غَافِر : ١٦

يَوۡمَ (The) Day
هُم they
بَٰرِزُونَۖ come forth
لَا not
يَخۡفَىٰ is hidden
عَلَى from
ٱللَّهِ Allah
مِنۡهُمۡ about them
شَيۡءٞۚ anything
لِّمَنِ For whom
ٱلۡمُلۡكُ (is) the Dominion
ٱلۡيَوۡمَۖ this Day
لِلَّهِ For Allah
ٱلۡوَٰحِدِ the One
ٱلۡقَهَّارِ the Irresistible

The Day they come forth nothing concerning them will be concealed from Allāh. To whom belongs [all] sovereignty this Day? To Allāh, the One, the Prevailing.¹

Footnotes

¹ - Refer to footnotes in 12:39.

the day when they will emerge, [the day] they will exit from their graves; nothing about them will be hidden from God. 'To whom does Sovereignty belong today?' - God, exalted be He, asks this and Himself responds - 'To God, the One, the All-compelling!', over His creatures.

The Regret of the Disbelievers after They enter Hell Allah tells; إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ Those who disbelieve will be addressed: Allah tells us that the disbelievers will feel regret on the Day of Resurrection, when they enter Hell and sink in the agonizing depth of fire. When they actually experience the unbearable punishment of Allah, they will hate themselves with the utmost hatred, because of the sins they committed in the past, which were the cause of their entering the Fire. At that point the angels will tell them in a loud voice that Allah's hatred towards them in this world, when Faith was offered to them and they rejected it, is greater than their hatred towards themselves in this situation. Qatadah said, concerning the Ayah: لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الاِْيمَانِ فَتَكْفُرُونَ Indeed, Allah's aversion was greater towards you than your aversion toward yourselves, when you were called to the Faith but you used to refuse. Allah's hatred for the people of misguidance -- when Faith is presented to them in this world, and they turn away from it and refuse to accept it -- is greater than their hatred for themselves when they see the punishment of Allah with their own eyes on the Day of Resurrection. This was also the view of Al-Hasan Al-Basri, Mujahid, As-Suddi, Dharr bin Ubaydullah Al-Hamdani, Abdur-Rahman bin Zayd bin Aslam and Ibn Jarir At-Tabari, may Allah have mercy on them all قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ They will say:Our Lord! You have made us to die twice, and You have given us life twice!... Ath-Thawri narrated from Abu Ishaq from Abu Al-Ahwas from Ibn Mas`ud, may Allah be pleased with him: This Ayah is like the Ayah: كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return. (2:28) This was also the view of Ibn Abbas, Ad-Dahhak, Qatadah and Abu Malik. This is undoubtedly the correct view. What is meant by all of this is that when they are standing before Allah in the arena of Resurrection, the disbelievers will ask to go back, as Allah says: وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَأ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ And if you only could see when the criminals shall hang their heads before their Lord (saying): Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty. (32:12) However, they will get no response. Then when they see the Fire and they are held over it and they look at the punishments therein, they will ask even more fervently than before to go back, but they will get no response. Allah says: وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُوْمِنِينَ بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ If you could but see when they will be held over the (Hell) Fire! They will say:Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers! Nay, it has become manifest to them what they had been concealing before. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars. (6:27-28) When they actually enter Hell and have a taste of its heat, hooked rods of iron and chains, their plea to go back will be at its most desperate and fervent: وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَأ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَأءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ Therein they will cry:Our Lord! Bring us out, we shall do righteous good deeds, not that we used do. (Allah will reply):Did We not give you lives long enough, so that whosoever would receive admonition could receive it, and the warner came to you. So taste you. For the wrongdoers there is no helper. (35:37) رَبَّنَأ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـلِمُونَ قَالَ اخْسَيُواْ فِيهَا وَلَا تُكَلِّمُونِ Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers. He (Allah) will say:Remain you in it with ignominy! And speak you not to Me! (23:108) According to this Ayah, they will speak more eloquently, and they will introduce their plea with the words: رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ (Our Lord! You have made us to die twice, and You have given us life twice!) meaning, `by Your almighty power, You have brought us to life after we were dead, then You caused us to die after we were alive; You are able to do whatever You will. فَاعْتَرَفْنَا بِذُنُوبِنَا (Now we confess our sins), i.e. We confess our sins and admit that we wronged ourselves in the world,' فَهَلْ إِلَى خُرُوجٍ مِّن سَبِيلٍ then is there any way to get out? means, `will You answer our prayer to send us back to the world, for You are able to do that, so that we might do deeds different from those which we used to do. Then if we go back to our former ways, we will indeed be wrongdoers.' The response will be:`There is no way for you to go back to the world.' Then the reason for that will be given:`Your nature will not accept the truth and be governed by it, you would reject it and ignore it.' Allah says ذَلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُوْمِنُوا (It will be said):This is because, when Allah Alone was invoked (in worship), you disbelieved; but when partners were joined to Him, you believed! meaning, `if you were to go back, this is how you would be.' This is like the Ayah: وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ But if they were returned (to the world), they would certainly revert to that when they were forbidden. And indeed they are liars. (6:28) فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ So the judgement is only with Allah, the Most High, the Most Great! means, He is the Judge of His creation, the Just Who is never unjust. He guides whomsoever He wills and sends astray whomsoever He wills; He has mercy on whomsoever He wills and punishes whomsoever He wills; there is no God except Him هُوَ الَّذِي يُرِيكُمْ ايَاتِهِ It is He Who shows you His Ayat, means, He demonstrates His power to His servants through the mighty signs which they see in His creation, above and below, which indicate the perfection of its Creator and Originator. وَيُنَزِّلُ لَكُم مِّنَ السَّمَاء رِزْقًا and sends down provision for you from the sky. this refers to rain, through which crops and fruits are brought forth, which with their different colors, tastes, fragrances and forms are a sign of the Creator. It is one kind of water, but by His great power He makes all these things different. وَمَا يَتَذَكَّرُ And none remembers, means, no one learns a lesson or is reminded by these things, or takes them as a sign of the might of the Creator, إِلاَّ مَن يُنِيبُ but those who turn in repentance. which means, those who have insight and turn to Allah, may He be blessed and exalted. The Believers are commanded to worship Allah Alone no matter what Their Circumstances Allah says; فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ So, call you upon Allah making religion sincerely for Him, however much the disbelievers may hate. This means, worship Allah and call upon Him alone in all sincerity. Do not be like the idolators in conduct and beliefs. Imam Ahmad recorded that after ending every prayer, Abdullah bin Az-Zubayr used to say: There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah; there is no (true) God except Allah and we worship none but Him; to Him belongs the blessings and the virtue and good praise; there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers may hate that. He said, The Messenger of Allah used to say Tahlil with this after every prayer. Something similar was also recorded by Muslim, Abu Dawud and An-Nasa'i. It was reported in Sahih from Ibn Az-Zubayr, may Allah be pleased with him, that the Messenger of Allah used to say the following after the prescribed (obligatory) prayers: لَاا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ لَاا حَوْلَ وَلَاا قُوَّةَ إِلاَّ بِاللهِ لَاا إِلهَ إِلاَّ اللهُ وَلَاا نَعْبُدُ إِلاَّ إِيَّاهُ لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّــنَاءُ الْحَسَنُ لَاا إِلهَ إِلاَّ اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُون There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah; there is no (true) God except Allah and we worship none but Him; His is the blessing and virtue and good praise; there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers hate that. Allah sends the Revelation to warn His Servants of the Day of Mutual Meeting Allah tells us of His might and pride, and that His Mighty Throne is raised above رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ (He is Allah) Owner of high ranks and degrees, the Owner of the Throne. Allah tells us of His might and pride, and that His Mighty Throne is raised above all of His creation like a roof. This is like the Ayah: مِّنَ اللَّهِ ذِي الْمَعَارِجِ تَعْرُجُ الْمَلَـيِكَةُ وَالرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ From Allah, the Lord of the ways of ascent. The angels and the Ruh (Jibril) ascend to Him in a Day the measure whereof is fifty thousand years. (70:3-4) If Allah wills, we will discuss below which is the most correct view the distance between the Throne and the seventh earth according to a group of earlier and later scholars. More than one scholar said that the Throne is made of red rubies. The width between two corners of it is the distance of a fifty thousand year long journey and its height above the seventh earth is the distance of a fifty thousand years long journey. يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ He sends the revelation of His command to any of His servants He wills, This is like the Ayat: يُنَزِّلُ الْمَلَـيِكَةَ بِالْرُّوحِ مِنْ أَمْرِهِ عَلَى مَن يَشَأءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُواْ أَنَّهُ لَا إِلَـهَ إِلَا أَنَاْ فَاتَّقُونِ He sends down the angels with the Ruh (revelation) of His command to whom of His servants He wills (saying):Warn mankind that none has the right to be worshipped but I, so have Taqwa of Me. (16:2) and, وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ And truly, this is a revelation from the Lord of all that exits, Which the trustworthy Ruh (Jibril) has brought down Upon your heart that you may be (one) of the warners. (26:192-194) Allah says: لِيُنذِرَ يَوْمَ التَّلَقِ that he may warn (men) of the Day of Mutual Meeting. Ali bin Abi Talhah reported that Ibn Abbas said: The Day of Mutual Meeting is one of the names of the Day of Resurrection, of which Allah warns His servants. That is the Day when everyone will find out about his deeds, good and bad يَوْمَ هُم بَارِزُونَ لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ شَيْءٌ The Day when they will come out, nothing of them will be hidden from Allah. means, they will all appear in the open, with nothing to give them shelter or shade, or cover them. Allah says: يَوْمَ هُم بَارِزُونَ لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ شَيْءٌ (The Day when they will come out, nothing of them will be hidden from Allah). meaning, everything will be equally known to Him. لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ Whose is the kingdom this Day It is Allah's, the One, the Irresistible! We have already mentioned the Hadith of Ibn Umar, may Allah be pleased with him, that Allah will roll up the heavens and the earth in His Hand and will say, أَنَا الْمَلِكُ أَنَا الْجَبَّارُ أَنَا الْمُتَكَبِّرُ أَيْنَ مُلُوكُ الاَْرْضِ أَيْنَ الْجَبَّارُونَ أَيْنَ الْمُتَكَبِّرُونَ I am the King, I am the Compeller, I am the Proud, where are the kings of the earth? Where are the tyrants? Where are the proud? In the Hadith about the Trumpet, it says that Allah will take the souls of all of His creatures, and there will be none left but Him Alone, with no partner or associate. Then He will say, Whose is the kingdom today three times, and He will answer Himself by saying, لِلَّهِ الْوَاحِدِ الْقَهَّار (It is Allah's, the One, the Irresistible!) meaning, He is the Only One Who has subjugated all things. الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ This Day shall every person be recompensed for what he earned. This Day no injustice (shall be done to anybody). Truly, Allah is swift in reckoning. Here Allah tells us of His justice when He judges between His creation; He does not do even a speck of dust's weight of injustice, whether it be for good or for evil. For every good deed He gives a tenfold reward and for every bad deed He gives recompense of one bad deed. Allah says: لَاا ظُلْمَ الْيَوْمَ (This Day no injustice (shall be done to anybody)). It was reported in Sahih Muslim from Abu Dharr, may Allah be pleased with him, that the Messenger of Allah said that Allah said: يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا إلى أن قال يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا عَلَيْكُمْ ثُمَّ أُوَفِّيكُمْ إِيَّاهَا فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ تَبَارَكَ وَتَعَالَى وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَ يَلُومَنَّ إِلاَّ نَفْسَه O My servants, I have forbidden injustice for Myself, and made it unlawful for you, so do not commit injustice to one another up to: O My servants, these are your deeds, I record them for you then I will recompense you for them. Whoever finds something good, let him give praise to Allah, and whoever finds something other than that, let him blame no one but himself. إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ Truly, Allah is swift in reckoning. means, He will bring all His creation to account as if He is bringing just one person to account. This is like the Ayah: مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ The creation of you all and the resurrection of you all are only as a single person, (31:28) وَمَأ أَمْرُنَأ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ And Our commandment is but one as the twinkling of an eye. (54:50 Warning of the Day of Resurrection and Allah's judgement on that Day Allah says: وَأَنذِرْهُمْ يَوْمَ الاْأزِفَةِ And warn them of the Day that is drawing near, `The Day that is drawing near' is one of the names of the Day of Judgement. It is so called because it is close, as Allah says: أَزِفَتِ الاٌّزِفَةُ لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ The Day of Resurrection draws near. None besides Allah can avert it. (53:57-58) اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ The Hour has drawn near, and the moon has been cleft asunder. (54:1) اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ Draws near for mankind their reckoning. (21:1) أَتَى أَمْرُ اللَّهِ فَلَ تَسْتَعْجِلُوهُ The Event (the Hour) ordained by Allah will come to pass, so seek not to hasten it. (16:1) فَلَمَّا رَأَوْهُ زُلْفَةً سِييَتْ وُجُوهُ الَّذِينَ كَفَرُواْ But when they will see it approaching, the faces of those who disbelieve will change and turn black with sadness and in grief. (67:27) and إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ when the hearts will be at the throats Kazimin. Qatadah said, When the hearts reach the throats because of fear, and they will neither come out nor go back to their places. This was also the view of Ikrimah, As-Suddi and others. كَاظِمِينَ (Kazimin), means silent, for no one will speak without His permission: يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـيِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً The Day that Ar-Ruh (Jibril) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right. (78:38) Ibn Jurayj said: كَاظِمِينَ (Kazimin), It means weeping. مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَاا شَفِيعٍ يُطَاعُ There will be no friend, nor an intercessor for the wrongdoers, who could be given heed to. means, those who wronged themselves by associating others in worship with Allah, will have no relative to help them and no intercessor who can plead on their behalf; all means of good will be cut off from them. يَعْلَمُ خَايِنَةَ الاَْعْيُنِ وَمَا تُخْفِي الصُّدُورُ Allah knows the fraud of the eyes, and all that the breasts conceal. Allah tells us about His complete knowledge which encompasses all things, great and small, major and minor, so that people will take note that. He knows about them and they will have the proper sense of shyness before Allah. They will pay attention to the fact that He can see them, for He knows the fraud of the eyes, even if the eyes look innocent, and He knows what the hearts conceal. Ad-Dahhak said: خَايِنَةَ الاْاَعْيُنِ (the fraud of the eyes), A wink and a man saying that he has seen something when he has not seen it, or saying that he has not seen it when he did see it. Ibn Abbas, may Allah be pleased with him, said, Allah knows when the eye looks at something, whether it wants to commit an act of betrayal or not. This was also the view of Mujahid and Qatadah. Ibn Abbas, may Allah be pleased with him, commented on the Ayah: وَمَا تُخْفِي الصُّدُورُ (and all that the breasts conceal). He knows, if you were able to, whether you would commit Zina with a woman or not. As-Suddi said: وَمَا تُخْفِي الصُّدُورُ (and all that the breasts conceal). meaning, of insinuating whispers وَاللَّهُ يَقْضِي بِالْحَقِّ And Allah judges with truth, means, He judges with justice. Al-A`mash narrated from Sa`id bin Jubayr from Ibn Abbas, may Allah be pleased with him, that this Ayah means: He is able to reward those who do good with good and those who do evil with evil. إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ Certainly, Allah! He is the All-Hearer, the All-Seer. This is how it was interpreted by Ibn Abbas, may Allah be pleased with him. This is like the Ayah: لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى that He may requite those who do evil with that which they have done, and reward those who do good, with what is best. (53:31) وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَاا يَقْضُونَ بِشَيْءٍ while those to whom they invoke besides Him, cannot judge anything. وَالَّذِينَ يَدْعُونَ مِن دُونِهِ (while those to whom they invoke besides Him), means, the idols and false gods, لَاا يَقْضُونَ بِشَيْءٍ (cannot judge anything). means, they do not possess anything and they cannot judge anything. إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ Certainly, Allah! He is the All-Hearer, the All-Seer. means, He hears all that His creatures say and He knows all about them, so He guides whomsoever He wills and sends astray whomsoever He wills. And He judges with perfect justice in all of that The Severe Punishment for the Disbelievers Allah says, أَوَ لَمْ يَسِيرُوا Have they not traveled, `these people who disbelieve in your Message, O Muhammad,' فِي الاَْرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِن قَبْلِهِمْ in the land and seen what was the end of those who were before them, means, the nations of the past who disbelieved in their Prophets (peace be upon them), for which the punishment came upon them even though they were stronger than Quraysh. كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً They were superior to them in strength, وَاثَارًا فِي الاْاَرْضِ and in the traces in the land. means, they left behind traces in the earth, such as structures, buildings and dwellings which these people (i.e., the Quraysh) cannot match. This is like the Ayat: وَلَقَدْ مَكَّنَـهُمْ فِيمَأ إِن مَّكَّنَّـكُمْ فِيهِ And indeed We had firmly established them with that wherewith We have not established you! (46:26) وَأَثَارُواْ الاٌّرْضَ وَعَمَرُوهَأ أَكْثَرَ مِمَّا عَمَرُوهَا and they tilled the earth and populated it in greater numbers than these have done. (30:9) فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ But Allah seized them with punishment for their sins. Yet despite this great strength, Allah punished them for their sin, which was their disbelief in their Messengers. وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِن وَاقٍ And none had they to protect them from Allah. means, they had no one who could protect them or ward off the punishment from them. Then Allah mentions the reason why He punished them, and the sins which they committed. Allah says ذَلِكَ بِأَنَّهُمْ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ That was because there came to them their Messengers with clear evidences, meaning with clear proof and definitive evidence. فَكَفَرُوا but they disbelieved. means, despite all these signs, they disbelieved and rejected the Message. فَأَخَذَهُمُ اللَّهُ . So Allah seized them. means, He destroyed them utterly, and a similar fate awaits the disbelievers. .. إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ Verily, He is All-Strong, Severe in punishment. means, He is possessed of great strength and might. شَدِيدُ الْعِقَابِ (Severe in punishment), means, His punishment is severe and agonizing; we seek refuge with Allah, may He be blessed and exalted, from that.

The word: بَارِ‌زُونَ (barizun) in verse 16: يَوْمَ هُم بَارِ‌زُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّـهِ مِنْهُمْ (the day they will come in open view) refers to what would happen on the day of Resurrection when its land surface will be turned into a single level without any mountains, caves, trees or buildings that could obstruct the view. Therefore, everyone will be in an open expanse, open to view. In the concluding sentence of the same verse, it was said: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). This statement has appeared in this verse after يَوْمَ التَّلَاقِ (a day of encounter) and يَوْمَ هُم بَارِ‌زُونَ (the day they will come in open view) and it is obvious that 'the day of encounter' and 'the day of gathering together' will materialize after the second Horn has been blown. Similarly, the event of 'the day they will come in open view' will also materialize after the second Horn has been blown, and a new venue in the form of a level surface will be' put in place, a place with no natural or man-made object obstructing the view. After that, now that this statement: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?) has been introduced, it only shows that this statement of Allah Ta’ ala will be made after everyone has been raised again by virtue of the blowing of the second Horn. Al-Qurtubi has presented a Hadith in support with reference to Nahhas. This Hadith has been reported by Abu Wa'il from Sayyidna ` Abdullah Ibn Masud ؓ . According to this Hadith, all human beings will be assembled together on a clear surface, a surface on which no sin would have been committed by anyone. At that time, a herald will be commanded to herald: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Thereupon, the entire creation, believer or disbeliever, will respond saying: لِلَّـهِ الْوَاحِدِ الْقَهَّارِ‌ (To Allah alone, the One, the All-Dominant.). As for the believers, they will be more than pleased to say so, for this would be part of their belief. As for the disbelievers, they will confess to it sadly and helplessly. But, some other narrations show that this statement will be made by Allah Ta’ ala Himself when the entire creation will lie annihilated after the blowing of the first Horn, and when even specially close ones, the angels - Jibra'il, Mika'il, Israfil and the angel of death - will also meet death, and no one except the One Being of Allah subhanahu wa ta’ ala will remain, that will be the time He will say: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Since there will be no one to answer at that time, He will Himself answer: لِلَّـهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the All-Dominant.). Sage Hasan al-Basri (رح) has said: In this situation, the entity asking the question and the entity responding to it is no other but the entity of one and only Allah. Muhammad Ibn Ka'b al-Qurai also says this. It is supported by the Hadith of Sayyidna Abu Hurairah and Ibn ` Umar ؓ in which it is said, 'On the Day of Judgment, Allah Ta’ ala will - with all earth surfaces rolled up in His left hand and all heavens rolled up in His right hand - say: اناالملک این الجبارون این المتکبرون (I am the owner of the kingdom. Where are the tyrants? Where are the arrogants?). In Tafsir Ad-Durr-ul- Manthur where, after reporting both narrations of this nature, it has been said that it is possible that this statement is made twice, the first being at the time of the annihilation of the existing universe following the first blowing of the Horn, and the second at the time the entire creation has been brought back to life following the second blowing of the Horn. Maulana Ashraf Thanavi (رح) has said in Bayan-ul-Qur'an that the Tafsir of the noble Qur'an does not hinge on declaring it as made twice only, instead, it is also possible that the cited verse is mentioning the event that will come to pass after the first blowing of the Horn, but it has been referred to here (while mentioning the events after the second blowing) as a reminder of what happened before. Allah knows best.

Tafsir Surat Al-Mu'min: 15-17 (Dialah) Yang Mahatinggi derajat-Nya, Yang mempunyai 'Arasy Yang mengutus Jibril dengan (membawa) perintah-Nya kepada siapa yang dikehendaki-Nya di antara hamba-hamba-Nya, supaya dia memperingatkan (manusia) tentang hari pertemuan (hari kiamat), (yaitu) hari (ketika) mereka keluar (dari kubur); tiada suatu pun dari keadaan mereka yang tersembunyi bagi Allah. (Lalu Allah berfirman), "Kepunyaan siapakah kerajaan pada hari ini?" Kepunyaan Allah Yang Maha Esa lagi Maha Mengalahkan. Pada hari ini tiap-tiap jiwa diberi balasan dengan apa yang diusahakannya. Tidak ada yang dirugikan pada hari ini. Sesungguhnya Allah amat cepat hisabnya. Allah ﷻ menceritakan tentang kebesaran dan keagungan diri-Nya, juga tentang ketinggian' Arasy-Nya yang besar berada di atas semua makhluk-Nya bagaikan atap bagi semuanya. Seperti yang disebutkan dalam firman-Nya: (Yang datang) dari Allah, Yang mempunyai tempat-tempat naik. Malaikat-malaikat dan Jibril naik (menghadap) kepada Tuhan dalam sehari yang kadarnya lima puluh ribu tahun. (Al-Ma'arij: 3-4) Insya Allah akan dijelaskan bahwa ini merupakan jarak antara 'Arasy sampai bumi yang ketujuh, menurut pendapat segolongan ulama Salaf dan ulama Khalaf, dan ini merupakan pendapat yang paling kuat. Bukan hanya seorang ulama telah menyebutkan bahwa 'Arasy itu dari yaqut merah yang mempunyai garis tengah sama dengan jarak perjalanan lima puluh ribu tahun, dan ketinggiannya dari bumi yang ketujuh sama dengan jarak perjalanan lima puluh ribu tahun. Dalam kisah tentang 'kambing gunung' telah disebutkan hal yang menunjukkan ketinggian 'Arasy dari langit ke tujuh, yaitu jarak yang sangat jauh. Firman Allah ﷻ: Yang mengutus Jibril dengan (membawa) perintah-Nya kepada siapa yang dikehendaki-Nya di antara hamba-hamba-Nya. (Al-Mumin: 15) Semakna dengan firman Allah ﷻ yang menyebutkan: [] Dia menurunkan para malaikat dengan (membawa) wahyu dengan perintah-Nya kepada siapa yang Dia kehendaki di antara hamba-hamba-Nya, yaitu, "Peringatkanlah olehmu sekalian, bahwa tidak ada Tuhan (yang hak) melainkan Aku, maka hendaklah kamu bertakwa kepada-Ku. (An-Nahl: 2) Juga semakna dengan firman-Nya: Dan sesungguhnya Al-Qur'an ini benar-benar diturunkan oleh Tuhan semesta alam, dia dibawa turun oleh Ar-Ruhul Amin (Jibril), ke dalam hatimu (Muhammad) agar kamu menjadi salah seorang di antara orang-orang yang memberi peringatan. (Asy-Syu'ara: 192194) Adapun firman Allah ﷻ: supaya dia memperingatkan (manusia) tentang hari pertemuan (hari kiamat), (Al-Mumin: 15) Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas bahwa Yaumut Talaq adalah salah satu nama hari kiamat, yang dengannya Allah memperingatkan kepada hamba-hamba-Nya. Ibnu Juraij mengatakan, Ibnu Abbas r.a. telah mengatakan bahwa pada hari itu Adam bersua dengan keturunannya yang terakhir. Ibnu Zaid mengatakan bahwa pada hari itu semua hamba Allah bersua. Qatadah, As-Saddi, Bilal ibnu Sa'd, dan Sufyan ibnu Uyaynah mengatakan bahwa pada hari itu bersualah penduduk langit dan penduduk bumi, juga Khaliq dan makhluk-Nya. Maimun ibnu Mahran mengatakan bahwa hari itu bertemu antara penganiaya dan orang yang dianiaya olehnya. Ada juga yang mengatakan bahwa sesungguhnya Yaumut Talaq mempunyai pengertian yang mencakup semua pendapat di atas, juga mencakup pendapat yang mengatakan bahwa setiap orang akan menjumpai amal baik dan amal buruk yang telah dikerjakannya; ini dikatakan oleh ulama lainnya. Firman Allah ﷻ: (yaitu) hari (ketika) mereka keluar (dari kubur); tiada suatu pun dari keadaan mereka yang tersembunyi bagi Allah. (Al-Mumin: 16) Yakni semuanya tampak dan muncul, tiada sesuatu pun yang menyembunyikan mereka, tiada sesuatu pun yang menaungi mereka, tiada pula sesuatu pun yang menutupi mereka. Karena itulah disebutkan dalam firman-Nya: (yaitu) hari (ketika) mereka keluar (dari kubur); tiada sesuatu pun dari keadaan mereka yang tersembunyi bagi Allah. (Al-Mumin: 16) Artinya, semuanya diketahui oleh Allah dengan saksama, tanpa ada beda. Firman Allah ﷻ: (Lalu Allah berfirman), "Kepunyaan siapakah kerajaan pada hari ini? Kepunyaan Allah Yang Maha Esa lagi Maha Mengalahkan. (Al-Mumin: 16) Dalam hadis Ibnu Umar yang lalu telah disebutkan bahwa Allah ﷻ menggulung langit dan bumi dengan tangan-Nya, kemudian berfirman, "Akulah Raja, Akulah Yang Mahaperkasa, Akulah Yang Mahaagung, di manakah sekarang raja-raja bumi? Di manakah sekarang orang-orang yang angkara murka? Di manakah sekarang orang-orang yang sombong?" Di dalam hadis sangkakala disebutkan pula bahwa Allah ﷻ apabila telah mencabut semua roh makhluk-Nya, maka tiada seorang pun yang hidup selain Dia semata, tiada sekutu bagi-Nya. Maka pada saat itu Allah berfirman: Kepunyaan siapakah kerajaan pada hari ini? (Al-Mumin: 16) sebanyak tiga kali. Kemudian Dia sendirilah yang menjawab seraya berfirman: Kepunyaan Allah Yang Maha Esa lagi Maha Mengalahkan. (Al-Mumin: 16) Yakni Tuhan Yang hanya Dia sematalah Yang dapat mengalahkan dan menundukkan segala sesuatu. Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Muhammad ibnu Galib Ad-Daqqaq, telah menceritakan kepada kami Ubaid ibnu Ubaidah, telah menceritakan kepada kami Mu'tamir, dari ayahnya, telah menceritakan kepada kami Abu Nadrah, dari Ibnu Abbas r.a. yang mengatakan bahwa sebelum hari kiamat terjadi, ada suara yang berseru, "Hai manusia, telah datang kepadamu hari kiamat." Maka terdengarlah seruan itu oleh semua orang yang hidup dan orang yang telah mati. Ibnu Abbas melanjutkan, bahwa lalu turunlah Allah ﷻ ke langit yang terdekat dan berfirman: Kepunyaan siapakah kerajaan pada hari ini? Kepunyaan Allah Yang Maha Esa lagi Maha Mengalahkan. (Al-Mumin: 16) Adapun firman Allah ﷻ: Pada hari ini tiap-tiap jiwa diberi balasan dengan apa yang diusahakannya. Tidak ada yang dirugikan pada hari ini. Sesungguhnya Allah amat cepat hisabnya. (Al-Mumin: 17) Allah ﷻ menceritakan tentang keadilan-Nya dalam keputusan hukum di antara makhluk-Nya, bahwa Dia tidak merugikan barang sekecil apa pun dari kebaikan atau keburukan seseorang. Bahkan Dia membalas suatu kebaikan dengan sepuluh kali lipatnya, dan membalas satu keburukan dengan balasan satu keburukan. Karena itulah disebutkan dalam firman-Nya: Tidak ada yang dirugikan pada hari ini. (Al-Mumin: 17) Seperti apa yang disebutkan di dalam kitab Sahih Muslim melalui Abu Zar, dari Rasulullah ﷺ yang menceritakan firman Tuhannya, bahwa Allah ﷻ telah befirman (di dalam hadis qudsi): -: Hai hamba-hamba-Ku, sesungguhnya Aku telah mengharamkan perbuatan aniaya terhadap diri-Ku, dan Aku jadikan pula perbuatan itu haram di antara sesama kalian, maka janganlah kalian saling menganiaya. Hingga akhirnya disebutkan: Hai hamba-hamba-Ku, sesungguhnya balasan ini hanyalah berdasarkan amal perbuatan kalian yang telah Kucatat untuk kalian, lalu aku menunaikannya kepada kalian. Maka barang siapa yang menjumpai kebaikan, hendaklah ia memuji kepada Allah ﷻ Dan barang siapa yang menjumpai selain dari itu, maka jangan sekali-kali ia mencela kecuali terhadap dirinya sendiri. Firman Allah ﷻ: Sesungguhnya Allah amat cepat hisab-Nya. (Al-Mumin: 17) Yakni Dia menghisab semua makhluk sebagaimana Dia menghisab seorang diri. Semakna dengan apa yang disebutkan oleh firman-Nya: Tidaklah Allah menciptakan dan membangkitkan kamu (dari dalam kubur) itu, melainkan hanyalah seperti (menciptakan dan membangkitkan) satu jiwa saja. (Luqman: 28) Dan firman Allah ﷻ: Dan perintah Kami hanyalah satu perkataan seperti kejapan mata. (Al-Qamar: 50)".

MENGHADAPI HARI KIAMAT “Dialah yang memperlihatkan ayat-ayat-Nya kepadamu dan menurunkan rezeki kepadamu dari langit." (pangkal ayat 13) Sesudah itu begitu keras ancaman Allah kepada orang-orang yang mempersekutukan Allah dengan yang lain, maka di sini Allah melunakkan kembali peringatannya dengan menimbulkan kesadaran dalam diri manusia bagaimana besar karunia Allah kepadanya, sehingga tidaklah patut jika manusia mempersekutukan Tuhannya dengan yang lain. Adalah dua nikmat terpenting pengisi hidup manusia. Pertama nikmat buat kesadaran jiwa. Maka Allah pun memperlihatkan kepada mereka bagaimana banyak tanda kebesaran dan kekuasaan-Nya. Di samping itu Allah pun menurunkan rezeki kepada mereka dari langit. Artinya dari kemuliaan Allah yang tinggi diturunkan rezeki kepada makhluk. Maka adalah peringatan tentang ayat-ayat kebesaran Allah mengenai kesadaran jiwa; itulah agama. Dan rezeki untuk kesehatan badan. Ayat-ayat Allah untuk hidup ruhaniah, rezeki untuk hidup badariah. Kalau rezeki saja yang diberi, sedang agama tidak ada, samalah hidupnya dengan kehidupan binatang, cuma memikirkan makan dan minum belaka. Sebaliknya ajaran agama pun tidak akan saat dijalankan dengan lancar kalau rezeki tidak terjamin. “Dan tidaklah menyadari akan yang demikian itu kecuali orang yang kembali." (ujung ayat 13) Ar-Razi menafsirkan tentang kembali ini ialah bahwa merenungkan dan memerhatikan bukti-bukti tentang keesaan Allah adalah seakan-akan terpusat pada akal manusia. Tetapi apabila orang telah mempersekutukan Allah dengan beribadah kepada yang selain Allah jadilah perbuatannya itu sebagai penghambat akan sampainya cahaya tajalli itu ke dalam diri. Tetapi apabila seseorang telah membuang jauh persembahan kepada yang lain itu, lalu pikirannya sadar dan kembali kepada Allah, niscaya hilanglah segala penghambat tadi dan mulailah jelas kebenaran itu. Di situlah baru dia merasakan bahagia! “Maka serulah Allah dalam keadaanmemurnikan agama kepada-Nya." (pangkal ayat 14) Inilah pula yang diperingatkan di akhir ayat 2 dan pangkal ayat 3 dari surah az-Zumar. Segala gerak keagamaan hendaklah murni, bersih, tidak ada cacatnya barang sedikit jua pun, hanya tertuju kepada Allah saja. Aqidah (kepercayaan), ibadah (perhambaan dan persembahan), syariah (peraturan dan tata cara) yang dilakukan hendaklah murni, ikhlas kepada Allah. Dengan kalimat mukhlishima yang berarti orang-orang yang berhati jujur, murni, maka berjumpaiah kata ikhlash. Kalimat ikhlash sama artinya dengan tauhid, yang berarti menyatukan pikiran, menyatukan tujuan kepada Allah saja. Surah “Katakanlah! Allah itu adalah satu," bernama surah al-Ikhlaash. “Walaupun tidak merasa senang orang-orang yang kafir." (ujung ayat 14) Tadi pada ayat 12 sudah dinyatakan sikap orang-orang kafir itu. Kalau yang diseru itu Allah saja dalam keesaan-Nya, mereka tidak mau terima, mereka kafir. Tetapi kalau dipersekutukan yang lain dengan Allah, mereka mau beriman. Sekarang dalam ayat ini Nabi Muhammad ﷺ dan orang-orang yang beriman disuruh tetap pada pendirian, yaitu bahwa agama semata-mata murni untuk Allah sahaja. Biar si kafir itu benci, biar si kafir itu tidak senang. Pendirian itu adaiah pertahanan jiwa sebagai Muslim. Dengan itu kita hidup dan dengan itu kita mati, bahkan dengan itu pula kita akan bangkit kembali. Kalau Rasulullah ﷺ, diwajibkan memegang pendirian setegas itu menghadapi musyrikin Quraisy dahulu kala maka pengikut Muhammad sampai di akhir zaman wajib pula mempertahankan pendirian itu. Agamanya murni untuk Allah saja. Kadang-kadang mereka bertemu dengan penyembah-penyembah berhala model lain; berhala tanah air, berhala diktator, berhala mendewa-dewa-kan pemimpin, berhala kultus individu, bahkan berhala menyembah dan memuja kubur-kubur, sampai menjadi mata pencarian. Maka hendaklah seorang Mukmin Muslim dengan tegas menegakkan keyakinannya bahwa agama adalah murni untuk Allah semata-mata; walaupun untuk itu dia akan dibenci orang. Walaupun yang membencinya itu mengaku Islam juga! Karena mereka telah mengotori tauhid, ikhlas, dan Muslim (menyerah bulat kepada Allah) dengan memberhalakan kubur-kubur. Dalam ayat yang selanjutnya dijelaskan tentang Allah itu, tempat kaum yang beriman memusatkan perhatiannya dan membulatkan tujuannya. “Mahaluhur derajat-Nya, Yang Empunya." (pangkal ayat 15) Dia sendirinya saja yang paling luhur, paling tinggi, berdiri sendiri-Nya, bersinggasana mahligai di Arsy tertinggi, untuk menjelaskan kekuasaan-Nya yang tidak tercapai oleh siapa pun dan oleh apa pun, usahkan teratasi. “Dia turunkan ruh dari sebab perintah-Nya kepada barangsiapa yang Dia kehendaki dari hamba-hamba-Nya." Dari maqam-Nya yang Mahamulia itu, Allah Yang Mahaluhur, Mahatinggi, dan Mahaagung menurunkan ruh kepada barangsiapa di antara hamba-hamba-Nya yang Dia kehendaki. Itulah rasul-rasul yang telah Dia pilih (mushthafaa) di antara manusia. Yang terakhirnya sekali ialah Nabi kita Muhammad ﷺ Di sini ingatlah dipahamkan bahwasanya seseorang belumlah berarti hidupnya, samalah keadaannya dengan mati kalau jiwanya itu belum diberi ruh dengan wahyu Ilahi yang disampaikan oleh Rasul. Maka dalam ayat 15 surah al-Mu'min yang tengah kita tafsirkan ini ingatlah kita pahamkan bahwa Allah menurunkan ruh yang berisi perintah-Nya kepada barangsiapa menolong pada waktu itu hanya satu saja, yaitu kalau mereka ada mempunyainya. Yang satu itu ialah amal saleh yang timbul dari iman. “Pada hari ini akan dibatasi tiap-tiap diri dengan apa yang mereka usahakan." (pangkal ayat 17) Dengan pangkal ayat ini dijelaskan bahwa hukum yang akan dijatuhkan kepada tiap-tiap diri adalah menurut nilai usaha seseorang, tidak berlebih dan tidak berkurang. “Sekali-kali tidak ada penganiayaan hari ini." Karena Allah Mahaluhur, Mahatinggi, dan Mahabesar tidaklah berkepentingan dengan melakukan aniaya kepada seseorang. Aniaya adalah berlawanan dengan sifat-Nya yang kasih, sayang, santun dan melindungi. “Sesungguhnya Allah adalah amat cepat perhitungannya." (ujung ayat 17) Perhitungan Allah cepat sekali, karena Dia Mengetahui semua. Menahan lama-lama suatu perkara dan baru di belakang dihitung, bukanlah sifat dari yang Mahaperkasa dan Mahateliti. Malahan ayat-ayat yang lain pun menunjukkan bahwa suatu kesalahan hanya dihukum dengan memberikan satu ganjaran pula. Sedang kalau berbuat satu kebajikan, sepuluh ganda pahalanya. Bahkan kadang-kadang tidak ada perhitungan lagi, diboroskan saja dengan penuh kasih. “Beri peringatanlah mereka tentang hari yang telah dekat itu." (pangkal ayat 18) Hari yang telah dekat itu, yang dalam ayat disebut Al-Aazifah, ialah salah satu dari nama hari Kiamat. Hari Kiamat itu telah dekat sekali, terutama bagi masing-masing kita. Bagi masing-masing kita bila maut telah datang, mulailah kita menghadapi Kiamat. Artinya ditutuplah masa kita di dunia dan tidak akan terulang iagi. Setelah nyawa cerai dari badan kita diistirahatkan di alam barzakh berapa lama masanya, yang kita tidak tahu dan ukurannya bukan lagi ukuran perjalanan matahari dua puluh empat jam siang dan malam. Di dalam surah al-Baqarah ayat 259 ada diqiyaskan Allah tentang seorang yang ditidurkan Allah sampai seratus tahun. Setelah dia dibangunkan kembali dia merasa dia tidur hanya satu hari atau setengah hari. Camkanlah ayat ini dan ayat isyarat yang lain. Setelah kita meninggal dunia maka jarak di antara Kiamat dengan maut itu mungkin kita rasakan hanya setengah hari atau sehari saja."Seketika semua hati itu akan mendesak ke kerongkongan dari menahan perasaan" Menahan perasaan entah karena menyesal, entah karena berduka cita, entah karena bersedih hati memikirkan kesalahan yang telah diperbuat. Bertambah dekat masa pemeriksaan bertambah teringatlah tiap-tiap orang akan kesalahan yang telah diperbuatnya dan bertambah menyesal pada waktu yang penyesalan itu tidak ada gunanya lagi. “Tidak ada bagi orang yang zalim seorang teman setia dan tidak pula seorang pemberi syafaat yang akan dituruti kehendaknya." (ujung ayat 18) Orang-orang yang telah berlaku zalim, artinya orang yang telah menempuh jalan yang salah di kala hidupnya, menempuh jalan gelap yang bukan dituntunkan oleh Rasul, melainkan menuruti jalan gelap yang ditunjukkan oleh setan, pada hari perhitungan di akhirat itu kelak tidaklah saat dibela walaupun oleh temannya yang paling setia dan paling karib dan tidak pula akan ada seorang pun yang saat membela mempertahankan di hadapan Allah, agar hukuman diringankan. Allah tidaklah saat dibujuk-bujuk supaya mengubah sikapnya di hari itu. Allah tetap bersifat kasih dan sayang, yaitu kepada yang menaati perintah-Nya. Tetapi Allah pun bersifat sangat murka kepada siapa yang melanggar ketentuan-Nya. Dan Allah pun bersifat adil dalam menjatuhkan keputusan hukuman-Nya. “Dia mengetahui kedipan khianat mata dan apa yang tersimpan dalam dada." (ayat 19) Di pangkal ayat diisyaratkan tentang apa yang dinamai kedipan khianat dari mata. Mata adalah membayangkan paling halus dari isi hati seseorang. Orang yang halus perasaannya saat mengetahui bila seseorang bercakap dusta dengan memerhatikan kedipan matanya. Urat-urat saraf yang halus pada diri manusia mempertalikan perasaan dengan kedipan matanya. Bila seseorang bercakap jujur kedipan dan pandangan matanya pun memperlihatkan ketenangan. Tetapi kalau mulutnya bertukar percakapan dengan hatinya, kedipan matanyalah yang akan jadi saksi dari kebohongannya. Ahli-ahli di zaman modern ini pun telah mensaat alat perkakas halus yang dipasang di bagian tubuh seorang yang sedang ditanyai, untuk mengetahui benar atau tidaknya apa yang dikatakannya. Demikian juga apa yang tersimpan dalam dada seorang, walaupun dia tidak bercakap, namun gerak geriknya me-nunjukkan bagaimana perasaannya, “Dan Allah akan memutuskan dengan benar." (pangkal ayat 20) Atau dengan adil. Karena di antara benar dan adil adalah mengandung satu maksud. Dia adil sebab dia benar dan dia benar sebab dia adil. “Dan yang kamu seru selain Dia itu tidaklah mereka akan memutuskan sesuatu pun" Mereka tidak akan saat membuat keputusan seperti Allah atau bersama Allah, bahkan kalau mereka itu manusia, mereka pun akan kena hukum. Apalah lagi kalau yang diseru itu batu, kayu, beringin, puncak gunung, dan se-bagainya. Semua adalah alam ciptaan Allah; bagaimana mereka akan saat turut memutuskan."Sesungguhnya Allah, Dialah Yang Maha Mendengar," segala bunyi, segala suara, jauh dan dekat, nyaring dan badak, merdu dan parau. “Maha Melihat" (ujung ayat 20)

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