SURAH (38) SAD (AYA 41 t 60)

وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ {38:41}

[Q38:41] Wazkur 'abdanaaa Ayyoob; iz naada Rabbahooo annee massaniyash Shaitaanu binus binw wa 'azaab.
[Q38:41] And remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment.

[Q38:41] Dan (ingatkanlah peristiwa) hamba Kami: Nabi Ayub ketika dia berdoa merayu kepada Tuhannya dengan berkata: Sesungguhnya aku diganggu oleh Syaitan dengan (hasutannya semasa aku ditimpa) kesusahan dan azab seksa (penyakit).

See commentary of Anbiya 21:83 and 84.

Ayyub was the son-in-law of Yusuf. He had abundant wealth and many children. #Then he lost his home, #his possessions, #his family; #and suffered from sores, BUT he did not lose faith, he turned to ALLAH (SWT).

THOSE LACKING FAITH SUSPECTED that Ayyub had committed some sin and was being punished, BUT those good at heart, said that he, as a prophet of ALLAH (SWT), was being TESTED TO MANIFEST IDEAL PATIENCE.

Shaytan, during his sufferings, tried to make him lose confidence in the mercy of ALLAH (SWT). Ayyub, in his prayer to ALLAH (SWT), referred to Shaytan's endeavor to disturb his faith in Him and to the belief of vain people about his having committed some sin which had drawn His anger.

Ø  When Shaytan failed in his every effort to strip Ayyub of his title of "the patient" he beguiled Ayyub's wife to lead him astray. **He went to her as an experienced physician and convinced her THAT IF she could take the sheep he had with him and sacrifice it in his name, he would immediately be cured. Since the wife was interested in Ayyub's welfare, she came to him and related the suggestion of the physician.

Ø  Ayyub warned his wife not to be misled by the man BECAUSE he was none but Shaytan. **Shaytan came back again as a beautiful young man astride a thorough bred stallion and told her: "I am the king of the earth, and since your husband worshipped ALLAH (SwT), the king of the heavens, not me, it was I who caused the loss of your children and wealth. If, now, you prostrate before me once, l shall make your husband well again." She promised to do as he wanted if her husband allowed her to do so. Then Shaytan asked her to at least persuade Ayyub not to say bismillah before eating a meal and alhamdulillah after finishing it. Hardly had she mentioned the proposal, Ayyub was so much disturbed at the very audacity of it that he swore fore with to punish her with hundred stripes. Then he prayed to ALLAH (SWT): "Indeed an affliction has distressed me."

     THERE IS ANOTHER VERSION that once when there was no food in the house she went to get at least a loaf of bread for Ayyub. #A man attracted by her lovely hair agreed to give her food in exchange of a bunch of her hair. She gave it to him and brought some food. In those days hair of a woman was cut and removed if she was found guilty of fornication. It greatly pained Ayyub to see her head without her beautiful hair. He then swore to punish her with hundred stripes.

The prophet of ALLAH (SWT) Ayyub used to pray for those who came to him with incurable diseases and ailments. BUT when they asked him why he did not pray for himself, he said: "I have enjoyed ALLAH (SWT)'s grace and blessing for 80 years, and it would be downright ingratitude if now I grumble when I have been made to taste distress for some time."

In his seven years illness he never uttered a single word of remonstration or grief, BUT DUE to the persistent pestering of Shaytan, he used to invite ALLAH (SWT)'s attention and help for combating his evil designs.

v  The highest example of patience and fortitude to demonstrate total submission to the will of ALLAH (SWT) was set forth by the grandsons of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Imam Husayn bin Ali in Karbala AND Imam Ali bin Husayn Zayn al Abidin in Kufa and Damascus.

v  They were the true inheritors of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in whom all the virtues of all the prophets of ALLAH (SWT) had been deposited by ALLAH (SWT) in the highest degree. "Shaytan has afflicted me with distress" refers to the hardships Ayyub had to face and overcome with the help of ALLAH (SWT) in the cause of righteousness.

THE ARCH OPPONENT OF RIGHTEOUSNESS IS SHAYTAN WHO REPRESENTS REBELLION, EVIL AND DISORDER.

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(38:41) And remember Our servant Job: *41 when he cried to his Lord: “Behold, Satan has afflicted me with much hardship and suffering.” *42

*41 This is the fourth place in the Qur'an where the Prophet Job has been mentioned. Before this he has been mentioned in An-Nisa. 163, Al-An'am: 84 and AI-Anbiya': 83-84 above. For the details about him, please see E.N.'s 76 to 79 of Surah Al-Anbiya'
*42 This does not mean that Satan has afflicted me with illness and brought distress upon me, but it means: "The affliction of the severities of illness, the loss of property and wealth, and the desertion of the near and dear ones, is not so great a torment and trouble for me as the temptation of Satan, who is exploiting my condition to despair me of my Lord and wants that I should turn ungrateful to Him and become desperate and impatient." This meaning of the lamentation of the Prophet Job is preferable for two reasons: (1) According to the Qur'an, Allah has granted Satan only the power of temptation: He has not given him the power to afflict with illness the worshippers of Allah and compel them to deviate from the way of service and obedience by causing them physical ailments. (2) In Surah AIAnbiya' when the Prophet Job puts before Allah his complaint about illness and disease, he does not mention Satan at all, but says only: "I have been afflicted with the disease and You are most Merciful."

ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ {38:42}

[Q38:42] Urkud birijlika haaza mughtasalum baaridunw wa sharaab.
[Q38:42] Urge with your foot; here is a cool washing-place and a drink.

[Q38:42] (Maka Kami kabulkan permohonannya serta Kami perintahkan kepadanya): Hentakkanlah (bumi) dengan kakimu (setelah dia melakukannya maka terpancarlah air, lalu Kami berfirman kepadanya): Ini ialah air sejuk untuk mandi dan untuk minum (bagi menyembuhkan penyakitmu zahir dan batin)

AYYUB WAS COMMANDED BY ALLAH (SWT) TO STRIKE AT A ROCK FROM WHICH TWO SPRINGS OF HOT AND COLD WATER GUSHED FORTH. Hot water was to wash his body to get rid of all physical ailments and cold water to drink and refresh his spirits.

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(38:42) (We commanded him): “Stamp your foot on earth, and here is cool water to wash with and to drink.” *43

*43 That is, "As soon as he stamped his foot on the ground, a spring gushed forth by Allah's Command, drinking from which and washing with which was the remedy of the Prophet Job's disease." Most probably he was suffering from some skin disease. According to the Bible also: "Satan smote Job with sore boils from the sole of his foot unto his crown." (Job, 2: 7). 

وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ {38:43}

[Q38:43] Wa wahabnaa lahoo ahlahoo wa mislahum ma'ahum rahmatam minna wa zikraa li ulil albaab. 
[Q38:43] And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding.

[Q38:43] Dan Kami kurniakan (lagi) kepadanya keluarganya, dengan sekali ganda ramainya, sebagai satu rahmat dari Kami dan sebagai satu peringatan bagi orang-orang yang berakal sempurna (supaya mereka juga bersikap sabar semasa ditimpa malang). 

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(38:43) And We granted to him his family and also the like of them, *44 as a mercy from Us, and as a reminder to people of understanding, *45

*44 Traditions show that during this illness everyone except his wife had deserted the Prophet Job; even his children had turned away. To this Allah has alluded, saying: "When We granted him health, the whole family returned to him, and then We granted him even more children." 
*45 That is, in it there is a lesson for an intelligent man: "Neither should man forget God and become arrogant in good times nor despair of Him in bad times: Good fortune and misfortune are entirely in the Power of AIlah, the One. If He wills He can change the best times of man into the worst times and the worst into the best. Therefore, a wise person should trust in Him alone in all sorts of circumstances and should pin all his hopes on Him."

وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ {38:44}

[Q38:44] Wa khuz biyadika dighsan fadrib bihee wa laa tahnas, innaa wajadnaahu saabiraa; ni'mal 'abd; innahooo awwaab 

[Q38:44] And take in your hand a green branch and beat her with it and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent in returning (to ALLAH (SWT).

[Q38:44] Dan (Kami perintahkan lagi kepadanya): Ambillah dengan tanganmu seikat jerami kemudian pukullah (isterimu) dengannya dan janganlah engkau merosakkan sumpahmu itu. Sesungguhnya Kami mendapati Nabi Ayub itu seorang yang sabar; dia adalah sebaik-baik hamba; sesungguhnya dia sentiasa rujuk kembali (kepada Kami dengan ibadatnya).

For fulfilment of his oath, Ayyub was directed by ALLAH (SWT) to strike his wife one simple blow with a palm-branch having a hundred leaves.

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(38:44) (and We said to him): “Take in your hand a bundle of rushes and strike with it, and do not break your oath.” *46 Indeed We found him steadfast. How excellent a servant (of Ours) he was. Indeed he constantly turned (to his Lord). *47

*46 A careful study of these words shows that the Prophet Job during illness had been annoyed with somebody (according to traditions, his wife) and sworn to beat him or her by giving so many stripes. When AIlah restored him to health and the anger of the illness was gone, he became worried as how to fulfil the oath. For if he carried out the oath, he would be inflicting pain on an innocent person, and if he did not, he would be committing the sin of breaking the oath. Allah took him out of the difficult situation by the Command: "Take a broom • containing as many sticks of straw as the number of the stripes you had sworn to give;then strike the person just once with the broom so as both to fulfil your oath and to avoid giving undue trouble to the person concerned."
Some jurists hold the view that this concession was specially meant for the Prophet Job, and some others think that other people also can take advantage of it. The first view has been cited by Ibn 'Asakir from Hadrat 'Abdullah bin 'Abbas and by Abu Bakr al-Jassas from Mujahid, and Imam Malik also held the same view. The second view has been adopted by Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Zufar and Imam Shafe' i. They say that if a person, for instance, has sworn to give his servant ten stripes, and afterwards combines ten whips and strikes him only once in a way that some part of each whip strikes him, his oath will be fulfilled.
Several Ahadith show that the Holy Prophet, in order to inflict the prescribed punishment on a fornicator who was too iII or too weak to receive a hundred stripes, also adopted the method taught in this verse. 'Allama Abu Bakr al-Jassas has related a tradition on the authority of Hadrat Said bin Sa'd bin 'Ubadah to the effect that a person from the tribe of Bani Sa`idah happened to commit fornication, and he was a sick man and a mere skeleton. Thereupon the Holy Prophet commanded: "Take a branch of the palm tree with a hundred twigs on it and strike him therewith once and for all." (Ahkam al Qur 'an). In Musnad Ahmad, Abu Da'ud, Nasa'i, Ibn Majah, Tabarani, 'Abdur Razzaq and other collections of Hadith also there are several Ahadith supporting it, which conclusively proves that the Holy Prophet had devised this very method for inflicting the prescribed punishment on a sick or weak person. However, the jurists lay the condition that some part of every twig or piece of straw must strike the culprit, and even if only one stroke, it must also hurt the culprit; that is, it is not enough just to touch him but he must be struck with it.
Here the question also arises that if a person has sworn to do something and afterwards he comes to know that it is improper, then what should he do? Then is a tradition from the Holy Prophet to the effect that in such a case one should do only that which is better, and the same is the atonement for the oath. Another tradition from him says that one should do something good instead of the improper thing and should atone for his oath. This verse supports this second tradition, for if keeping oneself from an improper thing had been the atonement for the oath, Allah would not have told the Prophet Job to strike the broom once and fulfil his oath, but would have said: "Do not do this improper thing, and your restraint itself is the atonement for your oath."
This verse also shows that it is not necessary to carry out immediately what one has sworn to do. The Prophet Job had sworn an oath in the state of illness, and fulfilled it after complete recovery, and not immediately even after the recovery.
Some people have regarded this verse as an argument for practising pretence under the Shari'ah. No doubt it was a pretence which the Prophet Job had been taught but it had been taught not for evading anything obligatory but for avoiding an evil. Therefore, in the Shari 'ah those pretences only are lawful, which are adopted to remove injustice and. sin and evil from one's own self or from another person, otherwise practice of pretence is highly sinful if it is employed for the purpose of making the unlawful Iawful, or evading the obligatory duties and righteous acts. For a person who practises pretence for such impious objects, in fact, tries to deceive God. For example, a person who transfers his wealth to another before the completion of a year on it, only for the purpose of evading payment of the Zakat on it, not only evades an obligatory duty, but also thinks that Allah will get deceived by this trickery and will consider him as relieved of his duty. The jurists who have mentioned such pretences in their books, do not mean that one should practise them in order to evade the Shari ah obligations, but they mean to point out that a judge or ruler cannot take to task a person who escapes the consequences of a sin under a legal cover for his affair is with Allah.
*47 The Prophet Job has been mentioned in this context to impress the reader that when the righteous servants of Allah are afflicted with hardships and calamities, they do not complain of their distress to Allah but endure the tests and trials set by Him patiently and invoke only Him for help. They do not despair of God and do not turn to others for help if their distress is not removed after making invocations to God for some time, but they believe that whatever they will get, they will get only from Allah. Therefore, they remain hopeful of His mercy, no matter how long they might have to suffer the distress. That is why they arc honoured and blessed with the favours and bounties with which the Prophet Job was honoured and blessed in his life. So much so that if they get involved in a moral dilemma due to a state of agitation, Allah shows them a way out of it- in order to save them from evil, as He showed a way to the Prophet Job. 

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ {38:45}

[Q38:45] Wazkur 'ibaadanaaa Ibraaheema wa Is-haaqa wa Ya'qooba ulil-aydee walabsaar. 
[Q38:45] And remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight.

[Q38:45] Dan (ingatkanlah peristiwa) hamba-hamba Kami: Nabi Ibrahim dan Nabi Ishak serta Nabi Yaakub, yang mempunyai kekuatan (melaksanakan taat setianya) dan pandangan yang mendalam (memahami agamanya).

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(38:45) And remember Our servants – Abraham, Isaac and Jacob – they were endowed with great strength and vision. *48

*48 The actual words in the Text mean "Those who possessed the hands and the insights." The hand, as we have explained above, implies power and capability. To describe these Prophets as "men of great power and insight" means that they were practical men: they possessed great power to obey Allah and to abstain from sin, and they had made great efforts for raising the Word of Allah in the world. "Insight" does not mean eye-sight but the vision of the heart and mind. They could sec and recognize the Truth: they did not live like the blind in the world, but they walked the straight path of guidance, in the full light of knowledge, with open eyes. In these words, there is a subtle allusion to this also that the people who commit evil, and have gone astray, arc in fact, deprived of the hands as well as the eyes. He only, who works in the cause of Allah, possesses the hands, and he, who distinguishes between the light of the Truth and the darkness of falsehood, only possesses the eyes. 

إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ {4638:}

[Q38:46] Innaaa akhlasnaahum bi khaalisatin zikrad Daar
[Q38:46] Surely We purified them by a pure quality, the keeping in mind of the (final) abode.

[Q38:46] Sesungguhnya Kami telah jadikan mereka suci bersih dengan sebab satu sifat mereka yang murni, iaitu sifat sentiasa memperingati negeri akhirat. 

"Free from all other distractions of life" MEANS keeping in mind only the ultimate end and abode.

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(38:46) Verily We exalted them in consideration of a sterling quality: their remembrance of the Abode of the Hereafter. *49

*49 That is, "The real cause for their success and eminence was that there was no tinge of-worldliness in their character: all their efforts, mental and physical, were directed towards the Hereafter. They remembered it themselves and urged others also to remember it. That is why Allah exalted them to such high ranks as have never been attained by those who remained absorbed in earning worldly wealth and prosperity. In this regard, one should also keep in view the subtle point that Allah here has only used the word ad-dar (that abode, or the real abode) for the Hereafter. This is meant to impress the truth that this world is no abode for man, but only a passage and a rest house, which man has to Ieave in any cast. The real abode is the abode of the Hereafter. He who works to adorn that abode is the man of insight and such a one should inevitably be a commendable person in the sight of Allah. As for him who in order to adorn his transitory abode in this rest house behaves in a way as to ruin his real abode in the Hereafter, is foolish, and naturally cannot be liked by Allah. 

وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ {38:47}

[Q38:47] Wa innahum 'indanaa laminal mustafainal akhyaar 
[Q38:47] And most surely they were with Us, of the elect, the best. 

[Q38:47] Dan sesungguhnya mereka di sisi Kami adalah dari orang-orang pilihan yang sebaik-baiknya.

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(38:47) In Our sight they are among the chosen and excellent ones.

وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ ۖ وَكُلٌّ مِنَ الْأَخْيَارِ {38:48}

[Q38:48] Wazkur Ismaa'eela wal Yasa'a wa Zal-Kifli wa kullum minal akhyaar.
[Q38:48] And remember Ismail and Al-Yasha and Zulkifl; and they were all of the best.

[Q38:48] Dan (ingatkanlah peristiwa) Nabi lsmail dan Nabi Ilyasak, serta Nabi Zulkifli dan mereka masing-masing adalah dari orang-orang yang sebaik-baiknya. 

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(38:48) And remember Ishmael, Elisha, *50 and Dhu al-Kifl. *51 All were of the best.

*50 The Prophet AI-Yas`a has been mentioned only twice in the Qur'an, in Surah Al-An'am: 86 and here, without any detail about him; only his name appears in the chain of the Prophets. He was one of the major Prophets of Israel, belonged to Abel Meholah, a place on the river Jordan, and is well known as Elisha among the Jews and Christians. When the Prophet Elijah (peace be upon him) had taken refuge in the Sinai peninsula, he was commanded to return to Syria and Palestine for some important works, one of which was to prepare the Prophet Elisha for his successorship. Accordingly, when the Prophet Elijah came to his town, he found Elisha ploughing with twelve yoke of oxen before him, and he with the twelfth. The Prophet Elijah passed by him and cast his mantle upon him, and he left the oxen and followed him. (I Kings, 19:15-21). He remained under training with him for 10 to 12 years. Then, when Allah recalled Elijah, he was appointed Prophet in his place. (2 Kings, oh.2). The Second Book of the Kings gives a detailed account of the Prophet Elisha (chs., 2 to 13), which shows that when the Israeli state of northern Palestine got lost in polytheism and idol-worship and moral evils, Elisha a pointed Jehu, the son of Jehoshaphat, the son of Nimshi, king of Israel against the royal dynasty due to whose misdeeds those evils had spread in Israel. Jehu not only put an end to Baal-worship, but also condemned to death every member of the wicked family, including its children. But in spite of this reformist revolution the evils that had taken root in Israel could not be completely eradicated, and after the death of the Prophet Elisha they assumed enormous propertions; so much so that the Assyrians begn to invade Samaria whenever they pleased. (For further details, see E.N. 7 of Surah Bani-Isra'il and E. N .'s 70, 71 of Surah As-Saaffat). 
*51 Dhul-Kifi also has been mentioned only twice in the Qur'an, in AlAnbiya': 85 and here. For our research about him see E.N. 81 of Al-Anbiya`. 

هَٰذَا ذِكْرٌ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَآبٍ {38:49}

[Q38:49] Haazaa zikr; wa inna lilmuttaqeena lahusna ma ab 
[Q38:49] This is a reminder; and most surely there is an excellent resort for those who guard (against evil),

[Q38:49] (Segala sifat-sifat yang mulia) ini, adalah menjadi sebutan penghormatan (bagi mereka) dan sesungguhnya bagi orang-orang yang bertakwa, disediakan tempat kembali yang sebaik-baiknya (pada hari akhirat kelak), -

THIS VERSE INDICATES THAT REMEMBRANCE AND COMMEMORATION OF THE LIVES OF THE CHOSEN SERVANTS OF ALLAH (SWT) IS HIGHLY REWARDING.

±  The whole chapter is about the chosen servants of ALLAH (SWT).

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(38:49) This was a remembrance. An excellent retreat awaits the God-fearing

جَنَّاتِ عَدْنٍ مُفَتَّحَةً لَهُمُ الْأَبْوَابُ {38:50}

[Q38:50] Jannaati 'adnim mufat tahatal lahumul abwaab 
[Q38:50] The gardens of perpetuity, the doors are opened for them.

[Q38:50] Iaitu beberapa buah Syurga tempat penginapan yang kekal, yang terbuka pintu-pintunya untuk mereka; 

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(38:50) – everlasting Gardens with gates wide open for them *52

*52 The words mufattahat-al-lahum-ul-abwab may have several meanings: (1) They will go about in the Gardens (Paradise) freely without any hesitation; (2) no effort will have to be made to open the gates of Paradise: they will open automatically as soon as they will have the desire to enter them; (3) the angels appointed for keeping Paradise will open the gates for them as soon as they see them. This third meaning has been expressed more clearly at another place in the Qur'an, thus: "When they arrive there, and its gates shall already have been opened, its keepers will say: Peace be upon you: you have fared well: enter here to dwell for ever." (Az-Zumar: 73) 

مُتَّكِئِينَ فِيهَا يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ {38:51}

[Q38:51] Muttaki'eena feehaa yad'oona feehaa bifaakihatin kaseeratinw wa sharaab.
[Q38:51] Reclining therein, calling therein for many fruits and drink.

[Q38:51] (Mereka akan bersukaria) dalam Syurga itu sambil berbaring (di atas pelamin); mereka meminta di situ buah-buahan dan minuman yang berbagai jenisnya dan rasa kelazatannya. 

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(38:51) wherein they shall recline, wherein they shall ask for abundant fruit and drinks, 

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ {38:52}

[Q38:52] Wa 'indahum qaasiraatut tarfi atraab. 
[Q38:52] And with them shall be those restraining their eyes, equals in age.

[Q38:52] Dan di sisi mereka pula bidadari-bidadari yang pandangannya tertumpu (kepada mereka semata-mata), lagi yang sebaya umurnya. 

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(38:52) and wherein there shall be with them well-matched, bashful mates. *53

*53 "Wives of equal age" may mean that they will be of equal age among themselves, and also that they will be of the same age as their husbands. 

هَٰذَا مَا تُوعَدُونَ لِيَوْمِ الْحِسَابِ {38:53}

[Q38:53] Haaza maa too'odoona li Yawmil Hisaab. 
[Q38:53] This is what you are promised for the day of reckoning.

[Q38:53] Inilah dia balasan yang dijanjikan kepada kamu setelah selesai hitungan amal!  

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(38:53) All this is what you are promised for the Day of Judgement.

إِنَّ هَٰذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ {38:54}

[Q38:54] Inna haazaa larizqunaa maa lahoo min nafaad; 
[Q38:54] Most surely this is Our sustenance; it shall never come to an end;

[Q38:54] Sesungguhnya ini ialah pemberian Kami kepada kamu, pemberian yang tidak akan habis-habis; 

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(38:54) This is Our provision for you, never to end.

هَٰذَا ۚ وَإِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ {38:55}

[Q38:55] Haazaa; wa inna littaagheena lasharra ma-ab; 
[Q38:55] This (shall be so); and most surely there is an evil resort for the inordinate ones;

[Q38:55] Nikmat-nikmat ini (adalah untuk orang-orang yang bertakwa) dan bahawa sesungguhnya bagi orang-orang yang zalim (dengan kekufuran atau kederhakaannya) seburuk-buruk tempat kembali, 

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(38:55) All this (is for the God-fearing). But for the transgressors, an evil resort awaits them –

جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ {38:56}

[Q38:56] Jahannama yaslawnahaa fai'sal mihaad. 
[Q38:56] Hell; they shall enter it, so evil is the resting-place.

[Q38:56] Iaitu Neraka Jahannam yang mereka akan menderita bakarannya; maka seburuk-buruk tempat menetap ialah Neraka Jahannam; 

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(38:56) Hell, where they will be roasted. An evil place to dwell! 

هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ {38:57}

[Q38:57] Haazaa falyazooqoohu hameemunw wa ghassaaq.
[Q38:57] This (shall be so); so let them taste it, boiling and intensely cold (drink).

[Q38:57] Ini sejenis azab seksa, maka hendaklah mereka merasainya, air panas yang menggelegak dan air danur yang mengalir (untuk minuman mereka); 

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(38:57) All this (is for them); so let them taste boiling water and pus, *54

*54 Several meanings of the word ghassaq, as used in the original, have been given by the lexicographers: (1) Any moisture that is discharged by the body in the forth of pus, blood, or mixture of pus and blood, etc. and this includes tears as well; (2) something extremely cold; and (3) something stinking and giving out offensive smell. However, the word is generally used in the first meaning only, though the other two meanings also are correct lexically.

وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ {38:58}

[Q38:58] Wa aakharu min shak liheee azwaaj 
[Q38:58] And other (punishment) of the same kind-- of various sorts.

[Q38:58] Dan azab seksa yang lain, yang serupa buruknya dan dahsyatnya adalah berbagai jenis lagi. 

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(38:58) and other sufferings of the kind.

هَٰذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ ۖ لَا مَرْحَبًا بِهِمْ ۚ إِنَّهُمْ صَالُو النَّارِ {38:59}

[Q38:59] Haazaa fawjum muqtahimum ma'akum laa marhabam bihim; innahum saalun Naar. 
[Q38:59] This is an army plunging in without consideration along with you; no welcome for them, surely they shall enter fire.

[Q38:59] (Penjaga Neraka berkata kepada ketua-ketua golongan kafir dan penderhaka itu): Ini ialah serombongan (orang-orang kamu) yang masuk berasak-asak bersama-sama kamu. (Ketua-ketua itu berkata): Mereka tidak perlu dialu-alukan, kerana sesungguhnya mereka pun akan menderita bakaran Neraka. 

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(38:59) (Observing their followers advancing to Hell they will say, among themselves: “This is a troop rushing in to you. There is no welcome for them. They are destined to roast in the Fire.”

قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ ۖ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا ۖ فَبِئْسَ الْقَرَارُ {38:60}

[Q38:60] Qaaloo bal antum laa marhabam bikum; antum qaddamtumoohu lanaa fabi'sal qaraar
[Q38:60] They shall say: Nay! You-- no welcome to you: you did proffer it to us, so evil is the resting-place. 

[Q38:60] Pengikut-pengikut mereka menjawab: Bahkan kamulah yang tidak perlu dialu-alukan, kerana kamulah yang membawa azab sengsara ini kepada kami, maka amatlah buruknya Neraka ini sebagai tempat penetapan.

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(38:60) They will reply: “Rather, no welcome to you. (You will roast in Hell.) It is you who led us to this end. What an evil resort!”