SURAH (50) QAF (AYA 21 to 45)

وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ {50:21}

[Q50:21] Wa jaaa'at kullu nafsim ma'ahaa saaa'iqunw wa Shaheed.
[Q50:21] And every soul shall come, with it a driver and a witness.

[Q50:21] Dan (setelah itu) datanglah tiap-tiap orang (ke Padang Mahsyar), disertai (dua malaikat: Yang satu menjadi) pembawa dan (yang satu lagi menjadi) saksi; 

EVERY SOUL WILL THEN COME FORTH [1] with an angel, acting as a sergeant, and [2] the angels with the record to bear witness either for or against it.

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(50:21) Everyone has come, each attended by one who will drive him on, and another who will bear witness. *25

*25 Most probably this implies the same two angels who had been appointed for compiling the record of the words and deeds of the person in the world. On the Day of Resurrection, when every man will rise from his grave on the sounding of the Trumpet, the two angels will come forth immediately and take him into their custody. One of them will drive him to the Divine Court and the other will be carrying his record.

لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ {50:22}

[Q50:22] Laqad kunta fee ghaf latim min haazaa fakashafnaa 'anka ghitaaa'aka fabasarukal yawma hadeed. 
[Q50:22] Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.

[Q50:22] (Serta dikatakan kepadanya): Demi sesungguhnya! Engkau di dunia dahulu berada dalam keadaan lalai tentang (perkara hari) ini, maka kami hapuskan kelalaian yang menyelubungimu itu, lalu pandanganmu pada hari ini menjadi tajam (dapat menyaksikan dengan jelasnya perkara-perkara hari akhirat).

ALL TRANSGRESSORS SHALL HAVE A CLEAR VISION TO SEE THE CONSEQUENCES OF THEIR EVIL which they could not perceive or deemed improbable in their life on earth.

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(50:22) You were heedless of this. Now We have removed your veil and so your vision today is sharp. *26

*26 That is, "You can clearly see that everything of which the Prophets foretold is present here."

وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ {50:23}

[Q50:23] Wa qaala qareenuhoo haazaa maa ladaiya 'ateed.
[Q50:23] And his companions shall say: This is what is ready with me.

[Q50:23] Dan berkatalah malaikat yang sentiasa ada bersama-samanya: Inilah (Kitab catitan iman dan amal) orang yang terletak dalam jagaanku, siap sedia (untuk dibicarakan). 

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(50:23) His companion said:“ Here is he who was in my charge.” *27

*27 Some commentators say that "the companion" implies the angel who has been referred to as "a witness" in verse 21. He will say: "I have this person's record ready with me here". Some other commentators say that "the companion" implies the satan who was attached to the person in the world. He will say: "This person whom I was controlling and preparing for Hell, is now presented before You. "But the commentary that is more relevant to the context is the one that has been reported from Qatadah and Ibn Zaid. They say that the companion implies the angel who drove and brought the person to Allah's Court He will say, °Here is the person who had been given in my charge" 

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ {50:24}

[Q50:24] Alqiyaa fee Jahannama kulla kaffaarin ‘aneed 
[Q50:24] Do cast into hell every ungrateful, rebellious one,

[Q50:24] (Setelah tiap-tiap orang dibicarakan, ALLAH (SwT) berfirman kepada kedua malaikat yang menjadi pembawa dan saksi itu): Humbankanlah oleh kamu berdua, ke dalam Neraka Jahannam tiap-tiap orang yang tetap degil dalam kekufurannya; - 

The verb alqiya (throw) is in dual number.

Ø  Muhsin Fayz writes in Tafsir Safi that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"O Ali, this verse is revealed for you and me."

Ø  Hakim Qasim Haskani in Shawahid al Tanzil relates through ibn Abbas

“……that on the Day of Judgment "lia ul hamd" will be in the hand of Ali.

Ø  Ahmad bin Hanbal relates through Abu Khudhri that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"On the Day of Judgment Ali and I will be commanded by ALLAH (SwT) to send our friends to paradise and our enemies to hell."

Ø  Imam Jafar bin Muhammad as Sadiq said:

"On the Day of Judgment the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali will stand by the bridge of sirat and a voice will be heard: 'O Muhammad and Ali throw the disbelievers who denied risalat and imamat into the fire.'"

(Yanabi al Mawaddat, chapter vi, p. 85)

Ø  Ibn Abbas said:

"The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told me: 'O Ibn Abbas, follow Ali. His words are true guidance. Never go against his teachings. It brings salvation. Cursed is he who opposes Ali. Beware! On the Day of Judgment Ali will admit believers into paradise and throw disbelievers into hell.'"

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(50:24) The command was given: “Cast into Hell *28 every hardened, stubborn unbeliever, *29

*28 As the context shows this command will be given to the two angels who had taken the culprit into their custody as soon as he had risen from the grave, and then brought him before the Court." 
*29 The word kaffar" as used in the Text means an ungrateful person as well as a denier of the truth. 

مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ مُرِيبٍ {50:25}

[Q50:25] Mannaa'il lilkhayri mu'tadim mureeb.
[Q50:25] Forbidder of good, exceeder of limits, doubter,

[Q50:25] Yang sering menghalangi jenis kebajikan, yang melanggar hukum agama, lagi yang meragukan kebenaran, 

(see commentary for verse 24)

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(50:25) who hinders good, *30 exceeds the limits, *31 is immersed in doubts, *32

*30 "Khair" in Arabic is used both for wealth and for goodness. According to the first meaning, the sentence means that he paid no one his dues from his wealth, neither the dues of Allah nor of the people. According to the second meaning, it would mean that he did not only withhold himself from the path of goodness but forbade others also to follow it. He had become a hindrance for the people in the way of goodness and exerted his utmost to sec that goodness did not spread.
*31 That is, "He transgressed the bounds of morality in every-thing he did. He was ever ready to do anything and everything for the sake of his interests, his desires and his lusts. He amassed wealth by unlawful means and spent it in unlawful ways. He usurped the people's rights, had neither control over his tongue nor over his hands, and committed every injustice and excess. He did not rest content with creating hindrances in the way of goodness but harassed those who adopted goodness and persecuted those who worked for it."
*32 The word murib" as used in the original has two meanings: a doubter and the one who puts others in doubt, and both are implied here. It means that he was not only himself involved in doubt but also created doubts in the hearts of others. He held as doubtful the Being of Allah and the Hereafter and the angels and the Prophethood and Revelation and every other truth of religion. Anything that was presented by the Prophets as a truth was held as unbelievable by him, and the same disease he spread to other people. Whomever he came in contact with, he would create one or the other doubt, one or the other evil thought in his mind. 

الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ {50:26}

[Q50:26] Allazee ja'ala ma'aL Laahi ilaahan aakhara fa alqiyaahu fil'azaabish shaded. 
[Q50:26] Who sets up another god with ALLAH (SWT), so do cast him into severe chastisement.

[Q50:26] Yang menyembah benda yang lain bersama-sama ALLAH (SwT); maka humbankanlah oleh kamu berdua akan dia ke dalam azab seksa yang seberat-beratnya. 

(see commentary for verse 24)

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(50:26) and has set up another deity with Allah. Hurl him into the grievous torment.” *33

*33 Allah, in these verses, has enumerated the qualities that make a man worthy of Hell: (1) DENIAL OF THE TRUTH, (2) INGRATITUDE TO ALLAH, (3) ENMITY FOR THE TRUTH and the followers of the Truth, (4) to become a HINDRANCE IN THE WAY OF GOODNESS, (5) FAILURE TO FULFILL THE RIGHTS OF AIIAH and the people from one's wealth, (6) to TRANSGRESS THE BOUNDS in one's affairs, (7) to commit INJUSTICES AND EXCESSES against others, (8) to DOUBT THE TRUTHS of religion, (9) to CREATE DOUBTS in the hearts of the people, and (10) to HOLD ANOTHER AS AN ASSOCIATE IN THE GODHEAD OF ALLAH.

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ {50:27}

[Q50:27] Qaala qareenuhoo Rabbanaa maaa atghaituhoo wa laakin kaana fee dalaahim ba’eed.
[Q50:27] His companion will say: Our Lord! I did not lead him into inordinacy but he himself was in a great error.

[Q50:27] (Semasa dia dihumbankan ke dalam Neraka Jahannam, dia mendakwa bahawa Syaitanlah yang menjadikan dia sesat; pada saat itu) Syaitan yang sentiasa menyertainya (di dunia dahulu) berkata: Wahai Tuhan kami, aku tidak menyesatkannya tetapi sememangnya dia sendiri berada di dalam kesesatan yang jauh terpesong. 

"Companion" refers to Shaytan to whom remained chained every accursed transgressor in the life of the world.

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(50:27) His companion said: “did not incite him to rebel; he was far gone into error of his own accord.” *34

*34 Here by °companion" is meant the satan who was attached to the disobedient person in the world. And this also becomes evident from the style that both the person and his satan are disputing between themselves in the Court of AIIah. He says: "My Lord, this wretched one pursued me in the world and did not leave me until he succeeded in misleading me; therefore he alone should be punished. And the satan replies "Lord, I had no power over him. Had he not himself willed to become rebellious, I could not have seduced him forcibly. This wretched person himself fled from goodness and was fascinated by evil. That is why he did not like anything that the Prophets presented and went on yielding to every temptation and inducement presented by me." 

قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ {50:28}

[Q50:28] Qaala laa takhtasimoo ladaayya wa qad qaddamtu ilaikum bilwa'eed.
[Q50:28] He will say: Do not quarrel in My presence, and indeed I gave you the threatening beforehand:

[Q50:28] ALLAH (SwT) berfirman: Janganlah kamu berbalah lagi di hadapanKu, (tidak ada gunanya berbalah pada masa Aku membuat keputusan); padahal (kamu sedia mengetahui bahawa) Aku dahulu telah memberi amaran kepada kamu (akan menyeksa orang-orang yang bersalah). 

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(50:28) (It was said): “Do not remonstrate in My presence. I had warned you. *35

*35 That is, "I had warned both of you as to what punishment will be given to the one who beguiles and what punishment will be suffered by him who is beguiled. In spite of this warning when you did not desist from committing your Respective crimes, there is no use quarreling now. Both the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them. " 

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ {50:29}

[Q50:29] Maa yubaddalul qawlu ladaiya wa maaa ana bizal laamil lil'abeed.
[Q50:29] My word shall not be changed, nor am I in the least unjust to the servants.

[Q50:29] KeputusanKu itu tidak dapat diubah atau ditukar ganti dan Aku tidak sekali-kali berlaku zalim kepada hambaKu. 

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(50:29) My Word is not changed; *36 and never do I inflict the least wrong upon My servants.” *37

*36 That is, "It is not My way to change the decisions once taken. The decision that I have taken to east you into Hell cannot be withdrawn, nor can the law that I had announced in the world be changed that the punishment for misleading and for being misled will be awarded in the Hereafter."
*37 The word zallam as used in the original means the one who is highly unjust. It does not mean: "I am unjust to My servants but not highly unjust "But it means: "If I were unjust to My own servants being their Creator and Sustainer, I would be highly unjust. Therefore, I am not at all unjust to My servants. This punishment that I am giving you is precisely the same punishment which you have made yourselves worthy of. You arc not being punished an iota more than what you actually deserve, for My Court is a Court of impartial justice. Here, no one can receive a punishment which he does not actually deserve, and for which his being worthy has not been proved by certain and undeniable evidence. 

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ {50:30}

[Q50:30] Yawma naqoolu li'jahannama halim talaati wa taqoolu hal mim mazeed.
[Q50:30] On the day that We will say to hell: Are you filled up? And it will say: Are there any more?

[Q50:30] (Peringatkanlah manusia) akan hari Kami bertanya kepada Neraka Jahannam: Adakah engkau sudah penuh? Dia menjawab: Adakah lagi sebarang tambahan? 

ONLY A FEW ARE GOOD, BUT EVILDOERS, IN EVERY AGE, ARE FOUND IN LARGE NUMBER, so the capacity of hell is unlimited. In hell, dissatisfaction will hold sway over the minds and feelings of its inmates at all times.

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(50:30) On that Day We shall ask Hell: “Are you full?” And it will reply: “Are there any more?” *38

*38 This can have two meanings: (1) "There is no room in me for more men;" and (2) "bring all other culprits who may be there. " According to the first meaning the scene depicted would be that Hell has been so stuffed up with culprits that it cannot hold any more; so much so that when it was asked: "Are you full?" it cried out, alarmed: "Are there still more culprits to come?" According to the second meaning, the scene depicted before the mind is that the wrath of Hell is so flared up against the culprits that it is constantly demanding more and more of them to be cast into it so that no culprit escapes un-punished. "Here, the question arises: What is the nature of Allah Almighty's addressing Hell and its reply? Is it only something metaphoric, or is Hell actually a living and intelligent being which may be spoken to and it may respond and give replies? In this regard nothing can, in fact, be said with certainty. Maybe the meaning is metaphoric and only for the purpose of depicting the actual scene of the state of Hell it may have been described in the form of the question and answer, just as one may ask a motor-car: "Why don't you move forward?" and it may say: "There is no petrol in me." But this also is quite possible that this conversation is based on reality. Therefore, it is not correct to assume about the Respective crimes, there is no use quarreling now. Both the one who beguiled and the one who was beguiled have to be punished for the crimes committed by them. " 

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ {50:31}

[Q50:31] Way uzlifatil jannatu lil muttaqeena ghaira ba'eed.
[Q50:31] And the garden shall be brought near to those who guard (against evil), not far off:

[Q50:31] Dan (ingatkanlah pula hari) didekatkan Syurga bagi orang-orang yang bertakwa, di tempat yang tidak jauh (dari mereka). 

THOSE [1] WHO TURN AWAY FROM EVIL IN SINCERE REPENTANCE, [2] DO GOOD, [3] FEAR, [4] LOVE AND [5] REMEMBER ALLAH (SWT) IN THEIR INNERMOST THOUGHTS AND IN THEIR MOST SECRET DOINGS AND [6] GIVE UP THEIR WHOLE BEING TO ALLAH (SWT), will enter the land of eternal peace and security to abide therein forever, free from wants, having full satisfaction, receiving blessings after blessings.

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(50:31) And when Paradise shall be brought close to the God-fearing, and will no longer be far away, *39

*39 That is, "It is not My way to change the decisions once taken. The decision that I have taken to east you into Hell cannot be withdrawn, nor can the law that I had announced in the world be changed that the punishment for misleading and for being misled will be awarded in the Hereafter."

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ {50:32}

[Q50:32] Haaza maa too'adoona likulli awwaabin hafeez.
[Q50:32] This is what you were promised, (it is) for every one who turns frequently (to ALLAH (SWT)), keeps (His limits);

[Q50:32] (Serta dikatakan kepada mereka): Inilah yang dijanjikan kepada kamu, kepada tiap-tiap hamba yang sentiasa kembali (kepada ALLAH (SwT) dengan mengerjakan ibadat), lagi yang sangat memelihara dengan sebaik-baiknya (segala hukum dan peraturan ALLAH (SwT));  

(see commentary for verse 31)

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(50:32) it will be said: “This is what you were promised, a promise made to everyone who turned much (to Allah) *40 and was watchful of his conduct, *41

*40 The word awwab is very extensive in meaning. It implies the person who might have **adopted the way of obedience and Allah's goodwill instead of the way of disobedience and the flesh, **who gives up everything that is disapproved by AIIah and **adopts everything that is approved by him, **who gets alarmed as soon as he swerves a little from the path of worship and **obedience and repents and returns to the path of worship and obedience, **who remembers Allah much and **turns to Him in all matters of life. 
*41 The word hafiz means the "one who guards." This implies the person who takes care of the bounds and duties enjoined by Allah, who guards the trusts imposed by AIIah and avoids the things forbidden by him, who keeps watch over his time, energies and activities to see that none of these is being misemployed or misused, who offers repentance, remains steadfast and keeps it strong and intact, who examines himself over and over again to see that he is not disobeying his Lord anywhere in word or deed.

مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ {50:33}

[Q50:33] Man khashiyar Rahmaana bilghaibi wa jaaa'a biqalbim muneeb. 
[Q50:33] Who fears the Beneficent ALLAH (SWT) in secret and comes with a penitent heart:

[Q50:33] (Iaitu) orang yang takut (melanggar perintah ALLAH (SwT)) Yang Maha Pemurah, semasa tidak dilihat orang dan semasa dia tidak melihat azab ALLAH (SwT), serta dia datang (kepada ALLAH (SwT)) dengan hati yang tunduk taat.  

(see commentary for verse 31)

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(50:33) to everyone who feared the Merciful One though He is beyond the reach of perception, *42 to everyone who has come with a heart ever wont to turn (to Him). *43

*42 That is, ALTHOUGH HE COULD NOT SEE THE MERCIFUL GOD AND COULD NOT PERCEIVE HIM BY HIS SENSES IN ANY WAY, YET HE FEARED HIS DISOBEDIENCE. His **heart was more dominated by the fear of the unseen Merciful God than the fear of other perceptible powers and visible and mighty beings, and **in spite of knowing that He is All-Merciful, he did not become a sinner, **trusting His Mercy, but **feared His displeasure in whatever he said and did. Thus, this verse points to two of the believer's important and basic characteristics: FIRST, THAT HE FEARS GOD ALTHOUGH HE CANNOT SEE AND PERCEIVE HIM; SECOND, THAT HE DOES NOT PERSIST IN SIN IN SPITE OF HIS FULL AWARENESS OF GOD'S QUALITY OF MERCY. These very two characteristics make him worthy of honor in the sight of Allah. Besides, there is another subtle point also in it, which Imam Razi has pointed out. In Arabic, there are two words for fear, khauf and khashiyyat, which have a difference in their shade of meaning. The word khauf is generally used for the fear that a man feels in his heart on account of his sense of weakness as against someone's superior power and strength, and the word khashiyyat is used for the dread and awe with which a man is filled and inspired because of somebody's glory and grandeur and greatness. HERE, the word khashiyyat has been used instead of khauf, which is meant to point out that a believer does not fear Allah only on account of the fear of His punishment, but it is the sense of Allah's glory and greatness that keeps him aweinspired at all times. 
*43 The word munib in the original is derived from inabat, which means to turn to one direction AND to turn to the same again and again, just like the needle of the compass that points to the magnetic north persistently, however one may try to turn it away from that direction. THEREFORE, qalb-i-munib would mean such a heart as has turned away from every other direction and turned towards One Allah alone and then kept on turning towards Him again and again throughout life. The same sense has been conveyed by the "devoted heart." This shows that in the sight of Allah the man of real worth is he who remains attached and devoted to Allah alone not merely verbally but also truly and sincerely. 

ادْخُلُوهَا بِسَلَامٍ ۖ ذَٰلِكَ يَوْمُ الْخُلُودِ {50:34}

[Q50:34] Udkhuloohaa bisalaamin zaalika yawmul khulood.
[Q50:34] Enter it in peace that is the day of abiding.

[Q50:34] (Mereka dipersilakan oleh malaikat dengan berkata): Masuklah kamu ke dalam Syurga dengan selamat sejahtera; hari ini ialah hari (bermulanya) kehidupan yang kekal.  

(see commentary for verse 31)

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(50:34) Enter this Paradise in peace.” *44 That will be the Day of Eternity.

*44 If the word salam in udkhulu-ha bi-salam-in is taken in the meaning of peace and security, it would mean: "Enter this Paradise safe and secure from every kind of grief, sorrow, anxiety and affiliation"; and if it is taken in the meaning of salam itself, it would mean: "Enter this Paradise you are welcomed here with the greeting of peace by Allah and his angels." In these verses Allah has mentioned the qualities because of which a person makes himself worthy of Paradise, and they are: (1) Tagva (piety), (2) Turning towards Allah, (3) watching over and guarding one's relationship with AIIah, (4) fearing AIlah although one has not seen Him, and has full faith in His quality of mercy, and (5) coming into His Presence with a devoted and captivated heart, i.e. remaining constant on the way of devotion and dedication till death. 

لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ {50:35}

[Q50:35] Lahum maa yashaaa'oona feehaa wa ladainaa mazeed.
[Q50:35] They have therein what they wish and with Us is more yet.

[Q50:35] Mereka beroleh apa yang mereka kehendaki di situ dan di sisi Kami ada lagi tambahan (limpah kurnia yang tidak terlintas di hati mereka).  

(see commentary for verse 31)

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(50:35) Therein they shall get whatever they desire; and with Us there is even more. *45

*45 That is, "They will certainly get whatever they desire, but in addition We will also give them that which they have never conceived and, therefore, could not desire." 

وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ {50:36}

[Q50:36] Wa kam ahlaknaa qablahum min qarnin hum ashaddu minhum batshan fanaqqaboo fil bilaad, hal mim mahees. 
[Q50:36] And how many a generation did We destroy before them who were mightier in prowess than they, so they went about and about in the lands. Is there a place of refuge?

[Q50:36] Dan berapa banyak kaum-kaum (yang ingkar) yang terdahulu daripada orang-orang musyrik Mekah itu Kami telah binasakan. Kaum-kaum itu lebih kekuatannya (dan kehandalannya) daripada mereka, lalu kaum-kaum itu keluar mencari perlindungan di merata-rata negeri. (Meskipun demikian keadaannya) dapatkah (mereka) menyelamatkan diri? 

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 (50:36) How many a nation did We destroy before them that were stronger in prowess than these. They searched about the lands of the world. *46 But could they find a refuge? *47

*46 That is, "They were not only powerful and strong in their own land but had also made incursions into other lands and brought under their sway far off lands as well. "
*47 That is, "Could their power and might save them when the time appointed by Allah came for their seizure? And could they fmd shelter and refuge anywhere? Now, on what trust do you hope that you will get refuge somewhere in the world when you have rebelled against Allah?" 

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ {50:37}

[Q50:37] Inna fee zaalika lazikraa liman kaana lahoo qalbun aw alqas sam'a wa huwa Shaheed. 
[Q50:37] Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness.

[Q50:37] Sesungguhnya (keterangan-keterangan dan peristiwa-peristiwa) yang tersebut itu, tidak syak lagi mengandungi pengajaran bagi sesiapa yang mempunyai hati (yang sedar pada masa membacanya) atau yang menggunakan pendengarannya dengan bersungguh-sungguh (kepada pengajaran itu) dengan menumpukan hati dan fikiran kepadanya.

ONLY THOSE WHO HAVE THE HEART AND UNDERSTANDING TO APPLY TO ALLAH (SWT)'S GUIDANCE CAN GIVE THOUGHT TO WHAT THEY SEE AND TESTIFY THE TRUTH, ARE CAPABLE OF DERIVING BENEFITS FROM THE QUR’AN.

Either one should have [1] a pure heart and understanding to mirror or reproduce the truth, or [2] listen to and follow the "divinely endowed with wisdom" guides.

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(50:37) Verily there is a lesson in this for everyone who has a (sound) heart and who listens with an attentive mind. *48

*48 In other words, either one should have so much of native intelligence that one may think right of one's own accord, or if not so, one should be so free from prejudice and neglect that one may listen with attention when another person tries to make one understand the truth.

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ {50:38}

[Q50:38] Wa laqad khalaqnas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin wa maa massanaa mil lughoob. 
[Q50:38] And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue.

[Q50:38] Dan demi sesungguhnya! Kami telah menciptakan langit dan bumi serta segala yang ada di antara keduanya dalam enam masa dan Kami tidak mengalami sebarang susah payah. 

Refer to the commentary of Araf 7:54; Yunus 10:3; Hud 11:7; Furqan 25:59 and Ha Mim: 9 to 12 FOR THE CREATION OF THE UNIVERSE.

Refer to the commentary of Fatir 35:35 for "nor any weariness affects Us therein."

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(50:38) We created the heavens and the earth and all that is between them in six days, *49 and weariness did not even touch Us.

*49 For explanation, see E.N.'s 11 to 15 of the commentary of Surah Ha Mim As-Sajdah. 

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ {50:39}

[Q50:39] Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qablal ghuroob,
[Q50:39] Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before the setting.

[Q50:39] Oleh itu bersabarlah (wahai Muhammad) akan apa yang dikatakan oleh mereka (yang menentangmu itu) dan bertasbihlah sambil memuji Tuhanmu (terutama) sebelum terbit matahari dan sebelum matahari terbenam.

Refer to the commentary of Bani Israil 7:78-79; Ta Ha 20:130 and Rum 30:17-18 FOR THE FIVE CANONICAL PRAYERS AND TAHAJJUD PRAYERS.

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(50:39) Hence bear with patience whatever they say, *50 and celebrate your Lord’s glory before the rising of the sun and before its setting;

*50 That is, "The fact of the matter is that We have made this entire Universe in six days and We did not become weary at the end so that We might be powerless to reconstruct it Now, if these ignorant people mock you when they hear the news of the life-after-death from you and call you a madman, have patience at it, listen to whatever nonsense they utter with a cool mind, and continue to preach the truth that you have been appointed to spread. "In this verse, there is a subtle taunt on the Jews and the Christians as well, in whose Bible the story has been fabricated chat God made the earth and the heavens in six days and rested on the seventh day (Gen., 2: 2). Although the Christian priests are now feeling shy of it and have changed "rested" into °farigh hua " (ceased from working) in their Urdu translation of the Holy Bible, yet in King James Authorised Version of the Bible, the words"...and he rested on the seventh day" are still there, and the same words are also found in the translation that the Jews have published from Philadelphia in 1954. In the Arabic translation also the words are: fastraha ft! yaum as-sebi'. 

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ {40}

[Q50:40] Wa minal laili fasabbih hu wa adbaaras sujood.
[Q50:40] And glorify Him in the night and after the prayers.

[Q50:40] Serta bertasbihlah kepadaNya pada malam hari dan sesudah mengerjakan sembahyang.  

(see commentary for verse 39)

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(50:40) and in the night, too, celebrate His glory, in the wake of prostration. *51

*51 This is the means by which man gets the power and energy to continue his struggle to raise the Word of the Truth and to call the people towards righteousness throughout life with full determination even though he may have to pass through heart-breaking and soul-destroying conditions and his efforts may seem to be bearing no fruit. Praising and glorifying the Lord implies the Prayer here, and wherever in the Qur'an the praise and glorification has been associated with specific times, it implies the Prayer. **THE PRAYER "BEFORE SUNRISE" IS THE FAJR PRAYER, AND **THE PRAYERS "BEFORE SUNSET" ARE THE 'ASR AND THE ZUHR PRAYERS. **THE PRAYERS IN THE NIGHT ARE THE MAGHRIB AND THE `ISHA` PRAYERS, AND THE THIRD, THE TAHAJJUD PRAYER, is also included in the glorification of the night. (For explanation, see E.N. 111 of Ta Ha; E.N.'s 23, 24 of Ar-Rum). As for the glorification that has been commanded after "being free from prostrations", it may imply the after-Prayer devotions as well as the offering of the voluntary prayers at the end of the prescribed obligatory Prayers. Hadrat Umar, Hadrat 'Ali, Hadrat Hasan bin 'Ali, hadrat Abu Hurairah, Ibn `Abbas, Sha`bi, Mujahid, 'Ikrimah, Hasan Basri, Qatadah, Ibrahim Nakha`i and Auza'i say that it implies the two rak ats after the Maghrib Prayer. Hadrat `Abdullah bin `Amr bin 'As, and according to a tradition, Hadrat `Abdullah bin 'Abbas also, held the opinion that it implies the after-Prayer devotions, and Ibn Zaid says -that the object of this Command is that voluntary Prayers also should be offered after the prescribed obligatory Prayers.
According to a tradition reported in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, once the poor emigrants from Makkah came before the Ho]y Prophet, and said "O Messenger of Allah, the rich people have attained high ranks for themselves The Holy Prophet asked: What has happened ? They said: They offer the Prayers as we offer, and they observe the Fasts as we observe; but they practise charity, which we cannot, and they set the slaves free which we cannot. The Holy Prophet said: Should I tell you a thing which if you practised, you would surpass all others, except those who practised the same that you practised? It is this that you should pronounce Subhan-Allah, al-Hamdu-lillah and Allah-u-Akbar, 33 times each after every Prayer. "After some time, the same people came and said: `Our rich brothers also have heard this and they too have started practising, it." Thereupon the Holy Prophet said: "This is Allah's bounty and He bestows it on whomever He wills." According to a tradition these devotional words have to be repeated ten times each instead of 33 times each. 
Hadrat Zaid bin Thabit has reported that the Holy Prophet instructed his Companions that they should pronounce Subhan-Allah and al Hamdu-lillah 33 times each and Allah-u-Akbar 34 times after every Prayer. Afterwards an Ansar Companion submitted: "I have seen in a vision that somebody was telling me that it would be better if I pronounced these three devotional words 25 times each and then La ilaha ill-Allah 25 times. The Holy Prophet replied: Well, you may do likewise." (Ahmad, Nasa'i, Darimi).
Hadrat Abu Said Khudri says: °I have heard the Holy Prophet pronounce the following words when he would return after the Praye rs were over: Subhana Rabbika Rabbil- `izzat-i `anima yasifun ' wa salam-un 'alal-mursalin, wal-hamdu lillah-i Rabb-il alamin." (Jassas Ahkam al-Qur 'an).
Besides these, several other forms of the after-Prayer devotional pronouncements also have been reported from the Holy Prophet. Those who wish to act on this instruction of the Qur'an may select the one they find suitable from Mishkat.' Bab adh-dhikr  a `d as-Salat, commit it to memory and practise it. Nothing can be better than what the Holy Prophet himself has taught in this regard. But what one should bear in mind is that the real object of the devotional pronouncements is not to utter these words only as a matter of course but to refresh and fix their meaning in the mind. Therefore, the meaning of whatever devotions one pronounces should be understood well and then practiced with full consciousness of the meaning.

وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ {50:41}

[Q50:41] Wastami' yawma yunaa dil munaadi mim makaanin qareeb.
[Q50:41] And listen on the day when the crier shall cry from a near place.

[Q50:41] Dan dengarlah (apa yang diterangkan kepadamu sekarang ini mengenai hari kiamat), hari (malaikat yang menjadi) penyeru, menyeru (makhluk-makhluk yang telah mati) dari tempat yang dekat yang dapat didengar oleh semuanya), 

It is more likely that these verses refer to the advent of IMAM MAHDI AL QA-IM (see commentary of Bara-at 9:32 & 33) BECAUSE the command to listen BECOMES MEANINGLESS if final resurrection is inferred as there will be no living beings to listen.

î   The resurrection will begin after the blowing of the second trumpet.

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(50:41) Hearken on the Day when the caller will call from a place nearby, *52

*52 That is, "Wherever a dead person would be lying, or wherever his death had occurred is the world, the cry of the caller shall reach him there, which will urge him to rise and go before his Lord to render his account. This cry will be such that everybody who rises from death anywhere on the surface of the earth, will feel as though the caller had called him from a nearby place. Simultaneously will this cry be heard everywhere on the globe equally clearly. From this also one can judge how different will be the concepts of space and time in the next world from what they are in this world, and what forces will be working there in accordance with the new laws. " 

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ ذَٰلِكَ يَوْمُ الْخُرُوجِ {50:42}

[Q50:42] Yawma yasmaoonas sai hata bilhaqq zaalika yawmul khurooj.
[Q50:42] The day when they shall hear the cry in truth; that is the day of coming forth.

[Q50:42] Iaitu hari mereka mendengar pekikan seruan yang menyatakan perkara yang benar; hari seruan itu ialah hari masing-masing keluar dari kubur.  

(see commentary for verse 41)

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(50:42) the Day when they shall hear the Blast in truth. That will be the Day (for the dead) to come forth. *53

*53 The words yasm'aun-as-saihata bil haqq-i can have two meanings: (1) That alI the people will be hearing the cry of the right Command; and (2) that they will be hearing the cry rightly. In the first case the sentence will mean that the people will be hearing the same right Command with their cars, which they were not inclined to accept in the world, which they had persistently refused to believe, and mocked the Prophets who had brought it. In the second case it will mean that they will certainly hear this cry, and they will realize that it is no fancy but indeed the Cry of Resurrection; they will be left with no doubt that the Day of Resurrection of which they had been forewarned had arrived and the Cry that was being raised was of the same. 

إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ {50:43}

[Q50:43] Innaa Nahnu nuhyee wa numeetu wa ilainal maser.
[Q50:43] Surely We give life and cause to die, and to Us is the eventual coming;

[Q50:43] Sesungguhnya Kami menghidupkan dan mematikan dan kepada Kamilah sahaja tempat kembali (sekalian makhluk). 

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(50:43) Surely it is We Who give life and cause death, and to Us shall all return.

يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ {50:44}

[Q50:44] Yawma tashaqqaqul ardu 'anhum siraa'aa; zaalika hashrun 'alainaa yaseer.
[Q50:44] The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us.

[Q50:44] Pada hari bumi terbelah-belah untuk mereka segera keluar (daripadanya). Perbuatan (menghidupkan dan) menghimpunkan mereka di Padang Mahsyar itu, mudah bagi Kami melaksanakannya. 

THIS VERSE IS LIKELY TO REFER TO THE PARTIAL RESURRECTION mentioned in Naml 27:83 and Ta Ha 30:102.

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(50:44) on the Day when the earth will be rent asunder and people, rising from it, will hasten forth. To assemble them all will be easy for Us. *54

*54 This is the answer to the saying of the disbelievers that has been reproduced in verse 3 above. They said: "How can it be that when we arc dead and become dust, we shall be raised back to life once again 7. This resurrection is far removed from reason.  "In reply it has been said: "This gathering together, i. e. raising back to life and gathering alI the people of the former and latter times together, is very easy for Us. It is not at all difficult for Us to know as to where the dust of one particular person lies and where of the other. We shall also face no dificulty in knowing as to which arc the particles of Harry and which of Dick among the scattered particles of the dust. Gathering together all these particles separately and re-making each and every man's body once again and then creating in that body, the same very personality which had lived in it before, is not a task that may require any hard labor from Us, but alI this can be accomplished immediately at one signal from Us. All those human beings who have been born in the world since the time of Adam till Resurrection can be brought together by one Command of Ours. If your petty mind thinks it is far off, it may think so, but it is not beyond the power of the Creator of the Universe."

نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ {50:45}

[Q50:45] Nahnu a'lamu bimaa yaqooloona wa maaa anta 'alihim bijabbaarin fazakkir bil quraani many yakhaafu wa'eed. 
[Q50:45] We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My threat.

[Q50:45] Kami lebih mengetahui apa yang mereka katakan (dari berbagai tuduhan terhadapmu wahai Muhammad) dan engkau bukanlah seorang yang berkuasa memaksa mereka (supaya masing-masing beriman). Oleh itu, berilah peringatan dengan Al-Quran ini kepada orang yang takutkan janji azabKu. 

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(50:45) (O Prophet), We are well aware of what they say; *55 and you are not required to force things on them. So exhort with the Qur’an all those who fear My warning. *56

*55 In this sentence there is consolation for the Holy Prophet as well as a threat for the disbelievers. Addressing the Holy Prophet it has been said: "Do not care at aII about what these foolish people utter about you: We are hearing everything and it is for Us to deal with it." The disbelievers are being warned to the effect: "The taunting remarks that you are passing against Our Prophet, will cost you dearly. We Our self are hearing everything that you utter and you will have to suffer for its consequences."
*56 This does not mean that the Holy Prophet wanted to compel the people into believing and AIlah stopped him from this, but, in fact, although the Holy Prophet has Been addressed the disbelievers are being warned, as if to say, 'Our Prophet has not been sent as a dictator over you. He is not there to compel you to become believers even if you did not wish to believe. His only responsibility is that he should recite the Qur'an and make the truth plain to the one who would take the warning. Now, if you do not accept his invitation, We Our self will deal with you, not he."

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