An Nazi’at
Quran Terjemahan Kemenag RI
1
wan-nāzi’āti garqā
Demi (malaikat) yang mencabut (nyawa) dengan keras.
2
wan-nāsyiṭāti nasyṭā
Demi (malaikat) yang mencabut (nyawa) dengan lemah lembut.
3
was-sābiḥāti sab-ḥā
Demi (malaikat) yang turun dari langit dengan cepat,
4
fas-sābiqāti sabqā
dan (malaikat) yang mendahului dengan kencang,
5
fal-mudabbirāti amrā
dan (malaikat) yang mengatur urusan (dunia).
6
yauma tarjufur-rājifah
(Sungguh, kamu akan dibangkitkan) pada hari ketika tiupan pertama mengguncangkan alam,
7
tatba’uhar-rādifah
(tiupan pertama) itu diiringi oleh tiupan kedua.
8
qulụbuy yauma`iżiw wājifah
Hati manusia pada waktu itu merasa sangat takut,
9
abṣāruhā khāsyi’ah
pandangannya tunduk.
10
yaqụlụna a innā lamardụdụna fil-ḥāfirah
(orang-orang kafir) berkata, “Apakah kita benar-benar akan dikembalikan kepada kehidupan yang semula?
11
a iżā kunnā ‘iẓāman nakhirah
Apakah (akan dibangkitkan juga) apabila kita telah menjadi tulang belulang yang hancur?”
12
qālụ tilka iżang karratun khāsirah
Mereka berkata, “Kalau demikian, itu adalah suatu pengembalian yang merugikan.”
13
fa innamā hiya zajratuw wāḥidah
Maka pengembalian itu hanyalah dengan sekali tiupan saja.
14
fa iżā hum bis-sāhirah
Maka seketika itu mereka hidup kembali di bumi (yang baru).
15
hal atāka ḥadīṡu mụsā
Sudahkah sampai kepadamu (Muhammad) kisah Musa?
16
iż nādāhu rabbuhụ bil-wādil-muqaddasi ṭuwā
Ketika Tuhan memanggilnya (Musa) di lembah suci yaitu Lembah Tuwa;
17
iż-hab ilā fir’auna innahụ ṭagā
pergilah engkau kepada Fir’aun! Sesungguhnya dia telah melampaui batas,
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fa qul hal laka ilā an tazakkā
Maka katakanlah (kepada Fir’aun), “Adakah keinginanmu untuk membersihkan diri (dari kesesatan),
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wa ahdiyaka ilā rabbika fa takhsyā
dan engkau akan kubimbing ke jalan Tuhanmu agar engkau takut kepada-Nya?”
20
fa arāhul-āyatal-kubrā
Lalu (Musa) memperlihatkan kepadanya mukjizat yang besar.
21
fa każżaba wa ‘aṣā
Tetapi dia (Fir’aun) mendustakan dan mendurhakai.
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ṡumma adbara yas’ā
Kemudian dia berpaling seraya berusaha menantang (Musa).
23
fa ḥasyara fa nādā
Kemudian dia mengumpulkan (pembesar-pembesarnya) lalu berseru (memanggil kaumnya).
24
fa qāla ana rabbukumul-a’lā
(Seraya) berkata, “Akulah tuhanmu yang paling tinggi.”
25
fa akhażahullāhu nakālal-ākhirati wal-ụlā
Maka Allah menghukumnya dengan azab di akhirat dan siksaan di dunia.
26
inna fī żālika la’ibratal limay yakhsyā
Sungguh, pada yang demikian itu terdapat pelajaran bagi orang yang takut (kepada Allah).
27
a antum asyaddu khalqan amis-samā`, banāhā
Apakah penciptaan kamu yang lebih hebat ataukah langit yang telah dibangun-Nya?
28
rafa’a samkahā fa sawwāhā
Dia telah meninggikan bangunannya lalu menyempurnakannya,
29
wa agṭasya lailahā wa akhraja ḍuḥāhā
dan Dia menjadikan malamnya (gelap gulita), dan menjadikan siangnya (terang benderang).
30
wal-arḍa ba’da żālika daḥāhā
Dan setelah itu bumi Dia hamparkan.
31
akhraja min-hā mā`ahā wa mar’āhā
Darinya Dia pancarkan mata air, dan (ditumbuhkan) tumbuh-tumbuhannya.
32
wal-jibāla arsāhā
Dan gunung-gunung Dia pancangkan dengan kokoh.
33
matā’al lakum wa li`an’āmikum
(Semua itu) untuk kesenanganmu dan untuk hewan-hewan ternakmu.
34
fa iżā jā`atiṭ-ṭāmmatul-kubrā
Maka apabila malapetaka besar (hari Kiamat) telah datang,
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yauma yatażakkarul-insānu mā sa’ā
yaitu pada hari (ketika) manusia teringat akan apa yang telah dikerjakannya,
36
wa burrizatil-jaḥīmu limay yarā
dan neraka diperlihatkan dengan jelas kepada setiap orang yang melihat.
37
fa ammā man ṭagā
Maka adapun orang yang melampaui batas,
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wa āṡaral-ḥayātad-dun-yā
dan lebih mengutamakan kehidupan dunia,
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fa innal-jaḥīma hiyal-ma`wā
maka sungguh, nerakalah tempat tinggalnya.
40
wa ammā man khāfa maqāma rabbihī wa nahan-nafsa ‘anil-hawā
Dan adapun orang-orang yang takut kepada kebesaran Tuhannya dan menahan diri dari (keinginan) hawa nafsunya,
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fa innal-jannata hiyal-ma`wā
maka sungguh, surgalah tempat tinggal-(nya).
42
yas`alụnaka ‘anis-sā’ati ayyāna mursāhā
Mereka (orang-orang kafir) bertanya kepadamu (Muhammad) tentang hari Kiamat, “Kapankah terjadinya?”
43
fīma anta min żikrāhā
Untuk apa engkau perlu menyebutkannya (waktunya)?
44
ilā rabbika muntahāhā
Kepada Tuhanmulah (dikembalikan) kesudahannya (ketentuan waktunya).
45
innamā anta munżiru could yakhsyāhā
Engkau (Muhammad) hanyalah pemberi peringatan bagi siapa yang takut kepadanya (hari Kiamat).
46
ka`annahum yauma yaraunahā lam yalbaṡū illā ‘asyiyyatan au ḍuḥāhā
Pada hari ketika mereka melihat hari Kiamat itu (karena suasananya hebat), mereka merasa seakan-akan hanya (sebentar saja) tinggal (di dunia) pada waktu sore atau pagi hari.
Name
It is derived from the word wan-nazi\`at with which the Surah opens.
Period of Revelation
According to Hadrat Abdullah bin Abbas, this Surah was sent down after Surah An-Naba. Its subject matter also testifies that it belongs to the earliest period at Makkah.
Theme and Subject Matter
Its theme is affirmation of Resurrection and the life hereafter; It also warns of the consequences of belying the Messenger of God.
The Surah opens with oaths sworn by the angels who take the soul at deaths and those who hasten to carryout Allah’s Commands, and those who conduct the affairs of the universe according to Divine Will, to assure that the Resurrection will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah’s Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order.
After this the people have been told, so as to say: “This work which you regard as absolutely impossible, is not any difficult for Allah, for which He may have to make lengthy preparations. Just a single jolt will upset this system of the world and a second jolt will be enough to cause you to appear as living beings in the new world. At that time the same people who were wont to deny it, would be trembling with fear and seeing with awe struck eyes all that they thought was impossible.
Then, relating the story of the Prophet Moses and Pharaoh briefly, the people have been warned to the effect: “You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate.
Then, in vv. 27-33, arguments have been given for the Hereafter and life after death. In this regard, the deniers have been asked the question:”Is your resurrection a more difficult task or the creation of the huge Universe which spreads around you to infinite distances with myriads of its stars and planets? Your recreation cannot be difficult for the God for Whom this was an easy task. Thus, after presenting in a single sentence, a decisive argument for the possibility of the Hereafter, attention has been drawn to the earth and its provisions that have been arranged in it for the sustenance of man and animal and of which everything testifies that it has been created with great wisdom for fulfilling some special purpose. Pointing to this the question has been left for the intellect of man to ponder for itself and form the opinion whether calling man to account after having delegated authority and responsibilities to a creature like him in this wise system would be more in
keeping with the demands of wisdom, or that he should die after committing all sorts of misdeeds in the world and should perish and mix in the dust for ever and should never be called to account as to how he employed the authority and fulfilled the responsibilities entrusted to him. Instead of discussing this question, in vv. 34-41, it has been said: “When the Hereafter is established, men’s eternal future will be determined on the criterion as to which of them rebelled against his God transgressing the bounds of service and made the material benefits and pleasures his objective of life and which of them feared standing before his Lord and refrained from fulfilling the unlawful desires of the self.” This by itself provides the right answer to the above question to every such person who considers it honestly, free from stubbornness. For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to
account on this very basis ultimately and rewarded or punished accordingly.
In conclusion, the question of the disbelievers of Makkah as to when Resurrection will take place, has been answered. They asked the Holy Prophet this question over and over again. In reply it has been said that the knowledge of the time of its occurrence rests with Allah alone. The Messenger is there only to give the warning that it will certainly come. Now whoever wishes may mend his ways, fearing its coming, and whoever wishes may behave and conduct himself as he likes, fearless of its coming. When the appointed time comes, those very people who loved the life of this world and regarded its pleasures as the only object of life, would feel that they had stayed in the world only for an hour or so. Then they will realize how utterly they had ruined their future for ever for the sake of the short lived pleasures of the world.
Surat An Nazi’at yang dalam tulisan arabnya tertulisالنازعات (baca: An Nazi’at),mempunyai arti surat; Malaikat Yang Mencabut. An Nazi’at merupakan urutan surat dalam Alquran yang ke 79, namun surat ini berada di urutan turun surat Al Quran yang ke 81, dan termasuk golongan surat Makkiyah. Jumlah ayat Surat An Nazi’at adalah 46 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 583, sampai halaman ke 584. Surat An Nazi’at di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ