Al-Qamar
القمر55 āyāt · 23 tafsīrs
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. The coming of the Hour is close and the moon split in the time of the Prophet (peace be upon him), the splitting of which was one of the tangible miracles of the Prophet (peace be upon him).
Open in library →Tafsir al-Jalalayn
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وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. When the idolaters see any sign or proof of the truthfulness of the Prophet (peace be upon him) they turn away from accepting it and say: The evidence and proof we have seen are false sorcery.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ok place] he said, ‘Bear witness [now]!’ — as reported by the two Shaykhs [al- Bukharl and Muslim]. [54:2] 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!’ ( muftamirr, ‘powerful’, derives from al-mirra, meaning ‘Strength’; or it [muftamirr] means ‘incessant’). [54:3] 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 Para…
Open in library →وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. They denied the truth that came to them and followed their desires in this denial. Any matter, whether good or bad, will occur to the one who deserves it on the Day of Judgement.
Open in library →Tafsir al-Jalalayn
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وَلَقَدْ جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. There has come to them reports of the nations that Allah destroyed because of their disbelief and wrongdoing that were sufficient to deter them from their disbelief and wrongdoing.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
with that person [who is responsible for it], either [by his ending up] in Paradise or in the Fire. [54:4] 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 dal [of muzdajar ] replaces the ta of [the 8 th form] ifta’ala; one may say, izdajartuhu or za- jartuhu, to mean ‘I forbade him Sternly’; md, ‘such as’, either indicates a relative clause, or it is qualified by an adjective);
Open in library →حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. What has come to them is complete wisdom to establish the evidence against them. The warnings do not benefit a people who do not have faith in Allah and nor in the last day.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
m Sternly’; md, ‘such as’, either indicates a relative clause, or it is qualified by an adjective); [54:5] wisdom (hikmatun is the predicate of an omitted subject, or a substitution for md, ‘such as’, or for muzdajar, ‘deterrent’) [that is] far-reaching, complete; but warnings ( nudhur is the plural of nadhir, functioning in the [agent] sense of mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; md 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.
Open in library →فَتَوَلَّ عَنْهُمْ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُّكُرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. Since they do not follow the right path, leave them, O Messenger, and turn away from them waiting for the day when the angel appointed to blow the trumpet will call towards a horrific matter, the like of which was not known by created beings previously.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h case it Stands as a preceding direct object) are of no avail, [warnings] are of no use with them. [54:6] So turn away from them! (this is the import of the preceding Statement and it completes what is being said). 2 On the day when the Summoner, namely, Israfil (yawma, ‘the day’, is rendered accusative by yakhrujuna, ‘they will emerge’, next [verse]), summons to an awfid thing (read nukur or nukr, in the sense of munkar, ‘disagreeable’), [a thing] which the souls will find awful, and this is the Reckoning;
Open in library →خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. Their gazes will be lowered. They will come out of their graves as if, in their rush towards the place of reckoning, they are scattered locusts.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
se of munkar, ‘disagreeable’), [a thing] which the souls will find awful, and this is the Reckoning; [54:7] with their downcaft (khashian : a variant reading has khushsha’an), humiliated, looks ( absdruhum is a circumstantial qualifier referring to the subject of the verb [yakhrujuna, ‘they will emerge’]) they, that is, mankind, will emerge from the graves as though they were scattered locufts, not knowing where to go, out of fear and perplexity (this sentence [ka’annahum jaradun muntashirun] is a circumstantial qualifier referring to the subject of [the verb] yakhrujuna, ‘they will emerge…
Open in library →مُّهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. Rushing to the caller of that place. The disbelievers will say: This day is a hard one, because of the difficulty and horrors therein.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ring to the subject of [the verb] yakhrujuna, ‘they will emerge’, and so is His saying [muhti’ina]), [54:8] scrambling, hastening with their necks Stretched out, 3 toward the Summoner. The disbelievers, among them, will say: ‘This is a hard day!’, a difficult one for disbelievers — as is Stated in [surat] al- Muddaththir, a day of hardship for the disbelievers [Q. 74:9-10]. [54:9] The people of Noah denied (kadhdhabat has feminine inflection on account of the import [refer¬ ring to a feminine noun], qawm, ‘tribe’) before them, before Quraysh.…
Open in library →كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. Prior to these people who rejected your invitation, O Messenger, the people of Noah also denied. They denied My servant, Noah (peace be upon him) when I sent him to them. They said about him: He is insane, and they rebuked him with various forms of swearing, abuse and threats if he did not stop inviting them.
Open in library →Tafsir al-Jalalayn
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فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. Noah called unto His Lord saying: My people have overwhelmed me and they did not respond to me. So take retribution from them by a punishment that you send down on them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Noah, and said, ‘A madman!’, and he was reviled: they repulsed him with insults and in other ways. [54:10] And so he invoked his Lord, [saying,] ‘I have been (anni, to be understood as bi-anni) overcome, so help [me]!’ 1 The names of a hill and a site (misspelt as Qayqa'an in many editions) j ash outside Mecca, respectively: see Azraqi, Akhbar Makka, part (i), 32, 85, part (ii), 16, 61, 203. 2 This gloss is intended to distinguish the sentences which come in the same verse, so that what follows is a new sentence. 3 This is the literal meaning of muhtilna, resembling oStriches. [54:11] Th…
Open in library →فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. So I opened the doors of the sky to continuous torrential water.
Open in library →Tafsir al-Jalalayn
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وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. I burst open the ground and it became springs from which water gushed. The water coming down from the sky met with the water gushing from the ground for a matter that Allah had determined in eternity. Everyone was drowned besides those whom Allah saved.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
na or fa-fattahna) the gates of the heaven with torrential waters, [waters] pouring down intensely, [54:12] 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. [54:13] 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 disar, similar [in pattern] to [kutub] kitdb,…
Open in library →وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. I carried Noah on a vessel that had planks and nails and I saved him and those with him from drowning.
Open in library →Tafsir al-Jalalayn
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تَجْرِي بِأَعْيُنِنَا جَزَاءً لِّمَن كَانَ كُفِرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. This vessel was sailing on the clashing waves of water under My gaze and protection, as a victory for Noah whose people denied him and rejected what he brought from Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
with of nails and the like; the singular is disar, similar [in pattern] to [kutub] kitdb, ‘book’), [54:14] sailing before Our eyes, that is, in Our sights, in other words, [it was being] protected, as retali¬ ation ( jazaan 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).
Open in library →وَلَقَد تَّرَكْنَاهَا آيَةً فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. I have left this punishment that I meted out to them as a lesson and admonition. Is there anyone to take a lesson from that?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ra] has kafara, ‘him who disbelieved’, in other words, they were drowned as a punishment for them). [54:15] 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 td ’ has been replaced with a dal, likewise the dhdl, and it [the dal] has been assimilated with it [the other dal]).
Open in library →فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. How was my punishment to those who denied? How was my warning that I will destroy them?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
aced with a dal, likewise the dhdl, and it [the dal] has been assimilated with it [the other dal]). [54:16] How [dreadful] then were My chastisement and My warnings? (this is an interrogative meant as an affirmative; kayfa, ‘how’, is the predicate of kdna, ‘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).
Open in library →وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
addressed to affirm the faCt that God’s chastisement of those who denied Noah was fully deserved). [54:17] And verily We have made the Qur 3 an 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’an]).
Open in library →كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. Ad denied their prophet, Hud (peace be upon him). So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?
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إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُّسْتَمِرٍّ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. I sent on them a severe cold wind on a day of evil and misfortune that will continue with them until they arrive in Hell.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
sent down? In other words, it was justified, and He explains this [chastisement] by saying: [54:19] 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 —
Open in library →تَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. It picked up people from the ground and threw them on their heads as if they were the trunks of date-palms uprooted from their plantations.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ntinuous ill fortune, or one of severe ill fortune — and this was the laSt Wednesday of the month — [54:20] 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 up¬ rooted 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 [surat] al-Haqqa, nakh…
Open in library →فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
end-rhyme of the verses in both instances). [54:21] How then were My chastisement and My warnings? [54:22] And verily We have made the Qur 3 an easy to remember. So is there anyone who will remember? [54:23] Thamud denied the warnings (nudhur is the plural of nadhir, with the sense of mundhir), that is to say, [they denied] those matters which their prophet Salih warned them of if they refused to believe in him and to follow him,
Open in library →وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?
Open in library →Tafsir al-Jalalayn
—
كَذَّبَتْ ثَمُودُ بِالنُّذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. The Thamud denied what their messenger, Salih (peace be upon him) warned them about.
Open in library →Tafsir al-Jalalayn
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فَقَالُوا أَبَشَرًا مِّنَّا وَاحِدًا نَّتَّبِعُهُ إِنَّا إِذًا لَّفِي ضَلَالٍ وَسُعُرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. They condemningly said: Shall we follow a human from our species, who is alone? If we follow him in this state, we will be astray from what is correct and will be in difficulty.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tters which their prophet Salih warned them of if they refused to believe in him and to follow him, [54:24] and they said, ‘Is it a mortal ( basharan is in the accusative because it is governed [by a suc¬ ceeding verb]) alone among us (minnd wahidan are both adjectives of basharan) that we are to follow? (nattabiuhu, 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).…
Open in library →أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. Has revelation been sent down to him, whilst he is just one person, and has he been chosen for it instead of all of us? No, in fact he is an imperious liar.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
. Then indeed, if we were to follow him, we would be in error, a parting with reason, and insanity! [54:25] Has the Reminder, the revelation, been caSl (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.…
Open in library →سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. They will soon come to know on the day of judgment who the imperious liar is, Salih or they?
Open in library →Tafsir al-Jalalayn
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إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَّهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. I will take out a she-camel from the rock and send it as a test to them. So wait, O Salih - and watch what they do to it and what is done to them, and be patient over their harm.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e conceited liar, and it is them, for they will be chastised for having denied their prophet Salih. [54:27] 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 teft,/or them, that We may try them. So watch them, O Salih, await [to see] what they will do and what will be done with them, and remain patient ( istabir: the ta here has replaced the ta of [the 8 th form] ifta’ala), in other words, endure their harm.
Open in library →وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. Tell them that the water of their well is divided between them and the she-camel: one day for it and one day for them. Each turn will be attended by its owner alone on the day allocated to him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r: the ta here has replaced the ta of [the 8 th form] ifta’ala), in other words, endure their harm. [54:28] 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 [draw¬ ing water] on their [designated] day, and by the She-camel on its day.…
Open in library →فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. They then called their companion to kill the she-camel and he took a sword and killed it, fulfilling the instruction of his people.
Open in library →Tafsir al-Jalalayn
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فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. So reflect- O people of Makkah - how was my punishment to them? And how was my warning to others about their punishment?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d he ham¬ strung, with it the She-camel, in other words, he slew her in compliance with their wish. [54:30] 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: [54:31] 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 protecft them from wolves and beaSts of prey; the fallen parts which they tread are called hashim). [54:32…
Open in library →إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. I sent on them a single blast which destroyed them and they became like dry trees that are used by a person who makes a fence for his sheep.
Open in library →Tafsir al-Jalalayn
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وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[54:32] And verily We have made the Qur’an easy to remember. So is there anyone who will remember? [54:33] The people of Lot denied the warnings, [they denied] those issues of which they were warned by his [Lot’s] tongue.
Open in library →كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. The people of Lot denied what their messenger, Lot (peace be upon him) warned them about.
Open in library →Tafsir al-Jalalayn
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إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ نَّجَّيْنَاهُم بِسَحَرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. I sent on them a wind that threw stones on them except the family of Lot (peace be upon him). The punishment did not afflict them, as I had rescued them from it as he had travelled away with them before the punishment came down in the last part of the night.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ot denied the warnings, [they denied] those issues of which they were warned by his [Lot’s] tongue. [54:34] 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…
Open in library →نِّعْمَةً مِّنْ عِندِنَا كَذَٰلِكَ نَجْزِي مَن شَكَرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. I rescued them from the punishment as My favour upon them. I give a recompense similar to the one I gave to Lot to those who are thankful to Allah for His favours.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
by the collective noun [‘the people of Lot’, and so they were delivered] as a kindness [from God]; [54:35] as a grace ( ni’matan is a verbal noun, that is to say inaman, ‘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. [54:36] 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.
Open in library →وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. Lot warned them of My punishment but they disputed with one another about his warning and they rejected it.
Open in library →Tafsir al-Jalalayn
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وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. Lot’s people tried to tempt him to give them access to the angels who were his guests with the intention of doing an indecent act. I obliterated their eyes so they did not see them and I said to them: Taste my punishment and the result of My warning to you.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ng them with chastisement, but they disputed, they contested and denied, the warnings, his warning. [54:37] 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.…
Open in library →وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. In the morning a punishment came to them, which will remain with them until they come to the afterlife and its punishment will come on them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
My warnings’, that is to say, [taSte] the ef¬ fects and the substance of My warning and My threat. [54:38] 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. [ 54 : 39 ] ‘So taSte [now] My chastisement and My warnings!’ [54:40] And verily We have made the Qur’an easy to remember.…
Open in library →فَذُوقُوا عَذَابِي وَنُذُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. It will be said to them: Taste My punishment that I sent down on you and the result of Lot’s warning to you.
Open in library →Tafsir al-Jalalayn
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وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. I have made the Qur’ān easy to remember, so is there anyone to take heed of the lessons and admonishment that it contains?
Open in library →Tafsir al-Jalalayn
—
وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. My warning came to the people of Pharaoh on the tongue of Moses and Aaron (peace be upon them).
Open in library →Tafsir al-Jalalayn
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كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. They denied the proof and evidence that came to them from Me, so I punished them for their denial thereof with the punishment of a Mighty One whom none can overpower, a Powerful One who is not unable to do anything.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r with him, the warnings, the warn¬ ing by the tongue of Moses and Aaron, but they did not believe. [54:42] 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. [54:43] 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 S…
Open in library →أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُولَٰئِكُمْ أَمْ لَكُم بَرَاءَةٌ فِي الزُّبُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. Are your disbelievers, O people of Makkah, better than those disbelievers mentioned: The people of Noah, the Ad, the Thamud, the people of Lot and Pharaoh and his people? Or do you have immunity from Allah’s punishment that has been brought by the heavenly scriptures?
Open in library →Tafsir al-Jalalayn
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أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. Or do these disbelievers from the people of Makkah say: We are all together and well-defended against those who have evil designs against us and who wish to break up our unity?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Books? (the inter¬ rogative in both instances is meant as a denial, in other words: it is not so). [54:44] Or do they, the disbelievers of Quraysh, say: ‘We are a hoSt that will be helped to victory’?, againSt Muhammad (s)? When Abu Jahl, on the day of Badr, said: ‘We are a hoSt that will be helped to victory’, the following was revealed: [54:45] The hoSt will [truly] be routed and turn its back [to flee], and so they were defeated at Badr and Gods Messenger (s) was granted victory over them. [54:46] Nay, but the Hour is their trySt, for chastisement, and the Hour, that is, the chastisem…
Open in library →سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. The group of these disbelievers will be defeated and they will turn their backs before the believers. This occurred on the day of Badr.
Open in library →Tafsir al-Jalalayn
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بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. In fact, the Hour that they deny is the appointed time when they will be punished. The Hour is more severe and bitter than the punishment of the world that they received on the day of Badr.
Open in library →Tafsir al-Jalalayn
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إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. Those who are guilty of disbelief and sins are astray from the truth and in punishment and difficulty.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ill be more calamitous, greater in affliction, and more bitter, than the chastisement of this world. [54:47] 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. [54:48] 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 ofSaqar’, Hell’s affliction of you.
Open in library →يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. On the day when they will be dragged in the Fire on their faces and it will be said to them in rebuke: Taste the punishment of the Fire.
Open in library →Tafsir al-Jalalayn
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إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. I have created everything in existence with a prior determination from Me, in accordance with My knowledge and what I had written in the Preserved Tablet.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in the Hereafter and it is said to them: ‘TaSte [now] the touch ofSaqar’, Hell’s affliction of you. [54:49] 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 khalaqnahu, ‘We have created’).
Open in library →وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. My matter when I intend something is only that I say one word, which is: ‘Be,’ and what I intend quickly becomes like the twinkling of an eye.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
] has [nominative] kullu as the subject, the predicate of which is khalaqnahu, ‘We have created’). [54:50] 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 exist¬ ence. His command, when He wills a thing, isjuSt to say to it ‘Be’, and it is [Q. 36:82]. [54:51] And verily We have destroyed the likes of you, the likes of you in terms of disbelief, from among paSt communities.…
Open in library →وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. I had destroyed the likes of you in disbelief from the previous nations. Is there anyone who will take a lesson from this and desist from his disbelief?
Open in library →Tafsir al-Jalalayn
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وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. Everything the servants do is written in the books of the guardian angels, whom nothing escapes.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
(this is an interrogative meant as an impera- tive, that is to say, ‘Remember and be admonished!’). [54:52] And everything they, that is, servants, have done is, recorded, in the scrolls, the books of the Guardian Angels ( al-hafaza ), [54:53] and every small and great, sin, or deed, is inscribed, is recorded in the Preserved Tablet ( al-lawh al-mahfuz). [54:54] 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 th…
Open in library →وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. Every small and big action or statement is written in the books of deeds and in the Preserved Tablet, and they will be recompensed for it.
Open in library →Tafsir al-Jalalayn
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إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. Those who are mindful of their Lord through fulfilling His instructions and refraining from His prohibitions will enjoy in gardens and in flowing streams.
Open in library →Tafsir al-Jalalayn
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فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. In an assembly of truth, in which there will be no futility or sin, by a Sovereign Who owns everything, a Powerful One Who is not unable to do anything. So do not ask about the perpetual bliss they will receive.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[plural] usud ), the meaning being that they will drink from its rivers water milk, honey and wine; [54:55] in an abode of truth, a place of truth, wherein there is no idle talk or cause for sin — (the collec¬ tive noun [maq’ad] is meant here; a variant reading has maqaid, abodes’), in other words, they are in congregations in Paradise that are free from idle talk and cause for sin, in contract 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 understoo…
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