached [to either of the two]

surely there are signs, indicating His Oneness, exalted be He, for a people
who comprehend, [a people] who contemplate.

Indonesian
: Sesungguhnya dalam penciptaan langit dan bumi, silih
bergantinya malam dan siang, bahtera yang berlayar di laut
membawa apa yang berguna bagi manusia, dan apa yang Allah
turunkan dari langit berupa air, lalu dengan air itu Dia hidupkan
bumi sesudah mati (kering)-nya dan Dia sebarkan di bumi itu
segala jenis hewan, dan pengisaran angin dan awan yang
dikendalikan antara langit dan bumi; sungguh (terdapat) tandatanda (keesaan dan kebesaran Allah) bagi kaum yang memikirkan.

2:165
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Muhsin Khan
: And of mankind are some who take (for worship) others besides
Allah as rivals (to Allah). They love them as they love Allah. But
those who believe, love Allah more (than anything else). If only,
those who do wrong could see, when they will see the torment, that
all power belongs to Allah and that Allah is Severe in punishment.
Sahih International
: And [yet], among the people are those who take other than Allah
as equals [to Him]. They love them as they [should] love Allah . But
those who believe are stronger in love for Allah . And if only they
who have wronged would consider [that] when they see the
punishment, [they will be certain] that all power belongs to Allah
and that Allah is severe in punishment.
Tafsir Jalalayn
: Yet there be people who take to themselves compeers, idols, besides God,
that is, other than God, loving them, by magnifying them and being
subservient to them, as God is loved, that is, as their love of Him; but those
who believe love God more ardently, than those who love their compeers,
because the former never reject God, whereas the latter when faced with
hardship soon abandon those [compeers] for God; If he, [if you] O
Muhammad (s), were to see those who did evil, by taking to themselves
compeers, when (idh here denotes idh) they see (read either as active
[yarawna, they see] or passive [yurawna, they are made to see]) the
chastisement, you would see a grave sight, that, this is because, the might,

the power and the vanquishing, altogether (a circumstantial qualifier)


belongs to God, and that God is terrible in chastisement (according to one
reading, the person listening [to the verse] governs the verb yar, he sees,
and constitutes the subject [of the clause]; according to another [reading], it
is the evildoers [who constitute the subject of the clause and govern the
verb yar]; and so it [yar] has the sense of yalam, he knows; the particle
an, that, and what comes after it have taken the place of the objects in both
cases; the response to the [initial conditional] law, if, has been omitted).
The general meaning [of the verse] then is: If they were aware in this world
of the severity of Gods chastisement and of the fact that power is Gods
alone, the moment they come to see it with their own eyes, on the Day of
Resurrection, they would not take to themselves compeers.

Indonesian
: Dan diantara manusia ada orang-orang yang menyembah
tandingan-tandingan selain Allah; mereka mencintainya
sebagaimana mereka mencintai Allah. Adapun orang-orang yang
beriman amat sangat cintanya kepada Allah. Dan jika seandainya
orang-orang yang berbuat zalim itu mengetahui ketika mereka
melihat siksa (pada hari kiamat), bahwa kekuatan itu kepunyaan
Allah semuanya, dan bahwa Allah amat berat siksaan-Nya (niscaya
mereka menyesal).

2:166
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Muhsin Khan
: When those who were followed, disown (declare themselves
innocent of) those who followed (them), and they see the torment,
then all their relations will be cut off from them.
Sahih International
: [And they should consider that] when those who have been
followed disassociate themselves from those who followed [them],
and they [all] see the punishment, and cut off from them are the
ties [of relationship],
Tafsir Jalalayn
: When (idh here substitutes for the previous idh) those who were followed,
that is, the leaders, disown their followers, that is to say, [when] they have
denied misleading them [the latter], and they have seen the chastisement,
and the cords, the bonds of affection and kinship that were between them on
earth, are cut away before them, from them (taqattaat, cut away, is a
supplement to tabarraa, disown).

Indonesian

: (Yaitu) ketika orang-orang yang diikuti itu berlepas diri dari


orang-orang yang mengikutinya, dan mereka melihat siksa; dan
(ketika) segala hubungan antara mereka terputus sama sekali.

2:167
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Muhsin Khan
: And those who followed will say: "If only we had one more chance
to return (to the worldly life), we would disown (declare ourselves
as innocent from) them as they have disowned (declared
themselves as innocent from) us." Thus Allah will show them their
deeds as regrets for them. And they will never get out of the Fire .
Sahih International
: Those who followed will say, "If only we had another turn [at
worldly life] so we could disassociate ourselves from them as they
have disassociated themselves from us." Thus will Allah show them
their deeds as regrets upon them. And they are never to emerge
from the Fire.
Tafsir Jalalayn
: And those who followed say, O, if only we might return again, to the world,
and disown them, the ones who had been followed, as they have disowned
us!, on this day (the particle law, if only, is an optative, and its response is
natabarraa, we disown). So, just as He showed them the severity of His
chastisement and their disowning of one another, so too, God shall show
them their, evil, works, as, anguish (hasart is a circumstantial qualifier),
regrets, for them! Never shall they exit from the Fire, once they have
entered it.

Indonesian
: Dan berkatalah orang-orang yang mengikuti: "Seandainya kami
dapat kembali (ke dunia), pasti kami akan berlepas diri dari
mereka, sebagaimana mereka berlepas diri dari kami".
Demikianlah Allah memperlihatkan kepada mereka amal
perbuatannya menjadi sesalan bagi mereka; dan sekali-kali mereka
tidak akan keluar dari api neraka.

2:168
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Muhsin Khan
: O mankind! Eat of that which is lawful and good on the earth, and
follow not the footsteps of Shaitan (Satan). Verily, he is to you an
open enemy.
Sahih International
: O mankind, eat from whatever is on earth [that is] lawful and
good and do not follow the footsteps of Satan. Indeed, he is to you
a clear enemy.
Tafsir Jalalayn
: The following was revealed when some said that it was unlawful to take a
camel that has been let loose (sawib): O people, eat of what is in the earth,
lawful (hallan is a circumstantial qualifier) and wholesome (tayyiban is an
adjective for emphasis), that is to say, what is delicious; and follow not the
steps, the ways, of Satan, meaning, what he embellishes [of temptations]; he
is a manifest foe to you, whose enmity is clear;

Indonesian
: Hai sekalian manusia, makanlah yang halal lagi baik dari apa
yang terdapat di bumi, dan janganlah kamu mengikuti langkahlangkah syaitan; karena sesungguhnya syaitan itu adalah musuh
yang nyata bagimu.

2:169
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Muhsin Khan
: [Shaitan (Satan)] commands you only what is evil and Fahsha
(sinful), and that you should say against Allah what you know not.
Sahih International
: He only orders you to evil and immorality and to say about Allah
what you do not know.
Tafsir Jalalayn
: he only commands you to evil, sin, and indecency, what is abhorred by the
Law, and that you should speak against God what you do not know, such as
forbidding what He has not forbidden and otherwise.

Indonesian
: Sesungguhnya syaitan itu hanya menyuruh kamu berbuat jahat
dan keji, dan mengatakan terhadap Allah apa yang tidak kamu
ketahui.

2:170
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Muhsin Khan
: When it is said to them: "Follow what Allah has sent down." They
say: "Nay! We shall follow what we found our fathers following."
(Would they do that!) Even though their fathers did not understand
anything nor were they guided?
Sahih International
: And when it is said to them, "Follow what Allah has revealed,"
they say, "Rather, we will follow that which we found our fathers
doing." Even though their fathers understood nothing, nor were
they guided?
Tafsir Jalalayn
: And when it is said to them, the disbelievers, Follow what God has
revealed, pertaining to affirmation of Gods Oneness and the good things
that He has made lawful, they say, No; but we follow what we found our
fathers doing, in the way of idol-worship, deeming unlawful the camel let
loose, and [practising] the slitting of the camels ear (sc. bahra). God says:
What? (the hamza [of a-wa-law] is for repudiation), do they follow them,
Even if their fathers do not understand anything, concerning religion, and
they were not guided?, to the truth.

Indonesian
: Dan apabila dikatakan kepada mereka: "Ikutilah apa yang telah
diturunkan Allah," mereka menjawab: "(Tidak), tetapi kami hanya
mengikuti apa yang telah kami dapati dari (perbuatan) nenek
moyang kami". "(Apakah mereka akan mengikuti juga), walaupun
nenek moyang mereka itu tidak mengetahui suatu apapun, dan
tidak mendapat petunjuk?".

2:171
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Muhsin Khan

: And the example of those who disbelieve, is as that of him who


shouts to the (flock of sheep) that hears nothing but calls and cries.
(They are) deaf, dumb and blind. So they do not understand.
Sahih International
: The example of those who disbelieve is like that of one who shouts
at what hears nothing but calls and cries cattle or sheep - deaf,
dumb and blind, so they do not understand.
Tafsir Jalalayn
: The likeness, the attribute, of those who disbelieve, and the one who calls
them to guidance, is as the likeness of one who shouts to that which hears
nothing, save a call and a cry, only a sound, not understanding its meaning:
when they listen to an admonition they are like cattle that hear the cry of
their shepherd but do not understand what he is saying; they are deaf,
dumb, blind they do not comprehend, any admonition.

Indonesian
: Dan perumpamaan (orang-orang yang menyeru) orang-orang kafir
adalah seperti penggembala yang memanggil binatang yang tidak
mendengar selain panggilan dan seruan saja. Mereka tuli, bisu dan
buta, maka (oleh sebab itu) mereka tidak mengerti.

2:172
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Muhsin Khan
: O you who believe (in the Oneness of Allah - Islamic Monotheism)!
Eat of the lawful things that We have provided you with, and be
grateful to Allah, if it is indeed He Whom you worship.
Sahih International
: O you who have believed, eat from the good things which We have
provided for you and be grateful to Allah if it is [indeed] Him that
you worship.
Tafsir Jalalayn
: O you who believe, eat of the good things, that are lawful, wherewith We
have provided you, and give thanks to God, for what He has made lawful for
you, if it be Him that you worship.

Indonesian
: Hai orang-orang yang beriman, makanlah di antara rezeki yang
baik-baik yang Kami berikan kepadamu dan bersyukurlah kepada
Allah, jika benar-benar kepada-Nya kamu menyembah.

2:173
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Muhsin Khan
: He has forbidden you only the Maytatah (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 Allah's Name has not been mentioned while
slaughtering). But if one is forced by necessity without wilful
disobedience nor transgressing due limits, then there is no sin on
him. Truly, Allah is Oft-Forgiving, Most Merciful.
Sahih International
: He has only forbidden to you dead animals, blood, the flesh of
swine, and that which has been dedicated to other than Allah . But
whoever is forced [by necessity], neither desiring [it] nor
transgressing [its limit], there is no sin upon him. Indeed, Allah is
Forgiving and Merciful.
Tafsir Jalalayn
: He has only forbidden you: carrion, that is, the consumption of it, since this
is the subject of the general address here, and similarly [the consumption of]
what follows, [all of] which is what has not been slaughtered in accordance
with [prescriptions of] the Law; to this the Sunna adds [as also constituting
carrion] what has been severed from a living creature. A special status is,
however, accorded fish and locusts; blood, poured forth, as in [srat] alAnm [see Q. 6:145], the flesh of swine, the meat is singled out for mention
because that [part] is what people mostly seek, every other [part] being
implied thereby; what has been hallowed to other than God, that is to say,
what has been slaughtered in other than His Name (al-ihll is the raising of
ones voice, which they used to do when sacrificing for their gods). Yet
whoever is constrained, forced by dire need to eat of the above-mentioned,
not desiring, to rebel against Muslims, nor transgressing, committing
aggression against them by waylaying them, no sin shall be on him, for
eating it. God is Forgiving, to His friends, Merciful, to those who are
obedient to Him, for He has granted them wide berth in this matter. The
aggressor and the transgressor are excluded from this [dispensation], and to
these two [categories] one should also add every person that sets out on a
journey in disobedience, such as the fugitive or the excise collector, for
whom it would be unlawful to eat any of the mentioned, unless they repent
[of their disobedience]; this is the opinion of al-Shfi.

Indonesian
: Sesungguhnya Allah hanya mengharamkan bagimu bangkai,
darah, daging babi, dan binatang yang (ketika disembelih) disebut
(nama) selain Allah. Tetapi barangsiapa dalam keadaan terpaksa
(memakannya) sedang dia tidak menginginkannya dan tidak (pula)

melampaui batas, maka tidak ada dosa baginya. Sesungguhnya


Allah Maha Pengampun lagi Maha Penyayang.

2:174
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Muhsin Khan
: Verily, those who conceal what Allah has sent down of the Book,
and purchase a small gain therewith (of worldly things), they eat
into their bellies nothing but fire. Allah will not speak to them on
the Day of Resurrection, nor purify them, and theirs will be a
painful torment.
Sahih International
: Indeed, they who conceal what Allah has sent down of the Book
and exchange it for a small price - those consume not into their
bellies except the Fire. And Allah will not speak to them on the Day
of Resurrection, nor will He purify them. And they will have a
painful punishment.
Tafsir Jalalayn
: Those who conceal what God has revealed of the Scripture, comprising all
the descriptions of Muhammad (s), meaning the Jews, and sell it for a little
price, in this world, taking this [little price] in its place from the debased
ones among them, for fear of losing out if they were to manifest it [sc. the
truth of Muhammad (s)] they shall consume nothing in their bellies but
the Fire, because that is their journeys end; God shall not speak to them on
the Day of Resurrection, out of anger with them, neither purify them, from
the filth of sin; and theirs is a painful chastisement, that is, the Fire.

Indonesian
: Sesungguhnya orang-orang yang menyembunyikan apa yang telah
diturunkan Allah, yaitu Al Kitab dan menjualnya dengan harga
yang sedikit (murah), mereka itu sebenarnya tidak memakan (tidak
menelan) ke dalam perutnya melainkan api, dan Allah tidak akan
berbicara kepada mereka pada hari kiamat dan tidak mensucikan
mereka dan bagi mereka siksa yang amat pedih.

2:175
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Muhsin Khan
: Those are they who have purchased error at the price of
Guidance, and torment at the price of Forgiveness. So how bold
they are (for evil deeds which will push them) to the Fire.
Sahih International
: Those are the ones who have exchanged guidance for error and
forgiveness for punishment. How patient they are in pursuit of the
Fire!
Tafsir Jalalayn
: Those are they that have bought error at the price of guidance, taking the
former in place of the latter in this world, and chastisement at the price of
pardon, [the pardon] that would have been prepared for them in the
Hereafter, had they not concealed this matter; what makes them so patient
for the Fire?, that is, how great is the extent of their patience? This
[statement] is intended to provoke amazement in the believers at the way in
which they [the disbelievers] commit sins that necessitate their punishment
in the Fire with complete indifference. In reality they would have no
patience whatever [to endure the Fire].

Indonesian
: Mereka itulah orang-orang yang membeli kesesatan dengan
petunjuk dan siksa dengan ampunan. Maka alangkah beraninya
mereka menentang api neraka!

2:176
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Muhsin Khan
: That is because Allah has sent down the Book (the Quran) in
truth. And verily, those who disputed as regards the Book are far
away in opposition.
Sahih International
: That is [deserved by them] because Allah has sent down the Book
in truth. And indeed, those who differ over the Book are in extreme
dissension.
Tafsir Jalalayn

: That, which has been mentioned of their eating of the Fire and what
follows it, is because God has revealed the Book with the truth, but they are
at variance regarding it, believing in parts of it while disbelieving in others,
and concealing them; and those that are at variance regarding the Book,
concerning this matter, namely, the Jews although it is said that these are
the idolaters some of whom said, with regard to the Qurn, that it was
poetry, others, that it was sorcery, and others still, that it was divination
are in schism, disagreement, far removed, from the truth.

Indonesian
: Yang demikian itu adalah karena Allah telah menurunkan Al Kitab
dengan membawa kebenaran; dan sesungguhnya orang-orang yang
berselisih tentang (kebenaran) Al Kitab itu, benar-benar dalam
penyimpangan yang jauh (dari kebenaran).

2:177
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Muhsin Khan
: It is not Al-Birr (piety, righteousness, and each and every act of
obedience to Allah, etc.) that you turn your faces towards east and
(or) west (in prayers); but Al-Birr is (the quality of) the one who
believes in Allah, the Last Day, the Angels, the Book, the Prophets
and gives his wealth, in spite of love for it, to the kinsfolk, to the
orphans, and to Al-Masakin (the poor), and to the wayfarer, and to
those who ask, and to set slaves free, performs As-Salat (Iqamat-asSalat), and gives the Zakat, and who fulfill their covenant when
they make it, and who are As-Sabirin (the patient ones, etc.) in
extreme poverty and ailment (disease) and at the time of fighting
(during the battles). Such are the people of the truth and they are
Al-Muttaqun (pious - see V.2:2).
Sahih International
: Righteousness is not that you turn your faces toward the east or
the west, but [true] righteousness is [in] one who believes in Allah ,

the Last Day, the angels, the Book, and the prophets and gives
wealth, in spite of love for it, to relatives, orphans, the needy, the
traveler, those who ask [for help], and for freeing slaves; [and who]
establishes prayer and gives zakah; [those who] fulfill their promise
when they promise; and [those who] are patient in poverty and
hardship and during battle. Those are the ones who have been
true, and it is those who are the righteous.
Tafsir Jalalayn
: It is not piety, that you turn your faces, in prayer, to the East and to the
West. This was revealed in response to the claim made by the Jews and the
Christians to this effect. True piety, that is, the pious person (al-birr, is also
read al-barr, in the sense of al-brr [the dutiful person]) is [that of] the one
who believes in God and the Last Day and the angels and the Book, that is,
the scriptures, and the prophets, and who gives of his substance, however,
despite [it being], cherished, by him, to kinsmen and orphans and the needy
and the traveller and beggars, and for, the setting free of, slaves, both the
captive and the one to be manumitted by contract; and who observes prayer
and pays the alms, that are obligatory, and what was [given] before [alms
were made obligatory], in the way of charity; and those who fulfil their
covenant when they have engaged in a covenant, with God or with others,
those who endure with fortitude (al-sbirna is the accusative of laudation)
misfortune (al-bas is abject poverty), hardship, illness, and peril, at the
height of a battle in the way of God; these, described in the way mentioned,
are the ones who are truthful, in their faith and in their claims to piety, and
these are the ones who are fearful, of God.

Indonesian
: Bukanlah menghadapkan wajahmu ke arah timur dan barat itu
suatu kebajikan, akan tetapi sesungguhnya kebajikan itu ialah
beriman kepada Allah, hari kemudian, malaikat-malaikat, kitabkitab, nabi-nabi dan memberikan harta yang dicintainya kepada
kerabatnya, anak-anak yatim, orang-orang miskin, musafir (yang
memerlukan pertolongan) dan orang-orang yang meminta-minta;
dan (memerdekakan) hamba sahaya, mendirikan shalat, dan
menunaikan zakat; dan orang-orang yang menepati janjinya apabila
ia berjanji, dan orang-orang yang sabar dalam kesempitan,
penderitaan dan dalam peperangan. Mereka itulah orang-orang
yang benar (imannya); dan mereka itulah orang-orang yang
bertakwa.

2:178
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Muhsin Khan
: O you who believe! Al-Qisas (the Law of Equality in punishment)
is prescribed for you in case of murder: the free for the free, the
slave for the slave, and the female for the female. But if the killer is
forgiven by the brother (or the relatives, etc.) of the killed against
blood money, then adhering to it with fairness and payment of the
blood money, to the heir should be made in fairness. This is an
alleviation and a mercy from your Lord. So after this whoever
transgresses the limits (i.e. kills the killer after taking the blood
money), he shall have a painful torment.
Sahih International
: O you who have believed, prescribed for you is legal retribution
for those murdered - the free for the free, the slave for the slave,
and the female for the female. But whoever overlooks from his
brother anything, then there should be a suitable follow-up and
payment to him with good conduct. This is an alleviation from your
Lord and a mercy. But whoever transgresses after that will have a
painful punishment.
Tafsir Jalalayn
: O you who believe, prescribed, made obligatory, for you is retaliation, on
equal terms, regarding the slain, both in the attributes [of the one slain] and
in the action involved; a free man, is killed, for a free man, and not for a
slave; and a slave for a slave, and a female for a female. The Sunna makes it
clear that a male may 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 disbeliever, even if the former be a slave
and the latter a free man. But if anything, of the blood, is pardoned any one,
of those who have slain, in relation to his brother, the one slain, so that the
retaliation is waived (the use of the indefinite shayun, anything, here
implies the waiving of retaliation through a partial pardon by the inheritors
[of the slain]; the mention of akhh [his brother] is intended as a
conciliatory entreaty to pardon and a declaration that killing should not
sever the bonds of religious brotherhood; the particle man, any one, is the
subject of a conditional or a relative clause, of which the predicate is [the
following, faittibun]) let the pursuing, that is, the action of the one who
has pardoned in pursuing the killer, be honourable, demanding the blood
money without force. The fact that the pursuing results from the
pardoning implies that one of the two [actions] is a duty, which is one of al-

Shfis two opinions here. The other [opinion] is that retaliation is the duty,
whereas the blood money is merely compensation [for non-retaliation], so
that if one were to pardon but not name his blood money, then nothing
[happens]; and this [latter] is the preferred [opinion]. And let the payment,
of the blood money by the slayer, to him, the pardoner, that is, the one
inheriting [from the slain], be with kindliness, without procrastination or
fraud; that, stipulation mentioned here about the possibility of retaliation
and the forgoing of this in return for blood money, is an alleviation, a
facilitation, given, to you, by your Lord, and a mercy, for you, for He has
given you latitude in this matter and has not categorically demanded that
one [of the said options] be followed through, in the way that He made it
obligatory for Jews to retaliate and for Christians to [pardon and] accept
blood money; and for him who commits aggression, by being unjust towards
the killer and slaying him, after that, that is, [after] pardoning his is a
painful chastisement, of the Fire in the Hereafter, or of being killed in this
world.

Indonesian
: Hai orang-orang yang beriman, diwajibkan atas kamu qishaash
berkenaan dengan orang-orang yang dibunuh; orang merdeka
dengan orang merdeka, hamba dengan hamba, dan wanita dengan
wanita. Maka barangsiapa yang mendapat suatu pemaafan dari
saudaranya, hendaklah (yang memaafkan) mengikuti dengan cara
yang baik, dan hendaklah (yang diberi maaf) membayar (diat)
kepada yang memberi maaf dengan cara yang baik (pula). Yang
demikian itu adalah suatu keringanan dari Tuhan kamu dan suatu
rahmat. Barangsiapa yang melampaui batas sesudah itu, maka
baginya siksa yang sangat pedih.

2:179
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Muhsin Khan
: And there is (a saving of) life for you in Al-Qisas (the Law of
Equality in punishment), O men of understanding, that you may
become Al-Muttaqun (the pious - see V.2:2).
Sahih International
: And there is for you in legal retribution [saving of] life, O you
[people] of understanding, that you may become righteous.
Tafsir Jalalayn
: In retaliation there is life for you, that is great longevity, O people of pith,
possessors of intellect, because if the would-be killer knew that he would be
killed [in retaliation], he would refrain [from such action] and would have
thereby given life to himself and to the one whom he had intended to kill;
and so it [retaliation] was stipulated by the Law, so that you might fear
killing, fearing retaliation.

Indonesian

: Dan dalam qishaash itu ada (jaminan kelangsungan) hidup


bagimu, hai orang-orang yang berakal, supaya kamu bertakwa.

2:180
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Muhsin Khan
: It is prescribed for you, when death approaches any of you, if he
leaves wealth, that he make a bequest to parents and next of kin,
according to reasonable manners. (This is) a duty upon AlMuttaqun (the pious - see V.2:2).
Sahih International
: Prescribed for you when death approaches [any] one of you if he
leaves wealth [is that he should make] a bequest for the parents
and near relatives according to what is acceptable - a duty upon
the righteous.
Tafsir Jalalayn
: Prescribed, made obligatory, for you, when any of you is approached by
death, that is, [by] its causes, and leaves behind some good, material
possessions, is to make testament (al-wasiyyatu is in the nominative because
of kutiba, and is semantically connected to the particle idh, when, if the
latter is adverbial; but if this latter is conditional, then it [al-wasiyyatu]
indicates the response; the response to the [conditional] particle in, if, is, in
other words, [implied to be] fal-ysi, let him make testament); in favour of
his parents and kinsmen honourably, that is justly, not giving more than the
allotted share of a third, nor preferring the richer person an obligation
(haqqan here emphasises the import of what has preceded) on those that
fear, God (this verse has been abrogated by the inheritance verse [yat almrth, see Q. 4:11] and by the hadth: Do not make testament for one
[already] inheriting, as reported by al-Tirmidh).

Indonesian
: Diwajibkan atas kamu, apabila seorang di antara kamu
kedatangan (tanda-tanda) maut, jika ia meninggalkan harta yang
banyak, berwasiat untuk ibu-bapak dan karib kerabatnya secara
ma'ruf, (ini adalah) kewajiban atas orang-orang yang bertakwa.

2:181
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Muhsin Khan

: Then whoever changes the bequest after hearing it, the sin shall
be on those who make the change. Truly, Allah is All-Hearer, AllKnower.
Sahih International
: Then whoever alters the bequest after he has heard it - the sin is
only upon those who have altered it. Indeed, Allah is Hearing and
Knowing.
Tafsir Jalalayn
: Then if anyone, 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 upon those who change it (here the explicit
subject stands in place of the implicit one); surely God is Hearing, of the
testators words, Knowing, of the deeds of the trustee, requiting [each]
accordingly.

Indonesian
: Maka barangsiapa yang mengubah wasiat itu, setelah ia
mendengarnya, maka sesungguhnya dosanya adalah bagi orangorang yang mengubahnya. Sesungguhnya Allah Maha Mendengar
lagi Maha Mengetahui.

2:182
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Muhsin Khan
: But he who fears from a testator some unjust act or wrong-doing,
and thereupon he makes peace between the parties concerned,
there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most
Merciful.
Sahih International
: But if one fears from the bequeather [some] error or sin and
corrects that which is between them, there is no sin upon him.
Indeed, Allah is Forgiving and Merciful.
Tafsir Jalalayn
: But if any one fears injustice, an error, in straying from what is right, or
sin, because he has purposely increased the share of a third or specified a
rich individual, from one making testament (read ms or muwass), and so
makes things right between them, the testator and the trustee, by
commanding that justice be done, then no sin shall be upon him, with regard
to this matter; surely God is Forgiving, Merciful.

Indonesian
: (Akan tetapi) barangsiapa khawatir terhadap orang yang
berwasiat itu, berlaku berat sebelah atau berbuat dosa, lalu ia

mendamaikan antara mereka, maka tidaklah ada dosa baginya.


Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.

2:183
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Muhsin Khan
: O you who believe! Observing As-Saum (the fasting) is prescribed
for you as it was prescribed for those before you, that you may
become Al-Muttaqun (the pious - see V.2:2).
Sahih International
: O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous Tafsir Jalalayn
: O you who believe, prescribed for you, obligatory [for you], is the Fast, just
as it was prescribed for those, communities, that were before you so that
you might guard yourselves, against acts of disobedience, for, it [the fast]
curbs the desires that prompt these [acts].

Indonesian
: Hai orang-orang yang beriman, diwajibkan atas kamu berpuasa
sebagaimana diwajibkan atas orang-orang sebelum kamu agar
kamu bertakwa,

2:184
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Muhsin Khan
: [Observing Saum (fasts)] for a fixed number of days, but if any of
you is ill or on a journey, the same number (should be made up)
from other days. And as for those who can fast with difficulty, (e.g.
an old man, etc.), they have (a choice either to fast or) to feed a
Miskin (poor person) (for every day). But whoever does good of his
own accord, it is better for him. And that you fast, it is better for
you if only you know.

Sahih International
: [Fasting for] a limited number of days. So whoever among you is
ill or on a journey [during them] - then an equal number of days
[are to be made up]. And upon those who are able [to fast, but with
hardship] - a ransom [as substitute] of feeding a poor person [each
day]. And whoever volunteers excess - it is better for him. But to
fast is best for you, if you only knew.
Tafsir Jalalayn
: For days (ayyman, days, is in the accusative as the object of al-siym,
the fast, or of an implied yasm, he fasts) numbered, few or specific in
number, that is, those of Ramadn, as will be mentioned below; God has
specified a small number as a way of facilitating matters for those under the
obligation; and if any of you, during the month, be sick, or be on a journey, in
which prayers are shortened, or if one is strained by the fast in both cases
and breaks it, then a number of other days, equal to the ones during which
he broke his fast 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 redemption:
which is, the feeding of a poor man, with about the same amount one
consumes in a given day, that is, one mudd measure of the principal food of
that town each day (a variant reading has [genitive] fidyatin as an
explicative clause. It is also said that the [l] negation of the verb
[yutqnahu] is not actually implied, because at the very beginning of Islam,
they could choose between fasting or offering the redemption; but later on
this was abrogated by fixing the Fast [as an obligation], where God says, So
let those of you, who are present at the month, fast it [Q. 2:185]: Ibn Abbs
said [by way of qualification] Except for the pregnant one and the one
breastfeeding, if they break their fast out of concern for the child; in the
case of these two, the verse remains valid and has not been abrogated). For
him who volunteers good, by offering more than the minimum amount
mentioned for the redemption; that, volunteering, is good for him; but that
you should fast (wa-an tasm is the subject) is better for you (khayrun
lakum is its predicate), than breaking the fast and paying the redemption, if
you but knew, that this is better for you, then do it.

Indonesian
: (yaitu) dalam beberapa hari yang tertentu. Maka barangsiapa
diantara kamu ada yang sakit atau dalam perjalanan (lalu ia
berbuka), maka (wajiblah baginya berpuasa) sebanyak hari yang
ditinggalkan itu pada hari-hari yang lain. Dan wajib bagi orangorang yang berat menjalankannya (jika mereka tidak berpuasa)
membayar fidyah, (yaitu): memberi makan seorang miskin.
Barangsiapa yang dengan kerelaan hati mengerjakan kebajikan,
maka itulah yang lebih baik baginya. Dan berpuasa lebih baik
bagimu jika kamu mengetahui.

2:185
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Muhsin Khan
: The month of Ramadan in which was revealed the Quran, a
guidance for mankind and clear proofs for the guidance and the
criterion (between right and wrong). So whoever of you sights (the
crescent on the first night of) the month (of Ramadan i.e. is present
at his home), he must observe Saum (fasts) that month, and
whoever is ill or on a journey, the same number [of days which one
did not observe Saum (fasts) must be made up] from other days.
Allah intends for you ease, and He does not want to make things
difficult for you. (He wants that you) must complete the same
number (of days), and that you must magnify Allah [i.e. to say
Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the
crescent of the months of Ramadan and Shawwal] for having
guided you so that you may be grateful to Him.
Sahih International
: The month of Ramadhan [is that] in which was revealed the
Qur'an, a guidance for the people and clear proofs of guidance and
criterion. So whoever sights [the new moon of] the month, let him
fast it; and whoever is ill or on a journey - then an equal number of
other days. Allah intends for you ease and does not intend for you
hardship and [wants] for you to complete the period and to glorify
Allah for that [to] which He has guided you; and perhaps you will
be grateful.
Tafsir Jalalayn
: These days of, the month of Ramadn, wherein the Qurn was revealed,
from the Preserved Tablet to the earthly heaven on the Night of Ordainment
[laylat al-qadr] from Him, a guidance (hudan, a guidance, is a
circumstantial qualifier), guiding away from error, for the people, and as
clear proofs, lucid verses, of the Guidance, the rulings that guide to truth,
and, of, the Criterion, that discriminates between truth and falsehood; So let
those of you, who are present at the month, fast it and if any of you be sick,

or if he be on a journey, then a number of other days (this [concession] has


already been mentioned, but it is repeated here to avoid the mistaken
impression that it has been abrogated by the comprehensive implication of
man shahida, who are present). God desires ease for you, and desires not
hardship for you, and for this reason He has permitted you the breaking of
the fast during illness or travel, [this ease being] the very reason He has
commanded you to fast; He supplements [the previous statement with]: and
that you fulfil (read tukmil or tukammil) the number, of the fasting days of
Ramadn, and magnify God, when you have completed them, for having
guided you, for having directed you to the principal rites of His religion, and
that you might be thankful, to God for this.

Indonesian
: (Beberapa hari yang ditentukan itu ialah) bulan Ramadhan, bulan
yang di dalamnya diturunkan (permulaan) Al Quran sebagai
petunjuk bagi manusia dan penjelasan-penjelasan mengenai
petunjuk itu dan pembeda (antara yang hak dan yang bathil).
Karena itu, barangsiapa di antara kamu hadir (di negeri tempat
tinggalnya) di bulan itu, maka hendaklah ia berpuasa pada bulan
itu, dan barangsiapa sakit atau dalam perjalanan (lalu ia berbuka),
maka (wajiblah baginya berpuasa), sebanyak hari yang
ditinggalkannya itu, pada hari-hari yang lain. Allah menghendaki
kemudahan bagimu, dan tidak menghendaki kesukaran bagimu.
Dan hendaklah kamu mencukupkan bilangannya dan hendaklah
kamu mengagungkan Allah atas petunjuk-Nya yang diberikan
kepadamu, supaya kamu bersyukur.

2:186
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Muhsin Khan
: And when My slaves ask you (O Muhammad SAW) concerning Me,
then (answer them), I am indeed near (to them by My Knowledge).
I respond to the invocations of the supplicant when he calls on Me
(without any mediator or intercessor). So let them obey Me and
believe in Me, so that they may be led aright.
Sahih International
: And when My servants ask you, [O Muhammad], concerning Me indeed I am near. I respond to the invocation of the supplicant
when he calls upon Me. So let them respond to Me [by obedience]
and believe in Me that they may be [rightly] guided.
Tafsir Jalalayn

: A group of followers of the Prophet (s) asked him, Is our Lord nearby so
that we should talk to Him secretly, or is He far away, so that we should call
out to him?, and the following was revealed: And when My servants
question you concerning Me I am near, to them in My knowledge, and he
informed them of this; I answer the call of the caller, by granting him his
request, when he calls to Me; so let them respond to Me, My call to them to
be obedient, and let them believe, [let them] persevere in faith, in Me that
they might go aright, [that] they [might] become guided.

Indonesian
: Dan apabila hamba-hamba-Ku bertanya kepadamu tentang Aku,
maka (jawablah), bahwasanya Aku adalah dekat. Aku mengabulkan
permohonan orang yang berdoa apabila ia memohon kepada-Ku,
maka hendaklah mereka itu memenuhi (segala perintah-Ku) dan
hendaklah mereka beriman kepada-Ku, agar mereka selalu berada
dalam kebenaran.

2:187
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Muhsin Khan
: It is made lawful for you to have sexual relations with your wives
on the night of As-Saum (the fasts). They are Libas [i.e. body cover,
or screen, or Sakan, (i.e. you enjoy the pleasure of living with her as in Verse 7:189) Tafsir At-Tabari], for you and you are the same
for them. Allah knows that you used to deceive yourselves, so He
turned to you (accepted your repentance) and forgave you. So now
have sexual relations with them and seek that which Allah has
ordained for you (offspring), and eat and drink until the white
thread (light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Saum (fast) till the

nightfall. And do not have sexual relations with them (your wives)
while you are in I'tikaf (i.e. confining oneself in a mosque for
prayers and invocations leaving the worldly activities) in the
mosques. These are the limits (set) by Allah, so approach them not.
Thus does Allah make clear His Ayat (proofs, evidences, lessons,
signs, revelations, verses, laws, legal and illegal things, Allah's set
limits, orders, etc.) to mankind that they may become Al-Muttaqun
(the pious - see V.2:2).
Sahih International
: It has been made permissible for you the night preceding fasting
to go to your wives [for sexual relations]. They are clothing for you
and you are clothing for them. Allah knows that you used to
deceive yourselves, so He accepted your repentance and forgave
you. So now, have relations with them and seek that which Allah
has decreed for you. And eat and drink until the white thread of
dawn becomes distinct to you from the black thread [of night].
Then complete the fast until the sunset. And do not have relations
with them as long as you are staying for worship in the mosques.
These are the limits [set by] Allah , so do not approach them. Thus
does Allah make clear His ordinances to the people that they may
become righteous.
Tafsir Jalalayn
: Permitted to you, upon the night of the Fast, is to go in to your wives, in
sexual intercourse: this was revealed as an abrogation of its unlawfulness
during the earliest phase of Islam, as well as [an abrogation of] the
unlawfulness of eating and drinking after the night prayer; they are a
vestment for you, and you are a vestment for them (a metaphor for their
embraces or their need for one another); God knows that you have been
betraying yourselves, by having sexual intercourse on the eve of the fast:
this happened with Umar [b. al-Khattb] and others, and they apologised to
the Prophet (s), and so He has turned to you [relenting], before you even
turned in repentance, and He has pardoned you. So now, when it is
permitted to you, lie with them, in sexual intercourse, and seek what God
has prescribed for you, of sexual intercourse or what it produces of
offspring; and eat and drink, [at any time] during the night, until the white
thread is distinct, to you, from the black thread at daybreak, that is, the true
[moment of daybreak], which explains the white thread, while the
explanation of the black thread, namely, 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 way they stretch out; then complete the fast, from
daybreak, to the night, that is, until it arrives, after the setting of the sun;
and do not lie with them, your women, while you cleave to the mosques in
devotion [to God], while you are residing [therein] with the intention of
[performing] itikf (spiritual retreat). This was a prohibition pertaining to
one who used to leave [the mosque], whilst in a state of itikf, have sexual
intercourse with his wife, and then return. Those, rulings mentioned, are
Gods bounds, delimited by God for His servants so that they do not overstep

them; do not approach them (l taqrabh, is more intense than l


tataddh, Do not overstep, used in verses elsewhere). So, just as He
makes clear to you what has been mentioned, God makes clear His signs to
people so that they might fear [disobeying] His prohibitions.

Indonesian
: Dihalalkan bagi kamu pada malam hari bulan puasa bercampur
dengan isteri-isteri kamu; mereka adalah pakaian bagimu, dan
kamupun adalah pakaian bagi mereka. Allah mengetahui
bahwasanya kamu tidak dapat menahan nafsumu, karena itu Allah
mengampuni kamu dan memberi maaf kepadamu. Maka sekarang
campurilah mereka dan ikutilah apa yang telah ditetapkan Allah
untukmu, dan makan minumlah hingga terang bagimu benang
putih dari benang hitam, yaitu fajar. Kemudian sempurnakanlah
puasa itu sampai (datang) malam, (tetapi) janganlah kamu campuri
mereka itu, sedang kamu beri'tikaf dalam mesjid. Itulah larangan
Allah, maka janganlah kamu mendekatinya. Demikianlah Allah
menerangkan ayat-ayat-Nya kepada manusia, supaya mereka
bertakwa.

2:188
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Muhsin Khan
: And eat up not one another's property unjustly (in any illegal way
e.g. stealing, robbing, deceiving, etc.), nor give bribery to the
rulers (judges before presenting your cases) that you may
knowingly eat up a part of the property of others sinfully.
Sahih International
: And do not consume one another's wealth unjustly or send it [in
bribery] to the rulers in order that [they might aid] you [to]
consume a portion of the wealth of the people in sin, while you
know [it is unlawful].
Tafsir Jalalayn
: Consume not your goods between you, that is to say, do not let one
consume the goods of the other, in deception, that which is illicit according
to the Law, such as theft and extortion; and, do not, proffer them, the
regulation of these [goods] or any bribes, to the judges, that you may
consume, as a result of any arbitration, a portion of other peoples goods,
embroiled, in sin while you are aware, that you are in error.

Indonesian

: Dan janganlah sebahagian kamu memakan harta sebahagian yang


lain di antara kamu dengan jalan yang bathil dan (janganlah) kamu
membawa (urusan) harta itu kepada hakim, supaya kamu dapat
memakan sebahagian daripada harta benda orang lain itu dengan
(jalan berbuat) dosa, padahal kamu mengetahui.

2:189
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Muhsin Khan
: They ask you (O Muhammad SAW) about the new moons. Say:
These are signs to mark fixed periods of time for mankind and for
the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you
enter the houses from the back but Al-Birr (is the quality of the
one) who fears Allah. So enter houses through their proper doors,
and fear Allah that you may be successful.
Sahih International
: They ask you, [O Muhammad], about the new moons. Say, "They
are measurements of time for the people and for Hajj." 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 you may succeed.
Tafsir Jalalayn
: They will ask you, O Muhammad (s), about the new moons (ahilla, plural of
hill): Why do they seem very thin, and then wax until they are full of light,
and then wane again as at the first, and are not always the same, in the way
that the sun is? Say, to them: They are appointed times (mawqt is the
plural of mqt) for the people, for them to know the times for sowing the
land, for business, for their womens waiting periods, their fast and their
breaking it, and the Pilgrimage (wal-hajji and the Pilgrimage, is a
supplement to lil-nsi, for the people), that is to say, [appointed times] by
which its season is known, for if they [the new moons] always looked the
same, none of these things could be known. It is not piety to come to the
houses from their backs, in [your] state of pilgrimage inviolability (ihrm),
when you would bore holes in them to enter them and then exit,
disregarding their doors; they used to do this and claim that it was out of
piety; but piety is to fear, God by not contravening His commands; so come
to the houses by their doors, when in a state of pilgrimage inviolability, and
fear God, that you may prosper, [that you may] triumph.

Indonesian
: Mereka bertanya kepadamu tentang bulan sabit. Katakanlah:
"Bulan sabit itu adalah tanda-tanda waktu bagi manusia dan (bagi
ibadat) haji; Dan bukanlah kebajikan memasuki rumah-rumah dari
belakangnya, akan tetapi kebajikan itu ialah kebajikan orang yang
bertakwa. Dan masuklah ke rumah-rumah itu dari pintu-pintunya;
dan bertakwalah kepada Allah agar kamu beruntung.

2:190
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Muhsin Khan
: And fight in the Way of Allah those who fight you, but transgress
not the limits. Truly, Allah likes not the transgressors. [This Verse is
the first one that was revealed in connection with Jihad, but it was
supplemented by another (V.9:36)].
Sahih International
: Fight in the way of Allah those who fight you but do not
transgress. Indeed. Allah does not like transgressors.
Tafsir Jalalayn
: After the Prophet (s) was prevented from [visiting] the House in the year of
the battle of Hudaybiyya, he made a pact with the disbelievers that he would
be allowed to return the following year, at which time they would vacate
Mecca for three days. Having prepared to depart for the Visitation [umra],
[he and] the believers were concerned that Quraysh would not keep to the
agreement and instigate fighting. The Muslims were averse to becoming
engaged in fighting while in a state of pilgrimage inviolability in the Sacred
Enclosure [al-haram] and during the sacred months, and so the following
was revealed: And fight in the way of God, to elevate His religion, with those
who fight against you, the disbelievers, but aggress not, against them by
initiating the fighting; God loves not the aggressors, the ones that overstep
the bounds which God has set for them: this stipulation was abrogated by
the verse of bara, immunity [Q. 9:1], or by His saying [below]:

Indonesian
: Dan perangilah di jalan Allah orang-orang yang memerangi kamu,
(tetapi) janganlah kamu melampaui batas, karena sesungguhnya
Allah tidak menyukai orang-orang yang melampaui batas.

2:191
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Muhsin Khan
: And kill them wherever you find them, and turn them out from
where they have turned you out. And Al-Fitnah is worse than
killing. And fight not with them at Al-Masjid-al-Haram (the
sanctuary at Makkah), unless they (first) fight you there. But if they
attack you, then kill them. Such is the recompense of the
disbelievers.
Sahih International
: And kill them wherever you overtake them and expel them from
wherever they have expelled you, and fitnah is worse than killing.
And do not fight them at al-Masjid al- Haram until they fight you
there. But if they fight you, then kill them. Such is the recompense
of the disbelievers.
Tafsir Jalalayn
: And slay them wherever you come upon them, and expel them from where
they expelled you, that is, from Mecca, and this was done after the Conquest
of Mecca; sedition, their idolatry, is more grievous, more serious, than
slaying, them in the Sacred Enclosure or while in a state of pilgrimage
inviolability, the thing that you greatly feared. But fight them not by the
Sacred Mosque, that is, in the Sacred Enclosure, until they should fight you
there; then if they fight you, there, slay them, there (a variant reading drops
the alif in the three verbs [sc. wa-l taqtilhum, hatt yaqtulkum, fa-in
qatalkum, so that the sense is slaying in all three, and not just fighting])
such, killing and expulsion, is the requital of disbelievers.

Indonesian
: Dan bunuhlah mereka di mana saja kamu jumpai mereka, dan
usirlah mereka dari tempat mereka telah mengusir kamu (Mekah);
dan fitnah itu lebih besar bahayanya dari pembunuhan, dan
janganlah kamu memerangi mereka di Masjidil Haram, kecuali jika
mereka memerangi kamu di tempat itu. Jika mereka memerangi
kamu (di tempat itu), maka bunuhlah mereka. Demikanlah balasan
bagi orang-orang kafir.

2:192
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Muhsin Khan
: But if they cease, then Allah is Oft-Forgiving, Most Merciful.

Sahih International
: And if they cease, then indeed, Allah is Forgiving and Merciful.
Tafsir Jalalayn
: But if they desist, from unbelief and become Muslims, surely God is
Forgiving, Merciful, to them.

Indonesian
: Kemudian jika mereka berhenti (dari memusuhi kamu), maka
sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.

2:193
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Muhsin Khan
: And fight them until there is no more Fitnah (disbelief and
worshipping of others along with Allah) and (all and every kind of)
worship is for Allah (Alone). But if they cease, let there be no
transgression except against Az-Zalimun (the polytheists, and
wrong-doers, etc.)
Sahih International
: Fight them until there is no [more] fitnah and [until] worship is
[acknowledged to be] for Allah . But if they cease, then there is to
be no aggression except against the oppressors.
Tafsir Jalalayn
: Fight them till there is no sedition, no idolatry, and the religion, all
worship, is for God, alone and none are worshipped apart from Him; then if
they desist, from idolatry, do not aggress against them. This is indicated by
the following words, there shall be no enmity, no aggression through slaying
or otherwise, save against evildoers. Those that desist, however, are not
evildoers and should not be shown any enmity.

Indonesian
: Dan perangilah mereka itu, sehingga tidak ada fitnah lagi dan
(sehingga) ketaatan itu hanya semata-mata untuk Allah. Jika
mereka berhenti (dari memusuhi kamu), maka tidak ada
permusuhan (lagi), kecuali terhadap orang-orang yang zalim.

2:194
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Muhsin Khan

: The sacred month is for the sacred month, and for the prohibited
things, there is the Law of Equality (Qisas). Then whoever
transgresses the prohibition against you, you transgress likewise
against him. And fear Allah, and know that Allah is with AlMuttaqun (the pious - see V.2:2) .
Sahih International
: [Fighting in] the sacred month is for [aggression committed in]
the sacred month, and for [all] violations is legal retribution. So
whoever has assaulted you, then assault him in the same way that
he has assaulted you. And fear Allah and know that Allah is with
those who fear Him.
Tafsir Jalalayn
: The sacred month, in return, for the sacred month, therefore, just as they
fight you during it, kill them during it: a response to the Muslims
consideration of the momentous nature of this matter; holy things (hurumt,
plural of hurma, is what must be treated as sacrosanct) demand retaliation,
in kind if these [holy things] are violated; whoever commits aggression
against you, through fighting in the Sacred Enclosure, or during a state of
ritual purity or in the sacred months, then commit aggression against him in
the manner that he committed against you, the [Muslim] response is also
referred to as aggression, because that is what it resembles formally; and
fear God, when avenging yourselves and [by] renouncing aggression, and
know that God is with the God-fearing, helping and assisting [them].

Indonesian
: Bulan haram dengan bulan haram, dan pada sesuatu yang patut
dihormati, berlaku hukum qishaash. Oleh sebab itu barangsiapa
yang menyerang kamu, maka seranglah ia, seimbang dengan
serangannya terhadapmu. Bertakwalah kepada Allah dan
ketahuilah, bahwa Allah beserta orang-orang yang bertakwa.

2:195
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Muhsin Khan
: And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and
do not throw yourselves into destruction (by not spending your
wealth in the Cause of Allah), and do good. Truly, Allah loves AlMuhsinun (the good-doers).
Sahih International
: And spend in the way of Allah and do not throw [yourselves] with
your [own] hands into destruction [by refraining]. And do good;
indeed, Allah loves the doers of good.
Tafsir Jalalayn
: And spend in the way of God, in obedience to Him, in holy struggle and the
like; and cast not your own hands, yourselves (the b of bi-aydkum with

your hands is extra) into destruction, by withholding funds needed for the
struggle or abandoning it altogether, because this will give your enemy the
advantage over you; but be virtuous, by spending etc.; God loves the
virtuous, that is, He rewards them.

Indonesian
: Dan belanjakanlah (harta bendamu) di jalan Allah, dan janganlah
kamu menjatuhkan dirimu sendiri ke dalam kebinasaan, dan
berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang
yang berbuat baik.

2:196
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Muhsin Khan
: And perform properly (i.e. all the ceremonies according to the
ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the
pilgrimage to Makkah) for Allah. But if you are prevented (from
completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a
camel, etc.) such as you can afford, and do not shave your heads
until the Hady reaches the place of sacrifice. And whosoever of you
is ill or has an ailment in his scalp (necessitating shaving), he must
pay a Fidyah (ransom) of either observing Saum (fasts) (three days)
or giving Sadaqah (charity - feeding six poor persons) or offering
sacrifice (one sheep). Then if you are in safety and whosoever
performs the 'Umrah in the months of Hajj, before (performing) the
Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady
such as he can afford, but if he cannot afford it, he should observe
Saum (fasts) three days during the Hajj and seven days after his
return (to his home), making ten days in all. This is for him whose
family is not present at Al-Masjid-al-Haram (i.e. non-resident of
Makkah). And fear Allah much and know that Allah is Severe in
punishment.

Sahih International
: And complete the Hajj and 'umrah for Allah . But if you are
prevented, then [offer] what can be obtained with ease of sacrificial
animals. And do not shave your heads until the sacrificial animal
has reached its place of slaughter. And whoever among you is ill or
has an ailment of the head [making shaving necessary must offer] a
ransom of fasting [three days] or charity or sacrifice. And when you
are secure, then whoever performs 'umrah [during the Hajj
months] followed by Hajj [offers] what can be obtained with ease of
sacrificial animals. And whoever cannot find [or afford such an
animal] - then a fast of three days during Hajj and of seven when
you have returned [home]. Those are ten complete [days]. This is
for those whose family is not in the area of al-Masjid al-Haram. And
fear Allah and know that Allah is severe in penalty.
Tafsir Jalalayn
: Fulfil the Pilgrimage and the Visitation to God, by completing them
according to their due; but if you are prevented, from fulfilling them by an
enemy, then [give] such offering as may be feasible, for you a sheep and
do not shave your heads, that is, do not release yourselves from the state of
pilgrimage inviolability, until the offering, mentioned, reaches its place, its
place of sacrifice, that is, within the enclosure, according to al-Shfi; the
sacrifice is then made with the intention of releasing oneself from the state
of pilgrimage inviolability, and is divided among the needy, after which the
head is shaved and the release is effected. If any of you is sick, or has an
ailment of the head, such as lice or severe pains, and has thus shaved his
head while in a state of pilgrimage inviolability, then, incumbent upon him is,
a redemption by fast, for three days, or a voluntary almsgiving, consisting of
three cubic measures of the principal food of the town for six needy persons,
or a ritual sacrifice, that is, the slaughter of a sheep (aw, or, denotes
freedom of choice). To this [last] has been added the [case of the] one who
shaves his head without excuse because the requirement of redemption is
most obvious in his case; but also [it is required in the case of] one that
enjoys, without shaving, such things as scents, attire, or oils, be it with an
excuse or without. When you are secure, knowing that the enemy has gone
or is not present, then whoever enjoys the Visitation, having completed it
and observed its ritual prohibitions, until the Pilgrimage, until he enters its
ritual inviolability in the relevant months; let his offering be such as is
feasible, for him, such as a sheep that he sacrifices after entering into the
state of pilgrimage inviolability, ideally, on the Day of Sacrifice; or if he finds
none, because there are none available, or because he does not have
sufficient funds, then, incumbent upon him is, a fast of three days in the
Pilgrimage, that is to say, in a state of pilgrimage inviolability. In such a case,
he should enter into the state of pilgrimage inviolability before the seventh
of Dhl-Hijja, but ideally before the sixth, because one is discouraged from
fasting on the Day of Arafa.

Indonesian
: Dan sempurnakanlah ibadah haji dan 'umrah karena Allah. Jika
kamu terkepung (terhalang oleh musuh atau karena sakit), maka

(sembelihlah) korban yang mudah didapat, dan jangan kamu


mencukur kepalamu, sebelum korban sampai di tempat
penyembelihannya. Jika ada di antaramu yang sakit atau ada
gangguan di kepalanya (lalu ia bercukur), maka wajiblah atasnya
berfid-yah, yaitu: berpuasa atau bersedekah atau berkorban.
Apabila kamu telah (merasa) aman, maka bagi siapa yang ingin
mengerjakan 'umrah sebelum haji (di dalam bulan haji), (wajiblah
ia menyembelih) korban yang mudah didapat. Tetapi jika ia tidak
menemukan (binatang korban atau tidak mampu), maka wajib
berpuasa tiga hari dalam masa haji dan tujuh hari (lagi) apabila
kamu telah pulang kembali. Itulah sepuluh (hari) yang sempurna.
Demikian itu (kewajiban membayar fidyah) bagi orang-orang yang
keluarganya tidak berada (di sekitar) Masjidil Haram (orang-orang
yang bukan penduduk kota Mekah). Dan bertakwalah kepada Allah
dan ketahuilah bahwa Allah sangat keras siksaan-Nya.

2:197
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Muhsin Khan
: The Hajj (pilgrimage) is (in) the well-known (lunar year) months
(i.e. the 10th month, the 11th month and the first ten days of the
12th month of the Islamic calendar, i.e. two months and ten days).
So whosoever intends to perform Hajj therein by assuming Ihram),
then he should not have sexual relations (with his wife), nor commit
sin, nor dispute unjustly during the Hajj. And whatever good you
do, (be sure) Allah knows it. And take a provision (with you) for the
journey, but the best provision is At-Taqwa (piety, righteousness,
etc.). So fear Me, O men of understanding!
Sahih International
: Hajj is [during] well-known months, so whoever has made Hajj
obligatory upon himself therein [by entering the state of ihram],
there is [to be for him] no sexual relations and no disobedience and
no disputing during Hajj. And whatever good you do - Allah knows
it. And take provisions, but indeed, the best provision is fear of
Allah . And fear Me, O you of understanding.
Tafsir Jalalayn

: The Pilgrimage, the time for it, is in months well-known: Shawwl, DhlQada and ten nights, some say all, of Dhl Hijja; whoever undertakes, upon
himself, the duty of Pilgrimage during them, by entering into the state of
pilgrimage inviolability, then no lewdness, [no] sexual intercourse for them,
nor wickedness, [nor] acts of disobedience, or disputing, [or] quarrelling, in
the Pilgrimage (a variant reading [for fa-l rafathun wa-l fusqun wa-l
jidla] has the accusative for all three nouns [sc. fa-l rafatha wa-l fusqa
wa-l jidla]; prohibition is meant in all three cases). Whatever good you do,
by way of voluntary almsgiving, God knows it, and will reward you for it. And
take provision, to suffice you your journey: this was revealed regarding the
people of Yemen, who use to make the Pilgrimage and not take any
provisions with them, thus, becoming a burden for others. But the best
provision is piety [taqw, piety, literally guarding] with which you are able
to guard against asking others [for things]; and fear you Me, O people of
pith!, [O] possessors of intellect.

Indonesian
: (Musim) haji adalah beberapa bulan yang dimaklumi, barangsiapa
yang menetapkan niatnya dalam bulan itu akan mengerjakan haji,
maka tidak boleh rafats, berbuat fasik dan berbantah-bantahan di
dalam masa mengerjakan haji. Dan apa yang kamu kerjakan
berupa kebaikan, niscaya Allah mengetahuinya. Berbekallah, dan
sesungguhnya sebaik-baik bekal adalah takwa dan bertakwalah
kepada-Ku hai orang-orang yang berakal.

2:198
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Muhsin Khan
: There is no sin on you if you seek the Bounty of your Lord (during
pilgrimage by trading, etc.). Then when you leave 'Arafat,
remember Allah (by glorifying His Praises, i.e. prayers and
invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by
invoking Allah for all good, etc.) as He has guided you, and verily,
you were, before, of those who were astray.
Sahih International
: There is no blame upon you for seeking bounty from your Lord
[during Hajj]. But when you depart from 'Arafat, remember Allah at
al- Mash'ar al-Haram. And remember Him, as He has guided you,
for indeed, you were before that among those astray.

Tafsir Jalalayn
: You would not be at fault if you should seek bounty, sustenance, from your
Lord, by engaging in commerce at the Pilgrimage: this was revealed in
response to their aversion to such an idea; but when you press on, push on,
from Araft, having stood [in prayer] upon it, then remember God, after the
overnight stay at Muzdalifa, by repeating the talbiya [sc. labbayka
Llhumm labbayk, at thy service, O God, at thy service], the tahll [l ilha
ill Llh, no god but God] and making supplications, at the Sacred
Waymark, a mountain at the end of Muzdalifa, called Quzah. In one hadth,
the Prophet (s) stood there remembering God and supplicating until his face
began to glow brightly, according to Muslim; and remember Him as He has
guided you, to the principal rites of His religion and the rituals of His
Pilgrimage (the kf of ka-m, as, is the particle denoting the reason),
though previously, before His guidance, you were astray.

Indonesian
: Tidak ada dosa bagimu untuk mencari karunia (rezeki hasil
perniagaan) dari Tuhanmu. Maka apabila kamu telah bertolak dari
'Arafat, berdzikirlah kepada Allah di Masy'arilharam. Dan
berdzikirlah (dengan menyebut) Allah sebagaimana yang
ditunjukkan-Nya kepadamu; dan sesungguhnya kamu sebelum itu
benar-benar termasuk orang-orang yang sesat.

2:199
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Muhsin Khan
: Then depart from the place whence all the people depart and ask
Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, MostMerciful.
Sahih International
: Then depart from the place from where [all] the people depart
and ask forgiveness of Allah . Indeed, Allah is Forgiving and
Merciful.
Tafsir Jalalayn
: Then (thumma denotes the sequence intended) press on, O Quraysh, from
where the people press on, that is, from Arafa, by standing there together
with them (for, they used to stand at Muzdalifa, disdaining to stand with
other people); and seek Gods forgiveness, for your sins; God is Forgiving,
Merciful, to the believers.

Indonesian

: Kemudian bertolaklah kamu dari tempat bertolaknya orang-orang


banyak ('Arafah) dan mohonlah ampun kepada Allah;
sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.

2:200
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Muhsin Khan
: So when you have accomplished your Manasik [(i.e. Ihram, Tawaf
of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat,
Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified
pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember
Allah as you remember your forefathers or with a far more
remembrance. But of mankind there are some who say: "Our Lord!
Give us (Your Bounties) in this world!" and for such there will be no
portion in the Hereafter.
Sahih International
: And when you have completed your rites, remember Allah like
your [previous] remembrance of your fathers or with [much]
greater remembrance. And among the people is he who says, "Our
Lord, give us in this world," and he will have in the Hereafter no
share.
Tafsir Jalalayn
: And when you have performed, and completed, your holy rites, that is, the
devotions pertaining to your pilgrimage, having cast [stones] at the Jamrat
al-Aqaba, performed the circumambulation and stopped at Min, remember
God, by extolling Him and repeating the takbr [saying Allhu akbar, God is
Great], as you remember your fathers, as you used to remember them and
boast about them at the end of your pilgrimage, or yet more intensely, than
your remembrance of them (ashadda is in the accusative because it is a
circumstantial qualifier referring to dhikr remembrance, which itself is in
the accusative as the object of udhkur, remember, because had it come
after it, it would have functioned as an adjectival phrase). There are some
people who say, Our Lord, give to us, our lot, in this world, and they are
given it; such people will have no part, no lot, in the Hereafter.

Indonesian
: Apabila kamu telah menyelesaikan ibadah hajimu, maka
berdzikirlah dengan menyebut Allah, sebagaimana kamu
menyebut-nyebut (membangga-banggakan) nenek moyangmu, atau

(bahkan) berdzikirlah lebih banyak dari itu. Maka di antara


manusia ada orang yang bendoa: "Ya Tuhan kami, berilah kami
(kebaikan) di dunia", dan tiadalah baginya bahagian (yang
menyenangkan) di akhirat.

2:201
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Muhsin Khan
: And of them there are some who say: "Our Lord! Give us in this
world that which is good and in the Hereafter that which is good,
and save us from the torment of the Fire!"
Sahih International
: But among them is he who says, "Our Lord, give us in this world
[that which is] good and in the Hereafter [that which is] good and
protect us from the punishment of the Fire."
Tafsir Jalalayn
: And there are others who say, Our Lord, give to us in this world good, a
grace, and good, Paradise, in the Hereafter, and guard us against the
chastisement of the Fire, by not making us enter it. This [former statement]
depicts the manner of the idolaters, while [the latter] the way of the
believers, and is intended to encourage [people] to petition for good in both
abodes, for which one is promised a reward, as He says:

Indonesian
: Dan di antara mereka ada orang yang berdoa: "Ya Tuhan kami,
berilah kami kebaikan di dunia dan kebaikan di akhirat dan
peliharalah kami dari siksa neraka".

2:202
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Muhsin Khan
: For them there will be alloted a share for what they have earned.
And Allah is Swift at reckoning.
Sahih International
: Those will have a share of what they have earned, and Allah is
swift in account.
Tafsir Jalalayn
: Those they shall have a portion, a reward, from, as a result of, what they
have earned, the deeds they have performed, such as Pilgrimage and

supplication; and God is swift at reckoning, reckoning with the whole of


creation in half a day of this world, as one hadth states.

Indonesian
: Mereka itulah orang-orang yang mendapat bahagian daripada
yang mereka usahakan; dan Allah sangat cepat perhitungan-Nya.

2:203
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Muhsin Khan
: And remember Allah during the appointed Days. But whosoever
hastens to leave in two days, there is no sin on him and whosoever
stays on, there is no sin on him, if his aim is to do good and obey
Allah (fear Him), and know that you will surely be gathered unto
Him.
Sahih International
: And remember Allah during [specific] numbered days. Then
whoever hastens [his departure] in two days - there is no sin upon
him; and whoever delays [until the third] - there is no sin upon him
- for him who fears Allah . And fear Allah and know that unto Him
you will be gathered.
Tafsir Jalalayn
: And remember God, by making takbr [saying Allhu akbar, God is Great]
while you cast your stones at the Jamart, during certain days numbered,
the three days of tashrq. If any man hastens on, his departure from Min, in
two days, that is, on the second day of tashrq after he has cast his stones,
that, hastening, is no sin for him; and if he delays, such that he stays until
the third night and cast his stones, it is not a sin for him: that is, they have
the choice of either, for the sin has been precluded in both cases; if he fears,
God during his pilgrimage for such [a person] is truly a pilgrim and fear
God, and know that to Him you shall be gathered, in the Hereafter, that He
may requite you for your deeds.

Indonesian
: Dan berdzikirlah (dengan menyebut) Allah dalam beberapa hari
yang berbilang. Barangsiapa yang ingin cepat berangkat (dari
Mina) sesudah dua hari, maka tiada dosa baginya. Dan barangsiapa
yang ingin menangguhkan (keberangkatannya dari dua hari itu),
maka tidak ada dosa pula baginya, bagi orang yang bertakwa. Dan
bertakwalah kepada Allah, dan ketahuilah, bahwa kamu akan
dikumpulkan kepada-Nya.

2:204
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Muhsin Khan
: And of mankind there is he whose speech may please you (O
Muhammad SAW), in this worldly life, and he calls Allah to witness
as to that which is in his heart, yet he is the most quarrelsome of
the opponents.
Sahih International
: And of the people is he whose speech pleases you in worldly life,
and he calls Allah to witness as to what is in his heart, yet he is the
fiercest of opponents.
Tafsir Jalalayn
: And among people there is he whose speech in the life of this world pleases
you, but it would not please you in the Hereafter because it contradicts what
he actually used to believe; and who calls on God to witness what is in his
heart, as being in accordance with what he says; yet he is most stubborn in
dispute, with you and your followers on account of his enmity towards you:
this was al-Akhnas b. Sharq, a hypocrite who spoke kindly in the presence
of the Prophet (s), swearing that he believed in him and that he loved him,
and frequently sitting with him. God then revealed his mendacity in this
matter. On one occasion he passed by some crops and livestock that
belonged to the Muslims and later that night he set fire to them [the crops]
and slaughtered them [the livestock]. God, moreover, says:

Indonesian
: Dan di antara manusia ada orang yang ucapannya tentang
kehidupan dunia menarik hatimu, dan dipersaksikannya kepada
Allah (atas kebenaran) isi hatinya, padahal ia adalah penantang
yang paling keras.

2:205
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Muhsin Khan
: And when he turns away (from you "O Muhammad SAW "), his
effort in the land is to make mischief therein and to destroy the
crops and the cattle, and Allah likes not mischief.
Sahih International

: And when he goes away, he strives throughout the land to cause


corruption therein and destroy crops and animals. And Allah does
not like corruption.
Tafsir Jalalayn
: And when he turns his back, leaving you behind, he hastens, he walks,
about the earth to do corruption there and to destroy the tillage and the
stock (these [last two actions] are included in such corruption); and God
loves not corruption, that is to say, it does not please Him.

Indonesian
: Dan apabila ia berpaling (dari kamu), ia berjalan di bumi untuk
mengadakan kerusakan padanya, dan merusak tanam-tanaman dan
binatang ternak, dan Allah tidak menyukai kebinasaan.

2:206
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Muhsin Khan
: And when it is said to him, "Fear Allah", he is led by arrogance to
(more) crime. So enough for him is Hell, and worst indeed is that
place to rest!
Sahih International
: And when it is said to him, "Fear Allah ," pride in the sin takes
hold of him. Sufficient for him is Hellfire, and how wretched is the
resting place.
Tafsir Jalalayn
: And when it is said to him, Fear God, in your actions, he is seized by
vainglory, pride and rage, in his sin, the one he was commanded to avoid
committing. So Hell shall be enough, [it] suffices, for him how evil a
cradling, a resting place it is!

Indonesian
: Dan apabila dikatakan kepadanya: "Bertakwalah kepada Allah",
bangkitlah kesombongannya yang menyebabkannya berbuat dosa.
Maka cukuplah (balasannya) neraka Jahannam. Dan sungguh
neraka Jahannam itu tempat tinggal yang seburuk-buruknya.

2:207
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Muhsin Khan

: And of mankind is he who would sell himself, seeking the Pleasure


of Allah. And Allah is full of Kindness to (His) slaves.
Sahih International
: And of the people is he who sells himself, seeking means to the
approval of Allah . And Allah is kind to [His] servants.
Tafsir Jalalayn
: But there are other men who sell themselves, expend themselves in
obedience to God, desiring Gods pleasure: this was Suhayb [b. Sinn alRm], who emigrated to Medina when the idolaters began to persecute him,
leaving them all his property; and God is Gentle with His servants, for He
guides them to what pleases Him.

Indonesian
: Dan di antara manusia ada orang yang mengorbankan dirinya
karena mencari keridhaan Allah; dan Allah Maha Penyantun
kepada hamba-hamba-Nya.

2:208
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Muhsin Khan
: O you who believe! Enter perfectly in Islam (by obeying all the
rules and regulations of the Islamic religion) and follow not the
footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.
Sahih International
: O you who have believed, enter into Islam completely [and
perfectly] and do not follow the footsteps of Satan. Indeed, he is to
you a clear enemy.
Tafsir Jalalayn
: The following verse was revealed regarding Abd Allh b. Salm and his
companions, who after converting to Islam still observed the Sabbath with
reverence and were averse to [the consumption of] camels: O you who
believe, come, all of you, into submission (read al-salm or al-silm), that is,
Islam; kffatan is a circumstantial qualifier referring to al-silm, meaning,
into all of its precepts; and follow not the steps, the ways, of Satan, that is,
his temptations to you by way of creating divisions; he is a manifest foe to
you, one whose enmity is obvious.

Indonesian
: Hai orang-orang yang beriman, masuklah kamu ke dalam Islam
keseluruhan, dan janganlah kamu turut langkah-langkah syaitan.
Sesungguhnya syaitan itu musuh yang nyata bagimu.

2:209
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Muhsin Khan
: Then if you slide back after the clear signs (Prophet Muhammad
SAW and this Quran, and Islam) have come to you, then know that
Allah is All-Mighty, All-Wise.
Sahih International
: But if you deviate after clear proofs have come to you, then know
that Allah is Exalted in Might and Wise.
Tafsir Jalalayn
: But if you slip, and incline away from implementing all of its precepts, after
the clear proofs, the lucid arguments, have come to you, to the effect that
this is the truth, know then that God is Mighty, and nothing can prevent Him
from taking His vengeance against you; Wise, in His actions.

Indonesian
: Tetapi jika kamu menyimpang (dari jalan Allah) sesudah datang
kepadamu bukti-bukti kebenaran, maka ketahuilah, bahwasanya
Allah Maha Perkasa lagi Maha Bijaksana.

2:210
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Muhsin Khan
: Do they then wait for anything other than that Allah should come
to them in the shadows of the clouds and the angels? (Then) the
case would be already judged. And to Allah return all matters (for
decision).
Sahih International
: Do they await but that Allah should come to them in covers of
clouds and the angels [as well] and the matter is [then] decided?
And to Allah [all] matters are returned.
Tafsir Jalalayn
: What do they, those that fail to enter into it [sc. Islam] completely, wait for,
await, that God shall come to them, that is, His Command; this is similar to
where God says, or that Gods command should come to pass [Q. 16:33],
meaning His chastisement, in the shadows (zulal, plural of zulla) of clouds,
and the angels? The matter is determined, the matter of their destruction

has been completed, and to God all matters are returned, in the Hereafter,
where He will requite each according to his deeds (read passive [turjau alumr, matters are returned] or active [tarjiu al-umr, matters return]).

Indonesian
: Tiada yang mereka nanti-nantikan melainkan datangnya Allah dan
malaikat (pada hari kiamat) dalam naungan awan, dan
diputuskanlah perkaranya. Dan hanya kepada Allah dikembalikan
segala urusan.

2:211
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Muhsin Khan
: Ask the Children of Israel how many clear Ayat (proofs, evidences,
verses, lessons, signs, revelations, etc.) We gave them. And
whoever changes Allah's Favour after it had come to him, [e.g.
renounces the Religion of Allah (Islam) and accepts Kufr
(disbelief),] then surely, Allah is Severe in punishment.
Sahih International
: Ask the Children of Israel how many a sign of evidence We have
given them. And whoever exchanges the favor of Allah [for
disbelief] after it has come to him - then indeed, Allah is severe in
penalty.
Tafsir Jalalayn
: Ask, O Muhammad (s), the Children of Israel, by way of rebuke, how many
a clear proof, manifest ones such as the parting of the sea, and the sending
down of manna and quails, which they exchanged for unbelief, did We give
them (kam, how many, is the interrogative particle linking the second
object of the verb sal, ask, and is also the second object of the verb tayn,
We gave, and its specifier); whoever changes Gods grace, that is, what God
has blessed him with in the way of signs, for these constitute the causes of
guidance, after it has come to him, out of unbelief, God is severe in
retribution against him.

Indonesian
: Tanyakanlah kepada Bani Israil: "Berapa banyaknya tanda-tanda
(kebenaran) yang nyata, yang telah Kami berikan kepada mereka".
Dan barangsiapa yang menukar nikmat Allah setelah datang
nikmat itu kepadanya, maka sesungguhnya Allah sangat keras
siksa-Nya.

2:212
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Muhsin Khan
: Beautified is the life of this world for those who disbelieve, and
they mock at those who believe. But those who obey Allah's Orders
and keep away from what He has forbidden, will be above them on
the Day of Resurrection. And Allah gives (of His Bounty, Blessings,
Favours, Honours, etc. on the Day of Resurrection) to whom He
wills without limit.
Sahih International
: Beautified for those who disbelieve is the life of this world, and
they ridicule those who believe. But those who fear Allah are above
them on the Day of Resurrection. And Allah gives provision to
whom He wills without account.
Tafsir Jalalayn
: Decked out fair to the disbelievers, of Mecca, is the life of this world, in
disguise and they have fallen in love with it; and they deride the believers,
on account of their poverty, the likes of Bill [al-Habash], Ammr [b. Ysir],
and Suhayb [al-Rm], mocking them and treating them condescendingly
with their wealth; but those who fear, idolatry, namely, those mentioned,
shall be above them on the Day of Resurrection; and God sustains whomever
He will without reckoning, with ample sustenance in the Hereafter or in this
world, when He gives to those that were mocked possession of the property
and lives of those that mocked them.

Indonesian
: Kehidupan dunia dijadikan indah dalam pandangan orang-orang
kafir, dan mereka memandang hina orang-orang yang beriman.
Padahal orang-orang yang bertakwa itu lebih mulia daripada
mereka di hari kiamat. Dan Allah memberi rezeki kepada orangorang yang dikehendaki-Nya tanpa batas.

2:213
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Muhsin Khan
: Mankind were one community and Allah sent Prophets with glad
tidings and warnings, and with them He sent the Scripture in truth
to judge between people in matters wherein they differed. And only
those to whom (the Scripture) was given differed concerning it
after clear proofs had come unto them through hatred, one to
another. Then Allah by His Leave guided those who believed to the
truth of that wherein they differed. And Allah guides whom He wills
to a Straight Path.
Sahih International
: Mankind was [of] one religion [before their deviation]; then Allah
sent the prophets as bringers of good tidings and warners and sent
down with them the Scripture in truth to judge between the people
concerning that in which they differed. And none differed over the
Scripture except those who were given it - after the clear proofs
came to them - out of jealous animosity among themselves. And
Allah guided those who believed to the truth concerning that over
which they had differed, by His permission. And Allah guides whom
He wills to a straight path.
Tafsir Jalalayn
: People were one community, in faith, but they fell into disagreement, and
some believed, while others disbelieved; then God sent forth the prophets, to
them, as bearers of good tidings, of Paradise for the believers, and warners,
of the Fire for the disbelievers; and He revealed with them the Scripture,
meaning, the Books, with the truth (bil-haqqi, with the truth, is
semantically connected to anzala, He revealed) that He might decide,
according to it, between people regarding their differences, in religion; and
only those who had been given it, the Scripture, so that some believed while
others disbelieved, differed about it, [about] religion, after the clear proofs,
the manifest arguments for Gods Oneness, had come to them (min [of min
badi, after] is semantically connected to ikhtalafa, they differed, and
together with what follows should be understood as coming before the
exception [ill lladhna, only those]); out of insolence, on the part of the
disbelievers, one to another; then God guided those who believed to the

truth, regarding which (min [of min al-haqqi, of the truth] here is
explicative) they were at variance, by His leave, by His will; and God guides,
with His guidance, whomever He will to a straight path, the path of truth.

Indonesian
: Manusia itu adalah umat yang satu. (setelah timbul perselisihan),
maka Allah mengutus para nabi, sebagai pemberi peringatan, dan
Allah menurunkan bersama mereka Kitab yang benar, untuk
memberi keputusan di antara manusia tentang perkara yang
mereka perselisihkan. Tidaklah berselisih tentang Kitab itu
melainkan orang yang telah didatangkan kepada mereka Kitab,
yaitu setelah datang kepada mereka keterangan-keterangan yang
nyata, karena dengki antara mereka sendiri. Maka Allah memberi
petunjuk orang-orang yang beriman kepada kebenaran tentang hal
yang mereka perselisihkann itu dengan kehendak-Nya. Dan Allah
selalu memberi petunjuk orang yang dikehendaki-Nya kepada jalan
yang lurus.

2:214
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Muhsin Khan
: Or think you that you will enter Paradise without such (trials) as
came to those who passed away before you? They were afflicted
with severe poverty and ailments and were so shaken that even the
Messenger and those who believed along with him said, "When
(will come) the Help of Allah?" Yes! Certainly, the Help of Allah is
near!
Sahih International
: Or do you think that you will enter Paradise while such [trial] has
not yet come to you as came to those who passed on before you?
They were touched by poverty and hardship and were shaken until
[even their] messenger and those who believed with him
said,"When is the help of Allah ?" Unquestionably, the help of Allah
is near.
Tafsir Jalalayn
: The following was revealed after the Muslims suffered a trying experience:
Or did you suppose that you should enter Paradise without there having
come upon you the like of, what came upon, those, believers, who passed

away before you?, of trials, so that you may endure as they did; a new
sentence begins here, explaining the previous one: They were afflicted by
misery, extreme poverty, and hardship, illness, and were so convulsed, by all
types of tribulations, that the Messenger and those who believed with him
said (read yaqla or yaqlu), not expecting to see any help, on account of the
extreme hardship afflicting them, When will Gods help come?, [the help]
which we were promised; and God responded to them: Ah, but surely Gods
help is nigh, in coming.

Indonesian
: Apakah kamu mengira bahwa kamu akan masuk surga, padahal
belum datang kepadamu (cobaan) sebagaimana halnya orang-orang
terdahulu sebelum kamu? Mereka ditimpa oleh malapetaka dan
kesengsaraan, serta digoncangkan (dengan bermacam-macam
cobaan) sehingga berkatalah Rasul dan orang-orang yang beriman
bersamanya: "Bilakah datangnya pertolongan Allah?" Ingatlah,
sesungguhnya pertolongan Allah itu amat dekat.

2:215
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Muhsin Khan
: They ask you (O Muhammad SAW) what they should spend. Say:
Whatever you spend of good must be for parents and kindred and
orphans and Al-Masakin (the poor) and the wayfarers, and
whatever you do of good deeds, truly, Allah knows it well.
Sahih International
: They ask you, [O Muhammad], what they should spend. Say,
"Whatever you spend of good is [to be] for parents and relatives
and orphans and the needy and the traveler. And whatever you do
of good - indeed, Allah is Knowing of it."
Tafsir Jalalayn
: They will ask you, O Muhammad (s), about what they should expend. This
was the question posed by Amr b. al-Jamh. He was a wealthy elderly man
and went to ask the Prophet (s) what and for whom he should expend; Say,
to them: Whatever you expend of good (min khayrin, of good, is an
explication of m, whatever, covering small and large amounts, and
denotes one half of the question represented by the expender; God responds
with regard to the one receiving the expenditure, this pertaining to the other
half of the question, in the following) it is for parents and kinsmen, orphans,
the needy, and the traveller, that is, they are the most deserving of it; and
whatever good you may do, by way of expending or otherwise, God has
knowledge of it, and will requite it accordingly.

Indonesian
: Mereka bertanya tentang apa yang mereka nafkahkan. Jawablah:
"Apa saja harta yang kamu nafkahkan hendaklah diberikan kepada
ibu-bapak, kaum kerabat, anak-anak yatim, orang-orang miskin dan
orang-orang yang sedang dalam perjalanan". Dan apa saja
kebaikan yang kamu buat, maka sesungguhnya Allah Maha
Mengetahuinya.

2:216
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Muhsin Khan
: Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims)
though you dislike it, and it may be that you dislike a thing which is
good for you and that you like a thing which is bad for you. Allah
knows but you do not know.
Sahih International
: Fighting has been enjoined upon you while it is hateful to you. But
perhaps you hate a thing and it is good for you; and perhaps you
love a thing and it is bad for you. And Allah Knows, while you know
not.
Tafsir Jalalayn
: Prescribed for you, obligatory [for you], is fighting, disbelievers, though it
be hateful to you, by nature, because of the hardship involved. Yet it may
happen that you hate a thing which is good for you; and it may happen that
you love a thing which is bad for you: because the soul inclines towards
those desires which result in its destruction and its rejection of the religious
obligations that would bring about its happiness. Perhaps, then, even if you
are averse to it, you will find much good in fighting, as a result of victory,
booty, martyrdom or reward; while, if you were to reject fighting, even if you
would like to do so, you will find much evil, because then you may be
subjugated, impoverished and denied the reward; God knows, what is good
for you, and you know, this, not, so strive in what He commands you.

Indonesian
: Diwajibkan atas kamu berperang, padahal berperang itu adalah
sesuatu yang kamu benci. Boleh jadi kamu membenci sesuatu,
padahal ia amat baik bagimu, dan boleh jadi (pula) kamu menyukai
sesuatu, padahal ia amat buruk bagimu; Allah mengetahui, sedang
kamu tidak mengetahui.

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Muhsin Khan
: They ask you concerning fighting in the Sacred Months (i.e. 1st,
7th, 11th and 12th months of the Islamic calendar). Say, "Fighting
therein is a great (transgression) but a greater (transgression) with
Allah is to prevent mankind from following the Way of Allah, to
disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at
Makkah), and to drive out its inhabitants, and Al-Fitnah is worse
than killing. And they will never cease fighting you until they turn
you back from your religion (Islamic Monotheism) if they can. And
whosoever of you turns back from his religion and dies as a
disbeliever, then his deeds will be lost in this life and in the
Hereafter, and they will be the dwellers of the Fire. They will abide
therein forever.
Sahih International
: They ask you about the sacred month - about fighting therein. Say,
"Fighting therein is great [sin], but averting [people] from the way
of Allah and disbelief in Him and [preventing access to] al-Masjid
al-Haram and the expulsion of its people therefrom are greater
[evil] in the sight of Allah . And fitnah is greater than killing." And
they will continue to fight you until they turn you back from your
religion if they are able. And whoever of you reverts from his
religion [to disbelief] and dies while he is a disbeliever - for those,
their deeds have become worthless in this world and the Hereafter,
and those are the companions of the Fire, they will abide therein
eternally.
Tafsir Jalalayn
: Thus the Prophet (s) sent forth the first of his raiding parties under the
command of Abd Allh b. Jahsh. They fought against the idolaters and killed
[Amr b. Abd Allh] Ibn al-Hadram in [the sacred month of] Rajab, thinking
that it was the last day of Jumd II. The disbelievers reviled them for

making fighting lawful in a sacred month, and so God revealed the following:
They ask you about the sacred, the forbidden, month, and fighting in it
(qitlin fhi, fighting in it, is an inclusive substitution [for al-shahri l-harmi,
the sacred month]). Say, to them: Fighting (qitlun is the subject) in it is a
grave thing (kabr, grave, is the predicate), that is, heinous in terms of sin;
but to bar (saddun is the subject), people, from Gods way, His religion, and
disbelief in Him, in God, and, to bar from, the Sacred Mosque, that is,
Mecca, and to expel its people, the Prophet (s) and the believers, from it
that is graver (the predicate of the [last] subject), [that is] more heinous in
terms of sin than fighting in it, in Gods sight; and sedition, your idolatry, is
graver than, your, slaying, in it. They, the disbelievers, will not cease to fight
against you, O believers, until, so that, they turn you from your religion, to
unbelief, if they are able; and whoever of you turns from his religion, and
dies disbelieving their, good, works have failed, that is, they are invalid, in
this world and the Hereafter. Thus they will not count for anything and will
not result in any reward. The specification of death as a condition is because
if that person were to return to Islam [again], his original deeds would not
be invalidated, and he will be rewarded for them, and he would not have to
repeat them, [deeds] such as [performing] the Pilgrimage: al-Shfi is of this
opinion. Those are the inhabitants of the Fire, abiding therein.

Indonesian
: Mereka bertanya kepadamu tentang berperang pada bulan
Haram. Katakanlah: "Berperang dalam bulan itu adalah dosa besar;
tetapi menghalangi (manusia) dari jalan Allah, kafir kepada Allah,
(menghalangi masuk) Masjidilharam dan mengusir penduduknya
dari sekitarnya, lebih besar (dosanya) di sisi Allah. Dan berbuat
fitnah lebih besar (dosanya) daripada membunuh. Mereka tidak
henti-hentinya memerangi kamu sampai mereka (dapat)
mengembalikan kamu dari agamamu (kepada kekafiran),
seandainya mereka sanggup. Barangsiapa yang murtad di antara
kamu dari agamanya, lalu dia mati dalam kekafiran, maka mereka
itulah yang sia-sia amalannya di dunia dan di akhirat, dan mereka
itulah penghuni neraka, mereka kekal di dalamnya.

2:218
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Muhsin Khan
: Verily, those who have believed, and those who have emigrated
(for Allah's Religion) and have striven hard in the Way of Allah, all
these hope for Allah's Mercy. And Allah is Oft-Forgiving, MostMerciful.
Sahih International

: Indeed, those who have believed and those who have emigrated
and fought in the cause of Allah - those expect the mercy of Allah .
And Allah is Forgiving and Merciful.
Tafsir Jalalayn
: When those of the raiding party [of Abd Allh b. Jahsh] thought that,
although they had been released from the sin [of having slain in the sacred
month], they would not receive any reward, the following was revealed:
Verily the believers, and those who emigrate, and depart from their
homeland, and struggle in Gods way, in order to elevate His religion
those have hope of Gods compassion, His reward; and God is Forgiving, of
believers, Merciful, to them.

Indonesian
: Sesungguhnya orang-orang yang beriman, orang-orang yang
berhijrah dan berjihad di jalan Allah, mereka itu mengharapkan
rahmat Allah, dan Allah Maha Pengampun lagi Maha Penyayang.

2:219
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Muhsin Khan
: They ask you (O Muhammad SAW) concerning alcoholic drink and
gambling. Say: "In them is a great sin, and (some) benefit for men,
but the sin of them is greater than their benefit." And they ask you
what they ought to spend. Say: "That which is beyond your needs."
Thus Allah makes clear to you His Laws in order that you may give
thought."
Sahih International
: They ask you about wine and gambling. Say, "In them is great sin
and [yet, some] benefit for people. But their sin is greater than
their benefit." And they ask you what they should spend. Say, "The
excess [beyond needs]." Thus Allah makes clear to you the verses
[of revelation] that you might give thought.
Tafsir Jalalayn
: They ask you about wine, and divinatory arrows, gambling, and what the
ruling is regarding them. Say, to them: In both, that is, in the partaking of
both, is great sin (a variant reading [for kabr, great] has kathr, much)
because of the fighting, cursing and swearing that ensue from it; and profit
for men, by way of delight and enjoyment in wine, and acquiring money
effortlessly from gambling; but the sin in them, that is, the degenerate

behaviour in which they result, is greater, graver, than the usefulness. When
this verse was revealed, some gave up drinking, while others persisted, until
the verse of srat al-Mida [Q. 5:90-91] finally made it illicit. And they will
ask you what, that is to say, how much, they should expend. Say, expend,
Comfortably (al-afwa [in the accusative] is also read in the nominative,
al-afwu, implying a preceding huwa), that is, the surplus of your need, and
do not expend what you need, ruining yourselves. So, just as He explained to
you what has been mentioned, God makes clear His signs to you that you
might reflect,

Indonesian
: Mereka bertanya kepadamu tentang khamar dan judi. Katakanlah:
"Pada keduanya terdapat dosa yang besar dan beberapa manfaat
bagi manusia, tetapi dosa keduanya lebih besar dari manfaatnya".
Dan mereka bertanya kepadamu apa yang mereka nafkahkan.
Katakanlah: "Yang lebih dari keperluan". Demikianlah Allah
menerangkan ayat-ayat-Nya kepadamu supaya kamu berfikir,

2:220
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Muhsin Khan
: In (to) this worldly life and in the Hereafter. And they ask you
concerning orphans. Say: "The best thing is to work honestly in
their property, and if you mix your affairs with theirs, then they are
your brothers. And Allah knows him who means mischief (e.g. to
swallow their property) from him who means good (e.g. to save
their property). And if Allah had wished, He could have put you into
difficulties. Truly, Allah is All-Mighty, All-Wise."
Sahih International
: To this world and the Hereafter. And they ask you about orphans.
Say, "Improvement for them is best. And if you mix your affairs with
theirs - they are your brothers. And Allah knows the corrupter from
the amender. And if Allah had willed, He could have put you in
difficulty. Indeed, Allah is Exalted in Might and Wise.
Tafsir Jalalayn
: on, the matters of, this world and the Hereafter, and follow what is best for
you in both. They will ask you about orphans, and the distress their affair
caused them, for, if they became intimate with them, they may slip into
error, but if they put aside the money due to them and prepare their meals

for them separately, this would distress them. Say: To set their affairs
aright, in terms of their funds, by looking after it, and your mingling with
them, is better, than you not doing this; and if you intermix with them, your
funds and theirs, they are your brothers, in religion and it is only natural for
one to intermix his affair with his brother, so you do too; God knows well him
who works corruption, in their property when he intermixes with them, from
him who sets, it, aright, and God will requite both; and had He willed He
would have harassed you, and made it difficult for you by prohibiting you
from intermixing with them. Surely God is Mighty, victorious in His affair,
Wise, in His actions.

Indonesian
: tentang dunia dan akhirat. Dan mereka bertanya kepadamu
tentang anak yatim, katakalah: "Mengurus urusan mereka secara
patut adalah baik, dan jika kamu bergaul dengan mereka, maka
mereka adalah saudaramu; dan Allah mengetahui siapa yang
membuat kerusakan dari yang mengadakan perbaikan. Dan jikalau
Allah menghendaki, niscaya Dia dapat mendatangkan kesulitan
kepadamu. Sesungguhnya Allah Maha Perkasa lagi Maha
Bijaksana.

2:221
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Muhsin Khan
: And do not marry Al-Mushrikat (idolatresses, etc.) till they believe
(worship Allah Alone). And indeed a slave woman who believes is
better than a (free) Mushrikah (idolatress, etc.), even though she
pleases you. And give not (your daughters) in marriage to AlMushrikun till they believe (in Allah Alone) and verily, a believing
slave is better than a (free) Mushrik (idolater, etc.), even though he
pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah
invites (you) to Paradise and Forgiveness by His Leave, and makes
His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)
clear to mankind that they may remember.
Sahih International

: And do not marry polytheistic women until they believe. And a


believing slave woman is better than a polytheist, even though she
might please you. And do not marry polytheistic men [to your
women] until they believe. And a believing slave is better than a
polytheist, even though he might please you. Those invite [you] to
the Fire, but Allah invites to Paradise and to forgiveness, by His
permission. And He makes clear His verses to the people that
perhaps they may remember.
Tafsir Jalalayn
: O Muslims, Do not marry idolatresses, disbelievers, until they believe; a
believing slavegirl is better than an idolatress, who may be a free woman;
this was revealed as a rebuttal of the idea that it was shameful to marry a
slavegirl and that it was better to marry an idolatress free woman; though
you may admire her, because of her beauty and wealth: this provision
excludes the womenfolk of the People of the Scripture (as indicated by the
verse [Q. 5:5], [lawful to you] are the chaste women among those who were
given the Scripture). And do not marry, off believing women to, idolaters,
until they believe. A believing slave is better than an idolater, though you
may admire him, for his wealth and good looks. Those, the people of idolatry,
call to the Fire, because they invite one to perform deeds that merit this, and
for this reason one should not marry with them; and God calls, through the
voice of His prophets, to Paradise and pardon, that is, to the deeds that
merit these two, by His leave, by His will, so that His call may be heeded by
marrying with His friends; and He makes clear His signs to the people so
that they might remember, [that] they [might] be admonished.

Indonesian
: Dan janganlah kamu menikahi wanita-wanita musyrik, sebelum
mereka beriman. Sesungguhnya wanita budak yang mukmin lebih
baik dari wanita musyrik, walaupun dia menarik hatimu. Dan
janganlah kamu menikahkan orang-orang musyrik (dengan wanitawanita mukmin) sebelum mereka beriman. Sesungguhnya budak
yang mukmin lebih baik dari orang musyrik, walaupun dia menarik
hatimu. Mereka mengajak ke neraka, sedang Allah mengajak ke
surga dan ampunan dengan izin-Nya. Dan Allah menerangkan ayatayat-Nya (perintah-perintah-Nya) kepada manusia supaya mereka
mengambil pelajaran.

2:222
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Muhsin Khan
: They ask you concerning menstruation. Say: that is an Adha (a
harmful thing for a husband to have a sexual intercourse with his
wife while she is having her menses), therefore keep away from
women during menses and go not unto them till they have purified
(from menses and have taken a bath). And when they have purified
themselves, then go in unto them as Allah has ordained for you (go
in unto them in any manner as long as it is in their vagina). Truly,
Allah loves those who turn unto Him in repentance and loves those
who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.).
Sahih International
: And they ask you about menstruation. Say, "It is harm, so keep
away from wives during menstruation. And do not approach them
until they are pure. And when they have purified themselves, then
come to them from where Allah has ordained for you. Indeed, Allah
loves those who are constantly repentant and loves those who
purify themselves."
Tafsir Jalalayn
: They will ask you about the monthly period, that is, menstruation and the
spot in which it occurs, and how should one treat women during it. Say: It is
an ailment, filth, or the place whence it issues is so; so part with women,
refrain from sexual intercourse with them, in the monthly period, in this
time, or in the part affected; and do not approach them, for sexual
intercourse, until they are pure (yathurna, or yattahharna: the original t
[of yatatahharna] has been assimilated with the t), that is, until they have
cleansed themselves after its cessation; when they have cleansed
themselves, then come to them, in sexual intercourse, as God has
commanded you, by avoiding it, the female organ, during menstruation and
not resorting to any other part. Truly, God loves, that is, He rewards and
honours, those who repent, of sins, and He loves those who cleanse
themselves, from impurities.

Indonesian
: Mereka bertanya kepadamu tentang haidh. Katakanlah: "Haidh
itu adalah suatu kotoran". Oleh sebab itu hendaklah kamu
menjauhkan diri dari wanita di waktu haidh; dan janganlah kamu
mendekati mereka, sebelum mereka suci. Apabila mereka telah

suci, maka campurilah mereka itu di tempat yang diperintahkan


Allah kepadamu. Sesungguhnya Allah menyukai orang-orang yang
bertaubat dan menyukai orang-orang yang mensucikan diri.

2:223
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Muhsin Khan
: Your wives are a tilth for you, so go to your tilth (have sexual
relations with your wives in any manner as long as it is in the
vagina and not in the anus), when or how you will, and send (good
deeds, or ask Allah to bestow upon you pious offspring) before you
for your ownselves. And fear Allah, and know that you are to meet
Him (in the Hereafter), and give good tidings to the believers (O
Muhammad SAW).
Sahih International
: Your wives are a place of sowing of seed for you, so come to your
place of cultivation however you wish and put forth [righteousness]
for yourselves. And fear Allah and know that you will meet Him.
And give good tidings to the believers.
Tafsir Jalalayn
: Your women are a tillage for you, that is, the place where you sow [the
seeds of] your children; so come to your tillage, that is, the specified place,
the front part, as, in whichever way, you wish, whether standing up, sitting
down, lying down, from the front or the back: this was revealed in response
to the Jews saying that if a person had vaginal intercourse with his wife from
behind, the child would be born cross-eyed; and offer for your souls,
righteous deeds, such as saying, In the Name of God (bismillh) when you
commence intercourse; and fear God, in what He commands and prohibits;
and know that you shall meet Him, at the Resurrection, where He will
requite you according to your deeds; and give good tidings, of Paradise, to
the believers, who feared Him.

Indonesian
: Isteri-isterimu adalah (seperti) tanah tempat kamu bercocok
tanam, maka datangilah tanah tempat bercocok-tanammu itu
bagaimana saja kamu kehendaki. Dan kerjakanlah (amal yang baik)
untuk dirimu, dan bertakwalah kepada Allah dan ketahuilah bahwa
kamu kelak akan menemui-Nya. Dan berilah kabar gembira orangorang yang beriman.

2:224
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Muhsin Khan
: And make not Allah's (Name) an excuse in your oaths against your
doing good and acting piously, and making peace among mankind.
And Allah is All-Hearer, All-Knower (i.e. do not swear much and if
you have sworn against doing something good then give an
expiation for the oath and do good).
Sahih International
: And do not make [your oath by] Allah an excuse against being
righteous and fearing Allah and making peace among people. And
Allah is Hearing and Knowing.
Tafsir Jalalayn
: Do not make God, by swearing in His Name, a hindrance, a cause of
impediment, in your oaths, that is, setting up [such impediments] by
swearing in His Name frequently, so as not, to be pious and God-fearing; in
such instances oaths are hateful, and result in perjury, which requires a
redemption, effected by doing the opposite [of the oath], such as performing
righteous deeds and so forth, which constitute an act of obedience; and to
put things right between people: this means, do not be prevented from doing
righteous deeds, as mentioned, just because you swore against them; nay, do
them and make redemption; [this understanding of the verse is] justified by
the reason for its revelation, namely, their refraining from such deeds; surely
God is All-Hearing, of what you say, Knower, of your circumstances.

Indonesian
: Jangahlah kamu jadikan (nama) Allah dalam sumpahmu sebagai
penghalang untuk berbuat kebajikan, bertakwa dan mengadakan
ishlah di antara manusia. Dan Allah Maha Mendengar lagi Maha
Mengetahui.

2:225
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Muhsin Khan
: Allah will not call you to account for that which is unintentional in
your oaths, but He will call you to account for that which your
hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.
Sahih International

: Allah does not impose blame upon you for what is unintentional in
your oaths, but He imposes blame upon you for what your hearts
have earned. And Allah is Forgiving and Forbearing.
Tafsir Jalalayn
: God will not take you to task for a slip, that results, in your oaths, which is
what the tongue utters spontaneously and unintentionally, such as By God,
Indeed, by God: in such instances there is no sin and no redemption
required; but He will take you to task for what your hearts have earned,
what their intention is, when you commit perjury in your oaths; and God is
Forgiving, of slips [in your oaths], Forbearing, since He delays the
punishment of the one deserving it.

Indonesian
: Allah tidak menghukum kamu disebabkan sumpahmu yang tidak
dimaksud (untuk bersumpah), tetapi Allah menghukum kamu
disebabkan (sumpahmu) yang disengaja (untuk bersumpah) oleh
hatimu. Dan Allah Maha Pengampun lagi Maha Penyantun.

2:226
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Muhsin Khan
: Those who take an oath not to have sexual relation with their
wives must wait four months, then if they return (change their idea
in this period), verily, Allah is Oft-Forgiving, Most Merciful.
Sahih International
: For those who swear not to have sexual relations with their wives
is a waiting time of four months, but if they return [to normal
relations] - then indeed, Allah is Forgiving and Merciful.
Tafsir Jalalayn
: For those who forswear their women, by swearing that they will not have
sexual intercourse with them, a wait of four months; if they revert, back
from the oath, or repeal it and resume sexual relations, God is Forgiving, of
the harm they caused their women by swearing, Merciful, to them.

Indonesian
: Kepada orang-orang yang meng-ilaa' isterinya diberi tangguh
empat bulan (lamanya). Kemudian jika mereka kembali (kepada
isterinya), maka sesungguhnya Allah Maha Pengampun lagi Maha
Penyayang.

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Muhsin Khan

: And if they decide upon divorce, then Allah is All-Hearer, AllKnower.


Sahih International
: And if they decide on divorce - then indeed, Allah is Hearing and
Knowing.
Tafsir Jalalayn
: But if they resolve upon divorce, by not repealing it, then let them go
through with it; surely God is Hearing, of what they say; Knowing, of their
resolve, meaning that after the waiting period mentioned, they can only
revert or divorce.

Indonesian
: Dan jika mereka berazam (bertetap hati untuk) talak, maka
sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui.

2:228
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Muhsin Khan
: And divorced women shall wait (as regards their marriage) for
three menstrual periods, and it is not lawful for them to conceal
what Allah has created in their wombs, if they believe in Allah and
the Last Day. And their husbands have the better right to take them
back in that period, if they wish for reconciliation. And they
(women) have rights (over their husbands as regards living
expenses, etc.) similar (to those of their husbands) over them (as
regards obedience and respect, etc.) to what is reasonable, but
men have a degree (of responsibility) over them. And Allah is AllMighty, All-Wise.
Sahih International
: Divorced women remain in waiting for three periods, and it is not
lawful for them to conceal what Allah has created in their wombs if
they believe in Allah and the Last Day. And their husbands have
more right to take them back in this [period] if they want
reconciliation. And due to the wives is similar to what is expected
of them, according to what is reasonable. But the men have a
degree over them [in responsibility and authority]. And Allah is
Exalted in Might and Wise.
Tafsir Jalalayn

: Divorced women shall wait by themselves, before remarrying, for three


periods (qurin is the plural of qar), of purity or menstruation these are
two different opinions which begin from the moment of divorce. This
[stipulation] applies to those who have been sexually penetrated but not to
those otherwise, on account of His saying, there shall be no [waiting] period
for you to reckon against them [Q. 33:49]. The waiting period for immature
or menopausal women is three months; pregnant women, on the other hand,
must wait until they give birth, as stated in the srat al-Talq [Q. 65:4], while
slavegirls must wait two months, according to the Sunna. And it is not lawful
for them to hide what God has created in their wombs, of child or
menstruation, if they believe in God and the Last Day. Their mates, their
spouses, have a better right to restore them, to bring them back, even if they
refuse, in such time, that is, during the waiting period, if they desire to set
things right, between them, and put pressure on the woman [to return]; the
statement is not a condition for the possibility of return, but an incitement
[to set things right] in the case of repealed divorce; the term ahaqq, better
right to, does not denote any priority, since, in any case, no other person
has the right to marry them during their waiting period; women shall have
rights, due from their spouses, similar to those, rights, due from them, with
justice, as stipulated by the Law, in the way of kind conjugality and not being
harmed; but their men have a degree above them, in rights, as in their duty
to obey their husbands, because of their [the husbands] payment of a dowry
and their [husbands] being the bread-winners; God is Mighty, in His
Kingdom, Wise, in what He has ordained for His creatures.

Indonesian
: Wanita-wanita yang ditalak handaklah menahan diri (menunggu)
tiga kali quru'. Tidak boleh mereka menyembunyikan apa yang
diciptakan Allah dalam rahimnya, jika mereka beriman kepada
Allah dan hari akhirat. Dan suami-suaminya berhak merujukinya
dalam masa menanti itu, jika mereka (para suami) menghendaki
ishlah. Dan para wanita mempunyai hak yang seimbang dengan
kewajibannya menurut cara yang ma'ruf. Akan tetapi para suami,
mempunyai satu tingkatan kelebihan daripada isterinya. Dan Allah
Maha Perkasa lagi Maha Bijaksana.

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Muhsin Khan
: The divorce is twice, after that, either you retain her on
reasonable terms or release her with kindness. And it is not lawful
for you (men) to take back (from your wives) any of your Mahr
(bridal money given by the husband to his wife at the time of
marriage) which you have given them, except when both parties
fear that they would be unable to keep the limits ordained by Allah
(e.g. to deal with each other on a fair basis). Then if you fear that
they would not be able to keep the limits ordained by Allah, then
there is no sin on either of them if she gives back (the Mahr or a
part of it) for her Al-Khul' (divorce). These are the limits ordained
by Allah, so do not transgress them. And whoever transgresses the
limits ordained by Allah, then such are the Zalimun (wrong-doers,
etc.).
Sahih International
: Divorce is twice. Then, either keep [her] in an acceptable manner
or release [her] with good treatment. And it is not lawful for you to
take anything of what you have given them unless both fear that
they will not be able to keep [within] the limits of Allah . But if you
fear that they will not keep [within] the limits of Allah , then there
is no blame upon either of them concerning that by which she
ransoms herself. These are the limits of Allah , so do not transgress
them. And whoever transgresses the limits of Allah - it is those who
are the wrongdoers.
Tafsir Jalalayn
: Divorce, that is, repudiation of the type that may be revoked, is twice; then
honourable retention, that is to say, you are then obliged to revert to them to
retain them, without harming them; or setting, them, free kindly. It is not
lawful for you, O male spouses, to take of what you have given them, of
dowry, if you divorce them, unless the, married, couple fear that they may
not maintain Gods bounds, that is to say, that they will not honour the rights
God has established for them (a variant reading [for yakhf, they (dual
form) fear] has yukhf, with the direct object taking the accusative ending;
all yuqm is an inclusive substitution for the person [governing the verb];
both verbs are also read in the second person [sc. takhf, you fear,
tuqm, you maintain]). If you fear they may not maintain Gods bounds,
neither of them would be at fault if she were to ransom herself, of some
money, so that he should divorce her. In other words, in this instance, there
is no culpability either for the man, should he take of the dowry, or for the
woman, should she offer of it. Those, prescriptions mentioned, are Gods
bounds; do not transgress them. Whoever transgresses Gods bounds
those are the evildoers.

Indonesian
: Talak (yang dapat dirujuki) dua kali. Setelah itu boleh rujuk lagi
dengan cara yang ma'ruf atau menceraikan dengan cara yang baik.
Tidak halal bagi kamu mengambil kembali sesuatu dari yang telah

kamu berikan kepada mereka, kecuali kalau keduanya khawatir


tidak akan dapat menjalankan hukum-hukum Allah. Jika kamu
khawatir bahwa keduanya (suami isteri) tidak dapat menjalankan
hukum-hukum Allah, maka tidak ada dosa atas keduanya tentang
bayaran yang diberikan oleh isteri untuk menebus dirinya. Itulah
hukum-hukum Allah, maka janganlah kamu melanggarnya.
Barangsiapa yang melanggar hukum-hukum Allah mereka itulah
orang-orang yang zalim.

2:230
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Muhsin Khan
: And if he has divorced her (the third time), then she is not lawful
unto him thereafter until she has married another husband. Then,
if the other husband divorces her, it is no sin on both of them that
they reunite, provided they feel that they can keep the limits
ordained by Allah. These are the limits of Allah, which He makes
plain for the people who have knowledge.
Sahih International
: And if he has divorced 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 divorces her [or dies], there is
no blame upon the woman and her former husband for returning to
each other if they think that they can keep [within] the limits of
Allah . These are the limits of Allah , which He makes clear to a
people who know.
Tafsir Jalalayn
: If he, the husband, divorces her, after the two utterances [of divorce]; she
shall not be lawful to him after that, after the third [utterance of] divorce,
until she marries another husband, who has sexual intercourse with her, as
reported by the two Shaykhs [Bukhr and Muslim]. If he, the second
husband, divorces 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
completion of the waiting period, if they think that they will maintain Gods
bounds. Those, matters mentioned, are Gods bounds, which He makes clear
to a people who have knowledge, [a people who] reflect.

Indonesian
: Kemudian jika si suami mentalaknya (sesudah talak yang kedua),
maka perempuan itu tidak lagi halal baginya hingga dia kawin
dengan suami yang lain. Kemudian jika suami yang lain itu

menceraikannya, maka tidak ada dosa bagi keduanya (bekas suami


pertama dan isteri) untuk kawin kembali jika keduanya
berpendapat akan dapat menjalankan hukum-hukum Allah. Itulah
hukum-hukum Allah, diterangkan-Nya kepada kaum yang (mau)
mengetahui.

2:231
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Muhsin Khan
: And when you have divorced women and they have fulfilled the
term of their prescribed period, either take them back on
reasonable basis or set them free on reasonable basis. But do not
take them back to hurt them, and whoever does that, then he has
wronged himself. And treat not the Verses (Laws) of Allah as a jest,
but remember Allah's Favours on you (i.e. Islam), and that which
He has sent down to you of the Book (i.e. the Quran) and AlHikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence,
etc.) whereby He instructs you. And fear Allah, and know that Allah
is All-Aware of everything.
Sahih International
: And when you divorce women and they have [nearly] fulfilled their
term, either retain them according to acceptable terms or release
them according to acceptable terms, and do not keep them,
intending harm, to transgress [against them]. And whoever does
that has certainly wronged himself. And do not take the verses of
Allah in jest. And remember the favor of Allah upon you and what
has been revealed to you of the Book and wisdom by which He
instructs you. And fear Allah and know that Allah is Knowing of all
things.
Tafsir Jalalayn
: When you divorce women, and they have, very nearly, reached, the end of,
their term, then retain them, by returning to them, honourably, not harming
them, or set them free honourably, or leave them until their term is
completed; do not retain them, when reverting, in harm (dirran is an object

denoting reason), to transgress, that is, so as to force them to redemption,


or to repudiate them or confine them indoors for a long time; whoever does
that has wronged his soul, by exposing it to Gods chastisement; take not
Gods verses in mockery, in jest by contravening them, and remember Gods
grace upon you, that is, Islam, and the Book, the Qurn, and the wisdom,
the rulings contained therein, He has revealed to you, to exhort you
therewith, so that you should give thanks by acting in accordance with it;
and fear God, and know that God has knowledge of all things, and nothing
can be hidden from Him.

Indonesian
: Apabila kamu mentalak isteri-isterimu, lalu mereka mendekati
akhir iddahnya, maka rujukilah mereka dengan cara yang ma'ruf,
atau ceraikanlah mereka dengan cara yang ma'ruf (pula).
Janganlah kamu rujuki mereka untuk memberi kemudharatan,
karena dengan demikian kamu menganiaya mereka. Barangsiapa
berbuat demikian, maka sungguh ia telah berbuat zalim terhadap
dirinya sendiri. Janganlah kamu jadikan hukum-hukum Allah
permainan, dan ingatlah nikmat Allah padamu, dan apa yang telah
diturunkan Allah kepadamu yaitu Al Kitab dan Al Hikmah (As
Sunnah). Allah memberi pengajaran kepadamu dengan apa yang
diturunkan-Nya itu. Dan bertakwalah kepada Allah serta ketahuilah
bahwasanya Allah Maha Mengetahui segala sesuatu.

2:232
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Muhsin Khan
: And when you have divorced women and they have fulfilled the
term of their prescribed period, do not prevent them from marrying
their (former) husbands, if they mutually agree on reasonable
basis. This (instruction) is an admonition for him among you who
believes in Allah and the Last Day. That is more virtuous and purer
for you. Allah knows and you know not.
Sahih International
: And when you divorce women and they have fulfilled their term,
do not prevent them from remarrying their [former] husbands if
they agree among themselves on an acceptable basis. That is
instructed to whoever of you believes in Allah and the Last Day.

That is better for you and purer, and Allah knows and you know
not.
Tafsir Jalalayn
: When you divorce women, and they have reached, completed, their term, of
waiting, do not debar them addressing the guardians here from
marrying their, divorced, husbands when they, the male spouses and their
women, have agreed together honourably, in accordance with the Law. The
occasion for the revelation [of this verse] was: Maqil b. Yasrs sister was
divorced by her husband, who then wanted to restore her, but Maqil
refused, as reported by al-Hkim. That, the prohibition against debarring, is
an admonition for whoever of you believe in God and the Last Day, because
it is for the benefit of such a person; that, refraining from debarring, is purer
for you, better, and cleaner, for you and for them, bearing in mind the
suspicion that can be aroused by the couple on account of prior intimacy.
God knows, what is in your interest, and you know not, any of this, so follow
His commands.

Indonesian
: Apabila kamu mentalak isteri-isterimu, lalu habis masa iddahnya,
maka janganlah kamu (para wali) menghalangi mereka kawin lagi
dengan bakal suaminya, apabila telah terdapat kerelaan di antara
mereka dengan cara yang ma'ruf. Itulah yang dinasehatkan kepada
orang-orang yang beriman di antara kamu kepada Allah dan hari
kemudian. Itu lebih baik bagimu dan lebih suci. Allah mengetahui,
sedang kamu tidak mengetahui.

2:233
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Muhsin Khan
: The mothers shall give suck to their children for two whole years,
(that is) for those (parents) who desire to complete the term of
suckling, but the father of the child shall bear the cost of the
mother's food and clothing on a reasonable basis. No person shall

have a burden laid on him greater than he can bear. No mother


shall be treated unfairly on account of her child, nor father on
account of his child. And on the (father's) heir is incumbent the like
of that (which was incumbent on the father). If they both decide on
weaning, by mutual consent, and after due consultation, there is no
sin on them. And if you decide on a foster suckling-mother for your
children, there is no sin on you, provided you pay (the mother)
what you agreed (to give her) on reasonable basis. And fear Allah
and know that Allah is All-Seer of what you do.
Sahih International
: Mothers may breastfeed their children two complete years for
whoever wishes to complete the nursing [period]. Upon the father
is the mothers' provision and their clothing according to what is
acceptable. No person is charged with more than his capacity. No
mother should be harmed through her child, and no father through
his child. And upon the [father's] heir is [a duty] like that [of the
father]. And if they both desire weaning through mutual consent
from both of them and consultation, there is no blame upon either
of them. And if you wish to have your children nursed by a
substitute, there is no blame upon you as long as you give payment
according to what is acceptable. And fear Allah and know that
Allah is Seeing of what you do.
Tafsir Jalalayn
: Mothers, shall, suckle their children for two full years (kmilayn, two full
ones, is an adjective for emphasis); this is, for such as desire to fulfil the
suckling, and this is the maximum length of time. It is for the father to
provide, food for, them, the mothers, and clothe them, during the suckling if
they be divorced, honourably, to the best of his ability. No soul is charged
save to its capacity, its ability; a mother shall not be harmed by her child,
that is, on account of the child, by being forced to suckle it, if she does not
want to; neither, should, a father, be harmed, by his child, that is, on account
of it, by being charged with more than he is able to bear. The mention of
both parents here in relation to the child is intended to show sympathy [for
both]. The heir, the one inheriting from his father, that is, the young man
who is the trustee of his [fathers] property, has a similar duty, to that of the
father in terms of providing sustenance and clothing for the [other] parent.
But if the two, parents, desire by mutual consent, agreement, and
consultation, so that the childs best interests are clear, to wean, that is, to
effect ablactation before the completion of the two-year period, then they
would not be at fault, in this matter. And if you (addressing the parents)
desire to seek nursing, from other than the mothers, for your children, you
would not be at fault, in this respect, provided you hand over, to them, what
you have given, what you intend to give them in the way of wages,
honourably, in kindness and good nature; and fear God, and know that God
sees what you do, and that nothing of it can be hidden from Him.

Indonesian

: Para ibu hendaklah menyusukan anak-anaknya selama dua tahun


penuh, yaitu bagi yang ingin menyempurnakan penyusuan. Dan
kewajiban ayah memberi makan dan pakaian kepada para ibu
dengan cara ma'ruf. Seseorang tidak dibebani melainkan menurut
kadar kesanggupannya. Janganlah seorang ibu menderita
kesengsaraan karena anaknya dan seorang ayah karena anaknya,
dan warispun berkewajiban demikian. Apabila keduanya ingin
menyapih (sebelum dua tahun) dengan kerelaan keduanya dan
permusyawaratan, maka tidak ada dosa atas keduanya. Dan jika
kamu ingin anakmu disusukan oleh orang lain, maka tidak ada dosa
bagimu apabila kamu memberikan pembayaran menurut yang
patut. Bertakwalah kamu kepada Allah dan ketahuilah bahwa Allah
Maha Melihat apa yang kamu kerjakan.

2:234
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Muhsin Khan
: And those of you who die and leave wives behind them, they (the
wives) shall wait (as regards their marriage) for four months and
ten days, then when they have fulfilled their term, there is no sin
on you if they (the wives) dispose of themselves in a just and
honourable manner (i.e. they can marry). And Allah is WellAcquainted with what you do.
Sahih International
: And those who are taken in death among you and leave wives
behind - they, [the wives, shall] wait four months and ten [days].
And when they have fulfilled their term, then there is no blame
upon you for what they do with themselves in an acceptable
manner. And Allah is [fully] Acquainted with what you do.
Tafsir Jalalayn
: And those of you who pass away, die, leaving, behind, wives, they shall wait
by themselves, after their death, refraining from marriage, for four months
and ten, nights: this applies to women who are not pregnant. The waiting
period in the case of pregnant women is for them to give birth as stated
by a verse in srat al-Talq [Q. 65:4]. The slavegirl must wait for half this
period [of four months] according to the Sunna; when they have reached,
completed, their term, of waiting, then you would not be at fault, O

guardians, regarding what they may do with themselves, in the way of


adorning themselves and offering themselves before suitors, honourably, in
accordance with the Law; God is aware of what you do, both secretly and
openly.

Indonesian
: Orang-orang yang meninggal dunia di antaramu dengan
meninggalkan isteri-isteri (hendaklah para isteri itu)
menangguhkan dirinya (ber'iddah) empat bulan sepuluh hari.
Kemudian apabila telah habis 'iddahnya, maka tiada dosa bagimu
(para wali) membiarkan mereka berbuat terhadap diri mereka
menurut yang patut. Allah mengetahui apa yang kamu perbuat.

2:235
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Muhsin Khan
: And there is no sin on you if you make a hint of betrothal or
conceal it in yourself, Allah knows that you will remember them,
but do not make a promise of contract with them in secret except
that you speak an honourable saying according to the Islamic law
(e.g. you can say to her, "If one finds a wife like you, he will be
happy"). And do not consummate the marriage until the term
prescribed is fulfilled. And know that Allah knows what is in your
minds, so fear Him. And know that Allah is Oft-Forgiving, Most
Forbearing.
Sahih International
: There is no blame upon you for that to which you [indirectly]
allude concerning a proposal to women or for what you conceal
within yourselves. Allah knows that you will have them in mind. But
do not promise them secretly except for saying a proper saying.
And do not determine to undertake a marriage contract until the
decreed period reaches its end. And know that Allah knows what is
within yourselves, so beware of Him. And know that Allah is
Forgiving and Forbearing.
Tafsir Jalalayn

: You would not be at fault regarding the proposal, with the intention of
marriage, you present, offer, or hide in your hearts, during the waiting
period, to women, whose spouses have died: such as men saying, How
beautiful you are!, or, Who could find one like you?, or How many a man
must desire you!. God knows that you will be mindful of them, in proposing
to them impatiently, and so He has permitted you to make such offers; but
do not make arrangements, of marriage, with them secretly, unless you
speak honourable words, such as are acknowledged by the Law, in other
words, such as proposals, that which is permitted to you. And do not resolve
on the knot, the consummation, of marriage until that which is written, the
period prescribed, has reached its term, and has been completed; and know
that God knows what is in your souls, of resolve or otherwise; so be fearful
of Him, that He should chastise you if you have made such resolve; and
know that God is Forgiving, toward him who is fearful of Him, Forbearing, in
delaying the chastisement of the one deserving it.

Indonesian
: Dan tidak ada dosa bagi kamu meminang wanita-wanita itu
dengan sindiran atau kamu menyembunyikan (keinginan
mengawini mereka) dalam hatimu. Allah mengetahui bahwa kamu
akan menyebut-nyebut mereka, dalam pada itu janganlah kamu
mengadakan janji kawin dengan mereka secara rahasia, kecuali
sekedar mengucapkan (kepada mereka) perkataan yang ma'ruf.
Dan janganlah kamu berazam (bertetap hati) untuk beraqad nikah,
sebelum habis 'iddahnya. Dan ketahuilah bahwasanya Allah
mengetahui apa yang ada dalam hatimu; maka takutlah kepadaNya, dan ketahuilah bahwa Allah Maha Pengampun lagi Maha
Penyantun.

2:236
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Muhsin Khan
: There is no sin on you, if you divorce women while yet you have
not touched (had sexual relation with) them, nor appointed unto
them their Mahr (bridal money given by the husband to his wife at
the time of marriage). But bestow on them ( a suitable gift), the
rich according to his means, and the poor according to his means, a
gift of reasonable amount is a duty on the doers of good.
Sahih International
: There is no blame upon you if you divorce women you have not
touched nor specified for them an obligation. But give them [a gift
of] compensation - the wealthy according to his capability and the

poor according to his capability - a provision according to what is


acceptable, a duty upon the doers of good.
Tafsir Jalalayn
: You would not be at fault if you divorce women while you have not touched
them (tamasshunna: also read tumsshunna), that is, [while] you have not
had sexual intercourse with them, nor appointed any obligation, dowry, for
them (the particle m, while, relates to the verbal action and is also
adverbial) that is to say, there are no sinful consequences for divorcing them
if you have not copulated with them or assigned them a dowry, so divorce
them; yet make provision of comforts for them honourably, that is, in
accordance with the Law (bil-marf, honourably, is an adjectival
qualification of matan, comforts), giving them what they can enjoy, the
one of ample means, the affluent among you, according to his means, and
the needy man, of restricted income, according to his means an obligation
(haqqan, obligation, is either a second qualifier of matan, comforts, or
an emphatic verbal noun), on the virtuous, the obedient ones.

Indonesian
: Tidak ada kewajiban membayar (mahar) atas kamu, jika kamu
menceraikan isteri-isteri kamu sebelum kamu bercampur dengan
mereka dan sebelum kamu menentukan maharnya. Dan hendaklah
kamu berikan suatu mut'ah (pemberian) kepada mereka. Orang
yang mampu menurut kemampuannya dan orang yang miskin
menurut kemampuannya (pula), yaitu pemberian menurut yang
patut. Yang demikian itu merupakan ketentuan bagi orang-orang
yang berbuat kebajikan.

2:237
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Muhsin Khan
: And if you divorce them before you have touched (had a sexual
relation with) them, and you have appointed unto them the Mahr
(bridal money given by the husbands to his wife at the time of
marriage), then pay half of that (Mahr), unless they (the women)
agree to forego it, or he (the husband), in whose hands is the
marriage tie, agrees to forego and give her full appointed Mahr.
And to forego and give (her the full Mahr) is nearer to At-Taqwa
(piety, right-eousness, etc.). And do not forget liberality between
yourselves. Truly, Allah is All-Seer of what you do.

Sahih International
: And if you divorce them before you have touched them and you
have already specified for them an obligation, then [give] half of
what you specified - unless they 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
you. Indeed Allah , of whatever you do, is Seeing.
Tafsir Jalalayn
: And if you divorce them before you have touched them, and you have
already appointed for them an obligation, then one-half of what you have
appointed, must be given to them and the other half returns to you; unless it
be that they, the women, make remission, and forgo it, or he makes
remission, by leaving her the entire amount, the one in whose hand is the
knot of marriage, the husband to be, or as Ibn Abbs is reported to have
said, The legal guardian, where the female is a minor; in which case
nobody would be at fault; yet that you should remit (wa-an taf is the
subject) is nearer to piety (aqrabu lil-taqw is its predicate). Forget not
kindness between you, that is, to be bountiful towards one another; surely
God sees what you do, and will requite you accordingly.

Indonesian
: Jika kamu menceraikan isteri-isterimu sebelum kamu bercampur
dengan mereka, padahal sesungguhnya kamu sudah menentukan
maharnya, maka bayarlah seperdua dari mahar yang telah kamu
tentukan itu, kecuali jika isteri-isterimu itu memaafkan atau
dimaafkan oleh orang yang memegang ikatan nikah, dan pemaafan
kamu itu lebih dekat kepada takwa. Dan janganlah kamu
melupakan keutamaan di antara kamu. Sesungguhnya Allah Maha
Melihat segala apa yang kamu kerjakan.

2:238
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Muhsin Khan
: Guard strictly (five obligatory) As-Salawat (the prayers) especially
the middle Salat (i.e. the best prayer - 'Asr). And stand before Allah
with obedience [and do not speak to others during the Salat
(prayers)].
Sahih International
: Maintain with care the [obligatory] prayers and [in particular] the
middle prayer and stand before Allah , devoutly obedient.
Tafsir Jalalayn
: Maintain the, five, prayers, by performing them at their appointed times,
and the middle prayer, either that of the afternoon, or the morning, or the
midday, or another prayer (there are many opinions on this matter); God has
singled it out for mention because of its merit; and stand, in prayer,

submissive to God, li Lllhi qnitn: some have said that this means
obedience, on account of the Prophet (s) saying, Wherever the [expression]
qunt [submission], appears in the Qurn, it denotes obedience, as
reported by Ahmad [b. Hanbal] and others; it is also said to mean in silence
[skitn], on the basis of a hadth of Zayd b. Arqam, in which he said, We
used to speak to each other sometimes during prayer, but when this was
revealed, we were commanded to be silent and were forbidden to talk, as
reported by the two Shaykhs [Bukhr and Muslim].

Indonesian
: Peliharalah semua shalat(mu), dan (peliharalah) shalat wusthaa.
Berdirilah untuk Allah (dalam shalatmu) dengan khusyu'.

2:239
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Muhsin Khan
: And if you fear (an enemy), perfrom Salat (pray) on foot or riding.
And when you are in safety, offer the Salat (prayer) in the manner
He has taught you, which you knew not (before).
Sahih International
: And if you fear [an enemy, then pray] on foot or riding. But when
you are secure, then remember Allah [in prayer], as He has taught
you that which you did not [previously] know.
Tafsir Jalalayn
: And if you are in fear, of an enemy, or a torrent, or a predatory animal, then
standing (rijl, plural of rjil), praying while walking, or mounted (rukbn,
plural of rkib). In other words, in whichever way you can, facing the
direction of the qibla or otherwise, making the gestures of genuflexion and
prostration; but when you are secure, from any fear, then remember God, by
performing prayer, as He taught you what you knew not, before He taught
you its obligations and its proper ways (the particle kf [of ka-m, as] has
the same meaning as mithl [like], while the m is related to the verbal
action, or is relative).

Indonesian
: Jika kamu dalam keadaan takut (bahaya), maka shalatlah sambil
berjalan atau berkendaraan. Kemudian apabila kamu telah aman,
maka sebutlah Allah (shalatlah), sebagaimana Allah telah
mengajarkan kepada kamu apa yang belum kamu ketahui.

2:240
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Muhsin Khan
: And those of you who die and leave behind wives should bequeath
for their wives a year's maintenance and residence without turning
them out, but if they (wives) leave, there is no sin on you for that
which they do of themselves, provided it is honourable (e.g. lawful
marriage). And Allah is All-Mighty, All-Wise. [The order of this
Verse has been cancelled (abrogated) by Verse 4:12].
Sahih International
: And those who are taken in death among you and leave wives
behind - for their wives is a bequest: maintenance for one year
without turning [them] out. But if they leave [of their own accord],
then there is no blame upon you for what they do with themselves
in an acceptable way. And Allah is Exalted in Might and Wise.
Tafsir Jalalayn
: And those of you who die, leaving wives, let them, make testament
(wasiyyatan, or wasiyyatun) for their wives, as an obligation, and give them
provision, what they can enjoy of property and clothes, for, until the
completion of, a year (matan il l-hawl, provision for a year, is a
circumstantial qualifier), that is, without expelling them from their
habitations; but if they go forth, of their own accord, you would not be at
fault, [you] the guardians of the dead one, regarding what they may do with
themselves honourably, in accordance with the Law, such as adorning
themselves or abandoning the mourning, or that you should cut off their
expenditure; God is Mighty, in His Kingdom, Wise, in His actions. The
testament mentioned here was abrogated by the inheritance verse [Q.
4:12], and the waiting of one year [without expulsion] was abrogated by the
previous verse four months and ten [Q. 2:234] which was revealed later. In
the opinion of al-Shfi, may God have mercy on him, the habitation remains
hers.

Indonesian
: Dan orang-orang yang akan meninggal dunia di antara kamu dan
meninggalkan isteri, hendaklah berwasiat untuk isteri-isterinya,
(yaitu) diberi nafkah hingga setahun lamanya dan tidak disuruh
pindah (dari rumahnya). Akan tetapi jika mereka pindah (sendiri),
maka tidak ada dosa bagimu (wali atau waris dari yang meninggal)
membiarkan mereka berbuat yang ma'ruf terhadap diri mereka.
Dan Allah Maha Perkasa lagi Maha Bijaksana.

2:241
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Muhsin Khan
: And for divorced women, maintenance (should be provided) on
reasonable (scale). This is a duty on Al-Muttaqun (the pious - see
V.2:2).
Sahih International
: And for divorced women is a provision according to what is
acceptable - a duty upon the righteous.
Tafsir Jalalayn
: There shall be provision for divorced women, which they are given,
honourably, as is feasible an obligation (haqqan, obligation, is in the
accusative because it is governed by an implied verb) on those who fear
God, may He be exalted. He has repeated the phrase in order to include the
woman that has been touched [sexually], since the previous verse addresses
a different issue.

Indonesian
: Kepada wanita-wanita yang diceraikan (hendaklah diberikan oleh
suaminya) mut'ah menurut yang ma'ruf, sebagai suatu kewajiban
bagi orang-orang yang bertakwa.

2:242
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Muhsin Khan
: Thus Allah makes clear His Ayat (Laws) to you, in order that you
may understand.
Sahih International
: Thus does Allah make clear to you His verses that you might use
reason.
Tafsir Jalalayn
: So, in the same way that He has explained to you what has been
mentioned, God makes clear His signs for you, so that you might
understand, reflect.

Indonesian
: Demikianlah Allah menerangkan kepadamu ayat-ayat-Nya
(hukum-hukum-Nya) supaya kamu memahaminya.

2:243
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Muhsin Khan
: Did you (O Muhammad SAW) not think of those who went forth
from their homes in thousands, fearing death? Allah said to them,
"Die". And then He restored them to life. Truly, Allah is full of
Bounty to mankind, but most men thank not.
Sahih International
: Have you not considered those who left their homes in many
thousands, fearing death? Allah said to them, "Die"; then He
restored them to life. And Allah is full of bounty to the people, but
most of the people do not show gratitude.
Tafsir Jalalayn
: Have you not seen (an interrogative to provoke amazement and a longing
to hear what will follow), that is, Has your knowledge not attained, those
thousands, four, eight, ten, thirty, forty or seventy thousand, who went forth
from their habitations fearful of death? (hadharal-mawt: an object denoting
reason). These were a people from among the Children of Israel who fled
their homeland after it was afflicted with plague. God said to them, Die!,
and they did. Then He gave them life, after eight days or more, as a result of
the supplication of their prophet Ezekiel (Hizql), and they lived on for a
while with the effects of death still upon them, such that when they wore
garments these turned into shrouds for the deceased; and this
[phenomenon] remained with their descendants. Truly God is bounteous to
people, such as when He gave life back to those just mentioned, but most
people, that is, disbelievers, are not thankful. The purpose of mentioning the
story of these people is to encourage believers to fight [in the way of God],
which is why the following [statement] is supplemented to it:

Indonesian
: Apakah kamu tidak memperhatikan orang-orang yang ke luar dari
kampung halaman mereka, sedang mereka beribu-ribu (jumlahnya)
karena takut mati; maka Allah berfirman kepada mereka: "Matilah
kamu", kemudian Allah menghidupkan mereka. Sesungguhnya
Allah mempunyai karunia terhadap manusia tetapi kebanyakan
manusia tidak bersyukur.

2:244
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Muhsin Khan
: And fight in the Way of Allah and know that Allah is All-Hearer,
All-Knower.
Sahih International
: And fight in the cause of Allah and know that Allah is Hearing and
Knowing.
Tafsir Jalalayn
: So fight in Gods way, in order to elevate His religion, and know that God is
Hearing, of your sayings, Knowing, of your affairs, and He will requite you
accordingly.

Indonesian
: Dan berperanglah kamu sekalian di jalan Allah, dan ketahuilah
sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui.

2:245
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Muhsin Khan
: Who is he that will lend to Allah a goodly loan so that He may
multiply it to him many times? And it is Allah that decreases or
increases (your provisions), and unto Him you shall return.
Sahih International
: Who is it that would loan Allah a goodly loan so He may multiply it
for him many times over? And it is Allah who withholds and grants
abundance, and to Him you will be returned.
Tafsir Jalalayn
: Who is he that will lend God a loan, by expending his property in the way of
God, that is good, by expending it for the sake of God, Mighty and Majestic,
out of pureness of heart, and He will multiply (yudif, also read yudaif) it
for him manifold?, up to ten or seven hundred times or more, as will be
mentioned soon. God straitens, sustenance for whomever He wills in order
to try him, and enlarges, it in abundance for whomever He wills in order to
test him; and to Him you shall be returned, in the Hereafter through the
Resurrection, where He will requite you for your deeds.

Indonesian
: Siapakah yang mau memberi pinjaman kepada Allah, pinjaman
yang baik (menafkahkan hartanya di jalan Allah), maka Allah akan
meperlipat gandakan pembayaran kepadanya dengan lipat ganda

yang banyak. Dan Allah menyempitkan dan melapangkan (rezeki)


dan kepada-Nya-lah kamu dikembalikan.

2:246
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Muhsin Khan
: Have you not thought about the group of the Children of Israel
after (the time of) Musa (Moses)? When they said to a Prophet of
theirs, "Appoint for us a king and we will fight in Allah's Way." He
said, "Would you then refrain from fighting, if fighting was
prescribed for you?" They said, "Why should we not fight in Allah's
Way while we have been driven out of our homes and our children
(families have been taken as captives)?" But when fighting was
ordered for them, they turned away, all except a few of them. And
Allah is All-Aware of the Zalimun (polytheists and wrong-doers).
Sahih International
: Have you not considered the assembly of the Children of Israel
after [the time of] Moses when they said to a prophet of theirs,
"Send to us a king, and we will fight in the way of Allah "? He said,
"Would you perhaps refrain from fighting if fighting was prescribed
for you?" They said, "And why should we not fight in the cause of
Allah when we have been driven out from our homes and from our
children?" But when fighting was prescribed for them, they turned
away, except for a few of them. And Allah is Knowing of the
wrongdoers.
Tafsir Jalalayn
: Have you not seen, the story and the tale of, the council, an assembly, of
the Children of Israel, after, the death of, Moses, when they said to a prophet
of theirs, namely, Samuel, Send, establish, for us a king, to unite us and to
whom we can refer [matters], and we will fight, with him, in Gods way. He,
the prophet, said, to them: Might it be that (asaytum, or astum) if fighting
is prescribed for you, you will not fight? (all tuqtil is the predicate of
as, might it be; the interrogative is intended to confirm the expectation
that follows [sc. that they will not fight]). They said, Why should we not fight
in Gods way, when we have been expelled from our habitations and our

children?, as a result of these latter being taken captive or killed, that


which they suffered at the hands of Goliath and his men. The meaning is,
There is nothing to stop us fighting, provided the requirement [we
demanded] is forthcoming. God, exalted be He, says, Yet when fighting was
prescribed for them, they turned their backs, from fighting in cowardice,
except a few of them, the ones that crossed the river with Saul (Tlt), as
will be mentioned; and God has knowledge of the evildoers, and will requite
them accordingly. The prophet then asked his Lord to send forth a king, and
God responded by sending forth Saul.

Indonesian
: Apakah kamu tidak memperhatikan pemuka-pemuka Bani Israil
sesudah Nabi Musa, yaitu ketika mereka berkata kepada seorang
Nabi mereka: "Angkatlah untuk kami seorang raja supaya kami
berperang (di bawah pimpinannya) di jalan Allah". Nabi mereka
menjawab: "Mungkin sekali jika kamu nanti diwajibkan berperang,
kamu tidak akan berperang". Mereka menjawab: "Mengapa kami
tidak mau berperang di jalan Allah, padahal sesungguhnya kami
telah diusir dari anak-anak kami?". Maka tatkala perang itu
diwajibkan atas mereka, merekapun berpaling, kecuali beberapa
saja di antara mereka. Dan Allah Maha Mengetahui siapa orangorang yang zalim.

2:247
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Muhsin Khan
: And their Prophet (Samuel ) said to them, "Indeed Allah has
appointed Talut (Saul) as a king over you." They said, "How can he
be a king over us when we are better fitted than him for the
kingdom, and he has not been given enough wealth." He said:
"Verily, Allah has chosen him above you and has increased him
abundantly in knowledge and stature. And Allah grants His
Kingdom to whom He wills. And Allah is All-Sufficient for His
creatures' needs, All-Knower."
Sahih International

: And their prophet said to them, "Indeed, Allah has sent to you
Saul as a king." They said, "How can he have kingship over us
while we are more worthy of kingship than him and he has not
been given any measure of wealth?" He said, "Indeed, Allah has
chosen him over you and has increased him abundantly in
knowledge and stature. And Allah gives His sovereignty to whom
He wills. And Allah is all-Encompassing [in favor] and Knowing."
Tafsir Jalalayn
: Then their prophet said to them, Verily God has raised up Saul for you as
king They said, How can he be king over us when we have better right than
he to kingship, since he is not of the tribe of monarchs or that of prophets;
he [Saul] was a tanner or a shepherd; seeing he has not been given
amplitude of wealth? which he can use to establish a kingdom. He, the
prophet, said, to them, God has chosen him over you, for kingship, and has
increased him broadly, amply, in knowledge and body: at that time, he was
the most knowledgeable and the most handsome of all the Children of Israel,
and the most perfect of character. God gives the kingship to whom He will,
in the way He does, and there can be no objection; and God is Embracing, in
His bounty, Knowing, of those who deserve it.

Indonesian
: Nabi mereka mengatakan kepada mereka: "Sesungguhnya Allah
telah mengangkat Thalut menjadi rajamu". Mereka menjawab:
"Bagaimana Thalut memerintah kami, padahal kami lebih berhak
mengendalikan pemerintahan daripadanya, sedang diapun tidak
diberi kekayaan yang cukup banyak?" Nabi (mereka) berkata:
"Sesungguhnya Allah telah memilih rajamu dan menganugerahinya
ilmu yang luas dan tubuh yang perkasa". Allah memberikan
pemerintahan kepada siapa yang dikehendaki-Nya. Dan Allah Maha
Luas pemberian-Nya lagi Maha Mengetahui.

2:248
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Muhsin Khan
: And their Prophet (Samuel ) said to them: Verily! The sign of His
Kingdom is that there shall come to you At-Tabut (a wooden box),
wherein is Sakinah (peace and reassurance) from your Lord and a
remnant of that which Musa (Moses) and Harun (Aaron) left

behind, carried by the angels. Verily, in this is a sign for you if you
are indeed believers.
Sahih International
: And their prophet said to them, "Indeed, a sign of his kingship is
that the chest will come to you in which is assurance from your
Lord and a remnant of what the family of Moses and the family of
Aaron had left, carried by the angels. Indeed in that is a sign for
you, if you are believers."
Tafsir Jalalayn
: And their prophet said to them, after they had demanded a sign of his
kingship: The sign of his kingship is that there will come to you the Ark, a
chest containing the images of the prophets, which God sent down to Adam,
and which was handed down to them [sc. the Israelites], until the Amalekites
seized it from them in battle. They used to commence fighting invoking it
before their enemy and marching behind it, as well as experience
peacefulness in its presence, as God says: therein is a Spirit of Peace,
reassurance for your hearts, from your Lord, and a remnant of what the folk
of Moses and the folk of Aaron left behind, which were Mosess pair of
sandals and his staff, Aarons turban, a measure (qafz) of the manna that
used to come down on them, and the pieces of the broken tablets, the angels
bearing it (tahmiluhu l-malikatu, the circumstantial qualifier referring to
the subject of the verb yatiyakum, there will come to). Surely in that shall
be a sign for you, of his kingship, if you are believers. The angels bore it
between the earth and the sky while they gazed at it, until finally they
placed it before Saul. They then acknowledged his kingship and hastened to
enlist in the [holy] struggle, and he chose seventy thousand of their young
men.

Indonesian
: Dan Nabi mereka mengatakan kepada mereka: "Sesungguhnya
tanda ia akan menjadi raja, ialah kembalinya tabut kepadamu, di
dalamnya terdapat ketenangan dari Tuhanmu dan sisa dari
peninggalan keluarga Musa dan keluarga Harun; tabut itu dibawa
malaikat. Sesungguhnya pada yang demikian itu terdapat tanda
bagimu, jika kamu orang yang beriman.

2:249
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Muhsin Khan
: Then when Talut (Saul) set out with the army, he said: "Verily!
Allah will try you by a river. So whoever drinks thereof, he is not of
me, and whoever tastes it not, he is of me, except him who takes
(thereof) in the hollow of his hand." Yet, they drank thereof, all,
except a few of them. So when he had crossed it (the river), he and
those who believed with him, they said: "We have no power this day
against Jalut (Goliath) and his hosts." But those who knew with
certainty that they were to meet their Lord, said: "How often a
small group overcame a mighty host by Allah's Leave?" And Allah is
with As-Sabirin (the patient ones, etc.).
Sahih International
: And when Saul went forth with the soldiers, he said, "Indeed,
Allah will be testing you with a river. So whoever drinks from it is
not of me, and whoever does not taste it is indeed of me, excepting
one who takes [from it] in the hollow of his hand." But they drank
from it, except a [very] few of them. Then when he had crossed it
along with those who believed with him, they said, "There is no
power for us today against Goliath and his soldiers." But those who
were certain that they would meet Allah said, "How many a small
company has overcome a large company by permission of Allah .
And Allah is with the patient."
Tafsir Jalalayn
: And when Saul went forth with the hosts, from the Holy House [sc.
Jerusalem], the heat was intense and so they asked him for water; he said,
God will try, test, you, in order to distinguish the obedient among you from
the disobedient, with a river, between Jordan and Palestine, whoever drinks
of it, of its water, is not of me, is not of my followers, and whoever tastes it
not, he is of me, except for him who scoops up with his hand (ghurfa, or
gharfa, a scoop), satisfying himself therewith and not taking more, he is
also of my followers. But they drank of it, when they reached it and saw that

it was abundant, except a few of them, who restricted themselves to a scoop:


it is reported that one scoop was enough for each man and his horse, and
they numbered over three hundred; and when he crossed it, with those who
believed, the ones who confined themselves to the one scoop, they, the ones
that drank profusely, said, We have no power today against Goliath and his
troops, that is, [no power] to fight them, and they were cowardly and did
not cross it. Those who thought, with certainty that, they would meet God, at
the Resurrection, and these were the ones that crossed it, said, How often
(kam, how, functions as a predicate, meaning kathr, many) a little
company, group of men, has overcome a numerous one, by Gods leave, by
His will; and God is with the patient, [providing them] with help and
assistance.

Indonesian
: Maka tatkala Thalut keluar membawa tentaranya, ia berkata:
"Sesungguhnya Allah akan menguji kamu dengan suatu sungai.
Maka siapa di antara kamu meminum airnya; bukanlah ia
pengikutku. Dan barangsiapa tiada meminumnya, kecuali
menceduk seceduk tangan, maka dia adalah pengikutku".
Kemudian mereka meminumnya kecuali beberapa orang di antara
mereka. Maka tatkala Thalut dan orang-orang yang beriman
bersama dia telah menyeberangi sungai itu, orang-orang yang
telah minum berkata: "Tak ada kesanggupan kami pada hari ini
untuk melawan Jalut dan tentaranya". Orang-orang yang meyakini
bahwa mereka akan menemui Allah, berkata: "Berapa banyak
terjadi golongan yang sedikit dapat mengalahkan golongan yang
banyak dengan izin Allah. Dan Allah beserta orang-orang yang
sabar".

2:250
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Muhsin Khan
: And when they advanced to meet Jalut (Goliath) and his forces,
they invoked: "Our Lord! Pour forth on us patience and make us
victorious over the disbelieving people."
Sahih International
: And when they went forth to [face] Goliath and his soldiers, they
said, "Our Lord, pour upon us patience and plant firmly our feet
and give us victory over the disbelieving people."
Tafsir Jalalayn
: So, when they went forth against Goliath and his troops, facing them in
military columns, they said, Our Lord, pour out upon us patience, and make

firm our feet, by strengthening our hearts for this struggle, and grant us
victory over the disbelieving folk!

Indonesian
: Tatkala Jalut dan tentaranya telah nampak oleh mereka,
merekapun (Thalut dan tentaranya) berdoa: "Ya Tuhan kami,
tuangkanlah kesabaran atas diri kami, dan kokohkanlah pendirian
kami dan tolonglah kami terhadap orang-orang kafir".

2:251
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Muhsin Khan
: So they routed them by Allah's Leave and Dawud (David) killed
Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom
[after the death of Talut (Saul) and Samuel] and Al-Hikmah
(Prophethood), and taught him of that which He willed. And if Allah
did not check one set of people by means of another, the earth
would indeed be full of mischief. But Allah is full of Bounty to the
'Alamin (mankind, jinns and all that exists).
Sahih International
: So they defeated them by permission of Allah , and David killed
Goliath, and Allah gave him the kingship and prophethood and
taught him from that which He willed. And if it were not for Allah
checking [some] people by means of others, the earth would have
been corrupted, but Allah is full of bounty to the worlds.
Tafsir Jalalayn
: And they routed, they broke, them, by the leave of God, by His will, and
David, who was among the ranks of Sauls army, slew Goliath; and God gave
him, David, the kingship, over the Children of Israel, and Wisdom,
prophethood after the death of Samuel and Saul, and the combination [of
kingship and prophethood] had never come to anyone before him; and He
taught him such as He willed, of the manufacture of mail-coats and the
speech of birds. Had God not repelled people some (badahum, some,
substitutes for [saying] badan min al-ns, some people) by means of others
the earth would have surely been corrupted, with idolaters defeating and
slaying Muslims, and mosques being destroyed; but God is bounteous to all
worlds, by repelling some by means of others.

Indonesian

: Mereka (tentara Thalut) mengalahkan tentara Jalut dengan izin


Allah dan (dalam peperangan itu) Daud membunuh Jalut, kemudian
Allah memberikan kepadanya (Daud) pemerintahan dan hikmah
(sesudah meninggalnya Thalut) dan mengajarkan kepadanya apa
yang dikehendaki-Nya. Seandainya Allah tidak menolak
(keganasan) sebahagian umat manusia dengan sebagian yang lain,
pasti rusaklah bumi ini. Tetapi Allah mempunyai karunia (yang
dicurahkan) atas semesta alam.

2:252
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Muhsin Khan
: These are the Verses of Allah, We recite them to you (O
Muhammad SAW) in truth, and surely, you are one of the
Messengers (of Allah).
Sahih International
: These are the verses of Allah which We recite to you, [O
Muhammad], in truth. And indeed, you are from among the
messengers.
Tafsir Jalalayn
: These, verses, are the verses of God We recite to you, O Muhammad (s), as
narration, in truth, and assuredly you are one of the Messengers [of God],
the emphasis is made here with the particle inna [of innaka, surely you
are], with the remainder of the statement being a rebuttal of the
disbelievers saying, You are no Messenger.

Indonesian
: Itu adalah ayat-ayat dari Allah, Kami bacakan kepadamu dengan
hak (benar) dan sesungguhnya kamu benar-benar salah seorang di
antara nabi-nabi yang diutus.

2:253
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Muhsin Khan
: Those Messengers! We preferred some to others; to some of them
Allah spoke (directly); others He raised to degrees (of honour); and
to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs
and evidences, and supported him with Ruh-ul-Qudus [Jibrael
(Gabriel)]. If Allah had willed, succeeding generations would not
have fought against each other, after clear Verses of Allah had
come to them, but they differed - some of them believed and others
disbelieved. If Allah had willed, they would not have fought against
one another, but Allah does what He likes.
Sahih International
: Those messengers - some of them We caused to exceed others.
Among them were those to whom Allah spoke, and He raised some
of them in degree. And We gave Jesus, the Son of Mary, clear
proofs, and We supported him with the Pure Spirit. If Allah had
willed, those [generations] succeeding them would not have fought
each other after the clear proofs had come to them. But they
differed, and some of them believed and some of them disbelieved.
And if Allah had willed, they would not have fought each other, but
Allah does what He intends.
Tafsir Jalalayn
: Those (tilka is the subject) messengers (al-rusul is either an adjective or
the predicate) some We have preferred above others, by assigning a
particular trait to one not found in the other; some there are to whom God
spoke, such as Moses, and some He raised in rank, namely, Muhammad (s),
on account of his call being to all peoples, his being the Seal of the Prophets,
on account of the superiority of his community to all others, the sundry
miracles and the many special qualities. And We gave Jesus son of Mary the
clear proofs, and confirmed him, strengthened him, with the Holy Spirit,
namely, Gabriel who would accompany him wherever he went. And had God
willed, that all people be guided, those who came after them, after the
messengers, that is, their communities, would not have fought against one
another after the clear proofs had come to them, because of their
disagreement and their leading one another astray; but they fell into
variance, as He willed, and some of them believed, and adhered firmly to his
faith, and some disbelieved, as the Christians did after Jesus (al-Mash), and
had God willed they would not have fought against one another (repeated
here for emphasis), but God does whatever He desires, giving success to
whomever He will and disappointment to whomever He will.

Indonesian
: Rasul-rasul itu Kami lebihkan sebagian (dari) mereka atas
sebagian yang lain. Di antara mereka ada yang Allah berkata-kata
(langsung dengan dia) dan sebagiannya Allah meninggikannya
beberapa derajat. Dan Kami berikan kepada Isa putera Maryam
beberapa mukjizat serta Kami perkuat dia dengan Ruhul Qudus.
Dan kalau Allah menghendaki, niscaya tidaklah berbunuh-bunuhan

orang-orang (yang datang) sesudah rasul-rasul itu, sesudah datang


kepada mereka beberapa macam keterangan, akan tetapi mereka
berselisih, maka ada di antara mereka yang beriman dan ada (pula)
di antara mereka yang kafir. Seandainya Allah menghendaki,
tidaklah mereka berbunuh-bunuhan. Akan tetapi Allah berbuat apa
yang dikehendaki-Nya.

2:254
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Muhsin Khan
: O you who believe! Spend of that with which We have provided for
you, before a Day comes when there will be no bargaining, nor
friendship, nor intercession. And it is the disbelievers who are the
Zalimun (wrong-doers, etc.).
Sahih International
: O you who have believed, spend from that which We have
provided for you before there comes a Day in which there is no
exchange and no friendship and no intercession. And the
disbelievers - they are the wrongdoers.
Tafsir Jalalayn
: O you who believe, expend of what We have provided you with, what is due
of it as alms, before there comes a day in which there shall be neither
commerce, ransom, nor friendship, that can be of any benefit, nor
intercession, without His permission (a variant reading has all three nouns
in nominative inflection bayun, khullatun, shafatun [as opposed to l
baya, l khullata, l shafata]): this is the Day of Resurrection. And the
disbelievers, those that disbelieve in God or in the obligations He has
imposed on them they are the evildoers, for not respecting Gods
command.

Indonesian
: Hai orang-orang yang beriman, belanjakanlah (di jalan Allah)
sebagian dari rezeki yang telah Kami berikan kepadamu sebelum
datang hari yang pada hari itu tidak ada lagi jual beli dan tidak ada
lagi syafa'at. Dan orang-orang kafir itulah orang-orang yang zalim.

2:255
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Muhsin Khan
: Allah! La ilaha illa Huwa (none has the right to be worshipped but
He), the Ever Living, the One Who sustains and protects all that
exists. Neither slumber, nor sleep overtake Him. To Him belongs
whatever is in the heavens and whatever is on earth. Who is he that
can intercede with Him except with His Permission? He knows
what happens to them (His creatures) in this world, and what will
happen to them in the Hereafter . And they will never compass
anything of His Knowledge except that which He wills. His Kursi
extends over the heavens and the earth, and He feels no fatigue in
guarding and preserving them. And He is the Most High, the Most
Great. [This Verse 2:255 is called Ayat-ul-Kursi.]
Sahih International
: Allah - there is no deity except Him, the Ever-Living, the Sustainer
of [all] existence. Neither drowsiness overtakes Him nor sleep. To
Him belongs whatever is in the heavens and whatever is on the
earth. Who is it that can intercede with Him except by His
permission? He knows what is [presently] before them and what
will be after them, and they encompass not a thing of His
knowledge except for what He wills. His Kursi extends over the
heavens and the earth, and their preservation tires Him not. And
He is the Most High, the Most Great.
Tafsir Jalalayn
: God, there is no god, that is, there is none worthy of being worshipped in
[all] existence, except Him, the Living, the Everlasting, the Eternal
Sustainer, the One constantly engaged in the management of His creation.
Slumber does not seize Him, neither sleep; to Him belongs all that is in the
heavens and the earth, as possessions, creatures and servants; who is there,
that is to say, none is there, that shall intercede with Him save by His leave?,
in this for him. He knows what lies before them, that is, creation, and what
is after them, of the affairs of this world and the Hereafter; and they
encompass nothing of His knowledge, that is, they know nothing of what He
knows, save such as He wills, to inform of it by way of His messengers. His
throne subsumes the heavens and the earth, it is said that His knowledge

encompasses them both; it is also said that the kurs (throne) itself
subsumes them on account of its vastness, as in the hadth, The seven
heavens compared to the kurs are like seven silver coins lying in a metal
shield [of armour]; the preserving of them, the heavens and the earth,
wearies Him not, does not burden Him; He is the Sublime, above His
creation by virtue of His subjugation [of them], the Tremendous, the Great.

Indonesian
: Allah, tidak ada Tuhan (yang berhak disembah) melainkan Dia
Yang Hidup kekal lagi terus menerus mengurus (makhluk-Nya);
tidak mengantuk dan tidak tidur. Kepunyaan-Nya apa yang di langit
dan di bumi. Tiada yang dapat memberi syafa'at di sisi Allah tanpa
izin-Nya? Allah mengetahui apa-apa yang di hadapan mereka dan
di belakang mereka, dan mereka tidak mengetahui apa-apa dari
ilmu Allah melainkan apa yang dikehendaki-Nya. Kursi Allah
meliputi langit dan bumi. Dan Allah tidak merasa berat memelihara
keduanya, dan Allah Maha Tinggi lagi Maha Besar.

2:256
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Muhsin Khan
: There is no compulsion in religion. Verily, the Right Path has
become distinct from the wrong path. Whoever disbelieves in
Taghut and believes in Allah, then he has grasped the most
trustworthy handhold that will never break. And Allah is All-Hearer,
All-Knower.
Sahih International
: There shall be no compulsion in [acceptance of] the religion. The
right course has become clear from the wrong. So whoever
disbelieves in Taghut and believes in Allah has grasped the most
trustworthy handhold with no break in it. And Allah is Hearing and
Knowing.
Tafsir Jalalayn
: There is no compulsion in, entering into, religion. Rectitude has become
clear from error, that is say, through clear proofs it has become manifest
that faith is rectitude and disbelief is error: this was revealed concerning the
Ansr [of Medina] who tried to compel their sons to enter into Islam; so
whoever disbelieves in the false deity, namely, Satan or idols (tght, false
deity, is used in a singular and plural sense), and believes in God, has laid
hold of the most firm handle, the tight knot, unbreaking, that cannot be
severed; God is Hearing, of what is said, Knowing, of what is done.

Indonesian

: Tidak ada paksaan untuk (memasuki) agama (Islam);


sesungguhnya telah jelas jalan yang benar daripada jalan yang
sesat. Karena itu barangsiapa yang ingkar kepada Thaghut dan
beriman kepada Allah, maka sesungguhnya ia telah berpegang
kepada buhul tali yang amat kuat yang tidak akan putus. Dan Allah
Maha Mendengar lagi Maha Mengetahui.

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Muhsin Khan
: Allah is the Wali (Protector or Guardian) of those who believe. He
brings them out from darkness into light. But as for those who
disbelieve, their Auliya (supporters and helpers) are Taghut [false
deities and false leaders, etc.], they bring them out from light into
darkness. Those are the dwellers of the Fire, and they will abide
therein forever.
Sahih International
: Allah is the ally of those who believe. He brings them out from
darknesses into the light. And those who disbelieve - their allies are
Taghut. They take them out of the light into darknesses. Those are
the companions of the Fire; they will abide eternally therein.
Tafsir Jalalayn
: God is the Protector, helper, of the believers; He brings them forth from the
shadows, of unbelief, into the light, of faith. And the disbelievers their
protectors are false deities, that bring them forth from the light into the
shadows: the repetition of bringing forth from here is either to be taken as
a reflection of His [previous] words, He brings them forth from the
shadows, or as a reference to all those Jews who believed in the Prophet
before he was sent, but then rejected him, those are the inhabitants of the
Fire, therein they shall abide.

Indonesian
: Allah Pelindung orang-orang yang beriman; Dia mengeluarkan
mereka dari kegelapan (kekafiran) kepada cahaya (iman). Dan
orang-orang yang kafir, pelindung-pelindungnya ialah syaitan, yang
mengeluarkan mereka daripada cahaya kepada kegelapan
(kekafiran). Mereka itu adalah penghuni neraka; mereka kekal di
dalamnya.

2:258
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Muhsin Khan
: Have you not looked at him who disputed with Ibrahim (Abraham)
about his Lord (Allah), because Allah had given him the kingdom?
When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who
gives life and causes death." He said, "I give life and cause death."
Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from
the east; then cause it you to rise from the west." So the disbeliever
was utterly defeated. And Allah guides not the people, who are
Zalimun (wrong-doers, etc.).
Sahih International
: Have you not considered the one who argued with Abraham about
his Lord [merely] because Allah had given him kingship? When
Abraham said, "My Lord is the one who gives life and causes
death," he said, "I give life and cause death." Abraham said,
"Indeed, Allah brings up the sun from the east, so bring it up from
the west." So the disbeliever was overwhelmed [by astonishment],
and Allah does not guide the wrongdoing people.
Tafsir Jalalayn
: Have you not seen him who disputed with Abraham, concerning his Lord,
because of the fact, that God had given him the kingship?, that is, his
arrogance towards this very grace of God: this was Nimrod (Nimrd). When
(idh is a substitution for hjja, disputed) Abraham, in response to the
others question, Who is this Lord of yours to whom you are calling us?,
said: My Lord is He who gives life, and makes to die, the One that creates
life and death in bodies; he [Nimrod] said, I give life, by sparing, and make
to die, by killing. He then had two men brought before him, killed one and
spared the other. When Abraham realised that this man was a fool, Abraham,
resorting to a more sophisticated argument, said: God brings the sun from
the east; so bring, you, it from the west. Then the disbeliever was confused,
perplexed and amazed; and God guides not the folk who do evil,
disbelieving, to the art of argument.

Indonesian
: Apakah kamu tidak memperhatikan orang yang mendebat Ibrahim
tentang Tuhannya (Allah) karena Allah telah memberikan kepada
orang itu pemerintahan (kekuasaan). Ketika Ibrahim mengatakan:

"Tuhanku ialah Yang menghidupkan dan mematikan," orang itu


berkata: "Saya dapat menghidupkan dan mematikan".Ibrahim
berkata: "Sesungguhnya Allah menerbitkan matahari dari timur,
maka terbitkanlah dia dari barat," lalu terdiamlah orang kafir itu;
dan Allah tidak memberi petunjuk kepada orang-orang yang zalim.

2:259
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Muhsin Khan
: Or like the one who passed by a town and it had tumbled over its
roofs. He said: "Oh! How will Allah ever bring it to life after its
death?" So Allah caused him to die for a hundred years, then raised
him up (again). He said: "How long did you remain (dead)?" He (the
man) said: "(Perhaps) I remained (dead) a day or part of a day". He
said: "Nay, you have remained (dead) for a hundred years, look at
your food and your drink, they show no change; and look at your
donkey! And thus We have made of you a sign for the people. Look
at the bones, how We bring them together and clothe them with
flesh". When this was clearly shown to him, he said, "I know (now)
that Allah is Able to do all things."
Sahih International
: Or [consider such an example] as the one who passed by a
township which had fallen into ruin. He said, "How will Allah bring
this to life after its death?" So Allah caused him to die for a
hundred years; then He revived him. He said, "How long have you
remained?" The man said, "I have remained a day or part of a day."
He said, "Rather, you have remained one hundred years. Look at
your food and your drink; it has not changed with time. And look at
your donkey; and We will make you a sign for the people. And look
at the bones [of this donkey] - how We raise them and then We

cover them with flesh." And when it became clear to him, he said,
"I know that Allah is over all things competent."
Tafsir Jalalayn
: Or, did you see, such as he, Ezra (Uzayr), who (the kf of kalladh, such
as he who, is extra) passed by a city, namely, the Holy House [sc.
Jerusalem], riding on an ass and carrying with him a basket of figs and a cup
of juice, [a city] that was fallen down, collapsed, upon its turrets, its roof
tops: after Nebuchadnezzar had destroyed it; he said, How (ann means
kayfa, how) shall God give life to this now that it is dead?, challenging the
power of the exalted One, so God made him die, and remain dead for, a
hundred years, then he raised him up, brought him back to life to show him
how this could be done; He, God, said, How long have you tarried?, been
here?; he said, I have tarried a day, or part of a day, because he fell asleep
before noon, and was made dead and then brought back to life again at
sunset, and thus he thought it was a days sleep; He said, Nay; you have
tarried a hundred years. Look at your food, the figs, and drink, the cup of
juice, it has not spoiled, despite the length of time (the final h of
yatasannah, to spoil, 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 s-n-y; a variant
reading omits the final h); and look at your ass, how it is, and he saw that
it had died, and all that remained were its withered white bones. We did this
so that you would know and, so that We would make you a sign, of [the truth
of] the Resurrection, for the people. And look at the bones, of the ass, how
We shall set them up, how We shall raise them back to life (nunshiruh, or
nanshiruh, derived from the two expressions, nashara and anshara; a
variant reading has nunshizuh, meaning How We shall move 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
Spirit had been breathed into it, making it bray. So, when it was made clear
to him, as a result of witnessing it, he said, I know (a variant reading for
alam, I know, has [the imperative] ilam, know!, thus making it a
command from God), with the knowledge of direct vision, that God has
power over all things.

Indonesian
: Atau apakah (kamu tidak memperhatikan) orang yang melalui
suatu negeri yang (temboknya) telah roboh menutupi atapnya. Dia
berkata: "Bagaimana Allah menghidupkan kembali negeri ini
setelah hancur?" Maka Allah mematikan orang itu seratus tahun,
kemudian menghidupkannya kembali. Allah bertanya: "Berapakah
lamanya kamu tinggal di sini?" Ia menjawab: "Saya tinggal di sini
sehari atau setengah hari". Allah berfirman: "Sebenarnya kamu
telah tinggal di sini seratus tahun lamanya; lihatlah kepada
makanan dan minumanmu yang belum lagi beubah; dan lihatlah
kepada keledai kamu (yang telah menjadi tulang belulang); Kami
akan menjadikan kamu tanda kekuasaan Kami bagi manusia; dan
lihatlah kepada tulang belulang keledai itu, kemudian Kami
menyusunnya kembali, kemudian Kami membalutnya dengan
daging". Maka tatkala telah nyata kepadanya (bagaimana Allah

menghidupkan yang telah mati) diapun berkata: "Saya yakin bahwa


Allah Maha Kuasa atas segala sesuatu".

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Muhsin Khan
: And (remember) when Ibrahim (Abraham) said, "My Lord! Show
me how You give life to the dead." He (Allah) said: "Do you not
believe?" He [Ibrahim (Abraham)] said: "Yes (I believe), but to be
stronger in Faith." He said: "Take four birds, then cause them to
incline towards you (then slaughter them, cut them into pieces),
and then put a portion of them on every hill, and call them, they
will come to you in haste. And know that Allah is All-Mighty, AllWise."
Sahih International
: And [mention] when Abraham said, "My Lord, show me how You
give life to the dead." [ Allah ] said, "Have you not believed?" He
said, "Yes, but [I ask] only that my heart may be satisfied." [ Allah ]
said, "Take four birds and commit them to yourself. Then [after
slaughtering them] put on each hill a portion of them; then call
them - they will come [flying] to you in haste. And know that Allah
is Exalted in Might and Wise."
Tafsir Jalalayn
: And, mention, when Abraham said, My Lord show me how You give life to
the dead, He, God, exalted be He, said, to him, Why, do you not believe?, in
My power to revive; God asks him this even though He knows of his belief in
this [power], as a response to his request, and so that the ones listening will
know the purpose [of the request]; Yes,, I do believe, he said, but, I ask
You, so that my heart may be re-assured, [so that it may be] at peace,
through direct vision, in addition to that [certainty] which is sought through
logical reasoning. Said He, Take four birds, and twist them to you (sirhunna,
or surhunna), turn them towards you, cut them up and mix together their
flesh and feathers, then set a part of them on every hill, in the land around
you, then summon them, to you, and they will come to you in haste. And
know that God is Mighty, that nothing is beyond Him, Wise, in His actions.
Abraham took a peacock, an eagle, a raven and a cock and did with them as
has been mentioned, but kept their heads with him. He called them, and all

the parts began to fly back together, combining until they were whole and
returning to their heads.

Indonesian
: Dan (ingatlah) ketika Ibrahim berkata: "Ya Tuhanku,
perlihatkanlah kepadaku bagaimana Engkau menghidupkan orangorang mati". Allah berfirman: "Belum yakinkah kamu?" Ibrahim
menjawab: "Aku telah meyakinkannya, akan tetapi agar hatiku
tetap mantap (dengan imanku) Allah berfirman: "(Kalau demikian)
ambillah empat ekor burung, lalu cincanglah semuanya olehmu.
(Allah berfirman): "Lalu letakkan diatas tiap-tiap satu bukit satu
bagian dari bagian-bagian itu, kemudian panggillah mereka,
niscaya mereka datang kepadamu dengan segera". Dan ketahuilah
bahwa Allah Maha Perkasa lagi Maha Bijaksana.

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Muhsin Khan
: The likeness of those who spend their wealth in the Way of Allah,
is as the likeness of a grain (of corn); it grows seven ears, and each
ear has a hundred grains. Allah gives manifold increase to whom
He pleases. And Allah is All-Sufficient for His creatures' needs, AllKnower.
Sahih International
: The example of those who spend their wealth in the way of Allah
is like a seed [of grain] which grows seven spikes; in each spike is a
hundred grains. And Allah multiplies [His reward] for whom He
wills. And Allah is all-Encompassing and Knowing.
Tafsir Jalalayn
: The likeness, of the quality of the expenditure, of those who expend their
wealth in the way of God, that is, in obedience of Him, is as the likeness of a
grain of corn that sprouts seven ears, in every ear a hundred grains: likewise
what they expend will be multiplied seven hundred times; so God multiplies,
even more than this, for whom He will; God is Embracing, in His bounty,
Knowing, those who deserve such multiplications.

Indonesian
: Perumpamaan (nafkah yang dikeluarkan oleh) orang-orang yang
menafkahkan hartanya di jalan Allah adalah serupa dengan sebutir
benih yang menumbuhkan tujuh bulir, pada tiap-tiap bulir seratus
biji. Allah melipat gandakan (ganjaran) bagi siapa yang Dia

kehendaki. Dan Allah Maha Luas (karunia-Nya) lagi Maha


Mengetahui.

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Muhsin Khan
: Those who spend their wealth in the Cause of Allah, and do not
follow up their gifts with reminders of their generosity or with
injury, their reward is with their Lord. On them shall be no fear, nor
shall they grieve.
Sahih International
: Those who spend their wealth in the way of Allah and then do not
follow up what they have spent with reminders [of it] or [other]
injury will have their reward with their Lord, and there will be no
fear concerning them, nor will they grieve.
Tafsir Jalalayn
: Those who expend their wealth in the way of God then do not follow up
their expenditure with reminder of their generosity, of the one on whom they
expended, for example, by saying, I was good to him and restored his
affairs; and injury, to that person, by mentioning this to people whom he
would prefer not to know about it; their wage, the reward for their
expenditure, is with their Lord, and no fear shall befall them, neither shall
they grieve, in the Hereafter.

Indonesian
: Orang-orang yang menafkahkan hartanya di jalan Allah, kemudian
mereka tidak mengiringi apa yang dinafkahkannya itu dengan
menyebut-nyebut pemberiannya dan dengan tidak menyakiti
(perasaan si penerima), mereka memperoleh pahala di sisi Tuhan
mereka. Tidak ada kekhawatiran terhadap mereka dan tidak (pula)
mereka bersedih hati.

2:263
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Muhsin Khan
: Kind words and forgiving of faults are better than Sadaqah
(charity) followed by injury. And Allah is Rich (Free of all wants)
and He is Most-Forbearing.
Sahih International

: Kind speech and forgiveness are better than charity followed by


injury. And Allah is Free of need and Forbearing.
Tafsir Jalalayn
: Honourable words, kind talk and a generous reply to the beggar, and
forgiveness, towards him for his persistence, are better than a voluntary
almsgiving followed by injury, through reproach and deriding him for his
begging; and God is Independent, of the voluntary almsgiving of His
servants, Forbearing, in His delaying the punishment of the reproachful and
injurious one.

Indonesian
: Perkataan yang baik dan pemberian maaf lebih baik dari sedekah
yang diiringi dengan sesuatu yang menyakitkan (perasaan si
penerima). Allah Maha Kaya lagi Maha Penyantun.

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Muhsin Khan
: O you who believe! Do not render in vain your Sadaqah (charity)
by reminders of your generosity or by injury, like him who spends
his wealth to be seen of men, and he does not believe in Allah, nor
in the Last Day. His likeness is the likeness of a smooth rock on
which is a little dust; on it falls heavy rain which leaves it bare.
They are not able to do anything with what they have earned. And
Allah does not guide the disbelieving people.
Sahih International
: O you who have believed, do not invalidate your charities with
reminders or injury as does one who spends his wealth [only] to be
seen by the people and does not believe in Allah and the Last Day.
His example is like that of a [large] smooth stone upon which is
dust and is hit by a downpour that leaves it bare. They are unable
[to keep] anything of what they have earned. And Allah does not
guide the disbelieving people.
Tafsir Jalalayn
: O you who believe, annul not, the rewards of, your voluntary almsgivings
with reproach and injury, as, in the manner of the annulment of the
expenditure of, one who expends of his substance to show off to men and
believes not in God and the Last Day: this is the hypocrite. 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 leaves it barren, and smooth with nothing on it.
They have no power (l yaqdirna is a resumption of the statement about
the likeness of the one that expends for show; the person becomes plural on
account of the [potential plural] implication of alladh, the one who) over
anything that they have earned, that they did, in other words, they find no
reward for it in the Hereafter, just as one finds nothing of the dust that was
on the surface of the smooth rock, after the rain has washed it away. God
guides not the disbelieving folk.

Indonesian
: Hai orang-orang yang beriman, janganlah kamu menghilangkan
(pahala) sedekahmu dengan menyebut-nyebutnya dan menyakiti
(perasaan si penerima), seperti orang yang menafkahkan hartanya
karena riya kepada manusia dan dia tidak beriman kepada Allah
dan hari kemudian. Maka perumpamaan orang itu seperti batu licin
yang di atasnya ada tanah, kemudian batu itu ditimpa hujan lebat,
lalu menjadilah dia bersih (tidak bertanah). Mereka tidak
menguasai sesuatupun dari apa yang mereka usahakan; dan Allah
tidak memberi petunjuk kepada orang-orang yang kafir.

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Muhsin Khan
: And the likeness of those who spend their wealth seeking Allah's
Pleasure while they in their ownselves are sure and certain that
Allah will reward them (for their spending in His Cause), is the
likeness of a garden on a height; heavy rain falls on it and it
doubles its yield of harvest. And if it does not receive heavy rain,
light rain suffices it. And Allah is All-Seer of (knows well) what you
do.
Sahih International
: And the example of those who spend their wealth seeking means
to the approval of Allah and assuring [reward for] themselves is
like a garden on high ground which is hit by a downpour - so it
yields its fruits in double. And [even] if it is not hit by a downpour,
then a drizzle [is sufficient]. And Allah , of what you do, is Seeing.
Tafsir Jalalayn
: But the likeness, of the expenditure, of those who expend their wealth,
seeking Gods good pleasure, and to confirm themselves, that is, to realise

the reward thereof, in contrast to the hypocrites who do not hope for it,
since they do not believe in it, is as the likeness of a garden, an orchard,
upon a hill, (read rabwa or rubwa) a high ground; a torrent smites it and it
yields, gives forth, its produce (read ukulah or uklah), its fruits, twofold,
twice the fruits of another [garden]; if no torrent smites it, then dew, (tall, a
light drizzle) which falls on it and suffices it on account of its altitude. In
other words, it grows and bears fruit, regardless of how much rain falls;
likewise are the expenditures of those mentioned: they will increase with
God, regardless of how much they were; and God sees what you do, and He
will requite you for it.

Indonesian
: Dan perumpamaan orang-orang yang membelanjakan hartanya
karena mencari keridhaan Allah dan untuk keteguhan jiwa mereka,
seperti sebuah kebun yang terletak di dataran tinggi yang disiram
oleh hujan lebat, maka kebun itu menghasilkan buahnya dua kali
lipat. Jika hujan lebat tidak menyiraminya, maka hujan gerimis
(pun memadai). Dan Allah Maha Melihat apa yang kamu perbuat.

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Muhsin Khan
: Would any of you wish to have a garden with date-palms and
vines, with rivers 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 themselves), then it is struck with a fiery
whirlwind, so that it is burnt? Thus does Allah make clear His Ayat
(proofs, evidences, verses) to you that you may give thought.
Sahih International
: Would one of you like to have a garden of palm trees and
grapevines underneath which rivers flow in which he has from
every fruit? But he is afflicted with old age and has weak offspring,
and it is hit by a whirlwind containing fire and is burned. Thus does
Allah make clear to you [His] verses that you might give thought.
Tafsir Jalalayn
: Would any of you wish to have a garden, an orchard, of date-palms and
vines, with rivers flowing beneath it, for him there is in it all manner of fruit,
then old age smites him, and makes him too weak to profit from it, and he
has seed, but they are weak, young children who cannot manage it; then a

whirlwind (isr are violent winds) with fire smites it, and it is consumed?, so
that he loses what he is most in need of, and now he and his children have
become incapacitated, confused, without any resources. This is a similitude
of how the expenditure of the one expending for show, or the one who
reproaches [after having expended], vanishes and how it is of no avail when
he will be most in need of it in the Hereafter (the interrogative [a-yawaddu,
would any wish] is intended as a denial). According to Ibn Abbs, this is
the person who performs deeds of obedience, but when Satan comes to him,
he begins to work disobedience, until all his good deeds have been
consumed. So, in the way that He has explained what has been mentioned,
God makes clear the signs to you, so that you might reflect, and take heed.

Indonesian
: Apakah ada salah seorang di antaramu yang ingin mempunyai
kebun kurma dan anggur yang mengalir di bawahnya sungaisungai; dia mempunyai dalam kebun itu segala macam buahbuahan, kemudian datanglah masa tua pada orang itu sedang dia
mempunyai keturunan yang masih kecil-kecil. Maka kebun itu
ditiup angin keras yang mengandung api, lalu terbakarlah.
Demikianlah Allah menerangkan ayat-ayat-Nya kepada kamu
supaya kamu memikirkannya.

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Muhsin Khan
: O you who believe! Spend of the good things which you have
(legally) earned, and of that which We have produced from the
earth for you, and do not aim at that which is bad to spend from it,
(though) you would not accept it save if you close your eyes and
tolerate therein. And know that Allah is Rich (Free of all wants),
and Worthy of all praise.
Sahih International
: O you who have believed, spend from the good things which you
have earned and from that which We have produced for you from
the earth. And do not aim toward the defective therefrom, spending
[from that] while you would not take it [yourself] except with closed
eyes. And know that Allah is Free of need and Praiseworthy.
Tafsir Jalalayn

: O you who believe, expend of, that is to say, purify, the good things you
have earned, of property, and, the good things, of what We have produced
for you from the earth, of grains and fruits, and seek not (l tayammam,
means l taqsud) the corrupt, the vile, of it, the above-mentioned, for your
expending, it as alms (tunfiqna, you expend, is a circumstantial qualifier
referring to the person of [the verb] tayammam, seek); for you would
never take it, the vile part, yourselves, if you were given it as something due
to you; without closing your eyes to it, by being careless and mindless, so
how do you expect to give what is due to God from this?; and know that God
is Independent, of your expenditures, Laudable, praised in every situation.

Indonesian
: Hai orang-orang yang beriman, nafkahkanlah (di jalan allah)
sebagian dari hasil usahamu yang baik-baik dan sebagian dari apa
yang Kami keluarkan dari bumi untuk kamu. Dan janganlah kamu
memilih yang buruk-buruk lalu kamu menafkahkan daripadanya,
padahal kamu sendiri tidak mau mengambilnya melainkan dengan
memincingkan mata terhadapnya. Dan ketahuilah, bahwa Allah
Maha Kaya lagi Maha Terpuji.

2:268
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Muhsin Khan
: Shaitan (Satan) threatens you with poverty and orders you to
commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.);
whereas Allah promises you Forgiveness from Himself and Bounty,
and Allah is All-Sufficient for His creatures' needs, All-Knower.
Sahih International
: Satan threatens you with poverty and orders you to immorality,
while Allah promises you forgiveness from Him and bounty. And
Allah is all-Encompassing and Knowing.
Tafsir Jalalayn
: Satan promises you poverty, by making you fear [loss] when you make a
voluntary almsgiving, and so you withhold it, and enjoins you to indecency,
niggardliness and the impeding of almsgiving; but God promises you, in
return for your expenditure, His pardon, for your sins, and His bounty, as
sustenance from Him; and God is Embracing, in His bounty, Knowing, the
one who expends.

Indonesian
: Syaitan menjanjikan (menakut-nakuti) kamu dengan kemiskinan
dan menyuruh kamu berbuat kejahatan (kikir); sedang Allah

menjadikan untukmu ampunan daripada-Nya dan karunia. Dan


Allah Maha Luas (karunia-Nya) lagi Maha Mengatahui.

2:269
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Muhsin Khan
: He grants Hikmah to whom He pleases, and he, to whom Hikmah
is granted, is indeed granted abundant good. But none remember
(will receive admonition) except men of understanding.
Sahih International
: He gives wisdom to whom He wills, and whoever has been given
wisdom has certainly been given much good. And none will
remember except those of understanding.
Tafsir Jalalayn
: He gives wisdom, that is, the profitable knowledge that leads to [righteous]
action, to whomever He will, and he who is given wisdom, has been given
much good, because he will end up in perpetual bliss; yet none remembers
(the t of yadhdhakkar has been assimilated with the dhl), that is to say,
[none] is admonished, but the people of pith, possessors of intellects.

Indonesian
: Allah menganugerahkan al hikmah (kefahaman yang dalam
tentang Al Quran dan As Sunnah) kepada siapa yang dikehendakiNya. Dan barangsiapa yang dianugerahi hikmah, ia benar-benar
telah dianugerahi karunia yang banyak. Dan hanya orang-orang
yang berakallah yang dapat mengambil pelajaran (dari firman
Allah).

2:270
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Muhsin Khan
: And whatever you spend for spendings (e.g., in Sadaqah - charity,
etc. for Allah's Cause) or whatever vow you make, be sure Allah
knows it all. And for the Zalimun (wrong-doers, etc.) there are no
helpers.
Sahih International

: And whatever you spend of expenditures or make of vows indeed, Allah knows of it. And for the wrongdoers there are no
helpers.
Tafsir Jalalayn
: And whatever expenditure you expend, be it as alms or a voluntary
almsgiving, and whatever vow you make, and fulfil, surely God knows it, and
will requite you for it. For the evildoers, who prevent almsgiving and vows,
or expend other than the way they should, in disobedience to God, they have
no helpers, to protect them from His chastisement.

Indonesian
: Apa saja yang kamu nafkahkan atau apa saja yang kamu
nazarkan, maka sesungguhnya Allah mengetahuinya. Orang-orang
yang berbuat zalim tidak ada seorang penolongpun baginya.

2:271
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Muhsin Khan
: If you disclose your Sadaqat (alms-giving), it is well, but if you
conceal it, and give it to the poor, that is better for you. (Allah) will
forgive you some of your sins. And Allah is Well-Acquainted with
what you do.
Sahih International
: If you disclose your charitable expenditures, they are good; but if
you conceal them and give them to the poor, it is better for you,
and He will remove from you some of your misdeeds [thereby]. And
Allah , with what you do, is [fully] Acquainted.
Tafsir Jalalayn
: If you proclaim, make manifest, your voluntary almsgivings, that is, your
supererogatory deeds, it is a fine thing, to show them; but if you conceal
them, and give them to the poor, that is even better for you, than making
them manifest or giving it to the rich. As regards the obligatory almsgiving,
it is better to make it manifest, so that it serves as an example and so that
one is not accused [falsely of not giving]; as regards giving it to the poor,
this is obligatory; and it will absolve you of, some of, your evil deeds (read
yukaffir, it will absolve, or nukaffir, We will absolve, either in apocopated
form [with no final vowel, yukaffir, nukaffir], being a supplement to the locus
of fa-huwa, that is, or with nominative inflection [yukaffiru, nukaffiru],
indicating the beginning of a new sentence). God is aware of what you do,
knowing its inner and outer aspects, nothing of it being hidden from Him.

Indonesian

: Jika kamu menampakkan sedekah(mu), maka itu adalah baik


sekali. Dan jika kamu menyembunyikannya dan kamu berikan
kepada orang-orang fakir, maka menyembunyikan itu lebih baik
bagimu. Dan Allah akan menghapuskan dari kamu sebagian
kesalahan-kesalahanmu; dan Allah mengetahui apa yang kamu
kerjakan.

2:272
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Muhsin Khan
: Not upon you (Muhammad SAW) is their guidance, but Allah
guides whom He wills. And whatever you spend in good, it is for
yourselves, when you spend not except seeking Allah's
Countenance. And whatever you spend in good, it will be repaid to
you in full, and you shall not be wronged.
Sahih International
: Not upon you, [O Muhammad], is [responsibility for] their
guidance, but Allah guides whom He wills. And whatever good you
[believers] spend is for yourselves, and you do not spend except
seeking the countenance of Allah . And whatever you spend of good
- it will be fully repaid to you, and you will not be wronged.
Tafsir Jalalayn
: When the Prophet (s) was prohibited from giving voluntary alms to
idolaters [as an incentive] for them to embrace Islam, the following was
revealed: You are not responsible for guiding them, that is to say, for people,
that they should embrace Islam, [you are responsible] only for conveying the
Message [to them]; but God guides, with His guidance, whomever He will, to
embrace Islam. And whatever good, property, you expend is for yourselves,
since the reward is for you; for then you are expending, desiring only Gods
Face (this clause is the predicate, denoting a prohibition), that is to say, His
reward and not any other transient object of this world, and whatever good
you expend, its requital, shall be repaid to you in full, and you will not be
wronged, you will not suffer any diminishment of it (both [of the last two]
sentences emphasise the first one).

Indonesian
: Bukanlah kewajibanmu menjadikan mereka mendapat petunjuk,
akan tetapi Allah-lah yang memberi petunjuk (memberi taufiq)
siapa yang dikehendaki-Nya. Dan apa saja harta yang baik yang

kamu nafkahkan (di jalan allah), maka pahalanya itu untuk kamu
sendiri. Dan janganlah kamu membelanjakan sesuatu melainkan
karena mencari keridhaan Allah. Dan apa saja harta yang baik yang
kamu nafkahkan, niscaya kamu akan diberi pahalanya dengan
cukup sedang kamu sedikitpun tidak akan dianiaya (dirugikan).

2:273
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Muhsin Khan
: (Charity is) for Fuqara (the poor), who in Allah's Cause are
restricted (from travel), and cannot move about in the land (for
trade or work). The one who knows them not, thinks that they are
rich because of their modesty. You may know them by their mark,
they do not beg of people at all. And whatever you spend in good,
surely Allah knows it well.
Sahih International
: [Charity is] for the poor who have been restricted for the cause of
Allah , unable to move about in the land. An ignorant [person]
would think them self-sufficient because of their restraint, but you
will know them by their [characteristic] sign. They do not ask
people persistently [or at all]. And whatever you spend of good indeed, Allah is Knowing of it.
Tafsir Jalalayn
: For the poor (this is the predicate of the missing subject, al-sadaqt,
voluntary almsgiving), who are constrained in the way of God, those who
have confined themselves [in preparation] for the struggle: this was revealed
concerning the people of Suffa, consisting in some four hundred of the
Emigrants (muhjirn), set apart [from the other Muslims] for the study of
the Qurn and to take part in raids; and they are unable to journey (darban,
means safaran) in the land, to engage in commerce and earn their living,
since they are fully engaged in the struggle; the ignorant man supposes
them, on account of the way they behave, rich because of their abstinence,
that is, their refraining from asking for things; but you, the one being
addressed, shall know them by their mark, by the signs of their humility and
exertion; they do not beg of men, and make urgent demands, importunately,
that is to say, they do not beg in the first place, so there is no question of
persistence. And whatever good you expend, surely God has knowledge of it,
and will requite it accordingly.

Indonesian
: (Berinfaqlah) kepada orang-orang fakir yang terikat (oleh jihad) di
jalan Allah; mereka tidak dapat (berusaha) di bumi; orang yang
tidak tahu menyangka mereka orang kaya karena memelihara diri
dari minta-minta. Kamu kenal mereka dengan melihat sifatsifatnya, mereka tidak meminta kepada orang secara mendesak.
Dan apa saja harta yang baik yang kamu nafkahkan (di jalan Allah),
maka sesungguhnya Allah Maha Mengatahui.

2:274
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Muhsin Khan
: Those who spend their wealth (in Allah's Cause) by night and day,
in secret and in public, they shall have their reward with their
Lord. On them shall be no fear, nor shall they grieve.
Sahih International
: Those who spend their wealth [in Allah 's way] by night and by
day, secretly and publicly - they will have their reward with their
Lord. And no fear will there be concerning them, nor will they
grieve.
Tafsir Jalalayn
: Those who expend their wealth night and day, secretly and openly, their
wage awaits them with their Lord, and no fear shall befall them, neither
shall they grieve.

Indonesian
: Orang-orang yang menafkahkan hartanya di malam dan di siang
hari secara tersembunyi dan terang-terangan, maka mereka
mendapat pahala di sisi Tuhannya. Tidak ada kekhawatiran
terhadap mereka dan tidak (pula) mereka bersedih hati.

2:275
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Muhsin Khan
: Those who eat Riba (usury) will not stand (on the Day of
Resurrection) except like the standing of a person beaten by
Shaitan (Satan) leading him to insanity. That is because they say:
"Trading is only like Riba (usury)," whereas Allah has permitted
trading and forbidden Riba (usury). So whosoever receives an
admonition from his Lord and stops eating Riba (usury) shall not be
punished for the past; his case is for Allah (to judge); but whoever
returns [to Riba (usury)], such are the dwellers of the Fire - they
will abide therein.
Sahih International
: Those who consume interest cannot stand [on the Day of
Resurrection] except as one stands who is being beaten by Satan
into insanity. That is because they say, "Trade is [just] like interest."
But Allah has permitted trade and has forbidden interest. So
whoever has received an admonition from his Lord and desists may
have what is past, and his affair rests with Allah . But whoever
returns to [dealing in interest or usury] - those are the companions
of the Fire; they will abide eternally therein.
Tafsir Jalalayn
: Those who devour, that is, [those who] seize by way of, usury, which is an
excess [levied] in transactions of money or foodstuffs either on their value or
on credit, shall not rise again, from their graves, except, rising, as one whom
Satan has made prostrate, demented, from touch, [through] madness (min
al-mass, from touch, is semantically connected to yaqmna, they rise);
that, which befalls them, is because, of the fact that, they say, Trade is like
usury, in terms of permissibility: this [statement] is a type of reversed simile
used for intensity [sc. usury is like trade is the expected word order]. God
responds to them saying that: God has permitted trade, and forbidden usury.
Whoever receives an admonition from his Lord and desists, from devouring
it, he shall have his past gains, those made before the prohibition and which
cannot be reclaimed from him, and his affair, with regard to pardoning him,
is committed to God; but whoever reverts, to devouring it, treating it like

trade in terms of lawfulness those are the inhabitants of the Fire, abiding
therein.

Indonesian
: Orang-orang yang makan (mengambil) riba tidak dapat berdiri
melainkan seperti berdirinya orang yang kemasukan syaitan
lantaran (tekanan) penyakit gila. Keadaan mereka yang demikian
itu, adalah disebabkan mereka berkata (berpendapat),
sesungguhnya jual beli itu sama dengan riba, padahal Allah telah
menghalalkan jual beli dan mengharamkan riba. Orang-orang yang
telah sampai kepadanya larangan dari Tuhannya, lalu terus
berhenti (dari mengambil riba), maka baginya apa yang telah
diambilnya dahulu (sebelum datang larangan); dan urusannya
(terserah) kepada Allah. Orang yang kembali (mengambil riba),
maka orang itu adalah penghuni-penghuni neraka; mereka kekal di
dalamnya.

2:276
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Muhsin Khan
: Allah will destroy Riba (usury) and will give increase for Sadaqat
(deeds of charity, alms, etc.) And Allah likes not the disbelievers,
sinners.
Sahih International
: Allah destroys interest and gives increase for charities. And Allah
does not like every sinning disbeliever.
Tafsir Jalalayn
: God effaces usury, diminishing it and eliminating any blessing in it, but He
augments voluntary almsgivings with interest, increasing them, making
them grow and multiplying their reward. God loves not, that is to say, He will
requite, any guilty, profligate devouring it, ingrate, who deems usury licit.

Indonesian
: Allah memusnahkan riba dan menyuburkan sedekah. Dan Allah
tidak menyukai setiap orang yang tetap dalam kekafiran, dan selalu
berbuat dosa.

2:277
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Muhsin Khan

: Truly those who believe, and do deeds of righteousness, and


perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have
their reward with their Lord. On them shall be no fear, nor shall
they grieve.
Sahih International
: Indeed, those who believe and do righteous deeds and establish
prayer and give zakah will have their reward with their Lord, and
there will be no fear concerning them, nor will they grieve.
Tafsir Jalalayn
: Those who believe and perform righteous deeds, and establish the prayer,
and pay the alms their wage awaits them with their Lord, and no fear
shall befall them, neither shall they grieve.

Indonesian
: Sesungguhnya orang-orang yang beriman, mengerjakan amal
saleh, mendirikan shalat dan menunaikan zakat, mereka mendapat
pahala di sisi Tuhannya. Tidak ada kekhawatiran terhadap mereka
dan tidak (pula) mereka bersedih hati.

2:278
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Muhsin Khan
: O you who believe! Be afraid of Allah and give up what remains
(due to you) from Riba (usury) (from now onward), if you are
(really) believers.
Sahih International
: O you who have believed, fear Allah and give up what remains
[due to you] of interest, if you should be believers.
Tafsir Jalalayn
: O you who believe, fear God, and give up, abandon, the usury that is
outstanding, if you are believers, true to your faith, since it is expected of
the believer that he adhere to Gods command: this was revealed when some
of the Companions, after the prohibition, wanted to reclaim some of the
usury from before.

Indonesian
: Hai orang-orang yang beriman, bertakwalah kepada Allah dan
tinggalkan sisa riba (yang belum dipungut) jika kamu orang-orang
yang beriman.

2:279
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Muhsin Khan
: And if you do not do it, then take a notice of war from Allah and
His Messenger but if you repent, you shall have your capital sums.
Deal not unjustly (by asking more than your capital sums), and you
shall not be dealt with unjustly (by receiving less than your capital
sums).
Sahih International
: And if you do not, then be informed of a war [against you] from
Allah and His Messenger. But if you repent, you may have your
principal - [thus] you do no wrong, nor are you wronged.
Tafsir Jalalayn
: But if you do not, do what you have been commanded, then be warned,
have knowledge, of war from God, and His Messenger, against you: herein is
a grave threat for them. When it was revealed, they said, What power can
we have in a war against Him! Yet if you repent, and forgo it, you shall have
your principal sums, the original amounts, not being unjust, by charging
interest, and no injustice being done to you, by way of any diminution.

Indonesian
: Maka jika kamu tidak mengerjakan (meninggalkan sisa riba),
maka ketahuilah, bahwa Allah dan Rasul-Nya akan memerangimu.
Dan jika kamu bertaubat (dari pengambilan riba), maka bagimu
pokok hartamu; kamu tidak menganiaya dan tidak (pula) dianiaya.

2:280
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Muhsin Khan
: And if the debtor is in a hard time (has no money), then grant him
time till it is easy for him to repay, but if you remit it by way of
charity, that is better for you if you did but know.
Sahih International
: And if someone is in hardship, then [let there be] postponement
until [a time of] ease. But if you give [from your right as] charity,
then it is better for you, if you only knew.
Tafsir Jalalayn

: And if any man, in debt, should be in difficulties, then, let him have,
respite, a postponement, till things are easier (read maysara or maysura,
meaning a time of ease); but that you should give (tassaddaq, where the
second t of the softened form, tatasaddaq, has been assimilated with the
sd), the one in difficulty, a voluntary almsgiving, by waiving his debt, is
better for you, did you but know, [if you know] that it is better for you, then
do it. In a hadth it is said, Whoever gives respite to one in difficulty, or
waives his debt, God will place him under His shade, on a day when there
shall be no shade except Gods, as reported by Muslim.

Indonesian
: Dan jika (orang yang berhutang itu) dalam kesukaran, maka
berilah tangguh sampai dia berkelapangan. Dan menyedekahkan
(sebagian atau semua utang) itu, lebih baik bagimu, jika kamu
mengetahui.

2:281
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Muhsin Khan
: And be afraid of the Day when you shall be brought back to Allah.
Then every person shall be paid what he earned, and they shall not
be dealt with unjustly.
Sahih International
: And fear a Day when you will be returned to Allah . Then every
soul will be compensated for what it earned, and they will not be
treated unjustly.
Tafsir Jalalayn
: And fear a day wherein you shall be returned to God, namely, the Day of
Resurrection (read the passive [turjana] meaning, you shall be returned,
or the active [tarjina] meaning you shall return), and every soul, on that
day, shall be paid in full, the requital of, what it has earned, what it has done
of good or evil; and they shall not be wronged, through any loss of a good
deed or the incurring of an extra evil deed.

Indonesian
: Dan peliharalah dirimu dari (azab yang terjadi pada) hari yang
pada waktu itu kamu semua dikembalikan kepada Allah. Kemudian
masing-masing diri diberi balasan yang sempurna terhadap apa
yang telah dikerjakannya, sedang mereka sedikitpun tidak dianiaya
(dirugikan).

2:282
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Muhsin Khan
: O you who believe! When you contract a debt for a fixed period,
write it down. Let a scribe write it down in justice between you. Let
not the scribe refuse to write as Allah has taught him, so let him
write. Let him (the debtor) who incurs the liability dictate, and he
must fear Allah, his Lord, and diminish not anything of what he
owes. But if the debtor is of poor understanding, or weak, or is
unable himself to dictate, then let his guardian dictate in justice.
And get two witnesses out of your own men. And if there are not
two men (available), then a man and two women, such as you agree
for witnesses, so that if one of them (two women) errs, the other
can remind her. And the witnesses should not refuse when they are
called on (for evidence). You should not become weary to write it

(your contract), whether it be small or big, for its fixed term, that is
more just with Allah; more solid as evidence, and more convenient
to prevent doubts among yourselves, save when it is a present
trade which you carry out on the spot among yourselves, then there
is no sin on you if you do not write it down. But take witnesses
whenever you make a commercial contract. Let neither scribe nor
witness suffer any harm, but if you do (such harm), it would be
wickedness in you. So be afraid of Allah; and Allah teaches you.
And Allah is the All-Knower of each and everything.
Sahih International
: O you who have believed, when you contract a debt for a specified
term, write it down. And let a scribe write [it] between you in
justice. Let no scribe refuse to write as Allah has taught him. So let
him write and let the one who has the obligation dictate. And let
him fear Allah , his Lord, and not leave anything out of it. But if the
one who has the obligation is of limited understanding or weak or
unable to dictate himself, then let his guardian dictate in justice.
And bring to witness two witnesses from among your men. And if
there are not two men [available], then a man and two women from
those whom you accept as witnesses - so that if one of the women
errs, then the other can remind her. And let not the witnesses
refuse when they are called upon. And do not be [too] weary to
write it, whether it is small or large, for its [specified] term. That is
more just in the sight of Allah and stronger as evidence and more
likely to prevent doubt between you, except when it is an
immediate transaction which you conduct among yourselves. For
[then] there is no blame upon you if you do not write it. And take
witnesses when you conclude a contract. Let no scribe be harmed
or any witness. For if you do so, indeed, it is [grave] disobedience
in you. And fear Allah . And Allah teaches you. And Allah is
Knowing of all things.
Tafsir Jalalayn
: O you who believe, when you contract, when you are dealing with, a debt,
such as in prepayment for (future) delivery of goods or a loan, one upon
another for a stated, a known, term, write it down, as confirmation and
security against any dispute; and let a writer write it, the contract of debt,
down between you justly, accurately, not increasing or decreasing the
amount or the terms; and let not any writer refuse to write it down, if he is
requested for such a task, as God has taught him (the kf of ka-m, as, is
semantically connected to the verb yaba, refuse), that is, just as He has
given him the advantage of knowing how to write, he should not be
niggardly in this respect; so let him write (repeated for emphasis), and let
the debtor dictate, to the one writing the contract, for he is the one being
witnessed, and must be fully aware of his obligations; and let him fear God
his Lord, when dictating, and not diminish anything of it, of the debt due.
And if the debtor be a fool, a squanderer, or weak, not up to dictating on

account of old age or immaturity, 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 parent, an executor, a custodian or an
interpreter, dictate justly. 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 you
approve of, on account of their piety and probity; the number of women is
because of the fact, so that if one of the two women errs, forgets the
testimony, given their lesser astuteness and accuracy; the other, the one
remembering, will remind her (read fa-tudhakkira or fa-tudhkira), the one
that has forgotten the reminding clause is the reason [for the choice of
two women], that is to say, so that she may be reminded if she errs or strays
into error, because this [forgetfulness] is the cause of it (a variant reading
[for an, that] has the conditional in, if, with [the verb inflected as]
tudhakkiru, she will remind, making it a new sentence, the response to
which [follows]); and let the witnesses not refuse, whenever (the m of idh
m, whenever, is extra) they are summoned, to bear witness and take
responsibility for the testimony; and be not disdainful, lazy, to write it down,
that which you have witnessed in truth (for this frequently occurred), be it,
small or great, a little or much, with its term, that is, the date on which it is
due (il ajlihi is a circumstantial qualifier referring to the [pronominal suffix]
h of taktub-hu, you write it down); that, writing down, is more equitable,
more just, in Gods sight, more upright for testimony, that is to say, [that is]
more helpful in summoning witness, because it contains the reminder; and
nearer, closer to attaining [the desired state] that you 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 (tijratun hdiratun: a variant reading has
tijratan hdiratan, in which case the nominal sentence is missing its
subject, and must be the pronoun for tijra, trade, that is, hiya, it [fem.

Indonesian
: Hai orang-orang yang beriman, apabila kamu bermu'amalah tidak
secara tunai untuk waktu yang ditentukan, hendaklah kamu
menuliskannya. Dan hendaklah seorang penulis di antara kamu
menuliskannya dengan benar. Dan janganlah penulis enggan
menuliskannya sebagaimana Allah mengajarkannya, meka
hendaklah ia menulis, dan hendaklah orang yang berhutang itu
mengimlakkan (apa yang akan ditulis itu), dan hendaklah ia
bertakwa kepada Allah Tuhannya, dan janganlah ia mengurangi
sedikitpun daripada hutangnya. Jika yang berhutang itu orang yang
lemah akalnya atau lemah (keadaannya) atau dia sendiri tidak
mampu mengimlakkan, maka hendaklah walinya mengimlakkan
dengan jujur. Dan persaksikanlah dengan dua orang saksi dari
orang-orang lelaki (di antaramu). Jika tak ada dua oang lelaki,
maka (boleh) seorang lelaki dan dua orang perempuan dari saksisaksi yang kamu ridhai, supaya jika seorang lupa maka yang
seorang mengingatkannya. Janganlah saksi-saksi itu enggan
(memberi keterangan) apabila mereka dipanggil; dan janganlah
kamu jemu menulis hutang itu, baik kecil maupun besar sampai

batas waktu membayarnya. Yang demikian itu, lebih adil di sisi


Allah dan lebih menguatkan persaksian dan lebih dekat kepada
tidak (menimbulkan) keraguanmu. (Tulislah mu'amalahmu itu),
kecuali jika mu'amalah itu perdagangan tunai yang kamu jalankan
di antara kamu, maka tidak ada dosa bagi kamu, (jika) kamu tidak
menulisnya. Dan persaksikanlah apabila kamu berjual beli; dan
janganlah penulis dan saksi saling sulit menyulitkan. Jika kamu
lakukan (yang demikian), maka sesungguhnya hal itu adalah suatu
kefasikan pada dirimu. Dan bertakwalah kepada Allah; Allah
mengajarmu; dan Allah Maha Mengetahui segala sesuatu.

2:283
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Muhsin Khan
: And if you are on a journey and cannot find a scribe, then let there
be a pledge taken (mortgaging); then if one of you entrust the
other, let the one who is entrusted discharge his trust (faithfully),
and let him be afraid of Allah, his Lord. And conceal not the
evidence for he, who hides it, surely his heart is sinful. And Allah is
All-Knower of what you do.
Sahih International
: And if you are on a journey and cannot find a scribe, then a
security deposit [should be] taken. And if one of you entrusts
another, then let him who is entrusted discharge his trust
[faithfully] and let him fear Allah , his Lord. And do not conceal
testimony, for whoever conceals it - his heart is indeed sinful, and
Allah is Knowing of what you do.
Tafsir Jalalayn
: And if you are upon a journey, travelling and you contract a debt, and you
do not find a writer, then a pledge (ruhun or rihn, plural of rahn) in hand,
as a guarantee for you. The Sunna clarifies the permissibility of making
pledges in towns, where writers may be forthcoming; but the stipulation is
made in the event of travel because in this case it is more important to have
a guarantee; Gods reference to it being in hand (maqbda) is a condition
for the pledge given to be valid, and to satisfy the pledgee or his
representative. But if one of you, the creditor, trusts another, the debtor,
over the debt and does not require a pledge, let him who is trusted, the
debtor, deliver his trust, the debt; and let him fear God his Lord, when

delivering it. And do not conceal the testimony, if you are summoned to give
it; whoever conceals it, his heart is sinful: the heart is mentioned because it
is the locus of the testimony, and because if it sins, there are other sinful
consequences, and so the person will be punished as though he were a
sinner; and God knows what you do, nothing of which can be hidden from
Him.

Indonesian
: Jika kamu dalam perjalanan (dan bermu'amalah tidak secara
tunai) sedang kamu tidak memperoleh seorang penulis, maka
hendaklah ada barang tanggungan yang dipegang (oleh yang
berpiutang). Akan tetapi jika sebagian kamu mempercayai
sebagian yang lain, maka hendaklah yang dipercayai itu
menunaikan amanatnya (hutangnya) dan hendaklah ia bertakwa
kepada Allah Tuhannya; dan janganlah kamu (para saksi)
menyembunyikan persaksian. Dan barangsiapa yang
menyembunyikannya, maka sesungguhnya ia adalah orang yang
berdosa hatinya; dan Allah Maha Mengetahui apa yang kamu
kerjakan.

2:284
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Muhsin Khan
: To Allah belongs all that is in the heavens and all that is on the
earth, and whether you disclose what is in your ownselves or
conceal it, Allah will call you to account for it. Then He forgives
whom He wills and punishes whom He wills. And Allah is Able to do
all things.
Sahih International
: To Allah belongs whatever is in the heavens and whatever is in
the earth. Whether you show what is within yourselves or conceal
it, Allah will bring you to account for it. Then He will forgive whom
He wills and punish whom He wills, and Allah is over all things
competent.
Tafsir Jalalayn
: To God belongs all that is in the heavens and the earth. Whether you
disclose, manifest, what is in your hearts or hide it, of evil and resolve for it,
God shall take you to account for it, informing you of it on the Day of
Resurrection. Then He will forgive whom He will, to forgive, and chastise
whom He will, to chastise (both verbs are apocopated [fa-yaghfir, he will
forgive, wa-yuadhdhib, he will chastise] if taken as the responses to the
conditional, in tubd, if you proclaim; but they may also be read with a final

nominative inflection [yaghfiru, yuadhdhibu] in which case, it would


[constitute a new clause and] follow on from an implicit fa-huwa, then He).
And God has power over all things, including reckoning with you and
requiting you.

Indonesian
: Kepunyaan Allah-lah segala apa yang ada di langit dan apa yang
ada di bumi. Dan jika kamu melahirkan apa yang ada di dalam
hatimu atau kamu menyembunyikan, niscaya Allah akan membuat
perhitungan dengan kamu tentang perbuatanmu itu. Maka Allah
mengampuni siapa yang dikehendaki-Nya dan menyiksa siapa yang
dikehendaki-Nya; dan Allah Maha Kuasa atas segala sesuatu.

2:285
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Muhsin Khan
: The Messenger (Muhammad SAW) believes in what has been sent
down to him from his Lord, and (so do) the believers. Each one
believes in Allah, His Angels, His Books, and His Messengers. They
say, "We make no distinction between one another of His
Messengers" - and they say, "We hear, and we obey. (We seek) Your
Forgiveness, our Lord, and to You is the return (of all)."
Sahih International
: The Messenger has believed in what was revealed to him from his
Lord, and [so have] the believers. All of them have believed in Allah
and His angels and His books and His messengers, [saying], "We
make no distinction between any of His messengers." And they say,
"We hear and we obey. [We seek] Your forgiveness, our Lord, and to
You is the [final] destination."
Tafsir Jalalayn
: The Messenger, Muhammad (s) believes in, affirms the truth of, what was
revealed to him from his Lord, namely, the Qurn, and the believers (walmuminna is a supplement to al-raslu, the Messenger); each one (the
tanwn of kullun stands in place of the second noun in an annexation [sc.
kullu whidin]) believes in God and His angels, and in His Books, all of them
and each of them, and His messengers, and they say, we make no
distinction between any of His messengers, believing in some and
disbelieving in others, in the manner of the Jews and the Christians. And
they say, We hear, what we have been enjoined to hear and accept, and

obey; we ask you: Your forgiveness, our Lord; to You is the homecoming,
that is, the return at the Resurrection. When the previous verse was
revealed, the believers complained of evil whisperings and it grieved them
that they should be taken to account according to [the principle expressed
in] it, and so the following was revealed:

Indonesian
: Rasul telah beriman kepada Al Quran yang diturunkan kepadanya
dari Tuhannya, demikian pula orang-orang yang beriman.
Semuanya beriman kepada Allah, malaikat-malaikat-Nya, kitabkitab-Nya dan rasul-rasul-Nya. (Mereka mengatakan): "Kami tidak
membeda-bedakan antara seseorangpun (dengan yang lain) dari
rasul-rasul-Nya", dan mereka mengatakan: "Kami dengar dan kami
taat". (Mereka berdoa): "Ampunilah kami ya Tuhan kami dan
kepada Engkaulah tempat kembali".

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Muhsin Khan
: Allah burdens not a person beyond his scope. He gets reward for
that (good) which he has earned, and he is punished for that (evil)
which he has earned. "Our Lord! Punish us not if we forget or fall
into error, our Lord! Lay not on us a burden like that which You did
lay on those before us (Jews and Christians); our Lord! Put not on
us a burden greater than we have strength to bear. Pardon us and
grant us Forgiveness. Have mercy on us. You are our Maula
(Patron, Suppor-ter and Protector, etc.) and give us victory over the
disbelieving people.
Sahih International
: Allah does not charge a soul except [with that within] its capacity.
It will have [the consequence of] what [good] it has gained, and it
will bear [the consequence of] what [evil] it has earned. "Our Lord,
do not impose blame upon us if we have forgotten or erred. Our
Lord, and lay not upon us a burden like that which You laid upon
those before us. Our Lord, and burden us not with that which we

have no ability to bear. And pardon us; and forgive us; and have
mercy upon us. You are our protector, so give us victory over the
disbelieving people."
Tafsir Jalalayn
: God charges no soul save to its capacity, that is, what it is capable of
bearing; for it is what it has merited, of good and its reward, and against it
is what it has earned, of evil and its burden: no person shall be requited for
anothers sin or for what he has not earned, even if he was tempted to do it.
Say: Our Lord, take us not to task, by way of chastisement, if we forget, or
err, by straying from the right path unknowingly as You used to take to
task those before us: God has lifted this [burden] from this community, as
reported in hadth. The petition here, then, is a way of acknowledging Gods
favour; our Lord, burden us not with a load, an affair which we cannot bear,
such as You did lay upon those before us, namely, upon the Children of
Israel, as for example, the killing of oneself in repentance, the paying of a
quarter of ones property for alms, and the severing of the impure part. Our
Lord, do not burden us beyond what we have the power, the strength, to
bear, of obligations and trials; and pardon us, effacing our sins, and forgive
us, and have mercy on us, with mercy added to Your forgiveness; You are our
Patron, our Master and the Guardian of our affairs; so grant us assistance
against the disbelieving folk, by establishing definitive proof [for us] and
victory over them in battle, for it is expected of a patron that he assist his
clients against their enemies. In a hadth it is stated that when this verse
was revealed and the Prophet (s) was reciting it, after each word it was said
to him, Granted.

Indonesian
: Allah tidak membebani seseorang melainkan sesuai dengan
kesanggupannya. Ia mendapat pahala (dari kebajikan) yang
diusahakannya dan ia mendapat siksa (dari kejahatan) yang
dikerjakannya. (Mereka berdoa): "Ya Tuhan kami, janganlah
Engkau hukum kami jika kami lupa atau kami tersalah. Ya Tuhan
kami, janganlah Engkau bebankan kepada kami beban yang berat
sebagaimana Engkau bebankan kepada orang-orang sebelum kami.
Ya Tuhan kami, janganlah Engkau pikulkan kepada kami apa yang
tak sanggup kami memikulnya. Beri maaflah kami; ampunilah
kami; dan rahmatilah kami. Engkaulah Penolong kami, maka
tolonglah kami terhadap kaum yang kafir".
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