Fussilat
Quran Terjemahan Kemenag RI
1
ḥā mīm
Ḥā Mīm.
2
tanzīlum minar-raḥmānir-raḥīm
(Alquran ini) diturunkah dari Tuhan Yang Maha Pengasih, Maha Penyayang.
3
kitābun fuṣṣilat āyātuhụ qur`ānan ‘arabiyyal liqaumiy ya’lamụn
Kitab yang ayat-ayatnya djelaskan, bacaan dalam bahasa Arab, untuk kaum yang mengetahui,
4
basyīraw wa nażīrā, fa a’raḍa akṡaruhum fa hum lā yasma’ụn
yang membawa berita gembira dan peringatan, tetapi kebanyakan mereka berpaling (darinya) serta tidak mendengarkan.
5
wa qālụ qulụbunā fī akinnatim mimmā tad’ụnā ilaihi wa fī āżāninā waqruw wa mim baininā wa bainika ḥijābun fa’mal innanā ‘āmilụn
Dan mereka berkata, “Hati kami sudah tertutup dari apa yang engkau seru kami kepadanya dan telinga kami sudah tersumbat, dan di antara kami dan engkau ada dinding, karena itu lakukanlah (sesuai kehendakmu), sesungguhnya kami akan melakukan (sesuai kehendak kami).”
6
qul innamā ana basyarum miṡlukum yụḥā ilayya annamā ilāhukum ilāhuw wāḥidun fastaqīmū ilaihi wastagfirụh, wa wailul lil-musyrikīn
Katakanlah (Muhammad), “Aku ini hanyalah seorang manusia seperti kamu, yang diwahyukan kepadaku bahwa Tuhan kamu adalah Tuhan Yang Maha Esa, karena itu tetaplah kamu (beribadah) kepada-Nya dan mohonlah ampunan kepada-Nya. Dan celakalah bagi orang-orang yang mempersekutukan-(Nya),
7
allażīna lā yu`tụnaz-zakāta wa hum bil-ākhirati hum kāfirụn
(yaitu) orang-orang yang tidak menunaikan zakat dan mereka ingkar terhadap kehidupan akhirat.
8
innallażīna āmanụ wa ‘amiluṣ-ṣāliḥāti lahum ajrun gairu mamnụn
Sesungguhnya orang-orang yang beriman dan mengerjakan kebajikan, mereka mendapat pahala yang tidak ada putus-putusnya.”
9
qul a innakum latakfurụna billażī khalaqal-arḍa fī yaumaini wa taj’alụna lahū andādā, żālika rabbul-‘ālamīn
Katakanlah, “Pantaskah kamu ingkar kepada Tuhan yang menciptakan bumi dalam dua masa dan kamu adakan pula sekutu-sekutu bagi-Nya? Itulah Tuhan seluruh alam.”
10
wa ja’ala fīhā rawāsiya min fauqihā wa bāraka fīhā wa qaddara fīhā aqwātahā fī arba’ati ayyām, sawā`al lis-sā`ilīn
Dan Dia ciptakan padanya gunung-gunung yang kokoh di atasnya. Dan kemudian Dia berkahi, dan Dia tentukan makanan-makanan (bagi penghuni)nya dalam empat masa, memadai untuk (memenuhi kebutuhan) mereka yang memerlukannya.
11
ṡummastawā ilas-samā`i wa hiya dukhānun fa qāla lahā wa lil-arḍi`tiyā ṭau’an au karhā, qālatā atainā ṭā`i’īn
Kemudian Dia menuju ke langit dan (langit) itu masih berupa asap, lalu Dia berfirman kepadanya dan kepada bumi, “Datanglah kamu berdua menurut perintah-Ku dengan patuh atau terpaksa.” Keduanya menjawab, “Kami datang dengan patuh.”
12
fa qaḍāhunna sab’a samāwātin fī yaumaini wa auḥā fī kulli samā`in amrahā, wa zayyannas-samā`ad-dun-yā bimaṣābīḥa wa ḥifẓā, żālika taqdīrul-‘azīzil-‘alīm
Lalu diciptakan-Nya tujuh langit dalam dua masa dan pada setiap langit Dia mewahyukan urusan masing-masing. Kemudian langit yang dekat (dengan bumi), Kami hiasi dengan bintang-bintang, dan (Kami ciptakan itu) untuk memelihara. Demikianlah ketentuan (Allah) Yang Mahaperkasa, Maha Mengetahui.
13
fa in a’raḍụ fa qul anżartukum ṣā’iqatam miṡla ṣā’iqati ‘ādiw wa ṡamụd
Jika mereka berpaling maka katakanlah, “Aku telah memperingatkan kamu akan (bencana) petir seperti petir yang menimpa kaum ‘Ād dan kaum Samud.”
14
iż jā`at-humur-rusulu mim baini aidīhim wa min khalfihim allā ta’budū illallāh, qālụ lau syā`a rabbunā la`anzala malā`ikatan fa innā bimā ursiltum bihī kāfirụn
Ketika para rasul datang kepada mereka dari depan dan dari belakang mereka (dengan menyerukan), “Janganlah kamu menyembah selain Allah!” Mereka menjawab, “Kalau Tuhan kami menghendaki tentu Dia menurunkan malaikat-malaikat-Nya, maka sesungguhnya kami mengingkari wahyu yang engkau diutus menyampaikannya.”
15
fa ammā ‘ādun fastakbarụ fil-arḍi bigairil-ḥaqqi wa qālụ man asyaddu minnā quwwah, a wa lam yarau annallāhallażī khalaqahum huwa asyaddu min-hum quwwah, wa kānụ bi`āyātinā yaj-ḥadụn
Maka adapun kaum ‘Ād, mereka menyombongkan diri di bumi tanpa (mengindahkan) kebenaran dan mereka berkata, “Siapakah yang lebih hebat kekuatannya dari kami?” Tidakkah mereka memperhatikan bahwa sesungguhnya Allah yang menciptakan mereka. Dia lebih hebat kekuatan-Nya dari mereka? Dan mereka telah mengingkari tanda-tanda (kebesaran) Kami.
16
fa arsalnā ‘alaihim rīḥan ṣarṣaran fī ayyāmin naḥisātil linużīqahum ‘ażābal-khizyi fil-ḥayātid-dun-yā, wa la’ażābul-ākhirati akhzā wa hum lā yunṣarụn
Maka Kami tiupkan angin yang sangat bergemuruh kepada mereka dalam beberapa hari yang nahas, karena Kami ingin agar mereka itu merasakan siksaan yang menghinakan dalam kehidupan di dunia. Sedangkan azab akhirat pasti lebih menghinakan dan mereka tidak diberi pertolongan.
17
wa ammā ṡamụdu fa hadaināhum fastaḥabbul-‘amā ‘alal-hudā fa akhażat-hum ṣā’iqatul-‘ażābil-hụni bimā kānụ yaksibụn
Dan adapun kaum Samud, mereka telah Kami beri petunjuk tetapi mereka lebih menyukai kebutaan (kesesatan) daripada petunjuk itu, maka mereka disambar petir sebagai azab yang menghinakan disebabkan apa yang telah mereka kerjakan.
18
wa najjainallażīna āmanụ wa kānụ yattaqụn
Dan Kami selamatkan orang-orang yang beriman karena mereka adalah orang-orang yang bertakwa.
19
wa yauma yuḥsyaru a’dā`ullāhi ilan-nāri fa hum yụza’ụn
Dan (ingatlah) pada hari (ketika) musuh-musuh Allah digiring ke neraka lalu mereka dipisah-pisahkan.
20
ḥattā iżā mā jā`ụhā syahida ‘alaihim sam’uhum wa abṣāruhum wa julụduhum bimā kānụ ya’malụn
Sehingga apabila mereka sampai ke neraka, pendengaran, penglihatan dan kulit mereka menjadi saksi terhadap apa yang telah mereka lakukan.
21
wa qālụ lijulụdihim lima syahittum ‘alainā, qālū anṭaqanallāhullażī anṭaqa kulla syai`iw wa huwa khalaqakum awwala marratiw wa ilaihi turja’ụn
Dan mereka berkata kepada kulit mereka, “Mengapa kamu menjadi saksi terhadap kami?” Kulit mereka menjawab, “Yang menjadikan kami dapat berbicara adalah Allah, yang (juga) menjadikan segala sesuatu dapat berbicara, dan Dialah yang menciptakan kamu yang pertama kali dan hanya kepada-Nya kamu dikembalikan.”
22
wa mā kuntum tastatirụna ay yasy-hada ‘alaikum sam’ukum wa lā abṣārukum wa lā julụdukum wa lākin ẓanantum annallāha lā ya’lamu kaṡīram mimmā ta’malụn
Dan kamu tidak dapat bersembunyi dari kesaksian pendengaran, penglihatan dan kulitmu terhadapmu bahkan kamu mengira Allah tidak mengetahui banyak tentang apa yang kamu lakukan.
23
wa żālikum ẓannukumullażī ẓanantum birabbikum ardākum fa aṣbaḥtum minal-khāsirīn
Dan itulah dugaanmu yang telah kamu sangkakan terhadap Tuhanmu, (dugaan itu) telah membinasakan kamu, sehingga jadilah kamu termasuk orang yang rugi.
24
fa iy yaṣbirụ fan-nāru maṡwal lahum, wa iy yasta’tibụ fa mā hum minal-mu’tabīn
Meskipun mereka bersabar (atas azab neraka) maka nerakalah tempat tinggal mereka dan jika mereka minta belas kasihan, maka mereka itu tidak termasuk orang yang pantas dikasihani.
25
wa qayyaḍnā lahum quranā`a fa zayyanụ lahum mā baina aidīhim wa mā khalfahum wa ḥaqqa ‘alaihimul-qaulu fī umaming qad khalat ming qablihim minal-jinni wal-ins, innahum kānụ khāsirīn
Dan Kami tetapkan bagi mereka teman-teman (setan) yang memuji-muji apa saja yang ada di hadapan dan di belakang mereka dan tetaplah atas mereka putusan azab bersama umat-umat yang terdahulu sebelum mereka dari (golongan) jin dan manusia. Sungguh, mereka adalah orang-orang yang rugi.
26
wa qālallażīna kafarụ lā tasma’ụ lihāżal-qur`āni walgau fīhi la’allakum taglibụn
Dan orang-orang yang kafir berkata, “Janganlah kamu mendengarkan (bacaan) Alquran ini dan buatlah kegaduhan terhadapnya, agar kamu dapat mengalahkan (mereka).”
27
fa lanużīqannallażīna kafarụ ‘ażāban syadīdaw wa lanajziyannahum aswa`allażī kānụ ya’malụn
Maka sungguh, akan Kami timpakan azab yang keras kepada orang-orang yang kafir itu dan sungguh, akan Kami beri balasan mereka dengan seburuk-buruk balasan terhadap apa yang telah mereka kerjakan.
28
żālika jazā`u a’dā`illāhin-nāru lahum fīhā dārul-khuld, jazā`am bimā kānụ bi`āyātinā yaj-ḥadụn
Demikianlah balasan (terhadap) musuh-musuh Allah (yaitu) neraka; mereka mendapat tempat tinggal yang kekal di dalamnya sebagai balasan atas keingkaran mereka terhadap ayat-ayat Kami.
29
wa qālallażīna kafarụ rabbanā arinallażaini aḍallānā minal-jinni wal-insi naj’al-humā taḥta aqdāminā liyakụnā minal-asfalīn
Dan orang-orang yang kafir berkata, “Ya Tuhan kami, perlihatkanlah kepada kami dua golongan yang telah menyesatkan kami yaitu (golongan) jin dan manusia, agar kami letakkan keduanya di bawah telapak kaki agar kedua golongan itu menjadi yang paling bawah (hina).”
30
innallażīna qālụ rabbunallāhu ṡummastaqāmụ tatanazzalu ‘alaihimul-malā`ikatu allā takhāfụ wa lā taḥzanụ wa absyirụ bil-jannatillatī kuntum tụ’adụn
Sesungguhnya orang-orang yang berkata, “Tuhan kami adalah Allah” kemudian mereka meneguhkan pendirian mereka, maka malaikat-malaikat akan turun kepada mereka (dengan berkata), “Janganlah kamu merasa takut dan janganlah kamu bersedih hati; dan bergembiralah kamu dengan (memperoleh) surga yang telah dijanjikan kepadamu.”
31
naḥnu auliyā`ukum fil-ḥayātid-dun-yā wa fil-ākhirah, wa lakum fīhā mā tasytahī anfusukum wa lakum fīhā mā tadda’ụn
Kamilah pelindung-pelindungmu dalam kehidupan dunia dan akhirat; di dalamnya (surga) kamu memperoleh apa yang kamu inginkan dan memperoleh apa yang kamu minta.
32
nuzulam min gafụrir raḥīm
Sebagai penghormatan (bagimu) dari (Allah) Yang Maha Pengampun, Maha Penyayang.
33
wa man aḥsanu qaulam mim man da’ā ilallāhi wa ‘amila ṣāliḥaw wa qāla innanī minal-muslimīn
Dan siapakah yang lebih baik perkataannya daripada orang yang menyeru kepada Allah dan mengerjakan kebajikan dan berkata, “Sungguh, aku termasuk orang-orang muslim (yang berserah diri)?”
34
wa lā tastawil-ḥasanatu wa las-sayyi`ah, idfa’ billatī hiya aḥsanu fa iżallażī bainaka wa bainahụ ‘adāwatung ka`annahụ waliyyun ḥamīm
Dan tidaklah sama kebaikan dan kejahatan. Tolaklah (kejahatan itu) dengan cara yang lebih baik, sehingga orang yang ada rasa permusuhan antara kamu dan dia akan seperti teman yang setia.
35
wa mā yulaqqāhā illallażīna ṣabarụ, wa mā yulaqqāhā illā żụ ḥaẓẓin ‘aẓīm
Dan (sifat-sifat yang baik itu) tidak akan dianugerahkan kecuali kepada orang-orang yang sabar dan tidak dianugerahkan kecuali kepada orang-orang yang mempunyai keberuntungan yang besar.
36
wa immā yanzagannaka minasy-syaiṭāni nazgun fasta’iż billāh, innahụ huwas-samī’ul-‘alīm
Dan jika setan mengganggumu dengan suatu godaan, maka mohonlah perlindungan kepada Allah. Sungguh, Dialah Yang Maha Mendengar, Maha Mengetahui.
37
wa min āyātihil-lailu wan-nahāru wasy-syamsu wal-qamar, lā tasjudụ lisy-syamsi wa lā lil-qamari wasjudụ lillāhillażī khalaqahunna ing kuntum iyyāhu ta’budụn
Dan sebagian dari tanda-tanda kebesaran-Nya ialah malam, siang, matahari dan bulan. Janganlah bersujud kepada matahari dan jangan (pula) kepada bulan, tetapi bersujudlah kepada Allah yang menciptakannya, jika kamu hanya menyembah kepada-Nya.
38
fa inistakbarụ fallażīna ‘inda rabbika yusabbiḥụna lahụ bil-laili wan-nahāri wa hum lā yas`amụn
Jika mereka menyombongkan diri, maka mereka (malaikat) yang di sisi Tuhanmu bertasbih kepada-Nya pada malam dan siang hari, sedang mereka tidak pernah jemu.
39
wa min āyātihī annaka taral-arḍa khāsyi’atan fa iżā anzalnā ‘alaihal-mā`ahtazzat wa rabat, innallażī aḥyāhā lamuḥyil-mautā, innahụ ‘alā kulli syai`ing qadīr
Dan sebagian dari tanda-tanda (kebesaran)-Nya, engkau melihat bumi itu kering dan tandus, tetapi apabila Kami turunkan hujan di atasnya, niscaya ia bergerak dan subur. Sesungguhnya (Allah) yang menghidupkannya pasti dapat menghidupkan yang mati; sesungguhnya Dia Mahakuasa atas segala sesuatu.
40
innallażīna yul-ḥidụna fī āyātinā lā yakhfauna ‘alainā, a fa could yulqā fin-nāri khairun am could ya`tī āminay yaumal-qiyāmah, i’malụ mā syi`tum innahụ bimā ta’malụna baṣīr
Sesungguhnya orang-orang yang mengingkari tanda-tanda (kebesaran) Kami, mereka tidak tersembunyi dari Kami. Apakah orang-orang yang dilemparkan ke dalam neraka yang lebih baik ataukah mereka yang datang dengan aman sentosa pada hari Kiamat? Lakukanlah apa yang kamu kehendaki! Sungguh, Dia Maha Melihat apa yang kamu kerjakan.
41
innallażīna kafarụ biż-żikri lammā jā`ahum, wa innahụ lakitābun ‘azīz
Sesungguhnya orang-orang yang mengingkari Alquran ketika (Alquran) itu disampaikan kepada mereka (mereka itu pasti akan celaka), dan sesungguhnya (Alquran) itu adalah Kitab yang mulia,
42
lā ya`tīhil-bāṭilu mim baini yadaihi wa lā min khalfih, tanzīlum min ḥakīmin ḥamīd
(yang) tidak akan didatangi oleh kebatilan baik dari depan maupun dari belakang (pada masa lalu dan yang akan datang), yang diturunkan dari Tuhan Yang Mahabijaksana, Maha Terpuji.
43
mā yuqālu laka illā mā qad qīla lir-rusuli ming qablik, inna rabbaka lażụ magfiratiw wa żụ ‘iqābin alīm
Apa yang dikatakan (oleh orang-orang kafir) kepadamu tidak lain adalah apa yang telah dikatakan kepada rasul-rasul sebelummu. Sungguh, Tuhanmu mempunyai ampunan dan azab yang pedih.
44
walau ja’alnāhu qur`ānan a’jamiyyal laqālụ lau lā fuṣṣilat āyātuh, a a’jamiyyuw wa ‘arabiyy, qul huwa lillażīna āmanụ hudaw wa syifā`, wallażīna lā yu`minụna fī āżānihim waqruw wa huwa ‘alaihim ‘amā, ulā`ika yunādauna mim makānim ba’īd
Dan sekiranya Alquran Kami jadikan sebagai bacaan dalam bahasa selain bahasa Arab niscaya mereka mengatakan, “Mengapa tidak dijelaskan ayat-ayatnya?” Apakah patut (Alquran) dalam bahasa selain bahasa Arab sedang (rasul), orang Arab? Katakanlah, “Alquran adalah petunjuk dan penyembuh bagi orang-orang yang beriman. Dan orang-orang yang tidak beriman pada telinga mereka ada sumbatan, dan (Alquran) itu merupakan kegelapan bagi mereka. Mereka itu (seperti) orang-orang yang dipanggil dari tempat yang jauh.”
45
wa laqad ātainā mụsal-kitāba fakhtulifa fīh, walau lā kalimatun sabaqat mir rabbika laquḍiya bainahum, wa innahum lafī syakkim min-hu murīb
Dan sungguh, telah Kami berikan kepada Musa Kitab (Taurat) lalu diperselisihkan. Sekiranya tidak ada keputusan yang terdahulu dari Tuhanmu, orang-orang kafir itu pasti sudah dibinasakan. Dan sesungguhnya mereka benar-benar dalam keraguan yang mendalam terhadapnya.
46
man ‘amila ṣāliḥan falinafsihī wa man asā`a fa ‘alaihā, wa mā rabbuka biẓallāmil lil-‘abīd
Barangsiapa mengerjakan kebajikan maka (pahalanya) untuk dirinya sendiri dan barangsiapa berbuat jahat maka (dosanya) menjadi tanggungan dirinya sendiri. Dan Tuhanmu sama sekali tidak menzalimi hamba-hamba(Nya).
47
ilaihi yuraddu ‘ilmus-sā’ah, wa mā takhruju min ṡamarātim min akmāmihā wa mā taḥmilu min unṡā wa lā taḍa’u illā bi’ilmih, wa yauma yunādīhim aina syurakā`ī qālū āżannāka mā minnā min syahīd
Kepada-Nyalah ilmu tentang hari Kiamat itu dikembalikan. Tidak ada buah-buahan yang keluar dari kelopaknya dan tidak seorang perempuan pun yang mengandung dan yang melahirkan, melainkan semuanya dengan sepengetahuan-Nya. Pada hari ketika Dia (Allah) menyeru mereka, “Di manakah sekutu-sekutu-Ku itu?” Mereka menjawab, “Kami nyatakan kepada Engkau bahwa tidak ada seorang pun di antara kami yang dapat memberi kesaksian (bahwa Engkau mempunyai sekutu).”
48
wa ḍalla ‘an-hum mā kānụ yad’ụna ming qablu wa ẓannụ mā lahum mim maḥīṣ
Dan lenyaplah dari mereka apa yang dahulu selalu mereka sembah, dan mereka pun tahu bahwa tidak ada jalan keluar (dari azab Allah) bagi mereka.
49
lā yas`amul-insānu min du’ā`il-khairi wa im massahusy-syarru fa ya`ụsung qanụṭ
Manusia tidak jemu memohon kebaikan, dan jika ditimpa malapetaka, mereka berputus asa dan hilang harapannya.
50
wa la`in ażaqnāhu raḥmatam minnā mim ba’di ḍarrā`a massat-hu layaqụlanna hāżā lī wa mā aẓunnus-sā’ata qā`imataw wa la`ir ruji’tu ilā rabbī inna lī ‘indahụ lal-ḥusnā, fa lanunabbi`annallażīna kafarụ bimā ‘amilụ wa lanużīqannahum min ‘ażābin galīẓ
Dan jika Kami berikan kepadanya suatu rahmat dari Kami setelah ditimpa kesusahan, pastilah dia berkata, “Ini adalah hakku, dan aku tidak yakin bahwa hari Kiamat itu akan terjadi. Dan jika aku dikembalikan kepada Tuhanku, sesungguhnya aku akan memperoleh kebaikan di sisi-Nya.” Maka sungguh, akan Kami beritahukan kepada orang-orang kafir tentang apa yang telah mereka kerjakan, dan sungguh, akan Kami timpakan kepada mereka azab yang berat.
51
wa iżā an’amnā ‘alal-insāni a’raḍa wa na`ā bijānibih, wa iżā massahusy-syarru fa żụ du’ā`in ‘arīḍ
Dan apabila Kami berikan nikmat kepada manusia, dia berpaling dan menjauhkan diri (dengan sombong); tetapi apabila ditimpa malapetaka maka dia banyak berdoa.
52
qul a ra`aitum ing kāna min ‘indillāhi ṡumma kafartum bihī man aḍallu mim man huwa fī syiqāqim ba’īd
Katakanlah, “Bagaimana pendapatmu jika (Alquran) itu datang dari sisi Allah, kemudian kamu mengingkarinya. Siapakah yang lebih sesat daripada orang yang selalu berada dalam penyimpangan yang jauh (dari kebenaran)?”.
53
sanurīhim āyātinā fil-āfāqi wa fī anfusihim ḥattā yatabayyana lahum annahul-ḥaqq, a wa lam yakfi birabbika annahụ ‘alā kulli syai`in syahīd
Kami akan memperlihatkan kepada mereka tanda-tanda (kebesaran) Kami di segenap penjuru dan pada diri mereka sendiri, sehingga jelaslah bagi mereka bahwa Alquran itu adalah benar. Tidak cukupkah (bagi kamu) bahwa Tuhanmu menjadi saksi atas segala sesuatu?
54
alā innahum fī miryatim mil liqā`i rabbihim, alā innahụ bikulli syai`im muḥīṭ
Ingatlah, sesungguhnya mereka dalam keraguan tentang pertemuan dengan Tuhan mereka. Ingatlah, sesungguhnya Dia Maha Meliputi segala sesuatu.
Name
The name of this Surah is composed of two words, Ha-Mim and As-Sajdah, which implies that it is a Surah which begins with Ha-Mim and in which a verse requiring the performance of sajdah (prostration) has occurred.
Period of Revelation
According to authentic Traditions, it was sent down after the affirmation of the Faith by Hadrat Hamzah and before the affirmation of the Faith by Hadrat Umar. Muhammad bin Ishaq, the earliest biographer of the Holy Prophet, has related on the authority of Muhammad bin Ka’b al-Qurzi, the famous follower of the Companions, that one day some of the Quraish chiefs were sitting in their assembly in the Masjid al-Haram, while in another corner of the Mosque there was the Holy Prophet sitting by himself. This was the time when Hadrat Hamzah had already embraced Islam and the people of the Quraish were feeling upset at the growing numbers of the Muslims. On this occasion, Utbah bin Rabi’ah (the father-in-law of Abu Sufyan) said to the Quraish chiefs: “Gentlemen, if you like I would go and speak to Muhammad (upon whom be Allah’s peace and blessings) and put before him some proposals; maybe that he accepts one of them, to which we may also agree, and so he stops opposing us.” They all
agreed to this, and Utbah went and sat by the Holy Prophet. When the Holy Prophet turned to him, he said: “Nephew, you know the high status that you enjoy in the community by virtue of your ancestry and family relations, but you have put your people to great trouble: you have created divisions among them and you consider them to be fools: you talk ill of their religion and gods, and say things as though all our forefathers were pagans. Now listen to me and I shall make some suggestions. Consider them well: maybe that you accept one of them.” The Holy Prophet said: “Abul Walid, say what you want to say and I shall listen to you.” He said, “Nephew, if by what you are doing, you want wealth, we will give you enough of it so that you will be the richest man among us; if you want to became an important man, we will make you our chief and will never decide a matter without you; if you want to be a king, we will accept you as our king; and if you are visited by a jinn, whom you cannot get
rid of by your own power, we will arrange the best physicians and have you treated at our own expense.” ‘Utbah went on speaking in this strain and the Holy Prophet went on listening to him quietly. Then he said, “Have you said, O Abul Walid, what you had to say?” He replied that he had. The Holy Prophet said: “Well, now listen to me.”Then pronouncing Bismilah ir Rehman-ir-Raihm he began to recite this very Surah, and Utbah kept on listening to it, putting his hands behind his back and leaning on them as he listened. Coming to the verse of prostration (v. 38) the Holy Prophet prostrated himself; then raising his head, said, “This was my reply, O Abul Walid, now you may act as you please.” then Utbah arose and walked back towards the chiefs, the people saw him from afar, and said: “By God! Utbab’s face is changed. He does not look the same man that he was when he went from here.” Then, when he came back and sat down, the people asked, “What have you heard?” He replied, “By
God! I have heard something the like of which I had never heard before. By God, it’s neither poetry, nor sorcery, nor magic. O chiefs of the Quraish, listen to what I say and leave this man to himself. I think what he recites is going to have its effect. If the other Arabs overcome him, you will be saved from raising your band against your brother, and the others will deal with him. But if he overcame Arabia, his sovereignty would be your sovereignty and his honor your honor.” Hearing this the chiefs spoke out:”You too, O father of Walid, have been bewitched by his tongue.” Utbah replied, “I have given you my opinion; now you may act as you please.” (Ibn Hisham, vol. I, pp. 313-314).
This story has been narrated by several other traditionists also on the authority of Hadrat Jabir bin Abdullah in different ways, with a little variation in wording. In some traditions it has also been related that when during the recitation the Holy Prophet had come to verse 13, viz.”If they turn away, say to them: I warn you of a thunderbolt the like of which had visited the Ad and the Thamud,”Utbah had spontaneously placed his hand on the Holy Prophet’s mouth, and said: “For God’s sake, have mercy on your people.” Afterwards he justified his action before the Quraish chiefs, saying: “You know that whatever Muhammad says is always fulfilled; therefore, I feared lest a torment should descend on us.” (For details, see Tafsir Ibn Kathir, vol. IV, pp. 90- 91; Al Bidayah wan-Nihayah, vol. III, p. 62).
Theme and Subject Matter
In the discourse that Allah sent down in response to what Utbah said, no attention whatever was paid to the absurd proposals that he had made to the Holy Prophet. For what he had said was, in fact, an attack on the Holy Prophet’s intention and his intellect. His assumption was that as there was no possibility of his being a Prophet and the Quran being Allah’s Revelation, inevitably the motive of his invitation must either be the desire to obtain wealth and political power, or, God forbid, he had lost his reason. In the first case, he wanted to make a bargain with the Holy Prophet; in the second, he was insulting him when he said that the Quraish chiefs would have been cured of his madness at their own expense. Obviously, when the opponents come down to such absurd things, no gentleman would like to answer them, but would ignore them and say what he himself had to say.
Therefore, ignoring what Utbah said, this Surah makes antagonism its subject of discussion, which the unbelieving Quraish were showing stubbornly and wickedly in order to defeat the message of the Qur’an. They would say to tho Holy Prophet, “You may try however hard you try: we would not listen to you. We have put coverings on our hearts and we have closed our ears. There is a wall between you and us, which would never let us meet together.”
They had given a clear notice to the Holy Prophet to the effect: “You may continue your mission of inviting the people to yourself, but we would go on opposing you as hard as we can to frustrate your mission.”
For this object they had devised the following plan: Whenever the Holy Prophet or a follower of his would try to recite the Qur’an before the people, they would at once raise such a hue and cry that no one could bear anything.
They were desperately trying to misconstrue the verses of the Qur’an and spread every kind of misunderstanding among the people. They misconstrued everything and found fault even with the straightforward things. They would isolate words and sentences from their right context, from here and there, and would add their own words in order to put new meanings on them so as to mislead the people about the Quran and the Messenger who presented it.
They would raise strange objections a specimen of which has been presented in this Surah. They said, “If an Arab presents a discourse in Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone could compose anything that he pleased in his mother tongue and then make the claim that he had received it from God. It would be a miracle if the person would suddenly arise and make an eloquent speech in a foreign tongue which he did not know. Then only could one say that the discourse was not of his own composition but a revelation from God.”
Here is a resume of what has been said in answer to this deaf and blind opposition:
The Qur’an is most certainly the Word of God, which He has sent down in Arabic. The ignorant people do not find any light of knowledge in the truths that have been presented in it plainly and clearly, but the people of understanding are seeing this light as well as benefiting by it. It is surely Allah’s mercy that He has sent down this Word for the guidance of man. If a person regarded it as an affliction, it would be his own misfortune. Good news is for those who benefit by it and warning for those who turn away from it.
If you have put coverings on your hearts and have made yourselves deaf, it is none of the Prophet’s job to make the one hear who does not want to hear, and the one who does not want to understand understand forcibly. He is a man like you; he can make only those to hear and understand, who are inclined to hear and understand.
Whether you close down your eyes and ears and put coverings on your hearts, the fact, however, is that your God is only One God, and you are not the servant of any one else. Your stubbornness cannot change this reality in any way. If you accept this truth and correct your behavior accordingly you will do good only to yourselves, and if you reject it, you will only be preparing your own doom.
Do you have any understanding as to whom you disbelieve and with whom you associate others in divinity? It is with regard to that God Who has created this limitless universe, Who is the Creator of the earth and heavens, from Whose blessings you are benefiting on the earth, and on Whose provisions you are being fed and sustained. You set up His mean creatures as His associates and then you are made to understand the truth you turn away in stubbornness.
If you still do not believe, then be aware that a sudden torment is about to visit you, the like of which had visited the Ad and the Thamud, and this torment also will not be the final punishment of your crimes, but there is in addition the accountability and the fire of Hell in the Hereafter.
Wretched is the man who gets as company such satans from among men and jinn, who show him nothing but green and pleasant, who make his follies seem fair to him, who neither let him think aright himself nor let him hear right from others. But on the Day of Reckoning when their doom overtakes them, each one of them will say that if he happened to get hold of those who had misled and deceived him in the world, he would trample them under his foot.
This Quran is an unchangeable Book. You can not defeat it by your machinations and falsehoods. Whether falsehood comes from the front or makes a secret and indirect attack from behind, it cannot succeed in refuting it.
Today when this Quran is being Presented in your own language so that you may understand it, you say that it should have been sent down in some foreign tongue. But had We sent it in a foreign tongue for your guidance, you would yourselves have called it a joke, as if to say, “What a strange thing! The Arabs are being given guidance in a non- Arabic language, which nobody understands.” This means that you, in fact, have no desire to obtain guidance. You are only inventing ever new excuses for not affirming the faith.
Have you ever considered that if it became established that the Qur’an was really from Allah, then what fate you would meet by denying it and opposing it so vehemently as you do?
Today you do not believe but soon you will see with your own eyes that the message of this Qur’an had pervaded the whole world and you have yourselves been overwhelmed by it. Then you will come to know that what you were being told was the very truth.
Besides giving these answers to the opponents, attention has been paid to the problems which the believers and the Holy Prophet himself were facing in that environment of active resistance. Not to speak of preaching the message to others, the believers were even finding it difficult to follow the way of the Faith. Any one about whom it became known that he had become a Muslim, life would become an agony. As against the dreadful combination of the enemy and its all pervading power, they were feeling utterly helpless and powerless. In this state, in the first place, they were consoled and encouraged, as if to say: “You are not, in fact, helpless and powerless, for any person who believes in God as his Lord and adheres to this belief and way of life resolutely, God’s angels descend on him and help and support him at every stage, from the life of this world till the Hereafter.” Then they were encouraged with the consolation: “The best man is be who does good, invites others to God
and proclaims firmly that he is a Muslim.”
The question that was vexing the Holy Prophet at that time was as to how be should carve out a way of preaching his message when he had to face such heavy odds on every side. The solution he was given to this question was: “Although apparently the obstacles seem to be insurmountable, the weapon of good morals and character can smash and melt them away. Use this weapon patiently, and whenever Satan provokes you and incites you to use some other device, seek refuge in Allah.”
Surat Fussilat yang dalam tulisan arabnya tertulisفصلت (baca: Surat Fussilat),mempunyai arti surat; Yang Dijelaskan. Fussilat merupakan urutan surat dalam Alquran yang ke 41, namun surat ini berada di urutan turun surat Al Quran yang ke 61, dan termasuk golongan surat Makkiyah. Jumlah ayat Surat Fussilat adalah 54 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 477, sampai halaman ke 482. Surat Fussilat di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ