Meanings English - Sahih International. ( 1 ) In the name of Allah, the Entirely Merciful, the Especially Merciful. ( 2 ) [All] praise is [due] to Allah, Lord of the worlds -. ( 3 ) The Entirely Merciful, the Especially Merciful, ( 4 ) Sovereign of the Day of Recompense. ( 5 ) It is You we worship and You we ask for help. Artinya "Barang siapa yang berhijrah di jalan Allah, niscaya mereka mendapati di muka bumi ini tempat hijrah yang luas dan rezeki yang banyak. Barang siapa keluar dari rumahnya dengan maksud berhijrah kepada Allah dan Rasul-Nya, kemudian kematian menimpanya (sebelum sampai ke tempat yang dituju), maka sungguh telah tetap pahalanya di sisi Allah. 1Hadis+at+taubah+ayat+105 2 Surat almaidah ayat 48 3 +ibnu+majah+no+987 64 ali imran 190 65 Surat+ghafir+ayat+52 66 al hujurat ayat 13 67 An-nur ayat 43 68 Al-Baqarah ayat 72 69 an nisa ayat 19 70 لَا يُورِدُ الْمُ 90 minyak bumi 91 Syirik 92 Al+alaq ayat 1 93 semut 94 usaha 95 ali imran ayat 104 96 al+mulk+ayat+6 97 Baca ayat Al-Quran, Tafsir, dan Konten Islami Bahasa Indonesia Surat An-Nisa' Ayat 99. adalah sebuah search engine khusus tafsir Al-Quran yang memudahkan umat QS4:95 Quran Surat An Nisa Ayat 95 terjemah bahasa indonesia oleh kementrian agama republik indonesia (Kemenag) atau departemen agama (Depag) Muhammad Quraish Shihab, tafsir jalalain (Jalal ad-Din al-Mahalli dan Jalal ad-Din as-Suyuti. disertai juga dengan terjemahan bahasa malaysia oleh Abdullah Muhammad Basmeih. An Nisa dalam bahasa arab ditulis سورة النساء yang berarti Wanita Artinya: Barang siapa berhijrah di jalan Allah, niscaya mereka mendapati di muka bumi ini tempat hijrah yang luas dan rezeki yang banyak. Barang siapa keluar dari rumahnya dengan maksud berhijrah kepada Allah dan Rasul-Nya, kemudian kematian menimpanya (sebelum sampai ke tempat yang dituju), maka sungguh telah tetap pahalanya di sisi Allah. s7zpL. وَمَنۡ يُّهَاجِرۡ فِىۡ سَبِيۡلِ اللّٰهِ يَجِدۡ فِى الۡاَرۡضِ مُرٰغَمًا كَثِيۡرًا وَّسَعَةً‌ ؕ وَمَنۡ يَّخۡرُجۡ مِنۡۢ بَيۡتِهٖ مُهَاجِرًا اِلَى اللّٰهِ وَرَسُوۡلِهٖ ثُمَّ يُدۡرِكۡهُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُهٗ عَلَى اللّٰهِ‌ ؕ وَكَانَ اللّٰهُ غَفُوۡرًا رَّحِيۡمًا Wa mai yuhaajir fii sabiilil laahi yajid fil ardi mmuraaghaman kasiiranw wa sa'ah; wa mai yakhruj mim baitihii muhaajiran ilal laahi wa Rasuulihii summa yudrikhul mawtu faqad waqa'a ajruhuu 'alal laah; wa kaanal laahu Ghafuurar Rahiimaa Dan barangsiapa berhijrah di jalan Allah, niscaya mereka akan mendapatkan di bumi ini tempat hijrah yang luas dan rezeki yang banyak. Barangsiapa keluar dari rumahnya dengan maksud berhijrah karena Allah dan Rasul-Nya, kemudian kematian menimpanya sebelum sampai ke tempat yang dituju, maka sungguh, pahalanya telah ditetapkan di sisi Allah. Dan Allah Maha Pengampun, Maha Penyayang. Juz ke-5 Tafsir Usai mengecam mereka yang enggan berhijrah, pada ayat ini Allah lalu memberi janji dan harapan kepada mereka yang berhijrah. Dan barang siapa berhijrah di jalan Allah dengan niat dan hanya mengharap keridaan Allah, niscaya mereka akan mendapatkan di bumi ini tempat hijrah yang luas dan menemukan rezeki yang banyak. Barang siapa keluar dari rumahnya dengan maksud berhijrah karena Allah dan Rasul-Nya, kemudian kematian menimpanya sebelum sampai ke tempat yang dituju dan sebelum kembali ke rumahnya, maka sungguh, pahalanya telah ditetapkan di sisi Allah. Dan Allah Maha Pengampun atas segala dosa orangorang yang berhijrah atau siapa pun yang memohon ampunannya, dan Maha Penyayang yang senantiasa mencurahkan aneka rahmatnya. Kemudian Allah menjanjikan kepada orang-orang yang hijrah meninggalkan kampung halamannya karena menaati perintah Allah dan mengharapkan keridaan-Nya, mereka akan memperoleh tempat tinggal yang lebih makmur, lebih tenteram dan aman dan lebih mudah menunaikan kewajiban-kewajiban agama di daerah yang baru, yaitu Medinah. Janji yang demikian itu sangat besar pengaruhnya bagi mereka yang hijrah. Sebab umumnya orang-orang Islam di Mekah yang tidak ikut hijrah menyangka bahwa hijrah itu penuh dengan penderitaan dan daerah yang dituju itu tidak memberikan kelapangan hidup bagi mereka. Allah akan memberikan kelapangan hidup di dunia dan akan memberikan pahala yang sempurna di akhirat kepada orang-orang yang hijrah dan meninggal dunia sebelum sempat sampai ke Medinah. Amat jelas janji Allah kepada orang-orang yang hijrah dibandingkan dengan janji kepada mereka yang tidak hijrah karena uzur, sebab bagi golongan yang akhir ini pengampunan Allah tidak disebut secara pasti. Pengampunan dan kasih sayang Allah sangatlah besar terhadap kaum muhajirin yang dengan ikhlas meninggalkan kampung halaman mereka untuk menegakkan kalimah Allah. Diriwayatkan oleh Ibnu Abi Hatim dan Abu Ya'la dengan sanad yang baik dari Ibnu Abbas beliau berkata, "Damrah bin Jundub pergi dari rumahnya "Bawalah aku dan keluarkanlah aku dari bumi orang-orang musyrik ini Mekah untuk menemui Rasulullah saw." Maka pergilah dia, dalam perjalanan dia meninggal sebelum berjumpa dengan Nabi Muhammad saw lalu turunlah ayat ini. Sebab-sebab Islam mensyariatkan hijrah pada zaman permulaan menghindarkan diri dari tekanan dan penindasan orang kafir Mekah terhadap Muslimin, sehingga mereka memiliki kebebasan dalam menjalankan perintah agama dan menegakkan syiarnya. menerima ajaran agama dari Nabi Muhammad saw, kemudian menyebarkannya ke seluruh dunia. 3. Untuk membina negara Islam yang kuat yang dapat menyebarkan Islam, menegakkan hukum-hukumnya, menjaga rakyat dari musuh dan melindungi dakwah Islamiyah. Ketiga sebab inilah yang menjadikan hijrah dari Mekah menjadi salah satu kewajiban bagi umat Islam. Sesudah umat Islam membebaskan Mekah tidak ada lagi kewajiban hijrah, karena ketiga sebab ini tidak ada lagi. Diriwayatkan dari Ibnu Abbas bahwa Nabi bersabda "Tidak ada hijrah sesudah pembebasan Mekah, tetapi yang ada ialah jihad dan niat. Jika kamu diperintahkan berperang, maka penuhilah perintah itu" Riwayat al-Bukhari dan Muslim dari Ibnu 'Abbas. sumber Keterangan mengenai QS. An-NisaSurat An Nisaa' yang terdiri dari 176 ayat itu, adalah surat Madaniyyah yang terpanjang sesudah surat Al Baqarah. Dinamakan An Nisaa' karena dalam surat ini banyak dibicarakan hal-hal yang berhubungan dengan wanita serta merupakan surat yang paling membicarakan hal itu dibanding dengan surat-surat yang lain. Surat yang lain banyak juga yang membicarakan tentang hal wanita ialah surat Ath Thalaq. Dalam hubungan ini biasa disebut surat An Nisaa' dengan sebutan Surat An Nisaa' Al Kubraa surat An Nisaa' yang besar, sedang surat Ath Thalaq disebut dengan sebutan Surat An Nisaa' Ash Shughraa surat An Nisaa' yang kecil. Surah An-Nissa Ayah 97 to 100 497 – 4100 Translation ٩٧ إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا [Quran 497] Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ; they say, “Then what is you Kuntum كُنْتُمْ?”. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth.” They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it.” Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination! ٩٨ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا [Quran 498] Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ who do not have the ability and resources to Helatun حِيلَةً and not they were Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا. ٩٩ فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا [Quran 499] Then for these, A’asa عَسَى Allah that Ya’fuwa يَعْفُوَ upon them. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا. ١٠٠ وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا [Quran 4100] And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ, then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is depended on Allah. And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا. THE CONCEPT Keeping the context of earlier ayahs in considerations, especially those who are steadfast in the Sabeel of Allah, the next Ayah 497 is basically a metaphoric conversation between Allah’s Malaik those powers of Allah who carry out Allah’s commandments, and are possessors/owners and communicators of such processes, and specific types of people. In this Ayah, Allah says “Indeed those who are Tawafaahumu تَوَفَّاهُمُ the Malaik الْمَلَائِكَةُ doing Zulm ظَالِمِي on their Nafs أَنْفُسِهِمْ….”, is normally mistranslated as indeed, those are taken in death by Malaik, doing injustice on themselves’, giving an impression as if these people, are taken in death by the Malaik, and this conversation is happening at the time of or after their deaths and these people were doing Zulm on their own Nafs, whereas Allah is not saying that. The word Tawafaahum, and Tawaffa are normally mistranslated as taken in death by confusing it with the word Tawaffu, whereas the word tawaffa, is not the same as Tawaffu or Fowt, the latter of which means death, or taken in death. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s Haqq, the due right. Thus, here when Allah says, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were the ones who were doing Zulm on their, these people’s Nafs/souls. This phrase is not a description of the time of death, but the reflection of what is happening, could be either of the worlds could be either here, in this world or Akhira. As a consequence of their own decisions, choices and deeds, these people were facing the situation wherein the Malaik were doing Zulm on their Nafs. The next phrase is a metaphoric discussion, highlighting the reasons behind their plight. “…. they say, “Then what is you Kuntum كُنْتُمْ?……” As we know the word Kana or as used here as Kuntum, means you Kana, refers to the most permanent and final situation or form, in terms of the end result, the final situation of actions, and sayings. Thus, here the Malaik, who were doing Zulm on the Nafs of these people, were basically asking them as to what did they do, or did, in terms of such actions, deeds, and saying which has resulted in them facing this situation of Zulm of their Nafs. Another interpretation of this phrase “they say, then what you kuntum?” could mean that why are you in this situation. The next phrase is the response from these people as “…. They say, “We Kunna كُنَّا Mustaza’afeyna مُسْتَضْعَفِينَ in the earth…..” here the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others the dominated ones in terms of non-provision of their basic human rights and free will. Thus, here when Allah is telling us the response by these people by saying, “We Kunna Mustaza’afeyna in the earth”, notice their response is not just that they were among those who were suppressed or exploited, but the use of the word Kunna Mustaza’afeya reflects that this situation of being suppressed, oppressed and exploited is the final end result of their own actions and decisions or their own inability to get out of the situation. The counter-response of the Malaik is then “… They say, “Is not Takun تَكُنْ earth of Allah Wasea’atun وَاسِعَةً, then Tuhajeru فَتُهَاجِرُوا in it….” here the word Wasea’atum is translated as vast enough or spacious enough, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways and means. Thus, here when the Malaik are giving counter-argument to these people by saying that “Not Takun is that Earth of Allah is Waasea’atun, so that you Tuhajeru in it?” means – not Takun – the end results of your efforts, the reaching of a stage, is that Earth of Allah is Waasea’atun- all-encompassing of all ways, means, knowledge and resources, so that you Tuhajeru- migrate away from, restrict in effectiveness, and abandon the suppression? Here the Malaik were basically giving a metaphoric counter argument to these people, by asking a question as isn’t the earth of Allah Waasea’atun, in terms of all-encompassing of ways, means, and resources for them to migrate away from, restrict in effectiveness, abandon and leave the suppression that they were in? The next phrase then describes their situation in terms of their permanent abode, “…. Then for these, their abode is Hell. And Sa’aat سَاءَتْ destination!” As an opposite of the words Husn and Ahsan, the word Sayyiat and Sa’aat describes misfortunes, destruction or disasters, which are unpleasant, unbearable and uncomfortable not just physically to their eyes but feels bad and unpleasant to their whole being. What this metaphoric conversation from Ayah 497, is telling us, is that the kana- end result, becoming, reaching the situation of, suppression, oppression and Zulm of the Nafs, of such people, is basically their facing of their own inaction, the consequences of them not having tried their best to Tuhajero- migrate from, leave, abandon or make less in effectiveness the suppression by trying with their whole being, through the Wasea’a-n the abundant resources ways and means of the earth. Thus, not only the Qatal, metaphoric or physical killing of a Nafs is prohibited as per the Deen-e-Islam, but also remaining under suppression, oppression and injustice, by not trying with one’s whole being, one’s best of the best efforts, in order to Tuhajero/ Mohajir from it. If one remains under suppression or oppression, this would also result in the hell being the final abode of such people. In the next Ayah 498, Allah is giving us an exception, those people, for whom the hell is NOT going to be the final abode. Thus, Allah says, “Except for the Mustaza’afeyna الْمُسْتَضْعَفِينَ of the Rijaal الرِّجَالِ and the Nisaa النِّسَاءِ and the Aulwildane الْوِلْدَانِ…..” here Allah is talking about three types of people who are all among the Mustaza’afeyna, that is those who are oppressed and suppressed at the hands of others but are one of the following. The Rijaal Those who are resourceful The Nisaa Those who do not have the resources The Wildane Those who are connected to either of the above two through the process of Touleed, that is their blood relatives. The point to note here is that all of the above three types of people are among the Mustaza’aefyna. Additionally, the one aspect, the criterion, on the basis of which, they are not going to face the hell as their final abode, is that “…. who do not have the ability and resources to Helatun حِيلَةً….” The word Helatun is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus here when Allah says that “except for those Mustazafaeen oppressed ones from the Rijaal and the Nisaa and the Waledane, who do not have the ability and resources to Helatun and not Yahtadu guided a Sabeel an exit out”, Means that except those who are from either the Rijaal those who have the resources or from the Nisaa who lack resources or from their Wildane blood relatives who not do have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression. The next phrase “….and not Yahtaduna يَهْتَدُونَ Sabeelan سَبِيلًا.” That is neither are they able to be guided for an exit out of their current situation. The idea of pointing both the Rijaal and the Nisaa in this ayah, is to identify that there is a possibility that these people may or may not have the resources on an overall sense, but they do not have the ways, means, abilities or resources, that is required for them to exit out of the difficult situation of suppression and oppression that they are entrapped in, nor they are being guided for a way out. For such people, Allah is telling us in the next Ayah 499, “Then for these, A’asa عَسَى Allah…..” here the word A’asa is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self. This is not the language or the expression of Allah- since Allah always talk in definite terms. The word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. Thus, here when Allah says “Then for these, A’asa Allah” It means that for these people, Allah has the powers, the resources and the abilities “…. that Ya’fuwa يَعْفُوَ upon them….” The word Ya’fuwa or Afwa is normally mistranslated as forgive them, but the main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything in excess over one’s own Haqq. Similarly in the next phrase “…. And Kana كَانَ Allah A’afuan عَفُوًّا Ghafuran غَفُورًا” means that Allah is the one who gives to humanity more than their Haqq as Ghaffurran- who protects and shields us against the impacts of wrong path such as pain, suffering, immorality etc. Thus, the phrase Af’waan Ghafurran refers to Allah being the one who provides this protection freely, generously- way more than their Haqq, of those in suppression. Keeping the earlier ayahs up to Ayah 96 of Sura Nissa in consideration, which talked about two types of people who are working in the Sabeel of Allah. One who are trying to seek Aman, law and order, peace and security against those are trying to cause harm, and the second are those who are doing Jahad in the Sabeel of Allah with their Amwaal and their lives. Jahad refers to one’s efforts, contributions, resources, faculties, knowledge including one’s Amwaal- wealth as well as one’s whole beings, that one contributes in the path of Allah. In the eyes of Allah, those who do Jahad in the Sabeel of Allah, with their Amwaal and Nafs, have more Fazeelat, Darajaat, Mughfirat and Rahmat. Thereafter the ayahs from 97 to 99, as discussed above, Allah talks about those who are under suppression, and exploitation at the hands of others and how, only a certain type of people would be spared in terms of their final abode of hell. Everyone else, who do not try to get out of the situation of oppression, would have their final abode as hell forever. Keeping all this context in mind, Allah is now connecting all these discussions in the next Ayah 4100, by saying, “And whoever Yuhajeru يُهَاجِرْ in Sabeel سَبِيلِ of Allah Yajed يَجِدْ in the earth Muraghaman مُرَاغَمًا much Wasa’atan وَسَعَةً….” here the word Muraghamam is normally translated as place of refuge in its only usage in ayah 4100. However the word is used in the meanings of betterment and flourishment, for instance here, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah- that is the person is Yajedu- is able to replace the situation of suppression, with being able to work and be steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Muraghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge. In the next phrase, Allah says, “…. And whoever exits from his/her Baitihi بَيْتِهِ Muhajeran مُهَاجِرًا to Allah and Rasoolehi رَسُولِهِ….” Is referring to all such people who had to evict from their homes, in order to get out of suppression and oppression, had to migrate away from their homes, towards Allah and Allah’s Rasool, in terms of Allah’s Risalata- Allah’s Hidayah and the implementation of Quran, “… then is overtaken by the Moutu الْمَوْتُ, then indeed, his/her recompense is determined on Allah……”. that is whoever comes out of his/her home migrating to Allah and Allah’s Risalat- Quran’s implementation, and if is overtaken and seized by death, instead of being able to find Murghaman Kas’eer Wasaa’atun, then is also covered by Allah’s provision of recompense, that is the recompense of his/her actions of trying his/her best to come out of the situation and be steadfast in the Sabeel of Allah, and towards Allah and Allah’s Risalat, is now dependent on Allah. “…..And Kana كَانَ Allah is Ghafooran غَفُورًا and Raheeman رَحِيمًا” Shows that Allah is full of Rahmat and Mughfirat for anyone, whoever wants to come out of their suppression and be steadfast in the Sabeel of Allah, is going to be not only Mighfirat- protected and shielded from the earlier harmful impacts, but also of Allah’s Rahmat, in all-encompassing meanings of Allah as Raheem and Ghafoor. IMPLEMENTATION IN TODAY’S LIFE These Ayahs of Surah An Nissa from Ayah no. 97 to 100 give us a very clear divine instructions, as to not only that it’s prohibited to Qatal- suppress, oppress or kill metaphorically or physically anyone, but to also live under anyone’s suppression and oppression of basic human rights, is also not acceptable in the eyes of Allah. Allah has made the earth abundant in terms of resources, ways, means and source of knowledge and has given us as humans, our intellect and abilities to exercise our abilities, our freewill and freedom of choice. Hence, if we remain in suppressed conditions, and not do anything to come out of such conditions, then this calls for hell as a final abode as a recompense for our actions of doing nothing. However, Allah has given an exception to such individuals, whether they are Rijaal- resource full or Nisaa- resource-starved or any of their blood relatives, who do have the abilities or the resources to get out of their situations nor they were guided for an exit out. For such individuals, Allah has the powers to given them in abundance and provide protection to them. The divine instructions are very clear in terms of those who try with their whole beings, to get out of the suppression are assured flourishment, betterment and abundant resources, ways and means. Even if they are overtaken by death in the process of trying to get out of these situations and their homes, they are assured of the recompense by Allah for their attempts and actions. Footnotes THE KEY-WORD VOCABULARY For the updated Keyword Vocabulary, kindly visit our website at the link Surah 4. An-Nisa, Ayat 97-100 ↕ 1. Al-Fatihah, 2. Al-Baqarah, 3. Ali 'Imran, 4. An-Nisa, 5. Al-Ma'idah, 6. Al-An'am, 7. Al-A'raf, 8. Al-Anfal, 9. At-Tawbah, 10. Yunus, 11. Hud, 12. Yusuf, 13. Ar-Ra'd, 14. Ibrahim, 15. Al-Hijr, 16. An-Nahl, 17. Al-Isra, 18. Al-Kahf, 19. Maryam, 20. Taha, 21. Al-Anbya, 22. Al-Haj, 23. Al-Mu'minun, 24. An-Nur, 25. Al-Furqan, 26. Ash-Shu'ara, 27. An-Naml, 28. Al-Qasas, 29. Al-'Ankabut, 30. Ar-Rum, 31. Luqman, 32. As-Sajdah, 33. Al-Ahzab, 34. Saba, 35. Fatir, 36. Ya-Sin, 37. As-Saffat, 38. Sad, 39. Az-Zumar, 40. Ghafir, 41. Fussilat, 42. Ash-Shuraa, 43. Az-Zukhruf, 44. Ad-Dukhan, 45. Al-Jathiyah, 46. Al-Ahqaf, 47. Muhammad, 48. Al-Fath, 49. Al-Hujurat, 50. Qaf, 51. Adh-Dhariyat, 52. At-Tur, 53. An-Najm, 54. Al-Qamar, 55. Ar-Rahman, 56. Al-Waqi'ah, 57. Al-Hadid, 58. Al-Mujadila, 59. Al-Hashr, 60. Al-Mumtahanah, 61. As-Saf, 62. Al-Jumu'ah, 63. Al-Munafiqun, 64. At-Taghabun, 65. At-Talaq, 66. At-Tahrim, 67. Al-Mulk, 68. Al-Qalam, 69. Al-Haqqah, 70. Al-Ma'arij, 71. Nuh, 72. Al-Jinn, 73. Al-Muzzammil, 74. Al-Muddaththir, 75. Al-Qiyamah, 76. Al-Insan, 77. Al-Mursalat, 78. An-Naba, 79. An-Nazi'at, 80. Abasa, 81. At-Takwir, 82. Al-Infitar, 83. Al-Mutaffifin, 84. Al-Inshiqaq, 85. Al-Buruj, 86. At-Tariq, 87. Al-A'la, 88. Al-Ghashiyah, 89. Al-Fajr, 90. Al-Balad, 91. Ash-Shams, 92. Al-Layl, 93. Ad-Duhaa, 94. Ash-Sharh, 95. At-Tin, 96. Al-'Alaq, 97. Al-Qadr, 98. Al-Bayyinah, 99. Az-Zalzalah, 100. Al-'Adiyat, 101. Al-Qari'ah, 102. At-Takathur, 103. Al-'Asr, 104. Al-Humazah, 105. Al-Fil, 106. Quraysh, 107. Al-Ma'un, 108. Al-Kawthar, 109. Al-Kafirun, 110. An-Nasr, 111. Al-Masad, 112. Al-Ikhlas, 113. Al-Falaq, 114. An-Nas, 1-10[1], 11-14[2], 15-22[3], 23-25[4], 26-33[5], 34-42[6], 43-50[7], 51-56[8], 57-70[9], 71-76[10], 77-87[11], 88-91[12], 92-96[13], 97-100[14], 101-104[15], 105-112[16], 113-115[17], 116-126[18], 127-134[19], 135-141[20], 142-152[21], 153-162[22], 163-171[23], 172-176[24] اِنَّ الَّذِيۡنَ تَوَفّٰٮهُمُ الۡمَلٰٓـئِكَةُ ظَالِمِىۡۤ اَنۡفُسِهِمۡ قَالُوۡا فِيۡمَ كُنۡتُمۡ​ؕ قَالُوۡا كُنَّا مُسۡتَضۡعَفِيۡنَ فِىۡ الۡاَرۡضِ​ؕ قَالُوۡۤا اَلَمۡ تَكُنۡ اَرۡضُ اللّٰهِ وَاسِعَةً فَتُهَاجِرُوۡا فِيۡهَا​ؕ فَاُولٰٓـئِكَ مَاۡوٰٮهُمۡ جَهَـنَّمُ​ؕ وَسَآءَتۡ مَصِيۡرًا ۙ‏ ﴿497﴾ اِلَّا الۡمُسۡتَضۡعَفِيۡنَ مِنَ الرِّجَالِ وَالنِّسَآءِ وَالۡوِلۡدَانِ لَا يَسۡتَطِيۡعُوۡنَ حِيۡلَةً وَّلَا يَهۡتَدُوۡنَ سَبِيۡلًا ۙ‏ ﴿498﴾ فَاُولٰٓـئِكَ عَسَى اللّٰهُ اَنۡ يَّعۡفُوَ عَنۡهُمۡ​ؕ وَكَانَ اللّٰهُ عَفُوًّا غَفُوۡرًا‏ ﴿499﴾ وَمَنۡ يُّهَاجِرۡ فِىۡ سَبِيۡلِ اللّٰهِ يَجِدۡ فِى الۡاَرۡضِ مُرٰغَمًا كَثِيۡرًا وَّسَعَةً​ ؕ وَمَنۡ يَّخۡرُجۡ مِنۡۢ بَيۡتِهٖ مُهَاجِرًا اِلَى اللّٰهِ وَرَسُوۡلِهٖ ثُمَّ يُدۡرِكۡهُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُهٗ عَلَى اللّٰهِ​ ؕ وَكَانَ اللّٰهُ غَفُوۡرًا رَّحِيۡمًا‏ ﴿4100﴾ 497 While taking the souls of those who were engaged in wronging themselves,129 the angels asked 'In what circumstances were you?' They replied 'We were too weak and helpless in the land.' The angels said 'Was not the earth of Allah wide enough for you to emigrate in it?'130 For such men their refuge is Hell - an evil destination indeed; 498 except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not know where to go .- 499 maybe Allah shall pardon these, for Allah is All-Pardoning, All-Forgiving. 4100 He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, Notes 129. The reference here is to those who stay behind along with the unbelievers, despite no genuine disability. They are satisfied with a life made up of a blend of Islamic and un-Islamic elements, even though they have had the chance to migrate to the Dar al-Islam and thus enjoy a full Islamic life. This is the wrong that they committed against themselves. What kept them satisfied with the mixture of Islamic and un-Islamic elements in their life was not any genuine disability but their love of ease and comfort, their excessive attachment to their kith and kin and to their properties and worldly interests. These concerns had exceeded reasonable limits and had even taken precedence over their concern for their religion see also n. 116 above. 130. Those people who had willingly acquiesced to living under an un-Islamic order would be called to account by God and would be asked If a certain territory was under the dominance of rebels against God, so that it had become impossible to follow His Law, why did you continue to live there? Why did you not migrate to a land where it was possible to follow the law of God? 131. It should be understood clearly that it is only permissible for a person who believes in the true religion enjoined by God to live under the dominance of an un-Islamic system on one of the following conditions. First, that the believer struggles to put an end to the hegemony of the un-Islamic system and to have it replaced by the Islamic system of life, as the Prophets and their early followers had done. Second, that he lacks the means to get out of his homeland and thus stays there, but does so with utmost disinclination and unhappiness. If neither of these conditions exist, a believer who continues to live in a land where an un-Islamic order prevails, commits an act of continuous sin. To say that one has no Islamic state to go to does not hold water. For if no Islamic state exists, are there no mountains or forests from where one could eke out a living by eating leaves and drinking the milk of goats and sheep, and thus avoid living in a state of submission to unbelief. Some people have misunderstood the tradition which says 'There is no hijrah after the conquest of Makka' Bukhari, 'Sayd', 10; 'Jihad', 1, 27, 194; Tirmidhi, 'Siyar', 33; Nasa'i, 'Bay'ah', 15, etc. - Ed. This tradition is specifically related to the people of Arabia of that time and does not embody a permanent injunction. At the time when the greater part of Arabia constituted the Domain of Unbelief Dar al-Kufr or the Domain of War Dar al-Harb, and Islamic laws were being enforced only in Madina and its outskirts, the Muslims were emphatically directed to join and keep together. But when unbelief lost its strength and elan after the conquest of Makka, and almost the entire peninsula came under the dominance of Islam, the Prophet peace be on him declared that migration was no longer needed. This does not mean, however, that the duty to migrate was abolished for Muslims all over the world for all time to come regardless of the circumstances in which they lived. ۞ وَمَنْ يُّهَاجِرْ فِيْ سَبِيْلِ اللّٰهِ يَجِدْ فِى الْاَرْضِ مُرٰغَمًا كَثِيْرًا وَّسَعَةً ۗوَمَنْ يَّخْرُجْ مِنْۢ بَيْتِهٖ مُهَاجِرًا اِلَى اللّٰهِ وَرَسُوْلِهٖ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ اَجْرُهٗ عَلَى اللّٰهِ ۗوَكَانَ اللّٰهُ غَفُوْرًا رَّحِيْمًا ࣖTerjemahanDan barangsiapa berhijrah di jalan Allah, niscaya mereka akan mendapatkan di bumi ini tempat hijrah yang luas dan rezeki yang banyak. Barangsiapa keluar dari rumahnya dengan maksud berhijrah karena Allah dan Rasul-Nya, kemudian kematian menimpanya sebelum sampai ke tempat yang dituju, maka sungguh, pahalanya telah ditetapkan di sisi Allah. Dan Allah Maha Pengampun, Maha Penyayang. ۞وَمَن يُهَاجِرۡ فِي سَبِيلِ ٱللَّهِ يَجِدۡ فِي ٱلۡأَرۡضِ مُرَٰغَمٗا كَثِيرٗا وَسَعَةٗۚ وَمَن يَخۡرُجۡ مِنۢ بَيۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا Wa mai yuhaajir fee sabeelil laahi yajid fil ardi muraaghaman kaseeranw wa sa’at; wa mai yakhruj mim baitihee muhaajiran ilal laahi wa Rasoolihee summa yudrik-hul mawtu faqad waqa’a ajruhoo alal laah; wa kaanal laahu Ghafoorar Raheemaa section 14 English Translation Here you can read various translations of verse 100 And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful. Yusuf AliHe who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah And Allah is Oft-forgiving, Most Merciful. Abul Ala MaududiHe who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate. Muhsin KhanHe who emigrates from his home in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful. PickthallWhoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. Dr. GhaliAnd whoever emigrates in the way of Allah will find in the earth many reinstatements and an affluence. And whoever goes out of his home an emigrant to Allah and His Messenger, and thereafter death overtakes him, then his reward will have already befallen on Allah; and Allah has been Ever-Forgiving, Ever-Merciful. Abdul Haleemand if anyone leaves home as a migrant towards God and His Messenger and is then overtaken by death, his reward from God is sure. God is most forgiving and most merciful. Muhammad Junagarhiجو کوئی اللہ کی راه میں وطن کو چھوڑے گا، وه زمین میں بہت سی قیام کی جگہیں بھی پائے گا اور کشادگی بھی، اور جو کوئی اپنے گھر سے اللہ تعالیٰ اور اس کے رسول صلی اللہ علیہ وسلم کی طرف نکل کھڑا ہوا، پھر اسے موت نے آ پکڑا تو بھی یقیناً اس کا اجر اللہ تعالیٰ کے ذمہ ﺛابت ہو گیا، اور اللہ تعالیٰ بڑا بخشنے واﻻ مہربان ہے Quran 4 Verse 100 Explanation For those looking for commentary to help with the understanding of Surah An-Nisa ayat 100, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir. Ala-Maududi 4100 He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate.[131] 131. It should be understood clearly that it is only permissible for a person who believes in the true religion enjoined by God to live under the dominance of an un-Islamic system on one of the following conditions. First, that the believer struggles to put an end to the hegemony of the un-Islamic system and to have it replaced by the Islamic system of life, as the Prophets and their early followers had done. Second, that he lacks the means to get out of his homeland and thus stays there, but does so with utmost disinclination and unhappiness. If neither of these conditions exist, a believer who continues to live in a land where an un-Islamic order prevails, commits an act of continuous sin. To say that one has no Islamic state to go to does not hold water. For if no Islamic state exists, are there no mountains or forests from where one could eke out a living by eating leaves and drinking the milk of goats and sheep, and thus avoid living in a state of submission to unbelief. Some people have misunderstood the tradition which says There is no hijrah after the conquest of Makka’ Bukhari, Sayd’, 10; Jihad’, 1, 27, 194; Tirmidhi, Siyar’, 33; Nasa’i, Bay’ah’, 15, etc. – Ed. This tradition is specifically related to the people of Arabia of that time and does not embody a permanent injunction. At the time when the greater part of Arabia constituted the Domain of Unbelief Dar al-Kufr or the Domain of War Dar al-Harb, and Islamic laws were being enforced only in Madina and its outskirts, the Muslims were emphatically directed to join and keep together. But when unbelief lost its strength and elan after the conquest of Makka, and almost the entire peninsula came under the dominance of Islam, the Prophet peace be on him declared that migration was no longer needed. This does not mean, however, that the duty to migrate was abolished for Muslims all over the world for all time to come regardless of the circumstances in which they lived. Ibn-Kathir The tafsir of Surah Nisa verse 100 by Ibn Kathir is unavailable here. Please refer to Surah Nisa ayat 97 which provides the complete commentary from verse 97 through 100. Quick navigation links

surat an nisa ayat 97 100