Al Mursalat
Quran Terjemahan Kemenag RI
1
wal-mursalāti ‘urfā
Demi (malaikat-malaikat) yang diutus untuk membawa kebaikan,
2
fal-‘āṣifāti ‘aṣfā
dan (malaikat-malaikat) yang terbang dengan kencangnya,
3
wan-nāsyirāti nasyrā
dan (malaikat-malaikat) yang menyebarkan (rahmat Allah) dengan seluas-luasnya,
4
fal-fāriqāti farqā
dan (malaikat-malaikat) yang membedakan (antara yang baik dan yang buruk) dengan sejelas-jelasnya,
5
fal-mulqiyāti żikrā
dan (malaikat-malaikat) yang menyampaikan wahyu,
6
‘użran au nużrā
untuk menolak alasan-alasan atau memberi peringatan.
7
innamā tụ’adụna lawāqi’
Sungguh, apa yang dijanjikan kepadamu pasti terjadi.
8
fa iżan-nujụmu ṭumisat
Maka apabila bintang-bintang dihapuskan,
9
wa iżas-samā`u furijat
dan apabila langit terbelah,
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wa iżal-jibālu nusifat
dan apabila gunung-gunung dihancurkan menjadi debu,
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wa iżar-rusulu uqqitat
dan apabila rasul-rasul telah ditetapkan waktunya.
12
li`ayyi yaumin ujjilat
(Niscaya dikatakan kepada mereka), “Sampai hari apakah ditangguhkan (azab orang-orang kafir itu)?”
13
liyaumil-faṣl
Sampai hari keputusan.
14
wa mā adrāka mā yaumul-faṣl
Dan tahukah kamu apakah hari keputusan itu?
15
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
16
a lam nuhlikil-awwalīn
Bukankah telah Kami binasakan orang-orang yang dahulu?
17
ṡumma nutbi’uhumul-ākhirīn
Lalu Kami susulkan (azab Kami terhadap) orang-orang yang datang kemudian.
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każālika naf’alu bil-mujrimīn
Demikianlah Kami perlakukan orang-orang yang berdosa.
19
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
20
a lam nakhlukkum mim mā`im mahīn
Bukankah Kami menciptakan kamu dari air yang hina (mani),
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fa ja’alnāhu fī qarārim makīn
kemudian Kami letakkan ia dalam tempat yang kokoh (rahim),
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ilā qadarim ma’lụm
sampai waktu yang ditentukan,
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fa qadarnā fa ni’mal-qādirụn
lalu Kami tentukan (bentuknya), maka (Kamilah) sebaik-baik yang menentukan.
24
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
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a lam naj’alil-arḍa kifātā
Bukankah Kami jadikan bumi untuk (tempat) berkumpul,
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aḥyā`aw wa amwātā
bagi yang masih hidup dan yang sudah mati?
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wa ja’alnā fīhā rawāsiya syāmikhātiw wa asqainākum mā`an furātā
Dan Kami jadikan padanya gunung-gunung yang tinggi, dan Kami beri minum kamu dengan air tawar?
28
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
29
inṭaliqū ilā mā kuntum bihī tukażżibụn
(Akan dikatakan), “Pergilah kamu guna mendapatkan apa (azab) yang dahulu kamu dustakan.
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inṭaliqū ilā ẓillin żī ṡalāṡi syu’ab
Pergilah kamu mendapatkan naungan (asap api neraka) yang mempunyai tiga cabang,
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lā ẓalīliw wa lā yugnī minal-lahab
yang tidak melindungi dan tidak pula menolak nyala api neraka.”
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innahā tarmī bisyararing kal-qaṣr
Sungguh, (neraka) itu menyemburkan bunga api (sebesar dan setinggi) istana,
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ka`annahụ jimālatun ṣufr
seakan-akan iring-iringan unta yang kuning.
34
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
35
hāżā yaumu lā yanṭiqụn
Inilah hari, saat mereka tidak dapat berbicara,
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wa lā yu`żanu lahum fa ya’tażirụn
dan tidak diizinkan kepada mereka mengemukakan alasan agar mereka dimaafkan.
37
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
38
hāżā yaumul-faṣli jama’nākum wal-awwalīn
Inilah hari keputusan; (pada hari ini) Kami kumpulkan kamu dan orang-orang yang terdahulu.
39
fa ing kāna lakum kaidun fa kīdụn
Maka jika kamu punya tipu daya, maka lakukanlah (tipu daya) itu terhadap-Ku.
40
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
41
innal-muttaqīna fī ẓilāliw wa ‘uyụn
Sungguh, orang-orang yang bertakwa berada dalam naungan (pepohonan surga yang teduh) dan (di sekitar) mata air,
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wa fawākiha mimmā yasytahụn
dan buah-buahan yang mereka sukai.
43
kulụ wasyrabụ hanī`am bimā kuntum ta’malụn
(Katakan kepada mereka), “Makan dan minumlah dengan rasa nikmat sebagai balasan dari apa yang telah kamu kerjakan.”
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innā każālika najzil-muḥsinīn
Sungguh, demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik.
45
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
46
kulụ wa tamatta’ụ qalīlan innakum mujrimụn
(Katakan kepada orang-orang kafir), “Makan dan bersenang-senanglah kamu (di dunia) sebentar, sesungguhnya kamu orang-orang durhaka!”
47
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran).
48
wa iżā qīla lahumurka’ụ lā yarka’ụn
Dan apabila dikatakan kepada mereka, “Rukuklah,” mereka tidak mau rukuk.
49
wailuy yauma`iżil lil-mukażżibīn
Celakalah pada hari itu, bagi mereka yang mendustakan (kebenaran)!
50
fa bi`ayyi ḥadīṡim ba’dahụ yu`minụn
Maka kepada ajaran manakah (selain Alquran) ini mereka akan beriman?
Name
The Surah takes its name from the word wal-mursalat in the first verse.
Period of Revelation
Its subject matter bears full evidence that it was revealed in the earliest period at Makkah. If this Surah is read together with the two Surahs preceding it, namely Al-Qiyamah and Ad-Dahr, and the two Surahs following it, namely An-Naba and An-Naziat, it becomes obvious that all these Surahs are the Revelations of the same period, and they deal with one and the same theme, which has been impressed on the people of Makkah in different ways.
Theme and Subject Matter
Its theme is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these truths.
In the first seven verses, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur’an and the Prophet Muhammad (upon whom be Allah’s peace and blessings) must come to pass. The reasoning is that the power of All-Mighty Allah Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All-Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one’s life was useless and absurd.
The people of Makkah repeatedly asked, “Bring about the Resurrection with which you threaten us; only then shall we believe in it.”In vv. 8-15, their demand has been answered, saying:”Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all mankind and of all its individuals. For it Allah has fixed a specific time it will take place at its own time, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are repudiating with impunity. Then they will themselves realize how they themselves are responsible for their dooms
In vv. 16-28 arguments have been given continuously for the occurrence and necessity of the Resurrection and Hereafter. In these it has been stated that man’s own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of Resurrection and the establishment of the Hereafter are possible as well as the demand of Allah Almighty’s wisdom. History tells us that the nations which denied the Hereafter ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which if denied and contradicted by a nation by its conduct and attitude, will cause it to meet the same doom, which is met by a blind man who bushes headlong into an approaching train. And it also means that in the kingdom of the universe only physical laws are not at work but a moral law also is working in it, under which in this very world the process of retribution is operating. But since in the present life of the world retribution is not
taking place in its complete and perfect form, the moral law of the universe necessarily demands that there should come a time when it should take its full course and all those good works and evil deeds, which could not be rewarded here, or which escaped their due punishment should be fully rewarded and punished. For this it is inevitable that there should be a second life after death. If man only considers how he takes his birth in the world, his intellect, provided it is sound intellect, cannot deny that for the God Who began his creation from an insignificant sperm drop and developed him into a perfect man, it certainly possible to create the same man once again. After death the particles of man’s body do not disappear but continue to exist on the same earth on which he lived his whole life. It is from the resources and treasures of this very earth that he is made and nourished and then into the same treasures of the earth he is deposited. The God who caused him to emerge from
the treasures of the earth, in the first instance, can also cause him to re-emerge from the same treasures after he has been restored to them at death. If one only considers the powers of Allah, one cannot deny that He can do this; and if one considers the wisdom of Allah, one also cannot deny that it is certainly the very demand of His wisdom to call man to account for the right and wrong use of the powers that He has granted him on the earth; it would rather be against wisdom to let him off without rendering an account.
Then, in vv. 28-40, the fate of the deniers of the Hereafter has been depicted, and in vv. 41-45 of those who affirming faith in it in their worldly life, endeavored to improve their Hereafter, and abstained from the evils of disbelief and thought, morality and deed, conduct and character which might be helpful in man’s worldly life, but are certainly ruinous for his life hereafter.
In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse concludes with the assertion that the one who fails to obtain guidance from Book like the Qur’an, can have no ether source in the world to afford him Guidance.
Surat Al Mursalat yang dalam tulisan arabnya tertulisالمرسلات (baca: Al Mursalat),mempunyai arti surat; Malaikat Yang Diutus. Al Mursalat merupakan urutan surat dalam Alquran yang ke 77, namun surat ini berada di urutan turun surat Al Quran yang ke 33, dan termasuk golongan surat Makkiyah. Jumlah ayat Surat Al Mursalat adalah 50 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 580, sampai halaman ke 581. Surat Al Mursalat di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ