SURAH (45) AL-JAATHIYAH (AYA 21 to 37)

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ {45:21}

[Q45:21] Am hasibal lazeenaj tarahus saiyiaati an naj'alahum kallazeena aamanoo wa 'amilu saalihaati sawaaa'am mahyaahum wa mamaatuhum; saaa'a maa yahkumoon. 
[Q45:21] Nay! Do those who have wrought evil deeds think that We will make them like those who believe and do good-- that their life and their death shall be equal? Evil it is that they judge.

[Q45:21] Patutkah orang-orang yang melakukan kejahatan menyangka bahawa Kami akan menjadikan mereka seperti orang-orang yang beriman dan beramal soleh, dengan menyamakan keadaan (mereka semua) semasa mereka hidup dan semasa mereka mati? Buruk sungguh apa yang mereka hukumkan itu. 

THE EVILDOERS ARE NOT, LIKE THE RIGHTEOUS; NEITHER IN LIFE NOR IN DEATH DO THEY EQUAL. In life the righteous are guided by ALLAH (SWT) and receive His grace, and after death His mercy. The evildoers reject His guidance in life, and after death they are condemned for ever.

THE LIFE OF THE RIGHTEOUS WHO HAVE RECEIVED DIVINE GRACE AND GUIDANCE IS REAL, NOT LIKE THE NORMAL LIFE OF THE WICKED WHICH, DEVOID OF DIVINE GUIDANCE AND GRACE, IS REALLY DEATH. The physical death of the righteous which brings them to, eternal life of bliss and salvation is not like the physical death of the wicked which brings them to eternal misery.

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(45:21) Do *26 the evil-doers imagine that We shall make them equal to those who believe and do good, making their lives and deaths alike? How vile is their judgement! *27

*26 After the invitation to Tauhid, the discourse now turns to the theme of the Hereafter. 
*27 This is the moral reasoning for the truth of the Hereafter. The difference of good and evil in morals and of goodness and wickedness in deeds necessarily demands that the good and the evil people should not meet with one and the same end, but the good should be rewarded for their good and the wicked punished for their evil deeds. Otherwise, if the good and the evil end up similarly, the distinction of virtue and vice in morals becomes meaningless and God becomes unjust. The people who follow evil ways in the world do want that there should be no accountability and no rewards and punishments, for this concept goes against their enjoyment of life, but it is against the justice and wisdom of the Lord of the worlds that He should treat the good and the evil alike, and should not care to see how the righteous believer has lived his life in the world and how the sinful unbeliever has been enjoying it. One of them kept himself subjected to moral restrictions aII his life, rendered the rights of those to whorl they were due, restrained himself from the unlawful benefits and pleasures, and continued to incur losses for the sake of the truth; the other fulfilled his desires in every possible wary: neither recognized the rights of God nor hesitated froth violating the rights of the people, but watt un collecting benefits and good things of life in every possible way. Can it be expected of God that He would overlook the difference between the lives of the two kinds of men? If the end of both be the same, no greater injustice could be conceived. (For further explanation, sec Yunus: 4, Hud: 106 An-Nahl: 38 39, AI-Hajj: E N. 9, An-Naml: E,N.86, Ar-Rum: 7-8, Suad: 28 and E.N. 30 on it). 

SECTION 3

Every one shall be done justice

Everyone shall be done justice---Every soul shall be recompensed for what he or she has wrought---The false belief about the life and death in this world---The Day of Judgment shall surely come.

وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ {45:22}

[Q45:22] Wa khalaqal laahus samaawaati wal arda bilhaqqi wa litujzaa kullu nafsim bimaa kasabat wa hum laa yuzlamoun. 
[Q45:22] And ALLAH (SWT) created the heavens and the earth with truth and that every soul may be rewarded for what it has earned and they shall not be wronged. 

[Q45:22] Dan (ingatlah), ALLAH (SwT) menciptakan langit dan bumi dengan cara yang sungguh layak dan berhikmat (untuk membuktikan keesaanNya dan keadilanNya) dan supaya tiap-tiap diri diberi balasan dengan apa yang mereka telah kerjakan (baik atau jahat), sedang mereka tidak dikurangkan balasannya sedikitpun.

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(45:22) Allah created the heavens and the earth in Truth *28 that each person may be requited for his deeds. They shall not be wronged. *29

*28 That is, 'Allah has not created the earth and the heavens for mere sport, but it is a wise system with a purpose. In this system it is absolutely unimaginable that the people who may have accomplished good deeds by the right use of the powers and means and resouces granted by AIlah and the people who may have spread mischief and wickedness by their wrong use, should end up ultimately in the dust after death, and there should be no life hereafter in which their good and bad deeds should lead to good or bad results according to justice. If this were so, this universe would be the plaything of a thoughtless being, and not a purposeful system devised by a Wise Being." (For further explanation, sec AIAn'am: 73, Yunus: 5-6, Ibrahim: 19, An-Nahl: 3, AI-'Ankabut: 44 and E.N.'s 75, 76; Ar-Rum: 8 and E.N. 6 on it). 
*29 In this context the sentence clearly means: 'If the good people are not rewarded for their goodness, and the wicked are not punished for their wickedness, and the grievances of the oppressed are not redressed, it would be injustice. There cannot be such an injustice in the Kingdom of God. Likewise, there cannot also be the other kind of injustice that a good man be given a lesser reward Matt what is due to him, or a bad man given a greater punishment than what he deserves. " 

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ {45:23}

[Q45:23] Afara'ayta manit takhaza ilaahahoo hawaahu wa adal lahuL Laahu 'alaa 'ilminw wa khatama 'alaa sam'ihee wa qalbihee wa ja'ala 'alaa basarihee ghishaawatan famany yahdeehi mim ba'diL Laah; afalaa tazakkaroon.
[Q45:23] Have you then considered him who takes his low desire for his god, and ALLAH (SWT) has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye. Who can then guide him after ALLAH (SWT)? Will you not then be mindful?

[Q45:23] Dengan yang demikian, bagaimana fikiranmu (wahai Muhammad) terhadap orang yang menjadikan hawa nafsunya: Tuhan yang dipatuhinya dan dia pula disesatkan oleh ALLAH (SwT) kerana diketahuiNya (bahawa dia tetap kufur ingkar) dan dimeteraikan pula atas pendengarannya dan hatinya serta diadakan lapisan penutup atas penglihatannya? Maka siapakah lagi yang dapat memberi hidayat petunjuk kepadanya sesudah ALLAH (SwT) (menjadikan dia berkeadaan demikian)? Oleh itu, mengapa kamu (wahai orang-orang yang ingkar) tidak ingat dan insaf? 

Refer to Baqarah 2:7; Araf 7:100 to 102; Yunus 10:74; Nahl 16:108; Bani Israil 17:46.

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(45:23) Did you ever consider the case of him who took his desire as his god, *30 and then Allah caused him to go astray despite knowledge, *31 and sealed his hearing and his heart, and cast a veil over his sight? *32 Who, after Allah, can direct him to the Right Way? Will you not take heed? *33

*30 "To make one's lust one's god" implies that one should become a slave of one's lusts and desires: one should do whatever one likes whether God has forbidden it, and should not do what one dislikes, whether God has made it obligatory. When a man starts obeying somebody like this, it means that his deity is not God but the one whom he is obeying without question, no matter whether he calls him his Iord (with the tongue) or not, and carves out an image of him and worship: him or not. For when he has worshipped him directly without question, it is enough to make him a deity and after this practical shirk one cannot be absolved from the guilt of shirk only because one did not call the object of one's worship one's deity with the tongue, nor prostrated oneself before it. The other major commentators also have given the same commentary of this verse. Ibn Jarir says: the forbidden things by Allah as forbidden, nor regarded the things made lawful by Him as lawful." Abu Bakr al-Jassas gives this meaning: "He obeys his lusts as one should obey one's God." Zamakhshari explains it, thus: "He is obedient to the lusts of his self: He follows his self wherever it beckons him, as if he serves him as one should serve one's God. " (For further explanation, scc E.N. 56 of AIFurqan, E.N. 63 of Saba, E N. 53 of Ya Sin, and E.N. 38 of Ash-Shura).
*31 The words adalla hulla-hu 'ala 'ilm-in may either mean: "The person in spite of being knowledgeable was driven astray by Allah, for he had become a slave of his lusts ;" or "Allah, by virtue of His knowledge that he had made his lusts his god, drove him astray." 
*32 For the commentary of letting a person go astray and setting a seal upon his heart and ears and a coveting on his eyes, scc AI-Baqarah: 7, 18, AIAn'am:25 and E.N. 28, Al-A'raf: 100, At-Taubah: 87, 93, Yunus: 74 and E.N. 73, Ar-Ra'd: 27, Ibrahim: 4, 27, An-Nahl: 108, Bani Isra'il: 46, Ar-Rum; 59, Fatir: 8 and E.N.'s 16, 17, and E.N. 54 of Al-Mu'minun).
*33 From the context in which this verse occurs, it becomes obvious that only those people deny the Hereafter, who want to serve their lusts and who regard belief in the Hereafter as an obstacle to their freedom. Then, once they have denied the Hereafter, their servitude of the self goes on increasing and they go on wandering further into deviation. They commit every kind of evil without feeling any qualms; they do not hesitate to usurp the rights of others; they cannot be expected to restrain themselves when there is an opportunity for them to commit an excess or injustice only because of a regard for justice and truth in their hearts. The events and incidents that can serve as a warning for a man, are witnessed by them too, but they draw the wrong conclusion that whatever they are doing is right and they should do the same. No word of advice moves them; no argument, which can stop a man from evil, appeals to them; but they go on devising and furnishing more and more arguments to justify their unbridled freedom, and their minds remain day and night engaged only in devising ways and means of fulfilling their own interests and desires in every possible way instead of engaging in a good thought. This is an express proof of the fact that the denial of the Hereafter is destructive for human morals. The only thing that can restrain man within the bounds of humanity is the feeling that tnan is not irresponsible but has to render an account of his deeds before God. Being devoid of this feeling even if a person is highly Iearned, he cannot help adopting an attitude and behaviour worse than that of the animals. 

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ {45:24}

[Q45:24] Wa qaaloo maa hiya illaa hayaatunad dunyaa namootu wa nahyaa wa maa yuhlikunaaa illad dahr; wa maa lahum bizaalika min 'ilmin in hum illaayazunnoon. 
[Q45:24] And they say: There is nothing but our life in this world; we live and die and nothing destroys us but time, and they have no knowledge of that; they only conjecture.

[Q45:24] Dan mereka berkata: Tiadalah hidup yang lain selain daripada hidup kita di dunia ini. Kita mati dan kita hidup (silih berganti) dan tiadalah yang membinasakan kita melainkan edaran zaman. Pada hal mereka tidak mempunyai sebarang pengetahuan tentang hal itu; mereka hanyalah menurut sangkaan semata-mata.

Refer to Muminun 23:37.

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(45:24) They say: “There is no life other than our present worldly life: herein we live and we die, and it is only (the passage of) time that destroys us. Yet the fact is that they know nothing about this and are only conjecturing. *34

*34 This is, "There is no means of knowledge by which they might have known with certainty that after this life there is no other life for Tnan, and that man's soul is not seized by the Command of God, but he dies and perishes merely in the course of time. The deniers of the Hereafter say these things not on the basis of any knowledge but on mere conjecture. The maximum that they could say scientifically is: "We do not know whether there is any life after death or not;" but they cannot say: "We know that there is no other life after this life." Likewise, they cannot make the claim of knowing scientifically that man's soul is not seized by God's Command but he perishes after death just like a watch which suddenly stops functioning. The most they can say is just this: "We do not know what exactly happens in either cast." Now the question is: When to the extent of the means of human knowledge there is an equal possibility of there being life after death or there being no life after death, and the soul's being seized by Allah's Command, or man's dying of himself in the course of time, what is the reason that these people abandon the probability of the possibility of the Hereafter and give their judgement in favour of its denial? Do they have any other reason than this that they, in fact, decide this question on the basis of their desire and not by any argument? As they do not like that there should be any life after death and death should mean total annihilation and not seizure of the soul by Allah's Command, they make their heart's desire their creed and deny the other probability." 

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَا كَانَ حُجَّتَهُمْ إِلَّا أَنْ قَالُوا ائْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ {45:25}

[Q45:25] Wa izaa tutlaa 'alaihim aayaatuna baiyinaatim maa kaana hujjatahum illaaa an qaalu'too bi aabaaa'inaaa in kuntum saadiqeen. 
[Q45:25] And when Our clear communications are recited to them, their argument is no other than that they say: Bring our fathers (back) if you are truthful.

[Q45:25] Dan apabila dibacakan kepada mereka ayat-ayat keterangan Kami yang jelas nyata (mengenai soal hidup semula sesudah mati), tidaklah ada hujah mereka (untuk menolak kebenarannya) selain daripada berkata: Bawakanlah datuk nenek kami (hidup semula) kalau betul kami orang-orang yang benar! 

Refer to Dukhan 44:35 and 36.

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(45:25) And when Our Clear Signs are rehearsed to them, *35 their only contention is: “Bring back to us our fathers if you are truthful.” *36

*35 "Our clear Revelations": the Revelations in which strong arguments have been given for the possibility of the Hereafter and in which it has been stated that its occurrence is the demand of both wisdom and justice, and its nonoccurrence renders the whole system of the universe meaningless and absurd. 
*36 In other words, what they meant to say was: When somebody tells them that there is life after death, he must raise a dead person from the grave and present him before them. And if this is not done, they cannot believe that the dead would ever be raised to life once again at same time in the future, whereas nobody ever told them that the dead would be raised to life in this world as and when required separately, but what was said was: On the Day of Resurrection Allah will raise aII human beings to life simultaneously and will subject them to accountability and punish and reward them accordingly. 

قُلِ اللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {45:26}

[Q45:26] Qulil laahu yuhyeekum summa yumeetukum summa yajma'ukum ilaa Yawmil Qiyaamati laa raiba feehi wa laakinna aksaran naasi laa ya'lamoon. 
[Q45:26] Say: ALLAH (SWT) gives you life, then He makes you die, then will He gather you to the day of resurrection wherein is no doubt, but most people do not know.

[Q45:26] Katakanlah (wahai Muhammad): ALLAH (SwT) yang menghidupkan kamu, kemudian Dia akan mematikan kamu, setelah itu Dia akan menghimpunkan kamu (dalam keadaan hidup semula) pada hari kiamat (hari) yang tidak ada sebarang syak tentang kedatangannya; akan tetapi kebanyakan manusia tidak mengetahui (ketetapan itu). 

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(45:26) Tell them, (O Prophet): “It is Allah Who gives you life and then causes you to die, *37 and He it is Who will then bring all of you together on the Day of Resurrection, a Day regarding which there can be no doubt. *38 Yet most people do not know. *39

*37 This is the answer to their saying that death comes to man automatically in the course of time. It means: "Neither you get life accidentally nor your death occurs automatically. It is God Who gives you life and it is He Who takes it away."
*38 This is the answer to their demand: "Bring back our forefathers if you are truthful." To this it has been said: "This will not happen now separately for individuals, but a Day has been fixed for gathering all mankind together." 
*39 That is, "It is lack of knowledge and right understanding which is the real cause of the people's denying the Hereafter; otherwise it is not its coming but its not coming which is against reason. If a person reflects rightly on the system of the universe and on his own self, he will himself realize that there can be no doubt about the coming of the Hereafter. " 

SECTION 4

Every people shall kneel and shall be referred to the book of their deeds

On the Day of Judgment every people shall be kneeling and they shall be invited to the Book of their own deeds---Every deed of everyone, is recorded---Those who prided against the Signs of ALLAH (SWT)---Those who ridiculed the Signs of ALLAH (SWT)---All greatness in the heavens and in the earth is ALLAH (SWT)’s.

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَخْسَرُ الْمُبْطِلُونَ {45:27}

[Q45:27] Wa liLLaahi mulkus samaawaati wal ard; wa Yawma taqoomus Saa'atu Yawma 'iziny yakhsarul mubtiloon. 
[Q45:27] And ALLAH (SWT)'s is the kingdom of the heavens and the earth; and on the day when the hour shall come to pass, on that day shall they perish who say false things.

[Q45:27] Dan bagi ALLAH (SwT) jualah kuasa pemerintahan langit dan bumi dan ketika berlakunya hari kiamat, pada saat itulah ruginya orang-orang yang berpegang kepada perkara yang salah. 

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(45:27) Allah’s is the kingdom of the heavens and the earth, *40 and on the Day when the Hour (of Resurrection) shall come to pass, the followers of falsehood shall be in utter loss.

*40 In view of the context, this sentence by itself gives the meaning that it is not at all beyond the power of God Who is ruling over this great and marvellous universe that He should bring the human beings whom He has created in the first instance back into existence once again. 

وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ۚ كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ {45:28}

[Q45:28] Wa taraa kulla ummatin jaasiyah; kullu ummatin tud'aaa ilaa kitaabihaa al Yawma tujzawna maa kuntum ta’maloon. 
[Q45:28] And you shall see every nation kneeling down; every nation shall be called to its book: today you shall be rewarded for what you did.

[Q45:28] Dan (pada hari kiamat) engkau akan melihat tiap-tiap umat berlutut (dalam keadaan cemas dan menunggu panggilan); tiap-tiap umat diseru untuk menerima kitab suratan amalnya (serta dikatakan kepada mereka): Pada hari ini kamu akan dibalas menurut apa yang kamu telah kerjakan! 

Ü  Refer to Maryam 19:72.

‘The Book’, i.e., THE RECORD OF THE INDIVIDUAL’S DEEDS IN HIS LIFE. EVERY NATION SHALL BE HUMBLED---THEY WILL BE KNEELING.

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(45:28) On that Day you shall see every people fallen on their knees. *41 Every people will be summoned to come forth and see its Record and will be told: “Today you shall be requited for your deeds.

*41 That is, the dread and terror of the Plain of Resurrection and the awe of the Divine Court will be etch that it will break the stubbornnese of the most arrogant and boastful people, and everyone will be found fallen on his knees humbly. 

هَٰذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ ۚ إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُونَ {45:29}

[Q45:29] Haazaa kitaabunaa yantiqu 'alaikum bilhaqq; innaa kunnaa nastansikhu maa kuntum ta’lamoon. 
[Q45:29] This is Our book that speaks against you with justice; surely We wrote what you did,

[Q45:29] Inilah surat (tulisan malaikat) Kami, ia memberi keterangan terhadap kamu dengan yang benar, kerana sesungguhnya Kami telah (perintahkan malaikat) menulis segala yang kamu telah lakukan (di dunia dahulu)! 

Refer to Zukhruf 43:80. EVERY DEED IS LAID THERE, THEN AND THERE RECORDED. Every limb and organs of our body will bear witness to our deeds in this life (verse 36:65)

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(45:29) This is Our Record which bears witness against you with truth; We used to record all what you did.” *42

*42 The only possible way of getting a thing recorded is not by means of the pen and paper only. Man himself has discovered in this world several other forms of recording human words and actions and reproducing them exactly and accurately; and we cannot even imagine what other possibilities of it lie yet undiscovered, which man himself will discover and exploit in the future. Now, who can know how and by what means is Allah getting recorded man's every word, his every movement and action, even his hidden intentions and motives and desires and ideas, and how He will place before every man and every group and every nation his or its whole lifework accurately and exactly ?

فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِي رَحْمَتِهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْمُبِينُ {45:30}

[Q45:30] Fa ammal lazeena aamaanoo wa 'amilus saalihaati fayudkhiluhum Rabbuhum fee rahmatih; zaalika huwal fawzul mubeen. 
[Q45:30] Then as to those who believed and did good, their Lord will make them enter into His mercy; that is the manifest achievement.

[Q45:30] Adapun orang-orang yang beriman dan beramal soleh, maka mereka akan dimasukkan oleh Tuhan mereka ke dalam rahmatNya; yang demikian itu ialah kemenangan yang besar.

Refer to Dukhan 44:57.

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(45:30) As for those who believe and act righteously, their Lord shall admit them to His Mercy. That indeed is the manifest triumph.

وَأَمَّا الَّذِينَ كَفَرُوا أَفَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَاسْتَكْبَرْتُمْ وَكُنْتُمْ قَوْمًا مُجْرِمِينَ {45:31}

[Q45:31] Wa ammal lazeena kafarooo afalam takun Aayaatee tutlaa 'alaikum fastakbartum wa kuntum qawmam mujrimeen. 

[Q45:31] As to those who disbelieved: What! Were not My communications recited to you? But you were proud and you were a guilty people.

[Q45:31] Adapun orang-orang yang kafir, (maka mereka akan ditempelak dengan dikatakan kepada mereka): Bukankah ayat-ayatku telah disampaikan dan dibacakan kepada kamu, lalu kamu berlaku sombong takbur (mengingkarinya), serta menjadi kaum yang sentiasa melakukan kesalahan? 

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(45:31) But those who denied the Truth, they shall be told: “Were My Signs not rehearsed to you? But you waxed proud *43 and became a guilty people.”

*43 That is, "You thought it was below your dignity to believe in Allah's Revelations and submit to them, and considered yourselves to be above subjection and servitude."

وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ {45:32}

[Q45:32] Wa izaa qeela inna wa'daLLaahi haqqunw was Saa'atu laa raiba feehaa qultum maa nadree mas Saa'atu in nazunnu illaa zannanw wa maa nahnu bimustaiqineen. 

 [Q45:32] And when it was said, Surely the promise of ALLAH (SWT) is true and as for the hour, there is no doubt about it, you said: We do not know what the hour is; we do not think (that it will come to pass) save a passing thought, and we are not at all sure. 

[Q45:32] Dan apabila dikatakan (kepada kamu): Sesungguhnya janji ALLAH (SwT) (membalas amal kamu) adalah benar dan hari kiamat tidak ada sebarang syak tentang kedatangannya, kamu berkata: Kami tidak mengetahui apa dia hari kiamat itu; kami hanya mengira (kemungkinannya) sebagai sangkaan jua dan kami tidak sekali-kali meyakininya. 

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(45:32) And when it was said to them: “Surely Allah’s promise is true, and there is no doubt regarding the Hour of Resurrection,” you were wont to say: “We do not know what the Hour (of Resurrection) is. We are simply making conjectures and are not at all certain.” *44

*44 The people mentioned in verse 24 above were those who denied the Hereafter openly and absolutely, here those who are not sure of it although they do not deny its possibility because of conjecture. Apparently there is a vast difference between the two groups in that one of them denies the Hereafter absolutely and the other regards it as possible on the basis of conjecture. But as for the result and final end, there is no difference between them, for the moral consequences of the denial of the Hereafter and of lack of the faith in it are the same. A person whether he disbelieves in the Hereafter or lacks faith in it, will in either case be inevitably devoid of the feeling of accountability before God and this lack of feeling will necessarily involve him in the error and deviation of thought and action. Only faith and belief in the Hereafter can keep a man on the right track in the world. In the absence of it, both doubt and denial give him a similar attitude of irresponsibility, and since this same attitude of irresponsibility is the real cause of man's being doomed in the Hereafter, therefore neither the denier of it can escape nor the one who lacks faith in it. 

وَبَدَا لَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {45:33}

[Q45:33] Wa badaa lahum saiyiaatu maa 'amiloo wa haaqa bihim maa kaanoo bihee yastahzi‘oon.

[Q45:33] And the evil (consequences) of what they did shall become manifest to them and that which they mocked shall encompass them.

[Q45:33] Dan (pada ketika itu) ternyatalah kepada mereka balasan kejahatan-kejahatan yang mereka telah lakukan, serta mereka diliputi oleh azab yang mereka ejek-ejek itu! 

Refer to Hud 11:8.

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(45:33) (On that Day) the evil of their deeds will become apparent to them *45 and what they had mocked at will encompass them,

*45 That is, "There they will come to know that their ways of behaviour, their practices and manners, and their actions and pastimes, which they regarded as very good in the world were, in fact, very bad: they had committed a basic mistake in thinking that they were not answerable to anyone, and this had rendered their whale lifework fruitless and vain." 

وَقِيلَ الْيَوْمَ نَنْسَاكُمْ كَمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ {45:34}

[Q45:34] Wa qeelal yawma nansaakum kamaa naseetum liqaaa'a yawmikum haazaa wa maawaakumun Naaru wa maa lakum min naasireen. 

 [Q45:34] And it shall be said: Today We forsake you as you neglected the meeting of this day of yours and your abode is the fire, and there are not for you any helpers:

[Q45:34] Dan dikatakan (kepada mereka): Pada hari ini Kami tidak hiraukan kamu (menderita di dalam azab seksa) sebagaimana kamu tidak hiraukan persediaan untuk menemui hari kamu ini dan tempat kamu ialah Neraka dan kamu tidak akan beroleh sesiapapun yang dapat memberikan pertolongan. 

Refer to Araf 7:51. 

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(45:34) and it will be said: “We will forget you today as you forgot the meeting of this Day of yours. The Fire shall now be your abode, and you shall have none to come to your aid.

ذَٰلِكُمْ بِأَنَّكُمُ اتَّخَذْتُمْ آيَاتِ اللَّهِ هُزُوًا وَغَرَّتْكُمُ الْحَيَاةُ الدُّنْيَا ۚ فَالْيَوْمَ لَا يُخْرَجُونَ مِنْهَا وَلَا هُمْ يُسْتَعْتَبُونَ {45:35}

[Q45:35] Zaalikum bi annakumut takhaztum aayaatiL Laahi huzuwanw wa gharratkumul hayaatud dunyaa; fal yawma laa yukhrajoona minhaa wa laahum yusta’taboon.

[Q45:35] That is because you took the communications of ALLAH (SWT) for a jest and the life of this world deceived you. So on that day they shall not be brought forth from it, nor shall they be granted goodwill.

[Q45:35] (Balasan buruk) yang demikian ini ialah kerana kamu telah menjadikan ayat-ayat keterangan ALLAH (SwT) sebagai ejek-ejekan dan kerana kamu telah membiarkan diri kamu diperdayakan oleh kehidupan dunia. Maka pada hari itu mereka tidak akan dikeluarkan dari Neraka dan mereka tidak diberi peluang untuk bertaubat (memperbaiki kesalahannya).  

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(45:35) You reached this end because you made Allah’s Signs an object of jest and the life of the world deluded you.” So they shall not be taken out of the Fire nor shall they be asked to make amends (and thus please their Lord). *46

*46 This last sentence depicts the manner of a master who after rebuking some of his servants turns to others and says: "Well, these wretched people now deserve such and such punishment!" 

فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ رَبِّ الْعَالَمِينَ {45:36}

[Q45:36] FaliLLaahil hamdu Rabbis samaawaati wa Rabbil ardi Rabbil-'Aalameen. 
[Q45:36] Therefore to ALLAH (SWT) is due (all) praise, the Lord of the heavens and the Lord of the earth, the Lord of the worlds.

[Q45:36] (Demikianlah ajaran dan peringatan ALLAH (SwT) Yang Maha Adil) maka bagi ALLAH (SwT) jualah tertentu segala pujian, Tuhan Yang Mentadbirkan langit dan Tuhan Yang Mentadbirkan bumi, Tuhan sekalian alam. 

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(45:36) So all praise be to Allah, the Lord of the heavens, the Lord of the earth, the Lord of the whole Universe.

وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ {45:37}

[Q45:37] Wa lahul kibriyaaa'u fissamaawaati wal ardi wa Huwal 'Azeezul Hakeem. 
[Q45:37] And to Him belongs greatness in the heavens and the earth, and He is the Mighty, the Wise.

[Q45:37] Dan bagiNyalah keagungan dan kekuasaan di langit dan di bumi serta Dialah Yang Maha Kuasa, lagi Maha Bijaksana 

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(45:37) His is the glory in the heavens and the earth. He is the Most Mighty, the Most Wise.

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