Surat Al-Qamar (The Moon) - سورة القمر

بسم الله الرحمن الرحيم

54:1

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Sahih International

The Hour has come near, and the moon has split [in two].

Tafsir al-Jalalayn

The Hour has drawn near, the Resurrection is close at hand, and the moon has split, it broke in two at [Mount] Abū Qubays and Qu‘ayqa‘ān, as a sign for the Prophet (s), for it had been demanded of him, and [when it took place] he said, ‘Bear witness [now]!’ — as reported by the two Shaykhs [al-Bukhārī and Muslim].

Indonesian

Telah dekat datangnya saat itu dan telah terbelah bulan.

54:2

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Sahih International

And if they see a miracle, they turn away and say, "Passing magic."

Tafsir al-Jalalayn

And if they, the disbelievers among Quraysh, see a sign, a miracle of the Prophet (s), they turn away and say, this is: ‘A powerful sorcery!’ (mustamirr, ‘powerful’, derives from al-mirra, meaning ‘strength’; or it [mustamirr] means ‘incessant’).

Indonesian

Dan jika mereka (orang-orang musyrikin) melihat suatu tanda (mukjizat), mereka berpaling dan berkata: "(Ini adalah) sihir yang terus menerus".

54:3

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Sahih International

And they denied and followed their inclinations. But for every matter is a [time of] settlement.

Tafsir al-Jalalayn

And they denied, the Prophet (s), and followed their own desires, as regards [their] falsehood; and every matter, that is good or evil, will be settled, with that person [who is responsible for it], either [by his ending up] in Paradise or in the Fire.

Indonesian

Dan mereka mendutakan (Nabi) dan mengikuti hawa nafsu mereka, sedang tiap-tiap urusan telah ada ketetapannya

54:4

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Sahih International

And there has already come to them of information that in which there is deterrence -

Tafsir al-Jalalayn

And verily there has come to them such tidings, stories about the destruction of communities which denied their messengers, as contain a deterrent, to them (muzdajar is a verbal noun, or a noun of place; the dāl [of muzdajar] replaces the tā’ of [the 8th form] ifta‘ala; one may say, izdajartuhu or zajartuhu, to mean ‘I forbade him sternly’; mā, ‘such as’, either indicates a relative clause, or it is qualified by an adjective);

Indonesian

Dan sesungguhnya telah datang kepada mereka beberapa kisah yang di dalamnya terdapat cegahan (dari kekafiran).

54:5

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Sahih International

Extensive wisdom - but warning does not avail [them].

Tafsir al-Jalalayn

wisdom (hikmatun is the predicate of an omitted subject, or a substitution for mā, ‘such as’, or for muzdajar, ‘deterrent’) [that is] far-reaching, complete; but warnings (nudhur is the plural of nadhīr, functioning in the [agent] sense of mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; mā is either for negation, or it is an interrogative of denial, in which case it stands as a preceding direct object) are of no avail, [warnings] are of no use with them.

Indonesian

Itulah suatu hikmah yang sempurna maka peringatan-peringatan itu tidak berguna (bagi mereka).

54:6

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Sahih International

So leave them, [O Muhammad]. The Day the Caller calls to something forbidding,

Tafsir al-Jalalayn

So turn away from them! (this is the import of the preceding statement and it completes what is being said). On the day when the Summoner, namely, Isrāfīl (yawma, ‘the day’, is rendered accusative by yakhrujūna, ‘they will emerge’, next [verse]), summons to an awful thing (read nukur or nukr, in the sense of munkar, ‘disagreeable’), [a thing] which the souls will find awful, and this is the Reckoning;

Indonesian

Maka berpalinglah kamu dari mereka. (Ingatlah) hari (ketika) seorang penyeru (malaikat) menyeru kepada sesuatu yang tidak menyenangkan (hari pembalasan),

54:7

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Sahih International

Their eyes humbled, they will emerge from the graves as if they were locusts spreading,

Tafsir al-Jalalayn

with their downcast (khāshi‘an: a variant reading has khushsha‘an), humiliated, looks (absāruhum is a circumstantial qualifier referring to the subject of the verb [yakhrujūna, ‘they will emerge’]) they, that is, mankind, will emerge from the graves as though they were scattered locusts, not knowing where to go, out of fear and perplexity (this sentence [ka’annahum jarādun muntashirun] is a circumstantial qualifier referring to the subject of [the verb] yakhrujūna, ‘they will emerge’, and so is His saying [muhti‘īna]),

Indonesian

sambil menundukkan pandangan-pandangan mereka keluar dari kuburan seakan-akan mereka belalang yang beterbangan

54:8

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Sahih International

Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day."

Tafsir al-Jalalayn

scrambling, hastening with their necks stretched out, toward the Summoner. The disbelievers, among them, will say: ‘This is a hard day!’, a difficult one for disbelievers — as is stated in [sūrat] al-Muddaththir, a day of hardship for the disbelievers [Q. 74:9-10].

Indonesian

mereka datang dengan cepat kepada penyeru itu. Orang-orang kafir berkata: "Ini adalah hari yang berat".

54:9

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Sahih International

The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled.

Tafsir al-Jalalayn

The people of Noah denied (kadhdhabat has feminine inflection on account of the import [referring to a feminine noun], qawm, ‘tribe’) before them, before Quraysh. Thus they denied Our servant, Noah, and said, ‘A madman!’, and he was reviled: they repulsed him with insults and in other ways.

Indonesian

Sebelum mereka, telah mendustakan (pula) kamu Nuh, maka mereka mendustakan hamba Kami (Nuh) dan mengatakan: "Dia seorang gila dan dia sudah pernah diberi ancaman).

54:10

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Sahih International

So he invoked his Lord, "Indeed, I am overpowered, so help."

Tafsir al-Jalalayn

And so he invoked his Lord, [saying,] ‘I have been (annī, to be understood as bi-annī) overcome, so help [me]!’

Indonesian

Maka dia mengadu kepada Tuhannya: "bahwasanya aku ini adalah orang yang dikalahkan, oleh sebab itu menangkanlah (aku)".

54:11

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Sahih International

Then We opened the gates of the heaven with rain pouring down

Tafsir al-Jalalayn

Then We opened (read fa-fatahnā or fa-fattahnā) the gates of the heaven with torrential waters, [waters] pouring down intensely,

Indonesian

Maka Kami bukakan pintu-pintu langit dengan (menurunkan) air yang tercurah.

54:12

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Sahih International

And caused the earth to burst with springs, and the waters met for a matter already predestined.

Tafsir al-Jalalayn

and We made the earth burst forth with springs, that flowed forth, and the waters, the waters of the heaven and the earth, met for a purpose, a circumstance, that was preordained, [a matter] which had been decreed since pre-eternity, namely, their destruction by drowning.

Indonesian

Dan Kami jadikan bumi memancarkan mata air-mata air, maka bertemulah air-air itu untuk suatu urusan yang sungguh telah ditetapkan.

54:13

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Sahih International

And We carried him on a [construction of] planks and nails,

Tafsir al-Jalalayn

And We bore him, that is, Noah, on one, a ship, [made] of planks and nails (dusur is what boards are fastened down with of nails and the like; the singular is disār, similar [in pattern] to [kutub] kitāb, ‘book’),

Indonesian

Dan Kami angkut Nuh ke atas (bahtera) yang terbuat dari papan dan paku,

54:14

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Sahih International

Sailing under Our observation as reward for he who had been denied.

Tafsir al-Jalalayn

sailing before Our eyes, that is, in Our sights, in other words, [it was being] protected, as retaliation (jazā’an is in the accusative because of the implied verbal clause, that is to say, ‘they were drowned by way of revenge’) for [the sake of] him who was rejected, namely, Noah, peace be upon him (a variant reading [for passive kufira] has kafara, ‘him who disbelieved’, in other words, they were drowned as a punishment for them).

Indonesian

Yang berlayar dengan pemeliharaan Kami sebagai belasan bagi orang-orang yang diingkari (Nuh).

54:15

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Sahih International

And We left it as a sign, so is there any who will remember?

Tafsir al-Jalalayn

And verily We left it, We preserved this [deed], as a sign, for whomever might be admonished by it, in other words, the news of this [deed] became widely-known and endured. So is there anyone who will remember?, [anyone who] will take heed from, or be admonished by, it? (muddakir is actually mudhtakir, but the tā’ has been replaced with a dāl, likewise the dhāl, and it [the dāl] has been assimilated with it [the other dāl]).

Indonesian

Dan sesungguhnya telah Kami jadikan kapal itu sebagai pelajaran, maka adakah orang yang mau mengambil pelajaran?

54:16

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Sahih International

And how [severe] were My punishment and warning.

Tafsir al-Jalalayn

How [dreadful] then were My chastisement and My warnings? (this is an interrogative meant as an affirmative; kayfa, ‘how’, is the predicate of kāna, ‘was’, and it is here being used to inquire about a ‘state’; the intention is to prompt those who are being addressed to affirm the fact that God’s chastisement of those who denied Noah was fully deserved).

Indonesian

Maka alangkah dahsyatnya azab-Ku dan ancaman-ancaman-Ku.

54:17

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Sahih International

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

Tafsir al-Jalalayn

And verily We have made the Qur’ān easy to remember, We have facilitated its memorisation and disposed it to serve as a [source of] remembrance. So is there anyone who remember?, [anyone who] will be admonished by it and memorise it? (the interrogative here is intended as an imperative: in other words, memorise it and be admonished by it; none of God’s scriptures is memorised by heart other than it [the Qur’ān]).

Indonesian

Dan sesungguhnya telah Kami mudahkan Al-Quran untuk pelajaran, maka adakah orang yang mengambil pelajaran?

54:18

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Sahih International

'Aad denied; and how [severe] were My punishment and warning.

Tafsir al-Jalalayn

‘Ād denied, their prophet Hūd and so they were chastised. How then were My chastisement and My warnings?, [how then was] My warning them of the chastisement before it was sent down? In other words, it was justified, and He explains this [chastisement] by saying:

Indonesian

Kaum 'Aad pun mendustakan (pula). Maka alangkah dahsyatnya azab-Ku dan ancaman-ancaman-Ku.

54:19

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Sahih International

Indeed, We sent upon them a screaming wind on a day of continuous misfortune,

Tafsir al-Jalalayn

Indeed We unleashed upon them a clamorous wind, intensely noisy, on a day of prolonged ill fortune, (nahsin mustamirr means) either one of continuous ill fortune, or one of severe ill fortune — and this was the last Wednesday of the month —

Indonesian

Sesungguhnya Kami telah menghembuskan kepada mereka angin yang sangat kencang pada hari nahas yang terus menerus,

54:20

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Sahih International

Extracting the people as if they were trunks of palm trees uprooted.

Tafsir al-Jalalayn

tearing people away, wrenching them from the holes in the ground in which they had been embedded and flinging them down [to the ground] head first, thereby crushing their necks and severing [their] heads from [their] bodies, as if they were, [while lying] in this mentioned state, trunks of uprooted palm-trees, severed and thrown on the ground — they are likened to palm-trees because of their tallness (nakhlun, ‘palm-trees’, is masculine here but feminine in [sūrat] al-Hāqqa, nakhlun khāwiya, ‘fallen down [or hollow] palm-trees’, [Q. 69:7], in order to harmonise with the end-rhyme of the verses in both instances).

Indonesian

yang menggelimpangkan manusia seakan-akan mereka pokok korma yang tumbang.

54:21

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Sahih International

And how [severe] were My punishment and warning.

Tafsir al-Jalalayn

How then were My chastisement and My warnings?

Indonesian

Maka alangkah dahsyatnya azab-Ku dan ancaman-ancaman-Ku.

54:22

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Sahih International

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

Tafsir al-Jalalayn

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?

Indonesian

Dan sesungguhnya telah Kami mudahkan Al Quran untuk pelajaran, maka adakah orang yang mengambil pelajaran?

54:23

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Sahih International

Thamud denied the warning

Tafsir al-Jalalayn

Thamūd denied the warnings (nudhur is the plural of nadhīr, with the sense of mundhir), that is to say, [they denied] those matters which their prophet Sālih warned them of if they refused to believe in him and to follow him,

Indonesian

Kaum Tsamudpun telah mendustakan ancaman-ancaman (itu).

54:24

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Sahih International

And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness.

Tafsir al-Jalalayn

and they said, ‘Is it a mortal (basharan is in the accusative because it is governed [by a succeeding verb]) alone among us (minnā wāhidan are both adjectives of basharan) that we are to follow? (nattabi‘uhu, this explains the verb which renders it [basharan, ‘mortal’] accusative; the interrogative is meant as a negative, in other words: why should we follow him when there are many of us and he is only one among us and not a king? That is to say, we will not follow him). Then indeed, if we were to follow him, we would be in error, a parting with reason, and insanity!

Indonesian

Maka mereka berkata: "Bagaimana kita akan mengikuti seorang manusia (biasa) di antara kita?" Sesungguhnya kalau kita begitu benar-benar berada dalam keadaan sesat dan gila".

54:25

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Sahih International

Has the message been sent down upon him from among us? Rather, he is an insolent liar."

Tafsir al-Jalalayn

Has the Reminder, the revelation, been cast (read a-ulqiya pronouncing both hamzas, or by not pronouncing the second one but in both cases inserting an intervening alif, or leaving this [insertion] out) upon him [alone] from among us?, in other words, nothing has been revealed to him. Nay, but he is a conceited, an arrogant and insolent, liar, in his saying that the mentioned has been revealed to him. God, exalted be He, says:

Indonesian

Apakah wahyu itu diturunkan kepadanya di antara kita? Sebenarnya dia adalah seorang yang amat pendusta lagi sombong.

54:26

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Sahih International

They will know tomorrow who is the insolent liar.

Tafsir al-Jalalayn

‘They will know tomorrow, in the Hereafter, who is the conceited liar, and it is them, for they will be chastised for having denied their prophet Sālih.

Indonesian

Kelak mereka akan mengetahui siapakah yang sebenarnya amat pendusta lagi sombong.

54:27

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Sahih International

Indeed, We are sending the she-camel as trial for them, so watch them and be patient.

Tafsir al-Jalalayn

Lo! We are sending the She-camel, We will bring it forth out of the mountain, the rock, as they demanded, as a trial, a test, for them, that We may try them. So watch them, O Sālih, await [to see] what they will do and what will be done with them, and remain patient (istabir: the tā’ here has replaced the tā’ of [the 8th form] ifta‘ala), in other words, endure their harm.

Indonesian

Sesungguhnya Kami akan mengirimkan unta betina sebagai cobaan bagi mereka, maka tunggulah (tindakan) mereka dan bersabarlah.

54:28

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Sahih International

And inform them that the water is shared between them, each [day of] drink attended [by turn].

Tafsir al-Jalalayn

And inform them that the water is to be divided between them, and the She-camel: one day for them and the next for it, every drinking, [every] portion of water, will be attended’, by the people [drawing water] on their [designated] day, and by the She-camel on its day. They adhered to this [regime] but eventually became impatient with it and decided to slaughter the She-camel.

Indonesian

Dan beritakanlah kepada mereka bahwa sesungguhnya air itu terbagi antara mereka (dengan unta betina itu); tiap-tiap giliran minum dihadiri (oleh yang punya giliran)

54:29

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Sahih International

But they called their companion, and he dared and hamstrung [her].

Tafsir al-Jalalayn

But they called their companion, Qudār, to slay it, so he took, he drew his sword, and he hamstrung, with it the She-camel, in other words, he slew her in compliance with their wish.

Indonesian

Maka mereka memanggil kawannya, lalu kawannya menangkap (unta itu) dan membunuhnya.

54:30

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Sahih International

And how [severe] were My punishment and warning.

Tafsir al-Jalalayn

How then were My chastisement and My warnings?, My warning them of chastisement before it was sent down? In other words, it was justified. He explains it [their chastisement] by saying:

Indonesian

Alangkah dahsyatnya azab-Ku dan ancaman-ancaman-Ku.

54:31

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Sahih International

Indeed, We sent upon them one blast from the sky, and they became like the dry twig fragments of an [animal] pen.

Tafsir al-Jalalayn

Indeed We unleashed upon them a single Cry, and they became like the chaff of a corral builder (al-muhtazir is one who makes a pen from dried tree-branches and thorns for his sheep, to protect them from wolves and beasts of prey; the fallen parts which they tread are called hashīm).

Indonesian

Sesungguhnya Kami menimpakan atas mereka satu suara yang keras mengguntur, maka jadilah mereka seperti rumput kering (yang dikumpulkan oleh) yang punya kandang binatang.

54:32

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Sahih International

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

Tafsir al-Jalalayn

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?

Indonesian

Dan sesungguhnya telah Kami mudahkan Al Quran untuk pelajaran, maka adakah orang yang mengambil pelajaran?

54:33

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Sahih International

The people of Lot denied the warning.

Tafsir al-Jalalayn

The people of Lot denied the warnings, [they denied] those issues of which they were warned by his [Lot’s] tongue.

Indonesian

Kaum Luth-pun telah mendustakan ancaman-ancaman (nabinya).

54:34

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Sahih International

Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn

Tafsir al-Jalalayn

Indeed We unleashed upon them a squall of pebbles, a wind hurling at them pebbles, namely, small stones, a single one [of these] being no larger than the palm of the hand, and they were destroyed; [all] except the family of Lot, namely, his two daughters, together with him, whom We delivered at dawn, from among the dawns, the morning time of an unspecified day (had a specific day been meant [for that mentioned dawn], it [sahar] would have been treated as a diptote [instead of the declined form saharin], being a definite noun derived from al-sahar, for with definite nouns one ought to use [the preceding definite article] al). So was the squall unleashed at first with the family of Lot [still there]? There are two opinions regarding this: in the case of the former [that it was unleashed upon them including the family of Lot] the exception is understood as a continuous one, while in the case of the latter [opinion that they were delivered before the squall] the exception is understood as a discontinuous one, even if it [‘the family of Lot’] is actually subsumed by the collective noun [‘the people of Lot’, and so they were delivered] as a kindness [from God];

Indonesian

Sesungguhnya Kami telah menghembuskan kepada mereka angin yang membawa batu-batu (yang menimpa mereka), kecuali keluarga Luth. Mereka Kami selamatkan sebelum fajar menyingsing,

54:35

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Sahih International

As favor from us. Thus do We reward he who is grateful.

Tafsir al-Jalalayn

as a grace (ni‘matan is a verbal noun, that is to say in‘āman, ‘an act of grace’) from Us. So, like that requital, do We requite him who gives thanks, for Our graces and is a believer, or [it means] him who is a believer in God and His messenger and is obedient to both.

Indonesian

sebagai nikmat dari Kami. Demikianlah Kami memberi balasan kepada orang-orang yang bersyukur,

54:36

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Sahih International

And he had already warned them of Our assault, but they disputed the warning.

Tafsir al-Jalalayn

And verily he had warned them, Lot had threatened them, of Our strike, Our seizing them with chastisement, but they disputed, they contested and denied, the warnings, his warning.

Indonesian

Dan sesungguhnya dia (Luth) telah memperingatkan mereka akan azab-azab Kami, maka mereka mendustakan ancaman-ancaman itu.

54:37

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Sahih International

And they had demanded from him his guests, but We obliterated their eyes, [saying], "Taste My punishment and warning."

Tafsir al-Jalalayn

And they had even solicited of him his guests, that he should let them have their own way with those who had come to him as guests, that they may do wicked things with them — and these [guests] were angels. So We blotted out their eyes, We blinded them and made them without slits [so that they were continuous folds of skin] like the rest of the face, by having Gabriel smack them with his wing. ‘So taste [now], so We said to them: taste, My chastisement and My warnings’, that is to say, [taste] the effects and the substance of My warning and My threat.

Indonesian

Dan sesungguhnya mereka telah membujuknya (agar menyerahkan) tamunya (kepada mereka), lalu Kami butakan mata mereka, maka rasakanlah azab-Ku dan ancaman-ancaman-Ku.

54:38

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Sahih International

And there came upon them by morning an abiding punishment.

Tafsir al-Jalalayn

And verily there greeted them in the early morning, the morning time of an unspecified day, an abiding chastisement, a permanent [chastisement], continuous with the chastisement of the Hereafter.

Indonesian

Dan sesungguhnya pada esok harinya mereka ditimpa azab yang kekal.

54:39

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Sahih International

So taste My punishment and warning.

Tafsir al-Jalalayn

‘So taste [now] My chastisement and My warnings!’

Indonesian

Maka rasakanlah azab-Ku dan ancaman-ancaman-Ku.

54:40

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Sahih International

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?

Tafsir al-Jalalayn

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?

Indonesian

Dan sesungguhnya telah Kami mudahkan Al Quran untuk pelajaran, maka adakah orang yang mengambil pelajaran?

54:41

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Sahih International

And there certainly came to the people of Pharaoh warning.

Tafsir al-Jalalayn

And verily there came to Pharaoh’s folk, his people, together with him, the warnings, the warning by the tongue of Moses and Aaron, but they did not believe.

Indonesian

Dan sesungguhnya telah datang kepada kaum Fir'aun ancaman-ancaman.

54:42

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Sahih International

They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability.

Tafsir al-Jalalayn

Rather: They denied Our signs, all, nine, of them, which were given to Moses. So We seized them, by way of chastisement, with the seizing of One [Who is] Mighty, Strong, Omnipotent, Powerful, Whom nothing can thwart.

Indonesian

Mereka mendustakan mukjizat Kami semuanya, lalu Kami azab mereka sebagai azab dari Yang Maha Perkasa lagi Maha Kuasa

54:43

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Sahih International

Are your disbelievers better than those [former ones], or have you immunity in the scripture?

Tafsir al-Jalalayn

Are your disbelievers, O Quraysh, better than those?, mentioned [beginning] from the people of Noah to those of Pharaoh, which is why they have not been chastised? Or have you, O disbelievers of Quraysh, [been granted] some immunity, from chastisement, in the Scriptures?, the Books? (the interrogative in both instances is meant as a denial, in other words: it is not so).

Indonesian

Apakah orang-orang kafirmu (hai kaum musyrikin) lebih baik dari mereka itu, atau apakah kamu telah mempunyai jaminan kebebasan (dari azab) dalam Kitab-kitab yang dahulu

54:44

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Sahih International

Or do they say, "We are an assembly supporting [each other]"?

Tafsir al-Jalalayn

Or do they, the disbelievers of Quraysh, say: ‘We are a host that will be helped to victory’?, against Muhammad (s)? When Abū Jahl, on the day of Badr, said: ‘We are a host that will be helped to victory’, the following was revealed:

Indonesian

Atau apakah mereka mengatakan: "Kami adalah satu golongan yang bersatu yang pasti menang".

54:45

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Sahih International

[Their] assembly will be defeated, and they will turn their backs [in retreat].

Tafsir al-Jalalayn

The host will [truly] be routed and turn its back [to flee], and so they were defeated at Badr and God’s Messenger (s) was granted victory over them.

Indonesian

Golongan itu pasti akan dikalahkan dan mereka akan mundur ke belakang.

54:46

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Sahih International

But the Hour is their appointment [for due punishment], and the Hour is more disastrous and more bitter.

Tafsir al-Jalalayn

Nay, but the Hour is their tryst, for chastisement, and the Hour, that is, the chastisement thereat, will be more calamitous, greater in affliction, and more bitter, than the chastisement of this world.

Indonesian

Sebenarnya hari kiamat itulah hari yang dijanjikan kepada mereka dan kiamat itu lebih dahsyat dan lebih pahit.

54:47

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Sahih International

Indeed, the criminals are in error and madness.

Tafsir al-Jalalayn

Indeed the guilty are in error, in the destruction of being killed in this world, and in a blazing fire, a fire that has been set ablaze (musa‘‘ara), that is, fiercely ignited in the Hereafter.

Indonesian

Sesungguhnya orang-orang yang berdosa berada dalam kesesatan (di dunia) dan dalam neraka.

54:48

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Sahih International

The Day they are dragged into the Fire on their faces [it will be said], "Taste the touch of Saqar."

Tafsir al-Jalalayn

The day when they are dragged into the Fire on their faces, in the Hereafter and it is said to them: ‘Taste [now] the touch of Saqar’, Hell’s affliction of you.

Indonesian

(Ingatlah) pada hari mereka diseret ke neraka atas muka mereka. (Dikatakan kepada mereka): "Rasakanlah sentuhan api neraka!"

54:49

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Sahih International

Indeed, all things We created with predestination.

Tafsir al-Jalalayn

Truly everything (read inna kulla shay’in is [in the accusative as a] dependent clause because of a verb governing it) have We created in a measure, by ordainment (bi-qadarin, ‘in a measure’, is a circumstantial qualifier referring to kulla, ‘every’, in other words, ‘[already] predetermined’; a variant reading [for kulla] has [nominative] kullu as the subject, the predicate of which is khalaqnāhu, ‘We have created’).

Indonesian

Sesungguhnya Kami menciptakan segala sesuatu menurut ukuran.

54:50

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Sahih International

And Our command is but one, like a glance of the eye.

Tafsir al-Jalalayn

And Our command, for a thing which We want to bring into existence, is but a single word, like the twinkling of an eye, in terms of speed, and this is the saying of kun, ‘Be’, whereat it comes into existence. His command, when He wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82].

Indonesian

Dan perintah Kami hanyalah satu perkataan seperti kejapan mata.

54:51

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Sahih International

And We have already destroyed your kinds, so is there any who will remember?

Tafsir al-Jalalayn

And verily We have destroyed the likes of you, the likes of you in terms of disbelief, from among past communities. So is there anyone who will remember? (this is an interrogative meant as an imperative, that is to say, ‘Remember and be admonished!’).

Indonesian

Dan sesungguhnya telah Kami binasakan orang yang serupa dengan kamu. Maka adakah orang yang mau mengambil pelajaran?

54:52

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Sahih International

And everything they did is in written records.

Tafsir al-Jalalayn

And everything they, that is, servants, have done is, recorded, in the scrolls, the books of the Guardian Angels (al-hafaza),

Indonesian

Dan segala sesuatu yang telah mereka perbuat tercatat dalam buku-buku catatan

54:53

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Sahih International

And every small and great [thing] is inscribed.

Tafsir al-Jalalayn

and every small and great, sin, or deed, is inscribed, is recorded in the Preserved Tablet (al-lawh al-mahfūz).

Indonesian

Dan segala (urusan) yang kecil maupun yang besar adalah tertulis.

54:54

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Sahih International

Indeed, the righteous will be among gardens and rivers,

Tafsir al-Jalalayn

Assuredly the God-fearing will be amid gardens, orchards, and rivers (the collective noun is meant here; a variant reading [for nahar] has the plural nuhur, similar [in form] to asad, ‘lion’, [plural] usud), the meaning being that they will drink from its rivers water milk, honey and wine;

Indonesian

Sesungguhnya orang-orang yang bertakwa itu di dalam taman-taman dan sungai-sungai,

54:55

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Sahih International

In a seat of honor near a Sovereign, Perfect in Ability.

Tafsir al-Jalalayn

in an abode of truth, a place of truth, wherein there is no idle talk or cause for sin — (the collective noun [maq‘ad] is meant here; a variant reading has maqā‘id, ‘abodes’), in other words, they are in congregations in Paradise that are free from idle talk and cause for sin, in contrast to the congregations of this world, which are rarely free from such things (syntactically, this statement is considered a second predicate and also a substitution; it [the ‘abode’] may be understood as being ‘one of truth’ regardless of whether one reads the substitution as being of the part [for the whole] or otherwise); before a King (malīk: this form is hyperbolic, that is to say, One of a mighty and vast kingdom) [Who is] Omnipotent, Powerful, Whom nothing can thwart, namely, God, exalted be He (‘inda indicates [glorious] rank and closeness to His bounty, exalted be He).

Indonesian

di tempat yang disenangi di sisi Tuhan Yang Berkuasa.