Surat An-Nis' (The Women) -

4:1
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Muhsin Khan
: O mankind! Be dutiful to your Lord, Who created you from a
single person (Adam), and from him (Adam) He created his wife
[Hawwa (Eve)], and from them both He created many men and
women and fear Allah through Whom you demand your mutual
(rights), and (do not cut the relations of) the wombs (kinship).
Surely, Allah is Ever an All-Watcher over you.
Sahih International
: O mankind, fear your Lord, who created you from one soul and
created from it its mate and dispersed from both of them many men
and women. And fear Allah , through whom you ask one another,
and the wombs. Indeed Allah is ever, over you, an Observer.
Tafsir Jalalayn
: O people, of Mecca, fear your Lord, that is, His punishment by being
obedient to Him, Who created you of a single soul, Adam, and from it
created its mate, Eve (Haww), from one of his left ribs, and from the pair
of them, Adam and Eve, scattered, separated and spread, many men and,
many, women; and fear God by whom you claim [your rights] from one
another (tassalna: the original t [of tatasalna] has been assimilated
with the sn; a variant reading has tasalna), so that one of you says to the
other, I ask you, by God, or For Gods sake; and, fear, kinship ties, lest
you sever them (a variant reading [of wal-arhma, and kinship ties] is walarhmi, as a supplement to the pronoun contained in bihi [sc. God]). They
used to implore one another by ties of kinship. Surely God has been watchful
over you, heedful of your deeds, for which He will requite you, that is to say,
He is ever possessed of such an attribute.

Indonesian
: Hai sekalian manusia, bertakwalah kepada Tuhan-mu yang telah
menciptakan kamu dari seorang diri, dan dari padanya Allah
menciptakan isterinya; dan dari pada keduanya Allah
memperkembang biakkan laki-laki dan perempuan yang banyak.
Dan bertakwalah kepada Allah yang dengan (mempergunakan)
nama-Nya kamu saling meminta satu sama lain, dan (peliharalah)
hubungan silaturrahim. Sesungguhnya Allah selalu menjaga dan
mengawasi kamu.

4:2
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Muhsin Khan
: And give unto orphans their property and do not exchange (your)
bad things for (their) good ones; and devour not their substance (by
adding it) to your substance. Surely, this is a great sin.
Sahih International
: And give to the orphans their properties and do not substitute the
defective [of your own] for the good [of theirs]. And do not
consume their properties into your own. Indeed, that is ever a
great sin.
Tafsir Jalalayn
: The following was revealed regarding an orphan who demanded his
property from his guardian but was refused it: Give the orphans, the underage ones that have no father, their property, when they have reached
maturity, and do not exchange the evil, the unlawful, for the good, the
lawful, that is, taking the one in place of the other, as you do when you take
what is good from the orphans property, and leave him your faulty property
instead; and absorb not their property, [by] adding it, into your property;
surely that, the absorbing of it, is a great crime, a serious sin. When this was
revealed they found it difficult to maintain guardianship over orphans, and
some of them had ten or eight wives under their care, and did not treat them
all equally, and so the following was revealed:

Indonesian
: Dan berikanlah kepada anak-anak yatim (yang sudah balig) harta
mereka, jangan kamu menukar yang baik dengan yang buruk dan
jangan kamu makan harta mereka bersama hartamu.
Sesungguhnya tindakan-tindakan (menukar dan memakan) itu,
adalah dosa yang besar.

4:3
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Muhsin Khan
: And if you fear that you shall not be able to deal justly with the
orphan-girls, then marry (other) women of your choice, two or

three, or four but if you fear that you shall not be able to deal justly
(with them), then only one or (the captives and the slaves) that
your right hands possess. That is nearer to prevent you from doing
injustice.
Sahih International
: And if you fear that you will not deal justly with the orphan girls,
then marry those that please you of [other] women, two or three or
four. But if you fear that you will not be just, then [marry only] one
or those your right hand possesses. That is more suitable that you
may not incline [to injustice].
Tafsir Jalalayn
: If you fear that you will not act justly, [that] you will [not] be equitable,
towards the orphans, and are thus distressed in this matter, then also fear
lest you be unjust towards women when you marry them; marry such (m
means man) women as seem good to you, two or three or four, that is, [each
man may marry] two, or three, or four, but do not exceed this; but if you fear
you will not be equitable, towards them in terms of [their] expenses and
[individual] share; then, marry, only one, or, restrict yourself to, what your
right hands own, of slavegirls, since these do not have the same rights as
wives; thus, by that marrying of only four, or only one, or resorting to
slavegirls, it is likelier, it is nearer [in outcome], that you will not be unjust,
[that] you will [not] be inequitable.

Indonesian
: Dan jika kamu takut tidak akan dapat berlaku adil terhadap (hakhak) perempuan yang yatim (bilamana kamu mengawininya), maka
kawinilah wanita-wanita (lain) yang kamu senangi: dua, tiga atau
empat. Kemudian jika kamu takut tidak akan dapat berlaku adil,
maka (kawinilah) seorang saja, atau budak-budak yang kamu
miliki. Yang demikian itu adalah lebih dekat kepada tidak berbuat
aniaya.

4:4
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Muhsin Khan
: And give to the women (whom you marry) their Mahr (obligatory
bridal money given by the husband to his wife at the time of
marriage) with a good heart, but if they, of their own good
pleasure, remit any part of it to you, take it, and enjoy it without
fear of any harm (as Allah has made it lawful).
Sahih International
: And give the women [upon marriage] their [bridal] gifts
graciously. But if they give up willingly to you anything of it, then
take it in satisfaction and ease.

Tafsir Jalalayn
: And give women their dowries (saduqt, plural of sudqa), their bridal
money (mahr, muhr), as a free gift (nihlatan, is a verbal noun), a present
given out of the kindness of ones heart; but if they are pleased to offer you
any of it of their own accord (nafsan, of their own accord, is for
specification and is taken from the subject of the verb [thus, it refers back to
they, the women]), meaning, [if] their own selves are pleased that you
should have something of the dowry and they give it to you then, consume it
with, good, wholesome appetite, a praiseworthy consequence, with no harm
therein for you with regard to the Hereafter: this was revealed in response
to those who were opposed to this [consumption].

Indonesian
: Berikanlah maskawin (mahar) kepada wanita (yang kamu nikahi)
sebagai pemberian dengan penuh kerelaan. Kemudian jika mereka
menyerahkan kepada kamu sebagian dari maskawin itu dengan
senang hati, maka makanlah (ambillah) pemberian itu (sebagai
makanan) yang sedap lagi baik akibatnya.

4:5
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Muhsin Khan
: And give not unto the foolish your property which Allah has made
a means of support for you, but feed and clothe them therewith,
and speak to them words of kindness and justice.
Sahih International
: And do not give the weak-minded your property, which Allah has
made a means of sustenance for you, but provide for them with it
and clothe them and speak to them words of appropriate kindness.
Tafsir Jalalayn
: But do not, O guardians, give to the foolish, the squanderers from among
men, women and children, your property, that is, the property that is theirs
but held by you, which God has assigned to you as maintenance (qiyman,
maintenance, is the verbal noun from qma; a variant reading has qiyaman,
the plural of qma, value, that is, that with which property is valued),
meaning that the property which sustains your livelihoods and the wellbeing of your children, lest they expend it improperly; provide for them
thereof, that is, feed them from it, and clothe them, and speak to them
decent words, prepare for them a kind reception, by giving them their
property when they reach maturity.

Indonesian
: Dan janganlah kamu serahkan kepada orang-orang yang belum
sempurna akalnya, harta (mereka yang ada dalam kekuasaanmu)

yang dijadikan Allah sebagai pokok kehidupan. Berilah mereka

belanja dan pakaian (dari hasil harta itu) dan ucapkanlah kepada
mereka kata-kata yang baik.

4:6
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Muhsin Khan
: And try orphans (as regards their intelligence) until they reach
the age of marriage; if then you find sound judgement in them,
release their property to them, but consume it not wastefully, and
hastily fearing that they should grow up, and whoever amongst
guardians is rich, he should take no wages, but if he is poor, let him
have for himself what is just and reasonable (according to his
work). And when you release their property to them, take witness
in their presence; and Allah is All-Sufficient in taking account.
Sahih International
: And test the orphans [in their abilities] until they reach
marriageable age. Then if you perceive in them sound judgement,
release their property to them. And do not consume it excessively
and quickly, [anticipating] that they will grow up. And whoever,
[when acting as guardian], is self-sufficient should refrain [from
taking a fee]; and whoever is poor - let him take according to what
is acceptable. Then when you release their property to them, bring
witnesses upon them. And sufficient is Allah as Accountant.
Tafsir Jalalayn
: Try, test, well the orphans, before reaching maturity with regard [the
duties of] religion and [before] they can [legally] manage their own affairs,
until they reach the age of marrying, that is, until they have become eligible
for it through puberty or [legal] age, which, according to al-Shfi, is the
completion of fifteen years; then, if you perceive in them maturity, that is,
right [judgement] in matters of religion and their property, deliver their
property to them; consume it not, O guardians, wastefully, without due
merit, and in haste, that is, hastening to expend it, fearing, lest they should
grow up, and become mature, at which time you will be obliged to hand it
over to them. If any man, who is a guardian, is rich, let him be abstinent,
that is, let him abstain from the orphans property and refrain from
consuming it; if he is poor, let him consume, of it, honourably, that is, in line
with the wage for his work. And when you deliver to them, the orphans, their

property, take witnesses over them, that they have received it and that you
are absolved [of the obligation], so that if any dispute occurs, you are able to
refer to a clear proof: this is a command [intended] for guidance. God
suffices as a reckoner, as a guardian of His creatures deeds and as a
reckoner of these [deeds] (the b [in biLlhi] is extra).

Indonesian
: Dan ujilah anak yatim itu sampai mereka cukup umur untuk
kawin. Kemudian jika menurut pendapatmu mereka telah cerdas
(pandai memelihara harta), maka serahkanlah kepada mereka
harta-hartanya. Dan janganlah kamu makan harta anak yatim lebih
dari batas kepatutan dan (janganlah kamu) tergesa-gesa
(membelanjakannya) sebelum mereka dewasa. Barang siapa (di
antara pemelihara itu) mampu, maka hendaklah ia menahan diri
(dari memakan harta anak yatim itu) dan barangsiapa yang miskin,
maka bolehlah ia makan harta itu menurut yang patut. Kemudian
apabila kamu menyerahkan harta kepada mereka, maka hendaklah
kamu adakan saksi-saksi (tentang penyerahan itu) bagi mereka.
Dan cukuplah Allah sebagai Pengawas (atas persaksian itu).

4:7
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Muhsin Khan
: There is a share for men and a share for women from what is left
by parents and those nearest related, whether, the property be
small or large - a legal share.
Sahih International
: For men is a share of what the parents and close relatives leave,
and for women is a share of what the parents and close relatives
leave, be it little or much - an obligatory share.
Tafsir Jalalayn
: The following was revealed as a repudiation of pre-Islamic practices in
which women and children were not given any inheritance: To the men,
young ones and kin, belongs a share, a portion, of what, deceased, parents
and kinsmen leave, and to the women belongs a share of what parents and
kinsmen leave, whether it, the property, be little or much. God has made it,
an obligatory share, apportioned, to be given to them.

Indonesian
: Bagi orang laki-laki ada hak bagian dari harta peninggalan ibubapa dan kerabatnya, dan bagi orang wanita ada hak bagian (pula)
dari harta peninggalan ibu-bapa dan kerabatnya, baik sedikit atau
banyak menurut bahagian yang telah ditetapkan.

4:8
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Muhsin Khan
: And when the relatives and the orphans and Al-Masakin (the poor)
are present at the time of division, give them out of the property,
and speak to them words of kindness and justice.
Sahih International
: And when [other] relatives and orphans and the needy are present
at the [time of] division, then provide for them [something] out of
the estate and speak to them words of appropriate kindness.
Tafsir Jalalayn
: And when the division, of the inheritance, is attended by kinsmen, those of
kinship who cannot inherit, and orphans and the poor, grant them,
something, out of it, before the division [is effected]; and, if the inheritors
are young, speak to them, O guardians, honourable words, kindly, by
apologising to them that it is not your possession [to divide as you wish], but
that it is for the young [inheritors]. Some say that this [stipulation] was
abrogated; others say that it was not, only that people were all too readily
neglecting it, since it was encouraged [but not prescribed]. According to Ibn
Abbs, however, it is a duty.

Indonesian
: Dan apabila sewaktu pembagian itu hadir kerabat, anak yatim dan
orang miskin, maka berilah mereka dari harta itu (sekedarnya) dan
ucapkanlah kepada mereka perkataan yang baik.

4:9
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Muhsin Khan
: And let those (executors and guardians) have the same fear in
their minds as they would have for their own, if they had left weak
offspring behind. So let them fear Allah and speak right words.
Sahih International

: And let those [executors and guardians] fear [injustice] as if they

[themselves] had left weak offspring behind and feared for them.
So let them fear Allah and speak words of appropriate justice.
Tafsir Jalalayn
: And let them fear, let them be concerned for the orphans, those who, if
they, are about to, leave behind them, that is, after their death, weak
offspring, young children, would be afraid for them; that they be ruined; let
them fear God, in the matter concerning orphans, and let them give what
they would love for their own offspring after their death; and speak, to the
one approached by death, pertinent words, the right [words], by enjoining
him to give as voluntary almsgiving no more than the third [of the
inheritance], and leave the remainder for the ones inheriting, so that they do
not end up as dependants.

Indonesian
: Dan hendaklah takut kepada Allah orang-orang yang seandainya
meninggalkan dibelakang mereka anak-anak yang lemah, yang
mereka khawatir terhadap (kesejahteraan) mereka. Oleh sebab itu
hendaklah mereka bertakwa kepada Allah dan hendaklah mereka
mengucapkan perkataan yang benar.

4:10
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Muhsin Khan
: Verily, those who unjustly eat up the property of orphans, they eat
up only a fire into their bellies, and they will be burnt in the blazing
Fire!
Sahih International
: Indeed, those who devour the property of orphans unjustly are
only consuming into their bellies fire. And they will be burned in a
Blaze.
Tafsir Jalalayn
: Those who consume the property of orphans unjustly, without any right, are
only consuming, the whole of it as, fire in their bellies, because that is where
such [action] leads, and they shall be exposed to (read active yaslawna, or
passive yuslawna), that is, they shall enter, a blaze, an intense fire, in which
they shall burn.

Indonesian
: Sesungguhnya orang-orang yang memakan harta anak yatim
secara zalim, sebenarnya mereka itu menelan api sepenuh
perutnya dan mereka akan masuk ke dalam api yang menyala-nyala
(neraka).

4:11
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Muhsin Khan
: Allah commands you as regards your children's (inheritance); to
the male, a portion equal to that of two females; if (there are) only
daughters, two or more, their share is two thirds of the inheritance;
if only one, her share is half. For parents, a sixth share of
inheritance to each if the deceased left children; if no children, and
the parents are the (only) heirs, the mother has a third; if the
deceased left brothers or (sisters), the mother has a sixth. (The
distribution in all cases is) after the payment of legacies he may
have bequeathed or debts. You know not which of them, whether
your parents or your children, are nearest to you in benefit, (these
fixed shares) are ordained by Allah. And Allah is Ever All-Knower,
All-Wise.
Sahih International
: Allah instructs you concerning your children: for the male, what is
equal to the share of two females. But if there are [only] daughters,
two or more, for them is two thirds of one's estate. And if there is
only one, for her is half. And for one's parents, to each one of them
is a sixth of his estate if he left children. But if he had no children
and the parents [alone] inherit from him, then for his mother is one
third. And if he had brothers [or sisters], for his mother is a sixth,
after any bequest he [may have] made or debt. Your parents or
your children - you know not which of them are nearest to you in
benefit. [These shares are] an obligation [imposed] by Allah .
Indeed, Allah is ever Knowing and Wise.
Tafsir Jalalayn
: God charges you, He commands you, concerning, the matter of, your
children, with what He will mention: to the male, of them, the equivalent of

the portion, the lot, of two females, if there are two [women] with him, so
that half the property is his, and the other half is theirs; if there is only one
female with him, then she has a third, and he receives two thirds; if he is the
only one, he takes it all; and if they, the offspring, be, only, women more than
two, then for them two-thirds of what he, the deceased, leaves; likewise if
they be two women, since in the case of two sisters, more deserving of such
a share, God says, They shall receive two-thirds of what he leaves [Q. 4:176];
and since a female is entitled to a third with a male, she is all the more
deserving [of the same share] with a female. It is said that fawq, more than,
introduces a relative clause; it is also said to guard against the wrong
impression that the greater the number [of females] the greater the portion
[they are entitled to], since, it is [mistakenly] thought that the entitlement of
two females to two-thirds derives from the fact that a female is entitled to
one third when with a male; but if she, the daughter, be one (whidatan, is
also read whidatun, making the kna [construction] syntactically complete)
then to her a half; and to his parents, the deceaseds, to each one of the two
(li-kulli whidin minhum, substitutes for the previous li-abawayhi, to his
parents) the sixth of what he leaves, if he has a child, male or female: the
point of the substitution is to show that they do not share the sixth [but
receive one each]. [The term] child (walad) also applies to a grandchild,
and likewise parent (abb) to a grandparent; but if he has no child, and his
heirs are his parents, alone or along with a spouse, then to his mother (read
li-ummihi; also read, in both places [here and further down], li-immihi in
order to avoid the cumbersome transition from a damma [u] to a kasra [I])
a third, of the property, or what remains after the spouse, the rest being for
the father; or, if he has siblings, two or more, males or females, to his
mother a sixth, and the rest for the father, and nothing for the siblings.

Indonesian
: Allah mensyari'atkan bagimu tentang (pembagian pusaka untuk)
anak-anakmu. Yaitu: bahagian seorang anak lelaki sama dengan
bagahian dua orang anak perempuan; dan jika anak itu semuanya
perempuan lebih dari dua, maka bagi mereka dua pertiga dari
harta yang ditinggalkan; jika anak perempuan itu seorang saja,
maka ia memperoleh separo harta. Dan untuk dua orang ibu-bapa,
bagi masing-masingnya seperenam dari harta yang ditinggalkan,
jika yang meninggal itu mempunyai anak; jika orang yang
meninggal tidak mempunyai anak dan ia diwarisi oleh ibu-bapanya
(saja), maka ibunya mendapat sepertiga; jika yang meninggal itu
mempunyai beberapa saudara, maka ibunya mendapat seperenam.
(Pembagian-pembagian tersebut di atas) sesudah dipenuhi wasiat
yang ia buat atau (dan) sesudah dibayar hutangnya. (Tentang)
orang tuamu dan anak-anakmu, kamu tidak mengetahui siapa di
antara mereka yang lebih dekat (banyak) manfaatnya bagimu. Ini
adalah ketetapan dari Allah. Sesungguhnya Allah Maha
Mengetahui lagi Maha Bijaksana.

4:12
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Muhsin Khan
: In that which your wives leave, your share is a half if they have no
child; but if they leave a child, you get a fourth of that which they
leave after payment of legacies that they may have bequeathed or
debts. In that which you leave, their (your wives) share is a fourth
if you leave no child; but if you leave a child, they get an eighth of
that which you leave after payment of legacies that you may have
bequeathed or debts. If the man or woman whose inheritance is in
question has left neither ascendants nor descendants, but has left a
brother or a sister, each one of the two gets a sixth; but if more
than two, they share in a third; after payment of lagacies he (or
she) may have bequeathed or debts, so that no loss is caused (to
anyone). This is a Commandment from Allah; and Allah is Ever AllKnowing, Most-Forbearing.
Sahih International
: And for you is half of what your wives leave if they have no child.
But if they have a child, for you is one fourth of what they leave,
after any bequest they [may have] made or debt. And for the wives
is one fourth if you leave no child. But if you leave a child, then for
them is an eighth of what you leave, after any bequest you [may
have] made or debt. And if a man or woman leaves neither

ascendants nor descendants but has a brother or a sister, then for

each one of them is a sixth. But if they are more than two, they
share a third, after any bequest which was made or debt, as long as
there is no detriment [caused]. [This is] an ordinance from Allah ,
and Allah is Knowing and Forbearing.
Tafsir Jalalayn
: And for you a half of what your wives leave, if they have no children, from
you or from another; but if they have children, then for you a fourth of what
they leave, after any bequest they may bequeath, or any debt: the consensus
is that the grandchild in this case is like the child. And for them, the wives,
whether one or more, a fourth of what you leave, if you have no children; but
if you have children, from them or from others, then for them an eighth of
what you leave, after any bequest you may bequeath, or any debt; again the
consensus is that the grandchild is as the child. If it be a man leaving an
inheritance (yrathu, being inherited from, is an adjectival qualification,
the predicate of which is [the following kallatan, without direct heir]) and
not having a direct heir, that is, [having] neither a parent nor child, or it be a
woman, leaving an inheritance and having no direct heir, but it be that such,
a man leaving an inheritance with no direct heir, has a brother or a sister,
from the same mother, as read by Ibn Masd and others, then to each of the
two a sixth, of what he leaves; but if they, the siblings from the same mother,
be more than that, that is, [more] than one, then they share a third, the male
and female equally, after any bequest to be bequeathed or any debt without
prejudice (ghayra mudrrin, is a circumstantial qualifier referring to the
person governing [the verb] ys, to be bequeathed) in other words,
without causing any prejudice to the inheritors by bequeathing more than
the third); a charge (wasiyyatan, a verbal noun reaffirming [the import of]
yskum, He charges you [of the beginning of the previous verse]) from
God. God is Knowing, of the obligations which He has ordained for His
creatures, Forbearing, in deferring the punishment of those that disobey
Him. The Sunna specifies that the individuals mentioned may receive the
relevant inheritance provided that they are not barred from it on account of
their having committed murder, or [their belonging to] a different religion or
being slaves.

Indonesian
: Dan bagimu (suami-suami) seperdua dari harta yang ditinggalkan
oleh isteri-isterimu, jika mereka tidak mempunyai anak. Jika isteriisterimu itu mempunyai anak, maka kamu mendapat seperempat
dari harta yang ditinggalkannya sesudah dipenuhi wasiat yang
mereka buat atau (dan) seduah dibayar hutangnya. Para isteri
memperoleh seperempat harta yang kamu tinggalkan jika kamu
tidak mempunyai anak. Jika kamu mempunyai anak, maka para
isteri memperoleh seperdelapan dari harta yang kamu tinggalkan
sesudah dipenuhi wasiat yang kamu buat atau (dan) sesudah
dibayar hutang-hutangmu. Jika seseorang mati, baik laki-laki
maupun perempuan yang tidak meninggalkan ayah dan tidak
meninggalkan anak, tetapi mempunyai seorang saudara laki-laki
(seibu saja) atau seorang saudara perempuan (seibu saja), maka

bagi masing-masing dari kedua jenis saudara itu seperenam harta.

Tetapi jika saudara-saudara seibu itu lebih dari seorang, maka
mereka bersekutu dalam yang sepertiga itu, sesudah dipenuhi
wasiat yang dibuat olehnya atau sesudah dibayar hutangnya
dengan tidak memberi mudharat (kepada ahli waris). (Allah
menetapkan yang demikian itu sebagai) syari'at yang benar-benar
dari Allah, dan Allah Maha Mengetahui lagi Maha Penyantun.

4:13
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Muhsin Khan
: These are the limits (set by) Allah (or ordainments as regards
laws of inheritance), and whosoever obeys Allah and His
Messenger (Muhammad SAW) will be admitted to Gardens under
which rivers flow (in Paradise), to abide therein, and that will be
the great success.
Sahih International
: These are the limits [set by] Allah , and whoever obeys Allah and
His Messenger will be admitted by Him to gardens [in Paradise]
under which rivers flow, abiding eternally therein; and that is the
great attainment.
Tafsir Jalalayn
: Those, rulings mentioned with respect to orphans and what followed, are
Gods bounds, His laws, which He has delimited for His servants, so that
they may act in accordance with them and not infringe them. Whoever obeys
God and His Messenger, in what He has ruled, He will admit him (yudkhilhu,
or, as a shift [to the first person plural] read nudkhilhu, We will admit him)
to Gardens underneath which rivers flow, abiding therein; that is the great
triumph.

Indonesian
: (Hukum-hukum tersebut) itu adalah ketentuan-ketentuan dari
Allah. Barangsiapa taat kepada Allah dan Rasul-Nya, niscaya Allah
memasukkannya kedalam surga yang mengalir didalamnya sungaisungai, sedang mereka kekal di dalamnya; dan itulah kemenangan
yang besar.

4:14
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Muhsin Khan
: And whosoever disobeys Allah and His Messenger (Muhammad
SAW), and transgresses His limits, He will cast him into the Fire, to
abide therein; and he shall have a disgraceful torment.
Sahih International
: And whoever disobeys Allah and His Messenger and transgresses
His limits - He will put him into the Fire to abide eternally therein,
and he will have a humiliating punishment.
Tafsir Jalalayn
: But whoever disobeys God, and His Messenger; and transgresses His
bounds, him He will admit ([read] in both ways [as above, yudkhilhu and
nudkhilhu]) to a Fire, abiding therein, and for him, in it, there shall be a
humbling chastisement, one of humiliation. (In both [of the last] verses, the
[singular] person [of the suffixed pronouns and the verbs] accords with the
[singular] form of [the particle] man, whoever, while [the plural person in]
khlidn, abiding, accords with its [general plural] import.)

Indonesian
: Dan barangsiapa yang mendurhakai Allah dan Rasul-Nya dan
melanggar ketentuan-ketentuan-Nya, niscaya Allah
memasukkannya ke dalam api neraka sedang ia kekal di dalamnya;
dan baginya siksa yang menghinakan.

4:15
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Muhsin Khan
: And those of your women who commit illegal sexual intercourse,
take the evidence of four witnesses from amongst you against
them; and if they testify, confine them (i.e. women) to houses until
death comes to them or Allah ordains for them some (other) way.
Sahih International

: Those who commit unlawful sexual intercourse of your women bring against them four [witnesses] from among you. And if they
testify, confine the guilty women to houses until death takes them
or Allah ordains for them [another] way.
Tafsir Jalalayn
: As for those of your women who commit lewdness, adultery, call four,
Muslim men, of you to witness against them; and if they witness, against
them such [lewdness], then detain them in their houses, and prevent them
from mixing with people, until, the angels of, death take them or, until, God
appoints for them a way, out of it. This was stipulated for them at the very
beginning of Islam, but then a way out was appointed for them through [the
stipulation] that the virgin should receive a hundred lashes and be banished
for a year, and the married woman be stoned. The prescribed punishment
was explained thus in the hadth, Come listen to me! Come listen to me!
God has now made a way out for them, as reported by Muslim.

Indonesian
: Dan (terhadap) para wanita yang mengerjakan perbuatan keji ,
hendaklah ada empat orang saksi diantara kamu (yang
menyaksikannya). Kemudian apabila mereka telah memberi
persaksian, maka kurunglah mereka (wanita-wanita itu) dalam
rumah sampai mereka menemui ajalnya, atau sampai Allah
memberi jalan lain kepadanya.

4:16
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Muhsin Khan
: And the two persons (man and woman) among you who commit
illegal sexual intercourse, punish them both. And if they repent
(promise Allah that they will never repeat, i.e. commit illegal sexual
intercourse and other similar sins) and do righteous good deeds,
leave them alone. Surely, Allah is Ever the One Who accepts
repentance, (and He is) Most Merciful.
Sahih International
: And the two who commit it among you, dishonor them both. But if
they repent and correct themselves, leave them alone. Indeed,
Allah is ever Accepting of repentance and Merciful.
Tafsir Jalalayn
: And when two of you (read walladhni or walladhnni) men, commit it,
that is, a lewd act, adultery or homosexual intercourse, punish them both,
with insults and beatings with sandals; but if they repent, of this [lewd act],
and make amends, through [good] action, then leave them be, and do not

harm them. God ever turns [relenting], to those who repent, and is Merciful,
to them. This [verse] is abrogated by the prescribed punishment if adultery
is meant [by the lewd act], and similarly if homosexual intercourse is meant,
according to al-Shfi; but according to him, the person who is the object of
the [penetrative] act is not stoned, even if he be married; rather, he is
flogged and banished. Judging by the dual person pronoun, it seems more
obvious that homosexual fornication is meant [by this verse], even though
the former [sc. al-Shfi] was of the opinion that it referred to an adulterer
and an adulteress; but this [opinion of his] may be countered by the fact that
[the reference to] the two [men] becomes clear on account of the particle
min being attached to a masculine pronoun [minkum, of you], and by the
fact that they suffer the same punishment, [both effect the action of]
repentance and [are both granted] that they be left alone [thereafter], [all
of] which applies specifically to men, given that for women detention is
stipulated, as was stated before.

Indonesian
: Dan terhadap dua orang yang melakukan perbuatan keji di antara
kamu, maka berilah hukuman kepada keduanya, kemudian jika
keduanya bertaubat dan memperbaiki diri, maka biarkanlah
mereka. Sesungguhnya Allah Maha Penerima taubat lagi Maha
Penyayang.

4:17
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Muhsin Khan
: Allah accepts only the repentance of those who do evil in
ignorance and foolishness and repent soon afterwards; it is they to
whom Allah will forgive and Allah is Ever All-Knower, All-Wise.
Sahih International
: The repentance accepted by Allah is only for those who do wrong
in ignorance [or carelessness] and then repent soon after. It is
those to whom Allah will turn in forgiveness, and Allah is ever
Knowing and Wise.
Tafsir Jalalayn
: The repentance that God accepts, that is, the one which He has prescribed
for Himself to accept, out of His bounty, is only of those who do evil, an act
of disobedience, in ignorance (bi-jahlatin, a circumstantial qualifier, in
other words, they are ignorant while they are disobeying their Lord); then
repent shortly thereafter, before the last gasps of death; God will relent to
those, He will accept their repentance. And God is ever Knowing, of His
creatures, Wise, in what He does with them.

Indonesian

: Sesungguhnya taubat di sisi Allah hanyalah taubat bagi orangorang yang mengerjakan kejahatan lantaran kejahilan, yang
kemudian mereka bertaubat dengan segera, maka mereka itulah
yang diterima Allah taubatnya; dan Allah Maha Mengetahui lagi
Maha Bijaksana.

4:18
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Muhsin Khan
: And of no effect is the repentance of those who continue to do evil
deeds until death faces one of them and he says: "Now I repent;"
nor of those who die while they are disbelievers. For them We have
prepared a painful torment.
Sahih International
: But repentance is not [accepted] of those who [continue to] do
evil deeds up until, when death comes to one of them, he says,
"Indeed, I have repented now," or of those who die while they are
disbelievers. For them We have prepared a painful punishment.
Tafsir Jalalayn
: Repentance is not for those who do evil deeds, sins, until, when death
approaches one of them, and the pangs of death begin, he says, upon
witnessing his predicament: Indeed now I repent, for this would not avail
him and would not be accepted from him; neither for those who die
disbelieving, if they repent in the Hereafter upon seeing the chastisement: it
will not be accepted from them. Those We have prepared for them a
painful chastisement.

Indonesian
: Dan tidaklah taubat itu diterima Allah dari orang-orang yang
mengerjakan kejahatan (yang) hingga apabila datang ajal kepada
seseorang di antara mereka, (barulah) ia mengatakan:
"Sesungguhnya saya bertaubat sekarang". Dan tidak (pula diterima
taubat) orang-orang yang mati sedang mereka di dalam kekafiran.
Bagi orang-orang itu telah Kami sediakan siksa yang pedih.

4:19
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Muhsin Khan
: O you who believe! You are forbidden to inherit women against
their will, and you should not treat them with harshness, that you
may take away part of the Mahr you have given them, unless they
commit open illegal sexual intercourse. And live with them
honourably. If you dislike them, it may be that you dislike a thing
and Allah brings through it a great deal of good.
Sahih International
: O you who have believed, it is not lawful for you to inherit women
by compulsion. And do not make difficulties for them in order to
take [back] part of what you gave them unless they commit a clear
immorality. And live with them in kindness. For if you dislike them perhaps you dislike a thing and Allah makes therein much good.
Tafsir Jalalayn
: O you who believe, it is not lawful for you to inherit women against their
will (read either karhan or kurhan, as alternative forms) that is to say,
coercing them into this. In pre-Islamic times, they used to inherit women
from their kin, and if they so wished they could marry [a woman] without a
dowry, or marry her off and take the dowry for themselves, or prevent her
[from marriage] until she gave up what she had inherited, or until she died
and they could inherit from her. They were thus forbidden such practices;
neither debar them, your [former] wives from marrying others by retaining
them while you have no desire for them yourselves, only to harm them; so
that you may go off with part of what you have given them, of the dowry,
except when they commit flagrant (read mubayyina, making it clear, or
mubayyana, clear) lewdness, such as adultery or rebellion, then you have
the right to coerce them until they redeem themselves to you or forfeit [their
dowries]. Consort with them in kindness, that is, being decent in speaking
[to them], with regard to [their] expenditure and lodging; for if you hate
them, then be patient; it may happen that you hate a thing wherein God has
set much good, that is to say, perhaps He does this when He provides you
with a righteous child through them.

Indonesian
: Hai orang-orang yang beriman, tidak halal bagi kamu
mempusakai wanita dengan jalan paksa dan janganlah kamu
menyusahkan mereka karena hendak mengambil kembali sebagian
dari apa yang telah kamu berikan kepadanya, terkecuali bila

mereka melakukan pekerjaan keji yang nyata. Dan bergaullah

dengan mereka secara patut. Kemudian bila kamu tidak menyukai
mereka, (maka bersabarlah) karena mungkin kamu tidak menyukai
sesuatu, padahal Allah menjadikan padanya kebaikan yang banyak.

4:20
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Muhsin Khan
: But if you intend to replace a wife by another and you have given
one of them a Cantar (of gold i.e. a great amount) as Mahr, take not
the least bit of it back; would you take it wrongfully without a right
and (with) a manifest sin?
Sahih International
: But if you want to replace one wife with another and you have
given one of them a great amount [in gifts], do not take [back] from
it anything. Would you take it in injustice and manifest sin?
Tafsir Jalalayn
: And if you desire to exchange a wife in place of another, by divorcing the
one, and you have given to one, of the spouses, a hundredweight, that is, a
large sum as dowry, take of it nothing. Would you take it by way of calumny,
injustice, and manifest sin? (buhtnan, calumny, and ithman, sin, end in
the accusative because they are circumstantial qualifiers); the interrogative
here is meant as a rebuke, and as a disavowal where He says:

Indonesian
: Dan jika kamu ingin mengganti isterimu dengan isteri yang lain ,
sedang kamu telah memberikan kepada seseorang di antara
mereka harta yang banyak, maka janganlah kamu mengambil
kembali dari padanya barang sedikitpun. Apakah kamu akan
mengambilnya kembali dengan jalan tuduhan yang dusta dan
dengan (menanggung) dosa yang nyata?

4:21
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Muhsin Khan

: And how could you take it (back) while you have gone in unto
each other, and they have taken from you a firm and strong
covenant?
Sahih International
: And how could you take it while you have gone in unto each other
and they have taken from you a solemn covenant?
Tafsir Jalalayn
: How shall you take it, that is, by what right, when each of you has been
privily with the other, through sexual intercourse, which validates the dowry,
and they have taken from you a solemn covenant, a binding pledge, and that
is what God commanded, namely, that they should be retained honourably or
set free virtuously.

Indonesian
: Bagaimana kamu akan mengambilnya kembali, padahal sebagian
kamu telah bergaul (bercampur) dengan yang lain sebagai suamiisteri. Dan mereka (isteri-isterimu) telah mengambil dari kamu
perjanjian yang kuat.

4:22
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Muhsin Khan
: And marry not women whom your fathers married, except what
has already passed; indeed it was shameful and most hateful, and
an evil way.
Sahih International
: And do not marry those [women] whom your fathers married,
except what has already occurred. Indeed, it was an immorality
and hateful [to Allah ] and was evil as a way.
Tafsir Jalalayn
: And do not marry women whom (m means man) your fathers married,
unless it be a thing of the past, which is forgiven you; surely that, marrying
them, is obscene, vile, and abominable (maqtan, means it results in maqt,
severe hate, from God), an evil way, [an evil] path is this.

Indonesian
: Dan janganlah kamu kawini wanita-wanita yang telah dikawini
oleh ayahmu, terkecuali pada masa yang telah lampau.
Sesungguhnya perbuatan itu amat keji dan dibenci Allah dan
seburuk-buruk jalan (yang ditempuh).

4:23
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Muhsin Khan
: Forbidden to you (for marriage) are: your mothers, your
daughters, your sisters, your father's sisters, your mother's sisters,
your brother's daughters, your sister's daughters, your foster
mother who gave you suck, your foster milk suckling sisters, your
wives' mothers, your step daughters under your guardianship, born
of your wives to whom you have gone in - but there is no sin on you
if you have not gone in them (to marry their daughters), - the wives
of your sons who (spring) from your own loins, and two sisters in
wedlock at the same time, except for what has already passed;
verily, Allah is Oft-Forgiving, Most Merciful.
Sahih International
: Prohibited to you [for marriage] are your mothers, your
daughters, your sisters, your father's sisters, your mother's sisters,
your brother's daughters, your sister's daughters, your [milk]
mothers who nursed you, your sisters through nursing, your wives'
mothers, and your step-daughters under your guardianship [born]
of your wives unto whom you have gone in. But if you have not
gone in unto them, there is no sin upon you. And [also prohibited
are] the wives of your sons who are from your [own] loins, and that
you take [in marriage] two sisters simultaneously, except for what
has already occurred. Indeed, Allah is ever Forgiving and Merciful.
Tafsir Jalalayn
: Forbidden to you are your mothers, in marriage, and this includes the
paternal and maternal grandmothers; and daughters, including their
children, if they should lower themselves [to such standards]; your sisters,
from your fathers and mothers; your paternal aunts, that is, the sisters of
your fathers and grandfathers; and maternal aunts, that is, the sisters of

your mothers and grandmothers; your brothers daughters, your sisters

daughters, including the children of these daughters; your foster mothers
who have given you milk, five times within the first two years, as pointed out
in a hadth; your foster sisters, and, according to the Sunna, the daughters
of these; and these foster-sisters include those suckled by a woman with
whom the man has had intercourse, those suckled by the mans paternal
aunts, or maternal aunts, or those suckled by his brothers daughters, or his
sisters daughters, on account of the [Prophets] hadth that, What kinship
makes unlawful suckling also makes unlawful, as reported by al-Bukhr
and Muslim; your mothers-in-law, your step-daughters (rabib, plural of
rabba, the daughter of ones wife from another husband), who are, being
brought up, in your care (allt f hujrikum is an adjectival qualifier,
reiterating the obvious, without any additional import); being born of your
wives you have been in to, in sexual intercourse but if you have not yet
been in to them you are not at fault, if you leave them, to then marry their
daughters and the spouses of your sons who are of your loins, as opposed
to those whom you have adopted, whose spouses, in contrast, you may
marry; and that you should take to you, in marriage, two sisters together,
[sisters] by kinship or by suckling: the Sunna adds that you may not marry
her together with her paternal or maternal aunt; it is permissible to marry
each of these separately or to own them [as handmaidens] together, but only
have sexual intercourse with one of them; unless it be a thing of the past,
from pre-Islamic times, when you may have married in one of the ways
mentioned: you are not at fault. God is ever Forgiving, of what you have
done in the past, prior to this prohibition, Merciful, to you in this matter.

Indonesian
: Diharamkan atas kamu (mengawini) ibu-ibumu; anak-anakmu
yang perempuan; saudara-saudaramu yang perempuan, saudarasaudara bapakmu yang perempuan; saudara-saudara ibumu yang
perempuan; anak-anak perempuan dari saudara-saudaramu yang
laki-laki; anak-anak perempuan dari saudara-saudaramu yang
perempuan; ibu-ibumu yang menyusui kamu; saudara perempuan
sepersusuan; ibu-ibu isterimu (mertua); anak-anak isterimu yang
dalam pemeliharaanmu dari isteri yang telah kamu campuri, tetapi
jika kamu belum campur dengan isterimu itu (dan sudah kamu
ceraikan), maka tidak berdosa kamu mengawininya; (dan
diharamkan bagimu) isteri-isteri anak kandungmu (menantu); dan
menghimpunkan (dalam perkawinan) dua perempuan yang
bersaudara, kecuali yang telah terjadi pada masa lampau;
sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.

4:24
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Muhsin Khan
: Also (forbidden are) women already married, except those
(captives and slaves) whom your right hands possess. Thus has
Allah ordained for you. All others are lawful, provided you seek
(them in marriage) with Mahr (bridal money given by the husband
to his wife at the time of marriage) from your property, desiring
chastity, not committing illegal sexual intercourse, so with those of
whom you have enjoyed sexual relations, give them their Mahr as
prescribed; but if after a Mahr is prescribed, you agree mutually
(to give more), there is no sin on you. Surely, Allah is Ever AllKnowing, All-Wise.
Sahih International
: And [also prohibited to you are all] married women except those
your right hands possess. [This is] the decree of Allah upon you.
And lawful to you are [all others] beyond these, [provided] that you
seek them [in marriage] with [gifts from] your property, desiring
chastity, not unlawful sexual intercourse. So for whatever you enjoy
[of marriage] from them, give them their due compensation as an
obligation. And there is no blame upon you for what you mutually
agree to beyond the obligation. Indeed, Allah is ever Knowing and
Wise.
Tafsir Jalalayn
: And, forbidden to you are, wedded women, those with spouses, that you
should marry them before they have left their spouses, be they Muslim free
women or not; save what your right hands own, of captured [slave] girls,
whom you may have sexual intercourse with, even if they should have
spouses among the enemy camp, but only after they have been absolved of
the possibility of pregnancy [after the completion of one menstrual cycle];
this is what God has prescribed for you (kitba is in the accusative because
it is the verbal noun). Lawful for you (read passive wa-uhilla, or active waahalla), beyond all that, that is, except what He has forbidden you of women,
is that you seek, women, using your wealth, by way of a dowry or a price, in
wedlock and not, fornicating, in illicitly. Such wives as you enjoy thereby,
and have had sexual intercourse with, give them their wages, the dowries

that you have assigned them, as an obligation; you are not at fault in
agreeing together, you and they, after the obligation, is waived, decreased or
increased. God is ever Knowing, of His creatures, Wise, in what He has
ordained for them.

Indonesian
: dan (diharamkan juga kamu mengawini) wanita yang bersuami,
kecuali budak-budak yang kamu miliki (Allah telah menetapkan
hukum itu) sebagai ketetapan-Nya atas kamu. Dan dihalalkan bagi
kamu selain yang demikian (yaitu) mencari isteri-isteri dengan
hartamu untuk dikawini bukan untuk berzina. Maka isteri-isteri
yang telah kamu nikmati (campuri) di antara mereka, berikanlah
kepada mereka maharnya (dengan sempurna), sebagai suatu
kewajiban; dan tiadalah mengapa bagi kamu terhadap sesuatu
yang kamu telah saling merelakannya, sesudah menentukan mahar
itu. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.

4:25
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Muhsin Khan
: And whoever of you have not the means wherewith to wed free,
believing women, they may wed believing girls from among those
(captives and slaves) whom your right hands possess, and Allah has
full knowledge about your Faith, you are one from another. Wed
them with the permission of their own folk (guardians, Auliya' or
masters) and give them their Mahr according to what is
reasonable; they (the above said captive and slave-girls) should be
chaste, not adulterous, nor taking boy-friends. And after they have
been taken in wedlock, if they commit illegal sexual intercourse,
their punishment is half that for free (unmarried) women. This is

for him among you who is afraid of being harmed in his religion or
in his body; but it is better for you that you practise self-restraint,
and Allah is Oft-Forgiving, Most Merciful.
Sahih International
: And whoever among you cannot [find] the means to marry free,
believing women, then [he may marry] from those whom your right
hands possess of believing slave girls. And Allah is most knowing
about your faith. You [believers] are of one another. So marry them
with the permission of their people and give them their due
compensation according to what is acceptable. [They should be]
chaste, neither [of] those who commit unlawful intercourse
randomly nor those who take [secret] lovers. But once they are
sheltered in marriage, if they should commit adultery, then for
them is half the punishment for free [unmarried] women. This
[allowance] is for him among you who fears sin, but to be patient is
better for you. And Allah is Forgiving and Merciful.
Tafsir Jalalayn
: And whoever has not the means wherewith, [whoever] is not wealthy
enough, to be able to marry believing (al-mumint, believing, is in
accordance with the prevalent practice, and does not add to the import),
free, women in wedlock, let him take, in marriage, believing maids whom
your right hands own. God knows very well your faith, so suffice yourself
with its outward manifestation and leave the innermost matters to Him, for
He is the One to know her [true] merit: many a slavegirl may be more
excellent [in faith] than a free woman, and this is meant to encourage
marriage with slavegirls; the one of you is as the other, being equal in
religion, so do not disdain to marry with them. So marry them, with the
permission of their folk, their guardians, and give them their wages, their
dowries, honourably, without procrastination or diminution, as women in
wedlock (muhsant, a circumstantial qualifier), in decency, not illicitly,
openly fornicating, or taking lovers, companions fornicating in secret. But
when they are given in wedlock, [when] they are married off (a variant
reading [for the passive uhsinna, they are given in wedlock] has the active
ahsanna, they enter into wedlock), if they commit lewdness, such as
adultery, they shall be liable to half the chastisement, the legal punishment,
of married, free, virgin, women, who commit adultery, and are thus given
fifty lashes and banished for half a year; [male] slaves by analogy are liable
to the same punishment. Here, God has not made wedlock the precondition
for the prescribed punishment to show that stoning does not apply in their
case [sc. slavegirls]. That, marrying of slavegirls on account of insufficient
means, is for those of you who fear the distress of sin, fornication (al-anat
originally means distress, but is used to mean zin, fornication, because of
the distress that it causes in the way of the punishment in this world and in
the Hereafter), as opposed to those of you who might not have such a fear
[of distress] with regard to their free women and for whom it is unlawful to
marry her [the slavegirl]; likewise for one who has sufficient means to marry
a free woman [it is unlawful for him to marry a slavegirl instead]: this is the
opinion of al-Shfi. Moreover, Gods words believing maids precludes

unbelieving women, whom it is unlawful to marry, even if one should find no

believing women and fear [the distress of fornication]; yet it is better for you
to be patient, and abstain from marrying slavegirls, lest the child should
become enslaved also. God is Forgiving, Merciful, by allowing room for
manoeuvre in these matters.

Indonesian
: Dan barangsiapa diantara kamu (orang merdeka) yang tidak
cukup perbelanjaannya untuk mengawini wanita merdeka lagi
beriman, ia boleh mengawini wanita yang beriman, dari budakbudak yang kamu miliki. Allah mengetahui keimananmu;
sebahagian kamu adalah dari sebahagian yang lain, karena itu
kawinilah mereka dengan seizin tuan mereka, dan berilah
maskawin mereka menurut yang patut, sedang merekapun wanitawanita yang memelihara diri, bukan pezina dan bukan (pula)
wanita yang mengambil laki-laki lain sebagai piaraannya; dan
apabila mereka telah menjaga diri dengan kawin, kemudian
mereka melakukan perbuatan yang keji (zina), maka atas mereka
separo hukuman dari hukuman wanita-wanita merdeka yang
bersuami. (Kebolehan mengawini budak) itu, adalah bagi orangorang yang takut kepada kemasyakatan menjaga diri (dari
perbuatan zina) di antara kamu, dan kesabaran itu lebih baik
bagimu. Dan Allah Maha Pengampun lagi Maha Penyayang.

4:26
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Muhsin Khan
: Allah wishes to make clear (what is lawful and what is unlawful)
to you, and to show you the ways of those before you, and accept
your repentance, and Allah is All-Knower, All-Wise.
Sahih International
: Allah wants to make clear to you [the lawful from the unlawful]
and guide you to the [good] practices of those before you and to
accept your repentance. And Allah is Knowing and Wise.
Tafsir Jalalayn
: God desires to make clear to you, the laws of your religion and what is in
your best interests, and to guide you in the ways, the paths, of those,
prophets, before you, in the way of what is lawful and what is unlawful, so
that you might follow them, and to turn [in forgiveness] towards you,
bringing you back from the disobedience which you practised, to obedience
to Him; God is Knowing, of you, Wise, in what He has ordained for you.

Indonesian

: Allah hendak menerangkan (hukum syari'at-Nya) kepadamu, dan

menunjukimu kepada jalan-jalan orang yang sebelum kamu (para
nabi dan shalihin) dan (hendak) menerima taubatmu. Dan Allah
Maha Mengetahui lagi Maha Bijaksana.

4:27
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Muhsin Khan
: Allah wishes to accept your repentance, but those who follow
their lusts, wish that you (believers) should deviate tremendously
away from the Right Path.
Sahih International
: Allah wants to accept your repentance, but those who follow
[their] passions want you to digress [into] a great deviation.
Tafsir Jalalayn
: And God desires to turn [forgivingly] towards you (He repeats this in order
to expand upon it), but those who follow their passions, the Jews and
Christians, or the Magians and adulterers, desire that you deviate with a
terrible deviation, transgressing what is right by committing what has been
forbidden you, so that you might be like them.

Indonesian
: Dan Allah hendak menerima taubatmu, sedang orang-orang yang
mengikuti hawa nafsunya bermaksud supaya kamu berpaling
sejauh-jauhnya (dari kebenaran).

4:28
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Muhsin Khan
: Allah wishes to lighten (the burden) for you; and man was created
weak (cannot be patient to leave sexual intercourse with woman).
Sahih International
: And Allah wants to lighten for you [your difficulties]; and mankind
was created weak.
Tafsir Jalalayn
: God desires to lighten things for you, and make the rulings of the Law
easier for you; for man was created weak, unable to abstain from women
and passions.

Indonesian

: Allah hendak memberikan keringanan kepadamu, dan manusia

dijadikan bersifat lemah.

4:29
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Muhsin Khan
: O you who believe! Eat not up your property among yourselves
unjustly except it be a trade amongst you, by mutual consent. And
do not kill yourselves (nor kill one another). Surely, Allah is Most
Merciful to you.
Sahih International
: O you who have believed, do not consume one another's wealth
unjustly but only [in lawful] business by mutual consent. And do not
kill yourselves [or one another]. Indeed, Allah is to you ever
Merciful.
Tafsir Jalalayn
: O you who believe, consume not your goods between you wrongly,
unlawfully according to the Law, through usury or usurpation, except it be
trading (tijratan, also read tijratun), so that the goods be from trade
effected, through mutual agreement, through mutual good-will: such [goods]
you may consume. And kill not yourselves, by committing what leads
towards destruction on account of some affiliation, be it in this world or the
Hereafter. Surely God is ever Merciful to you, when He forbids you such
things.

Indonesian
: Hai orang-orang yang beriman, janganlah kamu saling memakan
harta sesamamu dengan jalan yang batil, kecuali dengan jalan
perniagaan yang berlaku dengan suka sama-suka di antara kamu.
Dan janganlah kamu membunuh dirimu; sesungguhnya Allah
adalah Maha Penyayang kepadamu.

4:30
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Muhsin Khan

: And whoever commits that through aggression and injustice, We

shall cast him into the Fire, and that is easy for Allah.
Sahih International
: And whoever does that in aggression and injustice - then We will
drive him into a Fire. And that, for Allah , is [always] easy.
Tafsir Jalalayn
: And whoever does that, which he has been forbidden, through aggression
(udwnan, a circumstantial qualifier), transgressing what is lawful, and
injustice (zulman, [reiterated] for emphasis), him We shall certainly expose,
admit, to a fire, wherein he shall burn; and that for God is an easy matter.

Indonesian
: Dan barangsiapa berbuat demikian dengan melanggar hak dan
aniaya, maka Kami kelak akan memasukkannya ke dalam neraka.
Yang demikian itu adalah mudah bagi Allah.

4:31
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Muhsin Khan
: If you avoid the great sins which you are forbidden to do, We shall
remit from you your (small) sins, and admit you to a Noble
Entrance (i.e. Paradise).
Sahih International
: If you avoid the major sins which you are forbidden, We will
remove from you your lesser sins and admit you to a noble
entrance [into Paradise].
Tafsir Jalalayn
: If you avoid the grave sins that are forbidden you, those for which the
threat of punishment has been prescribed, like murder, fornication or theft
according to Ibn Abbs, these number as much as seven hundred We
will absolve you of your, minor, evil deeds, on account of your acts of
obedience, and admit you by an honourable gate (read mudkhalan or
madkhalan), that is, [by an honourable] admittance or location, namely,
Paradise.

Indonesian
: Jika kamu menjauhi dosa-dosa besar di antara dosa-dosa yang
dilarang kamu mengerjakannya, niscaya Kami hapus kesalahankesalahanmu (dosa-dosamu yang kecil) dan Kami masukkan kamu
ke tempat yang mulia (surga).

4:32
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Muhsin Khan
: And wish not for the things in which Allah has made some of you
to excel others. For men there is reward for what they have earned,
(and likewise) for women there is reward for what they have
earned, and ask Allah of His Bounty. Surely, Allah is Ever AllKnower of everything.
Sahih International
: And do not wish for that by which Allah has made some of you
exceed others. For men is a share of what they have earned, and
for women is a share of what they have earned. And ask Allah of his
bounty. Indeed Allah is ever, of all things, Knowing.
Tafsir Jalalayn
: Do not covet that in which God has preferred some of you above others, in
the way of worldly affairs or religion, lest it lead to mutual envy and hatred.
To men a share from, a reward for, what they have earned, for their acts in
the struggle and so on, and to women a share from what they have earned,
by way of being obedient to their spouses and guarding their private parts:
this was revealed when Umm Salama said: Would that we were men, so that
we could join the struggle and receive the reward they receive! And ask
(read wa-sal or wa-sal) God of His bounty, what you need and He will give
it to you; God is ever Knower of all things, including where merit is deserved
and that for which you ask.

Indonesian
: Dan janganlah kamu iri hati terhadap apa yang dikaruniakan
Allah kepada sebahagian kamu lebih banyak dari sebahagian yang
lain. (Karena) bagi orang laki-laki ada bahagian dari pada apa yang
mereka usahakan, dan bagi para wanita (pun) ada bahagian dari
apa yang mereka usahakan, dan mohonlah kepada Allah sebagian
dari karunia-Nya. Sesungguhnya Allah Maha Mengetahui segala
sesuatu.

4:33
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Muhsin Khan
: And to everyone, We have appointed heirs of that (property) left
by parents and relatives. To those also with whom you have made a
pledge (brotherhood), give them their due portion (by Wasiya wills, etc.). Truly, Allah is Ever a Witness over all things.
Sahih International
: And for all, We have made heirs to what is left by parents and
relatives. And to those whom your oaths have bound [to you] - give
them their share. Indeed Allah is ever, over all things, a Witness.
Tafsir Jalalayn
: To each, man and woman, We have appointed heirs, relations to be given,
of that, property, which parents and kinsmen leave, for them, and to those to
whom your right hands (aymn, plural of yamn, meaning oath or hand)
were pledged (read qadat or aqadat), that is, those allies with whom
before the coming of Islam you made covenants of mutual assitance and
inheritance. So give them, now, their share, their portions of the inheritance,
which is a sixth. God is ever Witness over everything, [ever] aware [of it],
including your circumstances: this verse was abrogated by His words, But
those related by blood are nearer to one another [Q. 8:75 and 33:6].

Indonesian
: Bagi tiap-tiap harta peninggalan dari harta yang ditinggalkan ibu
bapak dan karib kerabat, Kami jadikan pewaris-pewarisnya. Dan
(jika ada) orang-orang yang kamu telah bersumpah setia dengan
mereka, maka berilah kepada mereka bahagiannya. Sesungguhnya
Allah menyaksikan segala sesuatu.

4:34
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Muhsin Khan

: Men are the protectors and maintainers of women, because Allah

has made one of them to excel the other, and because they spend
(to support them) from their means. Therefore the righteous
women are devoutly obedient (to Allah and to their husbands), and
guard in the husband's absence what Allah orders them to guard
(e.g. their chastity, their husband's property, etc.). As to those
women on whose part you see ill-conduct, admonish them (first),
(next), refuse to share their beds, (and last) beat them (lightly, if it
is useful), but if they return to obedience, seek not against them
means (of annoyance). Surely, Allah is Ever Most High, Most Great.
Sahih International
: Men are in charge of women by [right of] what Allah has given
one over the other and what they spend [for maintenance] from
their wealth. So righteous women are devoutly obedient, guarding
in [the husband's] absence what Allah would have them guard. But
those [wives] from whom you fear arrogance - [first] advise them;
[then if they persist], forsake them in bed; and [finally], strike
them. But if they obey you [once more], seek no means against
them. Indeed, Allah is ever Exalted and Grand.
Tafsir Jalalayn
: Men are in charge of, they have authority over, women, disciplining them
and keeping them in check, because of that with which God has preferred
the one over the other, that is, because God has given them the advantage
over women, in knowledge, reason, authority and otherwise, and because of
what they expend, on them [the women], of their property. Therefore
righteous women, among them, are obedient, to their husbands, guarding in
the unseen, that is, [guarding] their private parts and otherwise during their
spouses absence, because of what God has guarded, for them, when He
enjoined their male spouses to look after them well. And those you fear may
be rebellious, disobedient to you, when such signs appear, admonish them,
make them fear God, and share not beds with them, retire to other beds if
they manifest such disobedience, and strike them, but not violently, if they
refuse to desist [from their rebellion] after leaving them [in separate beds].
If they then obey you, in what is desired from them, do not seek a way
against them, a reason to strike them unjustly. God is ever High, Great, so
beware of Him, lest He punish you for treating them unjustly.

Indonesian
: Kaum laki-laki itu adalah pemimpin bagi kaum wanita, oleh
karena Allah telah melebihkan sebahagian mereka (laki-laki) atas
sebahagian yang lain (wanita), dan karena mereka (laki-laki) telah
menafkahkan sebagian dari harta mereka. Sebab itu maka wanita
yang saleh, ialah yang taat kepada Allah lagi memelihara diri
ketika suaminya tidak ada, oleh karena Allah telah memelihara
(mereka). Wanita-wanita yang kamu khawatirkan nusyuznya, maka
nasehatilah mereka dan pisahkanlah mereka di tempat tidur
mereka, dan pukullah mereka. Kemudian jika mereka mentaatimu,

maka janganlah kamu mencari-cari jalan untuk menyusahkannya.

Sesungguhnya Allah Maha Tinggi lagi Maha Besar.

4:35
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Muhsin Khan
: If you fear a breach between them twain (the man and his wife),
appoint (two) arbitrators, one from his family and the other from
her's; if they both wish for peace, Allah will cause their
reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted
with all things.
Sahih International
: And if you fear dissension between the two, send an arbitrator
from his people and an arbitrator from her people. If they both
desire reconciliation, Allah will cause it between them. Indeed,
Allah is ever Knowing and Acquainted [with all things].
Tafsir Jalalayn
: And if you fear, become aware of, a breach, a dispute, between the two, the
married couple (the genitive construction shiqqa baynihim, [any] breach
between the two, is for a range [of alternatives], in other words: shiqqan
baynihim [is the normal construction]) send forth, for them with their
consent, an arbiter, a just man, from his folk, his kinsmen, and an arbiter
from her folk: the husband delegates to his arbiter the [matter of] divorce or
the acceptance of compensation in its place, while she delegates to her
arbiter the [matter of] separation. The two arbiters do their best and bid the
one guilty of the injustice to desist, or they suggest separation if they see fit.
God, exalted be He, says, if they, the two arbiters, desire to set things right,
God will grant them, the married couple, success, determining for them
what constitutes [an act of] obedience, be it reconciliation or separation.
Surely God is ever Knower, of everything, Aware, of what is hidden and what
is manifested.

Indonesian
: Dan jika kamu khawatirkan ada persengketaan antara keduanya,
maka kirimlah seorang hakam dari keluarga laki-laki dan seorang
hakam dari keluarga perempuan. Jika kedua orang hakam itu
bermaksud mengadakan perbaikan, niscaya Allah memberi taufik
kepada suami-isteri itu. Sesungguhnya Allah Maha Mengetahui lagi
Maha Mengenal.

4:36
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Muhsin Khan
: Worship Allah and join none with Him in worship, and do good to
parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour
who is near of kin, the neighbour who is a stranger, the companion
by your side, the wayfarer (you meet), and those (slaves) whom
your right hands possess. Verily, Allah does not like such as are
proud and boastful;
Sahih International
: Worship Allah and associate nothing with Him, and to parents do
good, and to relatives, orphans, the needy, the near neighbor, the
neighbor farther away, the companion at your side, the traveler,
and those whom your right hands possess. Indeed, Allah does not
like those who are self-deluding and boastful.
Tafsir Jalalayn
: And worship God, declare His Oneness, and associate nothing with Him. Be
kind to parents, being dutiful and gentle-mannered, and near kindred, and to
orphans, and to the needy, and to the neighbour who is near, to you in terms
of [physical] vicinity or kinship, and to the neighbour who is a stranger, the
one far from you in terms of [physical] vicinity or kinship; and to the friend
at your side, a travelling companion, or a colleague at work, and, it is also
said, ones wife; and to the wayfarer, the one cut off during a journey, and to
what your right hands own, of bondsmen. Surely God loves not the
conceited, the arrogant, and the boastful, [the one who boasts] before
people of what he has been given.

Indonesian
: Sembahlah Allah dan janganlah kamu mempersekutukan-Nya
dengan sesuatupun. Dan berbuat baiklah kepada dua orang ibubapa, karib-kerabat, anak-anak yatim, orang-orang miskin,
tetangga yang dekat dan tetangga yang jauh, dan teman sejawat,
ibnu sabil dan hamba sahayamu. Sesungguhnya Allah tidak
menyukai orang-orang yang sombong dan membangga-banggakan
diri,

4:37
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Muhsin Khan
: Those who are miserly and enjoin miserliness on other men and
hide what Allah has bestowed upon them of His Bounties. And We
have prepared for the disbelievers a disgraceful torment.
Sahih International
: Who are stingy and enjoin upon [other] people stinginess and
conceal what Allah has given them of His bounty - and We have
prepared for the disbelievers a humiliating punishment Tafsir Jalalayn
: Those (alladhna, the subject) who are niggardly, in their duty, and bid
other people to be niggardly, in the same, and conceal what God has
bestowed upon them of His bounty, in the way of knowledge and property:
these are the Jews (the predicate of the [said] subject is [an implied] lahum
wadun shadd, for them there is a promise of severe punishment). And We
have prepared for those that disbelieve, in this and other matters, a
humbling chastisement, one of humiliation.

Indonesian
: (yaitu) orang-orang yang kikir, dan menyuruh orang lain berbuat
kikir, dan menyembunyikan karunia Allah yang telah diberikan-Nya
kepada mereka. Dan Kami telah menyediakan untuk orang-orang
kafir siksa yang menghinakan.

4:38
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Muhsin Khan
: And (also) those who spend of their substance to be seen of men,
and believe not in Allah and the Last Day [they are the friends of
Shaitan (Satan)], and whoever takes Shaitan (Satan) as an
intimate; then what a dreadful intimate he has!
Sahih International
: And [also] those who spend of their wealth to be seen by the
people and believe not in Allah nor in the Last Day. And he to whom
Satan is a companion - then evil is he as a companion.
Tafsir Jalalayn

: And those (walladhna, a supplement to the previous alladhna, those)

who expend of their substance to show off to people, to be seen of them, and
believe not in God and the Last Day, the likes of the hypocrites and the
Meccans. Whoever has Satan for a comrade, for a companion, whose
command he follows, as these do, then an evil comrade has he.

Indonesian
: Dan (juga) orang-orang yang menafkahkan harta-harta mereka
karena riya kepada manusia, dan orang-orang yang tidak beriman
kepada Allah dan kepada hari kemudian. Barangsiapa yang
mengambil syaitan itu menjadi temannya, maka syaitan itu adalah
teman yang seburuk-buruknya.

4:39
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Muhsin Khan
: And what loss have they if they had believed in Allah and in the
Last Day, and they spend out of what Allah has given them for
sustenance? And Allah is Ever All-Knower of them.
Sahih International
: And what [harm would come] upon them if they believed in Allah
and the Last Day and spent out of what Allah provided for them?
And Allah is ever, about them, Knowing.
Tafsir Jalalayn
: And what burden is on them if they were to believe in God and the Last
Day, and expend of what God has provided them?, that is to say, what harm
would this cause them? In other words, there is no harm therein. Rather,
harm lies in what they follow (the interrogative is meant as a disavowal; the
law [of law man, if they were to believe] conveys the sense of the verbal
noun [sc. mdh alayhim mnuhum, what burden would their belief be
upon them?]). God is ever Aware of them, and will requite them for what
they have done.

Indonesian
: Apakah kemudharatannya bagi mereka, kalau mereka beriman
kepada Allah dan hari kemudian dan menafkahkan sebahagian
rezeki yang telah diberikan Allah kepada mereka? Dan adalah Allah
Maha Mengetahui keadaan mereka.

4:40
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Muhsin Khan
: Surely! Allah wrongs not even of the weight of an atom (or a small
ant), but if there is any good (done), He doubles it, and gives from
Him a great reward.
Sahih International
: Indeed, Allah does not do injustice, [even] as much as an atom's
weight; while if there is a good deed, He multiplies it and gives
from Himself a great reward.
Tafsir Jalalayn
: Surely God shall not wrong, anyone, so much as the weight of an atom, [the
weight of] the smallest ant, by diminishing thereby a persons good deeds or
increase thereby his evil deeds; and if it, the atom, be a good deed (in taku
hasanatan, if it be a good deed, is also read in taku hasanatun, in which
case the kna [construction] is [syntactically] complete), from a believer, He
will double it (yudifuh, also read yudaifuh), from ten times up to more
than seven hundred times, and give from Himself, in addition to the
doubling, a great wage, that no one can estimate.

Indonesian
: Sesungguhnya Allah tidak menganiaya seseorang walaupun
sebesar zarrah, dan jika ada kebajikan sebesar zarrah, niscaya
Allah akan melipat gandakannya dan memberikan dari sisi-Nya
pahala yang besar.

4:41
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Muhsin Khan
: How (will it be) then, when We bring from each nation a witness
and We bring you (O Muhammad SAW) as a witness against these
people?
Sahih International
: So how [will it be] when We bring from every nation a witness and
we bring you, [O Muhammad] against these [people] as a witness?
Tafsir Jalalayn
: So how shall it be, the predicament of the disbelievers, when We bring
forward from every community a witness, to testify against it regarding its
deeds, and this shall be its prophet; and We bring you, O Muhammad (s), as
witness against these?

Indonesian
: Maka bagaimanakah (halnya orang kafir nanti), apabila Kami
mendatangkan seseorang saksi (rasul) dari tiap-tiap umat dan Kami
mendatangkan kamu (Muhammad) sebagai saksi atas mereka itu
(sebagai umatmu).

4:42
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Muhsin Khan
: On that day those who disbelieved and disobeyed the Messenger
(Muhammad SAW) will wish that they were buried in the earth, but
they will never be able to hide a single fact from Allah.
Sahih International
: That Day, those who disbelieved and disobeyed the Messenger
will wish they could be covered by the earth. And they will not
conceal from Allah a [single] statement.
Tafsir Jalalayn
: Upon that day, the day of bringing forward; the disbelievers, those who
have disobeyed the Messenger, will wish that (law, if, means an, that) the
earth might be levelled with them (read passive tusaww, or active tasaww,
or tassaww), so that like it they might also become dust, [and this is]
because of the terror of that day, as is stated in another verse: The
disbeliever shall say, O would that I were dust! [Q. 78:40]. And they will not
hide from God any talk, of what they did, although at another stage they do
actually hide it and say, By God, our Lord, we never associated anything
with You [Q. 6:23].

Indonesian
: Di hari itu orang-orang kafir dan orang-orang yang mendurhakai
rasul, ingin supaya mereka disamaratakan dengan tanah, dan
mereka tidak dapat menyembunyikan (dari Allah) sesuatu
kejadianpun.

4:43
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Muhsin Khan
: O you who believe! Approach not As-Salat (the prayer) when you
are in a drunken state until you know (the meaning) of what you
utter, nor when you are in a state of Janaba, (i.e. in a state of sexual
impurity and have not yet taken a bath) except when travelling on
the road (without enough water, or just passing through a mosque),
till you wash your whole body. And if you are ill, or on a journey, or
one of you comes after answering the call of nature, or you have
been in contact with women (by sexual relations) and you find no
water, perform Tayammum with clean earth and rub therewith your
faces and hands (Tayammum). Truly, Allah is Ever Oft-Pardoning,
Oft-Forgiving.
Sahih International
: O you who have believed, do not approach prayer while you are
intoxicated until you know what you are saying or in a state of
janabah, except those passing through [a place of prayer], until you
have washed [your whole body]. And if you are ill or on a journey or
one of you comes from the place of relieving himself or you have
contacted women and find no water, then seek clean earth and
wipe over your faces and your hands [with it]. Indeed, Allah is ever
Pardoning and Forgiving.
Tafsir Jalalayn
: O you who believe, draw not near to prayer, that is, do not perform prayer,
whilst you are inebriated, by a drink: this was revealed concerning being
drunk during the congregational prayer; until you know what you are saying,
when you have sobered up; nor whilst you are defiled, as a result of [sexual]
penetration or ejaculation (junuban, defiled, is in the accusative because it
is a circumstantial qualifier, and may be used to refer to the singular or
plural) unless you are traversing, crossing, a way, a route, that is, [unless]
you are travelling until you have washed yourselves, in which case you
may perform prayer: a proviso is made for the traveller because a different
stipulation applies to him, as will follow. It is said that the purpose [of this
verse] is to prohibit the approach to places of prayer, that is, mosques, the
exception being if one were merely passing through and not staying. But if

you are sick, with an illness made worse by [contact with] water, or on a
journey, that is, [or] travelling whilst you are [ritually] defiled or impure, or
if any of you comes from the privy (al-ghit), a place designated for
relieving nature, that is to say, [or if any of you] have defecated, or you have
touched women (lmastum, a variant reading has lamastum: both mean
lams, that is, touching with the hand, as stated by Ibn Umar; this is also
the opinion of al-Shfi, and it extends to touching with other parts of the
skin; according to Ibn Abbs, however, it is [referring to] sexual
intercourse); and you can find no water, with which to purify yourselves for
prayer, having made the effort to seek it out and search for it the sick
being exempt in this case then resort to, seek, when the time [for the
prayer] has commenced, wholesome soil, clean earth, strike it twice, and
wipe your faces and your hands, with it, up to the elbows (the verb masaha,
to wipe, may stand on its own with a direct object or take a particle [before
the direct object, sc. masaha bi-]). God is ever Pardoning, Forgiving.

Indonesian
: Hai orang-orang yang beriman, janganlah kamu shalat, sedang
kamu dalam keadaan mabuk, sehingga kamu mengerti apa yang
kamu ucapkan, (jangan pula hampiri mesjid) sedang kamu dalam
keadaan junub, terkecuali sekedar berlalu saja, hingga kamu
mandi. Dan jika kamu sakit atau sedang dalam musafir atau datang
dari tempat buang air atau kamu telah menyentuh perempuan,
kemudian kamu tidak mendapat air, maka bertayamumlah kamu
dengan tanah yang baik (suci); sapulah mukamu dan tanganmu.
Sesungguhnya Allah Maha Pemaaf lagi Maha Pengampun.

4:44
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Muhsin Khan
: Have you not seen those who were given a portion of the book
(the Jews), purchasing the wrong path, and wish that you should go
astray from the Right Path?
Sahih International
: Have you not seen those who were given a portion of the
Scripture, purchasing error [in exchange for it] and wishing you
would lose the way?
Tafsir Jalalayn
: Have you not seen those who were given a share, a portion, of the Book,
namely, the Jews, purchasing error, with guidance, and desiring that you
should err from the way?, that you should stray from the path of truth and
be like them.

Indonesian
: Apakah kamu tidak melihat orang-orang yang telah diberi
bahagian dari Al Kitab (Taurat)? Mereka membeli (memilih)
kesesatan (dengan petunjuk) dan mereka bermaksud supaya kamu
tersesat (menyimpang) dari jalan (yang benar).

4:45
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Muhsin Khan
: Allah has full knowledge of your enemies, and Allah is Sufficient
as a Wali (Protector), and Allah is Sufficient as a Helper.
Sahih International
: And Allah is most knowing of your enemies; and sufficient is Allah
as an ally, and sufficient is Allah as a helper.
Tafsir Jalalayn
: God has better knowledge of your enemies, than you do, and He informs
you of them in order that you avoid them. God suffices as a Protector, a
Preserver of you from them, God suffices as a Helper, defending you against
their plotting.

Indonesian
: Dan Allah lebih mengetahui (dari pada kamu) tentang musuhmusuhmu. Dan cukuplah Allah menjadi Pelindung (bagimu). Dan
cukuplah Allah menjadi Penolong (bagimu).

4:46
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Muhsin Khan
: Among those who are Jews, there are some who displace words
from (their) right places and say: "We hear your word (O
Muhammad SAW ) and disobey," and "Hear and let you (O
Muhammad SAW) hear nothing." And Ra'ina with a twist of their
tongues and as a mockery of the religion (Islam). And if only they
had said: "We hear and obey", and "Do make us understand," it
would have been better for them, and more proper, but Allah has
cursed them for their disbelief, so they believe not except a few.

Sahih International
: Among the Jews are those who distort words from their [proper]
usages and say, "We hear and disobey" and "Hear but be not heard"
and "Ra'ina," twisting their tongues and defaming the religion. And
if they had said [instead], "We hear and obey" and "Wait for us [to
understand]," it would have been better for them and more
suitable. But Allah has cursed them for their disbelief, so they
believe not, except for a few.
Tafsir Jalalayn
: Some, group, from among the Jews distort, alter, the words, that God
revealed in the Torah pertaining to the descriptions of Muhammad (s), from
their contexts, those [contexts] in which they were placed, and they say, to
the Prophet (s), when he commands them something, We have heard, your
words, and we disobey, your command; and hear as one who does not hear
(wasma ghayr musmain is a circumstantial qualifier, functioning as an
invocation, in other words, And may you not hear!) and, they say to him,
Mind us (rin), [a term] with which it had been forbidden to address him,
being a curse word in their language; twisting, distorting, with their tongues
and slandering, defaming, religion, Islam. If they had said, We have heard
and obey, instead of And we disobey, and, only, Hear, and Consider us,
(unzur ilayn) instead of rin, it would have been better for them, than
what they said, and more upright, more just than that, but God has cursed
them, removing them from His mercy, for their unbelief, so they believe not
except a few, among them, such as Abd Allh b. Salm and his companions.

Indonesian
: Yaitu orang-orang Yahudi, mereka mengubah perkataan dari
tempat-tempatnya. Mereka berkata: "Kami mendengar", tetapi
kami tidak mau menurutinya. Dan (mereka mengatakan pula):
"Dengarlah" sedang kamu sebenarnya tidak mendengar apa-apa.
Dan (mereka mengatakan): "Raa'ina", dengan memutar-mutar
lidahnya dan mencela agama. Sekiranya mereka mengatakan:
"Kami mendengar dan menurut, dan dengarlah, dan perhatikanlah
kami", tentulah itu lebih baik bagi mereka dan lebih tepat, akan
tetapi Allah mengutuk mereka, karena kekafiran mereka. Mereka
tidak beriman kecuali iman yang sangat tipis.

4:47
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Muhsin Khan
: O you who have been given the Scripture (Jews and Christians)!
Believe in what We have revealed (to Muhammad SAW) confirming
what is (already) with you, before We efface faces (by making them
like the back of necks; without nose, mouth, eyes, etc.) and turn
them hindwards, or curse them as We cursed the Sabbathbreakers. And the Commandment of Allah is always executed.
Sahih International
: O you who were given the Scripture, believe in what We have sent
down [to Muhammad], confirming that which is with you, before
We obliterate faces and turn them toward their backs or curse
them as We cursed the sabbath-breakers. And ever is the decree of
Allah accomplished.
Tafsir Jalalayn
: O you who have been given the Scripture, believe in what We have
revealed, of the Qurn, confirming what is with you, of the Torah, before We
obliterate faces, erasing the eyes, noses and eyebrows in them, and turn
them inside out, and make them like the napes of the neck, a flat plate, or
curse them, by transforming them into apes, as We cursed, [as] We
transformed, those of the Sabbath, among them, and Gods command, His
decree, is done: after this was revealed, Abd Allh b. Salm converted to
Islam, and so it was said that this had been a conditional threat of
punishment, so that when some of them converted to Islam, it [the threat]
was lifted. It is also said that obliteration and transformation will take place
before the rising of the Hour.

Indonesian
: Hai orang-orang yang telah diberi Al Kitab, berimanlah kamu
kepada apa yang telah Kami turunkan (Al Quran) yang
membenarkan Kitab yang ada pada kamu sebelum Kami mengubah
muka(mu), lalu Kami putarkan ke belakang atau Kami kutuki
mereka sebagaimana Kami telah mengutuki orang-orang (yang
berbuat maksiat) pada hari Sabtu. Dan ketetapan Allah pasti
berlaku.

4:48
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Muhsin Khan
: Verily, Allah forgives not that partners should be set up with him
in worship, but He forgives except that (anything else) to whom He
pleases, and whoever sets up partners with Allah in worship, he
has indeed invented a tremendous sin.

Sahih International
: Indeed, Allah does not forgive association with Him, but He
forgives what is less than that for whom He wills. And he who
associates others with Allah has certainly fabricated a tremendous
sin.
Tafsir Jalalayn
: God forgives not that anything should be associated with Him. But He
forgives other than, save, that, of sins, to whomever He wills, forgiveness
for, by admitting him into Paradise without punishment. And whomever He
wills of the believers He punishes for their sins, and then admits them into
Paradise. Whoever associates anything with God, then he has indeed
invented a tremendous, a great, sin.

Indonesian
: Sesungguhnya Allah tidak akan mengampuni dosa syirik, dan Dia
mengampuni segala dosa yang selain dari (syirik) itu, bagi siapa
yang dikehendaki-Nya. Barangsiapa yang mempersekutukan Allah,
maka sungguh ia telah berbuat dosa yang besar.

4:49
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Muhsin Khan
: Have you not seen those who claim sanctity for themselves. Nay but Allah sanctifies whom He pleases, and they will not be dealt
with injustice even equal to the extent of a Fatila (A scalish thread
in the long slit of a date-stone).
Sahih International
: Have you not seen those who claim themselves to be pure?
Rather, Allah purifies whom He wills, and injustice is not done to
them, [even] as much as a thread [inside a date seed].
Tafsir Jalalayn
: Have you not seen those who praise themselves for purity? namely, the
Jews, when they say, We are Gods children and His beloved, in other
words, it is not a matter of their purifying themselves. Nay, God purifies
whom He will, through faith, and they shall not be wronged, they shall not
be diminished of their deeds, a single date-thread, as much as the peel on a
date-stone.

Indonesian
: Apakah kamu tidak memperhatikan orang yang menganggap
dirinya bersih?. Sebenarnya Allah membersihkan siapa yang
dikehendaki-Nya dan mereka tidak aniaya sedikitpun.

4:50
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Muhsin Khan
: Look, how they invent a lie against Allah, and enough is that as a
manifest sin.
Sahih International
: Look how they invent about Allah untruth, and sufficient is that as
a manifest sin.
Tafsir Jalalayn
: Consider, in amazement, how they invent falsehood against God, in that
way, and that suffices for a clear, an evident, sin.

Indonesian
: Perhatikanlah, betapakah mereka mengada-adakan dusta
terhadap Allah? Dan cukuplah perbuatan itu menjadi dosa yang
nyata (bagi mereka).

4:51
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Muhsin Khan
: Have you not seen those who were given a portion of the
Scripture? They believe in Jibt and Taghut and say to the
disbelievers that they are better guided as regards the way than
the believers (Muslims).
Sahih International
: Have you not seen those who were given a portion of the
Scripture, who believe in superstition and false objects of worship
and say about the disbelievers, "These are better guided than the
believers as to the way"?
Tafsir Jalalayn
: The following was revealed regarding Kab b. al-Ashraf and other such
scholars from among the Jews, when they came to Mecca and saw those
killed at Badr, and began to incite the idolaters to avenge them [their dead]
by waging war against the Prophet (s): Have you not seen those who were
given a share of the Book, how they believe in al-Jibt and al-Tght, two
idols belonging to Quraysh, and say to the disbelievers, to Ab Sufyn and
his companions, when they [the latter] said to them: Are we, who are the
guardians of the House, who give drink to the pilgrim, offer hospitality to the
guest, set free the captive, and do such and such not more rightly guided
than Muhammad, he who has contravened the religion of his forefathers,
severed the ties of kinship, and abandoned the Sanctuary?, These, in other

words, you, are more rightly guided, upon a more upright way, than the
believers?

Indonesian
: Apakah kamu tidak memperhatikan orang-orang yang diberi
bahagian dari Al kitab? Mereka percaya kepada jibt dan thaghut,
dan mengatakan kepada orang-orang Kafir (musyrik Mekah),
bahwa mereka itu lebih benar jalannya dari orang-orang yang
beriman.

4:52
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Muhsin Khan
: They are those whom Allah has cursed, and he whom Allah
curses, you will not find for him (any) helper,
Sahih International
: Those are the ones whom Allah has cursed; and he whom Allah
curses - never will you find for him a helper.
Tafsir Jalalayn
: Those are the ones whom God has cursed; and he whom God has cursed,
you will never find for him any helper, anyone to protect him from His
chastisement.

Indonesian
: Mereka itulah orang yang dikutuki Allah. Barangsiapa yang
dikutuki Allah, niscaya kamu sekali-kali tidak akan memperoleh
penolong baginya.

4:53
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Muhsin Khan
: Or have they a share in the dominion? Then in that case they
would not give mankind even a Naqira (speck on the back of a
date-stone).
Sahih International
: Or have they a share of dominion? Then [if that were so], they
would not give the people [even as much as] the speck on a date
seed.
Tafsir Jalalayn
: Or have they a share in the Kingdom?, that is to say, they have no share in
it whatever, and even if they did, then they would not give the people a
single date-spot, that is, [not even] something as worthless as the tiny spot
on the back of a date-pit, because of the extent of their niggardliness.

Indonesian
: Ataukah ada bagi mereka bahagian dari kerajaan (kekuasaan)?
Kendatipun ada, mereka tidak akan memberikan sedikitpun
(kebajikan) kepada manusia.

4:54
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Muhsin Khan
: Or do they envy men (Muhammad SAW and his followers) for
what Allah has given them of His Bounty? Then We had already
given the family of Ibrahim (Abraham) the Book and Al-Hikmah (AsSunnah - Divine Inspiration to those Prophets not written in the
form of a book), and conferred upon them a great kingdom.
Sahih International
: Or do they envy people for what Allah has given them of His
bounty? But we had already given the family of Abraham the
Scripture and wisdom and conferred upon them a great kingdom.
Tafsir Jalalayn
: Or, nay, are they jealous of people, namely, of the Prophet (s), for the
bounty that God has bestowed upon them, in the way of prophethood and
abundance of women? In other words, they wish that he be deprived of such
things, saying, If he were truly a prophet, he would not be concerned with
women. For We gave the House of Abraham, his forefather, the likes of
Moses, David and Solomon, the Book and wisdom, and prophethood, and We
gave them a mighty kingdom: David had ninetynine women, and Solomon
had a thousand, free women and slavegirls.

Indonesian
: ataukah mereka dengki kepada manusia (Muhammad) lantaran
karunia yang Allah telah berikan kepadanya? Sesungguhnya Kami
telah memberikan Kitab dan Hikmah kepada keluarga Ibrahim, dan
Kami telah memberikan kepadanya kerajaan yang besar.

4:55
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Muhsin Khan
: Of them were (some) who believed in him (Muhammad SAW), and
of them were (some) who averted their faces from him (Muhammad
SAW); and enough is Hell for burning (them).

Sahih International
: And some among them believed in it, and some among them were
averse to it. And sufficient is Hell as a blaze.
Tafsir Jalalayn
: And there are some of them who believe in him, in Muhammad (s), and
some of them who bar from him, [who] reject [him] and do not believe. Hell
suffices for a blaze, as a chastisement for those who do not believe.

Indonesian
: Maka di antara mereka (orang-orang yang dengki itu), ada orangorang yang beriman kepadanya, dan di antara mereka ada orangorang yang menghalangi (manusia) dari beriman kepadanya. Dan
cukuplah (bagi mereka) Jahannam yang menyala-nyala apinya.

4:56
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Muhsin Khan
: Surely! Those who disbelieved in Our Ayat (proofs, evidences,
verses, lessons, signs, revelations, etc.) We shall burn them in Fire.
As often as their skins are roasted through, We shall change them
for other skins that they may taste the punishment. Truly, Allah is
Ever Most Powerful, All-Wise.
Sahih International
: Indeed, those who disbelieve in Our verses - We will drive them
into a Fire. Every time their skins are roasted through We will
replace them with other skins so they may taste the punishment.
Indeed, Allah is ever Exalted in Might and Wise.
Tafsir Jalalayn
: Surely those who disbelieve in Our signs We shall expose them, We shall
admit them, to a Fire, wherein they shall burn; as often as their skins are
consumed, burnt, We shall replace them with other skins, restoring them to
their initial unburnt state, that they may taste the chastisement, that they
may suffer its severity. Surely God is ever Mighty, nothing being beyond His
power, Wise, in His creation.

Indonesian
: Sesungguhnya orang-orang yang kafir kepada ayat-ayat Kami,
kelak akan Kami masukkan mereka ke dalam neraka. Setiap kali
kulit mereka hangus, Kami ganti kulit mereka dengan kulit yang
lain, supaya mereka merasakan azab. Sesungguhnya Allah Maha
Perkasa lagi Maha Bijaksana.

4:57
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Muhsin Khan
: But those who believe (in the Oneness of Allah - Islamic
Monotheism) and do deeds of righteousness, We shall admit them
to Gardens under which rivers flow (Paradise), abiding therein
forever. Therein they shall have Azwajun Mutahharatun [purified
mates or wives (having no menses, stools, urine, etc.)] and We shall
admit them to shades wide and ever deepening (Paradise).
Sahih International
: But those who believe and do righteous deeds - We will admit
them to gardens beneath which rivers flow, wherein they abide
forever. For them therein are purified spouses, and We will admit
them to deepening shade.
Tafsir Jalalayn
: And those that believe, and perform righteous deeds, We shall admit them
to Gardens underneath which rivers flow, wherein they abide: they shall
have therein spouses purified, of menstruation and every impurity, and We
shall admit them to plenteous shade, that is everlasting [shade], never
replaced by any sun, and this is the shade of Paradise.

Indonesian
: Dan orang-orang yang beriman dan mengerjakan amalan-amalan
yang shaleh, kelak akan Kami masukkan mereka ke dalam surga
yang di dalamnya mengalir sungai-sungai; kekal mereka di
dalamnya; mereka di dalamnya mempunyai isteri-isteri yang suci,
dan Kami masukkan mereka ke tempat yang teduh lagi nyaman.

4:58
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Muhsin Khan
: Verily! Allah commands that you should render back the trusts to
those, to whom they are due; and that when you judge between
men, you judge with justice. Verily, how excellent is the teaching
which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.
Sahih International

: Indeed, Allah commands you to render trusts to whom they are

due and when you judge between people to judge with justice.
Excellent is that which Allah instructs you. Indeed, Allah is ever
Hearing and Seeing.
Tafsir Jalalayn
: Verily, God commands you to restore trusts, that is, the rights entrusted [to
you by others], back to their owners: this was revealed when Al, may God
be pleased with him, took the key of the Kaba from its keeper, Uthmn b.
Talha al-Hajab, by force, upon the arrival of the Prophet (s) in Mecca in the
year of the Conquest, after he [Uthmn] had tried to prevent him [Al from
taking it] saying, If I had known that he was the Messenger of God, I would
not have prevented him. The Messenger of God (s) then ordered him [Al] to
give it back to him [Uthmn] saying to him, Here you are, [it is yours] now
and always. He [Uthmn] was amazed by this, whereupon Al recited to
him this verse, and he accepted Islam. Upon his death, he [Uthmn] gave it
[the key] to his brother, Shayba, and thus it remained in [the keep of] his
descendants. Although the verse was revealed regarding a specific occasion,
it holds true in general on account of the plural person [to which it is
addressed]. And when you judge between people, He commands, that you
judge with justice. Excellent is (niimm, the mm of niima has been
assimilated with the indefinite particle m, which is the object described, in
other words, naima shayan, an excellent thing [is]) the admonition God
gives you, to restore a trust and to judge with justice. God is ever Hearer, of
what is said, Seer, of what is done.

Indonesian
: Sesungguhnya Allah menyuruh kamu menyampaikan amanat
kepada yang berhak menerimanya, dan (menyuruh kamu) apabila
menetapkan hukum di antara manusia supaya kamu menetapkan
dengan adil. Sesungguhnya Allah memberi pengajaran yang sebaikbaiknya kepadamu. Sesungguhnya Allah adalah Maha Mendengar
lagi Maha Melihat.

4:59
to top

Muhsin Khan
: O you who believe! Obey Allah and obey the Messenger
(Muhammad SAW), and those of you (Muslims) who are in
authority. (And) if you differ in anything amongst yourselves, refer
it to Allah and His Messenger (SAW), if you believe in Allah and in
the Last Day. That is better and more suitable for final
determination.

Sahih International
: O you who have believed, obey Allah and obey the Messenger and
those in authority among you. And if you disagree over anything,
refer it to Allah and the Messenger, if you should believe in Allah
and the Last Day. That is the best [way] and best in result.
Tafsir Jalalayn
: O you who believe, obey God, and obey the Messenger and those in
authority among you, that is, rulers, when they command you to obey God
and His Messenger. If you should quarrel, disagree, about anything, refer it
to God, that is, to His Book, and the Messenger, while he lives, and
thereafter [refer] to his Sunna: in other words examine these [disputes] with
reference to these two [sources], if you believe in God and the Last Day;
that, reference to the two [sources], is better, for you than quarrelling or
[adhering to] personal opinions, and more excellent in interpretation, in the
end.

Indonesian
: Hai orang-orang yang beriman, taatilah Allah dan taatilah Rasul
(Nya), dan ulil amri di antara kamu. Kemudian jika kamu berlainan
pendapat tentang sesuatu, maka kembalikanlah ia kepada Allah (Al
Quran) dan Rasul (sunnahnya), jika kamu benar-benar beriman
kepada Allah dan hari kemudian. Yang demikian itu lebih utama
(bagimu) dan lebih baik akibatnya.

4:60
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Muhsin Khan
: Have you seen those (hyprocrites) who claim that they believe in
that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their
disputes) to the Taghut (false judges, etc.) while they have been
ordered to reject them. But Shaitan (Satan) wishes to lead them far
astray.
Sahih International
: Have you not seen those who claim to have believed in what was
revealed to you, [O Muhammad], and what was revealed before
you? They wish to refer legislation to Taghut, while they were
commanded to reject it; and Satan wishes to lead them far astray.
Tafsir Jalalayn

: The following verse was revealed when a Jew and a hypocrite fell into a
dispute. The hypocrite called on Kab b. al-Ashraf, to arbitrate between
them, while the Jew called on the Prophet (s). When they came to him, the
Prophet ruled in favour of the Jew. But the hypocrite was not satisfied, and
so they went before Umar. The Jew told him what had happened,
whereupon he [Umar] turned to the hypocrite and asked him, Is this true?,
and when he replied, Yes, he [Umar] killed him. Have you not seen those
who claim that they believe in what has been revealed to you, and what was
revealed before you, desiring to take their disputes to a false deity (tght),
one excessive in tempting [others] to falsehood (tughyn), namely, Kab b. alAshraf, when they have been commanded to renounce him?, and not to
associate with him. But Satan desires to mislead them, far astray, from the
truth.

Indonesian
: Apakah kamu tidak memperhatikan orang-orang yang mengaku
dirinya telah beriman kepada apa yang diturunkan kepadamu dan
kepada apa yang diturunkan sebelum kamu? Mereka hendak
berhakim kepada thaghut, padahal mereka telah diperintah
mengingkari thaghut itu. Dan syaitan bermaksud menyesatkan
mereka (dengan) penyesatan yang sejauh-jauhnya.

4:61
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Muhsin Khan
: And when it is said to them: "Come to what Allah has sent down
and to the Messenger (Muhammad SAW)," you (Muhammad SAW)
see the hypocrites turn away from you (Muhammad SAW) with
aversion.
Sahih International
: And when it is said to them, "Come to what Allah has revealed and
to the Messenger," you see the hypocrites turning away from you in
aversion.
Tafsir Jalalayn
: And when it is said to them, Come to what God has revealed, as regards
rulings in the Qurn, and the Messenger, that he may judge between you,
you see the hypocrites turn away from you vehemently, to others.

Indonesian
: Apabila dikatakan kepada mereka: "Marilah kamu (tunduk)
kepada hukum yang Allah telah turunkan dan kepada hukum
Rasul", niscaya kamu lihat orang-orang munafik menghalangi
(manusia) dengan sekuat-kuatnya dari (mendekati) kamu.

4:62
to top

Muhsin Khan
: How then, when a catastrophe befalls them because of what their
hands have sent forth, they come to you swearing by Allah, "We
meant no more than goodwill and conciliation!"
Sahih International
: So how [will it be] when disaster strikes them because of what
their hands have put forth and then they come to you swearing by
Allah , "We intended nothing but good conduct and
accommodation."
Tafsir Jalalayn
: How would it be, [what] would they do, when an affliction, a punishment,
befalls them for what their own hands have sent before them, of unbelief
and acts of disobedience, that is to say, would they then be able to turn away
and escape it? No! They then come to you (thumma jka, a supplement to
yasuddn, they turn away [of the previous verse]), swearing by God that, in
turning to other than you for arbitration, We sought only virtue, settlement,
and harmony, reconciliation between the disputing parties by [any]
approximate judgement without regard for the painful truth.

Indonesian
: Maka bagaimanakah halnya apabila mereka (orang-orang
munafik) ditimpa sesuatu musibah disebabkan perbuatan tangan
mereka sendiri, kemudian mereka datang kepadamu sambil
bersumpah: "Demi Allah, kami sekali-kali tidak menghendaki selain
penyelesaian yang baik dan perdamaian yang sempurna".

4:63
to top

Muhsin Khan
: They (hypocrites) are those of whom Allah knows what is in their
hearts; so turn aside from them (do not punish them) but admonish
them, and speak to them an effective word (i.e. to believe in Allah,

worship Him, obey Him, and be afraid of Him) to reach their

innerselves.
Sahih International
: Those are the ones of whom Allah knows what is in their hearts,
so turn away from them but admonish them and speak to them a
far-reaching word.
Tafsir Jalalayn
: Those God knows what is in their hearts, in the way of hypocrisy and the
mendacity of their excuses; so turn away from them, with forgiveness, and
admonish them, make them fear God, and say to them regarding, the issue
of, their souls penetrating words, affecting them, in other words, reprimand
them so that they repent of their unbelief.

Indonesian
: Mereka itu adalah orang-orang yang Allah mengetahui apa yang
di dalam hati mereka. Karena itu berpalinglah kamu dari mereka,
dan berilah mereka pelajaran, dan katakanlah kepada mereka
perkataan yang berbekas pada jiwa mereka.

4:64
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Muhsin Khan
: We sent no Messenger, but to be obeyed by Allah's Leave. If they
(hypocrites), when they had been unjust to themselves, had come
to you (Muhammad SAW) and begged Allah's Forgiveness, and the
Messenger had begged forgiveness for them: indeed, they would
have found Allah All-Forgiving (One Who accepts repentance),
Most Merciful.
Sahih International
: And We did not send any messenger except to be obeyed by
permission of Allah . And if, when they wronged themselves, they
had come to you, [O Muhammad], and asked forgiveness of Allah
and the Messenger had asked forgiveness for them, they would
have found Allah Accepting of repentance and Merciful.
Tafsir Jalalayn
: We never sent any Messenger, but that he should be obeyed, in what he
commands and judges, by the leave, by the command, of God, and not that
he should be disobeyed or opposed. If, when they had wronged themselves,
by seeking the judgement of the false idol, they had come to you, repentant,

and asked forgiveness from God, and the Messenger had asked forgiveness
for them (there is a shift from the second [to the third] person in this
address, in deference to his [the Prophets (s)] status); they would have
found God Relenting, to them, Merciful, to them.

Indonesian
: Dan Kami tidak mengutus seseorang rasul melainkan untuk
ditaati dengan seizin Allah. Sesungguhnya jikalau mereka ketika
menganiaya dirinya datang kepadamu, lalu memohon ampun
kepada Allah, dan Rasulpun memohonkan ampun untuk mereka,
tentulah mereka mendapati Allah Maha Penerima Taubat lagi Maha
Penyayang.

4:65
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Muhsin Khan
: But no, by your Lord, they can have no Faith, until they make you
(O Muhammad SAW) judge in all disputes between them, and find
in themselves no resistance against your decisions, and accept
(them) with full submission.
Sahih International
: But no, by your Lord, they will not [truly] believe until they make
you, [O Muhammad], judge concerning that over which they
dispute among themselves and then find within themselves no
discomfort from what you have judged and submit in [full, willing]
submission.
Tafsir Jalalayn
: But no, (fa-l, the l is extra) by your Lord! They will not believe until they
make you judge over what has broken out, has become mixed up, between
them and find in themselves no inhibition, [no] constraint or doubt,
regarding what you decide, but submit, [but] comply with your ruling, in full
submission, without objection.

Indonesian
: Maka demi Tuhanmu, mereka (pada hakekatnya) tidak beriman
hingga mereka menjadikan kamu hakim terhadap perkara yang
mereka perselisihkan, kemudian mereka tidak merasa dalam hati
mereka sesuatu keberatan terhadap putusan yang kamu berikan,
dan mereka menerima dengan sepenuhnya.

4:66
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Muhsin Khan
: And if We had ordered them (saying), "Kill yourselves (i.e. the
innnocent ones kill the guilty ones) or leave your homes," very few
of them would have done it; but if they had done what they were
told, it would have been better for them, and would have
strengthened their (Faith);
Sahih International
: And if We had decreed upon them, "Kill yourselves" or "Leave
your homes," they would not have done it, except for a few of them.
But if they had done what they were instructed, it would have been
better for them and a firmer position [for them in faith].
Tafsir Jalalayn
: And had We prescribed for them: (the particle an, that, is explicative)
Slay yourselves or Leave your habitations, as We did for the Children of
Israel, they would not have done it, that is, what has been prescribed for
them, save a few (read nominative qallun, as a substitution; or read
accusative qallan, as an exceptive clause) of them; yet if they had done what
they were admonished to do, of obedience to the Messenger (s), it would
have been better for them, and stronger in establishing, [a stronger]
confirmation of their faith.

Indonesian
: Dan sesungguhnya kalau Kami perintahkan kepada mereka:
"Bunuhlah dirimu atau keluarlah kamu dari kampungmu", niscaya
mereka tidak akan melakukannya kecuali sebagian kecil dari
mereka. Dan sesungguhnya kalau mereka melaksanakan pelajaran
yang diberikan kepada mereka, tentulah hal yang demikian itu
lebih baik bagi mereka dan lebih menguatkan (iman mereka),

4:67
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Muhsin Khan
: And indeed We should then have bestowed upon them a great
reward from Ourselves.
Sahih International
: And then We would have given them from Us a great reward.
Tafsir Jalalayn

: And then, that is, had they confirmed themselves, We would have surely
given them from Us a great wage, that is, Paradise.

Indonesian
: dan kalau demikian, pasti Kami berikan kepada mereka pahala
yang besar dari sisi Kami,

4:68
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Muhsin Khan
: And indeed We should have guided them to a Straight Way.
Sahih International
: And We would have guided them to a straight path.
Tafsir Jalalayn
: And We would have guided them to a straight path. Some Companions said
to the Prophet (s): How will we be able to see you in Paradise, when you will
be in the highest stations and we will be lower than you?, and so the
following was revealed:

Indonesian
: dan pasti Kami tunjuki mereka kepada jalan yang lurus.

4:69
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Muhsin Khan
: And whoso obeys Allah and the Messenger (Muhammad SAW),
then they will be in the company of those on whom Allah has
bestowed His Grace, of the Prophets, the Siddiqun (those followers
of the Prophets who were first and foremost to believe in them, like
Abu Bakr As-Siddiq), the martyrs, and the righteous. And how
excellent these companions are!
Sahih International
: And whoever obeys Allah and the Messenger - those will be with
the ones upon whom Allah has bestowed favor of the prophets, the
steadfast affirmers of truth, the martyrs and the righteous. And
excellent are those as companions.
Tafsir Jalalayn
: Whoever obeys God and the Messenger, in what he commands, they are
with those whom God has blessed of the prophets and the truthful, that is,
the most excellent of the Prophets Companions, because of the fullness of

their truthfulness and their affirmation of the truth; and the martyrs, those
slain in the path of God; and the righteous, [all those] other than the ones
mentioned. What fine companions they are!, in Paradise, since in it one will
enjoy seeing them, visiting them and being in their presence, even though
they will be in the highest stations in relation to others.

Indonesian
: Dan barangsiapa yang mentaati Allah dan Rasul(Nya), mereka itu
akan bersama-sama dengan orang-orang yang dianugerahi nikmat
oleh Allah, yaitu: Nabi-nabi, para shiddiiqiin, orang-orang yang
mati syahid, dan orang-orang saleh. Dan mereka itulah teman yang
sebaik-baiknya.

4:70
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Muhsin Khan
: Such is the Bounty from Allah, and Allah is Sufficient as AllKnower.
Sahih International
: That is the bounty from Allah , and sufficient is Allah as Knower.
Tafsir Jalalayn
: That, namely, their being with those mentioned (dhlika, that, is the
subject, the predicate of which is [the following]) is bounty from God, with
which He has favoured them, and not because they have earned it through
their obedience. God suffices as Knower, of the reward of the Hereafter, in
other words, trust in what He has told you: None can tell you like One Who
is aware [Q. 35:14].

Indonesian
: Yang demikian itu adalah karunia dari Allah, dan Allah cukup
mengetahui.

4:71
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Muhsin Khan
: O you who believe! Take your precautions, and either go forth (on
an expedition) in parties, or go forth all together.
Sahih International
: O you who have believed, take your precaution and [either] go
forth in companies or go forth all together.
Tafsir Jalalayn
: O you who believe, take your precautions, against your enemy, that is, be
wary of him and be vigilant against him; then move forward, prepare to fight

him, in companies, in separate groups, one raiding party followed by the

next; or move forward all together, in one assembly.

Indonesian
: Hai orang-orang yang beriman, bersiap siagalah kamu, dan
majulah (ke medan pertempuran) berkelompok-kelompok, atau
majulah bersama-sama!

4:72
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Muhsin Khan
: There is certainly among you he who would linger behind (from
fighting in Allah's Cause). If a misfortune befalls you, he says,
"Indeed Allah has favoured me in that I was not present among
them."
Sahih International
: And indeed, there is among you he who lingers behind; and if
disaster strikes you, he says, " Allah has favored me in that I was
not present with them."
Tafsir Jalalayn
: Verily, there are some of you who tarry, who indeed hesitate to join the
fighting, such as Abd Allh b. Ubayy, the hypocrite, and his companions
counting him [the one who tarries] as one of them [the Muslims] is from the
perspective of outward appearances (the lm in the verb [la-yubattianna,
verily who tarry] is for oaths); then, if an affliction befalls you, such as
slaughter or defeat, he says, God has been gracious to me, for I was not a
witness with them, present [at the fighting], lest I should be hurt.

Indonesian
: Dan sesungguhnya di antara kamu ada orang yang sangat
berlambat-lambat (ke medan pertempuran). Maka jika kamu
ditimpa musibah ia berkata: "Sesungguhnya Tuhan telah
menganugerahkan nikmat kepada saya karena saya tidak ikut
berperang bersama mereka.

4:73
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Muhsin Khan
: But if a bounty (victory and booty) comes to you from Allah, he
would surely say - as if there had never been ties of affection
between you and him - "Oh! I wish I had been with them; then I
would have achieved a great success ( a good share of booty)."
Sahih International
: But if bounty comes to you from Allah , he will surely say, as if
there had never been between you and him any affection. "Oh, I
wish I had been with them so I could have attained a great
attainment."
Tafsir Jalalayn
: But if (wa-la-in, the lm is for oaths) a bounty from God befalls you, such as
a conquest or booty, he will surely cry, in regret, as if (kaan is softened, its
subject having been omitted, in other words [it should be] kaannahu) there
had never been (read lam yakun, or lam takun) any affection, any
acquaintance or friendship, between you and him: this [statement] refers
back to the words [in the previous verse] God has been gracious to me, and
comes as a parenthesis between the statement that he will cry and the very
words he cries, which are: Oh (y, is for exclamation), would that I had been
with them, so that I might have won a great triumph!, that is, [that] I might
have taken a good share of the booty.

Indonesian
: Dan sungguh jika kamu beroleh karunia (kemenangan) dari Allah,
tentulah dia mengatakan seolah-oleh belum pernah ada hubungan
kasih sayang antara kamu dengan dia: "Wahai kiranya saya ada
bersama-sama mereka, tentu saya mendapat kemenangan yang
besar (pula)".

4:74
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Muhsin Khan
: Let those (believers) who sell the life of this world for the
Hereafter fight in the Cause of Allah, and whoso fights in the Cause
of Allah, and is killed or gets victory, We shall bestow on him a
great reward.
Sahih International
: So let those fight in the cause of Allah who sell the life of this
world for the Hereafter. And he who fights in the cause of Allah and
is killed or achieves victory - We will bestow upon him a great
reward.
Tafsir Jalalayn

: God, exalted be He, says: So let them fight in the way of God, to elevate His
religion, those who sell the life of this world for the Hereafter; and whoever
fights in the way of God and is slain, dies a martyr, or conquers, overcomes
his enemy, We shall give him a great wage, a plentiful reward.

Indonesian
: Karena itu hendaklah orang-orang yang menukar kehidupan
dunia dengan kehidupan akhirat berperang di jalan Allah.
Barangsiapa yang berperang di jalan Allah, lalu gugur atau
memperoleh kemenangan maka kelak akan Kami berikan
kepadanya pahala yang besar.

4:75
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Muhsin Khan
: And what is wrong with you that you fight not in the Cause of
Allah, and for those weak, ill-treated and oppressed among men,
women, and children, whose cry is: "Our Lord! Rescue us from this
town whose people are oppressors; and raise for us from You one
who will protect, and raise for us from You one who will help."
Sahih International
: And what is [the matter] with you that you fight not in the cause
of Allah and [for] the oppressed among men, women, and children
who say, "Our Lord, take us out of this city of oppressive people
and appoint for us from Yourself a protector and appoint for us
from Yourself a helper?"
Tafsir Jalalayn
: What is wrong with you, that you do not fight: this is an interrogative of
rebuke, in other words, there is nothing to prevent you from fighting, in the
way of God, and for, the deliverance of, the oppressed men, women, and
children, whom the disbelievers persecuted and prevented from emigrating.
Ibn Abbs, may God be pleased with him and his father, said, My mother
and I were among them; who say, supplicating, O, our Lord, bring us forth
from this town, Mecca, whose people are evildoers, through unbelief, and
appoint for us a protector from You, to take charge of our affair, and appoint
for us from You a helper, to defend us against them. God responded to their
supplication and facilitated escape for some of them, while others remained
behind until Mecca was conquered in charge of them the Prophet (s)

placed Attb b. Asd, who proceeded to seek justice for the wronged from
those that had wronged them.

Indonesian
: Mengapa kamu tidak mau berperang di jalan Allah dan (membela)
orang-orang yang lemah baik laki-laki, wanita-wanita maupun
anak-anak yang semuanya berdoa: "Ya Tuhan kami, keluarkanlah
kami dari negeri ini (Mekah) yang zalim penduduknya dan berilah
kami pelindung dari sisi Engkau, dan berilah kami penolong dari
sisi Engkau!".

4:76
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Muhsin Khan
: Those who believe, fight in the Cause of Allah, and those who
disbelieve, fight in the cause of Taghut (Satan, etc.). So fight you
against the friends of Shaitan (Satan); Ever feeble indeed is the
plot of Shaitan (Satan).
Sahih International
: Those who believe fight in the cause of Allah , and those who
disbelieve fight in the cause of Taghut. So fight against the allies of
Satan. Indeed, the plot of Satan has ever been weak.
Tafsir Jalalayn
: Those who believe fight in the way of God, and those who disbelieve fight
in the way of a false deity, Satan. Fight therefore against the friends of
Satan, the supporters of his religion and you will defeat them with the
strength you draw from God; surely the plotting of Satan, against believers,
is ever feeble, of no substance, and cannot stand up to Gods plotting against
the disbelievers.

Indonesian
: Orang-orang yang beriman berperang di jalan Allah, dan orangorang yang kafir berperang di jalan thaghut, sebab itu perangilah
kawan-kawan syaitan itu, karena sesungguhnya tipu daya syaitan
itu adalah lemah.

4:77
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Muhsin Khan
: Have you not seen those who were told to hold back their hands
(from fighting) and perform As-Salat (Iqamat-as-Salat), and give
Zakat, but when the fighting was ordained for them, behold! a
section of them fear men as they fear Allah or even more. They say:
"Our Lord! Why have you ordained for us fighting? Would that you
had granted us respite for a short period?" Say: "Short is the
enjoyment of this world. The Hereafter is (far) better for him who
fears Allah, and you shall not be dealt with unjustly even equal to
the Fatila (a scalish thread in the long slit of a date-stone).
Sahih International
: Have you not seen those who were told, "Restrain your hands
[from fighting] and establish prayer and give zakah"? But then
when fighting was ordained for them, at once a party of them
feared men as they fear Allah or with [even] greater fear. They
said, "Our Lord, why have You decreed upon us fighting? If only
You had postponed [it for] us for a short time." Say, The enjoyment
of this world is little, and the Hereafter is better for he who fears
Allah . And injustice will not be done to you, [even] as much as a
thread [inside a date seed]."
Tafsir Jalalayn
: Have you not seen those to whom it was said, Restrain your hands, from
fighting the disbelievers when they desired it at Mecca, because of the harm
the disbelievers had inflicted upon them and these were a group from
among the Companions and establish the prayer, and pay the alms? Then,
as soon as fighting was prescribed, was made obligatory, for them, lo, a
party of them fear people, the disbelievers, that is, [they fear] punishment at
their hands through death, as they would fear, the punishment of, God, or
with more fear, than their fear of Him (ashadda, more, is in the accusative
because it is a circumstantial qualifier; the response to the lamm, as soon
as, is indicated by idh, lo, and what follows), in other words, they are
taken aback by fear, and they said, frightened of death, Our Lord, why have
You prescribed fighting for us? Why not (lawl is [to be understood as] hall)
defer us to a near term? Say, to them: The enjoyment of this world, that

which is enjoyed therein, or enjoying it [the world], is trifling, it will end up

by perishing; and the Hereafter, Paradise, is better for him who fears Gods
punishment by avoiding disobedience to Him; and you shall not be wronged
(l tuzlamna, may also be read l yuzlamna, they shall not be wronged)
you shall not be diminished of your deeds, a single date-thread, as much as
the peel on a date-stone, so struggle [in the way of God].

Indonesian
: Tidakkah kamu perhatikan orang-orang yang dikatakan kepada
mereka: "Tahanlah tanganmu (dari berperang), dirikanlah
sembahyang dan tunaikanlah zakat!" Setelah diwajibkan kepada
mereka berperang, tiba-tiba sebahagian dari mereka (golongan
munafik) takut kepada manusia (musuh), seperti takutnya kepada
Allah, bahkan lebih sangat dari itu takutnya. Mereka berkata: "Ya
Tuhan kami, mengapa Engkau wajibkan berperang kepada kami?
Mengapa tidak Engkau tangguhkan (kewajiban berperang) kepada
kami sampai kepada beberapa waktu lagi?" Katakanlah:
"Kesenangan di dunia ini hanya sebentar dan akhirat itu lebih baik
untuk orang-orang yang bertakwa, dan kamu tidak akan dianiaya
sedikitpun.

4:78
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Muhsin Khan
: "Wheresoever you may be, death will overtake you even if you are
in fortresses built up strong and high!" And if some good reaches
them, they say, "This is from Allah," but if some evil befalls them,
they say, "This is from you (O Muhammad SAW)." Say: "All things
are from Allah," so what is wrong with these people that they fail to
understand any word?
Sahih International
: Wherever you may be, death will overtake you, even if you should
be within towers of lofty construction. But if good comes to them,
they say, "This is from Allah "; and if evil befalls them, they say,
"This is from you." Say, "All [things] are from Allah ." So what is
[the matter] with those people that they can hardly understand any
statement?
Tafsir Jalalayn

: Wherever you may be, death will overtake you, though you should be in
raised-up, lofty, towers, forts, so do not shrink from fighting for fear of
death. And if a good thing, such as fertility and abundance, befalls them, the
Jews, they say, This is from God; but if an evil thing, such as drought or
misfortune, befalls them, as it did with them when the Prophet (s) arrived in
Medina, they say, This is from you, O Muhammad (s), that is, from the bad
luck [you bring]. Say, to them: Everything, good and evil, is from God. What
is wrong with this people that they do not understand, that is, they do not
come close to comprehending, any words, delivered to them (the m, what
[of m li-hl, what is wrong with these] is an interrogative intended to
provoke amazement at their extreme ignorance; to state that one cannot
even come close to doing something is [rhetorically] more intense than
saying that he cannot do it).

Indonesian
: Di mana saja kamu berada, kematian akan mendapatkan kamu,
kendatipun kamu di dalam benteng yang tinggi lagi kokoh, dan jika
mereka memperoleh kebaikan, mereka mengatakan: "Ini adalah
dari sisi Allah", dan kalau mereka ditimpa sesuatu bencana mereka
mengatakan: "Ini (datangnya) dari sisi kamu (Muhammad)".
Katakanlah: "Semuanya (datang) dari sisi Allah". Maka mengapa
orang-orang itu (orang munafik) hampir-hampir tidak memahami
pembicaraan sedikitpun?

4:79
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Muhsin Khan
: Whatever of good reaches you, is from Allah, but whatever of evil
befalls you, is from yourself. And We have sent you (O Muhammad
SAW) as a Messenger to mankind, and Allah is Sufficient as a
Witness.
Sahih International
: What comes to you of good is from Allah , but what comes to you
of evil, [O man], is from yourself. And We have sent you, [O
Muhammad], to the people as a messenger, and sufficient is Allah
as Witness.
Tafsir Jalalayn
: Whatever good (hasana means khayr) befalls you, O man, it is from God, it
has come to you from His bounty; whatever evil, misfortune, befalls you is
from yourself, it has come to you as a necessary consequence of sins you
have committed. We have sent you, O Muhammad (s), to people as a

messenger (raslan, is a circumstantial qualifier for emphasis), and God

suffices as Witness, of your Mission.

Indonesian
: Apa saja nikmat yang kamu peroleh adalah dari Allah, dan apa
saja bencana yang menimpamu, maka dari (kesalahan) dirimu
sendiri. Kami mengutusmu menjadi Rasul kepada segenap
manusia. Dan cukuplah Allah menjadi saksi.

4:80
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Muhsin Khan
: He who obeys the Messenger (Muhammad SAW), has indeed
obeyed Allah, but he who turns away, then we have not sent you (O
Muhammad SAW) as a watcher over them.
Sahih International
: He who obeys the Messenger has obeyed Allah ; but those who
turn away - We have not sent you over them as a guardian.
Tafsir Jalalayn
: Whoever obeys the Messenger, verily obeys God; and whoever turns his
back, [whoever] avoids obedience to you, do not be concerned with them:
We have not sent you as a watcher over them, to keep watch over their
deeds, but as a warner. Their affair is Ours [to deal with] and We will requite
them. This [statement] was before the command to fight [them was
revealed].

Indonesian
: Barangsiapa yang mentaati Rasul itu, sesungguhnya ia telah
mentaati Allah. Dan barangsiapa yang berpaling (dari ketaatan itu),
maka Kami tidak mengutusmu untuk menjadi pemelihara bagi
mereka.

4:81
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Muhsin Khan
: They say: "We are obedient," but when they leave you
(Muhammad SAW), a section of them spend all night in planning
other than what you say. But Allah records their nightly (plots). So
turn aside from them (do not punish them), and put your trust in
Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.

Sahih International
: And they say, "[We pledge] obedience." But when they leave you, a
group of them spend the night determining to do other than what
you say. But Allah records what they plan by night. So leave them
alone and rely upon Allah . And sufficient is Allah as Disposer of
affairs.
Tafsir Jalalayn
: They say, that is, the hypocrites [say] when they come to you, Our affair is
[all about] Obedience, to you; but when they sally forth, [when] they depart,
from you, a party of them harbour (the [final] t [of the feminine-ending in
bayyatat, harbour] can either be elided with the following t [of tifa, a
party] or simply omitted) they entertain secretly [feelings], other than what
they say, to you in your presence in the way of [their] obedience, in other
words, [they hide] disobedience to you. God writes down, He commands that
it be written, what they harbour, in their scrolls [of deeds], so that they will
be requited for it. So turn away from them, in forgiveness, rely on God, put
your trust in Him, for He will suffice you; and God suffices as a Guardian, to
Whom matters are entrusted.

Indonesian
: Dan mereka (orang-orang munafik) mengatakan: "(Kewajiban
kami hanyalah) taat". Tetapi apabila mereka telah pergi dari
sisimu, sebahagian dari mereka mengatur siasat di malam hari
(mengambil keputusan) lain dari yang telah mereka katakan tadi.
Allah menulis siasat yang mereka atur di malam hari itu, maka
berpalinglah kamu dari mereka dan tawakallah kepada Allah.
Cukuplah Allah menjadi Pelindung.

4:82
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Muhsin Khan
: Do they not then consider the Quran carefully? Had it been from
other than Allah, they would surely have found therein much
contradictions.
Sahih International
: Then do they not reflect upon the Qur'an? If it had been from
[any] other than Allah , they would have found within it much
contradiction.
Tafsir Jalalayn
: What, do they not ponder, do they [not] contemplate, the Qurn?, and the
marvellous truths contained in it. If it had been from other than God surely
they would have found therein much inconsistency, [much] contradiction in
meaning and irregularity in arrangement.

Indonesian

: Maka apakah mereka tidak memperhatikan Al Quran? Kalau

kiranya Al Quran itu bukan dari sisi Allah, tentulah mereka
mendapat pertentangan yang banyak di dalamnya.

4:83
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Muhsin Khan
: When there comes to them some matter touching (public) safety
or fear, they make it known (among the people), if only they had
referred it to the Messenger or to those charged with authority
among them, the proper investigators would have understood it
from them (directly). Had it not been for the Grace and Mercy of
Allah upon you, you would have followed Shaitan (Satan), save a
few of you.
Sahih International
: And when there comes to them information about [public] security
or fear, they spread it around. But if they had referred it back to
the Messenger or to those of authority among them, then the ones
who [can] draw correct conclusions from it would have known
about it. And if not for the favor of Allah upon you and His mercy,
you would have followed Satan, except for a few.
Tafsir Jalalayn
: And when there comes to them an issue, [news] concerning the raiding
parties sent by the Prophet (s) and what has happened to them, be it of
security, through victory, or of fear, through defeat, they broadcast it, they
make it widely-known: this was revealed regarding a group from among the
hypocrites, or from among the feeble believers, who used to do this, and so
the hearts of the believers would lose courage and the Prophet (s) would
become distressed. If they had referred it, the news, to the Messenger and
to those in authority among them, that is, the judicious elders among the
Companions, in other words, if they had kept quiet about it until they were
fully informed; those among them who are able to think it out, [those who]
follow it up and seek knowledge of it, the ones who broadcast it, would have
known it, and whether it is a matter that ought be broadcast or not, from
them, from the Prophet (s) and those of authority. And but for the bounty of
God to you, through Islam, and His mercy, to you through the Qurn, you
would surely have followed Satan, in the abominations to which he
commands you, except a few [of you].

Indonesian
: Dan apabila datang kepada mereka suatu berita tentang
keamanan ataupun ketakutan, mereka lalu menyiarkannya. Dan
kalau mereka menyerahkannya kepada Rasul dan Ulil Amri di
antara mereka, tentulah orang-orang yang ingin mengetahui
kebenarannya (akan dapat) mengetahuinya dari mereka (Rasul dan
Ulil Amri). Kalau tidaklah karena karunia dan rahmat Allah kepada
kamu, tentulah kamu mengikut syaitan, kecuali sebahagian kecil
saja (di antaramu).

4:84
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Muhsin Khan
: Then fight (O Muhammad SAW) in the Cause of Allah, you are not
tasked (held responsible) except for yourself, and incite the
believers (to fight along with you), it may be that Allah will restrain
the evil might of the disbelievers. And Allah is Stronger in Might
and Stronger in punishing.
Sahih International
: So fight, [O Muhammad], in the cause of Allah ; you are not held
responsible except for yourself. And encourage the believers [to
join you] that perhaps Allah will restrain the [military] might of
those who disbelieve. And Allah is greater in might and stronger in
[exemplary] punishment.
Tafsir Jalalayn
: So fight, O Muhammad (s), in the way of God; you are charged only with
yourself, so do not be concerned with their failing to join you, the meaning
being: fight, even if you are on your own, for you have been promised
victory. And urge on the believers, incite them to fight and make them desire
it; maybe God will restrain the might, the war, of the disbelievers; God is
mightier, than them, and more severe in castigation, in punishment, than
them. And so the Messenger of God (s) said: By Him in Whose Hand is my
soul, I shall sally forth [to fight], even if [I go] alone. Thereupon, he sallied
forth with seventy cavalrymen to the first [battle at] Badr, where God
restrained the might of the disbelievers by casting terror into their hearts
and preventing Ab Sufyn from sallying forth, as has already been
mentioned in [srat] l Imrn [Q. 3:151].

Indonesian
: Maka berperanglah kamu pada jalan Allah, tidaklah kamu
dibebani melainkan dengan kewajiban kamu sendiri. Kobarkanlah
semangat para mukmin (untuk berperang). Mudah-mudahan Allah

menolak serangan orang-orang yang kafir itu. Allah amat besar

kekuatan dan amat keras siksaan(Nya).

4:85
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Muhsin Khan
: Whosoever intercedes for a good cause will have the reward
thereof, and whosoever intercedes for an evil cause will have a
share in its burden. And Allah is Ever All-Able to do (and also an
All-Witness to) everything.
Sahih International
: Whoever intercedes for a good cause will have a reward
therefrom; and whoever intercedes for an evil cause will have a
burden therefrom. And ever is Allah , over all things, a Keeper.
Tafsir Jalalayn
: Whoever intercedes, between people, with a good intercession, one in
accordance with the Law, shall receive a share of, the reward for, it, because
of it; and whoever intercedes with an evil intercession, one in contravention
of it [the Law], shall receive the like, the share of the sin, from it, because of
it. God conserves, He has power over, all things, and so requites every
person according to his deeds.

Indonesian
: Barangsiapa yang memberikan syafa'at yang baik, niscaya ia akan
memperoleh bahagian (pahala) dari padanya. Dan barangsiapa
memberi syafa'at yang buruk, niscaya ia akan memikul bahagian
(dosa) dari padanya. Allah Maha Kuasa atas segala sesuatu.

4:86
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Muhsin Khan
: When you are greeted with a greeting, greet in return with what
is better than it, or (at least) return it equally. Certainly, Allah is
Ever a Careful Account Taker of all things.
Sahih International
: And when you are greeted with a greeting, greet [in return] with
one better than it or [at least] return it [in a like manner]. Indeed,
Allah is ever, over all things, an Accountant.
Tafsir Jalalayn

: And when you are greeted with a greeting, as when it is said to you, Peace
be upon you, greet, the one that greeted you, with better than it, by
responding to him with, Peace be upon you, and Gods mercy and blessings,
or return it, by saying back to him what he said; in other words, it is a duty
to greet in one of these two ways, the former being the preferred one. Surely
God keeps count of, He holds [you] accountable for, all things, and requites
accordingly, including things such as returning a greeting. The Sunna
specifies that one should not return the greeting of an disbeliever, an
innovator, a wicked person, and of the one that greets a person who is in the
act of relieving himself, or one in the bath, or one eating indeed it is
actually disapproved with the exception of the last. To the disbeliever [who
says peace be upon you] one should simply say, And upon you.

Indonesian
: Apabila kamu diberi penghormatan dengan sesuatu
penghormatan, maka balaslah penghormatan itu dengan yang lebih
baik dari padanya, atau balaslah penghormatan itu (dengan yang
serupa). Sesungguhnya Allah memperhitungankan segala sesuatu.

4:87
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Muhsin Khan
: Allah! La ilaha illa Huwa (none has the right to be worshipped but
He). Surely, He will gather you together on the Day of Resurrection
about which there is no doubt. And who is truer in statement than
Allah?
Sahih International
: Allah - there is no deity except Him. He will surely assemble you
for [account on] the Day of Resurrection, about which there is no
doubt. And who is more truthful than Allah in statement.
Tafsir Jalalayn
: God there is no god except Him, and by God, He will surely gather you,
from your graves, to, on, the Day of Resurrection whereof there is no doubt,
no uncertainty. And who is truer in statement, in speech, than God?, that is,
no one is.

Indonesian
: Allah, tidak ada Tuhan (yang berhak disembah) selain Dia.
Sesungguhnya Dia akan mengumpulkan kamu di hari kiamat, yang
tidak ada keraguan terjadinya. Dan siapakah orang yang lebih
benar perkataan(nya) dari pada Allah?

4:88
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Muhsin Khan
: Then what is the matter with you that you are divided into two
parties about the hypocrites? Allah has cast them back (to
disbelief) because of what they have earned. Do you want to guide
him whom Allah has made to go astray? And he whom Allah has
made to go astray, you will never find for him any way (of
guidance).
Sahih International
: What is [the matter] with you [that you are] two groups
concerning the hypocrites, while Allah has made them fall back
[into error and disbelief] for what they earned. Do you wish to
guide those whom Allah has sent astray? And he whom Allah sends
astray - never will you find for him a way [of guidance].
Tafsir Jalalayn
: When a group retreated from Uhud, people were at variance over their
status. Some said, Let us slay them, while others said, No! So the
following was revealed: What is wrong with you, what is the matter with
you, that you have become two parties, two groups, regarding the
hypocrites, when God has overthrown them, He has turned them back [to
disbelief], for what they earned?, in the way of disbelief and acts of
disobedience. What, do you desire to guide him whom God has sent astray?,
that is, to count them among the guided (the interrogative in both places is
for disapproval). And he whom God sends astray, you will never find for him
a way, a path to guidance.

Indonesian
: Maka mengapa kamu (terpecah) menjadi dua golongan dalam
(menghadapi) orang-orang munafik, padahal Allah telah
membalikkan mereka kepada kekafiran, disebabkan usaha mereka
sendiri? Apakah kamu bermaksud memberi petunjuk kepada orangorang yang telah disesatkan Allah? Barangsiapa yang disesatkan
Allah, sekali-kali kamu tidak mendapatkan jalan (untuk memberi
petunjuk) kepadanya.

4:89
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Muhsin Khan
: They wish that you reject Faith, as they have rejected (Faith), and
thus that you all become equal (like one another). So take not
Auliya' (protectors or friends) from them, till they emigrate in the
Way of Allah (to Muhammad SAW). But if they turn back (from
Islam), take (hold) of them and kill them wherever you find them,
and take neither Auliya' (protectors or friends) nor helpers from
them.
Sahih International
: They wish you would disbelieve as they disbelieved so you would
be alike. So do not take from among them allies until they emigrate
for the cause of Allah . But if they turn away, then seize them and
kill them wherever you find them and take not from among them
any ally or helper.
Tafsir Jalalayn
: They long, they wish, that you should disbelieve as they disbelieve, so then
you, and they, would be equal, in unbelief; therefore do not take friends from
among them, associating with them, even if they should [outwardly] manifest
belief, until they emigrate in the way of God, a proper emigration that would
confirm their belief; then, if they turn away, and remain upon their ways,
take them, as captives, and slay them wherever you find them; and do not
take any of them as a patron, to associate with, or as a helper, to assist you
against your enemy.

Indonesian
: Mereka ingin supaya kamu menjadi kafir sebagaimana mereka
telah menjadi kafir, lalu kamu menjadi sama (dengan mereka).
Maka janganlah kamu jadikan di antara mereka penolongpenolong(mu), hingga mereka berhijrah pada jalan Allah. Maka jika
mereka berpaling, tawan dan bunuhlah mereka di mana saja kamu
menemuinya, dan janganlah kamu ambil seorangpun di antara
mereka menjadi pelindung, dan jangan (pula) menjadi penolong,

4:90
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Muhsin Khan
: Except those who join a group, between you and whom there is a
treaty (of peace), or those who approach you with their breasts
restraining from fighting you as well as fighting their own people.
Had Allah willed, indeed He would have given them power over
you, and they would have fought you. So if they withdraw from you,
and fight not against you, and offer you peace, then Allah has
opened no way for you against them.
Sahih International
: Except for those who take refuge with a people between
yourselves and whom is a treaty or those who come to you, their
hearts strained at [the prospect of] fighting you or fighting their
own people. And if Allah had willed, He could have given them
power over you, and they would have fought you. So if they remove
themselves from you and do not fight you and offer you peace, then
Allah has not made for you a cause [for fighting] against them.
Tafsir Jalalayn
: Except those who attach themselves to, [who] seek refuge with, a people
between whom and you there is a covenant, a pledge of security for them
and for whoever attaches himself to them, in the manner of the Prophets (s)
covenant with Hill b. Uwaymir al-Aslam; or, those who, come to you with
their breasts constricted, dejected, about the prospect of fighting you,
[being] on the side of their people, or fighting their people, siding with you,
in other words, [those who come to you] refraining from fighting either you
or them, then do not interfere with them, neither taking them as captives
nor slaying them: this statement and what follows was abrogated by the
sword verse. Had God willed, to give them sway over you, He would have
given them sway over you, by strengthening their hearts, so that assuredly
they would have fought you: but God did not will it and so He cast terror into
their hearts. And so if they stay away from you and do not fight you, and
offer you peace, reconciliation, that is, [if] they submit, then God does not
allow you any way against them, [He does not allow you] a means to take
them captive or to slay them.

Indonesian
: kecuali orang-orang yang meminta perlindungan kepada sesuatu
kaum, yang antara kamu dan kaum itu telah ada perjanjian (damai)
atau orang-orang yang datang kepada kamu sedang hati mereka

merasa keberatan untuk memerangi kamu dan memerangi

kaumnya. Kalau Allah menghendaki, tentu Dia memberi kekuasaan
kepada mereka terhadap kamu, lalu pastilah mereka
memerangimu. tetapi jika mereka membiarkan kamu, dan tidak
memerangi kamu serta mengemukakan perdamaian kepadamu
maka Allah tidak memberi jalan bagimu (untuk menawan dan
membunuh) mereka.

4:91
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Muhsin Khan
: You will find others that wish to have security from you and
security from their people. Every time they are sent back to
temptation, they yield thereto. If they withdraw not from you, nor
offer you peace, nor restrain their hands, take (hold) of them and
kill them wherever you find them. In their case, We have provided
you with a clear warrant against them.
Sahih International
: You will find others who wish to obtain security from you and [to]
obtain security from their people. Every time they are returned to
[the influence of] disbelief, they fall back into it. So if they do not
withdraw from you or offer you peace or restrain their hands, then
seize them and kill them wherever you overtake them. And those We have made for you against them a clear authorization.
Tafsir Jalalayn
: You will find others desiring to have security from you, by manifesting
belief before you, and security from their own people, through unbelief,
when they return to them, and these were [the tribes of] Asad and Ghatafn;
yet whenever they are returned to sedition, [whenever] they are summoned
to idolatry, they are overwhelmed by it, falling into it in the worst of ways.
So, if they do not stay away from you, by refraining from fighting you, and,
do not, offer you peace, and, do not, restrain their hands, from you, then
take them, as captives, and slay them wherever you come upon them,
[wherever] you find them; against them We have given you clear warrant, a
clear and manifest proof for you to slay them and capture them, on account
of their treachery.

Indonesian

: Kelak kamu akan dapati (golongan-golongan) yang lain, yang

bermaksud supaya mereka aman dari pada kamu dan aman (pula)
dari kaumnya. Setiap mereka diajak kembali kepada fitnah (syirik),
merekapun terjun kedalamnya. Karena itu jika mereka tidak
membiarkan kamu dan (tidak) mau mengemukakan perdamaian
kepadamu, serta (tidak) menahan tangan mereka (dari
memerangimu), maka tawanlah mereka dan bunuhlah mereka dan
merekalah orang-orang yang Kami berikan kepadamu alasan yang
nyata (untuk menawan dan membunuh) mereka.

4:92
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Muhsin Khan
: It is not for a believer to kill a believer except (that it be) by
mistake, and whosoever kills a believer by mistake, (it is ordained
that) he must set free a believing slave and a compensation (blood
money, i.e Diya) be given to the deceased's family, unless they remit
it. If the deceased belonged to a people at war with you and he was
a believer; the freeing of a believing slave (is prescribed), and if he
belonged to a people with whom you have a treaty of mutual
alliance, compensation (blood money - Diya) must be paid to his
family, and a believing slave must be freed. And whoso finds this
(the penance of freeing a slave) beyond his means, he must fast for
two consecutive months in order to seek repentance from Allah.
And Allah is Ever All-Knowing, All-Wise.
Sahih International
: And never is it for a believer to kill a believer except by mistake.
And whoever kills a believer by mistake - then the freeing of a

believing slave and a compensation payment presented to the

deceased's family [is required] unless they give [up their right as]
charity. But if the deceased was from a people at war with you and
he was a believer - then [only] the freeing of a believing slave; and
if he was from a people with whom you have a treaty - then a
compensation payment presented to his family and the freeing of a
believing slave. And whoever does not find [one or cannot afford to
buy one] - then [instead], a fast for two months consecutively,
[seeking] acceptance of repentance from Allah . And Allah is ever
Knowing and Wise.
Tafsir Jalalayn
: It is not for a believer to slay a believer, in other words, no such slaying
should result at his hands, except by mistake, killing him by mistake,
unintentionally. He who slays a believer by mistake, when he meant to strike
some other thing, as in the case of hunting or [shooting at] trees, but then
happens to strike him with what in most cases would not kill, then let him
set free, let him emancipate, a believing slave (raqaba denotes nasama, a
person), an obligation on him, and blood-money is to be submitted, to be
paid, to his family, that is, the slain persons inheritors, unless they remit it
as a charity, to him by waiving [their claim to] it. In the Sunna this [bloodmoney] is explained as being equivalent to one hundred camels: twenty
pregnant, twenty female sucklings, twenty male sucklings, twenty mature
ones and twenty young ones [not more than five years old]; and [the Sunna
stipulates] that it is incumbent upon the killers clan, namely, his paternal
relations [and not other relatives]. They share this [burden of the bloodmoney] over three years; the rich among them pays half a dinar, while the
one of moderate means [pays] a quarter of a dinar each year; if they still
cannot meet this, then it can be taken from the treasury, and if this is not
possible, then from the killer himself. If he, the slain, belongs to a people at
enmity, at war, with you and is a believer, then the setting free of a believing
slave, is incumbent upon the slayer, as a redemption, but no bloodmoney is
to be paid to his family, since they are at war [with you]. If he, the slain,
belongs to a people between whom and you there is a covenant, a treaty, as
is the case with the Protected People (ahl al-dhimma), then the blood-money,
for him, must be paid to his family, and it constitutes a third of the bloodmoney for a believer, if the slain be a Jew or a Christian, and two thirds of a
tenth of it, if he be a Magian; and the setting free of a believing slave, is
incumbent upon the slayer. But if he has not the wherewithal, for [setting
free] a slave, failing to find one, or the means to obtain one, then the fasting
of two successive months, is incumbent upon him as a redemption: here God
does not mention the transition to [an alternative to fasting which is] giving
food [to the needy], as in the case of [repudiating ones wife by] zihr,
something which al-Shfi advocates in the more correct of two opinions of
his; a relenting from God (tawbatan, relenting, is the verbal noun, and is in
the accusative because of the implied verb).

Indonesian
: Dan tidak layak bagi seorang mukmin membunuh seorang
mukmin (yang lain), kecuali karena tersalah (tidak sengaja), dan

barangsiapa membunuh seorang mukmin karena tersalah

(hendaklah) ia memerdekakan seorang hamba sahaya yang
beriman serta membayar diat yang diserahkan kepada keluarganya
(si terbunuh itu), kecuali jika mereka (keluarga terbunuh)
bersedekah. Jika ia (si terbunuh) dari kaum (kafir) yang ada
perjanjian (damai) antara mereka dengan kamu, maka (hendaklah
si pembunuh) membayar diat yang diserahkan kepada keluarganya
(si terbunuh) serta memerdekakan hamba sahaya yang beriman.
Barangsiapa yang tidak memperolehnya, maka hendaklah ia (si
pembunuh) berpuasa dua bulan berturut-turut untuk penerimaan
taubat dari pada Allah. Dan adalah Allah Maha Mengetahui lagi
Maha Bijaksana.

4:93
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Muhsin Khan
: And whoever kills a believer intentionally, his recompense is Hell
to abide therein, and the Wrath and the Curse of Allah are upon
him, and a great punishment is prepared for him.
Sahih International
: But whoever kills a believer intentionally - his recompense is Hell,
wherein he will abide eternally, and Allah has become angry with
him and has cursed him and has prepared for him a great
punishment.
Tafsir Jalalayn
: And whoever slays a believer deliberately, intending to kill him, with
something that is lethal, aware of the fact that he [the slain] is a believer, his
requital is Hell, abiding therein, and God is wroth with him and has cursed
him, He has removed him from His mercy, and has prepared for him a
mighty chastisement, in the Fire: this may be explained as [referring to] the
person that deems such [killing] licit, or as being his requital if he were to
be requited, but it would not be anything new if this threat [of punishment]
were to be forgone, because of what He says: Other than that [that is,
idolatry] He forgives whomever He will [Q. 4:48]. It is reported from Ibn
Abbs that it [the verse] should be understood as it stands, abrogating other
verses of forgiveness. The verse in [srat] al-Baqara [Q. 2:178] clearly
indicates that the one who kills deliberately should be killed in return, or if
he is pardoned then he has to pay the blood-money, the value of which has
already been mentioned. It is made clear in the Sunna that between the
intentional and the unintentional, there is a type of killing that is identified
as [being with] quasi-deliberate intent (shibh al-amd), where the killer has

slain with what in most cases is not [a] lethal [implement]. In such a case,
there is no [right to] retaliation and blood-money is paid instead, so that it
[this type of killing] is described as intentional, but [considered]
unintentional in [that there applies] the fixing of the period [for payment]
and the sharing of the burden [by the killers clan]; in this [case] and that of
intentional killing redemption is more urgent than in unintentional killing.

Indonesian
: Dan barangsiapa yang membunuh seorang mukmin dengan
sengaja maka balasannya ialah Jahannam, kekal ia di dalamnya dan
Allah murka kepadanya, dan mengutukinya serta menyediakan
azab yang besar baginya.

4:94
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Muhsin Khan
: O you who believe! When you go (to fight) in the Cause of Allah,
verify (the truth), and say not to anyone who greets you (by
embracing Islam): "You are not a believer"; seeking the perishable
goods of the worldly life. There are much more profits and booties
with Allah. Even as he is now, so were you yourselves before till
Allah conferred on you His Favours (i.e. guided you to Islam),
therefore, be cautious in discrimination. Allah is Ever Well-Aware of
what you do.
Sahih International
: O you who have believed, when you go forth [to fight] in the cause
of Allah , investigate; and do not say to one who gives you [a
greeting of] peace "You are not a believer," aspiring for the goods
of worldly life; for with Allah are many acquisitions. You
[yourselves] were like that before; then Allah conferred His favor
upon you, so investigate. Indeed Allah is ever, with what you do,
Acquainted.
Tafsir Jalalayn
: The following was revealed when a group from among the Companions
passed by a man from the Ban Sulaym driving his flock of sheep, and he
offered them a greeting of peace. But they said, He only greeted us

dissimulating, out of fear. So they killed him and took away his flock: O you
who believe, when you are going forth, travelling in order to struggle, in the
way of God, be discriminating (fa-tabayyan; a variant reading has fatathabbat, ascertain, here and further below); and do not say to him who
offers you peace (read al-salm or al-salam), that is, the greeting, or [offers
you] submission, declaring the profession of faith (shahda), which is an
indication of being a Muslim: You are not a believer: you are only saying this
to dissimulate for fear of your life and property, so that you then end up
killing him, desiring, seeking by this, the transient goods of the life of this
world, that is, its enjoyment, in the way of spoils. With God are plenteous
spoils, rendering you free of the need to kill such a person for his property.
So you were formerly, when your lives and property were protected simply
upon your professing the faith; but God has been gracious to you, making
you known for your faith and uprightness. So be discriminating, lest you kill
a believer and treat those entering the religion as you were treated
[formerly]. Surely God is ever Aware of what you do, and will requite you for
it.

Indonesian
: Hai orang-orang yang beriman, apabila kamu pergi (berperang) di
jalan Allah, maka telitilah dan janganlah kamu mengatakan kepada
orang yang mengucapkan "salam" kepadamu: "Kamu bukan
seorang mukmin" (lalu kamu membunuhnya), dengan maksud
mencari harta benda kehidupan di dunia, karena di sisi Allah ada
harta yang banyak. Begitu jugalah keadaan kamu dahulu, lalu Allah
menganugerahkan nikmat-Nya atas kamu, maka telitilah.
Sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan.

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Muhsin Khan
: Not equal are those of the believers who sit (at home), except
those who are disabled (by injury or are blind or lame, etc.), and
those who strive hard and fight in the Cause of Allah with their
wealth and their lives. Allah has preferred in grades those who
strive hard and fight with their wealth and their lives above those
who sit (at home). Unto each, Allah has promised good (Paradise),
but Allah has preferred those who strive hard and fight, above
those who sit (at home) by a huge reward;

Sahih International
: Not equal are those believers remaining [at home] - other than
the disabled - and the mujahideen, [who strive and fight] in the
cause of Allah with their wealth and their lives. Allah has preferred
the mujahideen through their wealth and their lives over those who
remain [behind], by degrees. And to both Allah has promised the
best [reward]. But Allah has preferred the mujahideen over those
who remain [behind] with a great reward Tafsir Jalalayn
: The believers who sit at home, away from the struggle, other than those
who have an injury, such as a chronic illness or blindness or the like (read in
the nominative, ghayru l l-darar, other than those who have an injury, as
an adjectival clause; or in the accusative, ghayra l l-darar, as an exceptive
clause) are not the equals of those who struggle in the way of God with their
possessions and their lives. God has preferred those who struggle with their
possessions and their lives over the ones who sit at home, on account of
some injury, by a degree, by [a degree of] merit, since both have the same
intention, but the extra degree is given to those who have carried out the
struggle; yet to each, of the two groups, God has promised the goodly
reward, Paradise, and God has preferred those who struggle over the ones
who sit at home, without any injury, with a great reward (ajran azman, is
substituted by [the following, darajtin minhu]),

Indonesian
: Tidaklah sama antara mukmin yang duduk (yang tidak ikut
berperang) yang tidak mempunyai 'uzur dengan orang-orang yang
berjihad di jalan Allah dengan harta mereka dan jiwanya. Allah
melebihkan orang-orang yang berjihad dengan harta dan jiwanya
atas orang-orang yang duduk satu derajat. Kepada masing-masing
mereka Allah menjanjikan pahala yang baik (surga) dan Allah
melebihkan orang-orang yang berjihad atas orang yang duduk
dengan pahala yang besar,

4:96
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Muhsin Khan
: Degrees of (higher) grades from Him, and Forgiveness and Mercy.
And Allah is Ever Oft-Forgiving, Most Merciful.
Sahih International
: Degrees [of high position] from Him and forgiveness and mercy.
And Allah is ever Forgiving and Merciful.
Tafsir Jalalayn
: degrees, that is, stations one higher than the other in honour, from Him,
and forgiveness and mercy (maghfiratan and rahmatan are in the accusative
because [they constitute an object] of the implied verb [faddala, He has

preferred]). Surely God is ever Forgiving, to His friends, Merciful, to those

that obey Him.

Indonesian
: (yaitu) beberapa derajat dari pada-Nya, ampunan serta rahmat.
Dan adalah Allah Maha Pengampun lagi Maha Penyayang.

4:97
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Muhsin Khan
: Verily! As for those whom the angels take (in death) while they
are wronging themselves (as they stayed among the disbelievers
even though emigration was obligatory for them), they (angels) say
(to them): "In what (condition) were you?" They reply: "We were
weak and oppressed on earth." They (angels) say: "Was not the
earth of Allah spacious enough for you to emigrate therein?" Such
men will find their abode in Hell - What an evil destination!
Sahih International
: Indeed, those whom the angels take [in death] while wronging
themselves - [the angels] will say, "In what [condition] were you?"
They will say, "We were oppressed in the land." The angels will say,
"Was not the earth of Allah spacious [enough] for you to emigrate
therein?" For those, their refuge is Hell - and evil it is as a
destination.
Tafsir Jalalayn
: The following was revealed regarding a group of people who submitted to
Islam but did not emigrate and were then slain in the battle of Badr
alongside the disbelievers: And those whom the angels take [in death], while
they are wronging their souls, having remained among the disbelievers and
neglected to emigrate, the angels will say, to them in rebuke: What was
your predicament?, in other words, in what circumstances were you with
regard to your religion. They will say, giving excuses, We were oppressed,
unable to establish religion, in the land, the land of Mecca. The angels will
say, to them in rebuke: But was not Gods earth spacious that you might
have emigrated therein?, from the land of unbelief to another land, as
others did? God, exalted be He, says: as for such, their abode shall be Hell
an evil journeys end, it is!

Indonesian
: Sesungguhnya orang-orang yang diwafatkan malaikat dalam
keadaan menganiaya diri sendiri, (kepada mereka) malaikat
bertanya: "Dalam keadaan bagaimana kamu ini?". Mereka
menjawab: "Adalah kami orang-orang yang tertindas di negeri

(Mekah)". Para malaikat berkata: "Bukankah bumi Allah itu luas,

sehingga kamu dapat berhijrah di bumi itu?". Orang-orang itu
tempatnya neraka Jahannam, dan Jahannam itu seburuk-buruk
tempat kembali,

4:98
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Muhsin Khan
: Except the weak ones among men, women and children who
cannot devise a plan, nor are they able to direct their way.
Sahih International
: Except for the oppressed among men, women and children who
cannot devise a plan nor are they directed to a way Tafsir Jalalayn
: Except the oppressed among the men, women, and children who are
unable to devise a plan, having no strength to emigrate and no substance,
and are not guided to a way, a means [of going] to the land of emigration.

Indonesian
: kecuali mereka yang tertindas baik laki-laki atau wanita ataupun
anak-anak yang tidak mampu berdaya upaya dan tidak mengetahui
jalan (untuk hijrah),

4:99
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Muhsin Khan
: For these there is hope that Allah will forgive them, and Allah is
Ever Oft Pardoning, Oft-Forgiving.
Sahih International
: For those it is expected that Allah will pardon them, and Allah is
ever Pardoning and Forgiving.
Tafsir Jalalayn
: As for such, perhaps God will pardon them, for God is ever Pardoning,
Forgiving.

Indonesian
: mereka itu, mudah-mudahan Allah memaafkannya. Dan adalah
Allah Maha Pemaaf lagi Maha Pengampun.

4:100
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Muhsin Khan
: He who emigrates (from his home) in the Cause of Allah, will find
on earth many dwelling places and plenty to live by. And whosoever
leaves his home as an emigrant unto Allah and His Messenger, and
death overtakes him, his reward is then surely incumbent upon
Allah. And Allah is Ever Oft-Forgiving, Most Merciful.
Sahih International
: And whoever emigrates for the cause of Allah will find on the
earth many [alternative] locations and abundance. And whoever
leaves his home as an emigrant to Allah and His Messenger and
then death overtakes him - his reward has already become
incumbent upon Allah . And Allah is ever Forgiving and Merciful.
Tafsir Jalalayn
: Whoever emigrates in the way of God will find in the earth many refuges,
places of emigration, and abundance, of provision; whoever goes forth from
his house as an emigrant to God and His Messenger, and then death
overtakes him, along the way, as occurred with Junda [or Jundab] b. Damra
al-Layth, his wage is then incumbent upon, fixed [with], God; surely God is
ever Forgiving, Merciful.

Indonesian
: Barangsiapa berhijrah di jalan Allah, niscaya mereka mendapati di
muka bumi ini tempat hijrah yang luas dan rezeki yang banyak.
Barangsiapa keluar dari rumahnya dengan maksud berhijrah
kepada Allah dan Rasul-Nya, kemudian kematian menimpanya
(sebelum sampai ke tempat yang dituju), maka sungguh telah tetap
pahalanya di sisi Allah. Dan adalah Allah Maha Pengampun lagi
Maha Penyayang.

4:101
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Muhsin Khan
: And when you (Muslims) travel in the land, there is no sin on you
if you shorten your Salat (prayer) if you fear that the disbelievers

may attack you, verily, the disbelievers are ever unto you open
enemies.
Sahih International
: And when you travel throughout the land, there is no blame upon
you for shortening the prayer, [especially] if you fear that those
who disbelieve may disrupt [or attack] you. Indeed, the disbelievers
are ever to you a clear enemy.
Tafsir Jalalayn
: And when you are going forth, travelling, in the land you would not be at
fault if you shorten the prayer, by making it two [genuflexions] instead of
four, if you fear that you may be afflicted by those who do not believe, that
is, [if you fear] that you may be harmed [by them]: this [fear of affliction at
the hands of the disbelievers] is [just intended as] an explication of the
reality [of the situation] at that time and the point no longer applies. In the
Sunna, it is pointed out that travel (safar) means long-distance [travel],
which is [approximately] 50 miles. Gods words you would not be at fault
should be understood as [denoting] a dispensation and not a requirement,
and this is the opinion of al-Shfi; the disbelievers are a manifest foe to
you, their enmity being evident.

Indonesian
: Dan apabila kamu bepergian di muka bumi, maka tidaklah
mengapa kamu men-qashar sembahyang(mu), jika kamu takut
diserang orang-orang kafir. Sesungguhnya orang-orang kafir itu
adalah musuh yang nyata bagimu.

4:102
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Muhsin Khan

: When you (O Messenger Muhammad SAW) are among them, and

lead them in As-Salat (the prayer), let one party of them stand up
[in Salat (prayer)] with you taking their arms with them; when they
finish their prostrations, let them take their positions in the rear
and let the other party come up which has not yet prayed, and let
them pray with you taking all the precautions and bearing arms.
Those who disbelieve wish, if you were negligent of your arms and
your baggage, to attack you in a single rush, but there is no sin on
you if you put away your arms because of the inconvenience of rain
or because you are ill, but take every precaution for yourselves.
Verily, Allah has prepared a humiliating torment for the
disbelievers.
Sahih International
: And when you are among them and lead them in prayer, let a
group of them stand [in prayer] with you and let them carry their
arms. And when they have prostrated, let them be [in position]
behind you and have the other group come forward which has not
[yet] prayed and let them pray with you, taking precaution and
carrying their arms. Those who disbelieve wish that you would
neglect your weapons and your baggage so they could come down
upon you in one [single] attack. But there is no blame upon you, if
you are troubled by rain or are ill, for putting down your arms, but
take precaution. Indeed, Allah has prepared for the disbelievers a
humiliating punishment.
Tafsir Jalalayn
: When you, O Muhammad (s), are, present, among them, while you [all] fear
an enemy, and you stand to lead them in prayer (this type of address is
customary in the Qurn), let a party of them stand with you, while another
party stand back, and let them, the party standing with you, take their
weapons, with them. Then when they have performed their prostrations,
that is, [when] they have prayed, let them, the other party, be behind you, on
guard until you complete the prayers; thereupon, let this party go on guard,
and let another party who have not prayed come and pray with you, taking
their precautions and their weapons, with them until you have completed
the prayers. The Prophet (s) did this once at Batn Nakhla, as reported by the
two Shaykhs [Bukhr and Muslim]. The disbelievers wish, when you have
stood up to pray, that you should be heedless of your weapons and your
baggage that they may descend upon you all at once, by making an assault
against you and capturing you, and herein is the reasoning behind keeping
weapons on oneself. You are not at fault, if rain bothers you, or if you are
sick, to lay aside your weapons, and not carry them: this implies that when
there is no such excuse, it is compulsory to carry them, and this is one of
two opinions held by al-Shfi [on this matter]; the other [opinion] is that
this [precaution] constitutes a sunna, and this is the more preferable
opinion. But take your precautions, against the enemy and be on your guard
as best you can; God has prepared for the disbelievers a humiliating
chastisement.

Indonesian
: Dan apabila kamu berada di tengah-tengah mereka (sahabatmu)
lalu kamu hendak mendirikan shalat bersama-sama mereka, maka
hendaklah segolongan dari mereka berdiri (shalat) besertamu dan
menyandang senjata, kemudian apabila mereka (yang shalat
besertamu) sujud (telah menyempurnakan serakaat), maka
hendaklah mereka pindah dari belakangmu (untuk menghadapi
musuh) dan hendaklah datang golongan yang kedua yang belum
bersembahyang, lalu bersembahyanglah mereka denganmu], dan
hendaklah mereka bersiap siaga dan menyandang senjata. Orangorang kafir ingin supaya kamu lengah terhadap senjatamu dan
harta bendamu, lalu mereka menyerbu kamu dengan sekaligus.
Dan tidak ada dosa atasmu meletakkan senjata-senjatamu, jika
kamu mendapat sesuatu kesusahan karena hujan atau karena kamu
memang sakit; dan siap siagalah kamu. Sesungguhnya Allah telah
menyediakan azab yang menghinakan bagi orang-orang kafir itu.

4:103
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Muhsin Khan
: When you have finished As-Salat (the prayer - congregational),
remember Allah standing, sitting down, and lying down on your
sides, but when you are free from danger, perform As-Salat
(Iqamat-as- Salat). Verily, the prayer is enjoined on the believers at
fixed hours.
Sahih International
: And when you have completed the prayer, remember Allah
standing, sitting, or [lying] on your sides. But when you become
secure, re-establish [regular] prayer. Indeed, prayer has been
decreed upon the believers a decree of specified times.
Tafsir Jalalayn
: When you have performed the prayer, [when] you have completed it,
remember God, by [repeating] There is no god but God (tahll) and Glory
be to God (tasbh), standing and sitting and on your sides, lying down, in
other words, in all states. Then, when you are reassured, [when] you are
secure, observe the prayer, perform it with its proper due, surely the prayer
is for believers a prescription, enjoined, that is, an obligation, at specific
times, that is, its appointed times are set, and so it should not be postponed
from these times.

Indonesian

: Maka apabila kamu telah menyelesaikan shalat(mu), ingatlah

Allah di waktu berdiri, di waktu duduk dan di waktu berbaring.
Kemudian apabila kamu telah merasa aman, maka dirikanlah shalat
itu (sebagaimana biasa). Sesungguhnya shalat itu adalah fardhu
yang ditentukan waktunya atas orang-orang yang beriman.

4:104
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Muhsin Khan
: And don't be weak in the pursuit of the enemy; if you are suffering
(hardships) then surely, they (too) are suffering (hardships) as you
are suffering, but you have a hope from Allah (for the reward, i.e.
Paradise) that for which they hope not, and Allah is Ever AllKnowing, All-Wise.
Sahih International
: And do not weaken in pursuit of the enemy. If you should be
suffering - so are they suffering as you are suffering, but you expect
from Allah that which they expect not. And Allah is ever Knowing
and Wise.
Tafsir Jalalayn
: After they returned from Uhud, the Prophet (s) dispatched a group to seek
out Ab Sufyn and his companions, but they complained about their
wounds, and the following was revealed: Be not faint, [be not] weak, in
seeking, in pursuing, the enemy, the disbelievers, in order to fight them; if
you are suffering, [if] you have pains from a wound, they are also suffering
as you are suffering, that is, just like you, yet they do not shrink from
fighting you; and you hope from God, in the way of victory and the reward
for it, that for which they cannot hope, and since you have this advantage
over them, you should be more willing for it than them. God is ever Knower,
of all things, Wise, in His actions.

Indonesian
: Janganlah kamu berhati lemah dalam mengejar mereka
(musuhmu). Jika kamu menderita kesakitan, maka sesungguhnya
merekapun menderita kesakitan (pula), sebagaimana kamu
menderitanya, sedang kamu mengharap dari pada Allah apa yang
tidak mereka harapkan. Dan adalah Allah Maha Mengetahui lagi
Maha Bijaksana.

4:105
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Muhsin Khan
: Surely, We have sent down to you (O Muhammad SAW) the Book
(this Quran) in truth that you might judge between men by that
which Allah has shown you (i.e. has taught you through Divine
Inspiration), so be not a pleader for the treacherous.
Sahih International
: Indeed, We have revealed to you, [O Muhammad], the Book in
truth so you may judge between the people by that which Allah has
shown you. And do not be for the deceitful an advocate.
Tafsir Jalalayn
: Tuma b. Ubayriq stole a coat of mail and hid it with a Jew. When it was
discovered with the latter, Tuma accused him of having stolen it, and swore
by God that he [Tuma] had not stolen it, and his clan asked the Prophet (s)
to advocate on his behalf and absolve him, whereupon the following was
revealed: Surely We have revealed to you the Book, the Qurn, with the
truth (bil-haqq is semantically connected to anzaln, We have revealed) so
that you may judge between people by that which God has shown you, what
God has taught you. And do not be a disputant for traitors, like Tuma,
disputing on their behalf.

Indonesian
: Sesungguhnya Kami telah menurunkan kitab kepadamu dengan
membawa kebenaran, supaya kamu mengadili antara manusia
dengan apa yang telah Allah wahyukan kepadamu, dan janganlah
kamu menjadi penantang (orang yang tidak bersalah), karena
(membela) orang-orang yang khianat,

4:106
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Muhsin Khan
: And seek the Forgiveness of Allah, certainly, Allah is Ever OftForgiving, Most Merciful.
Sahih International
: And seek forgiveness of Allah . Indeed, Allah is ever Forgiving and
Merciful.
Tafsir Jalalayn
: And pray for forgiveness from God, for that which you considered doing;
surely God is ever Forgiving, Merciful.

Indonesian
: dan mohonlah ampun kepada Allah. Sesungguhnya Allah Maha
Pengampun lagi Maha Penyayang.

4:107
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Muhsin Khan
: And argue not on behalf of those who deceive themselves. Verily,
Allah does not like anyone who is a betrayer of his trust, and
indulges in crime.
Sahih International
: And do not argue on behalf of those who deceive themselves.
Indeed, Allah loves not one who is a habitually sinful deceiver.
Tafsir Jalalayn
: And do not dispute on behalf of those who betray themselves, through acts
of disobedience, for the evil consequences of their betrayal shall fall on
them; surely God loves not one who is treacherous, frequently betraying,
and sinful, that is to say, He will punish him.

Indonesian
: Dan janganlah kamu berdebat (untuk membela) orang-orang yang
mengkhianati dirinya. Sesungguhnya Allah tidak menyukai orangorang yang selalu berkhianat lagi bergelimang dosa,

4:108
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Muhsin Khan
: They may hide (their crimes) from men, but they cannot hide
(them) from Allah, for He is with them (by His Knowledge), when
they plot by night in words that He does not approve, And Allah
ever encompasses what they do.
Sahih International
: They conceal [their evil intentions and deeds] from the people, but
they cannot conceal [them] from Allah , and He is with them [in His
knowledge] when they spend the night in such as He does not
accept of speech. And ever is Allah , of what they do,
encompassing.
Tafsir Jalalayn

: They, the likes of Tuma and his clan, hide themselves, in shame, from
people, but they do not hide themselves from God; for He is with them, in
His knowledge [of them], while they plot, they conspire, at night with
discourse displeasing to Him, in their resolve to swear by God and deny the
theft and accuse the Jew of it. God is ever Encompassing, in knowledge, of
what they do.

Indonesian
: mereka bersembunyi dari manusia, tetapi mereka tidak
bersembunyi dari Allah, padahal Allah beserta mereka, ketika pada
suatu malam mereka menetapkan keputusan rahasia yang Allah
tidak redlai. Dan adalah Allah Maha Meliputi (ilmu-Nya) terhadap
apa yang mereka kerjakan.

4:109
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Muhsin Khan
: Lo! You are those who have argued for them in the life of this
world, but who will argue for them on the Day of Resurrection
against Allah, or who will then be their defender?
Sahih International
: Here you are - those who argue on their behalf in [this] worldly
life - but who will argue with Allah for them on the Day of
Resurrection, or who will [then] be their representative?
Tafsir Jalalayn
: Ah! There you are (addressing Tumas clan) you have contested, you have
disputed, on their behalf, that is to say, on behalf of Tuma and his men (a
variant reading has anhu, on his behalf) in the life of this world; but who
will contest against God on their behalf on the Day of Resurrection, if He
were to punish them, or who will be a guardian for them, and take charge of
their affair or defend them? In other words, no one will do such a thing.

Indonesian
: Beginilah kamu, kamu sekalian adalah orang-orang yang berdebat
untuk (membela) mereka dalam kehidupan dunia ini. Maka
siapakah yang akan mendebat Allah untuk (membela) mereka pada
hari kiamat? Atau siapakah yang menjadi pelindung mereka
(terhadap siksa Allah)?

4:110
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Muhsin Khan
: And whoever does evil or wrongs himself but afterwards seeks
Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.
Sahih International
: And whoever does a wrong or wrongs himself but then seeks
forgiveness of Allah will find Allah Forgiving and Merciful.
Tafsir Jalalayn
: Whoever does evil, [commits] a sin by which another is harmed, as when
Tuma falsely accused the Jew, or wrongs himself, committing a sin [the
consequences of which are] limited to him, and then prays for Gods
forgiveness, for it, that is to say, [and then] he repents, he shall find God is
Forgiving, Merciful, to him.

Indonesian
: Dan barangsiapa yang mengerjakan kejahatan dan menganiaya
dirinya, kemudian ia mohon ampun kepada Allah, niscaya ia
mendapati Allah Maha Pengampun lagi Maha Penyayang.

4:111
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Muhsin Khan
: And whoever earns sin, he earns it only against himself. And Allah
is Ever All-Knowing, All-Wise.
Sahih International
: And whoever commits a sin only earns it against himself. And
Allah is ever Knowing and Wise.
Tafsir Jalalayn
: And whoever commits a sin commits it against himself only, since the evil
consequences fall on him, harming no one else; and God is ever Knower,
Wise, in His actions.

Indonesian
: Barangsiapa yang mengerjakan dosa, maka sesungguhnya ia
mengerjakannya untuk (kemudharatan) dirinya sendiri. Dan Allah
Maha Mengetahui lagi Maha Bijaksana.

4:112
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Muhsin Khan
: And whoever earns a fault or a sin and then throws it on to
someone innocent, he has indeed burdened himself with falsehood
and a manifest sin.
Sahih International

: But whoever earns an offense or a sin and then blames it on an

innocent [person] has taken upon himself a slander and manifest
sin.
Tafsir Jalalayn
: And whoever commits a mistake, a minor sin, or a sin, a grave sin, and then
casts it upon the innocent, [one who is innocent] of it, he has thereby
burdened himself with calumny, by his false accusation, and a manifest sin,
[one which is] evident on account of what he has committed.

Indonesian
: Dan barangsiapa yang mengerjakan kesalahan atau dosa,
kemudian dituduhkannya kepada orang yang tidak bersalah, maka
sesungguhnya ia telah berbuat suatu kebohongan dan dosa yang
nyata.

4:113
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Muhsin Khan
: Had not the Grace of Allah and His Mercy been upon you (O
Muhammad SAW), a party of them would certainly have made a
decision to mislead you, but (in fact) they mislead none except their
own selves, and no harm can they do to you in the least. Allah has
sent down to you the Book (The Quran), and Al-Hikmah (Islamic
laws, knowledge of legal and illegal things i.e. the Prophet's
Sunnah - legal ways), and taught you that which you knew not. And
Ever Great is the Grace of Allah unto you (O Muhammad SAW).
Sahih International
: And if it was not for the favor of Allah upon you, [O Muhammad],
and His mercy, a group of them would have determined to mislead
you. But they do not mislead except themselves, and they will not
harm you at all. And Allah has revealed to you the Book and
wisdom and has taught you that which you did not know. And ever
has the favor of Allah upon you been great.
Tafsir Jalalayn
: Were it not for Gods bounty to you, O Muhammad (s), and His mercy, by
way of protecting you, a party of them, of Tumas clan, would have
intended, [would have] conspired, to lead you astray, from judging with truth
by deceiving you; but they lead only themselves astray; they will not hurt
you at all, since the evil consequence of their leading you astray would have

fallen on them. God has revealed to you the Book, the Qurn, and wisdom,
the rulings contained therein, and He has taught you what you did not know,
of rulings and the Unseen; and Gods bounty to you, in this and other
respects, is ever great.

Indonesian
: Sekiranya bukan karena karunia Allah dan rahmat-Nya
kepadamu, tentulah segolongan dari mereka berkeinginan keras
untuk menyesatkanmu. Tetapi mereka tidak menyesatkan
melainkan dirinya sendiri, dan mereka tidak dapat
membahayakanmu sedikitpun kepadamu. Dan (juga karena) Allah
telah menurunkan Kitab dan hikmah kepadamu, dan telah
mengajarkan kepadamu apa yang belum kamu ketahui. Dan adalah
karunia Allah sangat besar atasmu.

4:114
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Muhsin Khan
: There is no good in most of their secret talks save (in) him who
orders Sadaqah (charity in Allah's Cause), or Ma'ruf (Islamic
Monotheism and all the good and righteous deeds which Allah has
ordained), or conciliation between mankind, and he who does this,
seeking the good Pleasure of Allah, We shall give him a great
reward.
Sahih International
: No good is there in much of their private conversation, except for
those who enjoin charity or that which is right or conciliation
between people. And whoever does that seeking means to the
approval of Allah - then We are going to give him a great reward.
Tafsir Jalalayn
: There is no good in much of their, that is, of peoples, secret conversations,
that is, what they converse and talk secretly about, except for, the secret
talk of, he who enjoins to voluntary almsgiving, or kindness, a righteous
deed, or setting things right between people. And whoever does that, the
aforementioned, desiring, seeking, Gods good pleasure, [and] nothing else
of the affairs of this world, We shall surely give him (read nuthi or yuthi,
He will give him, that is, God [will give him]) a great wage.

Indonesian
: Tidak ada kebaikan pada kebanyakan bisikan-bisikan mereka,
kecuali bisikan-bisikan dari orang yang menyuruh (manusia)
memberi sedekah, atau berbuat ma'ruf, atau mengadakan
perdamaian di antara manusia. Dan barangsiapa yang berbuat

demikian karena mencari keridhaan Allah, maka kelak Kami

memberi kepadanya pahala yang besar.

4:115
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Muhsin Khan
: And whoever contradicts and opposes the Messenger
(Muhammad SAW) after the right path has been shown clearly to
him, and follows other than the believers' way. We shall keep him in
the path he has chosen, and burn him in Hell - what an evil
destination.
Sahih International
: And whoever opposes the Messenger after guidance has become
clear to him and follows other than the way of the believers - We
will give him what he has taken and drive him into Hell, and evil it
is as a destination.
Tafsir Jalalayn
: But whoever makes a breach with, [whoever] opposes, the Messenger, in
the truth that he brings, after guidance has become clear to him, [after] the
truth has become manifest to him through miracles, and follows, a path,
other than the way of the believers, that is to say, [other than] the path they
follow in religion, by disbelieving, We shall turn him over to what he has
turned to, We shall make him a leader of the misguidance which he has
followed, by leaving this as it is between them in this world, and We shall
expose him, We shall admit him in the Hereafter, in Hell, where he will burn
an evil journeys end, an [evil] return it is.

Indonesian
: Dan barangsiapa yang menentang Rasul sesudah jelas kebenaran
baginya, dan mengikuti jalan yang bukan jalan orang-orang
mukmin, Kami biarkan ia leluasa terhadap kesesatan yang telah
dikuasainya itu dan Kami masukkan ia ke dalam Jahannam, dan
Jahannam itu seburuk-buruk tempat kembali.

4:116
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Muhsin Khan
: Verily! Allah forgives not (the sin of) setting up partners in
worship with Him, but He forgives whom he pleases sins other than
that, and whoever sets up partners in worship with Allah, has
indeed strayed far away.
Sahih International
: Indeed, Allah does not forgive association with Him, but He
forgives what is less than that for whom He wills. And he who
associates others with Allah has certainly gone far astray.
Tafsir Jalalayn
: God does not forgive that anything should be associated with Him; He
forgives all except that, to whomever He will. Whoever associates anything
with God, verily he has strayed far away, from the truth.

Indonesian
: Sesungguhnya Allah tidak mengampuni dosa mempersekutukan
(sesuatu) dengan Dia, dan dia mengampuni dosa yang selain syirik
bagi siapa yang dikehendaki-Nya. Barangsiapa yang
mempersekutukan (sesuatu) dengan Allah, maka sesungguhnya ia
telah tersesat sejauh-jauhnya.

4:117
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Muhsin Khan
: They (all those who worship others than Allah) invoke nothing but
female deities besides Him (Allah), and they invoke nothing but
Shaitan (Satan), a persistent rebel!
Sahih International
: They call upon instead of Him none but female [deities], and they
[actually] call upon none but a rebellious Satan.
Tafsir Jalalayn
: What (in, is [to be understand as] m, only) they pray to, [what] the
idolaters worship, instead of Him, God, that is, other than Him, are but
females, idols with feminine names, such as al-Lt, al-Uzza and Mant; and
they (in, is [to be understand as] m, only) only pray to, they [only]
worship, by worshipping [these female idols], a rebellious satan, one who
has rebelled against obedience [to God], for they are obeying him in this
[worship of female idols].

Indonesian
: Yang mereka sembah selain Allah itu, tidak lain hanyalah berhala,
dan (dengan menyembah berhala itu) mereka tidak lain hanyalah
menyembah syaitan yang durhaka,

4:118
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Muhsin Khan
: Allah cursed him. And he [Shaitan (Satan)] said: "I will take an
appointed portion of your slaves;
Sahih International
: Whom Allah has cursed. For he had said, "I will surely take from
among Your servants a specific portion.
Tafsir Jalalayn
: God has cursed him, He has removed him from His mercy. And he, namely,
Satan, said, Assuredly I will take to myself, I will appoint for myself, an
appointed portion, an apportioned share, of Your servants, [whom] I shall
call to obey me.

Indonesian
: yang dilaknati Allah dan syaitan itu mengatakan: "Saya benarbenar akan mengambil dari hamba-hamba Engkau bahagian yang
sudah ditentukan (untuk saya),

4:119
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Muhsin Khan
: Verily, I will mislead them, and surely, I will arouse in them false
desires; and certainly, I will order them to slit the ears of cattle,
and indeed I will order them to change the nature created by
Allah." And whoever takes Shaitan (Satan) as a Wali (protector or
helper) instead of Allah, has surely suffered a manifest loss.
Sahih International
: And I will mislead them, and I will arouse in them [sinful] desires,
and I will command them so they will slit the ears of cattle, and I
will command them so they will change the creation of Allah ." And
whoever takes Satan as an ally instead of Allah has certainly
sustained a clear loss.
Tafsir Jalalayn
: And I will surely lead them astray, from truth with evil whisperings, and
surely I will fill them with desires, I shall cast into their hearts [thoughts]
that life will endure, that there will be no resurrection and no reckoning;

and surely I will command them and they will cut up the cattles ears, and
this was done to the [she-camels they called] bahir. And surely I will
command them and they will change Gods creation, [substituting] His
religion with unbelief, making lawful what God has made unlawful and
making unlawful what God has made lawful. And whoever takes Satan for a
patron, following him and obeying him, instead of God, has surely suffered a
manifest loss, [one that is] evident, since he will end up in the Fire, made
perpetual for him.

Indonesian
: dan aku benar-benar akan menyesatkan mereka, dan akan
membangkitkan angan-angan kosong pada mereka dan menyuruh
mereka (memotong telinga-telinga binatang ternak), lalu mereka
benar-benar memotongnya, dan akan aku suruh mereka
(mengubah ciptaan Allah), lalu benar-benar mereka meubahnya".
Barangsiapa yang menjadikan syaitan menjadi pelindung selain
Allah, maka sesungguhnya ia menderita kerugian yang nyata.

4:120
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Muhsin Khan
: He [Shaitan (Satan)] makes promises to them, and arouses in
them false desires; and Shaitan's (Satan) promises are nothing but
deceptions.
Sahih International
: Satan promises them and arouses desire in them. But Satan does
not promise them except delusion.
Tafsir Jalalayn
: He promises them, long life, and fills them with desires, of attaining their
hopes in this world, and that there will be neither resurrection nor requital;
but what Satan promises them, therewith, is only delusion, falsehood.

Indonesian
: Syaitan itu memberikan janji-janji kepada mereka dan
membangkitkan angan-angan kosong pada mereka, padahal syaitan
itu tidak menjanjikan kepada mereka selain dari tipuan belaka.

4:121
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Muhsin Khan
: The dwelling of such (people) is Hell, and they will find no way of
escape from it.
Sahih International

: The refuge of those will be Hell, and they will not find from it an
escape.
Tafsir Jalalayn
: For such their abode shall be Hell, and they shall find no refuge from it,
no alternative [to it].

Indonesian
: Mereka itu tempatnya Jahannam dan mereka tidak memperoleh
tempat lari dari padanya.

4:122
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Muhsin Khan
: But those who believe (in the Oneness of Allah - Islamic
Monotheism) and do deeds of righteousness, We shall admit them
to the Gardens under which rivers flow (i.e. in Paradise) to dwell
therein forever. Allah's Promise is the Truth, and whose words can
be truer than those of Allah? (Of course, none).
Sahih International
: But the ones who believe and do righteous deeds - We will admit
them to gardens beneath which rivers flow, wherein they will abide
forever. [It is] the promise of Allah , [which is] truth, and who is
more truthful than Allah in statement.
Tafsir Jalalayn
: But those who believe and perform righteous deeds, We shall admit them to
Gardens underneath which rivers flow, abiding therein for ever; Gods
promise in truth, that is, God promised them this and fulfilled it in truth; and
who, that is, [and] none, is truer in utterance, that is, in statement, than
God?

Indonesian
: Orang-orang yang beriman dan mengerjakan amalan saleh, kelak
akan Kami masukkan ke dalam surga yang mengalir sungai-sungai
di dalamnya, mereka kekal di dalamnya selama-lamanya. Allah
telah membuat suatu janji yang benar. Dan siapakah yang lebih
benar perkataannya dari pada Allah?

4:123
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Muhsin Khan
: It will not be in accordance with your desires (Muslims), nor those
of the people of the Scripture (Jews and Christians), whosoever
works evil, will have the recompense thereof, and he will not find
any protector or helper besides Allah.
Sahih International
: Paradise is not [obtained] by your wishful thinking nor by that of
the People of the Scripture. Whoever does a wrong will be
recompensed for it, and he will not find besides Allah a protector or
a helper.
Tafsir Jalalayn
: When the Muslims and the People of the Scripture began to pride
themselves [upon Gods promise] the following was revealed: It, this matter,
is not, dependent upon, your desires nor the desires of the People of the
Scripture, but upon righteous deeds. Whoever does evil shall be requited for
it, either in the Hereafter or in this life through trials and tribulations, as is
stated in hadth; and he will not find besides God, that is, other than Him,
any friend, to protect him, or helper, to defend him against Him.

Indonesian
: (Pahala dari Allah) itu bukanlah menurut angan-anganmu yang
kosong dan tidak (pula) menurut angan-angan Ahli Kitab.
Barangsiapa yang mengerjakan kejahatan, niscaya akan diberi
pembalasan dengan kejahatan itu dan ia tidak mendapat pelindung
dan tidak (pula) penolong baginya selain dari Allah.

4:124
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Muhsin Khan
: And whoever does righteous good deeds, male or female, and is a
true believer in the Oneness of Allah (Muslim), such will enter
Paradise and not the least injustice, even to the size of a Naqira
(speck on the back of a date-stone), will be done to them.
Sahih International

: And whoever does righteous deeds, whether male or female, while

being a believer - those will enter Paradise and will not be
wronged, [even as much as] the speck on a date seed.
Tafsir Jalalayn
: And whoever does, any, righteous deeds, whether male or female, and is a
believer such shall be admitted into (read passive yudkhalna, or active
yadkhulna, they shall enter) Paradise, and not be wronged, by as much as,
the dint in a date-stone.

Indonesian
: Barangsiapa yang mengerjakan amal-amal saleh, baik laki-laki
maupun wanita sedang ia orang yang beriman, maka mereka itu
masuk ke dalam surga dan mereka tidak dianiaya walau sedikitpun.

4:125
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Muhsin Khan
: And who can be better in religion than one who submits his face
(himself) to Allah (i.e. follows Allah's Religion of Islamic
Monotheism); and he is a Muhsin (a good-doer - see V.2:112). And
follows the religion of Ibrahim (Abraham) Hanifa (Islamic
Monotheism - to worship none but Allah Alone). And Allah did take
Ibrahim (Abraham) as a Khalil (an intimate friend).
Sahih International
: And who is better in religion than one who submits himself to
Allah while being a doer of good and follows the religion of
Abraham, inclining toward truth? And Allah took Abraham as an
intimate friend.
Tafsir Jalalayn
: And who, that is, [and] none, is fairer in religion than he who submits his
purpose, that is, [than he who] is compliant and offers his deeds sincerely, to
God and is virtuous, [and] declares Gods Oneness, and who follows the
creed of Abraham, the one that is in accordance with the creed of Islam, as a
hanf? (hanfan is a circumstantial qualifier), that is to say, [one] inclining
away from all religions to the upright religion. And God took Abraham for a
close friend, as His elect, one whose love for Him is pure.

Indonesian
: Dan siapakah yang lebih baik agamanya dari pada orang yang
ikhlas menyerahkan dirinya kepada Allah, sedang diapun
mengerjakan kebaikan, dan ia mengikuti agama Ibrahim yang
lurus? Dan Allah mengambil Ibrahim menjadi kesayangan-Nya.

4:126

to top

Muhsin Khan
: And to Allah belongs all that is in the heavens and all that is in the
earth. And Allah is Ever Encompassing all things.
Sahih International
: And to Allah belongs whatever is in the heavens and whatever is
on the earth. And ever is Allah , of all things, encompassing.
Tafsir Jalalayn
: To God belongs all that is in the heavens and in the earth, as possessions,
creatures and servants; and God is ever the Encompasser of all things, in
knowledge and power, that is, He is ever possessed of such attributes.

Indonesian
: Kepunyaan Allah-lah apa yang di langit dan apa yang di bumi, dan
adalah (pengetahuan) Allah Maha Meliputi segala sesuatu.

4:127
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Muhsin Khan
: They ask your legal instruction concerning women, say: Allah
instructs you about them, and about what is recited unto you in the
Book concerning the orphan girls whom you give not the
prescribed portions (as regards Mahr and inheritance) and yet
whom you desire to marry, and (concerning) the children who are
weak and oppressed, and that you stand firm for justice to orphans.
And whatever good you do, Allah is Ever All-Aware of it.
Sahih International
: And they request from you, [O Muhammad], a [legal] ruling
concerning women. Say, " Allah gives you a ruling about them and
[about] what has been recited to you in the Book concerning the
orphan girls to whom you do not give what is decreed for them and [yet] you desire to marry them - and concerning the oppressed

among children and that you maintain for orphans [their rights] in
justice." And whatever you do of good - indeed, Allah is ever
Knowing of it.
Tafsir Jalalayn
: They will ask you for a pronouncement concerning, the matter of, women,
and their inheritance. Say, to them: God pronounces to you concerning
them, and what is recited to you in the Book, the Qurn, in the inheritance
verse [Q. 4:11], and He also pronounces to you, concerning the orphan
women to whom you do not give what is prescribed, [what] is obligatory, for
them, of inheritance, for you, O guardians, [who] desire, not, to marry them,
because of their ugliness, and you prevent them from marrying [others],
coveting their inheritance: in other words, God pronounces to you not to do
this; and, concerning, the oppressed, young, children, that you give them
what is their due, and, He also commands you, that you deal justly, equitably,
with orphans, with respect to inheritance and dowry. Whatever good you do,
God is ever Knower of it, and He will requite you for it.

Indonesian
: Dan mereka minta fatwa kepadamu tentang para wanita.
Katakanlah: "Allah memberi fatwa kepadamu tentang mereka, dan
apa yang dibacakan kepadamu dalam Al Quran (juga
memfatwakan) tentang para wanita yatim yang kamu tidak
memberikan kepada mereka apa yang ditetapkan untuk mereka,
sedang kamu ingin mengawini mereka dan tentang anak-anak yang
masih dipandang lemah. Dan (Allah menyuruh kamu) supaya kamu
mengurus anak-anak yatim secara adil. Dan kebajikan apa saja
yang kamu kerjakan, maka sesungguhnya Allah adalah Maha
Mengetahuinya.

4:128
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Muhsin Khan
: And if a woman fears cruelty or desertion on her husband's part,
there is no sin on them both if they make terms of peace between
themselves; and making peace is better. And human inner-selves
are swayed by greed. But if you do good and keep away from evil,
verily, Allah is Ever Well-Acquainted with what you do.
Sahih International

: And if a woman fears from her husband contempt or evasion,

there is no sin upon them if they make terms of settlement between
them - and settlement is best. And present in [human] souls is
stinginess. But if you do good and fear Allah - then indeed Allah is
ever, with what you do, Acquainted.
Tafsir Jalalayn
: And if a woman (wa-in imraatun is in the nominative because of [it being
the subject of] the explicative verb [that follows]) fears, anticipates, from her
husband ill-treatment, if he looks down on her by refraining to sleep with
her or by not maintaining her adequately, because he is averse to her and
aspires to one more beautiful than her, or rejection, turning his face away
from her, they are not at fault if they are reconciled through some
agreement, in terms of shares and maintenance expenses, so that she
concedes something to him in return for continuing companionship; if she
agrees to this [then that is fine], but if [she does] not, then the husband must
either give her all her due, or part with her (an yasslah, they reconcile:
the original t [of yataslah] has been assimilated with the sd; a variant
reading has an yuslih, from [the fourth form] aslaha); reconciliation is
better, than separation, ill-treatment or rejection. God, exalted be He, in
explaining the natural disposition of man, says: But greed has been made
present in the souls (al-shuhh is extreme niggardliness), meaning that they
have a natural propensity for this, as if they [the souls] are ever in its
presence, never absent from it. The meaning is: a woman would scarcely
allow [another] to share her husband with her, and a man would scarcely
allow her [to enjoy] him if he were to fall in love with another. If you are
virtuous, in your conjugal life with women, and fear, being unjust to them,
surely God is ever aware of what you do, and He will requite you for it.

Indonesian
: Dan jika seorang wanita khawatir akan nusyuz atau sikap tidak
acuh dari suaminya, maka tidak mengapa bagi keduanya
mengadakan perdamaian yang sebenar-benarnya, dan perdamaian
itu lebih baik (bagi mereka) walaupun manusia itu menurut
tabiatnya kikir. Dan jika kamu bergaul dengan isterimu secara baik
dan memelihara dirimu (dari nusyuz dan sikap tak acuh), maka
sesungguhnya Allah adalah Maha Mengetahui apa yang kamu
kerjakan.

4:129
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Muhsin Khan
: You will never be able to do perfect justice between wives even if
it is your ardent desire, so do not incline too much to one of them
(by giving her more of your time and provision) so as to leave the
other hanging (i.e. neither divorced nor married). And if you do
justice, and do all that is right and fear Allah by keeping away from
all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful.
Sahih International
: And you will never be able to be equal [in feeling] between wives,
even if you should strive [to do so]. So do not incline completely
[toward one] and leave another hanging. And if you amend [your
affairs] and fear Allah - then indeed, Allah is ever Forgiving and
Merciful.
Tafsir Jalalayn
: You will never be able to be just to, to treat equally, your wives, in terms of
love, even if you be eager, for this; yet do not turn altogether away, towards
the one you love with respect to the shares and maintenance expenses, so
that you leave her, the one from whom you turn away, like one suspended,
one that is neither a slavegirl nor a woman with a husband. If you set things
right, by being just with the shares, and fear, injustice, surely God is ever
Forgiving, regarding the inclination in your hearts, Merciful, to you in this
respect.

Indonesian
: Dan kamu sekali-kali tidak akan dapat berlaku adil di antara
isteri-isteri(mu), walaupun kamu sangat ingin berbuat demikian,
karena itu janganlah kamu terlalu cenderung (kepada yang kamu
cintai), sehingga kamu biarkan yang lain terkatung-katung. Dan
jika kamu mengadakan perbaikan dan memelihara diri (dari
kecurangan), maka sesungguhnya Allah Maha Pengampun lagi
Maha Penyayang.

4:130
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Muhsin Khan
: But if they separate (by divorce), Allah will provide abundance for
everyone of them from His Bounty. And Allah is Ever All-Sufficient
for His creatures' need, All-Wise.
Sahih International
: But if they separate [by divorce], Allah will enrich each [of them]
from His abundance. And ever is Allah Encompassing and Wise.
Tafsir Jalalayn
: But if they, the married couple, separate, by way of divorce, God will
compensate each of them, [from the need] of the other, out of His plenty,

that is, out of His bounty, by giving her another as husband, and giving him
another as wife. God is ever Embracing, of His creatures in bounty, Wise, in
what He has ordained for them.

Indonesian
: Jika keduanya bercerai, maka Allah akan memberi kecukupan
kepada masing-masingnya dari limpahan karunia-Nya. Dan adalah
Allah Maha Luas (karunia-Nya) lagi Maha Bijaksana.

4:131
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Muhsin Khan
: And to Allah belongs all that is in the heavens and all that is in the
earth. And verily, We have recommended to the people of the
Scripture before you, and to you (O Muslims) that you (all) fear
Allah, and keep your duty to Him, But if you disbelieve, then unto
Allah belongs all that is in the heavens and all that is in the earth,
and Allah is Ever Rich (Free of all wants), Worthy of all praise.
Sahih International
: And to Allah belongs whatever is in the heavens and whatever is
on the earth. And We have instructed those who were given the
Scripture before you and yourselves to fear Allah . But if you
disbelieve - then to Allah belongs whatever is in the heavens and
whatever is on the earth. And ever is Allah Free of need and
Praiseworthy.
Tafsir Jalalayn
: To God belongs all that is in the heavens and in the earth. We have charged
those who were given the Scripture, meaning the scriptures, before you,
namely, the Jews and Christians, and you, O people of the Qurn: Fear
God, fear His punishment, by being obedient to Him. And We said to them
and to you: If you disbelieve, in what you have been charged with, then to
God belongs all that is in the heavens and in the earth, as creatures,
possessions and servants, and He will not be harmed by your disbelief: God
is ever Independent, of the need for His creation or their worship, Praised,
praise-worthy for what He does with them.

Indonesian
: Dan kepunyaan Allah-lah apa yang di langit dan yang di bumi, dan
sungguh Kami telah memerintahkan kepada orang-orang yang
diberi kitab sebelum kamu dan (juga) kepada kamu; bertakwalah

kepada Allah. Tetapi jika kamu kafir maka (ketahuilah),

sesungguhnya apa yang di langit dan apa yang di bumi hanyalah
kepunyaan Allah dan Allah Maha Kaya dan Maha Terpuji.

4:132
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Muhsin Khan
: And to Allah belongs all that is in the heavens and all that is in the
earth. And Allah is Ever All-Sufficient as a Disposer of affairs.
Sahih International
: And to Allah belongs whatever is in the heavens and whatever is
on the earth. And sufficient is Allah as Disposer of affairs.
Tafsir Jalalayn
: To God belongs all that is in the heavens and in the earth (He has repeated
this in order to reaffirm [the reason] why fear of God is necessary); God
suffices as a Guardian, witnessing the fact that what is contained in them
belongs to Him.

Indonesian
: Dan kepunyaan Allah-lah apa yang di langit dan apa yang di bumi.
Cukuplah Allah sebagai Pemelihara.

4:133
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Muhsin Khan
: If He wills, He can take you away, O people, and bring others. And
Allah is Ever All-Potent over that.
Sahih International
: If He wills, He can do away with you, O people, and bring others
[in your place]. And ever is Allah competent to do that.
Tafsir Jalalayn
: If He will, He can remove you, O people, and bring others, instead of you,
surely God is ever able to do that.

Indonesian
: Jika Allah menghendaki, niscaya Dia musnahkan kamu wahai
manusia, dan Dia datangkan umat yang lain (sebagai
penggantimu). Dan adalah Allah Maha Kuasa berbuat demikian.

4:134
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Muhsin Khan
: Whoever desires a reward in this life of the world, then with Allah
(Alone and none else) is the reward of this worldly life and of the
Hereafter. And Allah is Ever All-Hearer, All-Seer.
Sahih International
: Whoever desires the reward of this world - then with Allah is the
reward of this world and the Hereafter. And ever is Allah Hearing
and Seeing.
Tafsir Jalalayn
: Whoever desires, by his deeds, the reward of this world, then God has the
reward of this world and of the Hereafter, for the one who wants it, and no
one else has it, so why do any of you demand the lower [reward]? Why do
you not seek the higher one, by devoting yourself sincerely to Him, since
what [reward] he seeks can only be found with Him; God is ever Hearer,
Seer.

Indonesian
: Barangsiapa yang menghendaki pahala di dunia saja (maka ia
merugi), karena di sisi Allah ada pahala dunia dan akhirat. Dan
Allah Maha Mendengar lagi Maha Melihat.

4:135
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Muhsin Khan
: O you who believe! Stand out firmly for justice, as witnesses to
Allah, even though it be against yourselves, or your parents, or
your kin, be he rich or poor, Allah is a Better Protector to both
(than you). So follow not the lusts (of your hearts), lest you may
avoid justice, and if you distort your witness or refuse to give it,
verily, Allah is Ever Well-Acquainted with what you do.
Sahih International

: O you who have believed, be persistently standing firm in justice,

witnesses for Allah , even if it be against yourselves or parents and
relatives. Whether one is rich or poor, Allah is more worthy of both.
So follow not [personal] inclination, lest you not be just. And if you
distort [your testimony] or refuse [to give it], then indeed Allah is
ever, with what you do, Acquainted.
Tafsir Jalalayn
: O you who believe, be upright in justice; witnesses, of the truth, for God,
even though it, the witnessing, be against yourselves, so be witness against
them [your selves] by affirming the truth and not concealing it; or, against,
parents and kinsmen, whether the person, witnessed against, be rich or
poor; God is closer to the two, than you and He has better knowledge of
what is good for them. So do not follow any whim, in your testimonies by
being partial to the rich one, seeking his pleasure, or [by being partial] to
the poor one out of compassion for him, lest you swerve, so that you do not
incline away from the truth, for if you twist (a variant reading [for talww]
has tal) [if] you distort your testimony, or refrain, from giving it, surely God
is ever aware of what you do, and will requite you accordingly.

Indonesian
: Wahai orang-orang yang beriman, jadilah kamu orang yang benarbenar penegak keadilan, menjadi saksi karena Allah biarpun
terhadap dirimu sendiri atau ibu bapa dan kaum kerabatmu. Jika ia
kaya ataupun miskin, maka Allah lebih tahu kemaslahatannya.
Maka janganlah kamu mengikuti hawa nafsu karena ingin
menyimpang dari kebenaran. Dan jika kamu memutar balikkan
(kata-kata) atau enggan menjadi saksi, maka sesungguhnya Allah
adalah Maha Mengetahui segala apa yang kamu kerjakan.

4:136
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Muhsin Khan
: O you who believe! Believe in Allah, and His Messenger
(Muhammad SAW), and the Book (the Quran) which He has sent
down to His Messenger, and the Scripture which He sent down to
those before (him), and whosoever disbelieves in Allah, His Angels,
His Books, His Messengers, and the Last Day, then indeed he has
strayed far away.
Sahih International

: O you who have believed, believe in Allah and His Messenger and
the Book that He sent down upon His Messenger and the Scripture
which He sent down before. And whoever disbelieves in Allah , His
angels, His books, His messengers, and the Last Day has certainly
gone far astray.
Tafsir Jalalayn
: O you who believe, believe, with perseverance, in God and His Messenger
and the Book which has been revealed to His Messenger, Muhammad (s),
and that is the Qurn; and the Book which was revealed before, to the
messengers, namely, the scriptures (a variant reading [for nuzzila and
unzila, was revealed] has the active form for both verbs [nazzala and
anzala, He revealed]). And whoever disbelieves in God and His angels and
His Books, and His messengers, and the Last Day, verily he has strayed far
away, from the truth.

Indonesian
: Wahai orang-orang yang beriman, tetaplah beriman kepada Allah
dan Rasul-Nya dan kepada kitab yang Allah turunkan kepada
Rasul-Nya serta kitab yang Allah turunkan sebelumnya.
Barangsiapa yang kafir kepada Allah, malaikat-malaikat-Nya, kitabkitab-Nya, rasul-rasul-Nya, dan hari kemudian, maka sesungguhnya
orang itu telah sesat sejauh-jauhnya.

4:137
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Muhsin Khan
: Verily, those who believe, then disbelieve, then believe (again),
and (again) disbelieve, and go on increasing in disbelief; Allah will
not forgive them, nor guide them on the (Right) Way.
Sahih International
: Indeed, those who have believed then disbelieved, then believed,
then disbelieved, and then increased in disbelief - never will Allah
forgive them, nor will He guide them to a way.
Tafsir Jalalayn
: Verily, those who believed, in Moses, namely, the Jews, and then
disbelieved, by worshipping the calf, and then believed, after that, and then
disbelieved, in Jesus, and then increased in disbelief, in Muhammad it was
not for God to forgive them, for what they have persisted in [of disbelief],
nor to guide them to a way, to the truth.

Indonesian
: Sesungguhnya orang-orang yang beriman kemudian kafir,
kemudian beriman (pula), kamudian kafir lagi, kemudian

bertambah kekafirannya, maka sekali-kali Allah tidak akan

memberi ampunan kepada mereka, dan tidak (pula) menunjuki
mereka kepada jalan yang lurus.

4:138
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Muhsin Khan
: Give to the hypocrites the tidings that there is for them a painful
torment.
Sahih International
: Give tidings to the hypocrites that there is for them a painful
punishment Tafsir Jalalayn
: Give tidings to, inform, O Muhammad (s), the hypocrites that for them
there is a painful chastisement, namely, the chastisement of the Fire.

Indonesian
: Kabarkanlah kepada orang-orang munafik bahwa mereka akan
mendapat siksaan yang pedih,

4:139
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Muhsin Khan
: Those who take disbelievers for Auliya' (protectors or helpers or
friends) instead of believers, do they seek honour, power and glory
with them? Verily, then to Allah belongs all honour, power and
glory.
Sahih International
: Those who take disbelievers as allies instead of the believers. Do
they seek with them honor [through power]? But indeed, honor
belongs to Allah entirely.
Tafsir Jalalayn
: Those who (alladhna, is either a substitution for, or an adjectival
qualification of, al-munfiqna, the hypocrites) take disbelievers for friends
instead of believers, because they mistakenly believe them to be strong do
they desire, [do] they seek, power with them? (an interrogative of
disavowal), that is to say, they shall not find such [power] with them. Truly,
power belongs altogether to God, in this world and the Hereafter, and none
but His friends shall attain it.

Indonesian
: (yaitu) orang-orang yang mengambil orang-orang kafir menjadi
teman-teman penolong dengan meninggalkan orang-orang
mukmin. Apakah mereka mencari kekuatan di sisi orang kafir itu?
Maka sesungguhnya semua kekuatan kepunyaan Allah.

4:140
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Muhsin Khan
: And it has already been revealed to you in the Book (this Quran)
that when you hear the Verses of Allah being denied and mocked
at, then sit not with them, until they engage in a talk other than
that; (but if you stayed with them) certainly in that case you would
be like them. Surely, Allah will collect the hypocrites and
disbelievers all together in Hell,
Sahih International
: And it has already come down to you in the Book that when you
hear the verses of Allah [recited], they are denied [by them] and
ridiculed; so do not sit with them until they enter into another
conversation. Indeed, you would then be like them. Indeed Allah
will gather the hypocrites and disbelievers in Hell all together Tafsir Jalalayn
: It has been revealed (read active nazzala, He has revealed, or passive
nuzzila, It has been revealed) to you in the Book, in the Qurn, in srat alAnm [Q. 6:68], that: (an has been softened and its subject omitted, in other
words, [read it as] annahu) When you hear Gods signs, the Qurn, being
disbelieved in and mocked, do not sit with them, that is, the disbelievers and
the mockers, until they engage in some other talk, for otherwise you, if you
were to sit with them, would surely be like them, in sinfulness. God will
gather the hypocrites and disbelievers, all together, into Hell, just as they
were gathered together in this world in unbelief and mockery.

Indonesian
: Dan sungguh Allah telah menurunkan kekuatan kepada kamu di
dalam Al Quran bahwa apabila kamu mendengar ayat-ayat Allah
diingkari dan diperolok-olokkan (oleh orang-orang kafir), maka
janganlah kamu duduk beserta mereka, sehingga mereka
memasuki pembicaraan yang lain. Karena sesungguhnya (kalau
kamu berbuat demikian), tentulah kamu serupa dengan mereka.

Sesungguhnya Allah akan mengumpulkan semua orang-orang

munafik dan orang-orang kafir di dalam Jahannam,

4:141
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Muhsin Khan
: Those (hyprocrites) who wait and watch about you; if you gain a
victory from Allah, they say: "Were we not with you," but if the
disbelievers gain a success, they say (to them): "Did we not gain
mastery over you and did we not protect you from the believers?"
Allah will judge between you (all) on the Day of Resurrection. And
never will Allah grant to the disbelievers a way (to triumph) over
the believers.
Sahih International
: Those who wait [and watch] you. Then if you gain a victory from
Allah , they say, "Were we not with you?" But if the disbelievers
have a success, they say [to them], "Did we not gain the advantage
over you, but we protected you from the believers?" Allah will
judge between [all of] you on the Day of Resurrection, and never
will Allah give the disbelievers over the believers a way [to
overcome them].
Tafsir Jalalayn
: Those who (alladhna, substitutes for the previous alladhna [of verse 139])
wait in watch for you, [hoping] for misfortunes [to befall you], and, if a
victory, such as a conquest or booty, comes to you from God, say, to you:
Were we not with you?, in religion and in the struggle? So give us from the
booty; but if the disbelievers have some luck, by gaining a victory over you,
they say, to them: Did we not gain mastery, authority, over you, capable of
capturing you and slaying you, but we spared you, and did we not defend
you against the believers?, lest they be victorious over you, by forsaking
them and apprising you of their plans, and thus have we not done you a
favour? God, exalted be He, says: God will judge between you, and them, on
the Day of Resurrection, admitting you into Paradise and them into the Fire;
and God will never grant the disbelievers a way, a means [to success], over
the believers, by annihilating them.

Indonesian
: (yaitu) orang-orang yang menunggu-nunggu (peristiwa) yang akan
terjadi pada dirimu (hai orang-orang mukmin). Maka jika terjadi

bagimu kemenangan dari Allah mereka berkata: "Bukankah kami

(turut berperang) beserta kamu?" Dan jika orang-orang kafir
mendapat keberuntungan (kemenangan) mereka berkata:
"Bukankah kami turut memenangkanmu, dan membela kamu dari
orang-orang mukmin?" Maka Allah akan memberi keputusan di
antara kamu di hari kiamat dan Allah sekali-kali tidak akan
memberi jalan kepada orang-orang kafir untuk memusnahkan
orang-orang yang beriman.

4:142
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Muhsin Khan
: Verily, the hypocrites seek to deceive Allah, but it is He Who
deceives them. And when they stand up for As-Salat (the prayer),
they stand with laziness and to be seen of men, and they do not
remember Allah but little.
Sahih International
: Indeed, the hypocrites [think to] deceive Allah , but He is
deceiving them. And when they stand for prayer, they stand lazily,
showing [themselves to] the people and not remembering Allah
except a little,
Tafsir Jalalayn
: The hypocrites seek to trick God, by manifesting the opposite of what they
hide in themselves of unbelief, in order to escape His rulings in this world;
but He is tricking them, He will requite them for their trickery, and so they
will be disgraced in this world through God apprising His Prophet of what
they hide, and punished in the Hereafter. When they stand up to pray, with
the believers, they stand up lazily, reluctantly, and, for their prayers, to be
seen by people, and they do not remember, pray [to], God save a little, for
ostentation.

Indonesian
: Sesungguhnya orang-orang munafik itu menipu Allah, dan Allah
akan membalas tipuan mereka. Dan apabila mereka berdiri untuk
shalat mereka berdiri dengan malas. Mereka bermaksud riya
(dengan shalat) di hadapan manusia. Dan tidaklah mereka
menyebut Allah kecuali sedikit sekali.

4:143
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Muhsin Khan
: (They are) swaying between this and that, belonging neither to
these nor to those, and he whom Allah sends astray, you will not
find for him a way (to the truth - Islam).
Sahih International
: Wavering between them, [belonging] neither to the believers nor
to the disbelievers. And whoever Allah leaves astray - never will
you find for him a way.
Tafsir Jalalayn
: Wavering, hesitant, all the time, between that unbelief and belief not,
belonging, to these, disbelievers, neither to those, believers; and he whom
God sends astray, you will never find for him a way, a path [back] to
guidance.

Indonesian
: Mereka dalam keadaan ragu-ragu antara yang demikian (iman
atau kafir): tidak masuk kepada golongan ini (orang-orang
beriman) dan tidak (pula) kepada golongan itu (orang-orang kafir),
maka kamu sekali-kali tidak akan mendapat jalan (untuk memberi
petunjuk) baginya.

4:144
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Muhsin Khan
: O you who believe! Take not for Auliya' (protectors or helpers or
friends) disbelievers instead of believers. Do you wish to offer Allah
a manifest proof against yourselves?
Sahih International
: O you who have believed, do not take the disbelievers as allies
instead of the believers. Do you wish to give Allah against
yourselves a clear case?
Tafsir Jalalayn
: O you who believe, take not the disbelievers as friends instead of the
believers: do you desire to give God over you, by your taking them as
friends, a clear warrant?, a manifest proof of your hypocrisy?

Indonesian
: Hai orang-orang yang beriman, janganlah kamu mengambil
orang-orang kafir menjadi wali dengan meninggalkan orang-orang

mukmin. Inginkah kamu mengadakan alasan yang nyata bagi Allah

(untuk menyiksamu)?

4:145
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Muhsin Khan
: vVerily, the hyprocrites will be in the lowest depths (grade) of the
Fire; no helper will you find for them.
Sahih International
: Indeed, the hypocrites will be in the lowest depths of the Fire and never will you find for them a helper Tafsir Jalalayn
: Verily, the hypocrites will be in the lowest level, place, of the Fire, that is,
its bottom; and you will never find a helper for them, anyone to guard them
from the Fire.

Indonesian
: Sesungguhnya orang-orang munafik itu (ditempatkan) pada
tingkatan yang paling bawah dari neraka. Dan kamu sekali-kali
tidak akan mendapat seorang penolongpun bagi mereka.

4:146
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Muhsin Khan
: Except those who repent (from hypocrisy), do righteous good
deeds, hold fast to Allah, and purify their religion for Allah (by
worshipping none but Allah, and do good for Allah's sake only, not
to show-off), then they will be with the believers. And Allah will
grant to the believers a great reward.
Sahih International
: Except for those who repent, correct themselves, hold fast to
Allah , and are sincere in their religion for Allah , for those will be
with the believers. And Allah is going to give the believers a great
reward.
Tafsir Jalalayn
: Save those who repent, of hypocrisy, and make amends, in their deeds, and
hold fast to, put their trust [in], God and make their religion purely Gods,
free from any pretence; those are with the believers, in terms of what they

shall be given; and God will certainly give the believers a great wage, in the
Hereafter, and that is Paradise.

Indonesian
: Kecuali orang-orang yang taubat dan mengadakan perbaikan dan
berpegang teguh pada (agama) Allah dan tulus ikhlas
(mengerjakan) agama mereka karena Allah. Maka mereka itu
adalah bersama-sama orang yang beriman dan kelak Allah akan
memberikan kepada orang-orang yang beriman pahala yang besar.

4:147
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Muhsin Khan
: Why should Allah punish you if you have thanked (Him) and have
believed in Him. And Allah is Ever All-Appreciative (of good), AllKnowing.
Sahih International
: What would Allah do with your punishment if you are grateful and
believe? And ever is Allah Appreciative and Knowing.
Tafsir Jalalayn
: Why would God chastise you if you are thankful, of His favours, and
believe, in Him? (the interrogative is meant as a denial, in other words: He
would not punish you). God is ever Thankful, of the deeds of believers,
rewarding them, Knowing, of His creation.

Indonesian
: Mengapa Allah akan menyiksamu, jika kamu bersyukur dan
beriman? Dan Allah adalah Maha Mensyukuri lagi Maha
Mengetahui.

4:148
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Muhsin Khan
: Allah does not like that the evil should be uttered in public except
by him who has been wronged. And Allah is Ever All-Hearer, AllKnower.
Sahih International
: Allah does not like the public mention of evil except by one who
has been wronged. And ever is Allah Hearing and Knowing.
Tafsir Jalalayn
: God does not like the utterance of evil words out loud, by any person, that
is to say, He will punish him for it, unless a person has been wronged, in
which case He would not punish him for uttering it out loud, when he is

informing [others] of the wrong done to him by the wrong-doer or

summoning [them] against him. God is ever Hearer, of what is said, Knower,
of what is done.

Indonesian
: Allah tidak menyukai ucapan buruk, (yang diucapkan) dengan
terus terang kecuali oleh orang yang dianiaya. Allah adalah Maha
Mendengar lagi Maha Mengetahui.

4:149
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Muhsin Khan
: Whether you (mankind) disclose (by good words of thanks) a good
deed (done to you in the form of a favour by someone), or conceal
it, or pardon an evil, verily, Allah is Ever Oft-Pardoning, AllPowerful.
Sahih International
: If [instead] you show [some] good or conceal it or pardon an
offense - indeed, Allah is ever Pardoning and Competent.
Tafsir Jalalayn
: If you show, manifest, good, in the way of pious deeds, or conceal it, [if] you
do it in secret, or pardon evil, injustice, then surely God is ever Pardoning,
Powerful.

Indonesian
: Jika kamu melahirkan sesuatu kebaikan atau menyembunyikan
atau memaafkan sesuatu kesalahan (orang lain), maka
sesungguhnya Allah Maha Pemaaf lagi Maha Kuasa.

4:150
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Muhsin Khan
: Verily, those who disbelieve in Allah and His Messengers and wish
to make distinction between Allah and His Messengers (by
believing in Allah and disbelieving in His Messengers) saying, "We
believe in some but reject others," and wish to adopt a way in
between.

Sahih International
: Indeed, those who disbelieve in Allah and His messengers and
wish to discriminate between Allah and His messengers and say,
"We believe in some and disbelieve in others," and wish to adopt a
way in between Tafsir Jalalayn
: Those who disbelieve in God and His messengers and seek to divide
between God and His messengers, by believing in Him but not in them, and
say, We believe in some, of the messengers, and disbelieve in some, of the
others, and seek to adopt a way, a path, to follow, between them, [between]
unbelief and belief.

Indonesian
: Sesungguhnya orang-orang yang kafir kepada Allah dan rasulrasul-Nya, dan bermaksud memperbedakan antara (keimanan
kepada) Allah dan rasul-rasul-Nya, dengan mengatakan: "Kami
beriman kepada yang sebahagian dan kami kafir terhadap
sebahagian (yang lain)", serta bermaksud (dengan perkataan itu)
mengambil jalan (tengah) di antara yang demikian (iman atau
kafir),

4:151
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Muhsin Khan
: They are in truth disbelievers. And We have prepared for the
disbelievers a humiliating torment.
Sahih International
: Those are the disbelievers, truly. And We have prepared for the
disbelievers a humiliating punishment.
Tafsir Jalalayn
: Those are the disbelievers truly (haqqan is the verbal noun, emphasising
the content of what precedes it in the sentence); and We have prepared for
the disbelievers a humiliating chastisement, namely, the chastisement of the
Fire.

Indonesian
: merekalah orang-orang yang kafir sebenar-benarnya. Kami telah
menyediakan untuk orang-orang yang kafir itu siksaan yang
menghinakan.

4:152
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Muhsin Khan
: And those who believe in Allah and His Messengers and make no
distinction between any of them (Messengers), We shall give them
their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.
Sahih International
: But they who believe in Allah and His messengers and do not
discriminate between any of them - to those He is going to give
their rewards. And ever is Allah Forgiving and Merciful.
Tafsir Jalalayn
: And those who believe in God and, all of, His messengers and do not seek
to divide between any of them, those We shall surely give them (nuthim,
also read yuthim, He shall surely give them) their wages, the reward for
their deeds. God is ever Forgiving, to His friends, Merciful, to those who
obey Him.

Indonesian
: Orang-orang yang beriman kepada Allah dan para rasul-Nya dan
tidak membeda-bedakan seorangpun di antara mereka, kelak Allah
akan memberikan kepada mereka pahalanya. Dan adalah Allah
Maha Pengampun lagi Maha Penyayang.

4:153
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Muhsin Khan
: The people of the Scripture (Jews) ask you to cause a book to
descend upon them from heaven. Indeed they asked Musa (Moses)
for even greater than that, when they said: "Show us Allah in
public," but they were struck with thunder clap and lightning for
their wickedness. Then they worshipped the calf even after clear
proofs, evidences, and signs had come to them. (Even) so We
forgave them. And We gave Musa (Moses) a clear proof of
authority.

Sahih International
: The People of the Scripture ask you to bring down to them a book
from the heaven. But they had asked of Moses [even] greater than
that and said, "Show us Allah outright," so the thunderbolt struck
them for their wrongdoing. Then they took the calf [for worship]
after clear evidences had come to them, and We pardoned that.
And We gave Moses a clear authority.
Tafsir Jalalayn
: The People of the Scripture, the Jews, will ask of you, O Muhammad (s), to
cause a Book to be revealed to them from the heaven, all at once, as was
revealed to Moses, merely to harass [you]. If you consider this shocking,
then [know that], they, their forefathers, asked Moses for something greater
than that, for they said, Show us God openly, before our eyes; so the
thunderbolt, death, seized them, as punishment for them, for their evildoing,
when they harassed him [Moses] with this demand. They then took to
themselves the [golden] calf, for a god, after clear proofs, the miracles
testifying to Gods Oneness, had come to them; yet We pardoned that, and
did not annihilate them; and We bestowed upon Moses clear authority,
evident and manifest sway over them, for when he commanded them to slay
themselves in repentance, they obeyed him.

Indonesian
: Ahli Kitab meminta kepadamu agar kamu menurunkan kepada
mereka sebuah Kitab dari langit. Maka sesungguhnya mereka telah
meminta kepada Musa yang lebih besar dari itu. Mereka berkata:
"Perlihatkanlah Allah kepada kami dengan nyata". Maka mereka
disambar petir karena kezalimannya, dan mereka menyembah anak
sapi, sesudah datang kepada mereka bukti-bukti yang nyata, lalu
Kami maafkan (mereka) dari yang demikian. Dan telah Kami
berikan kepada Musa keterangan yang nyata.

4:154
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Muhsin Khan
: And for their covenant, We raised over them the Mount and (on
the other occasion) We said: "Enter the gate prostrating (or
bowing) with humility;" and We commanded them: "Transgress not
(by doing worldly works on) the Sabbath (Saturday)." And We took
from them a firm covenant.
Sahih International
: And We raised over them the mount for [refusal of] their
covenant; and We said to them, "Enter the gate bowing humbly",

and We said to them, "Do not transgress on the sabbath", and We

took from them a solemn covenant.
Tafsir Jalalayn
: And We raised above them the Mount, by the covenant with them, that is,
on account of the covenant made with them, that they might fear, and so
they accepted it; and We said to them, while it cast a shadow [hovering]
above them: Enter the gate, the gate of the town, bowing; and We said to
them, Transgress not (a variant reading [of l tad] is l taadd, where the
original t [of l tataadd] is assimilated with the dl, in other words [it is
similar in meaning to] l tatad, do not act unjustly [in]) the Sabbath, by
fishing during it, and We took from them a firm covenant, over this, but they
broke it.

Indonesian
: Dan telah Kami angkat ke atas (kepala) mereka bukit Thursina
untuk (menerima) perjanjian (yang telah Kami ambil dari) mereka.
Dan kami perintahkan kepada mereka: "Masuklah pintu gerbang
itu sambil bersujud", dan Kami perintahkan (pula) kepada mereka:
"Janganlah kamu melanggar peraturan mengenai hari Sabtu", dan
Kami telah mengambil dari mereka perjanjian yang kokoh.

4:155
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Muhsin Khan
: Because of their breaking the covenant, and of their rejecting the
Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of
Allah, and of their killing the Prophets unjustly, and of their saying:
"Our hearts are wrapped (with coverings, i.e. we do not understand
what the Messengers say)" - nay, Allah has set a seal upon their
hearts because of their disbelief, so they believe not but a little.
Sahih International
: And [We cursed them] for their breaking of the covenant and their
disbelief in the signs of Allah and their killing of the prophets
without right and their saying, "Our hearts are wrapped". Rather,
Allah has sealed them because of their disbelief, so they believe
not, except for a few.
Tafsir Jalalayn
: So, for their breaking (fa-bi-m naqdihim: the m is extra; the b is
causative and connected to a missing element [such as sabab, reason], in
other words [it should be understood as] laannhum bi-sabab naqdihim, We
cursed them for the reason of their breaking) their covenant and
disbelieving in the signs of God, and slaying the prophets wrongfully, and for

their saying, to the Prophet (s): Our hearts are covered up, and cannot
grasp what you say nay, but God sealed them for their disbelief, and so
they cannot heed any admonition; so they do not believe, except for a few,
among them, like Abd Allh b. Salm and his companions.

Indonesian
: Maka (Kami lakukan terhadap mereka beberapa tindakan),
disebabkan mereka melanggar perjanjian itu, dan karena kekafiran
mereka terhadap keterangan-keterangan Allah dan mereka
membunuh nabi-nabi tanpa (alasan) yang benar dan mengatakan:
"Hati kami tertutup". Bahkan, sebenarnya Allah telah mengunci
mati hati mereka karena kekafirannya, karena itu mereka tidak
beriman kecuali sebahagian kecil dari mereka.

4:156
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Muhsin Khan
: And because of their (Jews) disbelief and uttering against Maryam
(Mary) a grave false charge (that she has committed illegal sexual
intercourse);
Sahih International
: And [We cursed them] for their disbelief and their saying against
Mary a great slander,
Tafsir Jalalayn
: And for their disbelief, a second time, in Jesus (the b [of bi-kufrihim, for
their disbelief] is repeated in order to separate it [their disbelief in Jesus]
from what is supplemented to it [their utterance against Mary]) and their
uttering against Mary a tremendous calumny, when they accused her of
fornication.

Indonesian
: Dan karena kekafiran mereka (terhadap Isa) dan tuduhan mereka
terhadap Maryam dengan kedustaan besar (zina),

4:157
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Muhsin Khan

: And because of their saying (in boast), "We killed Messiah 'Iesa
(Jesus), son of Maryam (Mary), the Messenger of Allah," - but they
killed him not, nor crucified him, but the resemblance of 'Iesa
(Jesus) was put over another man (and they killed that man), and
those who differ therein are full of doubts. They have no (certain)
knowledge, they follow nothing but conjecture. For surely; they
killed him not [i.e. 'Iesa (Jesus), son of Maryam (Mary) ]:
Sahih International
: And [for] their saying, "Indeed, we have killed the Messiah, Jesus,
the son of Mary, the messenger of Allah ." And they did not kill him,
nor did they crucify him; but [another] was made to resemble him
to them. And indeed, those who differ over it are in doubt about it.
They have no knowledge of it except the following of assumption.
And they did not kill him, for certain.
Tafsir Jalalayn
: And for their saying, boastfully, We slew the Messiah, Jesus son of Mary,
the Messenger of God, as they claim: in other words, for all of these
[reasons] We have punished them. God, exalted be He, says, in repudiating
their claim to have killed him: And yet they did not slay him nor did they
crucify him, but he, the one slain and crucified, who was an associate of
theirs [the Jews], was given the resemblance, of Jesus. In other words, God
cast his [Jesuss] likeness to him and so they thought it was him [Jesus]. And
those who disagree concerning him, that is, concerning Jesus, are surely in
doubt regarding, the slaying of, him, for some of them said, when they saw
the slain man: the face is that of Jesus, but the body is not his, and so it is
not he; and others said: no, it is he. They do not have any knowledge of, the
slaying of, him, only the pursuit of conjecture (ill ittiba l-zann, is a
discontinuous exception) in other words: instead, they follow conjecture
regarding him, that which they imagined [they saw]; and they did not slay
him for certain (yaqnan, a circumstantial qualifier emphasising the denial of
the slaying).

Indonesian
: dan karena ucapan mereka: "Sesungguhnya kami telah
membunuh Al Masih, Isa putra Maryam, Rasul Allah", padahal
mereka tidak membunuhnya dan tidak (pula) menyalibnya, tetapi
(yang mereka bunuh ialah) orang yang diserupakan dengan Isa
bagi mereka. Sesungguhnya orang-orang yang berselisih paham
tentang (pembunuhan) Isa, benar-benar dalam keragu-raguan
tentang yang dibunuh itu. Mereka tidak mempunyai keyakinan
tentang siapa yang dibunuh itu, kecuali mengikuti persangkaan
belaka, mereka tidak (pula) yakin bahwa yang mereka bunuh itu
adalah Isa.

4:158
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Muhsin Khan
: But Allah raised him ['Iesa (Jesus)] up (with his body and soul)
unto Himself (and he is in the heavens). And Allah is Ever AllPowerful, All-Wise.
Sahih International
: Rather, Allah raised him to Himself. And ever is Allah Exalted in
Might and Wise.
Tafsir Jalalayn
: Nay, God raised him up to Him. God is ever Mighty, in His kingdom, Wise,
in His actions.

Indonesian
: Tetapi (yang sebenarnya), Allah telah mengangkat Isa kepadaNya. Dan adalah Allah Maha Perkasa lagi Maha Bijaksana.

4:159
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Muhsin Khan
: And there is none of the people of the Scripture (Jews and
Christians), but must believe in him ['Iesa (Jesus), son of Maryam
(Mary), as only a Messenger of Allah and a human being], before
his ['Iesa (Jesus) or a Jew's or a Christian's] death (at the time of
the appearance of the angel of death). And on the Day of
Resurrection, he ['Iesa (Jesus)] will be a witness against them.
Sahih International
: And there is none from the People of the Scripture but that he will
surely believe in Jesus before his death. And on the Day of
Resurrection he will be against them a witness.
Tafsir Jalalayn
: And there is not one of the People of the Scripture but will assuredly
believe in him, in Jesus, before his death, that is, [before the death] of one
belonging to the People of the Scripture upon seeing the angels of death
with his very eyes, at which point his faith will not profit him; or [it means]
before the death of Jesus, after he descends at the approach of the Hour, as
is stated in hadth; and on the Day of Resurrection he, Jesus, will be a
witness against them, of what they did when he was sent to them.

Indonesian
: Tidak ada seorangpun dari Ahli Kitab, kecuali akan beriman
kepadanya (Isa) sebelum kematiannya. Dan di hari kiamat nanti Isa
itu akan menjadi saksi terhadap mereka.

4:160

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Muhsin Khan
: For the wrong-doing of the Jews, We made unlawful to them
certain good foods which has been lawful to them, and for their
hindering many from Allah's Way;
Sahih International
: For wrongdoing on the part of the Jews, We made unlawful for
them [certain] good foods which had been lawful to them, and for
their averting from the way of Allah many [people],
Tafsir Jalalayn
: And because of the evildoing (fa-bi-zulmin is [to be understood as] fa-bisababi zulmin, and for the reason of the evildoing) of some of those of
Jewry, the Jews, We have forbidden them certain good things that were
lawful for them, those things [mentioned] where God says [And to those of
Jewry] We have forbidden every beast with claws [Q. 6:146]; and because of
their barring, of people, from Gods way, [from] His religion, many, a time.

Indonesian
: Maka disebabkan kezaliman orang-orang Yahudi, kami haramkan
atas (memakan makanan) yang baik-baik (yang dahulunya)
dihalalkan bagi mereka, dan karena mereka banyak menghalangi
(manusia) dari jalan Allah,

4:161
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Muhsin Khan
: And their taking of Riba (usury) though they were forbidden from
taking it and their devouring of men's substance wrongfully
(bribery, etc.). And We have prepared for the disbelievers among
them a painful torment.
Sahih International
: And [for] their taking of usury while they had been forbidden from
it, and their consuming of the people's wealth unjustly. And we
have prepared for the disbelievers among them a painful
punishment.

Tafsir Jalalayn
: And because of their taking usury when they had been forbidden it, in the
Torah, and their consuming peoples wealth through falsehood, through
bribes in adjudications, and We have prepared for the disbelievers among
them a painful chastisement.

Indonesian
: dan disebabkan mereka memakan riba, padahal sesungguhnya
mereka telah dilarang daripadanya, dan karena mereka memakan
harta benda orang dengan jalan yang batil. Kami telah
menyediakan untuk orang-orang yang kafir di antara mereka itu
siksa yang pedih.

4:162
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Muhsin Khan
: But those among them who are well-grounded in knowledge, and
the believers, believe in what has been sent down to you
(Muhammad SAW) and what was sent down before you, and those
who perform As-Salat (Iqamat-as-Salat), and give Zakat and believe
in Allah and in the Last Day, it is they to whom We shall give a
great reward.
Sahih International
: But those firm in knowledge among them and the believers
believe in what has been revealed to you, [O Muhammad], and
what was revealed before you. And the establishers of prayer
[especially] and the givers of zakah and the believers in Allah and
the Last Day - those We will give a great reward.
Tafsir Jalalayn
: But those of them who are firmly rooted, established, in knowledge, like
Abd Allh b. Salm, and the believers, the Emigrants and the Helpers,
believing in what has revealed to you, and what was revealed before you, of
scriptures, and those who observe the prayer (wal-muqmna l-salta is in
the accusative because it is a laudative; it is also read in the nominative
[wal-muqmna l-salta]); and pay the alms, and those who believe in God
and the Last Day to them We shall surely give (nuthim, is also read
yuthim, He shall surely give) a great wage, namely, Paradise.

Indonesian

: Tetapi orang-orang yang mendalam ilmunya di antara mereka dan

orang-orang mukmin, mereka beriman kepada apa yang telah
diturunkan kepadamu (Al Quran), dan apa yang telah diturunkan
sebelummu dan orang-orang yang mendirikan shalat, menunaikan
zakat, dan yang beriman kepada Allah dan hari kemudian. Orangorang itulah yang akan Kami berikan kepada mereka pahala yang
besar.

4:163
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Muhsin Khan
: Verily, We have inspired you (O Muhammad SAW) as We inspired
Nuh (Noah) and the Prophets after him; We (also) inspired Ibrahim
(Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and
Al-Asbat [the twelve sons of Ya'qub (Jacob)], 'Iesa (Jesus), Ayub
(Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon), and
to Dawud (David) We gave the Zabur (Psalms).
Sahih International
: Indeed, We have revealed to you, [O Muhammad], as We revealed
to Noah and the prophets after him. And we revealed to Abraham,
Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron,
and Solomon, and to David We gave the book [of Psalms].
Tafsir Jalalayn
: We have revealed to you as We revealed to Noah, and the prophets after
him, and, as, We revealed to Abraham and, his two sons, Ishmael and Isaac,
and Jacob, the son of Isaac, and the Tribes, his [Jacobs] children, and Jesus
and Job and Jonah and Aaron, and Solomon, and We gave to, his father,
David the Inscribed Book (read zabran, it would denote the name of the
revealed Book [cf. the Psalms]; read zubran would make it a verbal noun,
meaning mazbran, that is to say, maktban, inscribed).

Indonesian
: Sesungguhnya Kami telah memberikan wahyu kepadamu
sebagaimana Kami telah memberikan wahyu kepada Nuh dan nabinabi yang kemudiannya, dan Kami telah memberikan wahyu (pula)
kepada Ibrahim, Isma'il, Ishak, Ya'qub dan anak cucunya, Isa,
Ayyub, Yunus, Harun dan Sulaiman. Dan Kami berikan Zabur
kepada Daud.

4:164
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Muhsin Khan
: And Messengers We have mentioned to you before, and
Messengers We have not mentioned to you, - and to Musa (Moses)
Allah spoke directly.
Sahih International
: And [We sent] messengers about whom We have related [their
stories] to you before and messengers about whom We have not
related to you. And Allah spoke to Moses with [direct] speech.
Tafsir Jalalayn
: And, We sent, messengers We have told you of before, and messengers We
have not told you of: it is related that God sent eight thousand prophets [in
total], four thousand [of them] from [the Children of] Israel, and [the
remaining] four thousand from other peoples, as stated by the Shaykh [Jall
al-Dn al-Mahall] in [his commentary on] srat Ghfir [Q. 40:78]; and God
spoke directly, without mediation, to Moses,

Indonesian
: Dan (Kami telah mengutus) rasul-rasul yang sungguh telah Kami
kisahkan tentang mereka kepadamu dahulu, dan rasul-rasul yang
tidak Kami kisahkan tentang mereka kepadamu. Dan Allah telah
berbicara kepada Musa dengan langsung.

4:165
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Muhsin Khan
: Messengers as bearers of good news as well as of warning in
order that mankind should have no plea against Allah after the
Messengers. And Allah is Ever All-Powerful, All-Wise.
Sahih International
: [We sent] messengers as bringers of good tidings and warners so
that mankind will have no argument against Allah after the
messengers. And ever is Allah Exalted in Might and Wise.
Tafsir Jalalayn

: messengers (rusulan, substitutes for the previous rusulan, messengers)

bearing good tidings, of reward for those that believe, and warning, of
punishment for those that disbelieve; We sent them, so that people might
have no argument, to make, against God after, the sending of, the
messengers, to them, and say: Our Lord, why did you not send a messenger
to us so that we might follow Your signs and be among the believers [Q.
28:47]; thus We sent them to pre-empt such excuses. God is ever Mighty, in
His kingdom, Wise, in His actions.

Indonesian
: (Mereka Kami utus) selaku rasul-rasul pembawa berita gembira
dan pemberi peringatan agar supaya tidak ada alasan bagi manusia
membantah Allah sesudah diutusnya rasul-rasul itu. Dan adalah
Allah Maha Perkasa lagi Maha Bijaksana.

4:166
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Muhsin Khan
: But Allah bears witness to that which He has sent down (the
Quran) unto you (O Muhammad SAW), He has sent it down with
His Knowledge, and the angels bear witness. And Allah is AllSufficient as a Witness.
Sahih International
: But Allah bears witness to that which He has revealed to you. He
has sent it down with His knowledge, and the angels bear witness
[as well]. And sufficient is Allah as Witness.
Tafsir Jalalayn
: When the Jews were asked about his [Muhammads] prophethood (s) and
they denied him, the following was revealed: But God bears witness, He
makes clear [the truth of] your prophethood, with what He has revealed to
you, of the miraculous Qurn; He has revealed it, enveloped, through His
knowledge, that is, [He has revealed it] knowing it fully, or [He has revealed
it] with His knowledge therein; and the angels also bear witness, to you; and
God suffices as a Witness, to this.

Indonesian
: (Mereka tidak mau mengakui yang diturunkan kepadamu itu),
tetapi Allah mengakui Al Quran yang diturunkan-Nya kepadamu.
Allah menurunkannya dengan ilmu-Nya; dan malaikat-malaikat pun
menjadi saksi (pula). Cukuplah Allah yang mengakuinya.

4:167
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Muhsin Khan
: Verily, those who disbelieve [by concealing the truth about
Prophet Muhammad SAW and his message of true Islamic
Monotheism written with them in the Taurat (Torah) and the Injeel
(Gospel)] and prevent (mankind) from the Path of Allah (Islamic
Monotheism), they have certainly strayed far away. (Tafsir AlQurtubi). (See V.7:157)
Sahih International
: Indeed, those who disbelieve and avert [people] from the way of
Allah have certainly gone far astray.
Tafsir Jalalayn
: Surely those who disbelieve, in God, and bar, people, from the way of God,
[from] the religion of Islam, by concealing the descriptions of Muhammad
(s), and these are the Jews, they have indeed gone far astray, from the truth.

Indonesian
: Sesungguhnya orang-orang yang kafir dan menghalang-halangi
(manusia) dari jalan Allah, benar-benar telah sesat sejauh-jauhnya.

4:168
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Muhsin Khan
: Verily, those who disbelieve and did wrong [by concealing the
truth about Prophet Muhammad SAW and his message of true
Islamic Monotheism written with them in the Taurat (Torah) and
the Injeel (Gospel)], Allah will not forgive them, nor will He guide
them to any way, - (Tafsir Al-Qurtubi).
Sahih International
: Indeed, those who disbelieve and commit wrong [or injustice] never will Allah forgive them, nor will He guide them to a path.
Tafsir Jalalayn
: Surely those who disbelieve, in God, and who have done wrong, to the
Prophet, by concealing his descriptions, it is not for God to forgive them,
neither to guide them to any path, whatever,

Indonesian
: Sesungguhnya orang-orang yang kafir dan melakukan kezaliman,
Allah sekali-kali tidak akan mengampuni (dosa) mereka dan tidak
(pula) akan menunjukkan jalan kepada mereka,

4:169
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Muhsin Khan
: Except the way of Hell, to dwell therein forever, and this is ever
easy for Allah.
Sahih International
: Except the path of Hell; they will abide therein forever. And that,
for Allah , is [always] easy.
Tafsir Jalalayn
: except for the path of Hell, that is, [to] the path that leads to it, abiding, it
is decreed for them to abide, therein, once they enter it, forever; and for God
that is an easy matter.

Indonesian
: kecuali jalan ke neraka Jahannam; mereka kekal di dalamnya
selama-lamanya. Dan yang demikian itu adalah mudah bagi Allah.

4:170
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Muhsin Khan
: O mankind! Verily, there has come to you the Messenger
(Muhammad SAW) with the truth from your Lord, so believe in him,
it is better for you. But if you disbelieve, then certainly to Allah
belongs all that is in the heavens and the earth. And Allah is Ever
All-Knowing, All-Wise.
Sahih International
: O Mankind, the Messenger has come to you with the truth from
your Lord, so believe; it is better for you. But if you disbelieve then indeed, to Allah belongs whatever is in the heavens and earth.
And ever is Allah Knowing and Wise.
Tafsir Jalalayn
: O people, of Mecca, the Messenger, Muhammad (s), has now come to you
with the truth from your Lord; so believe, in him and seek what, it is better
for you, than that which you are presently seeking. And if you disbelieve, in
him, then surely to God belongs all that is in the heavens and in the earth, as
possessions, creatures and servants, and your disbelief will not harm Him;
and God is ever Knowing, of His creation, Wise, in what He does with them.

Indonesian
: Wahai manusia, sesungguhnya telah datang Rasul (Muhammad)
itu kepadamu dengan (membawa) kebenaran dari Tuhanmu, maka

berimanlah kamu, itulah yang lebih baik bagimu. Dan jika kamu
kafir, (maka kekafiran itu tidak merugikan Allah sedikitpun) karena
sesungguhnya apa yang di langit dan di bumi itu adalah kepunyaan
Allah. Dan adalah Allah Maha Mengetahui lagi Maha Bijaksana.

4:171
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Muhsin Khan
: O people of the Scripture (Jews and Christians)! Do not exceed
the limits in your religion, nor say of Allah aught but the truth. The
Messiah 'Iesa (Jesus), son of Maryam (Mary), was (no more than) a
Messenger of Allah and His Word, ("Be!" - and he was) which He
bestowed on Maryam (Mary) and a spirit (Ruh) created by Him; so
believe in Allah and His Messengers. Say not: "Three (trinity)!"
Cease! (it is) better for you. For Allah is (the only) One Ilah (God),
Glory be to Him (Far Exalted is He) above having a son. To Him
belongs all that is in the heavens and all that is in the earth. And
Allah is All-Sufficient as a Disposer of affairs.
Sahih International
: O People of the Scripture, do not commit excess in your religion
or say about Allah except the truth. The Messiah, Jesus, the son of
Mary, was but a messenger of Allah and His word which He
directed to Mary and a soul [created at a command] from Him. So
believe in Allah and His messengers. And do not say, "Three";
desist - it is better for you. Indeed, Allah is but one God. Exalted is
He above having a son. To Him belongs whatever is in the heavens
and whatever is on the earth. And sufficient is Allah as Disposer of
affairs.
Tafsir Jalalayn
: O People of the Scripture, the Gospel, do not go to extremes, do not go
beyond the bounds, in your religion and do not say about God except, the

saying of, the truth, such as exalting Him above any associations with a
partner or a child: the Messiah, Jesus the son of Mary, was only the
Messenger of God, and His Word which He cast to, [which] He conveyed to,
Mary, and a spirit, that is, one whose spirit is, from Him: he [Jesus] is here
attached to God, exalted be He, as an honouring for him, and not as you
claim, that he is the son of God, or a god alongside Him, or one of three,
because one that possesses a spirit is compound, while God transcends
being compound and the attribution of compounds to Him. So believe in God
and His messengers, and do not say, that the gods are, Three, God, Jesus
and his mother. Refrain, from this and say what, it is better for you, [to say],
which is the profession of His Oneness. Verily, God is but One God. Glory be
to Him, transcending [the possibility], that He should have a son! To Him
belongs all that is in the heavens and in the earth, as possessions, creatures
and servants, and such sovereignty is not compatible with [that]
prophethood [of Jesus]. God suffices as a Guardian, a Witness to this.

Indonesian
: Wahai Ahli Kitab, janganlah kamu melampaui batas dalam
agamamu, dan janganlah kamu mengatakan terhadap Allah kecuali
yang benar. Sesungguhnya Al Masih, Isa putera Maryam itu, adalah
utusan Allah dan (yang diciptakan dengan) kalimat-Nya yang
disampaikan-Nya kepada Maryam, dan (dengan tiupan) roh dariNya. Maka berimanlah kamu kepada Allah dan rasul-rasul-Nya dan
janganlah kamu mengatakan: "(Tuhan itu) tiga", berhentilah (dari
ucapan itu). (Itu) lebih baik bagimu. Sesungguhnya Allah Tuhan
Yang Maha Esa, Maha Suci Allah dari mempunyai anak, segala
yang di langit dan di bumi adalah kepunyaan-Nya. Cukuplah Allah
menjadi Pemelihara.

4:172
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Muhsin Khan
: The Messiah will never be proud to reject to be a slave to Allah,
nor the angels who are near (to Allah). And whosoever rejects His
worship and is proud, then He will gather them all together unto
Himself.
Sahih International
: Never would the Messiah disdain to be a servant of Allah , nor
would the angels near [to Him]. And whoever disdains His worship
and is arrogant - He will gather them to Himself all together.
Tafsir Jalalayn

: The Messiah, whom you claim is a god, would never disdain, [would never]
scorn or reject haughtily, to be a servant of God, neither would the angels
who are nigh, to God, disdain to be servants: this is a splendid digression [to
the matter of the angels], and it is mentioned as a refutation of those who
claim that they [the angels] are gods or the daughters of God, just as He
refuted, with what was stated before, the Christians who claim that which is
the subject of the address to them [above]. Whoever disdains to worship
Him, and waxes proud, He will assuredly muster them to Him, all of them, in
the Hereafter.

Indonesian
: Al Masih sekali-kali tidak enggan menjadi hamba bagi Allah, dan
tidak (pula enggan) malaikat-malaikat yang terdekat (kepada
Allah). Barangsiapa yang enggan dari menyembah-Nya, dan
menyombongkan diri, nanti Allah akan mengumpulkan mereka
semua kepada-Nya.

4:173
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Muhsin Khan
: So, as for those who believed (in the Oneness of Allah - Islamic
Monotheism) and did deeds of righteousness, He will give their
(due) rewards, and more out of His Bounty. But as for those who
refuse His worship and were proud, He will punish them with a
painful torment . And they will not find for themselves besides
Allah any protector or helper.
Sahih International
: And as for those who believed and did righteous deeds, He will
give them in full their rewards and grant them extra from His
bounty. But as for those who disdained and were arrogant, He will
punish them with a painful punishment, and they will not find for
themselves besides Allah any protector or helper.
Tafsir Jalalayn
: As for those who believed, who did righteous deeds, He will pay them in
full their wages, the reward for their deeds, and He will give them more of
His bounty, what no eye has seen, no ear has heard and no mans heart has
ever wished for; and as for them who disdain and are too proud, to worship
Him, He will chastise them with a painful chastisement, which is the
chastisement of the Fire, and they shall not find for themselves, besides God,

that is, other than Him, any friend, to ward it off them, or helper, to protect
them from it.

Indonesian
: Adapun orang-orang yang beriman dan berbuat amal saleh, maka
Allah akan menyempurnakan pahala mereka dan menambah untuk
mereka sebagian dari karunia-Nya. Adapun orang-orang yang
enggan dan menyombongkan diri, maka Allah akan menyiksa
mereka dengan siksaan yang pedih, dan mereka tidak akan
memperoleh bagi diri mereka, pelindung dan penolong selain dari
pada Allah.

4:174
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Muhsin Khan
: O mankind! Verily, there has come to you a convincing proof
(Prophet Muhammad SAW) from your Lord, and We sent down to
you a manifest light (this Quran).
Sahih International
: O mankind, there has come to you a conclusive proof from your
Lord, and We have sent down to you a clear light.
Tafsir Jalalayn
: O people, a proof, a definitive argument, has now come to you from your
Lord, against you, namely, the Prophet (s), and We have revealed to you a
manifest, a clear, light, namely, the Qurn.

Indonesian
: Hai manusia, sesungguhnya telah datang kepadamu bukti
kebenaran dari Tuhanmu. (Muhammad dengan mukjizatnya) dan
telah Kami turunkan kepadamu cahaya yang terang benderang (Al
Quran).

4:175
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Muhsin Khan
: So, as for those who believed in Allah and held fast to Him, He
will admit them to His Mercy and Grace (i.e. Paradise), and guide
them to Himself by a Straight Path.
Sahih International

: So those who believe in Allah and hold fast to Him - He will admit
them to mercy from Himself and bounty and guide them to Himself
on a straight path.
Tafsir Jalalayn
: As for those who believe in God, and hold fast to Him, He will surely admit
them to mercy from Him, and bounty, and He will guide them to Him by a
straight path, namely, the religion of Islam.

Indonesian
: Adapun orang-orang yang beriman kepada Allah dan berpegang
teguh kepada (agama)-Nya niscaya Allah akan memasukkan
mereka ke dalam rahmat yang besar dari-Nya (surga) dan limpahan
karunia-Nya. Dan menunjuki mereka kepada jalan yang lurus
(untuk sampai) kepada-Nya.

4:176
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Muhsin Khan
: They ask you for a legal verdict. Say: "Allah directs (thus) about
Al-Kalalah (those who leave neither descendants nor ascendants as
heirs). If it is a man that dies, leaving a sister, but no child, she
shall have half the inheritance. If (such a deceased was) a woman,
who left no child, her brother takes her inheritance. If there are
two sisters, they shall have two-thirds of the inheritance; if there
are brothers and sisters, the male will have twice the share of the
female. (Thus) does Allah makes clear to you (His Law) lest you go
astray. And Allah is the All-Knower of everything."
Sahih International
: They request from you a [legal] ruling. Say, " Allah gives you a
ruling concerning one having neither descendants nor ascendants
[as heirs]." If a man dies, leaving no child but [only] a sister, she
will have half of what he left. And he inherits from her if she [dies
and] has no child. But if there are two sisters [or more], they will
have two-thirds of what he left. If there are both brothers and
sisters, the male will have the share of two females. Allah makes

clear to you [His law], lest you go astray. And Allah is Knowing of
all things.
Tafsir Jalalayn
: They will ask you for a pronouncement, concerning indirect heirs. Say:
God pronounces to you concerning indirect heirs. If a man (in imruun is in
the nominative because of the verb [halaka, perishes] that explains it)
perishes, dies, having no children, and no parent, and this is the one
referred to as an indirect heir (kalla), but he has a sister, from both parents
or from one, hers is half of what he leaves, and he, a brother, similarly, is her
heir, in all that she leaves, if she has no children: but if she has a son, then
he [the maternal uncle] receives nothing, and if a daughter, then whatever is
left after her share; if the brother and sister be from the same mother, then
the one receives a sixth, as was stipulated at the beginning of the sra [Q.
4:11]. If there be two sisters, or more for this was revealed regarding
Jbir [b. Abd Allh], who died and was survived by sisters , theirs are twothirds of what he, the brother, leaves; if there be, among the inheritors,
siblings, men and women, then the male, among them, shall receive the
equivalent of the portion of two females. God makes clear to you, the
stipulations of your religion, lest you go astray; and God has knowledge of
all things, including [matters of] inheritance: it is reported by the two
Shaykhs [Bukhr and Muslim] that al-Bar [b. zib] said that this was the
last of the duty verses to be revealed.

Indonesian
: Mereka meminta fatwa kepadamu (tentang kalalah). Katakanlah:
"Allah memberi fatwa kepadamu tentang kalalah (yaitu): jika
seorang meninggal dunia, dan ia tidak mempunyai anak dan
mempunyai saudara perempuan, maka bagi saudaranya yang
perempuan itu seperdua dari harta yang ditinggalkannya, dan
saudaranya yang laki-laki mempusakai (seluruh harta saudara
perempuan), jika ia tidak mempunyai anak; tetapi jika saudara
perempuan itu dua orang, maka bagi keduanya dua pertiga dari
harta yang ditinggalkan oleh yang meninggal. Dan jika mereka
(ahli waris itu terdiri dari) saudara-saudara laki dan perempuan,
maka bahagian seorang saudara laki-laki sebanyak bahagian dua
orang saudara perempuan. Allah menerangkan (hukum ini)
kepadamu, supaya kamu tidak sesat. Dan Allah Maha Mengetahui
segala sesuatu.
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