Quran Terjemahan Kemenag RI
wan-najmi iżā hawā
Demi bintang ketika terbenam,
mā ḍalla ṣāḥibukum wa mā gawā
kawanmu (Muhammad) tidak sesat dan tidak (pula) keliru,
wa mā yanṭiqu ‘anil-hawā
dan tidaklah yang diucapkannya itu (Alquran) menurut keinginannya.
in huwa illā waḥyuy yụḥā
Tidak lain (Alquran itu) adalah wahyu yang diwahyukan (kepadanya),
‘allamahụ syadīdul-quwā
yang diajarkan kepadanya oleh (Jibril) yang sangat kuat,
żụ mirrah, fastawā
yang mempunyai keteguhan; maka (Jibril itu) menampakkan diri dengan rupa yang asli (rupa yang bagus dan perkasa)
wa huwa bil-ufuqil-a’lā
Sedang dia berada di ufuk yang tinggi.
ṡumma danā fa tadallā
Kemudian dia mendekat (pada Muhammad), lalu bertambah dekat,
fa kāna qāba qausaini au adnā
sehingga jaraknya (sekitar) dua busur panah atau lebih dekat (lagi).
fa auḥā ilā ‘abdihī mā auḥā
Lalu disampaikannya wahyu kepada hamba-Nya (Muhammad) apa yang telah diwahyukan Allah.
mā każabal-fu`ādu mā ra`ā
Hatinya tidak mendustakan apa yang telah dilihatnya.
a fa tumārụnahụ ‘alā mā yarā
Maka apakah kamu (musyrikin Mekkah) hendak membantahnya tentang apa yang dilihatnya itu?
wa laqad ra`āhu nazlatan ukhrā
Dan sungguh, dia (Muhammad) telah melihatnya (dalam rupanya yang asli) pada waktu yang lain,
‘inda sidratil-muntahā
(yaitu) di Sidratilmuntahā,
‘indahā jannatul-ma`wā
di dekatnya ada surga tempat tinggal,
iż yagsyas-sidrata mā yagsyā
(Muhammad melihat Jibril) ketika Sidratilmuntahā diliputi oleh sesuatu yang meliputinya,
mā zāgal-baṣaru wa mā ṭagā
penglihatannya (Muhammad) tidak menyimpang dari yang dilihatnya itu dan tidak (pula) melampauinya.
laqad ra`ā min āyāti rabbihil-kubrā
Sungguh, dia telah melihat sebagian tanda-tanda (kebesaran) Tuhannya yang paling besar.
a fa ra`aitumul-lāta wal-‘uzzā
Maka apakah patut kamu (orang-orang musyrik) menganggap (berhala) Al-Lāta dan Al-‘Uzzā,
wa manātaṡ-ṡāliṡatal-ukhrā
dan Manāt, yang ketiga yang paling kemudian (sebagai anak perempuan Allah).
a lakumuż-żakaru wa lahul-unṡā
Apakah (pantas) untuk kamu yang laki-laki dan untuk-Nya yang perempuan?
tilka iżang qismatun ḍīzā
Yang demikian itu tentulah suatu pembagian yang timpang.
in hiya illā asmā`un sammaitumụhā antum wa ābā`ukum mā anzalallāhu bihā min sulṭān, iy yattabi’ụna illaẓ-ẓanna wa mā tahwal-anfus, wa laqad jā`ahum mir rabbihimul-hudā
Itu tidak lain hanyalah nama-nama yang kamu dan nenek moyangmu mengada-adakannya; Allah tidak menurunkan suatu keterangan apa pun untuk (menyembah)nya. Mereka hanya mengikuti dugaan, dan apa yang diingini oleh keinginannya. Padahal sungguh, telah datang petunjuk dari Tuhan mereka.
am lil-insāni mā tamannā
Atau apakah manusia akan mendapat segala yang dicita-citakannya?
fa lillāhil-ākhiratu wal-ụlā
(Tidak!) Maka milik Allah lah kehidupan akhirat dan kehidupan dunia.
wa kam mim malakin fis-samāwāti lā tugnī syafā’atuhum syai`an illā mim ba’di ay ya`żanallāhu limay yasyā`u wa yarḍā
Dan betapa banyak malaikat di langit, syafaat (pertolongan) mereka sedikit pun tidak berguna kecuali apabila Allah telah mengizinkan (dan hanya) bagi siapa yang Dia kehendaki dan Dia ridai.
innallażīna lā yu`minụna bil-ākhirati layusammụnal-malā`ikata tasmiyatal-unṡā
Sesungguhnya orang-orang yang tidak beriman kepada kehidupan akhirat, sungguh mereka menamakan para malaikat dengan nama perempuan.
wa mā lahum bihī min ‘ilm, iy yattabi’ụna illaẓ-ẓanna wa innaẓ-ẓanna lā yugnī minal-ḥaqqi syai`ā
Dan mereka tidak mempunyai ilmu tentang itu. Mereka tidak lain hanyalah mengikuti dugaan, dan sesungguhnya dugaan itu tidak berfaedah sedikit pun terhadap kebenaran.
fa a’riḍ ‘am man tawallā ‘an żikrinā wa lam yurid illal-ḥayātad-dun-yā
Maka tinggalkanlah (Muhammad) orang yang berpaling dari peringatan Kami, dan dia hanya mengingini kehidupan dunia.
żālika mablaguhum minal-‘ilm, inna rabbaka huwa a’lamu biman ḍalla ‘an sabīlihī wa huwa a’lamu bimanihtadā
Itulah kadar ilmu mereka. Sungguh, Tuhanmu, Dia lebih mengetahui siapa yang tersesat dari jalan-Nya dan Dia pula yang lebih mengetahui siapa yang mendapat petunjuk.
wa lillāhi mā fis-samāwāti wa mā fil-arḍ, liyajziyallażīna asā`ụ bimā ‘amilụ wa yajziyallażīna aḥsanụ bil-ḥusnā
Dan milik Allah lah apa yang ada di langit dan apa yang ada di bumi. (Dengan demikian) Dia akan memberi balasan kepada orang-orang yang berbuat jahat sesuai dengan apa yang telah mereka kerjakan dan Dia akan memberi balasan kepada orang-orang yang berbuat baik dengan pahala yang lebih baik (surga).
allażīna yajtanibụna kabā`iral-iṡmi wal-fawāḥisya illal-lamama inna rabbaka wāsi’ul-magfirah, huwa a’lamu bikum iż ansya`akum minal-arḍi wa iż antum ajinnatun fī buṭụni ummahātikum, fa lā tuzakkū anfusakum, huwa a’lamu bimanittaqā
(Yaitu) mereka yang menjauhi dosa-dosa besar dan perbuatan keji, kecuali kesalahan-kesalahan kecil. Sungguh, Tuhanmu Mahaluas ampunan-Nya. Dia mengetahui tentang kamu, sejak Dia menjadikan kamu dari tanah lalu ketika kamu masih janin dalam perut ibumu. Maka janganlah kamu menganggap dirimu suci. Dia mengetahui tentang orang yang bertakwa.
a fa ra`aitallażī tawallā
Maka tidakkah engkau melihat orang yang berpaling (dari Alquran)?
wa a’ṭā qalīlaw wa akdā
dan dia memberikan sedikit (dari apa yang dijanjikan) lalu menahan sisanya.
a ‘indahụ ‘ilmul-gaibi fa huwa yarā
Apakah dia mempunyai ilmu tentang yang gaib sehingga dia dapat melihat(nya)?
am lam yunabba` bimā fī ṣuḥufi mụsā
Ataukah belum diberitakan (kepadanya) apa yang ada dalam lembaran-lembaran (Kitab Suci yang diturunkan kepada) Musa?
wa ibrāhīmallażī waffā
Dan (lembaran-lembaran) Ibrahim yang selalu menyempurnakan janji?
allā taziru wāziratuw wizra ukhrā
(yaitu) bahwa seseorang yang berdosa tidak akan memikul dosa orang lain,
wa al laisa lil-insāni illā mā sa’ā
dan bahwa manusia hanya memperoleh apa yang telah diusahakannya,
wa anna sa’yahụ saufa yurā
dan sesungguhnya usahanya itu kelak akan diperlihatkan (kepadanya),
ṡumma yujzāhul-jazā`al-aufā
kemudian akan diberi balasan kepadanya dengan balasan yang paling sempurna,
wa anna ilā rabbikal-muntahā
dan sesungguhnya kepada Tuhanmulah kesudahannya (segala sesuatu),
wa annahụ huwa aḍ-ḥaka wa abkā
dan sesungguhnya Dialah yang menjadikan orang tertawa dan menangis,
wa annahụ huwa amāta wa aḥyā
dan sesungguhnya Dialah yang mematikan dan menghidupkan,
wa annahụ khalaqaz-zaujainiż-żakara wal-unṡā
dan sesungguhnya Dialah yang menciptakan pasangan laki-laki dan perempuan,
min nuṭfatin iżā tumnā
dari mani, apabila dipancarkan,
wa anna ‘alaihin-nasy`atal-ukhrā
dan sesungguhnya Dialah yang menetapkan penciptaan yang lain (kebangkitan setelah mati),
wa annahụ huwa agnā wa aqnā
dan sesungguhnya Dialah yang memberikan kekayaan dan kecukupan.
wa annahụ huwa rabbusy-syi’rā
dan sesungguhnya Dialah Tuhan (yang memiliki) bintang Syi’rā,
wa annahū ahlaka ‘ādanil-ụlā
dan sesungguhnya Dialah yang telah membinasakan kaum ‘Ād dahulu kala,
wa ṡamụda fa mā abqā
dan kaum Samud, tidak seorang pun yang ditinggalkan-Nya (hidup),
wa qauma nụḥim ming qabl, innahum kānụ hum aẓlama wa aṭgā
dan (juga) kaum Nuh sebelum itu. Sungguh, mereka adalah orang-orang yang paling zalim dan paling durhaka.
wal-mu`tafikata ahwā
Dan prahara angin telah meruntuhkan (negeri kaum Luṭ),
fa gasysyāhā mā gasysyā
lalu menimbuni negeri itu (sebagai azab) dengan (puing-puing) yang menimpanya.
fa bi`ayyi ālā`i rabbika tatamārā
Maka terhadap nikmat Tuhanmu yang manakah yang masih kamu ragukan?
hāżā nażīrum minan-nużuril-ụlā
Ini (Muhammad) salah seorang pemberi peringatan di antara para pemberi peringatan yang telah terdahulu.
azifatil-āzifah
Yang dekat (hari Kiamat) telah makin mendekat.
laisa lahā min dụnillāhi kāsyifah
Tidak ada yang akan dapat mengungkapkan (terjadinya hari itu) selain Allah.
a fa min hāżal-ḥadīṡi ta’jabụn
Maka apakah kamu merasa heran terhadap pemberitaan ini?
wa taḍ-ḥakụna wa lā tabkụn
dan kamu tertawakan dan tidak menangis,
wa antum sāmidụn
sedang kamu lengah (darinya).
fasjudụ lillāhi wa’budụ
Maka bersujudlah kepada Allah dan sembahlah (Dia)!
The Surah derives its name from the very first word wan Najm. This title also does not relate to the subject matter, but is a name given to the Surah as a symbol.
According to a Tradition related by Bukhari, Muslim, Abu Da’ud and Nasai, on the authority of Hadrat Abdullah bin Mas’ud, the first Surah in which a verse requiring the performance of a sajdah (prostration) as sent down, is Surah An-Najm. The parts of this Hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu’awiyah from Hadrat Ibn Mas’ud, indicate that this is the first Surah of the Qur’an, which the Holy Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly of the Quraish (and according to Ibn Marduyah, in the Ka’bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him, and even those chiefs of the polytheists who were in the forefront of the opposition to the Holy Prophet (peace and blessings of Allah be upon him)
could not resist falling down in prostration. Ibn Mas’ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas’ud relates, he saw this man die in the state of disbelief.
Another eye witness of this incident is Hadrat Muttalib bin Abi Wada’ah, who had not yet become a Muslim. Nasai and Musnad Ahmad contain his own words to the effect: “When the Holy Prophet recited the Surah An-Najm and performed the sajdah and the whole assembly fell down in prostration along with him, I did not perform the sajdah. Now to compensate for the same whenever I recite this Surah I make sure never to abandon its performance.”
Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Holy Prophet (peace and blessings of Allah be upon him) had recited Surah An-Najm publicly in the assembly of the Quraish and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah.
Thus, it becomes almost certain that this Surah was revealed in the Ramadan of 5th year of Prophethood.
The details of the period of revelation as given above point to the conditions in which this Surah was revealed. During the first five years of his appointment as a Prophet, the Holy Prophet (peace and blessings of Allah be upon him) had been extending invitation to Allah’s Religion by presenting the Divine Revelations before the people only in private and restricted meetings and assemblies. During this whole period he could never have a chance to recite the Quran before a common gathering openly, mainly because of the strong opposition and resistance from the disbelievers. They were well aware of how magnetic and captivating was the Holy Prophet’s personality and his way of preaching and how impressive were the Revelations of the Qur’an. Therefore, they tried their best to avoid hearing it them- selves and to stop others also from hearing it and to suppress his invitation by false propaganda by spreading every kind of suspicion against him. For this object, on the one hand,
they were telling the people that Muhammad (peace and blessings of Allah be upon him) had gone astray and was now bent upon misleading others as well; on the other hand, they would raise on uproar whenever he tried to present the Qur’an before the people so that no one could know what it was for which he was being branded as a misled and misguided person.
Such were the conditions when the Holy Prophet (peace and blessings of Allah be upon him) suddenly stood up one day to make a speech in the sacred precincts of the Ka’bah, where a large number of the Quraish had gathered together. Allah at that time made him deliver this discourse, which we have now in the form of the Surah An-Najm with us. Such was the intensity of the impression that when the Holy Prophet (peace and blessings of Allah be upon him) started reciting it the opponents were so completely overwhelmed that they could not think of raising any disorder, and when at the conclusion he fell down in prostration, they too fell down in prostration along with him. Later they felt great remorse at the weakness they had involuntarily shown. The people also started taunting them to the effect that whereas they had been forbidding others to listen to the Qur’an, that day not only had they themselves listened to it, with complete absorption but had even fallen down in prostration
along with Muhammad (peace and blessings of Allah be upon him). At last, they had to invent a story in order to get rid of the people’s taunt and ridicule. They said “After he had recited afara’ait-ul Lata wal Uzza wa Manat ath-thalitha-al ukhra, we heard from Muhammad the words: tilk al-gharaniqa- tal-‘ula, wa anna shafa’at-u-hunna latarja : ‘They are exalted goddesses: indeed, their intercession may be expected.’ From this we understood that Muhammad had returned to our faith.” As a matter of fact, only a mad person could think that in the context of this Surah the sentences they claimed to have heard could have any place and relevance.(For details, please see E. N.’s 96 to 301 of Surah Al Hajj).
The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur’an and the Prophet Muhammad (peace and blessings of Allah be upon him).
The discourse starts in a way as if to say: “Muhammad is neither deluded nor gone astray, as you are telling others in your propaganda against him, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The verities that be presents before you, are not the product of his own surmise and speculation but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of his Lord: whatever he says is not what he has himself thought out but what he has seen with his own eyes. Therefore, your disputing and wrangling with him is just like the disputing and wrangling of a blind man with a man of sight over a thing which the blind man cannot see but he can see.”
After this, three things have been presented in their successive order:
First, the listeners have been made to understand that: “The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza as your deities, whereas they have no share whatever in divinity. You regard the angels as the daughters of Allah, whereas you regard a daughter as disgraceful for your own selves. You think that these deities of fours can influence Allah in your favor, whereas the fact is that all the angels together, who are stationed closest to Allah, cannot influence Him even in their own favor. None of such beliefs that you have adopted, is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error. The right and true religion is that which is in conformity to the reality, and the reality is never subject to thee people’s wishes and desires so that whatever they may regard as a reality and truth should become
the reality and truth. Speculation and conjecture cannot help to determine as to what is according to the truth and what is not; it is knowledge. When that knowledge is presented before you, you turn away from it, and brand the one who tells you the truth as misguided. The actual cause of your being involved in this error is that you are heedless of the Hereafter. Only this world is your goal. Therefore, you have neither any desire for the knowledge of reality, nor you bother to see ‘whether the beliefs you hold are according to the truth or not.
Secondly, the people have been told that: Allah is the caster and Sovereign of the entire Universe. The righteous is he who follows His way, and the misguided he who has turned away from His way. The error of the misguided and the righteousness of the righteous are not hidden from Him. He knows whatever everyone is doing: He will requite the evil with evil and the good with good. The final judgment will not depend on what you consider yourself to be, and on tall claims you make of your purity and chastity but on whether you are pious or impious, righteous or unrighteous, in the sight of God. If you refrain from major sins, He in His mercy will overlook your minor errors.” .
Thirdly, a few basic principles of the true Religion which had been presented hundreds of years before the revelation of the Qur’an in the Books of the Prophets Abraham and Moses have been reiterated so that the people did not remain involved in the misunderstanding that the Prophet Muhammad (peace and blessings of Allah be upon him) had brought some new and novel religion, but they should know that these are the fundamental truths which the former Prophets of Allah have always been presenting in their respective ages. Besides, the same Books have been quoted to confirm the historical facts that the destruction of the ‘Ad and the Thamud and of the people of the Prophets Noah and Lot was not the result of accidental calamities, but Allah has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah were not inclined to refrain and desist in any case.
After presenting these themes and discourses the Surah has been concluded, thus: “The Hour of Judgment has approached near at hand, which no one can avert. Before the occurrence of that Hour you are being warned through Muhammad (peace and blessings of Allah be upon him) and the Quran in the like manner as the former people had been warned before. Now, is it this warning that you find novel and strange? Which you mock and ridicule? Which you turn away from and cause disorder so that no one else also is able to hear what it is ? Don’t you feel like weeping at your folly and ignorance? Abandon this attitude and behavior, bow down to Allah and serve Him alone!”
This was that impressive conclusion hearing which even the most hardened deniers of the Truth were completely overwhelmed, and when after reciting these verses of Divine Word the Holy Messenger of Allah (peace and blessings of Allah be upon him) fell down in prostration, they too could not help falling down in prostration along with him.