Quran Terjemahan Kemenag RI
Terjemah Makna Al Quran Bahasa Indonesia-King Fahad Quran Complex
Quran Bengali-Muhiuddin Khan
Quran Chinese-Al-Fath Makin
Der heilige Koran, Al-Qur’an al-Karim – Frank Bubenheim
De Edele Koran-Sofjan Saury Siregar
The Clear Quran-Dr. Mustafa Khattab
El sagrado Coran-Julio Cortes
Quran in French-Montada Islamic Foundation
Quran in Hebrew-Dar Al-Salam Center
Glorioso Corano-Hamza Roberto Piccardo
Quran in Japanese-Ryoichi Mita
Korean-Dr. Hamed Choi
Tafsir pimpinan Ar-Rahman-Abdullah Al-Fath Basmeih
Farsi Translation of the words of the Holy Quran-Islamhouse
Nobre Alcorao Portuguese-Helmi Nasr
Quran in Russian-Elmir Kuliev
Koranens Budskap Svenska-Knut Bernström
Quran Tagalog-Dar Al-Salam Center
Quran Tamil-Sheikh Omar Sharif bin Abdul Salam
Quran Thai-Society of Institutes and Universities
Kur’an-ı Kerim – Diyanet İşleri Başkanlığı
Quran Uyghur-Al-Fath Saleh
Sungguh, Kami telah memberimu (Muhammad) nikmat yang banyak.
Sesungguhnya Kami telah memberikan kepadamu sebuah sungai di surga.
নিশ্চয় আমি আপনাকে কাওসার দান করেছি।
Wir haben dir ja al-Kautar gegeben.
Als de hulp van Allah en de overwinning zijn gekomen.
Indeed, We have granted you O Prophet abundant goodness.1
Te hemos dado la abundancia.
Nous t’avons certes donné un Fleuve d’Abondance.1
אכן, נתנו לך את נהר אל-כאות’ר,
In verità ti abbiamo dato l’abbondanza 1 .
실로 나는 그대(무함마드)에게 카우싸르 호수를 베풀었노라.
Sesungguhnya Kami telah mengurniakan kepadamu (wahai Muhammad) kebaikan yang banyak (di dunia dan di akhirat).
[ای پیامبر،] به راستی که ما خیرِ بینهایت [از جمله رود کوثر در بهشت را] به تو عطا کردیم؛
Por certo, Nós te demos Al-Kawthar.
Мы даровали тебе аль-Каусар (бесчисленные блага, в том числе одноименную реку в Раю).
VI HAR sannerligen gett dig det goda i överflöd!
Tunay na Kami ay nagbigay sa iyo ng Kawthar.
(நபியே!) நிச்சயமாக நாம் (சொர்க்கத்தின் நதியாகிய) “கவ்ஸர்’ ஐ உமக்குக் கொடுத்தோம்.
Doğrusu sana pek çok nimet vermişizdir.
بىز ساڭا ھەقىقەتەن نۇرغۇن ياخشىلىقلارنى ئاتا قىلدۇق.
fa ṣalli lirabbika wan-ḥar
Maka laksanakanlah salat karena Tuhanmu, dan berkurbanlah (sebagai ibadah dan mendekatkan diri kepada Allah).
Maka dirikanlah salat karena Tuhan-mu dan berkurbanlah.
অতএব আপনার পালনকর্তার উদ্দেশ্যে নামায পড়ুন এবং কোরবানী করুন।
So bete zu deinem Herrn und opfere.
En jij (O Mohammed) de mensen in grote groepen tot de godsdienst van Allah ziet toetreden.
So pray and sacrifice to your Lord alone.
Ora, pues, a tu Señor y ofrece sacrificios.
Observe donc la Çalât pour ton Seigneur, et sacrifie !
לכן, התפלל לריבונך וזבח לו זבח
Esegui l’orazione per il tuo Signore e sacrifica 1 !
그러니 그대는 그대의 주님을 위해 예배를 드리고 희생물을 잡으라.
Oleh itu, kerjakanlah sembahyang kerana Tuhanmu semata-mata, dan sembelihlah korban (sebagai bersyukur).
پس برای پروردگارت نماز بخوان و قربانی کن.
Então, ora a teu Senhor e imola as oferendas.
Посему совершай намаз ради своего Господа и закалывай жертву.
Be därför till din Herre och förrätta [ditt] offer!
Kaya magdasal ka sa Panginoon mo at mag-alay ka.
ஆகவே, உம் இறைவனுக்காகத் தொழுவீராக; அறுத்துப் பலியிடுவீராக!
Öyleyse Rabbin için namaz kıl, kurban kes.
پەرۋەردىگارىڭ ئۈچۈن ناماز ئوقۇغىن ۋە قۇربانلىق قىلغىن.
inna syāni`aka huwal-abtar
Sungguh, orang-orang yang membencimu dialah yang terputus (dari rahmat Allah).
Sesungguhnya orang-orang yang membenci kamu, dialah yang terputus.
যে আপনার শত্রু, সেই তো লেজকাটা, নির্বংশ।
Gewiß, derjenige, der dich haßt, – er ist vom Guten abgetrennt .
Prijs dan de Glorie van jouw Heer en vraag Hem om vergeving. Voorwaar, Hij is Berouwaanvaardend.
Only the one who hates you is truly cut off from any goodness.
Sí, es quien te odia el privado de posteridad.
C’est celui qui te hait qui sera sans postérité.
אכן, שונאך הוא הנכרת!
In verità sarà colui che ti odia a non avere seguito 1 . 2 «l’abbondanza»: in arabo «al-Kawthar». Questo termine, secondo alcune tradizioni indica anche un fiume del Paradiso che Allah (gloria a Lui l’Altissimo) ha promesso in dono al Suo Inviato (pace e benedizioni su di lui) per compensarlo e consolarlo di tutto quello che ha subito per causa Sua. Secondo l’esegesi ortodossa indica la condizione di Muhammad nel Paradiso, dove sarà posto al più alto dei livelli (al-Wassìla) e «godrà abbondantemente» della Luce divina. 3 Versetto di grande importanza per quanto riguarda la pratica rituale della Festa del Sacrificio (‘îd Adhà) che si celebra il decimo giorno del mese del pellegrinaggio e ricorda la prova cui Àlìah (gloria a Lui l’Altissimo) sottopose il suo servo Abramo (pace su di lui). Il versetto prescrive l’ordine di svolgimento dei riti, prima la preghiera comunitaria (salât-ul-îd) alla quale devono partecipare tutti i musulmani poi il sacrificio degli animali. 4 «a non avere seguito»: lett. «sarà abtar». Questa espressione significa «senza coda» ed era un epiteto ironico e ingiurioso con cui gli arabi gratificavano quelli di loro che non avevano figli maschi. La tradizione riferisce che alla morte in tenerissima età di suo figlio Qasim l’Inviato di Allah (pace e benedizioni su di lui) dovette subire questa crudele oltraggiosa consuetudine. Uno dei suoi avversari giunse a dire che non avendo figli maschi, anche la religione che predicava non avrebbe avuto futuro. Miseria della Miscredenza!
실로 그대를 미워하는 자 그야말로 단절된 자라.
Sesungguhnya orang yang bencikan engkau, Dia lah yang terputus (dari mendapat sebarang perkara yang diingininya).
بیتردید، دشمنت [از همۀ خیرات و برکات و نام و نشان، بیبهره و] بُریده است.
Por certo, quem te odeia será ele o sem posteridade.
Воистину, твой ненавистник сам окажется безвестным.
Det är den som är full av hat mot dig, som är utestängd [från Guds nåd].
Tunay na ang nasusuklam sa iyo ay siya ang lagot.
நிச்சயமாக உம் பகைவன்தான் நன்மையற்றவன் (-சந்ததியற்றவன்).
Doğrusu adı sanı ortadan kalkacak olan, sana kin tutan kimsedir.
ھەقىقەتەن سېنىڭ دۈشمىنىڭنىڭ نام ـ نىشانى قالمايدۇ.
The Surah has been titled after the word al-kauthar occurring in the first verse.
Ibn Marduyah has cited Hadrat Abdullah bin Abbas, Hadrat Abdullah bin az-Zubair and Hadrat Aishah as saying that this Surah is Makki. Kalbi and Muqatil also regard it as Makki, and the same is the view held by the majority of commentators. But Hadrat Hasan Al-Basri, Ikrimah, Mujahid and Qatadah regard it as Madani. Imam Al-Suyuti in Al-Itqan has confirmed this same view, and Imam Al-Nawawi in his commentary of the Sahih of Muslim has also preferred the same. The reason for this assumption is the tradition which traditionists of the rank of Imam Ahmad, Muslim, Abu Da’ud, Al Nasa’i, Ibn Abi Shaibah, Ibn al-Mundhir, Ibn Marduyah, Baihaqi and others have related from Hadrat Anas bin Malik, saying: “The Holy Prophet was among us. In the meantime he dozed; then he raised his head, smiling, according to some traditions, the people asked what for he was smiling, according to others, he himself told them that a Surah had just been revealed to him. Then, with ‘Bismillah ir-Rahman ir-Rahim’, he recited Surah Al-Kauthar; then he asked the people whether they knew what Kauthar was. When they said that Allah and his Messenger had the best knowledge, he said: ‘It is a river which my Lord has granted me in Paradise.'” (The details follow under “Kauthar “). The basis of the reasoning from this tradition for this Surah being Madani is that Hadrat Anas belonged to Madinah, and his saying that this Surah was revealed in his presence is a proof that it was Madani.
However, in the first place, Hadrat Anas, Imam Ahmad, Bukhari, Muslim, Abu Da’ud, Tirmidhi and Ibn Jarir have related the traditions which say that this river of Paradise (Al-Kauthar) had been shown to the Holy Prophet (upon whom be peace) on the occasion of the mi’raj (ascension) and everyone knows that mi’raj had taken place at Makkah before the hijrah. Secondly, when, during the mi’raj, the Holy Prophet had not only been informed of this gift of Allah Almighty but also shown it, there was no reason why Surah Al-Kauthar should have been revealed in Madinah to give him the good news of it. Thirdly, if in an assembly of the Companions the Holy Prophet himself had given the news of the revelation of Surah Al-Kauthar which Hadrat Anas has mentioned in his tradition, and it meant that that Surah had been revealed for the first time then, it was not possible that well-informed Companions like Hadrat Aishah, Hadrat Abdullah bin Abbas and Hadrat Abdullah bin Zubair should have declared this Surah to be a Makki revelation and most of the commentators also should have regarded it as Makki. If the matter is considered carefully, there appears to be a flaw in the tradition from Hadrat Anas in that it does not say what was the subject under discussion in the assembly in which the Holy Prophet gave the news about Surah Al-Kauthar. It is possible that at that time, the Holy Prophet was explaining something and in that time, he was informed by revelation that that point was further explained by Surah Al-Kauthar, and he mentioned the same thing, saying that that Surah was revealed to him just then. Such incidents did take place on several occasions, on the basis of which the commentators have opined about certain verses that they were revealed twice. This second revelation, in fact, meant that the verse had been revealed earlier, but on some later occasion the Holy Prophet’s attention was invited to it by revelation for the second time. In such traditions, the mention of the revelation of a certain verse is not enough to decide whether it was revealed in Makkah or Madinah, and when precisely it was revealed.
Had this tradition of Hadrat Anas not been there to cause doubt, the whole content of the Surah Al-Kauthar by itself bears evidence that it was revealed in Makkah, and in the period when the Holy Prophet was going through extremely discouraging conditions.
Before this, in Surahs Ad-Duha and Alam Nashrah, we have seen that when in the earliest phase of Prophethood, the Holy Prophet (upon whom be peace) was going through the most trying conditions when the whole nation had turned hostile, there was resistance and opposition on every side, and the Holy Prophet and a handful of his Companions did not see any remote chance of success. Allah in order to console and encourage him at that time had sent down several verses. In Surah Ad- Duha it was said: “And surely the later period (i.e. every later period) is better for you than the former period, and soon your Lord shall give you so much that you shall be well pleased.” In Surah Alam Nashrah: “And We exalted your renown for you.” That is, “Though the enemies are trying to defame you throughout the country, We, on the contrary, have arranged to exalt your name and fame.” and: “The fact is that along with every hardship there is also ease.” That is, “You should not be disheartened by the severity of conditions at this time; this period of hardships will soon pass, and the period of success and victory will follow.”
Such were the conditions in which Allah by sending down Surah Al-Kauthar consoled the Holy Prophet as well as foretold the destruction of his opponents. The disbelieving Quraish said: “Muhammad (upon whom be Allah’s peace) is cut off from his community and reduced to a powerless and helpless individual.” According to Ikrimah when the Holy Prophet was appointed a Prophet, and he began to call the people to Islam, the Quraish said: “Muhammad (upon whom be Allah’s peace and blessings) is cut off from his people as a tree is cut off from its root, which might fall to the ground any moment.” (Ibn Jarir). Muhammad bin Ishaq says: “Whenever the Prophet (upon whom be peace) was mentioned before As bin Wa’il as-Sehmi, the chief of Makkah, he used to say: “Let him alone for he is only a childless man (abtar) with no male offspring. When he dies, there will be no one to remember him.” Shamir bin Atiyyah says that Uqbah bin Abi Mu’ait, also used to say similar things about the Holy Prophet (Ibn Jarir). According to Ibn Abbas, once Ka’b bin Ashraf (the Jewish chief of Madinah) came to Makkah and the Quraish chiefs said to him: “Just see this boy, who is cut off from his people; he thinks he is superior to us, whereas we manage the Hajj, look after the Ka’bah and water the pilgrims.” (Bazzar). Concerning this very incident Ikrimah reports that the Quraish had used the words as-sunbur al-munbatir min qaumi-hi (a weak, helpless and childless man who is cut off from his people) for the Holy Prophet. (Ibn Jarir) Ibn Sa’d and lbn Asakir have related that Hadrat Abdullah bin Abbas said: “The eldest son of the Holy Prophet (upon whom be peace) was Qasim; next to him was Zainab, next to her Hadrat Abdullah and next to him three daughters, viz. Umm Kulthum, Fatimah and Ruqayyah. Of them first Hadrat Qasim died and then Hadrat Abdullah.” Thereupon As bin Wail said: “His line has come to an end: now he is abtar (i. e. cut of from root).” Some traditions add that As bin Wail said “Muhammad is abtar: he has no son to succeed him. When he dies, his memory will perish and you will be rid of him.” The tradition from Ibn Abbas, which Abd bin Humaid has related, shows that Abu Jahl also had said similar words on the death of the Holy Prophet’s son, Abdullah. Ibn Abi Hatim has related on the authority of Shmir bin Atiyyah that the same kind of meanness was shown by Uqbah bin Abi Mu’ait by rejoicing at this bereavement of the Holy Prophet. Ata says that when the second son of the Holy Prophet died, his own uncle, Abu Lahab (whose house was next to his) hastened to the pagans and gave them the “good news”: Batira Muhammadun al-lail :”Muhammad has become childless this night, or he is cut off from root.”
Such were the disturbing conditions under which Surah Al-Kauthar was sent down. The Quraish were angry with him because he worshiped and served only Allah and repudiated their idolatry publicly. For this very reason he was deprived of the rank, esteem and honor that he enjoyed among his people before Prophethood and was now cut off from his community. The handful of his Companions also were helpless, poor people who were being persecuted and tyrannized. Furthermore, he was bereaved by the death of two sons, one after the other, at which the near relatives and the people of his clan, brotherhood and neighborhood were rejoicing and uttering such words that were disheartening and disturbing for a noble person who had treated even his enemies most kindly. At this, Allah just in one sentence of this brief Surah gave him the good news, better news than that which has ever been given to any man in the world, besides the decision that it will be his opponents who will be cut off from their root and not he.Surat Al Kausar yang dalam tulisan arabnya tertulisالكوثر (baca: Al Kausar),mempunyai arti surat; Pemberian Yang Banyak. Al Kausar merupakan urutan surat dalam Alquran yang ke 108, namun surat ini berada di urutan turun surat Al Quran yang ke 15, dan termasuk golongan surat Makkiyah. Jumlah ayat Surat Al Kausar adalah 3 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 602, sampai halaman ke 602. Surat Al Kausar di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ