am hasibtum an tadkhulul jannata

SurahBaqarah In Arabic بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 1. الم 2. ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ 3. الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ Surahal imran ( Arabic: سورة ال عمران ) is a Madni surah, throughout the surah, the number of verses is 200, and it is the third surah in order in the Qur’an, it was revealed after Surah Al-Anfal, and al imran surah begins with letters slashed with pain and is called safety, treasure, meaning argument, and Surat seeking forgiveness.. As this surah was called in the words of Amhasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul laziina khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziluu hattaa yaquular Rasuulu wallaziina aamanuu ma'ahuu mataa Amhasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa’u waddarraaaa’u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma’ahoo mataa nasrul laah; alaaa inna nasral laahi qareeb; amhasibtum an tadkhulul jannata wa lam ma ya'lamillahul ladzina jahadu minkum wa ya'lamash shlbirin. Artinya: Apakah kamu mengira bahwa kamu akan masuk surga, padahal belum nyata bagi Allah orang-orang yang berjihad di antaramu, dan belum nyata orang-orang yang sabar. (QS 3 Ali 'Imron ayat 142) Site Rencontre Sans Donner Son Adresse Mail. Why the name Al-Baqarah?Al-Baqarah the Cow has been so named from the story of the Cow occurring in this Surah vv. 67-73. It has not, however, been used as a title to indicate the subject of the Surah. It will, therefore, be as wrong to translate the name Al-Baqarah into "The Cow" or "The Heifer" as to translate any English name, say Mr. Baker, Mr. Rice, Mr. Wolf etc., into their equivalents in other languages or vice versa, because this would imply that the Surah dealt with the subject of "The Cow". Many more Surahs of the Quran have been named in the same way because no comprehensive words exist in Arabic in spite of its richness to denote the wide scope of the subject discussed in them. As a matter of fact all human languages suffer from the same it is a Madani Surah, it follows naturally a Makki Surah Al- Fatihah, which ended with the prayer "Show us the straight way." It begins with the answer to that prayer, "This is the Book that...is guidance..."The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah. The smaller part which was revealed at a later period has been included in this Surah because its contents are closely related to those dealt with in this Surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy prophet's life but have been inserted in this Surah. For the same reason, the last verses 284-286 of this Surah which were revealed at Makkah before the migration of the Holy Prophet to AI-Madinah have also been included in BackgroundIn order to understand the meaning of this Surah, we should know its historical backgroundAt Makkah the Quran generally addressed the mushrik Quraish who were ignorant of Islam, but at Al-Madinah it was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to their Prophet Moses Allah's peace be upon him, and in principle, their way was the same Islam that was being taught by Prophet Muhammad Allah's peace be upon him. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve mammon. So much so that they had even given up their original name "Muslim" and adopted the name "Jew" instead, and made religion the sole monopoly of the children of was their religious condition when the Holy Prophet went to Al-Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made; side by side with this the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion. At Makkah Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Holy Prophet to Al-Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the Ansar local supporters, naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the surahs revealed at Makkah and those at Al-Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its the migration to Al-Madinah, the struggle between Islam and un-Islam had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Al-Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the' survival of the Community itself, for the whole of non- Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah -The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position. It should infuse in it's members the majority of whom were homeless and indigent and surrounded on all sides by enemies that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemiesIt should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way is why Allah has revealed in this Surah such instructions as may help achieve all the above mentioned this period, a new type of "Muslims," munafiqin hypocrites, had begun to appear. Though signs of duplicity had been noticed during the last days at Makkah, they took a different shape at Al-Madinah. At Makkah there were some people who professed Islam to be true but were not prepared to abide by the consequences of this profession and to sacrifice their worldly interests and relations and bear the afflictions which inevitably follow the acceptance of this creed. But at Al-Madinah different kinds of munafiqin hypocrites began to appear. There were some who had entered the Islamic fold merely to harm it from within. There were others who were surrounded by Muslims and, therefore, had become "Muslims" to safeguard their worldly interests. They, therefore, continued to have relations with the enemies so that if the latter became successful, their interests should remain secure. There were still others who had no strong conviction of the truth of Islam but had embraced it along with their clans. Lastly, there were those who were intellectually convinced of the truth of Islam but did not have enough moral courage to give up their former traditions, superstitions and personal ambitions and live up to the Islamic moral standards and make sacrifice in its the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. Allah has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, Allah sent detailed instructions about GuidanceThis Surah is an invitation to the Divine Guidance and all the stories, incidents etc., revolve round this central theme. As this Surah has particularly been addressed to the Jews, many historical events have been cited from their own traditions to admonish and advise them that their own good lies in accepting the Guidance revealed to the Holy Prophet. They should, therefore, be the first to accept it because it was basically]y the same that was revealed to Prophet Moses Allah's peace be upon him.Topics and their InterconnectionThese introductory verses declare the Quran to be the Book of Guidance enunciate the articles of the Faith - belief in Allah, Prophethood and Life-after-death; divide mankind into three main groups with regard to its acceptance or rejection - Believers, disbelievers and hypocrites. 1 - 20Allah invites mankind to accept the Guidance voluntarily and to submit to Him, the Lord and the Creator of the Universe and to believe in the Quran, His Guidance, and in the Life-after-death. 21 - 29The story of the appointment of Adam as Allah's Vicegerent on Earth, of his life in the Garden, of his falling a prey to the temptations of Satan, of his repentance and its acceptance, has been related to show to mankind Adam's offspring, that the only right thing for them is to accept and follow the Guidance. This story also shows that the Guidance of Islam is the same that was given to Adam and that it is the original religion of mankind. 30 - 39In this portion invitation to the Guidance has particularly been extended to the children of Israel and their past and present attitude has been criticized to show that the cause of their degradation was their deviation from the Guidance. 40 - 120The Jews have been exhorted to follow Prophet Muhammad Allah's peace be upon him who had come with the same Guidance and who was a descendant and follower of Prophet Abraham whom they highly honoured as their ancestor, and professed to follow as a prophet. The story of the building of the Ka`abah by him has been mentioned because it was going to be made the qiblah of the Muslim Community. 121 - 141In this portion, the declaration of the change of qiblah from the Temple Jerusalem to the Ka`abah Makkah has been made as a symbol of the change of leadership from the children of Israel to the Muslim Community, which has also been fore-warned to guard against those transgressions against the Guidance that had led to the deposition of the Jews. 142 - 152In this portion practical measures have been prescribed to enable the Muslims to discharge the heavy responsibilities of the leadership that had been entrusted to them for the promulgation of Guidance. Salat, Fast, Zakat, Haj and Jihad have been prescribed for the moral training of the Ummat. The Believers have been exhorted to obey authority, to be just, to fulfill pledges, to observe treaties, to spend wealth etc., in the way of Allah. Laws, rules and regulations have been laid down for their organization, cohesion and conduct of day-to-day life and for the solution of social, economic, political and international problems; on the other hand, drinking, gambling, lending money on interest etc., have been prohibited to keep the Ummat safe from disintegration. In between these, the basic articles of the Faith have been reiterated at suitable places, for these alone can enable and support one to stick to the Guidance. 153 - 251These verses serve as an introduction to the prohibition of lending money on interest. The true conception of Allah, Revelation and Life-after-death has been emphasized to keep alive the sense of accountability. The stories of Prophet Abraham Allah's peace be upon him and of the one who woke up after a sleep of hundred years have been related to show that Allah is All-Powerful and is able to raise the dead and call them to account. The Believers, therefore, should keep this fact in view and refrain from taking interest on money. 252 - 260The theme of 153 - 251 has been resumed and the Believers have been exhorted to spend in the way of Allah in order to please Him alone. In contrast to this, they have been warned against the evils of lending money on interest. Instructions have also been given for the honest conduct of day-to-day business transactions. 261 - 283The basic articles of the Faith have been recapitulated here at the end of the Surah, just as they were enunciated at its beginning. Then the Surah ends with a prayer which the Muslim Community needed very much at that time when they were encountering untold hardships in the propagation of the Guidance. 284 - 286 We trust our Lord will give us a better garden than this, for we are indeed turning to our Lord with hope.” Quran 6832 As for those who believe, do good, and have faith in what has been revealed to Muḥammad—which is the truth from their Lord—He will absolve them of their sins and improve their condition. Quran 472 Tafsir Ibni Katsir Surat Al-Baqarah Surat Madaniyyah; Inskripsi Ke-2 286 ayat “Apakah kamu mengira bahwa sira akan masuk surga, padahal belum menclok kepadamu cobaan begitu juga halnya anak adam-insan terdahulu sebelum kamu? Mereka ditimpa maka itu malapetaka dan kesengsaraan, serta digoncangkan dengan bermacam-keberagaman cobaan sehingga berkatalah Rasul dan orang-orang yang percaya bersamanya Bilakah datangnya pertolongan Allah.’ Ingatlah, sememangnya pertolongan Allah itu amat akrab. QS. Al-Baqarah 214 Halikuljabbar swt. berkata am hasibtum an tadkhulul jannata “Apakah dia mengasa bahwa kamu akan ikut surga.” Sebelum anda diuji dan dicoba, sebagaimana yang Allah Ta’ala timpakan kepada sosok-manusia nan sebelum kamu. Oleh karena itu, Dia pula berfirman wa lammaa ya’tikum matsalul ladziina khalau min qablikum massatHumul ba’saa-u wadl-dlarraa-u “Padahal belum datang kepadamu [cobaan] sama dengan halnya orang-anak adam terdepan sebelum kamu? Mereka ditimpa oleh malapetaka dan siksaan.” Yaitu berupa majemuk tipe problem, petaka, dan cobaan.” Ibnu Mas’ud, Anak laki-laki Abbas, Abu al-Aliyah, Mujahid, Sa’id bin Jabir, Murrah al-Hamdani, Hasan al-Bashri, Qatadah, adh-Dhahhak, Rabi’ bin Anas, as-Suddi, dan Mugatil bin Hayyan mengatakan, al-ba’saa berfaedah kemiskinan, adh-dharra’ berarti ki aib, wa zulzilu berjasa dibuat terguncang jiwa mereka dengan goncangan nan keras berpunca lawan, dan mereka diuji dengan beragam cobaan yang sangat berat. Seperti dijelaskan privat hadits shahih, berpangkal Khabab bin al-Arat, ia menceritakan, kami tanyakan “Ya Rasulullah, cak kenapa engkau tidak memohon pertolongan untuk kami, dan cak kenapa kamu enggak mendo’akan kami?” Maka ia kembali berujar, “Sesungguhnya manusia-bani adam sebelum kalian, ada di antara mereka yang digergaji puas tengah-tengah kepalanya hingga terbelah sebatas kedua kakinya, hanya situasi itu tidak memalingkan dirinya dari agama nan dipeluknya. Ada pun yang tubuhnya disisir dengan susur besi hingga terpisah antara daging dan tulangnya, hanya hal itu tidak menjadikannya berpaling semenjak agamanya.” Selanjutnya beliau berkata, “Demi Tuhan, Allah benar-etis akan memenuhi perkara agama ini sehingga koteng yang berkendaraan dari Shana menuju ke Hadhramaut tidak merasa meleleh kecuali kepada Allah, dan hanya mengkhawatirkan serigala atas kambingnya. Belaka kalian adalah kaum yang bergopoh-gopoh.” Allah berfirman nan artinya “Alif laaf miim. Apakah manusia itu mengira bahwa mereka dibiarkan saja mengatakan Kami telah percaya, semenjana mereka bukan diuji pula? Dan sesungguhnya Kami telah menguji insan-orang sebelum mereka, maka sesungguhnya Allah mencerna insan-orang yang benar dan sesungguhnya Anda mengetahui orang-orang yang kebohongan”. QS. Al-Ankabuut 1-3 Sebagian besar berpunca cobaan tersebut telah menimpa para Sahabat puas situasi perang Ahzab, sebagaimana firman Allah nan artinya “Yakni ketika mereka datang kepadamu dari atas dan dari bawahmu, dan ketika tidak konsisten lagi rukyah mu dan hatimu naik menyesak sampai ke tenggorokan dan anda menduga terhadap Allah dengan bermacam ragam prasangka. Di situlah diuji orang-hamba allah mukmin dan digoncangkan hatinya dengan goncangan yang sangat. Dan ingatlah ketika orang-orang munafik dan orang-orang nan berpenyakit dalam hatinya berbicara Halikuljabbar dan Rasul-Nya lain prospektif kepada kami melainkan tipu daya.’” QS. Al-Ahzaab 10-12 Ketika Heraclius bertanya kepada Bubuk Sufyan “Apakah kalian memeranginya?” “Ya”, Jawab Abu Sufyan. “Bagaimana pertarungan yang terjadi di antara kalian?” soal Heraclius. Abu Sufyan menjawab “Berselang -selang, sewaktu-waktu kami yang ulung, dan terkadang dia nan memenangkannya.” Makin lanjut Heraclius mengatakan “Demikian juga para Rasul diuji, sementara itu keberhasilan bungsu merupakan untuk mereka.” Dan firman Allah Ta’ala matsalul ladziina khalau min qablikum “Seperti halnya orang-orang terdahulu sebelum kamu.” Yakni, sudah menjadi ketetapan bagi mereka. Sebagaimana firman Almalik yang artinya “Maka Kami mutakadim lenyapkan orang-orang yang lebih besar kekuatannya tinimbang mereka itu kaum Musyrikin Makkah dan mutakadim terdahulu tersebut n domestik al-Qur an perumpamaan umat-umat masa lalu.” QS. Az-Zukhruf 8 Firman-Nya lebih lanjut wa zulziluu hattaa yaquular rasuulu wal ladziina aamanuu ma’aHu mataa nashrullaaHi “Dan mereka digoncangkan [dengan bermacam rupa macam cobaan] sehingga berkatalah rasul dan orang-insan yang beriman bersamanya, Bilakah datangnya uluran tangan Allah?’” Artinya, mereka memohon hendaknya diberikan keberuntungan atas antiwirawan-kebalikan mereka dan berdo’a hendaknya didekatkan dengan kemenangan serta dikeluarkan dari kesulitan dan kesusahan. Maka Allah swt. pun berfirman alaa inna nashrallaaHi qariib “Ingatlah sesungguhnya sambung tangan Halikuljabbar itu sangat dekat.” Sebagaimana Kamu berfirman fa inna ma’al usri yusran inna ma’al usri yusran “Karena sememangnya sesudah kesulitan itu cak semau kemudahan. Sesungguhnya sehabis kesulitan itu ada kemudahan.” QS. Alam Nasyrah 5-6 Dan seperti mana difirmankan bahwa kesulitan itu diturunkan bersama bantuan. Oleh karena itu Dia berucap alaa inna nashrallaaHi qariib “Ingatlah senyatanya uluran tangan Sang pencipta itu dulu dekat.” & Tag214, al-baqarah, Al-qur’an, albaqarah, ayat, ibnu katsir, surah, surat, ta fsir ibnu katsir, kata keterangan, tafsir alquran – opening in Arabic – Dear brothers in Islam, I would like to remind myself and all of us to increase our iman, our taqwa, and to thank Allah SWT for every ni’mah especially ni’mah Islam and iman so we can come to this Jumu’ah prayer. Allah SWT says in the Quran surah Ibrahim verse 7 “la insyakartum laazidannakum wa laa inkafartum inna adzaabi lasyadid.” If we are thankful to Allah SWT, He will give us more and more ni’mah but if we deny, we have to remember that Allah’s will give us severe punishments. May peace be upon our Prophet Muhammad saw and his family, his followers. They spread Islam so we can know about Islam. First and foremost, I would like to remind us about one ayah. Allah SWT said in the Quran surah Al Jumu’ah verse 9, “Ya ayyuhal ladzina amanu idza nudiya lishshalati miy yaumil jumu’ati fas’aw ila dzikrillah ..” Oo who you believe, when the Jumu’ah call is made rush, hurry to the remembrance of Allah SWT. It’s very interesting ayah. Instead of calling it “pray” or “khutba”, Allah SWT calls it “remembrance of Allah SWT”. So, the essence of the Jumu’ah prayer is what? The remembrance of Allah. So, when we walk to masjid from our home, from our work, we should remember Allah SWT as many as possible. May Allah SWT bless us so we can always remember Him. Today InsyaAllah ta’ala I would like share with you one real story. Once upon a time my Korean friend came to me and asked me on question. He said, “I do not believe in God. If God exists why there are so many people are suffering? Why there are diseases, earthquake, etc?” Dear brothers in Islam, regarding to that question, Allah SWT already gave us the answer in the Quran. In Islam the concept of suffering is very beautiful. Allah SWT said that life is a test for us. Allah SWT wants to see our responses when He gives us test. Allah SWT says in surah Al Baqarah verse 214, “Am hasibtum an tadkhulul jannah wa lamma ya’tikum matsalul ladzina kholau min qablikum ..” Do you think that you will enter the jannah without such tests or trials as came to those who came before you? Rasulullah saw said in one hadith narrated by Imam Mulim, “Strange is the affair of the Mu’min the believers, verily all his affairs are good for him. If something pleasing befalls him he thanks to Allah and it becomes better for him. And if something harmful befalls him he is patient and it becomes better for him. And this is only for the Mu’min.” So, as a mu’min every condition that we are facing is good for us even when we are in hard time. Jalaluddin Rumi once said that, “Suffering is a gift. In it is a hidden mercy.” Suffering teaches us patience, and it also teaches us Ridhaa, which is total reliance on Allah, and serene acceptance of whatever He has decreed. It teaches us to persevere, to work hard to seek Allah’s good pleasure, his Ridwaan. It teaches us humility, it teaches compassion for those less fortunate than ourselves. May Allah SWT give us taufiq and guidance so we can be among of people of shabr ash shabirin and syukr asy syakirin. – closing in arabic Aqulu qauli hadza wastaghfirullah innahu huwal ghafururrahim – – o 0 o – – opening in arabic – In this second khutba I would like remind all of of us, when we are facing a hard situation, put Allah in the first place. Do not forget to say, “Innalillahi wa inna ilaihi raji’un.” Indeed, everything belongs to Allah SWT and to Him all of things are return. Some people when in hardship put Allah SWT in the last palace. When they suffer, they emotions are controlled by nafs and syaithan. At that condition we have to compel our heart to remember Allah SWT by saying “Innalillahi wa ina ilaihi raji’un” and try to be patient. – du’a – Bacaan Al Qur’an Juz 2 Latin dimulai dari surat Al Baqarah ayat 142 dan berakhir pada ayat 252. Juz 2 latin ini berjumlah 111 sufahã’u minan nāsi mā wallāhum an Qiblatihimul latᴉᴉ kānū alaihā; qul lillāhil masyriqu walmaghrib; yahdᴉᴉ mai yasyã’u ilā Sirātim Mustaqᴉᴉm143Wa kazālika ja’alnākum ummatanw wasatal litakūnū syuhadã’a alan nāsi wa yakūnar Rasūlu alaikum syahᴉᴉdā; wa mā ja’alnal qiblatal latᴉᴉ kunta alaihã illā lina’lama mai yattabi’ur Rasūla mimmai yanqalibu alā aqibayh; wa in kānat lakabᴉᴉratan illā alal lazᴉᴉna hadal lāh; wa mā kānal lāhu liyudᴉᴉ’a ᴉᴉmānakum; innal lāha binnāsi la Ra’ūfur Rahᴉᴉm144Qad narā taqalluba wajhika fis samã’i fala nuwalliyannaka qiblatan tardāhā; fawalli wajhaka syatral Masjidil hārām; wa haisu mā kuntum fawallū wujūhakum syatrah; wa innal lazᴉᴉna ūtul Kitāba laya’lamūna annahul haqqu mir Rabbihim; wa mal lāhu bighāfilin ammā ya’malūn145Wa la’in ataital lazᴉᴉna ūtul kitāba bikulli āyatim mā tabi’ū Qiblatak; wa mã anta bitābi’in Qiblatahum; wa mā ba’duhum bitābi”in Qiblata ba’d; wa la’init taba’ta ahwã’ahum mim ba’di mā jã’aka minal ilmi innaka izal laminaz zālimᴉᴉn146Allazᴉᴉna ātaināhumul kitāba ya’rifūnahū kamā ya’rifūna abnã’ahum wa inna farᴉᴉqam minhum layaktumūnal haqqa wa hum ya’lamūn147Alhaqqu mir Rabbika falā takūnana minal mumtarᴉᴉn148Wa likullinw wijhatun huwa muwallᴉᴉhā fastabiqul khairāt; ayna mā takūnū yāti bikumullāhu jamᴉᴉ’ā; innal lāha alā kulli syai’in qadᴉᴉr149Wa min haisu kharajta fawalli wajhaka syatral Masjidil Harām; wa innahū lalhaqqu mir Rabbik; wa mallāhu bighāfilin ammā ta’malūn150Wa min haisu kharajta fawalli wajhaka syatral Masjidil Harām; wa haisu mā kuntum fawallū wujūhakum syatrahū li’allā yakūna linnāsi alaikum hujjatun illal lazᴉᴉna zalamū minhum falā takhsyawhum wakhsyawnᴉᴉ wa liutimma ni’matᴉᴉ alaikum wa la’allakum tahtadūn151kamã arsalnā fᴉᴉkum Rasūlam minkum yatlū alaikum āyātina wa yuzakkᴉᴉkum wa yu’alli mukumul kitāba wal hikmata wa yu’allimukum mā lam takūnū ta’lamūn152Fazkurūnĩ azkurkum wasykurū lᴉᴉ wa lā takfurūn153Yã ayyuhal lāzᴉᴉna āmanus ta’ᴉᴉnū bissabri was Salāh; innal lāha ma’as-sābirᴉᴉn154Wa lā taqūlū limai yuqtalu fᴉᴉ sabᴉᴉlil lāhi amwāt; bal ahyã’unw wa lākil lā tasy’urūn155Wa lanablu wannakum bisyai’im minal khawfi waljū’i wa naqsim minal amwāli wal anfusi was samarāt; wa basysyiris sābirᴉᴉn156Allazᴉᴉna izã asābathum musᴉᴉbatun qālũ innā lillāhi wa innã ilaihi rāji’ūn157Ulã’ika alaihim salawātun mir Rabbihim wa rahma; wa ulã’ika humul muhtadūn158Innas Safā wal-Marwata min sya’ã’iril lāhi faman hajjal Baita awi’tamara falā junāha alaihi ai yattawwafa bihimā; wa man tatawwa’a khairan fa innal lāha Syākirun’Alᴉᴉm159Innal lazᴉᴉna yaktumūna mã anzalnā minal baiyināti walhudā mim ba’di mā baiyannāhu linnāsi fil kitābi ulã’ika yal’anuhumul lāhu wa yal’anuhumul lā inūn160Illal lazᴉᴉna tābū wa aslahū wa baiyanū fa ulã’ika atūbu alaihim; wa Anat Tawwābur Rahᴉᴉm161Innal lazᴉᴉna kafarū wamā tū wa hum kuffārun ulã’ika alaihim la natul lāhi walmalā’ikati wannāsi ajma’ᴉᴉn162khālidᴉᴉna fᴉᴉha lā yukhaffafu anhumul azābu wa lā hum yunzarūn163Wa ilāhukum illāhunw wāhid, lã ilāha illā Huwar Rahmānur Rahᴉᴉm164Inna fᴉᴉ khalqis samāwāti wal ardi wakhtilāfil laili wannahāri walfulkil latᴉᴉ tajrᴉᴉ fil bahri bimā yanfa’unnāsa wa mã anzalal lāhu minas samã’i mim mã’in fa ahyā bihil arda ba’da mawtihā wa bas sa fᴉᴉhā min kulli dãbbatinw wa tasrᴉᴉfir riyāhi wassahābil musakhkhari bainas samã’i wal ardi la āyātil liqawminy ya’qilūn165Wa minan nāsi mai yattakhizu min dūnil lāhi andādai yuhibbūnahum kahubbil lāhi wallazᴉᴉna āmanũ asyaddu hubbal lillah; wa law yaral lazᴉᴉna zalamū iz yarawnal azāba annal quwwata lillāhi jamᴉᴉ’anw wa annallāha syadᴉᴉdul azāb166Iz tabarra al lazᴉᴉnat tubi’ū minal lazᴉᴉnattaba’ū wa ra awul azāba wa taqatta’at bihimul asbāb167Wa qālal lazᴉᴉnat taba’ū law anna lanā karratan fanatabarra a minhum kamā tabarra’ū minnā; kazālika yurᴉᴉhimullāhu a’mālahum hasarātin alaihim wa mā hum bikhārijᴉᴉna minan Nār168Yã ayyuhan nāsu kulū mimmā fil ardi halālan taiyibanw wa lā tattabi’ū khutu wātisy Syaitān; innahū lakum aduwwum mubᴉᴉn169Innamā yāmurukum bissũ’i walfahsyã’i wa an taqūlū alal lāhi mā lā ta’lamūn170Wa izā qᴉᴉla lahumuttabi’ū mã anzalal lāhu qālū bal nattabi’u mã alfainā alaihi ābã’anã; awalaw kāna ābã’uhum lā ya’qilūna syai’anw wa lā yahtadūn171Wa masalul lazᴉᴉna kafarū kamasalil lazᴉᴉ yan’iqu bimā lā yasma’u illā du’ã’anw wa nidã’ā; summum bukmun umyun fahum lā ya’qilūn172Yã ayyuhal lazᴉᴉna āmanū kulū min taiyibāti mā razaqnākum wasykurū lillāhi in kuntum iyyāhu ta’budūn173Innamā harrama alaikumul maitata waddama wa lahmal khinzᴉᴉri wa mã uhilla bihᴉᴉ lighairil lāhi famanid turra ghaira bāghinw wa lā ādin falã isma alaih; innal lāha Ghafūrur Rahᴉᴉm174Innal lazᴉᴉna yaktumūna mã anzalal lāhu minal kitābi wa yasytarūna bihᴉᴉ samanan qalᴉᴉlan ulã’ika mā yākulūna fᴉᴉ butūnihim illan Nāra wa lā yukallimu humul lāhu Yawmal Qiyāmati wa lā yuzakkᴉᴉhim wa lahum azābun alᴉᴉm175Ulã’ikal lazᴉᴉnasy tarawud dalālata bilhudā wal’azāba bilmaghfirah; famã asbarahum alan Nār176Zālika bi annal lāha nazzalal kitāba bilhaqq; wa innal lazᴉᴉnakh talafū fil kitābi lafᴉᴉ syiqāqim ba’ᴉᴉd177Laisal birra an tuwallū wujūhakum qibalal masyriqi walmaghribi wa lākinnal birra man āmana billāhi wal yawmil ākhiri wal malã ikati wal kitābi wan nabiyyᴉᴉna wa ātalmāla alā hubbihᴉᴉ zawilqurbā walyatā mā walmasākᴉᴉna wabnas sabᴉᴉli wassã’ilᴉᴉna wa firriqābi wa aqāmas salāta wa ātaz zakāta walmūfūna bi ahdihim izā āhadū wasābirᴉᴉna fil bāsã’i waddarrã’i wa hᴉᴉnal bās; ulã’ikal lazᴉᴉna sadaqū wa ulã ika humul muttaqūn178Yã ayyuhal lazᴉᴉna āmanū kutiba alaikumul qisāsu fil qatlā alhurru bilhurri wal’abdu bil’abdi wal unsā bil unsā; faman ufiya lahū min akhᴉᴉhi syai’un fattibā’um bilma’rūfi wa adã’un ilaihi bi ihsān; zālika takhfᴉᴉfum mir rabikum wa rahmah; famani’ tadā ba’da zālika falahū azābun alᴉᴉm179Wa lakum fil qisāsi hayātuny yã ulil albābi la allakum tattaqūn180Kutiba alaikum izā hadara ahadakumul mawtu in taraka khairanil wasiyyatu lilwālidaini wal aqrabᴉᴉna bilma’rūfi haqqan alalmut taqᴉᴉn181Famam baddalahū ba’da mā sami’ahū fa innamã ismuhū alallazᴉᴉna yubaddi lūnah; innallaha Samᴉᴉ’un Alᴉᴉm182Faman khāfa mim mūsin janafan aw isman fa aslaha bainahum falã ismā alayh; innal lāha Ghafūrur Rahᴉᴉm183Yā ayyuhal lazᴉᴉna āmanū kutiba alaikumus Siyāmu kamā kutiba alal lazᴉᴉna min qablikum la’allakum tattaqūn184Ayyāmam ma’dūdāt; faman kāna minkum marᴉᴉdan aw’alā safarin fa’iddatum min ayyāmin ukhar; wa alal lazᴉᴉna yutᴉᴉqūnahū fidyatun ta’āmu miskᴉᴉnin faman tatawwa’a khairan fahuwa khairul lahū wa an tasūmū khairul lakum in kuntum ta’lamūn185Syahru Ramadānallazĩ unzila fᴉᴉhil Qur’ānu hudal linnāsi wa baiyinātim minal hudā wal furqān; faman syahida minkumusy syahra falyasumhu wa man kāna marᴉᴉdan aw alā safarin fa’iddatum min ayyāmin ukhar; yurᴉᴉdul lāhu bikumul yusra wa lā yurᴉᴉdu bikumul usra wa litukmilul iddata wa litukabbirul lāha alā mā hadākum wa la’allakum tasykurūn186Wa izā sa alaka ibādᴉᴉ annnᴉᴉ fa innᴉᴉ qarᴉᴉbun ujᴉᴉbu da’wataddā’i izā da’āni falyastajᴉᴉbū lᴉᴉ wal yu’minū bᴉᴉ la’allahum yarsyudūn187Uhilla lakum laylatas Siyāmir rafasu ilā nisã’ikum; hunna libāsullakum wa antum libāsullahunn; alimal lāhu annakum kuntum takhtānūna anfusakum fatāba alaikum wa afā ankum fal’āna bāsyirū hunna wabtaghū mā katabal lāhū lakum; wa kulū wasyrabū hattā yatabaiyana lakumul khaitul abyadu minal khaitil aswadi minal fajri summa atimmus Siyāma ilal layl; wa lā tubāsyirū hunna wa antum ākifūna fil masājid; tilka hudūdul lāhi falā taqrabūhā; kazālika yubaiyinul lāhu āyātihᴉᴉ linnāsi la’allahum yattaqūn188Wa lā tākulū amwālakum bainakum bilbātili wa tudlū bihã ilal hukkāmi litākulū farᴉᴉqam min amwālin nāsi bil ismi wa antum ta’lamūn189Yas’alūnaka anil ahillati qul hiya mawāqᴉᴉtu linnāsi wal Hajj; wa laisal birru bi an ta’tul buyūta min zuhūrihā wa lākinnal birra manit taqā; wa’tul buyūta min abwā bihā; wattaqullāha la’allakum tuflihūn190Wa qātilū fᴉᴉ sabᴉᴉlillāhil lazᴉᴉna yuqātilūnakum wa lā ta’tadũ; innal lāha lā yuhibbul mu’tadᴉᴉn191Waqtulūhum haisu saqif tumūhum wa akhrijūhum min haisu akhrajūkum; walfitnatu asyaddu minal qatl; wa lā tuqātilūhum indal Masjidil Harāmi hattā yaqātilūkum fᴉᴉhi fa in qātalūkum faqtulūhum; kazālika jazã’ul kāfirᴉᴉn192Fa ininn-tahaw fa innal lāha Ghafūrur Rahᴉᴉm193Wa qātilūhum hatta lā takūna fitnatunw wa yakūnad dᴉᴉnu lillāhi fa-inin tahaw falā udwāna illā alaz zālimᴉᴉn194Asy Syahrul Harāmu bisy Syahril Harāmi wal hurumātu qisās; famani’tadā alaikum fa’tadū alaihi bimisli ma’tadā alaikum; wattaqul lāha wa’lamũ annal lāha ma’al muttaqᴉᴉn195Wa anfiqū fᴉᴉ sabᴉᴉlil lāhi wa lā tulqū bi aydᴉᴉkum ilat tahlukati wa ahsinū; innal lāha yuhibbul muhsinᴉᴉn196Wa atimmul Hajja wal Umarata lillāh; fain uhsirtum famas taisara minal hadyi walā tahliqū ru’ūsakum hatta yablughal hadyu mahillah; faman kāna minkum marᴉᴉdan aw bihĩ azam mir ra’sihᴉᴉ fafidyatum min Siyāmin aw sadaqatin aw nusuk; fa izã amintum faman tamatta’a bil Umrati ilal Hajji famastaisara minal hadyi; famal lam yajid fa Siyāmu salāsti ayyāmin fil Hajji wa sab’atin izā raja’tum; tilka asyaratun kāmilah; zālika limal lam yakun ahluhū hādiril Masjidil Harām; wattaqul lāha wa’lamū annal lāha syadᴉᴉdul’iqāb197Al-Hajju asyhurum ma’-lūmāt; faman farada fᴉᴉhinnal hajja falā rafasa wa lā fusūqa wa lā jidāla fil Hajj; wa mā taf’alū min khairiny ya’lamhul lāh; wa tazawwadū fa inna khairaz zādit taqwā; wattaqūni yã ulil albāb198Laisa alaikum junāhun an tabtaghū fad lam mir rabbikum; fa izã afadtum min Arafātin fazkurul lāha indal-Masy’aril Harāmi waz kurūhu kamā hadākum wa in kuntum min qablihᴉᴉ laminad dãllᴉᴉn199Summa afᴉᴉdū min haisu afādan nāsu wastagh firullāh; innal lāha Ghafūr ur-Rahᴉᴉm200Fa-iza qadaitum manā sikakum fazkurul lāha kazikrikum ābã’akum aw asyadda zikrā; faminannāsi mai yaqūlu Rabbanã ātinā fiddunyā wa mā lahū fil Ākhirati min khalāq201Wa minhum mai yaqūlu rabbanã ātina fid dunyā hasanatanw wa fil ākhirati hasanatanw wa qinā azāban Nār202Ulã’ika lahum nasᴉᴉbum mimmā kasabū; wal lāhu sarᴉᴉ’ul hisāb203Wazkurul lāha fĩ ayyāmin ma’dūdātin; faman ta’ajjala fᴉᴉ yawmaini falã ismā alaihi wa man ta akhara falã isma alayhi; limanit-taqā; wattaqul lāha wa’lamũ annakum ilaihi tuhsyarūn204Wa minan nāsi mai yu’jibuka qawluhū fil hayātid dunyā wa yusyhidul lāha alā mā fᴉᴉ qalbihᴉᴉ wa huwa aladdulkhisām205Wa izā tawallā sa’ā fil ardi liyufsida fᴉᴉha wa yuhlikal harsa wannasl; wallāhu lā yuhibbul fasād206Wa izā qᴉᴉla lahuttaqil lāha akhazathul izzatu bil-ism; fahasbuhū jahannam; wa labi’sal mihād207Wa minan nāsi mai yasyrᴉᴉ nafsahub tighã’a mardātil lāh; wallāhu ra’ūfum bil’ibād208Yã ayyuhal lazᴉᴉna āmanud khulū fis silmi kãffatanw wa lā tattabi’ū khutuwātisy Syaitān; innahū lakum aduwwum mubᴉᴉn209Fa in zalaltum minba’di mā jã’atkumul baiyinātu fa’lamū annallāha Azᴉᴉzun hakᴉᴉm210Hal yanzurūna illã ai ya’tiya humul lāhu fᴉᴉ zulalim minal ghamāmi walmalã’ikatu wa qudiyal amr; wa ilal lāhi turja’ul umūr211Sal Banᴉᴉ Isrã’ᴉᴉla kam ātaināhum min āyatim baiyinah; wa mai yubaddil ni’matal lāhi mim ba’di mā jã’athu fa innallāha syadᴉᴉdul’iqāb212Zuyyina lillazᴉᴉna kafarul hayātud dunyā wa yaskharūna minal lazᴉᴉna āmanū; wallazᴉᴉnat taqaw fawqahum yawmal Qiyāmah; wallāhu yarzuqu mai yasyã’u bighairi hisāb;213Kānan nāsu ummatanw wāhidatan fab’asal lāhun Nabiyyᴉᴉna mubasysyirᴉᴉna wa munzirᴉᴉna wa anzala ma’ahumul kitāba bilhaqqi liyahkuma bainan nāsi fᴉᴉmakh talafū fᴉᴉh; wa makh talafa fᴉᴉhi illallazᴉᴉna ūtūhu mim ba’di mā jã’athumul baiyinātu baghyam bainahum fahadal lāhul lazᴉᴉna āmanū limakh talafū fᴉᴉhi minal haqqi bi iznih; wallāhu yahdᴉᴉ mai yasyã’u ilā Sirātim Mustaqᴉᴉm214Am hasibtum an tadkhulul jannata wa lammā yā-tikum masalul lazᴉᴉna khalaw min qablikum massathumul bāsã’u waddarrãa’u wa zulzilū hattā yaqūlar Rasūlu wallazᴉᴉna āmanū ma’ahū matā nasrul lāh; alã inna nasral lāhi qarᴉᴉb215Yas’alūnaka māzā yunfiqūna qul mã anfaqtum min khairin falil wālidaini wal aqrabᴉᴉna walyatāmā wal masākᴉᴉni wabnis sabᴉᴉl; wa mā taf’alū min khairin fa innal lāha bihᴉᴉ Alᴉᴉm216Kutiba alaikumulqitālu wa huwa kurhullakum wa asã an takrahū syai’anw wa huwa khairullakum wa asã an tuhibbo syai’anw wa huwa syarrullakum; wallāhu ya’lamu wa antum lā ta’lamūn217Yas’alūnaka anisy Syahril Harāmi qitālin fᴉᴉhi qul qitālun fᴉᴉhi kabᴉᴉrunw wa saddun an sabᴉᴉlil lāhi wa kufrum bihᴉᴉ wal Masjidil Harāmi wa ikhrāju ahlihᴉᴉ minhu akbaru indal lāh; walfitnatu akbaru minal qatl; wa lā yazālūna yuqātilūnakum hatta yaruddūkum an dᴉᴉnikum inis tatā’ū; wa mai yartadid minkum an dᴉᴉnihᴉᴉ fayamut wahuwa kāfirun fa ulã’ika habitat a’māluhum fid dunyā wal ākhirati wa ulã’ika asyābun Nāri hum fᴉᴉhā khālidūn218Innal lazᴉᴉna āmanū wallazᴉᴉna hājarū wa jāhadū fᴉᴉ sabᴉᴉlil lāhi ulã’ika yarjūna rahmatal lāh; wallāhu Ghafūrur Rahᴉᴉm219Yas’alūnaka anilkhamri walmaisiri qul fᴉᴉhimã ismun kabᴉᴉrunw wa manāfi’u linnāsi wa ismuhumā akbaru min naf’ihimā; wa yas’alūnaka māza yunfiqūna qulil-afwa; kazālika yubaiyinul lāhu lakumul-āyāti la’allakum tatafakkarūn220Fid dunyā wal ākhirah; wa yas’alūnaka anil yatāmā qul islāhullahum khayr, wa in tukhālitūhum fa ikhwānukum; wallāhu ya’lamul mufsida minalmuslih; wa law syã’al lāhu la-a’natakum; innal lāha Azᴉᴉzun Hakᴉᴉm221Wa lātankihul musyrikāti hattā yu’minn; wa la amatum mu’minatun khairum mim musyrikatinw wa law a’jabatkum; wa lā tunkihul musyrikᴉᴉna hattā yu’minū; wa la’abdummu’minun khairum mimmusyrikinw wa law ajabakum; ulã’ika yad’ūna ilan Nāri wallāhu yad’ũ ilal Jannati walmaghfirati biiznihᴉᴉ wa yubaiyinu Āyātihᴉᴉ linnāsi la’allahum yatazakkarūn222Wa yas’alūnaka anil mahᴉᴉdi qul huwa azan fa’tazilun nisã’a fil mahᴉᴉdi wa lā taqrabū hunna hattā yathurna fa-izā tatah-harrna fātūhunna min haisu amarakumul lāh; innallāha yuhibbut Tawwābᴉᴉna wa yuhibbul mutatahhirᴉᴉn223Nisã’ukum harsullakum fātū harsakum annā syi’tum wa qaddimū li anfusikum; wattaqul lāha wa’lamũ annakum mulāqūh; wa basy syirilmu minᴉᴉn224Wa lā taj’alul lāha urdatal li aymānikum an tabarrū wa tattaqū wa tuslihū bainan nās; wallāhu Samᴉᴉ’un Alᴉᴉm225Lā yu’ākhi zukumul lāhu billaghwi fĩ aymā nikum wa lākiny yu’ākhi zukum bimā kasabat qulū bukum; wallāhu Ghafūrun Halᴉᴉm226Lillazᴉᴉna yu’lūna min nisã’ihim tarabbusu arba’ati asyhurin fain fã’ū fa innal lāha Ghafūrur Rahᴉᴉm227Wa in azamut talāqa fa innal lāha Samᴉᴉ’un Alᴉᴉm228Walmutallaqātu yatarab basna bi anfusihinna salāsata qurũ’; wa lā yahillu lahunna ai yaktumna mā khalaqal lāhu fĩ arhāminhinna in kunna yu’minna billāhi wal yawmil ākhir; wa bu’ūla tuhunna ahaqqu biraddihinna fᴉᴉ zālika in arādũ islāhā; wa lahunna mislul lazᴉᴉ alaihinna bilma’rūf; wa lirrijjāli alaihinna daraja; wallāhu Azᴉᴉzun Hakᴉᴉm229Attalāqu marratāni fa imsākum bima’rūfin aw tasrᴉᴉhum bi ihsān; wa lā yahillu lakum an tākhuzū mimmã ātaitumūhunna syai’an illã ai yakhāfã alla yuqᴉᴉmā hudūdallahi fa in khiftum allā yuqᴉᴉmā hudūdal lāhi falā junāha Alaihimā fᴉᴉmaf tadat bihᴉᴉ tilka hudūdul lāhi falā ta’tadūhā; wa mai yata’adda hudūdal lāhi fa ulã’ika humuzzā limūn230Fa in tallaqahā falā tahillu lahū mim ba’du hattā tankiha zawjan ghairah; fa in tallaqahā falā junāha alaihimã ai yatarāja’ã in zannã ai yuqᴉᴉmā hudūdal lā; wa tilka hudūdul lāhi yubaiyinuhā liqawminy ya’lamūn231Wa izā tallaqtumun nisã’a fabalaghna ajala hunna fa amsikūhunna bima’rūfin law sarrihū hunna bima’rūf; wa lā tumsikū hunna dirā rallita’tadū; wa mai yaf’al zālika faqad zalama nafsah; wa lā tattakhizũ āyātillāhi huzuwā; wazkurū ni’matal lāhi alaikum wa mã anzala alaikum minal kitābi wal hikmati ya’izukum bih; wattaqul lāha wa’lamũ annal lāha bikulli syai’in Alᴉᴉm232Wa izā tallaqtumun nisã’a fabalaghna ajalahunna falā ta’dulū hunna ai yankihna azwāja hunna izā tarādaw bainahum bilma’ rūf; zālika yū’azu bihᴉᴉ man kāna minkum yu’minu billāhi wal yawmil ākhir; zālikum azkā lakum wa at-har; wallāhu ya’lamu wa antum lā ta’lamūn233Walwā lidātu yurdi’na awlāda hunna hawlaini kāmilaini liman arāda ai yutimmar radā’ah; wa alalmawlūdi lahū rizqu hunna wa kiswatuhunna bilma’rūf; lātukallafu nafsun illā wus’ahā; lā tudãrra wālidatum biwaladihā wa lā mawlūdul lahū biwaladih; wa alal wārisi mislu zālik; fa in arādā Fisālan an tarādim minhumā wa tasyāwurin falā junāha alaihimā; wa in arattum an tastardi’ũ awlādakum falā junāha alaikum izā sallamtum mã ātaitum bilma’rūf; wattaqul lāha wa’lamũ annal lāha bimā ta’malūna basᴉᴉr234Wallazᴉᴉna yutawaffawna minkum wa yazarūna azwājai yatarabbasna bi anfusihinna arba’ata asyhurinw wa asyran fa izā balaghna ajalahunna falā junāha alaikum fᴉᴉmā fa’alna fĩ anfusihinna bilma’rūf; wallāhu bimā ta’malūna Khabᴉᴉr235Wa lā junāha alaikum fᴉᴉma arradtum bihᴉᴉ min khitbatin nisã’i aw aknantum fĩ anfusikum; alimal lāhu annakum satazkurūnahunna wa lākil lā tuwā’idūhunna sirran illã an taqūlū qawlamma’rūfā; wa lā ta’zimū uqdatan nikāhi hattā yablughal kitābu ajalah; wa’lamũ annal lāha ya’lamumā fĩ anfusikum fahzarūh; wa’lamũ annallāha Ghafūrun Halᴉᴉm236Lā junāha alaikum in tallaqtumun nisã’a mā lam tamassūhunna aw tafridū lahunna farᴉᴉdah; wa matti’hūhunna alal mūsi’i qadaruhū wa alal muqtiri qadaruhū matta’am bilma’rūfi haqqan alalmuhsinᴉᴉn237Wa in tallaqtumūhunna min qabli an tamassūhunna wa qad farad tum lahunna farᴉᴉdatan fanisfu mā faradtum illã ai ya’fūna aw ya’fuwallazᴉᴉ biyadihᴉᴉ uqdatunnikāh; wa an ta’fũ aqrabu littaqwā; wa lā tansawulfadla bainakum; innal lāha bimā ta’malūna Basᴉᴉr238Hāfizū alas salawāti was Salātil Wustā wa qūmū lillāhi qānitᴉᴉn239Fa in khiftum farijālan aw rukbānan fa izã amintum fazkurul lāha kamā allamakum mā lam takūnū ta’lamūn240Wallazᴉᴉna yutawaf fawna minkum wa yazarūna azwājanw wasiyyatal li azwājihim matā’an ilal hawlighaira ikhrāj; fa in kharajna falā junāha alaikum fᴉᴉ mā fa’alna fĩ anfusihinna min ma’rūf; wallāhu Azᴉᴉzun Hakᴉᴉm241Wa lilmutallaqāti matā’um bilma’rūfi haqqan alal muttaqᴉᴉn242Kazālika yubaiyinul lāhu lakum āyātihᴉᴉ la’allakum ta’qilūn243Alam tara ilal lazᴉᴉna kharajū min diyārihim wa hum ulūfun hazaral mawti faqãla lahumul lāhu mūtū summa ahyāhum; innal lāha lazū fadlin alannāsi wa lākinna aksarannāsi lā yasykurūn244Wa qātilū fᴉᴉ sabᴉᴉlil lāhi wa’lamũ annal lāha Samᴉᴉ’un Alᴉᴉm245Man zal lazᴉᴉ yuqridul lāha qardan hasanan fayudā ifahū lahū ad’āfan kasᴉᴉrah; wallāhu yaqbidu wa yabsutu wa ilaihi turja’ūn246Alam tara ilal malai mim Banĩ Isrã’ᴉᴉla mim ba’di Mūsã iz qālū li Nabiyyil lahumub as lanā malikan nuqātil fᴉᴉ sabᴉᴉlillāhi qāla hal asaitum in kutiba alaikumul qitālu allā tuqātilū qālū wa mā lanã allā nuqātila fᴉᴉ sabᴉᴉlil lāhi wa qad ukhrijnā min diyārinā wa abnã’inā falammā kutiba alaihimul qitālu tawallaw illā qalᴉᴉlam minhum; wallāhu alᴉᴉmum bizzālimᴉᴉn247Wa qāla lahum Nabiy yuhum innal lāha qad ba’asa lakum Tālūta malikā; qālũ annā yakūnu lahul mulku alainā wa nahnu ahaqqu bilmulki minhu wa lam yu’ta sa’atamminal māl; qāla innallāhas tafāhu alaikum wa zādahū bastatan fil’ilmi waljismi wallāhu yu’tᴉᴉ mulkahū mai yasyã’; wallāhu Wāsi’un Alᴉᴉm248Wa qāla lahum Nabiyyuhum inna Āyata mulkihĩ ai yātiyakumut Tābūtu fᴉᴉhi sakᴉᴉnatummir Rabbikum wa baqiyyatummimmā taraka Ālu Mūsa wa Ālu Hārūna tahmiluhul malã’ikah; inna fᴉᴉ zālika la Āyatal lakum in kuntum mu’minᴉᴉn249Falammā fasala Tālūtu biljunūdi qāla innal lāha mubtalᴉᴉkum binaharin faman syariba minhu falaisa minnᴉᴉ wa mallam yat’amhu fa innahū minnĩ illā manigh tarafa ghurfatam biyadih; fasyaribū minhu illā qalᴉᴉlamminhum; falammā jāwazahū huwa wallazᴉᴉna āmanū ma’ahū qālū lā tāqata lanal yawma bi Jālūta wa junūdih; qālallazᴉᴉna yazunnūna annahum mulāqul lāhi kam min fi’atin qalᴉᴉlatin ghalabat fi’atan kasᴉᴉratam bi iznil lāh; wallāhuma’as sābirᴉᴉn250Wa lammā barazū liJālūta wa junūdihᴉᴉ qālū Rabbanã afrigh alainā sabranw wa sabbit aqdāmanā wansurnā alal qawmil kāfirᴉᴉn251Fahazamūhum bi iznillāhi wa qatala Dāwūdu jālūta wa ātāhul lāhulmulka Wal Hikmata wa allamahū mimmā yasyã’; wa law lā daf’ullāhin nāsa ba’dahum biba’dil lafasadatil ardu wa lākinnal lāha zū fadlin alal’ālamᴉᴉn252Tilka Āyātul lāhi natlūhā alaika bilhaqq; wa innaka laminal mursalᴉᴉn

am hasibtum an tadkhulul jannata