Aug 8, 2010

Surat TaHa - سورة طه recited by Sheikh Mishary Rashid Al-Afasy

Ayat 01 - 61 سورة طه


Ayat 62 - 103 سورة طه


Ayat 104 - 135 سورة طه


islambrowser | August 08, 2010
Source of ayat:   quran.com
Source of voice: all-quran.com
Source of Photo: islamic-wallpapers


Surah Ţāhā (Ta-Ha)- سورة طه - Khalaf recitation




repentantmuslim | September 07, 2008 
Surah Ta-Ha recited by Sheikh Mishary Rashid Al-Afasy of Kuwait
Khalaf recitation



طه
Sahih International
Ta, Ha.
Tafsir al-Jalalayn
Tā hā: God knows best what He means by these [letters].
Malay
Taa' Haa.

مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ
Sahih International
We have not sent down to you the Qur'an that you be distressed
Tafsir al-Jalalayn
We have not revealed the Qur’ān to you, O Muhammad (s), that you should be miserable, that you should toil because of what you used to do after it was revealed [to you], in the way of long vigils performing night prayers; in other words, so unburden your soul;
Malay
Kami tidak menurunkan Al-Quran kepadamu (wahai Muhammad) supaya engkau menanggung kesusahan.

إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ
Sahih International
But only as a reminder for those who fear [ Allah ] -
Tafsir al-Jalalayn
but, We have revealed it, only to remind, therewith, him who fears, God;
Malay
Hanya untuk menjadi peringatan bagi orang-orang yang takut melanggar perintah. Allah

تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى
Sahih International
A revelation from He who created the earth and highest heavens,
Tafsir al-Jalalayn
a revelation (tanzīlan, a substitution, standing in place of the [conjugated] verb [derived] therefrom which renders it [tanzīlan] accusative) from Him Who created the earth and the high heavens (‘ulā, the plural of ‘ulyā, similar [in pattern] to kubrā, kubar, ‘large’);
Malay
(Al-Quran) diturunkan dari (Tuhan) yang menciptakan bumi dan langit yang tinggi.

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
Sahih International
The Most Merciful [who is] above the Throne established.
Tafsir al-Jalalayn
He is, the Compassionate One presided upon the Throne (al-‘arsh, in the [classical Arabic] language denotes a king’s seat) a presiding befitting of Him;
Malay
Iaitu (Allah) Ar-Rahman, yang bersemayam di atas Arasy.

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ
Sahih International
To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.
Tafsir al-Jalalayn
to Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them, of creatures, and whatever is beneath the soil (al-tharā, is moist earth) meaning [whatever is beneath] the seven earths, since these lie beneath it.
Malay
Dia lah jua yang memiliki segala yang ada di langit dan yang ada di bumi serta yang ada di antara keduanya dan juga yang ada di bawah tanah basah di perut bumi.

وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
Sahih International
And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.
Tafsir al-Jalalayn
And should you be loud in your speech, in remembrance [of God] or supplication, then God has no need for this to be [spoken] loud, then indeed He knows the secret and [that which is] yet more hidden, than that [secret], namely, that which the soul whispers [to itself] and that which occurs to the mind but which you do not speak of [to anyone], so do not strain yourself to be loud [in your speech].
Malay
Dan jika engkau menyaringkan suara dengan doa permohonanmu, (maka yang demikian tidaklah perlu), kerana sesungguhnya Allah mengetahui segala rahsia dan segala yang tersembunyi.

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
Sahih International
Allah - there is no deity except Him. To Him belong the best names.
Tafsir al-Jalalayn
God — there is no god save Him. To Him belong the Most Beautiful Names, the ninety nine [Names], cited in the hadīth (al-husnā is the feminine form of al-ahsan, ‘the best’).
Malay
Allah! Tiada Tuhan yang berhak disembah melainkan Dia, bagiNyalah segala nama yang baik.

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
Sahih International
And has the story of Moses reached you? -
Tafsir al-Jalalayn
Has the story of Moses — indeed, it has — come to you?
Malay
Dan sudahkah sampai kepadamu (wahai Muhammad) perihal Nabi Musa?

إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
Sahih International
When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance."
Tafsir al-Jalalayn
When he caught sight of a fire and said to his family, namely, to his wife, ‘Wait, here! — this was when he was leaving Midian, heading for Egypt — Indeed I see a fire [in the distance]. Perhaps I [can] bring you a brand from it, [bring you] a burning wick or a torch, or find at the fire some guidance’, that is, someone to guide me by showing me the [proper] route — for he had lost it in the darkness of the night. He [Moses] said, ‘perhaps’ (la‘alla) because he could not be certain of fulfilling his promise.
Malay
Ketika ia melihat api, lalu berkatalah ia kepada isterinya: "Berhentilah! Sesungguhnya aku ada melihat api semoga aku dapat membawa kepada kamu satu cucuhan daripadanya, atau aku dapat di tempat api itu: penunjuk jalan.

فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
Sahih International
And when he came to it, he was called, "O Moses,
Tafsir al-Jalalayn
And when he reached it — it was a boxthorn — he was called [by name], ‘O Moses!
Malay
Maka apabila ia sampai ke tempat api itu (kedengaran) ia diseru: "Wahai Musa! " -

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
Sahih International
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
Tafsir al-Jalalayn
Indeed (read as innī, if one understands nūdiya, ‘he was called’, as meaning qīla, ‘it was said’; or read it as annī, because of an implied [prefixed] bā’) I am (anā, reiterates the [first person indicator] yā’ [of innī] used by the [direct] speaker) your Lord. So take off your sandals, for lo! you are in the holy, [meaning] either the pure, or the blessed, valley of Tuwā ([this is] either a substitution, or an explicative supplement; read [Tuwan] with nunation or [Tuwā] without: it is [considered] declinable on account of it being a location; but [alternatively considered] indeclinable, if taken as considered a feminine proper noun denoting a place name).
Malay
"Sesungguhnya Aku Tuhanmu! Maka bukalah kasutmu, kerana engkau sekarang berada di Wadi Tuwa yang suci.

وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
Sahih International
And I have chosen you, so listen to what is revealed [to you].
Tafsir al-Jalalayn
And I [Myself] have chosen you, from among [all of] your people, so listen to what is being revealed, to you from Me.
Malay
"Dan Aku telah memilihmu menjadi Rasul maka dengarlah apa yang akan diwahyukan kepadamu.

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
Sahih International
Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance.
Tafsir al-Jalalayn
Verily I am God — there is no god except Me. So worship Me and establish prayer for to make remembrance of Me, in it.
Malay
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan dirikanlah sembahyang untuk mengingati Daku.

إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ
Sahih International
Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.
Tafsir al-Jalalayn
The Hour is assuredly coming. [But] I will to keep it hidden, from mankind — and its nearness [in time] will manifest itself to them through its signs — so that every soul may be requited, thereupon, for what it strives for, of good or evil.
Malay
"Sesungguhnya hari kiamat itu tetap akan datang - yang Aku sengaja sembunyikan masa datangnya - supaya tiap-tiap diri dibalas akan apa yang ia usahakan.

فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ
Sahih International
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
Tafsir al-Jalalayn
So do not let him bar you, distract you, from it, that is, from believing in it, who believes not in it but follows his own whim, in denying [the truth of] it, lest you perish, that is, lest you be ruined if you are barred from [remembering] it.
Malay
"Maka janganlah engkau dihalangi daripada mempercayainya oleh orang yang tidak beriman kepadanya serta ia menurut hawa nafsunya; kerana dengan itu engkau akan binasa.

وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ
Sahih International
And what is that in your right hand, O Moses?"
Tafsir al-Jalalayn
And what is that, that happens to be, in your right hand, O Moses?’ (the interrogative is meant as an affirmative, [but it is expressed as an interrogative] in order that the miracle [to be manifested] in it be [shown as] consequent upon it).
Malay
"Dan apa (bendanya) yang di tangan kananmu itu wahai Musa?"

قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ
Sahih International
He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses."
Tafsir al-Jalalayn
He said, ‘It is my staff. I lean, I support myself, upon it, when I leap [across something] or walk, and I beat down [leaves], I strike the leaves on trees, with it, so that they fall, for my sheep, which then consume them; and I have uses for it (ma’ārib, ‘uses’, is the plural of ma’ruba, with the rā’ taking any [one] of the three vowels [sc. ma’ruba, ma’raba or ma’riba] meaning ‘needs’) in other ways, such as [using it] to carry food supplies and waterskins, as well as to drive away [undesirable] animals. He [Moses] gives an extensive response to indicate his [many] needs for it.
Malay
Nabi Musa menjawab: "Ini ialah tongkatku; aku bertekan atasnya semasa, berjalan, dan aku memukul dengannya daun-daun kayu supaya gugur kepada kambing-kambingku, dan ada lagi lain-lain keperluanku pada tongkat itu".

قَالَ أَلْقِهَا يَا مُوسَىٰ
Sahih International
[ Allah ] said, "Throw it down, O Moses."
Tafsir al-Jalalayn
He said, ‘Cast it down, O Moses!’
Malay
Allah Taala berfirman: "Campakkanlah tongkatmu itu wahai Musa!"

فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ
Sahih International
So he threw it down, and thereupon it was a snake, moving swiftly.
Tafsir al-Jalalayn
And he cast it down, and lo! it was a serpent, a giant snake, moving swiftly, moving about on its belly swiftly with the speed of a small snake — which is called al-jānn and which is [also] used to refer to this [serpent] in another verse [Q. 27:10; Q. 28:31].
Malay
Lalu ia mencampakkannya, maka tiba-tiba tongkatnya itu menjadi seekor ular yang bergerak menjalar.

قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا الْأُولَىٰ
Sahih International
[ Allah ] said, "Seize it and fear not; We will return it to its former condition.
Tafsir al-Jalalayn
He said, ‘Take [hold of] it and do not fear, it. We will restore it to its former state (sīratahā, in the accusative because the genitive-operating preposition has been removed). And so he placed his hand in its mouth and it became a staff once again; and it became clear that the place into which he put his hand was the place where it [the staff] is held, between its two prongs. Moses was shown this [miracle] lest he be terrified when it turns into a snake in the presence of Pharaoh.
Malay
Allah berfirman: "Tangkaplah akan dia, dan janganlah engkau takut, Kami akan mengembalikannya kepada keadaannya yang asal.

وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ
Sahih International
And draw in your hand to your side; it will come out white without disease - another sign,
Tafsir al-Jalalayn
And thrust your hand, the right one, meaning, the palm, into your flank — that is, your left side, below the arm into the armpit, and [then] take it out — it will emerge white, in contrast to the skin-colour that it was, without any fault, that is, [without any sign of] leprosy, radiating like the rays of the sun, blinding to the eyes [of onlookers]. [That is] yet another sign (āyatan ukhrā: this together with baydā’a, ‘white’, constitute two circumstantial qualifiers referring to the subject of [the verb] takhruj, ‘it will emerge’).
Malay
"Dan kepitlah tanganmu di celah lambungmu; nescaya keluarlah ia putih bersinar-sinar dengan tidak ada cacat; sebagai satu mukjizat yang lain.

لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى
Sahih International
That We may show you [some] of Our greater signs.
Tafsir al-Jalalayn
That We may show you, thereby, when you do this [as described above] in order to manifest it, of Our greatest signs, the sign that is the greatest proof of [the truth of] your Mission [from God]: and should he want it to be restored to its former state, he would thrust it into his armpit, as has been mentioned, and [then] bring it out.
Malay
"(Berlakunya yang demikian itu) kerana Kami hendak memperlihatkan kepadamu sebahagian dari tanda-tanda kekuasaan Kami yang besar.

اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Sahih International
Go to Pharaoh. Indeed, he has transgressed."
Tafsir al-Jalalayn
Go, as a messenger [from God], to Pharaoh, and [to] those with him. He has indeed transgressed’, he has exceeded the [usual] limits in his disbelief by claiming to be a god.
Malay
"Pergilah kepada Firaun, sesungguhnya ia telah melampaui batas".

قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
Sahih International
[Moses] said, "My Lord, expand for me my breast [with assurance]
Tafsir al-Jalalayn
He said, ‘My Lord, expand my breast for me, expand it so that it may accommodate the [weight of the Divine] Message.
Malay
Nabi Musa berdoa dengan berkata: "Wahai Tuhanku, lapangkanlah bagiku, dadaku;

وَيَسِّرْ لِي أَمْرِي
Sahih International
And ease for me my task
Tafsir al-Jalalayn
And make easy, facilitate, for me my affair, that I may deliver it.
Malay
"Dan mudahkanlah bagiku, tugasku;

وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي
Sahih International
And untie the knot from my tongue
Tafsir al-Jalalayn
And undo the knot upon my tongue — the result of his having been burnt by a live coal which he had placed [accidentally] in his mouth as a child;
Malay
"Dan lepaskanlah simpulan dari lidahku,

يَفْقَهُوا قَوْلِي
Sahih International
That they may understand my speech.
Tafsir al-Jalalayn
so that they may understand what I [shall] say, when I am delivering the Message.
Malay
"Supaya mereka faham perkataanku;

وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
Sahih International
And appoint for me a minister from my family -
Tafsir al-Jalalayn
And appoint for me a minister, an assistant for that [task], from my family,
Malay
"Dan jadikanlah bagiku, seorang penyokong dari keluargaku.

هَارُونَ أَخِي
Sahih International
Aaron, my brother.
Tafsir al-Jalalayn
Aaron (Hārūna, constitutes the second object), my brother (akhī, an explicative supplement).
Malay
"Iaitu Harun saudaraku;

اشْدُدْ بِهِ أَزْرِي
Sahih International
Increase through him my strength
Tafsir al-Jalalayn
Confirm through him my strength, my courage;
Malay
"Kuatkanlah dengan sokongannya, pendirianku,

وَأَشْرِكْهُ فِي أَمْرِي
Sahih International
And let him share my task
Tafsir al-Jalalayn
and let him share in my affair, namely, in [the delivery of] the Message (both verbs [ushdud, ‘confirm’, and ashrikhu, ‘let him share’] are in the imperative and in the apocopated imperfect tense, constituting the response to the request [of Moses]).
Malay
"Dan jadikanlah dia turut campur bertanggungjawab dalam urusanku,

كَيْ نُسَبِّحَكَ كَثِيرًا
Sahih International
That we may exalt You much
Tafsir al-Jalalayn
So that we may glorify You, [by making] glorifications, over and over again,
Malay
"Supaya kami sentiasa beribadat dan memujiMu,

وَنَذْكُرَكَ كَثِيرًا
Sahih International
And remember You much.
Tafsir al-Jalalayn
and remember You, [by making] remembrance, over and over again.
Malay
"Dan (supaya) kami sentiasa menyebut dan mengingatiMu;

إِنَّكَ كُنتَ بِنَا بَصِيرًا
Sahih International
Indeed, You are of us ever Seeing."
Tafsir al-Jalalayn
Indeed You are ever Seeing of us’, ever Knowing, having been gracious [to us] by way of [appointing us to deliver] the Message.
Malay
"Sesungguhnya Engkau adalah sedia melihat dan mengetahui hal ehwal kami".

قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ
Sahih International
[ Allah ] said, "You have been granted your request, O Moses.
Tafsir al-Jalalayn
He said, ‘You have been granted your request, O Moses!, as a favour [from Us] to you.
Malay
Allah berfirman: "Sesungguhnya telah diberikan kepadamu apa yang engkau pohonkan itu, wahai Musa!

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ
Sahih International
And We had already conferred favor upon you another time,
Tafsir al-Jalalayn
And certainly, We have done you a favour [already] another time,
Malay
"Dan demi sesungguhnya! Kami telahpun mengurniakan kepadamu berbagai nikmat pada satu masa yang lain sebelum ini.

إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ
Sahih International
When We inspired to your mother what We inspired,
Tafsir al-Jalalayn
when (idh, for explanation [of that favour]) We revealed to your mother, either in [her] sleep or by way of inspiration — when she gave birth to you and feared that Pharaoh would have you slain for being one of the newborn [of the Children of Israel] — that which was revealed, regarding your affair (this [mā yūhā, ‘that which was revealed’] is substituted by [what follows, an iqdhifīhi …]),
Malay
"Ketika Kami ilhamkan kepada ibumu, dengan memberitahu kepadanya:

أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي
Sahih International
[Saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye.
Tafsir al-Jalalayn
“Cast him, place him, in the ark, then cast him, [while] in the ark, into the river, [into] the flow of the Nile, and then the river shall throw him up onto the shore, that is, its bank (the imperative here [fa’l-yulqihi, ‘let it throw him’] functions as a predicate); [there] an enemy of Mine and an enemy of his, namely, Pharaoh, shall take him”. And, after he took you, I cast upon you love from Me, that you may be loved by people; and indeed Pharaoh, and all who saw you, loved you; and that you might be reared under My eyes, be nurtured under My guardianship and My protection of you.
Malay
"Letakkanlah anakmu di dalam peti, kemudian lepaskanlah peti itu ke laut, maka biarlah laut itu membawanya terdampar ke pantai, supaya dipungut oleh musuhKu dan musuhnya; dan Aku telah tanamkan dari kemurahanKu perasaan kasih sayang orang terhadapmu; dan supaya engkau dibela dan dipelihara dengan pengawasanKu.

إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ
Sahih International
[And We favored you] when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses.
Tafsir al-Jalalayn
When (idh, for explanation) your sister, Maryam, walked up, to obtain news of you, for they had brought wet nurses [for you] but you would not take to the breast of any of them, and she then said, “Shall I show you someone who will take care of him?”. Her offer was accepted and so she brought [them] his mother and he took to her breasts. Thus We restored you to your mother that her eyes might rejoice, in seeing you again, and not grieve, at that point [anymore]. Then you slew a soul, namely, the Copt in Egypt — and you became distressed for having slain him because of [how] Pharaoh [would react]; whereupon We delivered you from [great] distress, and We tried you with various ordeals, We tested you by landing you in some other [ordeal] and [again] delivered you from it. Then you stayed for several years, ten [years], among the people of Midian, after you had reached it having left Egypt, [staying] with the prophet Shu‘ayb and marrying his daughter. Then you came [hither] as ordained, in My knowledge, with the Message [that you will deliver] — and this was when you were forty years old, O Moses!
Malay
"Ketika saudara perempuanmu pergi mencarimu lalu berkata kepada orang-orang yang memungutmu:" Mahukah, aku tunjukkan kamu kepada orang yang boleh memeliharanya?" Maka dengan jalan itu Kami mengembalikanmu kepada ibumu supaya tenang hatinya dan supaya ia tidak berdukacita kerana bercerai denganmu; dan semasa engkau membunuh seorang lelaki, lalu Kami selamatkan engkau dari kesusahan pembunuhan itu; dan Kami telah melepaskan engkau berkali-kali dari berbagai-bagai cubaan; kemudian engkau tinggal dengan selamat beberapa tahun dalam kalangan penduduk negeri Madyan; setelah itu engkau sekarang datang dari sana pada masa yang telah ditentukan, wahai Musa!

وَاصْطَنَعْتُكَ لِنَفْسِي
Sahih International
And I produced you for Myself.
Tafsir al-Jalalayn
And I chose you for Myself, to deliver the Message.
Malay
"Dan Aku telah memilihmu untuk menjadi RasulKu.

اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
Sahih International
Go, you and your brother, with My signs and do not slacken in My remembrance.
Tafsir al-Jalalayn
Go, you and your brother, to the people, with My, nine, signs, and do not flag, be remiss, in remembrance of Me, by uttering glorifications and otherwise.
Malay
"Pergilah, engkau dan saudaramu, membawa mukjizat-mukjizat pengurniaanKu dan janganlah kamu berdua lemah dan cuai dalam menyebut serta mengingati Daku.

اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Sahih International
Go, both of you, to Pharaoh. Indeed, he has transgressed.
Tafsir al-Jalalayn
Go the two of you to Pharaoh. Truly he has transgressed [the bounds], in claiming to be the Lord.
Malay
"Pergilah kamu berdua kepada Firaun, sesungguhnya ia telah melampaui batas dalam kekufurannya.

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ
Sahih International
And speak to him with gentle speech that perhaps he may be reminded or fear [ Allah ]."
Tafsir al-Jalalayn
And speak to him gentle words, for him to renounce such [claims], that perhaps he may be mindful, be admonished, or fear’, God and so repent — the ‘hope’ [for Pharaoh’s repentance] is [expressed] from their perspective, for God knows that he was not going to repent.
Malay
"Kemudian hendaklah kamu berkata kepadanya, dengan kata-kata yang lemah-lembut, semoga ia beringat atau takut".

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَىٰ
Sahih International
They said, "Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress."
Tafsir al-Jalalayn
The two [of them] said, ‘Our Lord, We truly fear that he may forestall us, that is, by hastening to punish us, or become tyrannical’, against us, that is, be high-handed [with us].
Malay
Mereka berdua berkata: "Wahai Tuhan kami! Sesungguhnya kami takut bahawa ia akan segera menyeksa kami, atau ia akan melampau batas".

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ
Sahih International
[ Allah ] said, "Fear not. Indeed, I am with you both; I hear and I see.
Tafsir al-Jalalayn
He said, ‘Do not fear, for I shall be with the two of you, by [providing you with] My assistance, hearing, what he says, and seeing, what he does.
Malay
Allah berfirman: "Janganlah kamu takut, sesungguhnya Aku ada bersama-sama kamu; Aku mendengar dan melihat segala-galanya.

فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ
Sahih International
So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance.
Tafsir al-Jalalayn
So go to him and say, “Truly we are two messengers of your Lord, so let the Children of Israel go with us, to Syria, and do not [continue to] chastise them, in other words, release them from your exploitation of them in those oppressive works of yours, such as digging, construction and the lifting of heavy objects. We have verily brought you a sign, a definitive argument, from your Lord, as proof of our truthfulness in [delivering] the Message; and may peace be upon him who follows [right] guidance, that is to say, may he be secure from [God’s] chastisement.
Malay
"Oleh itu, pergilah kamu berdua kepadanya, kemudian katakanlah: "Bahawa sesungguhnya kami ini Rasul-rasul dari Tuhanmu, maka bebaskanlah kaum Bani lsrail mengikut kami, dan janganlah engkau menyeksakan mereka. Sesungguhnya kami telah datang kepadamu membawa satu tanda (mukjizat) dari Tuhanmu! Dan selamat sejahtera itu adalah untuk orang-orang yang menurut petunjuk ugama Allah.

إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
Sahih International
Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' "
Tafsir al-Jalalayn
Indeed it has been revealed to us that the chastisement shall befall him who denies, [the truth of] what we have brought, and turns away” ’, [and who] rejects it. And so they came to him and said [to him] all of what has been mentioned.
Malay
"Sesungguhnya telah diwahyukan kepada kami bahawa azab seksa di dunia dan di akhirat ditimpakan kepada orang yang mendustakan ayat-ayat Allah dan berpaling daripadanya".

قَالَ فَمَن رَّبُّكُمَا يَا مُوسَىٰ
Sahih International
[Pharaoh] said, "So who is the Lord of you two, O Moses?"
Tafsir al-Jalalayn
He said, ‘So who is your Lord, O Moses?’ — he [Pharaoh] restricted this [question] to him [Moses], because [between him and Aaron] he is the principal [bearer of God’s Message] and also because of his [Pharaoh’s] having pampered him while he was being reared [as a child].
Malay
(Setelah mereka menyampaikan perintah Allah itu), Firaun berkata: "Jika demikian, siapakah Tuhan kamu berdua, hai Musa?"

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
Sahih International
He said, "Our Lord is He who gave each thing its form and then guided [it]."
Tafsir al-Jalalayn
He said, ‘Our Lord is He Who gave to everything, in creation, its [peculiar] nature, through which it is distinguished from another [thing], and then guided [it]’, the animal among them to its source of food, drink and procreation and in other ways.
Malay
Nabi Musa menjawab: "Tuhan kami ialah yang telah memberikan kepada tiap-tiap sesuatu: kejadian semulajadinya yang sesuai dengannya, kemudian Ia memberi petunjuk kepadanya akan cara menggunakannya".

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
Sahih International
[Pharaoh] said, "Then what is the case of the former generations?"
Tafsir al-Jalalayn
He, Pharaoh, said, ‘So what of, the status [of], the generations, the communities, of old?’, such as the people of Noah, Hūd, Lot and Sālih, with regard to their having worshipped graven images.
Malay
Firaun bertanya lagi: "Jika demikian, bagaimana pula keadaan kaum-kaum yang telah lalu?"

قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى
Sahih International
[Moses] said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."
Tafsir al-Jalalayn
Said he, Moses, ‘The knowledge thereof, that is, the knowledge of their [otherworldly] status, is, preserved, with my Lord, in a Book, namely, the Preserved Tablet (al-lawh al-mahfūz), and He shall requite them in accordance with it on the Day of Resurrection. My Lord does not err, He is [never] absent from anything, nor does He, my Lord, forget, anything.
Malay
Nabi Musa menjawab: "Pengetahuan mengenainya ada di sisi Tuhanku, tertulis di dalam sebuah Kitab; Tuhanku tidak pernah keliru dan Ia juga tidak pernah lupa".

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّن نَّبَاتٍ شَتَّىٰ
Sahih International
[It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants.
Tafsir al-Jalalayn
He is, the One Who made for you, as well as [for] all creatures, the earth a cradle, a bed, and threaded, facilitated, for you therein ways, roads, and sent down from the heaven water, rain. God, exalted be He, says, as a complement to Moses’s description of Him and as an address to the people of Mecca: and therewith We brought forth various kinds, species, of plants (shattā, ‘various’, adjectivally qualifies azwājan, ‘kinds’), in other words, [plants] of different colours, flavours and [different] in other ways (shattā is the plural of shatīt, similar [in pattern] to marīd, [plural] mardā, as [may be used] in [a phrase like] shatta al-amr, ‘the affair has become divided’).
Malay
(Dia lah Tuhan) yang telah menjadikan bumi bagi kamu sebagai hamparan, dan Ia telah mengadakan bagi kamu padanya jalan-jalan lalu-lalang; dan Ia juga telah menurunkan hujan dari langit. Maka Kami keluarkan dengannya berjenis-jenis tanaman dan buah-buahan yang berlainan keadaannya.

كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
Sahih International
Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.
Tafsir al-Jalalayn
Eat, thereof, and pasture your cattle, therein (an‘ām, ‘cattle’, is the plural of na‘am, which are camels, cows and sheep; one says ra‘atu’l-an‘āmu, ‘the cattle grazed’ or ra‘aytuhā, ‘I grazed them’; the imperative here is meant as a permissive and a reminder of [God’s] grace, the sentence being a circumstantial qualifier referring to the subject of [the verb] akhrajnā, ‘We brought forth’, in other words [what is meant is], ‘[We brought forth the plants] permitting you to eat thereof and to graze [your] cattle [thereon]’). In that, which is mentioned here, there are indeed signs, indeed lessons, for people of sense, possessors of intellect (al-nuhā, the plural of nuhya, similar [in pattern] to ghurfa, [plural] ghuraf. The intellect is called by this [term, nuhya] because it shows a person the sense to refrain from committing vile deeds).
Malay
Makanlah kamu daripadanya dan berilah makan binatang-binatang ternak kamu; sesungguhnya semuanya itu mengandungi tanda-tanda yang membuktikan kemurahan Allah, bagi orang-orang yang berakal fikiran.

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
Sahih International
From the earth We created you, and into it We will return you, and from it We will extract you another time.
Tafsir al-Jalalayn
From it, that is, from the earth, We created you, by creating your father Adam from it, and into it We shall restore you, [when you are] interred after death, and from it We shall bring you forth, at the Resurrection, a second time’, in the same way that We brought you forth [from it] when We initiated your creation.
Malay
Dari bumilah Kami ciptakan kamu, dan ke dalamnya Kami akan mengembalikan kamu, dan daripadanya pula Kami akan mengeluarkan kamu sekali lagi.

وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
Sahih International
And We certainly showed Pharaoh Our signs - all of them - but he denied and refused.
Tafsir al-Jalalayn
And verily We showed him, that is, We made Pharaoh see, all Our signs, [all] nine, but he denied, them, and claimed that they were [the result of] sorcery, and refused, to affirm the Oneness [of God], exalted be He.
Malay
Dan demi sesungguhnya! Kami telah tunjukkan kepada Firaun segala tanda-tanda yang membukti kekuasaan Kami; dalam pada itu ia mendustakannya dan enggan beriman.

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ
Sahih International
He said, "Have you come to us to drive us out of our land with your magic, O Moses?
Tafsir al-Jalalayn
He said, ‘Have you come to us so that you may expel us from our land, Egypt, and so that kingship over it may be yours, by your sorcery, O Moses?
Malay
Firaun berkata: "Patutkah engkau datang kepada kami untuk mengeluarkan kami dari negeri kami dengan sihirmu, hai Musa?

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى
Sahih International
Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned."
Tafsir al-Jalalayn
Yet We [too] shall produce for you a sorcery like it, [one] which will counter it. So fix a tryst between us and you, for that [purpose], [a tryst] which neither we nor you shall fail to keep, [at] a place (makānan is in the accusative because the genitive-operator preposition [fī, ‘at’] has been removed) of equal distance (read siwān or suwān), in other words, in the middle, equidistant for a person coming from either side.
Malay
"Kalau demikian, sesungguhnya kami juga akan bawakan kepadamu sihir yang seperti itu untuk melawanmu! Maka tentukanlah suatu tempoh pertemuan antara kami denganmu, yang kita bersama tidak akan memungkirinya, di suatu tempat yang sesuai bagi kedua belah pihak".

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى
Sahih International
[Moses] said, "Your appointment is on the day of the festival when the people assemble at mid-morning."
Tafsir al-Jalalayn
Said he, Moses, ‘Your tryst shall be the Day of Adornment — a festive day of theirs on which they adorn themselves and [the public] assemble — and let the people assemble, [let] the inhabitants of Egypt gather, at forenoon’, the time for this [tryst], to observe what will transpire.
Malay
Nabi Musa menjawab: "Tempoh yang aku tetapkan untuk kamu itu ialah hari perayaan, dan hendaklah orang ramai berhimpun pada waktu dhuha".

فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ
Sahih International
So Pharaoh went away, put together his plan, and then came [to Moses].
Tafsir al-Jalalayn
Then Pharaoh withdrew, retreated, and summoned up his guile, that is to say, those [human] elements of his guile from among the sorcerers, and then came, with them to the tryst.
Malay
Maka Firaun pun berangkat dari majlis itu. Ia mengumpulkan ahli-ahli sihir untuk menjalankan tipu-dayanya, kemudian ia datang ke tempat perlawanan.

قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ
Sahih International
Moses said to the magicians summoned by Pharaoh, "Woe to you! Do not invent a lie against Allah or He will exterminate you with a punishment; and he has failed who invents [such falsehood]."
Tafsir al-Jalalayn
Moses said to them — and there were 72 of them, each with a rope and a staff in his hand — ‘Woe to you!, meaning, may God make you liable to woe. Do not invent a lie against God, by ascribing partners to Him, lest He annihilate you (read fa-yushitakum or fa-yashatakum) by some chastisement, from Him. For verily he who invents lies, against God, fails’, [he] is the loser.
Malay
Nabi Musa berkata kepada mereka: "Celakalah kamu kelak! Janganlah kamu mendakwa secara dusta terhadap Allah, kerana dengan sebab itu Ia akan membinasakan kamu dengan azab seksa; dan sesungguhnya orang yang berdusta, tetap hampa dan kecewa".

فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ
Sahih International
So they disputed over their affair among themselves and concealed their private conversation.
Tafsir al-Jalalayn
So they disputed their matter among themselves, regarding Moses and his brother, and kept secret their private counsel, that is, their conversation regarding the two,
Malay
Maka merekapun berbantahan dan berunding sesama sendiri mengenai perkara sihir mereka, dan mereka rahsiakan apa yang mereka rundingkan.

قَالُوا إِنْ هَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ
Sahih International
They said, "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way.
Tafsir al-Jalalayn
They said, to each other, ‘These two men (hādhān, this [form] concords with the forms used by those [grammarians] who use the alif [ending] for all three cases of the dual person; Abū ‘Amr has [the variant reading] hādhayn) are indeed sorcerers who intend to expel you from your land by their sorcery, and do away with your excellent traditions (muthlā, the feminine form of amthal, meaning ‘the noblest’) in other words, [they will do away with the loyalty of] the noblemen among you, because these [latter] will prefer the two of them [Moses and Aaron] on account of their triumph.
Malay
Mereka berkata: "Dua orang ini, sebenarnya dua ahli sihir yang bertujuan hendak mengeluarkan kamu dari negeri kamu dengan sihir mereka, dan hendak melenyapkan kepercayaan serta adat peraturan kamu yang utama.

فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ
Sahih International
So resolve upon your plan and then come [forward] in line. And he has succeeded today who overcomes."
Tafsir al-Jalalayn
So summon up your guile, in the way of sorcery (read fa’jma‘ū, from [the first form] jama‘a, meaning ‘he gathered’, or read fa-ajmi‘ū, from [the fourth form] ajma‘a, meaning ‘he resolved [to do something]’) and come in battle-line (saffan, a circumstantial qualifier, meaning ‘standing in rows’). For truly he who is uppermost, [he who] triumphs, this day shall be the victor!’
Malay
"Oleh itu, satukanlah segala cara helah kamu, kemudian datanglah beramai-ramai dalam satu barisan untuk menentangnya; dan sesungguhnya beruntunglah orang yang menang pada hari ini".

قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ
Sahih International
They said, "O Moses, either you throw or we will be the first to throw."
Tafsir al-Jalalayn
They said, ‘O Moses, you choose: either cast, your staff first, or we shall be the first to cast’, their staff.
Malay
Mereka berkata: "Wahai Musa! Engkaukah yang akan mencampak lebih dahulu atau kamikah yang mula-mula mencampak?"

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Sahih International
He said, "Rather, you throw." And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].
Tafsir al-Jalalayn
He said, ‘Nay, you cast!’, and so they cast, and lo! their ropes and their staffs (‘isiyyihim: derives from ‘isūwwun, but the two wāw [letters] have been changed into two yā’ [letters], with the kasra vowelling applied to both the ‘ayn and the sād) appeared to him by [the effect of] their sorcery as though they were, snakes, gliding swiftly, on their bellies.
Malay
Nabi Musa menjawab: "Bahkan kamulah campak dahulu". Tiba-tiba tali-tali mereka dan tongkat-tongkat mereka terbayang-bayang kepadanya seolah-olah benda-benda berjalan, disebabkan sihir mereka.

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ
Sahih International
And he sensed within himself apprehension, did Moses.
Tafsir al-Jalalayn
And Moses sensed fear within himself, that is to say, he feared that if [the effect of] their sorcery was of the same kind as his miracle, he would become suspect in people’s minds and they would not believe in him.
Malay
Maka yang demikian menjadikan Nabi Musa merasa takut sedikit dalam hatinya.

قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ
Sahih International
Allah said, "Fear not. Indeed, it is you who are superior.
Tafsir al-Jalalayn
We said, to him, ‘Do not be afraid! Indeed you shall have the upper hand, over them by triumphing.
Malay
Kami berfirman kepadanya: "Janganlah engkau takut (wahai Musa)! Sesungguhnya engkaulah yang tertinggi mengatasi mereka dengan kemenangan.

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ
Sahih International
And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is."
Tafsir al-Jalalayn
And cast that which is in your right hand — and this was his staff. It shall swallow up that which they have produced. For what they have produced is only a sorcerer’s trick, that is to say, a kind thereof, and the sorcerer does not succeed wherever he may go’, in his sorcery. So Moses cast his staff and it swallowed up all of that which they [had] produced.
Malay
"Dan campakkanlah apa yang ada di tangan kananmu, nescaya ia menelan segala (benda-benda sihir) yang mereka lakukan, kerana sesungguhnya apa yang mereka lakukan itu hanyalah tipu daya ahli sihir; sedang ahli sihir itu tidak akan beroleh kejayaan, di mana sahaja ia berada".

فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ
Sahih International
So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses."
Tafsir al-Jalalayn
Thereat the sorcerers cast [their heads] down prostrating, they fell down prostrating to God, exalted be He: They said, ‘We [now] believe in the Lord of Aaron and Moses’.
Malay
(Nabi Musa pun mencampakkan tongkatnya yang terus menelan segala benda sihir mereka), maka keadaan yang demikian menjadikan ahli-ahli sihir itu segera merebahkan diri sujud sambil berkata: "Kami beriman kepada Tuhan yang mengutus Nabi Harun dan Nabi Musa".

قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ
Sahih International
[Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring."
Tafsir al-Jalalayn
Said he, Pharaoh, ‘Do you profess belief (read a-āmantum pronouncing both hamzas, or with the second changed to an alif) in him before I, myself, give you permission? He is indeed your chief, your teacher, who taught you sorcery. I shall assuredly cut off your hands and feet on opposite sides (min khilāfin, a circumstantial qualifier meaning ‘alternate [hands and feet]’, in other words, the right hands and the left feet) and I shall assuredly crucify you on the trunks of palm trees. And you shall then know which of us — meaning himself and the Lord of Moses — is harsher in [inflicting] chastisement, and [which of us is] more lasting’, more enduring in [sustaining] opposition to him [Moses].
Malay
Firaun berkata: "Patutkah kamu beriman kepada Musa sebelum aku memberi izin kepada kamu? Sesungguhnya dia lah ketua kamu yang mengajar sihir kepada kamu. Oleh itu, demi sesungguhnya, aku akan memotong tangan dan kaki kamu dengan bersilang, dan aku akan memalang kamu pada batang-batang pohon tamar; dan demi sesungguhnya kamu akan mengetahui kelak siapakah di antara kita yang lebih keras azab seksanya dan lebih kekal".

قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَٰذِهِ الْحَيَاةَ الدُّنْيَا
Sahih International
They said, "Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life.
Tafsir al-Jalalayn
They said, ‘We will not choose you over what has come to us of clear signs, proving the truthfulness of Moses, and [over] Him Who originated us, created us (wa’lladhī fatarana, either an oath, or a supplement to [the preceding] mā, ‘what’). Decree what you will decree, that is, do what you say. What you decree is only [relevant] in the life of this world (al-hayāta’l-dunyā, is in the accusative because the scope [of his decree] is being indicated, in other words ‘[you can only decree] in it’); yet you will be requited for it in the Hereafter.
Malay
Mereka menjawab: "Kami tidak sekali-kali akan mengutamakanmu daripada apa yang telah datang kepada kami dari mukjizat-mukjizat yang terang nyata, dan (tidak akan mengutamakanmu daripada) Tuhan yang telah menjadikan kita semua. Oleh itu, hukumkanlah apa sahaja yang engkau hendak hukumkan, kerana sesungguhnya engkau hanyalah dapat menghukum dalam kehidupan dunia ini sahaja.

إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ
Sahih International
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring."
Tafsir al-Jalalayn
Indeed We profess belief in our Lord, that He may forgive us our sins, in the way of ascribing partners [to God] and otherwise, and the sorcery to which you forced us, to learn and to perform in order to oppose Moses. And God is better, than you in rewarding if he is obeyed, and more enduring’, than you in chastisement if he is disobeyed.
Malay
"Sesungguhnya kami telah beriman kepada Tuhan kami, supaya diampunkanNya kesalahan-kesalahan kami, dan dosa-dosa sihir yang engkau paksakan kami melakukannya. Dan Allah jualah yang lebih baik dan lebih kekal balasan pahalaNya.

إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Sahih International
Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live.
Tafsir al-Jalalayn
God, exalted be He, says: Truly whoever comes to his Lord a criminal, a disbeliever, like Pharaoh, for him there shall be Hell wherein he shall neither die, and thus find rest, nor live, a life of any benefit to him.
Malay
"Sebenarnya sesiapa yang datang kepada Tuhannya pada hari akhirat sedang ia bersalah maka sesungguhnya adalah baginya neraka jahannam yang ia tidak mati di dalamnya dan tidak pula hidup.

وَمَن يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ
Sahih International
But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees [in position]:
Tafsir al-Jalalayn
And whoever comes to Him a believer, having performed righteous deeds — the obligatory and supererogatory deeds, for such shall be the highest degrees (al-‘ulā, the plural of ‘ulyā, the feminine form of a‘lā) —
Malay
"Dan sesiapa yang datang kepadaNya sedang ia beriman, serta ia telah mengerjakan amal-amal yang soleh, maka mereka itu akan beroleh tempat-tempat tinggal yang tinggi darjatnya:

جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ
Sahih International
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.
Tafsir al-Jalalayn
the Gardens of Eden, that is to say, as a [place of] residence (this [jannātu ‘Adnin, ‘Gardens of Eden’] is an explication thereof [of al-darajātu’l-‘ulā, ‘the highest degrees’]) underneath which rivers flow, abiding therein, and that is the reward of him who keeps pure, of sins.
Malay
"(Iaitu) Syurga-syurga yang kekal, yang mengalir padanya beberapa sungai, mereka kekal di dalamnya; dan yang demikian itu ialah balasan orang-orang yang membersihkan dirinya dari perbuatan kufur dan maksiat".

وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ
Sahih International
And We had inspired to Moses, "Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning]."
Tafsir al-Jalalayn
And verily We revealed to Moses, [saying], ‘Lead My servants on a journey by night (read as an asri, ‘that: lead on a journey by night’, from [fourth form] asrā, ‘he travelled by night’; or read as an’isri, from [first form] sarā, ‘he travelled by night’, both being alternative forms), in other words, travel with them by night from the land of Egypt, and strike for them, make for them, by striking your staff, a dry path in the sea. So he fulfilled what he had been commanded, and God made the ground dry so that they were able to pass through it. Do not fear to be overtaken, that is, [fearing] that Pharaoh might catch you, and do not be afraid’, of drowning.
Malay
Dan demi sesungguhnya! Kami telah wahyukan kepada Nabi Musa: "Hendaklah engkau membawa hamba-hambaKu (kaummu) keluar memgembara pada waktu malam, kemudian pukulah air laut dengan tongkatmu, untuk mengadakan jalan yang kering bagi mereka di laut itu; janganlah engkau menaruh bimbang daripada ditangkap oleh musuh, dan jangan pula engkau takut tenggelam".

فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُم مِّنَ الْيَمِّ مَا غَشِيَهُمْ
Sahih International
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,
Tafsir al-Jalalayn
Then Pharaoh pursued them with his hosts, with him [Pharaoh] alongside them, and there engulfed them what did engulf them of the sea, and it drowned them.
Malay
Maka Firaun pun mengejar mereka bersama-sama dengan tenteranya, lalu ia dan orang-orangnya diliputi oleh air laut yang menenggelamkan mereka semuanya dengan cara yang sedahsyat-dahsyatnya.

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ
Sahih International
And Pharaoh led his people astray and did not guide [them].
Tafsir al-Jalalayn
And Pharaoh led his people astray, by calling them to worship him, and he did not guide them, nay he led them to destruction, in contrast to what he said [to them], and I guide you only to the path of rectitude [Q. 40:29].
Malay
Dan dengan itu Firaun telah menjerumuskan kaumnya ke tempat kebinasaan, dan tidaklah ia membawa mereka ke jalan yang benar.

يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ
Sahih International
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails,
Tafsir al-Jalalayn
O Children of Israel, truly We delivered you from your enemy, Pharaoh, by drowning him, and We made a tryst with you on the right side of the [Tūr] Mount, in order to give Moses the Torah, that it may be implemented it [by you], and We sent down to you manna and quails, namely, turunjabīn [citrus fruit] and the quail. The ones being addressed in the vocative [by ‘O Children of Israel’] are those Jews living at the time of the Prophet (s), and they are addressed with reference to the graces which God bestowed on their forefathers at the time of the prophet Moses as a preface to what God [now] says to them:
Malay
Wahai Bani lsrail! Sesungguhnya Kami telah selamatkan kamu dari musuh kamu, dan Kami telah janjikan kamu (dengan memberi wahyu kepada Nabi Musa) di sebelah kanan Gunung Tursina itu, dan kami turunkan kepada kamu "Mann" dan "Salwa",

كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ
Sahih International
[Saying], "Eat from the good things with which We have provided you and do not transgress [or oppress others] therein, lest My anger should descend upon you. And he upon whom My anger descends has certainly fallen."
Tafsir al-Jalalayn
‘Eat of the good things We have provided you, that is to say, of that which has been bestowed on you as a grace [from God], but do not transgress regarding it, by being ungrateful for the grace thereof, lest My wrath descend on you ([if read] fa-yahilla, it means ‘[lest] it [My wrath] become incumbent [upon you]’; or [if read] fa-yuhilla, it means ‘[lest] it descend [on you]’). And he on whom My wrath descends (read yahlil, ‘becomes incumbent’, or yahlul, ‘descends’) certainly perishes, falls into the Fire.
Malay
Serta Kami katakan: Makanlah dari benda-benda yang baik yang Kami kurniakan kepada kamu, dan janganlah kamu melampaui batas padanya, kerana dengan yang demikian kamu akan ditimpa kemurkaanKu; dan sesiapa yang ditimpa kemurkaanKu, maka sesungguhnya binasalah ia.

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ
Sahih International
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.
Tafsir al-Jalalayn
And indeed I am Forgiving toward him who repents, from ascribing partners [to God], and believes, affirms God’s Oneness, and acts righteously, is sincere in [performing] the obligatory and the supererogatory [deeds], and then follows guidance’, by adhering to what has been mentioned up to his death.
Malay
Dan sesungguhnya Aku yang amat memberi ampun kepada orang-orang yang bertaubat serta beriman dan beramal soleh, kemudian ia tetap teguh menurut petunjuk yang diberikan kepadanya.

وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَىٰ
Sahih International
[ Allah ] said, "And what made you hasten from your people, O Moses?"
Tafsir al-Jalalayn
‘And what has hurried you [to depart] from your people, in order to come to the appointed time to receive the Torah, O Moses?’
Malay
Dan apakah yang menyebabkan engkau segera datang ke mari lebih dahulu dari kaum engkau wahai Musa?.

قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
Sahih International
He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased."
Tafsir al-Jalalayn
He said, ‘They are close, behind me, coming, upon my track, and I hastened to You, my Lord, that You may be pleased’, with me, in other words, to please you [even] more — before [giving] the response, he gives an excuse, according to what he supposed [was the situation with his people],
Malay
Nabi Musa menjawab: "Mereka itu ada mengiringi daku tidak jauh dari sini; dan aku segera datang kepadaMu, wahai Tuhanku, supaya Engkau reda akan daku".

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
Sahih International
[ Allah ] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray."
Tafsir al-Jalalayn
But those he supposed [to be following him] had remained behind, for He, exalted be He, said, ‘Indeed We tried your people after you, that is, after your departure from them, and the Samaritan led them astray’, so they took to worshipping the [golden] calf.
Malay
(Setelah selesainya urusan itu) maka Allah berfirman kepada Nabi Musa: "Sesungguhnya Kami telah mengenakan kaummu satu fitnah ujian sepeninggalanmu, dan mereka telah disesatkan oleh Samiri"

فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِي
Sahih International
So Moses returned to his people, angry and grieved. He said, "O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?"
Tafsir al-Jalalayn
Thereupon Moses returned to his people, angry, with them, and sad, extremely grieved. He said, ‘O my people, did not your Lord promise you a fair promise?, that is, a true [promise] that He will give you the Torah? Did the period, the length of my absence from you, seem too long for you, or did you desire that wrath should become incumbent against you from your Lord, by your worship of the [golden] calf, and so you broke your tryst with me?’, and failed to follow after me?
Malay
Maka kembalilah Nabi Musa kepada kaumnya dengan perasaan marah dan dukacita; ia berkata: "Wahai kaumku! Bukankah Tuhan kamu telah menjanjikan kamu dengan satu perjanjian yang baik? Patutkah kamu merasa panjang masa pemergianku menerima apa yang dijanjikan itu? Atau kamu sengaja menghendaki supaya kamu ditimpa kemurkaan dari Tuhan kamu, lalu kamu menyalahi perjanjian kamu denganku?"

قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ
Sahih International
They said, "We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw."
Tafsir al-Jalalayn
They said, ‘We did not break our tryst with you of our own accord (read the mīm with any of the three vowellings, meaning ‘by our own power’ or ‘of our own will’), but we were laden with (read hamalnā, ‘we carried’, or hummilnā, ‘we were made to carry’) the burdens, the weight, of the people’s ornaments, of the trinkets of Pharaoh’s folk — which the Children of Israel had borrowed from them on the pretext of [using them for] a wedding, but which had remained with them — and we cast them, we threw them into the fire at the command of the Samaritan, and so, just as We cast, did the Samaritan cast, what he had on him of their trinkets together with the dust that he took from the track left by the hoof of Gabriel’s steed, as follows:
Malay
Mereka menjawab: "Kami tidak menyalahi janji kami kepadamu itu dengan kuasa dan ikhtiar kami, tetapi kami telah dibebankan membawa barang-barang perhiasan orang-orang (Mesir) itu, supaya kami mencampakkannya ke dalam api lalu kami melakukan yang demikian, maka demikianlah juga "Samiri" mencampakkan apa yang dibawanya.

فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوا هَٰذَا إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ
Sahih International
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, "This is your god and the god of Moses, but he forgot."
Tafsir al-Jalalayn
Then he produced for them a calf, which he fashioned from the [melted] trinkets — a [mere] body, of flesh and blood, with a low, in other words, [it made] a sound that was audible; it was transformed into such [a state] because of the dust [from Gabriel’s steed] the effect of which is [to create] life in whatever thing it is placed. After he had fashioned it, he placed it [the dust] in its mouth. And they, namely, the Samaritan and his followers, said, ‘This is your God and the God of Moses: so he, Moses, forgot’, his Lord here and set off in search of him. God, exalted be He, says:
Malay
"Kemudian Samiri mengeluarkan untuk mereka dari leburan barang-barang itu (patung) seekor anak lembu yang bertubuh lagi bersuara, lalu mereka berkata: "Ini ialah tuhan kamu dan tuhan bagi Musa, tetapi Musa telah lupa!"

أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
Sahih International
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
Tafsir al-Jalalayn
Did they not see that ([in allā] an has been softened in place of the hardened form, with its subject omitted, in other words [it should be] annahu) it, the Calf, did not reciprocate their words, that is, that it did not give them any response in return, nor did it have any power over hurt for them, that is, [any power] to prevent it, or any benefit?, that is, [any power] to procure it [for them], in other words, how can such [a thing] be taken as a god?
Malay
Patutkah mereka tidak mahu berfikir sehingga mereka tidak nampak bahawa patung itu tidak dapat menjawab perkataan mereka, dan tidak berkuasa mendatangkan bahaya atau memberi manfaat kepada mereka?

وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
Sahih International
And Aaron had already told them before [the return of Moses], "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order."
Tafsir al-Jalalayn
And Aaron had certainly said to them beforehand, that is, before the return of Moses, ‘O my people, you are only being tested thereby! But truly your Lord is the Compassionate One, so follow me, in worship of Him, and obey my command’, therein.
Malay
Dan demi sesungguhnya, Nabi Harun telahpun berkata kepada mereka sebelum itu: "Wahai kaumku, sesungguhnya kamu hanya diperdayakan dengan patung itu, dan sesungguhnya Tuhan kamu ialah Allah yang melimpah-limpah rahmatNya; oleh itu, ikutlah daku dan taatlah akan perintahku".

قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
Sahih International
They said, "We will never cease being devoted to the calf until Moses returns to us."
Tafsir al-Jalalayn
They said, ‘We will not cease to cling to it, persisting in worship of it, until Moses returns to us’.
Malay
Mereka menjawab: "Kami tidak sekali-kali akan meninggalkan penyembahan patung ini, (bahkan) kami akan tetap menyembahnya hingga Nabi Musa kembali kepada kami".

قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
Sahih International
[Moses] said, "O Aaron, what prevented you, when you saw them going astray,
Tafsir al-Jalalayn
He, Moses, said, upon his return, ‘O Aaron, what held you back when you saw them going astray, by worshipping it,
Malay
(Sekembalinya), Nabi Musa berkata: "Wahai Harun, apakah maniknya yang menghalangmu ketika engkau melihat mereka sesat,

أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي
Sahih International
From following me? Then have you disobeyed my order?"
Tafsir al-Jalalayn
that ([allā] read an [instead], the lā being extra) you did not follow me? Did you then disobey my command?’, by remaining among those who worship [something] other than God, exalted be He?
Malay
"Daripada menurutku? Adakah engkau ingkar akan suruhanku?"

قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي
Sahih International
[Aaron] said, "O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' "
Tafsir al-Jalalayn
He, Aaron, said, ‘O son of my mother (read ya’bna’ummi or ya’bna’umma, meaning ummī, ‘my mother’) the mention of her is more effective in provoking the affection of his heart — do not clutch my beard, which he had seized with his left hand, or my head!, for he had seized his hair with his right hand in anger. Indeed I feared that, if I followed you, for inevitably a group of those who did not worship the calf would have followed me, you would have said, “You have caused division among the Children of Israel — and have been furious with me — and you did not wait for my word”’, concerning what my opinion would have been in this matter.
Malay
Nabi Harun menjawab: "Wahai anak ibuku! Janganlah engkau meragut janggutku dan janganlah menarik (rambut) kepalaku. Sesungguhnya aku takut bahawa engkau akan berkata kepadaku: ` Engkau telah memecah-belahkan kaum Bani lsrail sesama sendiri, dan engkau tidak berhati-hati mengambil berat pesananku! ' "

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
Sahih International
[Moses] said, "And what is your case, O Samiri?"
Tafsir al-Jalalayn
He said, ‘And what have you to say, what was the motive for [doing] what you did, O Samaritan?’
Malay
(Sesudah itu Nabi Musa hadapkan kemarahannya kepada Samiri lalu) bertanya: "Apa pula halmu, wahai Samiri?"

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي
Sahih International
He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me."
Tafsir al-Jalalayn
He said, ‘I perceived what they did not perceive (read [either as third person plural] yabsurū or [as second person plural] tabsurū ‘[what] you [did not] perceive’), in other words, I realised what they did not realise, so I seized a handful, of dust, from the track of, [from] the hoof of the steed of, the messenger, Gabriel, and threw it [in], I cast it onto the figure of the calf that had been fashioned. Thus my soul prompted, [thus] it adorned for, me’ and it was cast into me [the idea] that I seize a handful of the dust from that mentioned [hoof] and cast it onto what possessed no spirit, so that it might [thus] acquire a spirit. I had seen that your people had asked that you make for them a god, and so my soul suggested to me [the idea] that this calf should be their god.
Malay
Ia menjawab:" Aku mengetahui dan menyedari apa yang tidak diketahui oleh mereka, lalu aku mengambil segenggam dari kesan jejak Rasul itu, kemudian aku mencampakkannya; dan demikianlah aku dihasut oleh hawa nafsuku".

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ ۖ وَانظُرْ إِلَىٰ إِلَٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
Sahih International
[Moses] said, "Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
Tafsir al-Jalalayn
Said he, Moses to him, ‘Begone! It shall be yours [as your lot] throughout life, that is, for the duration of your life, to say, to whomever you may see, “Do not touch [me]!”, that is, do not come near me — he used to wander about [aimlessly] throughout the land, and whenever he touched a person, or a person touched him, both would succumb to a fever. And indeed there will be a tryst for you, for you to be chastised, which you will not fail to keep (read lan tukhlifahu, meaning ‘[a tryst] which you shall not miss’; or lan tukhlafahu, ‘for which you will not be forgotten’, meaning: ‘nay you will be sent forth to [keep] it’). Now look at your god to whom you remained clinging! (zalta is actually zalilta, but the first lām has been omitted in order to soften it), that is to say, [you remained] by his [your god’s] side, worshipping him. We will surely burn it, in fire, and then scatter [the ashes of] it into the waters, we will disperse it into the winds of the sea; and, after having slaughtered it, Moses did [exactly] that which he has mentioned.
Malay
Nabi Musa berkata kepada Samiri: "Jika demikian, pergilah, (engkau adalah diusir dan dipulaukan), kerana sesungguhnya telah ditetapkan bagimu akan berkata dalam kehidupan dunia ini: ` Jangan sentuh daku ', dan sesungguhnya telah dijanjikan lagi untukmu satu balasan akhirat yang engkau tidak sekali-kali akan terlepas daripadanya. Dan (sekarang) lihatlah kepada tuhanmu yang engkau sekian lama menyembahnya, sesungguhnya kami akan membakarnya kemudian kami akan menghancur dan menaburkan serbuknya di laut sehingga hilang lenyap.

إِنَّمَا إِلَٰهُكُمُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
Sahih International
Your god is only Allah , except for whom there is no deity. He has encompassed all things in knowledge."
Tafsir al-Jalalayn
Indeed your God is the One God, than whom there is no other god. He embraces all things in [His] knowledge’ (‘ilman, a specification derived from the subject of the verb, in other words, it means ‘His knowledge embraces all things’).
Malay
"Sesungguhnya Tuhan kamu hanya Allah, yang tidak ada Tuhan melainkan Dia, yang meliputi pengetahuanNya akan tiap-tiap sesuatu".

كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا
Sahih International
Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an.
Tafsir al-Jalalayn
Thus, just as We have related to you O Muhammad (s) this story, We relate to you some stories, [some] accounts, of what is past, of communities, and We have given you from Ourselves a Reminder, a Qur’ān.
Malay
Demikianlah Kami ceritakan kepadamu (wahai Muhammad), sebahagian dari kisah-kisah umat manusia yang telah lalu; dan sesungguhnya Kami telah memberikan kepadamu, dari sisi Kami (sebuah Kitab Al-Quran yang menjadi) peringatan.

مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا
Sahih International
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
Tafsir al-Jalalayn
Whoever turns away from it, and does not believe in it, he shall indeed, on the Day of Resurrection, bear a burden, a heavy load of sin;
Malay
Sesiapa yang berpaling ingkar dari peringatan Al-Quran itu, maka sesungguhnya ia pada hari kiamat menanggung beban (dosa) yang berat.

خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا
Sahih International
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load -
Tafsir al-Jalalayn
therein, that is, in the chastisement for [such] sin, abiding. And evil for them on the Day of Resurrection is that burden! (himlan, a specification qualifying the person of [the verb] sā’a, ‘evil’; the subject of derision, the implied wizruhum, ‘their sin’, has been omitted; the lām [of lahum] is explicative and substitutes for yawma’l-qiyāma, ‘the Day of Resurrection).
Malay
Mereka kekal di dalam (azab) dosa itu; dan amatlah buruknya tanggungan itu bagi mereka pada hari kiamat,

يَوْمَ يُنفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
Sahih International
The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed.
Tafsir al-Jalalayn
The day the Trumpet is blown, the Horn, the Second Blast, and We shall assemble the criminals, the disbelievers, on that day bruised, in the eye along with their faces blackened.
Malay
(Iaitu) hari ditiup Sangkakala, dan Kami akan himpunkan pada hari itu orang-orang yang bersalah dalam keadaan kelabu matanya.

يَتَخَافَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا
Sahih International
They will murmur among themselves, "You remained not but ten [days in the world]."
Tafsir al-Jalalayn
They will whisper to one another, speaking secretly amongst themselves: ‘You have tarried, in this world, only ten nights’, with the [full ten] days.
Malay
Mereka berbisik-bisik sesama sendiri: "Kamu telah tinggal hanya sepuluh sahaja".

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
Sahih International
We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."
Tafsir al-Jalalayn
We know very well what they will say, regarding this matter — that is, it is not as they say — when the justest, the most upright, of them in the way, in this, will say, ‘You have tarried only a day’: they will deem their stay in this world as having been very brief, on account of the terrors they will witness in the Hereafter.
Malay
(Allah berfirman): Kami lebih mengetahui akan kadar masa yang mereka katakan itu, manakala orang yang lebih tepat pendapatnya di antara mereka berkata pula: "Tiadalah kamu tinggal melainkan satu masa yang amat singkat".

وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا
Sahih International
And they ask you about the mountains, so say, "My Lord will blow them away with a blast.
Tafsir al-Jalalayn
They will question you concerning the mountains, how will they be on the Day of Resurrection? Say, to them: ‘My Lord will scatter them as ashes, by pulverising them into moving sand and dispersing them with the wind;
Malay
Dan mereka (yang kafir) bertanya kepadamu (wahai Muhammad) dari hal gunung-ganang; maka jawablah: "Tuhanku akan menghancurkannya menjadi debu ditiup angin.

فَيَذَرُهَا قَاعًا صَفْصَفًا
Sahih International
And He will leave the earth a level plain;
Tafsir al-Jalalayn
then He will leave them a level hollow, a flattened [level] surface,
Malay
"Lalu Ia membiarkan tapak gunung-gunung itu (di bumi) rata lagi licin".

لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا
Sahih International
You will not see therein a depression or an elevation."
Tafsir al-Jalalayn
wherein you will see neither crookedness, [neither] slope, nor any curving’, [nor] any rise.
Malay
Engkau tidak akan melihat pada tapaknya itu tempat yang rendah atau yang tinggi.

يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
Sahih International
That Day, everyone will follow [the call of] the Caller [with] no deviation therefrom, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
Tafsir al-Jalalayn
On that day, that is, on the day the mountains are scattered as ashes, they will follow, that is, mankind [will follow], after rising from their graves, the Summoner, to the Gathering, by [the call of] his voice — this [Summoner] will be [the archangel] Isrāfīl, and he will say: ‘Forward to the parade before God!’ — there will be no deviation therein, that is, in the manner in which they follow [him], in other words, they cannot but follow [him]. Voices will be hushed, will become silent, before the Compassionate One, so that you hear nothing but a faint shuffle, the light tread of feet walking towards the Gathering, similar to the sound of the hoofs of camels as they pass.
Malay
Pada hari itu mereka menurut seruan panggilan yang menyeru mereka dengan tidak dapat melencong dari menurutnya; dan diam khusyuklah segala suara kepada Allah yang melimpah-limpah rahmatNya sehingga engkau tidak mendengar melainkan bunyi yang amat perlahan.

يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا
Sahih International
That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.
Tafsir al-Jalalayn
On that day intercession will not profit, anyone, except [intercession] from him whom the Compassionate One permits, that he intercede for such [a person], and whose word He approves, that is to say, because such [an intercessor] will say, ‘there is no god but God’ (lā ilāha illā’Llāh).
Malay
Pada hari itu, tidak berfaedah syafaat (dari dan kepada sesiapapun) kecuali dari orang yang diizinkan oleh Allah yang melimpah-limpah rahmatNya, dan kepada orang yang diredai perkataannya.

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا
Sahih International
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.
Tafsir al-Jalalayn
He knows what is before them, of the affairs of the Hereafter, and behind them, of the affairs of this world, and they do not comprehend such [things] in knowledge: they have no knowledge of such [things].
Malay
Allah mengetahui apa yang di hadapan mereka (dari hal-hal dunia), dan apa yang di belakang mereka (dari perkara akhirat); sedang mereka tidak mengetahuinya secara meliputi.

وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
Sahih International
And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.
Tafsir al-Jalalayn
And faces shall be humbled, they shall be submissive, before the Living, the Eternal Sustainer, namely, God; and he will certainly have failed, he will have lost, [he] who carries [the burden of] evildoing, that is, [of] idolatry.
Malay
Dan segala muka akan tunduk dengan berupa hina kepada Allah Yang Tetap Hidup, lagi Yang Kekal Mentadbirkan makhluk selama-lamanya; dan sesungguhnya telah rugi dan hampalah orang yang menanggung dosa kezaliman.

وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
Sahih International
But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation.
Tafsir al-Jalalayn
But whoever does righteous deeds, acts of obedience, being a believer, shall fear neither wrong, by having his evil deeds increased, nor injustice, by having his good deeds diminished.
Malay
Dan sesiapa yang mengerjakan sebarang apa dari amal-amal yang soleh, sedang ia beriman, maka tidaklah (seharusnya) ia merasa takut dianiaya atau dikurangkan sedikitpun dari pahalanya.

وَكَذَٰلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
Sahih International
And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance.
Tafsir al-Jalalayn
Thus (kadhālika, a supplement to [the previous] kadhālika naqussu, ‘thus We relate’ [Q. 20:99]), just as We have revealed what has been mentioned, We have revealed it, that is, the Qur’ān, as an Arabic Qur’ān, and We have distributed, We have repeated, in it [statements] of threats, so that they may fear, associating others with God, or it, the Qur’ān, may arouse in them a remembrance, of the destruction of those communities before, and may thus be admonished.
Malay
Dan demikianlah Kami telah menurunkan Al-Quran sebagai bacaan dalam bahasa Arab, dan kami telah terangkan di dalamnya berbagai-bagai amaran supaya mereka (umat manusia seluruhnya) bertaqwa, atau mereka mendapat daripadanya sesuatu peringatan dari faedah mereka.

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُل رَّبِّ زِدْنِي عِلْمًا
Sahih International
So high [above all] is Allah , the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge."
Tafsir al-Jalalayn
So exalted be God, the King, the Truth, above what the idolaters say. And do not hasten with the Qur’ān, that is, to recite it, before its revelation is completed for you, [before] Gabriel is through delivering it, and say, ‘My Lord, increase me in knowledge’, that is, [knowledge] of the Qur’ān: thus every time something of it was revealed to him his knowledge increased because of it.
Malay
Maka Maha Tinggilah Allah, yang Menguasai seluruh alam, lagi Yang Benar (pada segala-galanya). Dan janganlah engkau (wahai Muhammad) tergesa-gesa membaca Al-Quran sebelum selesai dibacakan oleh Jibril kepadamu, dan berdoalah dengan berkata: "Wahai Tuhanku, tambahilah ilmuku".

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا
Sahih International
And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.
Tafsir al-Jalalayn
And We made a covenant with Adam, We enjoined him not to eat of the tree, before, that is, before he ate of it, but he forgot, he disregarded Our covenant, and We did not find in him any constancy, any resoluteness or patience in [abiding by] what We forbade him from.
Malay
Dan demi sesungguhnya, Kami telah berpesan kepada Adam pada masa yang lalu, tetapi ia lupa; dan kami tidak mendapatinya mempunyai keazaman yang teguh.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ
Sahih International
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except Iblees; he refused.
Tafsir al-Jalalayn
And, mention, when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except Iblīs, who was the father of the jinn — he used to keep company with the angels and worship God alongside them: he refused, to prostrate before Adam, he said: ‘I am better than him’ [Q. 7:12].
Malay
Dan (ingatkanlah peristiwa) ketika Kami berfirman kepada malaikat: "Sujudlah kamu kepada Adam", lalu mereka sujud, melainkan Iblis, ia enggan sujud.

فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ
Sahih International
So We said, "O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer.
Tafsir al-Jalalayn
Then We said, ‘Adam, indeed this is an enemy of yours and of your wife, Eve (read Hawwā’). So do not let him cause you both to be expelled from the Garden, so that you then toil, [so that you then] become fatigued by [the toil of] tillage, sowing, harvesting, milling, baking and otherwise — the statement is restricted to [the mention of] his [Adam’s] ‘toil’ because it is the man who has to strive [to provide] for his wife.
Malay
Maka, Kami berfirman: "Wahai Adam sesungguhnya Iblis ini musuh bagimu dan bagi isterimu; oleh itu, janganlah ia menyebabkan kamu berdua keluar dari Syurga, kerana dengan yang demikian engkau (dan isterimu) akan menderita.

إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
Sahih International
Indeed, it is [promised] for you not to be hungry therein or be unclothed.
Tafsir al-Jalalayn
It is indeed [assured] for you that you will neither be hungry therein nor go naked,
Malay
"Sesungguhnya telah dikurniakan berbagai nikmat bagimu, bahawa engkau tidak akan lapar dalam Syurga itu dan tidak akan bertelanjang.

وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ
Sahih International
And indeed, you will not be thirsty therein or be hot from the sun."
Tafsir al-Jalalayn
And it is indeed [assured] for you (read wa-annaka or wa-innaka, as a supplement to the subject of inna [sc. laka, that is, ‘you’] and its clause) neither to be thirsty therein, nor to suffer the sun’: you will not be exposed to any heat of a midday sun, for there is no sun in Paradise.
Malay
"Dan sesungguhnya engkau juga tidak akan dahaga dalam Syurga itu, dan tidak akan merasa panas matahari".

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ
Sahih International
Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"
Tafsir al-Jalalayn
Then Satan whispered to him saying, ‘O Adam, shall I guide you to the Tree of Immortality, which gives everlasting life to the one who eats thereof, and a kingdom that does not waste away?’, that does not perish while he remains immortal.
Malay
Setelah itu maka Syaitan membisikkan (hasutan) kepadanya, dengan berkata: "Wahai Adam, mahukah, aku tunjukkan kepadamu pohon yang menyebabkan hidup selama-lamanya, dan kekuasaan yang tidak akan hilang lenyap?"

فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ
Sahih International
And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred.
Tafsir al-Jalalayn
So both of them, Adam and Eve, ate of it, and their shameful parts were exposed to them, that is, the front [private part] of each became visible to the other, as well as the other’s behind — both of these [parts] are called saw’a, ‘shame’, because its exposure ‘shames’ (yasū’u) that person); and they began to piece together, they took to sticking, onto themselves leaves of the Garden, to cover themselves up therewith. And Adam disobeyed his Lord and so he erred, by [his] eating from the tree.
Malay
Kemudian mereka berdua memakan dari pohon itu, lalu terdedahlah kepada mereka aurat masing-masing, dan mereka mulailah menutupnya dengan daun-daun dari Syurga; dan dengan itu derhakalah Adam kepada Tuhannya, lalu tersalah jalan (dari mencapai hajatnya).

ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ
Sahih International
Then his Lord chose him and turned to him in forgiveness and guided [him].
Tafsir al-Jalalayn
Thereafter his Lord chose him, He brought him close [to Him], and relented to him, He accepted his repentance, and guided him, that is, He guided him to seek repentance regularly.
Malay
Kemudian Tuhannya memilihnya (dengan diberi taufiq untuk bertaubat), lalu Allah menerima taubatnya serta diberi petunjuk.

قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
Sahih International
[ Allah ] said, "Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].
Tafsir al-Jalalayn
He said, ‘Go down both of you, that is, Adam and Eve, including all of your progeny, from it, from the Garden, all together, some of you, some of the progeny, being enemies of others, because of some wronging others. Yet if (the nūn of the conditional particle in has been assimilated with the mā, which is extra) there should come to you guidance from Me, then whoever follows My guidance, the Qur’ān, shall not go astray, in this world, neither shall he be miserable, in the Hereafter.
Malay
Allah berfirman: "Turunlah kamu berdua dari Syurga itu, bersama-sama, dalam keadaan setengah kamu menjadi musuh bagi setengahnya yang lain; kemudian jika datang kepada kamu petunjuk dariKu, maka sesiapa yang mengikut petunjukKu itu nescaya ia tidak akan sesat dan ia pula tidak akan menderita azab sengsara.

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
Sahih International
And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."
Tafsir al-Jalalayn
But whoever disregards My remembrance, [disregards] the Qur’ān and does not believe in it, his shall be a straitened life (read dankan with nunation, a verbal noun meaning ‘straitened [circumstances]’). This [statement] has been interpreted in one hadīth to mean the punishment of the grave for the disbeliever. And on the Day of Resurrection We shall bring him to the assembly, namely, the one who disregards the Qur’ān, blind’, blind in eyesight.
Malay
"Dan sesiapa yang berpaling ingkar dari ingatan dan petunjukKu, maka sesungguhnya adalah baginya kehidupan yang sempit, dan Kami akan himpunkan dia pada hari kiamat dalam keadaan buta".

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
Sahih International
He will say, "My Lord, why have you raised me blind while I was [once] seeing?"
Tafsir al-Jalalayn
He shall say, ‘My Lord, why have you brought be to the assembly blind, though I used to see?’, in the world and at the raising from the grave?
Malay
Ia berkata: "Wahai Tuhanku, mengapa Engkau himpunkan daku dalam keadaan buta, padahal aku dahulu melihat?"

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ
Sahih International
[ Allah ] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten."
Tafsir al-Jalalayn
He will say, ‘So it, the affair, is. Our signs came to you, but you forgot them, you neglected them and did not believe in them; and so, just as you forgot Our signs, today you will be forgotten’, abandoned in the Fire.
Malay
Allah berfirman: "Demikianlah keadaannya! Telah datang ayat-ayat keterangan Kami kepadamu, lalu engkau melupakan serta meninggalkannya, dan demikianlah engkau pada hari ini dilupakan serta ditinggalkan".

وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ
Sahih International
And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
Tafsir al-Jalalayn
And so, just as We requite him who disregards the Qur’ān, We requite him who is prodigal, [him who] associates others with God, and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible, than the chastisement of the life of this world and the punishment of the grave, and more enduring, longer lasting.
Malay
Dan demikianlah Kami membalas orang yang melampaui batas dan tidak beriman kepada ayat-ayat keterangan Tuhannya; dan demi sesungguhnya azab akhirat itu lebih berat dan lebih kekal.

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
Sahih International
Then, has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence.
Tafsir al-Jalalayn
Is it not a guidance, has it not become clear, to them, to the disbelievers of Mecca, how many (kam, is predicative and the object of [the following] ahlaknā) We destroyed, in other words, Our frequent destruction, before them of generations, that is, of past communities, for denying messengers, amid [the ruins of] whose dwelling-places they walk? (yamshūna is a circumstantial qualifier referring to the person of the pronoun lahum, ‘to them’) during their journeys to Syria and other places, that they might thus be admonished? (what has been mentioned [by grammarians] regarding the derivation of [the verb] ihlāk to be that verb that does not contain a particle referring to [the object of] the action of the verb, as a way of preserving the [original] sense [of the statement], is acceptable). Surely in that there are signs, lessons, for people of sense, for possessors of intellect.
Malay
Adakah tersembunyi serta belum jelas lagi kepada mereka: berapa banyak Kami telah binasakan dari kamu-kaum yang terdahulu daripada mereka, sedang mereka sekarang berulang-alik melalui tempat-tempat tinggal kaum-kaum itu? Sesungguhnya pada yang demikian ada tanda-tanda (untuk mengambil iktibar) bagi orang-orang yang berakal fikiran.

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
Sahih International
And if not for a word that preceded from your Lord, punishment would have been an obligation [due immediately], and [if not for] a specified term [decreed].
Tafsir al-Jalalayn
And but for a decree that had already preceded from your Lord, that their chastisement be deferred to the Hereafter, it, destruction, would have been an inevitability, [their destruction] would have been necessary in this world, and a specified term, fixed for them (ajalun musamman, a supplement to the pronoun concealed in kāna, ‘it would have been’, the separation [of both subjects] by the predicate of both serves as an emphasis).
Malay
Dan jika tidaklah kerana telah terdahulu Kalimah Tuhanmu (wahai Muhammad), dan satu tempoh yang ditentukan nescaya balasan jenayah mereka sudah semestinya berlaku.

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ
Sahih International
So be patient over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.
Tafsir al-Jalalayn
So be patient with what they say — this is abrogated by the ‘fighting’ verse [cf. Q. 2:190ff] — and make glorifications, pray, by praising your Lord (bi-hamdi rabbika is a circumstantial qualifier, in other words, ‘ensconced in such [praise]’) before the rising of the sun, the morning prayer, and before its setting — the afternoon prayer — and in the watches of the night, [during] the hours thereof, and make glorifications, perform the sunset and the evening prayer, and at either side of the day (wa-atrāfa’l-nahāri, a supplement to the syntactical locus of the accusative clause wa-min ānā’i, ‘and in the watches’), in other words, perform the noon prayer, because the time for it begins at the point where the sun starts to go down, which is the [end] side of the first half [of the day] and the [start] side of the second half [of the day]; that perhaps you may be pleased, with the reward that you will be given.
Malay
Oleh itu, bersabarlah engkau (wahai Muhammad) akan apa yang mereka katakan, dan beribadatlah dengan memuji Tuhanmu sebelum matahari terbit dan sebelum terbenamnya; dan beribadatlah pada saat-saat dari waktu malam dan pada sebelah-sebelah siang; supaya engkau reda (dengan mendapat sebaik-baik balasan).

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
Sahih International
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
Tafsir al-Jalalayn
And do not extend your glance toward what We have given to some pairs, [certain] categories, among them to enjoy, [as] the flower of the life of this world, its adornment and delight, that We may try them thereby, [to see] if they transgress [the bounds]. And your Lord’s provision, in Paradise, is better, than what they have been given in this world, and more enduring, longer lasting.
Malay
Dan janganlah engkau menujukan pandangan kedua matamu dengan keinginan kepada apa yang telah Kami berikan kepada beberapa golongan dari mereka yang kafir itu menikmatinya, yang merupakan keindahan kehidupan dunia ini, untuk Kami menguji mereka padanya; sedang limpah kurnia Tuhanmu di akhirat lebih baik dan lebih kekal.

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ
Sahih International
And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
Tafsir al-Jalalayn
And bid your family to prayer, and be steadfast in [the maintenance of] it. We do not ask of you, We [do not] charge you with [the procurement of], any provision, [either] for yourself or for anyone else. We [it is Who] provide you, and the [best] sequel, Paradise, will be in favour of God-fearing, for such people.
Malay
Dan perintahkanlah keluargamu serta umatmu mengerjakan sembahyang, dan hendaklah engkau tekun bersabar menunaikannya. Kami tidak meminta rezeki kepadamu, (bahkan) Kamilah yang memberi rezeki kepadamu. Dan (ingatlah) kesudahan yang baik adalah bagi orang-orang yang bertaqwa.

وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ
Sahih International
And they say, "Why does he not bring us a sign from his Lord?" Has there not come to them evidence of what was in the former scriptures?
Tafsir al-Jalalayn
And they, the idolaters, say, ‘Why does he, Muhammad (s), not bring us a sign from his Lord?’, of the sort which they request. Has there not come to them (read ta’tihim or ya’tihim) the clear proof, the statements, of what is in the former scriptures?, the tales contained in the Qur’ān relating to past communities and [the details of] their destruction for denying the messengers?
Malay
Dan mereka yang kafir berkata: "Mengapa ia tidak membawa kepada kami satu tanda mukjizat dari Tuhannya yang membuktikan kebenarannya?" Bukankah telah datang kepada mereka berbagai-bagai keterangan dan khasnya Al-Quran yang menjadi kenyataan yang menerangkan apa yang terkandung dalam Kitab-kitab yang dahulu?

وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
Sahih International
And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?"
Tafsir al-Jalalayn
Had We destroyed them with a chastisement before him, before [the coming of] Muhammad (s) the Messenger, they would have said, on the Day of Resurrection: ‘Our Lord, if only You had sent us a messenger, so that we might have followed those signs of Yours, given to the messengers [to convey], before we were [thus] abased, at the Resurrection, and disgraced?’, in Hell.
Malay
Dan sekiranya Kami binasakan mereka dengan sesuatu azab sebelum datangnya Rasul Kami membawa Al-Quran ini, tentulah mereka akan berkata pada hari kiamat: "Wahai Tuhan Kami! Mengapa Engkau tidak mengutuskan kepada kami seorang Rasul supaya kami menurut ayat-ayat keteranganMu yang dibawanya, sebelum kami menjadi hina (dengan azab di dunia), dan mendapat malu (dengan azab di akhirat)?"

قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ
Sahih International
Say, "Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided."
Tafsir al-Jalalayn
Say, to them: ‘Each, [one] of us and you, is waiting, to [see] what this affair will lead to. So wait! For you shall indeed know, at the Resurrection, who are the followers of the even path, the straight way, and who is [rightly] guided’, away from error, us or you.
Malay
Katakanlah (wahai Muhammad): "Tiap-tiap seorang (di antara kita) sedang menunggu; maka tunggulah kamu! Kemudian kamu akan mengetahui kelak siapakah orang-orang yang berada atas jalan yang lurus, dan juga siapa yang mendapat petunjuk". 

Profile Of The Surah

Juz : 16 Surah No. :20 Surah:TAHA No. of Verses: 135


Name Ta Ha
This Surah takes its name from its "first word "Ta Ha". This name, like the names of many other Surahs, is merely symbolic.

Period of Revelation
The period of its revelation is the same as of Surah Maryam. It is just possible that it was sent down during the Migration to Habash or just after it. Anyhow, it is certain that this Surah was revealed before Hadrat Umar embraced Islam.

According to a well known and authentic tradition when Hadrat Umar set out to kill the Holy Prophet, he met a certain person, who said, "Before you do anything else, you should know that your own sister and brother-in-law have embraced Islam" Hearing this, he directly went to the house of his sister. There he found his sister, Fatimah, and his brother-in-law, Said bin Zaid, learning the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she hid the scroll at once, but Hadrat Umar had heard the recital, so he began to interrogate them about it. Then he began to thrash his brother-in-law, and wounded his sister, who tried to protect him. At last both of them confessed, "We have become Muslims; you may do whatever you like." As Hadrat Umar was moved to see blood running down from her head, he said, "Show me the thing you were reading." The sister asked him to promise on oath that he would not tear it, and added, "You cannot touch it unless you have a bath." Accordingly, Hadrat Umar took his bath and when he began to read the scroll, which contained this Surah, he spontaneously spoke out, "What an excellent thing!" At this Hadrat Khabbab, who had hidden himself at the sound of his footsteps, came out of his hiding and said, "By God, I have high expectations that Allah will get great service from you to propagate the Message of His Prophet, for just yesterday I heard the Holy Prophet praying to Allah, 'My Lord, make Abul Hakam bin Hisham (Abu Jahl) or Umar bin Khattab a supporter of Islam. So O Umar, turn to Allah, turn to Allah." These words proved to be so persuasive that he at once accompanied Hadrat Khabbab and went to the Holy Prophet to embrace Islam. This happened a short time after the Migration to Habash.

Theme and Topics of Discussion
This Surah begins with the enunciation of the object of the Revelation of the Qur'an to this effect:"O Muhammad, this Quran has not been sent down to you to put you unnecessarily to some great affliction. It does not demand from you to perform the impossible task of imbuing the hearts of the obdurate disbelievers with Faith. It is merely an admonition meant to guide on to the Right Path those who fear God and want to save themselves from His punishment. This Quran is the Word of the Master of the earth and the heavens and God-head belongs to Him alone:These two facts are eternal whether one believes them or not."

After this introduction, the Surah abruptly moves on to relate the story of Prophet Moses without any apparent relevancy and without even hinting at its applicability to the events of the period. However, if we read between the lines, we realize that the discourse is addressed very relevantly to the people of Makkah. But before we explain the hidden meaning of the discourse, we must keep in view the fact that the Arabs in general acknowledged Moses as a Prophet of God. This was so because they had "been influenced by the large number of the Jews around them and by" the neighboring Christian kingdoms. Now let us state those things which are hidden between the lines of the story:


Allah does not appoint a Prophet by the beat of drums or My celebrating the occasion in a regular and formal ceremony, as if to say, "We are appointing such and such a person as Our Prophet from today." On the contrary, He bestows Prophethood in a confidential manner just as He did in the case of Prophet Moses. Therefore you should not consider it strange if Hadrat Muhammad has been appointed as a Prophet all of a sudden and without any public proclamation.


The fundamental principles presented by Prophet Muhammad -- Tauhid and the Hereafter -- are just the same as were taught to Prophet Moses at the time of his appointment.


Prophet Muhammad has been made the standard bearer of the Message of the Truth among the people of the Quraish all by himself without material provisions, just as Prophet Moses was entrusted with the Mission to go to a tyrant king like Pharaoh and ask him to give up his attitude of rebellion. These are the mysterious ways of Allah. He catches hold of a way farer of Midian on his way to Egypt and says, "Go and fight with the greatest tyrant of the time." He did not provide him with armies and provisions for this Mission. The only thing He did was to appoint his brother as his assistant at his request.


You, O People of Makkah, should note it well that Pharaoh employed the same devices against Prophet Moses as you are employing against Prophet Muhammad -- frivolous objections, accusations, and cruel persecutions. You should know that Allah's Prophet came out victorious over Pharaoh, who possessed large armies and war equipments. Incidentally, the Muslims have been consoled and comforted, though not in so many words, that they should not be afraid of fighting with the Quraish against fearful odds, for the mission which is supported by Allah comes out victorious in the end. At the same time, the Muslims have been exhorted to follow the excellent example of the magicians of Egypt, who remained steadfast in their Faith, though Pharaoh threatened them with horrible vengeance.


An incident from the story of the Israelites has been cited to show in what ridiculous manner the idolization of false gods and goddesses starts and that the Prophets of God do not tolerate even the slightest tinge of this preposterous practice. Likewise, Prophet Muhammad is following the former Prophets in opposing shirk and idol worship today.


Thus, the story of Moses has been used to throw light on all those matters which were connected with the conflict between the Holy Prophet and the Quraish. Then at the end of the story, the. Quraish have been briefly admonished, as if to say, "The Quran has been sent down in your tongue for your own good. If you listen to it and follow its admonition, you will be doing so for your own good but if you reject it, you will yourselves meet with an evil end."


After this the story of Prophet Adam has been related, as if to tell the Quraish, "The way you are following is the way of Satan, whereas the right way for a man is to follow his father Adam. He was beguiled by Satan, but when he realized his error, he plainly confessed it and repented and again turned back to the service of Allah and won His favour. On the other hand, if a person follows Satan and sticks to his error obdurately in spite of admonition, he does harm to himself alone like Satan."


In the end, the Holy Prophet and the Muslims have been advised not to be impatient in regard to the punishment to the disbelievers, as if to say, "Allah has His Own scheme concerning them. He does not seize them at once but gives them sufficient respite. Therefore you should not grow impatient but bear the persecutions with fortitude and go on conveying the Message."


In this connection, great emphasis has been laid on Salat so that it may create in the believers the virtues of patience, forbearance, contentment, resignation to the will of God and self analysis for these are greatly needed in the service of the Message of the Truth.

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