Meanings English - Sahih International. ( 1 ) In the name of Allah, the Entirely Merciful, the Especially Merciful. ( 2 ) [All] praise is [due] to Allah, Lord of the worlds -. ( 3 ) The Entirely Merciful, the Especially Merciful, ( 4 ) Sovereign of the Day of Recompense. ( 5 ) It is You we worship and You we ask for help. QS. An-Nisa' Ayat 137. اِنَّ الَّذِيْنَ اٰمَنُوْا ثُمَّ كَفَرُوْا ثُمَّ اٰمَنُوْا ثُمَّ كَفَرُوْا ثُمَّ ازْدَادُوْا كُفْرًا لَّمْ يَكُنِ اللّٰهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيْلًاۗ 97Mas'alah: Masjid-e-DHRAAR ki Haqeeqat & 9-11 ATTACK aur Sofiyana BAIT & BAIT-e-KHALAFAT ka FARAQ. Musafir aur Mujahid ki Namaz kay Saheh Fiqhai Masa'il (Surah An Nisa Ayat 101-102) 35:48. 28-Mas'alah: Qatel e Muslim ki Saza aur Khudkush Hamlon ki Haqeeqat (Surah An Nisa Ayat 92-96) Surat Aal-e-Imran سورة آل SurahAn-Nisa' (bahasa Arab: سورة النسآء, translit. sūrah an-nisā', har. 'Wanita'‎) terdiri atas 176 ayat dan tergolong surah Madaniyyah.Dinamakan An- Nisa (wanita) karena dalam surah ini banyak dibicarakan hal-hal yang berhubungan dengan wanita serta merupakan surah yang paling membicarakan hal itu dibanding dengan surah-surah yang lain. SuratAn-Nisa ayat 1-176 dan Terjemahnya. سم الله الرحمن الرحيم. 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 Vay Tiền Trả Góp 24 Tháng. Surah An-Nissa Ayah 97 to 100 497 – 4100 Translation ٩٧ إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا [Quran 497] Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ; they say, “Then what is you Kuntum كُنْتُمْ?”. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth.” They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it.” Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination! ٩٨ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا [Quran 498] Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ who do not have the ability and resources to Helatun حِيلَةً and not they were Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا. ٩٩ فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا [Quran 499] Then for these, A’asa عَسَى Allah that Ya’fuwa يَعْفُوَ upon them. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا. ١٠٠ وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا [Quran 4100] And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ, then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is depended on Allah. And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا. THE CONCEPT Keeping the context of earlier ayahs in considerations, especially those who are steadfast in the Sabeel of Allah, the next Ayah 497 is basically a metaphoric conversation between Allah’s Malaik those powers of Allah who carry out Allah’s commandments, and are possessors/owners and communicators of such processes, and specific types of people. In this Ayah, Allah says “Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ….”, is normally mistranslated as indeed, those are taken in death by Malaik, doing injustice on themselves’, giving an impression as if these people, are taken in death by the Malaik, and this conversation is happening at the time of or after their deaths and these people were doing Zulm on their own Nafs, whereas Allah is not saying that. The word Tawafaahum, and Tawaffa are normally mistranslated as taken in death by confusing it with the word Tawaffu, whereas the word tawaffa, is not the same as Tawaffu or Fowt, the latter of which means death, or taken in death. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s Haqq, the due right. Thus, here when Allah says, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were the ones who were doing Zulm on their, these people’s Nafs/souls. This phrase is not a description of the time of death, but the reflection of what is happening, could be either of the worlds could be either here, in this world or Akhira. As a consequence of their own decisions, choices and deeds, these people were facing the situation wherein the Malaik were doing Zulm on their Nafs. The next phrase is a metaphoric discussion, highlighting the reasons behind their plight. “…. they say, “Then what is you Kuntum كُنْتُمْ?……” As we know the word Kana or as used here as Kuntum, means you Kana, refers to the most permanent and final situation or form, in terms of the end result, the final situation of actions, and sayings. Thus, here the Malaik, who were doing Zulm on the Nafs of these people, were basically asking them as to what did they do, or did, in terms of such actions, deeds, and saying which has resulted in them facing this situation of Zulm of their Nafs. Another interpretation of this phrase “they say, then what you kuntum?” could mean that why are you in this situation. The next phrase is the response from these people as “…. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth…..” here the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others the dominated ones in terms of non-provision of their basic human rights and free will. Thus, here when Allah is telling us the response by these people by saying, “We Kunna Mustaza’afeyna in the earth”, notice their response is not just that they were among those who were suppressed or exploited, but the use of the word Kunna Mustaza’afeya reflects that this situation of being suppressed, oppressed and exploited is the final end result of their own actions and decisions or their own inability to get out of the situation. The counter-response of the Malaik is then “… They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it….” here the word Wasea’atum is translated as vast enough or spacious enough, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways and means. Thus, here when the Malaik are giving counter-argument to these people by saying that “Not Takun is that Earth of Allah is Waasea’atun, so that you Tuhajeru in it?” means – not Takun – the end results of your efforts, the reaching of a stage, is that Earth of Allah is Waasea’atun- all-encompassing of all ways, means, knowledge and resources, so that you Tuhajeru- migrate away from, restrict in effectiveness, and abandon the suppression? Here the Malaik were basically giving a metaphoric counter argument to these people, by asking a question as isn’t the earth of Allah Waasea’atun, in terms of all-encompassing of ways, means, and resources for them to migrate away from, restrict in effectiveness, abandon and leave the suppression that they were in? The next phrase then describes their situation in terms of their permanent abode, “…. Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination!” As an opposite of the words Husn and Ahsan, the word Sayyiat and Sa’aat describes misfortunes, destruction or disasters, which are unpleasant, unbearable and uncomfortable not just physically to their eyes but feels bad and unpleasant to their whole being. What this metaphoric conversation from Ayah 497, is telling us, is that the kana- end result, becoming, reaching the situation of, suppression, oppression and Zulm of the Nafs, of such people, is basically their facing of their own inaction, the consequences of them not having tried their best to Tuhajero- migrate from, leave, abandon or make less in effectiveness the suppression by trying with their whole being, through the Wasea’a-n the abundant resources ways and means of the earth. Thus, not only the Qatal, metaphoric or physical killing of a Nafs is prohibited as per the Deen-e-Islam, but also remaining under suppression, oppression and injustice, by not trying with one’s whole being, one’s best of the best efforts, in order to Tuhajero/ Mohajir from it. If one remains under suppression or oppression, this would also result in the hell being the final abode of such people. In the next Ayah 498, Allah is giving us an exception, those people, for whom the hell is NOT going to be the final abode. Thus, Allah says, “Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ…..” here Allah is talking about three types of people who are all among the Mustaza’afeyna, that is those who are oppressed and suppressed at the hands of others but are one of the following. The Rijaal Those who are resourceful The Nisaa Those who do not have the resources The Wildane Those who are connected to either of the above two through the process of Touleed, that is their blood relatives. The point to note here is that all of the above three types of people are among the Mustaza’aefyna. Additionally, the one aspect, the criterion, on the basis of which, they are not going to face the hell as their final abode, is that “…. who do not have the ability and resources to Helatun حِيلَةً….” The word Helatun is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus here when Allah says that “except for those Mustazafaeen oppressed ones from the Rijaal and the Nisaa and the Waledane, who do not have the ability and resources to Helatun and not Yahtadu guided a Sabeel an exit out”, Means that except those who are from either the Rijaal those who have the resources or from the Nisaa who lack resources or from their Wildane blood relatives who not do have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression. The next phrase “….and not Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا.” That is neither are they able to be guided for an exit out of their current situation. The idea of pointing both the Rijaal and the Nisaa in this ayah, is to identify that there is a possibility that these people may or may not have the resources on an overall sense, but they do not have the ways, means, abilities or resources, that is required for them to exit out of the difficult situation of suppression and oppression that they are entrapped in, nor they are being guided for a way out. For such people, Allah is telling us in the next Ayah 499, “Then for these, A’asa عَسَى Allah…..” here the word A’asa is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self. This is not the language or the expression of Allah- since Allah always talk in definite terms. The word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. Thus, here when Allah says “Then for these, A’asa Allah” It means that for these people, Allah has the powers, the resources and the abilities “…. that Ya’fuwa يَعْفُوَ upon them….” The word Ya’fuwa or Afwa is normally mistranslated as forgive them, but the main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything in excess over one’s own Haqq. Similarly in the next phrase “…. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا” means that Allah is the one who gives to humanity more than their Haqq as Ghaffurran- who protects and shields us against the impacts of wrong path such as pain, suffering, immorality etc. Thus, the phrase Af’waan Ghafurran refers to Allah being the one who provides this protection freely, generously- way more than their Haqq, of those in suppression. Keeping the earlier ayahs up to Ayah 96 of Sura Nissa in consideration, which talked about two types of people who are working in the Sabeel of Allah. One who are trying to seek Aman, law and order, peace and security against those are trying to cause harm, and the second are those who are doing Jahad in the Sabeel of Allah with their Amwaal and their lives. Jahad refers to one’s efforts, contributions, resources, faculties, knowledge including one’s Amwaal- wealth as well as one’s whole beings, that one contributes in the path of Allah. In the eyes of Allah, those who do Jahad in the Sabeel of Allah, with their Amwaal and Nafs, have more Fazeelat, Darajaat, Mughfirat and Rahmat. Thereafter the ayahs from 97 to 99, as discussed above, Allah talks about those who are under suppression, and exploitation at the hands of others and how, only a certain type of people would be spared in terms of their final abode of hell. Everyone else, who do not try to get out of the situation of oppression, would have their final abode as hell forever. Keeping all this context in mind, Allah is now connecting all these discussions in the next Ayah 4100, by saying, “And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً….” here the word Muraghamam is normally translated as place of refuge in its only usage in ayah 4100. However the word is used in the meanings of betterment and flourishment, for instance here, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah- that is the person is Yajedu- is able to replace the situation of suppression, with being able to work and be steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Muraghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge. In the next phrase, Allah says, “…. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ….” Is referring to all such people who had to evict from their homes, in order to get out of suppression and oppression, had to migrate away from their homes, towards Allah and Allah’s Rasool, in terms of Allah’s Risalata- Allah’s Hidayah and the implementation of Quran, “… then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is determined on Allah……”. that is whoever comes out of his/her home migrating to Allah and Allah’s Risalat- Quran’s implementation, and if is overtaken and seized by death, instead of being able to find Murghaman Kas’eer Wasaa’atun, then is also covered by Allah’s provision of recompense, that is the recompense of his/her actions of trying his/her best to come out of the situation and be steadfast in the Sabeel of Allah, and towards Allah and Allah’s Risalat, is now dependent on Allah. “…..And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا” Shows that Allah is full of Rahmat and Mughfirat for anyone, whoever wants to come out of their suppression and be steadfast in the Sabeel of Allah, is going to be not only Mighfirat- protected and shielded from the earlier harmful impacts, but also of Allah’s Rahmat, in all-encompassing meanings of Allah as Raheem and Ghafoor. IMPLEMENTATION IN TODAY’S LIFE These Ayahs of Surah An Nissa from Ayah no. 97 to 100 give us a very clear divine instructions, as to not only that it’s prohibited to Qatal- suppress, oppress or kill metaphorically or physically anyone, but to also live under anyone’s suppression and oppression of basic human rights, is also not acceptable in the eyes of Allah. Allah has made the earth abundant in terms of resources, ways, means and source of knowledge and has given us as humans, our intellect and abilities to exercise our abilities, our freewill and freedom of choice. Hence, if we remain in suppressed conditions, and not do anything to come out of such conditions, then this calls for hell as a final abode as a recompense for our actions of doing nothing. However, Allah has given an exception to such individuals, whether they are Rijaal- resource full or Nisaa- resource-starved or any of their blood relatives, who do have the abilities or the resources to get out of their situations nor they were guided for an exit out. For such individuals, Allah has the powers to given them in abundance and provide protection to them. The divine instructions are very clear in terms of those who try with their whole beings, to get out of the suppression are assured flourishment, betterment and abundant resources, ways and means. Even if they are overtaken by death in the process of trying to get out of these situations and their homes, they are assured of the recompense by Allah for their attempts and actions. Footnotes THE KEY-WORD VOCABULARY For the updated Keyword Vocabulary, kindly visit our website at the link Ayat 91سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًاKelak 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 92وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًاDan 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 93وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًاDan 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 94يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًاHai 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 95لَّا يَسْتَوِى ٱلْقَٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ عَلَى ٱلْقَٰعِدِينَ أَجْرًا عَظِيمًاTidaklah 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,Ayat 96دَرَجَٰتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًاyaitu beberapa derajat dari pada-Nya, ampunan serta rahmat. Dan adalah Allah Maha Pengampun lagi Maha 97إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًاSesungguhnya 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,Ayat 98إِلَّا ٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًاkecuali mereka yang tertindas baik laki-laki atau wanita ataupun anak-anak yang tidak mampu berdaya upaya dan tidak mengetahui jalan untuk hijrah,Ayat 99فَأُو۟لَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًاmereka itu, mudah-mudahan Allah memaafkannya. Dan adalah Allah Maha Pemaaf lagi Maha 100۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًاBarangsiapa 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. إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا 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, Ingin rezeki berlimpah dengan berkah? Ketahui rahasianya dengan Klik disini! Tafsir Jalalayn Tafsir Quraish Shihab Diskusi Sesungguhnya orang-orang yang diwafatkan oleh malaikat dalam keadaan menganiaya diri sendiri maksudnya orang-orang yang tinggal bersama orang kafir di Mekah dan tidak hendak hijrah malaikat bertanya kepada mereka sambil mencela "Kenapa kamu ini?" artinya bagaimana sebenarnya pendirianmu terhadap agamamu ini? Ujar mereka mengajukan alasan "Kami ini orang-orang yang ditindas artinya lemah sehingga tidak mampu menegakkan agama di muka bumi" artinya di negeri Mekah Kata mereka pula sambil mencela "Bukankah bumi Allah luas hingga kamu dapat berhijrah padanya?" yakni dari bumi kaum kafir ke negeri lain sebagaimana dilakukan orang lain? Firman Allah swt. "Mereka itu, tempat mereka ialah neraka Jahanam dan itulah seburuk-buruk tempat kembali." Seorang Muslim berkewajiban untuk hijrah ke wilayah Islam demi menghindari hidup dalam kehinaan. Kepada mereka yang tidak berhijrah, malaikat akan bertanya, "Dalam keadaan bagaimana kalian ini, hingga rela hidup tercela dan hina?" Mereka menjawab, "Kami adalah orang-orang yang tertindas di muka bumi dan orang-orang lain telah menghinakan kami." Malaikat bertanya lagi, "Bukankah bumi Allah sangat luas sehingga kalian dapat berhijrah ke berbagai tempat dan tidak lagi hidup dalam keadaan hina dan tercela?" Orang-orang yang rela hidup dalam keadaan hina, sedangkan mereka mampu untuk berhijrah, tempat kembalinya adalah neraka Jahanam. Dan Jahanam adalah seburuk-buruk tempat kembali. Orang Muslim harus hidup mulia dan tidak terhina. Anda harus untuk dapat menambahkan tafsir - Berikut adalah bacaan Al Qur'an surat An-Nisa' dari ayat 97 sampai ayat 100 yang ditulis lengkap dengan teks arab, latin dan memiliki arti perempuan. Nama tersebut diabadikan oleh Allah dalam Al-Qur'an sehingga menjadi nama salah satu surat ke empat dalam Al Qur' An-Nisa' tergolong surat Madaniyah artinya salah satu surat dalam Al Qur'an yang diturunkan oleh Allah SWT tatkala Nabi Muhammad SAW berada di kota An-Nisa' terdiri dari 176 ayat. Ayat 1-23 tercantum pada Juz ke empat, ayat 24-147 terdapat pada Juz ke lima dan ayat 148-176 berada pada Juz ke enam. Baca Juga 12 Contoh Tema Kultum atau Ceramah Singkat Jelang Akhir Ramadhan 2022, 10 Hari Terakhir sampai 1 SyawalPada ayat berikut dijelaskan tentang hijrah dan keutamaannya. Sebagaimana diketahui secara umum bahwa hijrah merupkan perpindahan seseorang dari satu tempat ke tempat siapa yang hijrah karena Allah maka akan mendapatkan di bumi ini tempat hijrah yang luas dan rezeki yang orang yang keluar dari rumahnya dengan maksud dan tujuan karena Allah SWT dan Rasul-Nya kemudian diperjalanan terkena usibah yang menyebabkan seseorang meninggal sebelum sampai ke tempat yang dituju, maka Allah tetapkan pahala bagi orang bacaan surat An-Nisa dari ayat 97 sampai ayat 100 sebagaimana dirilis dari lengkap dengan arab, latin dan terjemahannya. Baca Juga 3 Contoh Teks MC Acara Halal Bihalal Idul Fitri di Sekolah dan di Desa Lengkap dengan Susunan An-Nisa’ ayat 97اِنَّ الَّذِيْنَ تَوَفّٰىهُمُ الْمَلٰۤىِٕكَةُ ظَالِمِيْٓ اَنْفُسِهِمْ قَالُوْا فِيْمَ كُنْتُمْ ۗ قَالُوْا كُنَّا مُسْتَضْعَفِيْنَ فِى الْاَرْضِۗ قَالُوْٓا اَلَمْ تَكُنْ اَرْضُ اللّٰهِ وَاسِعَةً فَتُهَاجِرُوْا فِيْهَا ۗ فَاُولٰۤىِٕكَ مَأْوٰىهُمْ جَهَنَّمُ ۗ وَسَاۤءَتْ مَصِيْرًاۙinnallażīna tawaffāhumul-malā`ikatu ẓālimī anfusihim qālụ fīma kuntum, qālụ kunnā mustaḍ'afīna fil-arḍ, qālū a lam takun arḍullāhi wāsi'atan fa tuhājirụ fīhā, fa ulā`ika ma`wāhum jahannam, wa sā`at maṣīrāArtinya Sesungguhnya orang-orang yang dicabut nyawanya oleh malaikat dalam keadaan menzalimi sendiri, mereka para malaikat bertanya, “Bagaimana kamu ini?” Mereka menjawab, “Kami orang-orang yang tertindas di bumi Mekah.” Mereka para malaikat bertanya, “Bukankah bumi Allah itu luas, sehingga kamu dapat berhijrah berpindah-pindah di bumi itu?” Maka orang-orang itu tempatnya di neraka Jahanam, dan Jahanam itu seburuk-buruk tempat kembali, Baca Juga 13 Daftar Nama Pemain dan Sinopsis Sinetron Cinta Setelah Cinta SCTV, Ada Starla, Arya hingga An-Nisa’ ayat 98اِلَّا الْمُسْتَضْعَفِيْنَ مِنَ الرِّجَالِ وَالنِّسَاۤءِ وَالْوِلْدَانِ لَا يَسْتَطِيْعُوْنَ حِيْلَةً وَّلَا يَهْتَدُوْنَ سَبِيْلًاۙillal-mustaḍ'afīna minar-rijāli wan-nisā`i wal-wildāni lā yastaṭī'ụna ḥīlataw wa lā yahtadụna sabīlāArtinya kecuali mereka yang tertindas baik laki-laki atau perempuan dan anak-anak yang tidak berdaya dan tidak mengetahui jalan untuk berhijrah, An-Nisa’ ayat 99فَاُولٰۤىِٕكَ عَسَى اللّٰهُ اَنْ يَّعْفُوَ عَنْهُمْ ۗ وَكَانَ اللّٰهُ عَفُوًّا غَفُوْرًاfa ulā`ika 'asallāhu ay ya'fuwa 'an-hum, wa kānallāhu 'afuwwan gafụrāmaka mereka itu, mudah-mudahan Allah memaafkannya. Allah Maha Pemaaf, Maha Pengampun. Baca Juga Link Cerita Asli Kembang Laruk oleh SimpleMan, Lebih Menyeramkan dari KKN di Desa An-Nisa’ ayat 100وَمَنْ يُّهَاجِرْ فِيْ سَبِيْلِ اللّٰهِ يَجِدْ فِى الْاَرْضِ مُرَاغَمًا كَثِيْرًا وَّسَعَةً ۗوَمَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ مُهَاجِرًا اِلَى اللّٰهِ وَرَسُوْلِهٖ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ اَجْرُهٗ عَلَى اللّٰهِ ۗوَكَانَ اللّٰهُ غَفُوْرًا رَّحِيْمًاwa may yuhājir fī sabīlillāhi yajid fil-arḍi murāgamang kaṡīraw wa sa'ah, wa may yakhruj mim baitihī muhājiran ilallāhi wa rasụlihī ṡumma yudrik-hul-mautu fa qad waqa'a ajruhụ 'alallāh, wa kānallāhu gafụrar raḥīmāArtinya Dan barangsiapa berhijrah di jalan Allah, niscaya mereka akan mendapatkan di bumi ini tempat hijrah yang luas dan rezeki yang banyak. Barangsiapa keluar dari rumahnya dengan maksud berhijrah karena Allah dan Rasul-Nya, kemudian kematian menimpanya sebelum sampai ke tempat yang dituju, maka sungguh, pahalanya telah ditetapkan di sisi Allah. Dan Allah Maha Pengampun, Maha Penyayang.***

surat an nisa ayat 97 100