54- Surat Alqamar/Tafseer
55 Verses, Meccan (revealed in Mecca)
A'auzu Bellahi mena alshaiytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Eqtarabati alsa-atu wa-nshaqqa alqamar (1).
The Hour has come near, and the moon has split.
Wa in yaraww ayatan you'redu wa yaqulu sihrun mustamirr (2).
And if they see a sign, they turn away and say passing magic.
Wa kazzabu wa-ttabau ahwa-ahum wa kullu amrin mustaqirr (3).
And they denied, and followed their desires, while every matter has to be settled.
Wa la-qad ja-ahum mina al-anbai ma feehi muzdajar (4).
And there has already come to them of the news that in which there is deterrence.
Hikmatun balighatun fa-ma tughni alnuzur (5).
A perfect wisdom, but the warnings do not avail.
Fa-tawalla anhum yawma yadu aldai ila shay-in nukur (6).
So turn aside from them, the day when the Caller calls to a terrible thing.
Khushsha-an absaruhum yakhrujuna mina al-ajdathi ka-annahum jaradun muntashir (7).
Their eyes humbled, they will come out of the graves as if they were locusts spreading.
Muhti-ina ila aldai yaqulu al-kafiruna haza yawmun asir (8).
Racing ahead towards the Caller, the disbelievers will say this is a difficult day.
Kazzabat qablahum qawmu nuhin fa-kazzabu abdana wa qalu majnunun wa-zdujir (9).
The people of Noah denied before them, so they denied Our servant, and said a madman, and He was threatened.
Fa-daa Rabbahu anni maghlubun fa-ntasir (10).
So He invoked His Lord, indeed I am overpowered, so defend.
Fa-fatahna abwaba alsamai bima-in munhamir (11).
So We opened the gates of the sky with water, pouring down profusely.
Wa fajjarna al-arda auyunan fa-ltaqa al-mau ala amrin qad qudir (12).
And We caused the earth to burst with springs, so the water met for a matter already predestined.
Wa hamalnahu ala zati alwahin wa dusur (13).
And we carried Him on that of planks and nails.
Tajri bi-a'yunina jaza-an li-man kana kufir (14).
Sailing under Our Eyes as reward for he who had been denied.
Wa la-qad taraknaha ayatan fa-hal men muddakir (15).
And indeed, We left it as a sign, so Is there any who will receive admonition?.
Fa-kayfa kana azabi wa nuzur (16).
And how were My punishment and warnings?.
Wa la-qad yassarna al-qurana li-zzekri fa-hal men muddakir (17).
And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?.
Kazzabat Adun fa-kayfa kana azabi wa nuzur (18).
Ad denied, and how were My punishment and warnings?.
Inna arsalna alayhim rihan sarsaran fee yawmi nahsin mustamirr (19).
Indeed, We sent upon them a screaming wind on a day of continuous misfortune.
Tanziu alnasa ka-annahum a'jazu nakhlin munqair (20).
Extracting the people as if they were trunks of uprooted palm-trees.
Fa-kayfa kana azabi wa nuzur (21).
And how were My punishment and warnings?.
Wa la-qad yassarna al-qurana li-zzekri fa-hal men muddakir (22).
And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?.
Kazzabat Thamud bi-nnuzur (23).
Thamud denied the warnings.
Fa-qalu a-basharan minna wahidan nattabi-uhu inna izan la-fee dalalin wa su-ur (24).
And they said Is it one human being among us that we should follow?, indeed, we would then be in error and madness.
A-aulqiya alzekru alayhi men baynina bal huwa kazzabun ashir (25).
Has the reminder been sent down upon him from among us?, rather, He is an insolent liar.
Sa-ya'lamuna ghadan mani al-kazzabu al-ashir (26).
They will know tomorrow who is the insolent liar.
Inna mursilu alnaqati fitnatan lahum fa-rtaqibhum wa-stabir (27).
Indeed, We are going to send the she-camel as a trial for them, so watch them and be patient.
Wa nabbi'hum anna al-maa qismatun baynahum kullu shirbin muhtadar (28).
And inform them that the water is to be shared between them, each drink attended.
Fa-nadaww sahibahum fa-ta-ata fa-aqar (29).
But they called their companion, so he dared and slaughtered.
Fa-kayfa kana azabi wa nuzur (30).
And how were My punishment and warnings?.
Inna arsalna alayhim sayhatan wahidatan fa-kanu ka-hasheemi al-muhtazir (31).
Indeed, We sent upon them one blast, and they became like dry twigs of a barn builder.
Wa la-qad yassarna al-qurana li-zzekri fa-hal men muddakir (32).
And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?.
Kazzabat qawmu Lutin bi-nnuzur (33).
The people of Lot denied the warnings.
Inna arsalna alayhim hasiban illa ala Lutin najjaynahum bi-sahar (34).
Indeed, We sent upon them a rain of stones except the family of Lot, We saved them before Dawn.
Ni'matan men indina ka-zalika najzi man shakar (35).
As a favor from us, thus do We reward he who is grateful.
Wa la-qad anzarahum batshatana fa-tamaraww bi-nnuzur (36).
And indeed, He had warned them of Our assault but they disputed the warnings.
Wa la-qad rawaduhu an dayfihi fa-tamasna a'yunahum fa-zuqu azabi wa nuzur (37).
And they had demanded from Him His guests, but We obliterated their eyes, so Taste My punishment and warnings.
Wa la-qad sabbahahum bukratan azabun mustaqirr (38).
And there came upon them by morning an abiding punishment.
Fa-zuqu azabi wa nuzur (39).
So Taste My punishment and warnings.
Wa la-qad yassarna al-qurana li-zzekri fa-hal men muddakir (40).
And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?.
Wa la-qad ja-a ala Fir'awna alnuzur (41).
And indeed, the warnings came to the people of Pharaoh.
Kazzabu bi-ayatina kulliha fa-akhaznahum akhza Azizin Muqtadir (42).
They denied Our signs, all of them, so we seized them with a seizure of a Almighty, a Most Perfect in Ability.
A-kuffarukum khayrun men aula-ikum am lakum bara-atun fee alzubur (43).
Are your disbelievers better than those or Do you have immunity in the scripture?.
Am yaquluna nahnu jamiun muntasir (44).
Or Do they say, we are an assembly, supporting?.
Sa-yuhzamu al-jamu wa yuwalluna aldubur (45).
The assembly will be defeated, and they will turn the backs.
Bali alsa-atu mawiduhum wa alsa-atu ad-ha wa ammar (46)
But the Hour is their appointment , and the Hour is more calamitous and more bitter.
Inna al-mujrimeena fee dalalin wa su-ur (47).
Indeed, the criminals are in error and madness.
Yawma yus-habuna fee alnari ala wujuhihim zuqu massa saqar (48).
On the day when they will be dragged into the Fire on their faces, Taste the touch of Saqar.
Inna kulla shay-in khalaqnahu bi-qadar (49).
Indeed, all things We have created with predestination.
Wa ma amruna illa wahidatun ka-lamhin bil-basar (50).
And Our command is but one, like a glance of the eye.
Wa la-qad ahlakna ashya-akum fa-hal men muddakir (51).
And indeed, We have destroyed your kinds, so Is there any who will receive admonition?.
Wa kullu shay-in fa-aluhu fee alzubur (52).
And everything they did is in written records.
Wa kullu saghirin wa kabirin mustatar (53).
And every small and great is written down.
Inna al-muttaqina fee jannatin wa nahar (54).
Indeed, the righteous will be among gardens and rivers.
Fee maq-adi sidqin inda Malikin Muqtadir (55).
In a seat of honor near a Sovereign, Most Perfect in Ability.
Simplified interpretation:
Surat Alqamar serves as a declaration from Allah, Mighty and Majestic, that the Hour has drawn near, and that the splitting of the moon during the time of Allah's Messenger Muhammad (PBUH) was one of its signs, and Allah's Messenger said in narration of Anas bin Malik: "I and the last Hour have been sent like this, and He (PBUH) joined the forefinger with the middle finger" (Sahih Muslim 2951 e). Allah then cites five examples of the destruction of previous nations: the people of Noah, Ad, Thamud, the people of Lot, and the people of Pharaoh, so that the infidels of Quraish might take heed.
Abdullah bin Umar reported that his father, Umar bin Al-Khattab, asked Abu Waqid Al-Laithi What the Messenger of Allah (PBUH) used to recite on Eid Al-Adha and Eid Al-Fitr, he said He (PBUH) used to recite in them {Qaaf, by the Honored Quran, Surat Qaaf}, and {The Hour has come near, and the moon has split, the current Surah} (Sahih Muslim 891). Imam Ibn Katheer said that Allah's Messenger (PBUH) used to recite them in major gathering for they encompass the themes of Divine promise and warning, the origin and destruction of creation, the Oneness of Allah, the affirmation of prophethood, and other profound subjects.
Allah Almighty says in the first verse (1) "The Hour has come near, and the moon has split", that is, Allah confirms that the time of the Day of Resurrection has approached, so Allah warns His servants that the resurrection is imminent and the world's end is drawing close; He commands them to prepare for the terror of the resurrection before it suddenly befalls them while they are remain heedless and unaware. And Allah confirms that the moon has split, as it cleft apart during the time of Allah's Messenger (PBUH) while He was in Mecca, prior to His migration to Medina. The disbelievers of Mecca had asked Him for a sign, so He showed them the splitting of the moon, a sign and proof of the truthfulness of His words and the reality of His prophethood, as Anas bin Malik reported: "The people of Mecca asked Allah's Messenger (PBUH) to show them a sign (miracle), so He showed them the moon split in two halves between which they saw the Hiraa mountain" (Sahih Albukhari 3868).
And Abdullah bin Mas'ud reported: "We were along with Allah's Messenger (PBUH) at Mina, that moon was split up into two, one of its parts was behind the mountain and the other one was on this side of the mountain, Allah's Messenger (PBUH) said to us Bear witness to this" (Sahih Muslim 2800 b). Muhammad bin Jubair bin Mut'im narrated from His father: "The moon was split during the time of Allah's Messenger (PBUH) until it became as two sections, one above this mountain and one above that mountain, so they said Muhammad has cast a spell upon us, some of them said If He could cast a spell upon us, he can not cast a spell upon all of the people" (Jami' Altirmidhi 3289).
Imam Al-Qurtubi stated that some held the view that the splitting of the moon has not yet occurred but is still to come, meaning that the Hour and the splitting of the moon have drawn near, and that when the Hour arrives, the heavens, along with the moon and other celestial bodies, will split apart. Al-Qushayri expressed the same view and Al-Hassan said: the Hour has drawn near, and when it arrives, the moon will split following the second blast of the Trumpet. Imam Al-Qurtubi said, refuting this view: It has been established through the transmission of trustworthy narrators that the moon split in Mecca, a fact evident from the text of revelation, and that this occurred in response to the Prophet's supplication to Allah, as a challenge to the disbelievers. Imam Ibn Katheer said: Scholars are in agreement that the splitting of the moon occurred during the time of the Prophet (PBUH) and that it was one of the magnificent miracles, and Masruq bin Al-Ajda' reported from Abdullah bin Mas'ud: "Five things have passed: Al-Lizam, the defeat of the Roman, the mighty grasp, the splitting of the moon, and the smoke" (Sahih Albukhari 4825).
Allah Almighty says in the next two verses (2,3) "And if they see a sign, they turn away and say passing magic, and they denied, and followed their desires, while every matter has to be settled", that is, if the polytheists of Quraish see a sign pointing to the truthfulness of the Prophethood of Muhammad (PBUH), and an indication of the veracity of the message He brought from His Lord, they turn away from it, rejecting it and denying that it is absolute truth saying this is passing magic; Muhammad has bewitched us, making us imagine through His sorcery that we see the moon split into two. Anas, Qatadah, Mujahid, Al-Farra', Al-Kisa'i, Abu Ubaidah, and Alnahhas held that the meaning of the Arabic term "Mustamirr" is passing or fleeting, so it signifies something false and vanishing, possessing no permanence. Conversely, Abu Al-Aliyah and Aldahhak interpreted it as firm, strong, and immense. Imam Al-Tabari adopted the view of those who interpreted it as passing magic, deriving this meaning from the expression this magic has Marra: passed or gone away, when it has vanished.
The polytheists of Quraish rejected Allah's signs and followed their own desires, meaning they preferred to follow the path of denial to which their own desires beckoned them, rather than affirming the truthfulness of the Prophethood of Muhammad (PBUH) and the validity of which they had come to know with certainty, and the reality of the message He brought to them from His Lord. Then Allah confirms that every matter has to be settled, so every matter, whether good or evil, has a settled outcome and final destination; the good finds its settled place with its people in Paradise, and the evil finds its settled place with its people in Hellfire. Qatadah said that this means that good will befall the people of good and evil will befall the people of evil, and Mujahid said that every matter has to be settled on the Day of Resurrection.
Allah Almighty says in the next two verses (4,5) "And there has already come to them of the news that in which there is deterrence, a perfect wisdom, but the warnings do not avail", that is, there has already come to the polytheists of Quraish, who denied Allah's signs and followed their own desires, news of the previous nations, those nations denied Allah's Messengers as these polytheists do, and Allah sent upon them the punishments recounted in this Quran, news containing a deterrent for them from polytheism and persisting in their denial. And Allah affirms that the Holy Quran is a perfect wisdom regarding Allah's guidance of whom He guides and His leading astray of whom He leads astray, but the warnings avail nothing when they deny and reject them as Allah says in Aya (101) of Surat Yunus {But of no avail will be signs and warners to a people who do not believe.}
Allah Almighty says in the next three verses (6-8) "So turn aside from them, the day when the Caller calls to a terrible thing, their eyes humbled, they will come out of the graves as if they were locusts spreading, racing ahead towards the Caller, the disbelievers will say this is a difficult day", that is, Turn away O Muhammad from those who turn away and say "This is passing magic" whenever they see a sign. Turn away and Await for they shall face the day when the Caller of Allah summons them to the gathering place of the resurrection, and that is truly a terrible event with all the trials, upheavals, and terrors it entails. It has also been said that it means: Turn away from them, O Muhammad, on the Day of Resurrection and Do not concern Yourself with them or their state, for they are being summoned to a terrible thing and will suffer a severe punishment.
Then Allah says "Their eyes humbled" meaning that their eyes cast down in humiliation, Imam Al-Tabari said that Allah Almighty attributed humility: Khushu' specifically to the eyes rather than the rest of the body, even though the intent encompasses the entire body, because the signs of humiliation in the humbled and the might in the mighty are most evident in the eyes compared to the rest of the physique; thus Allah singled out the eyes for this description. They will emerge from the graves as if they were scattered locusts, as in their spreading out and the speed of their movement towards the place of reckoning, in response to the Caller, they resemble scattered locusts spread across the horizons.
Imam Al-Qurtubi said: {They will come out of the graves as if they were locusts spreading, racing ahead towards the Caller}, and Allah says elsewhere: {On a day when people will be like scattered moths, Surat Alqari'ah Aya 4}, these are two descriptions corresponding to two different times, one of them is upon emerging from the graves; they come out in a state of panic, not knowing where to turn, and thus collide and mingle with one another, resembling scattered moths swarming together without a specific destination, and the other occurs when they hear the Caller; they then head towards him, becoming like scattered locusts for locusts move towards a specific destination. They will race ahead towards the Caller, neither disobeying nor lagging behind, and the disbelievers will say this is a difficult day, meaning a day of terrible dread and calamitous.
Allah Almighty says in the next two verses (9,10) "The people of Noah denied before them, so they denied Our servant, and said a madman, and He was threatened, so He invoked His Lord, indeed I am overpowered, so defend", that is, Allah mentions a series of events concerning previous nations to offer solace and comfort to the Prophet Muhammad (PBUH) saying the people of Noah denied before Your people, as they openly denied the Prophet Noah, peace be upon Him, declared Him a liar, and accused Him of madness. And He has been deterred from His prophethood through insults and threats of death. Ibn Zayd said: they accused Him, rebuffed Him, and threatened Him that if He did not desist, He would be among those stoned to death, and he recited {They said if You do not desist O Noah! You will surely be of those who are stoned, Surat Alshu'araa Aya 116}, and Imam Ibn Katheer said that it is a sound and apt interpretation. So the Prophet Noah called upon His Lord saying indeed I am overpowered, so defend, meaning they have rebelled and acted arrogantly, and I have no strength to contend with them, so vindicate me against them by inflicting a punishment from You for their disbelief in You.
Allah Almighty says in the next two verses (11,12) "So We opened the gates of the sky with water, pouring down profusely, and We caused the earth to burst with springs, so the water met for a matter already predestined", that is, Allah responded to the supplication of His Prophet Noah, peace be upon Him, and opened the gates of the sky with water in great abundance, and Allah caused springs of water to gush forth from the earth, and the water of the heaven and the water of the earth met in accordance with a matter that Allah had ordained and decreed. Qatadah said: it was decreed for them that should they disbelieve, they would be drowned.
Allah Almighty says in the next three verses (15-17) "And indeed, We left it as a sign, so Is there any who will receive admonition?, and how were My punishment and warnings?, and indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", that is, Allah left the ship in which He carried the Prophet Noah and those with Him as a sign, meaning a lesson and admonition for the nations that came after Noah's people, so that they may take heed, refraining from following the same path of disbelief in Allah and rejection of His Messengers lest they suffer a similar punishment. Qatadah said: Allah preserved Noah's Ark until early generations of this Ummah encountered it. Imam Ibn Katheer said: the apparent meaning refers to the category of ships in general, similar to Allah's saying {And a sign for them is that We carried their progeny on the laden ship, and We created for them from the likes of it that which they ride, Surat Yaseen Ayat 41,42}.
Allah says "So Is there any who will receive admonition?" meaning Is there anyone who will reflect and take heed of what We did to that nation which disbelieved in its Lord and disobeyed His Messenger Noah, peace be upon Him, lest a similar punishment befall him, resulting from his disbelief in his Lord and disobeying of His Messenger Muhammad (PBUH). And as narrated by Ibn Is-haq: "A man asked Al-Aswad Is it Fahal men muddakir: so Is there any who will receive admonition? or Mudhdhakir: so Is there any who will remember?, Al-Aswad replied I have heard Abdullah bin Mas'ud reciting it Fahal men muddakir, I also heard the Prophet (PBUH) reciting it Fahal men muddakir with the letter d" (Sahih Albukhari 4871).
Allah says "And how were My punishment and warnings?", so how was My punishment for those who disbelieved in Me, denied My Messengers, and failed to heed the warnings brought by My warners?. And Allah says "And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", so We have made the Quran easy, clarifying and detailing it for the purpose of remembrance, and We made it accessible for anyone who wishes to reflect, take heed, and learn a lesson. Alsuddi said that it means We have made its recitation easy upon the tongue. Aldahhak reported from Ibn Abbas: Were it not for the fact that Allah made it easy for human tongues, no one among creation would have been able to speak the words of Allah, Almighty. Imam Ibn Katheer said: Among the ways in which Allah has made the recitation of the Quran easy for people is what was narrated from the Prophet (PBUH) that the Holy Quran was revealed in seven dialects (Sahih Muslim 821). And Allah says "so Is there any who will receive admonition?", so Is there anyone who will take heed through the Quran, the memorization of meaning of which Allah has made easy?.
Allah Almighty says in the next two verses (18,19) "Ad denied, and how were My punishment and warnings?, indeed, We sent upon them a screaming wind on a day of continuous misfortune", that is, Allah tells about Ad, the people of the Prophet Hud, peace be upon Him, saying that they too rejected their Messenger, just as the people of the Prophet Noah had done. And how was Allah's punishment for them for their disbelief in Him and rejection of His Prophet Hud?, and How then was Allah's warnings, manifested in the punishment He inflicted upon them, to those who followed their ways and persisted, just as they had, in error and misguidance?. Allah sent against the people of Ad when they persisted in their tyranny and disbelief in Allah a screaming wind that blows with intense violence and cold, and whose sound is a shrill whistling. And Allah says "On a day of continuous misfortune", as it brought upon them a succession of misfortunes and a torment that endured until their destruction. Aldahhak, Qatadah, and Alsuddi said: The misfortune and destruction were continuous for them for it was a day in which their worldly torment became linked to their torment in the Hereafter, and Imam Al-Tabari said: It was a day in which affliction and torment persisted for them until it brought them to Hellfire.
Allah Almighty says in the next three verses (20-22) "Extracting the people as if they were trunks of uprooted palm-trees, and how were My punishment and warnings?, and indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", that is, Allah imposed the wind upon Ad for successive seven nights and eight days as mentioned in Ayat (6,7) of Surat Alhaqqah, so it extracted them as if they were trunks of uprooted palm-trees. Imam Ibn Katheer said that the wind would seize one of them, left him high until he vanished from sight and then hurl him headfirst to the ground; the impact would shatter his skull, leaving behind a headless corpse. Imam Al-Qurtubi said: The wind tore them up from beneath their feet, just as a palm tree is uprooted from its base. And it has been said that they dug pits and took shelter in them; the wind would tear them out and shatter them, leaving the pits looking like the stumps of date palms, with their content destroyed, only the hollowed-out cavities remained.
Allah says "And how were My punishment and warnings?", so how was My punishment for those who disbelieved in Me, denied My Messengers, and failed to heed the warnings brought by My warners?. And Allah says "And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", so We have made the Quran easy, clarifying and detailing it for the purpose of remembrance, and We made it accessible for anyone who wishes to reflect, take heed, and learn a lesson. Alsuddi said that it means We have made its recitation easy upon the tongue. Aldahhak reported from Ibn Abbas: Were it not for the fact that Allah made it easy for human tongues, no one among creation would have been able to speak the words of Allah, Almighty. Imam Ibn Katheer said: Among the ways in which Allah has made the recitation of the Quran easy for people is what was narrated from the Prophet (PBUH) that the Holy Quran was revealed in seven dialects (Sahih Muslim 821). And Allah says "so Is there any who will receive admonition?", so Is there anyone who will take heed through the Quran, the memorization of meaning of which Allah has made easy?.
Allah Almighty says in the next four verses (23-26) "Thamud denied the warnings, and they said Is it one human being among us that we should follow?, indeed, we would then be in error and madness, Has the reminder been sent down upon him from among us?, rather, He is an insolent liar, they will know tomorrow who is the insolent liar", that is, Allah tells about Thamud, the people of the Prophet Salih, peace be upon Him, saying that they too rejected their Messenger, and they said if we were to Follow Salih, while He is but a human being like us, we would indeed be in error and madness, meaning straying from the truth and deviating from the right path, so we would be truly lost if we were to surrender our leadership entirely to one of our own. Imam Al-Qurtubi said that the meaning of the verse is: We would then be plunged into misery and hardship as a result of what would be required from us.
They then marveled that revelation was bestowed upon Him specifically, to the exclusion of themselves, and this reflected their rejection of the very idea that Allah would send a Messenger from among the Children of Adam, subsequently they accused Him of lying saying "Rather, He is an insolent liar", meaning one who goes to extremes in lying, so He is not what He claims to be, but merely seeks to aggrandize Himself and act arrogantly towards us without any justification. Allah threatened them with a severe threat and a certain warning saying "They will know tomorrow who is the insolent liar". Imam Al-Qurtubi said: They will come to know tomorrow who is the insolent liar when they will see the punishment on the Day of Resurrection or when the punishment befalls them in this world, and Imam Al-Tabari said: Tomorrow, on the Day of Resurrection when you will return to your Lord, you will come to know who among you is the insolent liar, you or Our Messenger Salih.
Allah Almighty says in the next two verses (27,28) "Indeed, We are going to send the she-camel as a trial for them, so watch them and be patient, and inform them that the water is to be shared between them, each drink attended", that is, Allah brought forth for them a massive, pregnant she-camel from a solid rock, exactly as they had requested, to serve as Allah's proof against them regarding the truthfulness of Salih, peace be upon Him, and the truthfulness of the message He brought them. Allah made the she-camel a trial and a test for them: Would they believe in Allah, follow the Prophet Salih, and accept the message of Allah's Oneness to which He called them upon the arrival of the she-camel or would they deny Him and disbelieve in Allah?. Then Allah commanded the Prophet Salih to watch them and observe what they do to the she-camel, and to be patient in watching them, so Do not be hasty and Await what they do to the she-camel of Allah.
And Allah commanded the Prophet Salih to inform them that the water is to be shared between them and the she-camel, the she-camel has a day and they have a day as Allah says in Aya (155) of Surat Alshu'araa {He said this is a she-camel, for her is a drink and for you is a drink on a known day}, and each drink attended, Mujahid said: On the days when the she-camel did not come to the water, the people of Thamud would fetch water and drink it, and on the days when the she-camel did come, they would milk her, and Ibn Abbas said: On their drinking day, the she-camel would not drink any water, whereas on the day of the she-camel, she would drink up all the water, leaving nothing for them, but would provide them with milk, and they lived in prosperity.
Allah Almighty says in the next two verses (29,30) "But they called their companion, so he dared and slaughtered, and how were My punishment and warnings?", that is, the people of Thamud called their companion and urged him to hamstring the she-camel, so he undertook the task and hamstrung her, and the commentators said that his name was Qudar bin Salif, and he was the most wretched of his people, just as Allah described him in Aya (12) of Surat Alshams {When the most wretched of them was sent forth}. Allah says "And how were My punishment and warnings?", so how was My punishment for those who disbelieved in Me, denied My Messengers, and failed to heed the warnings brought by My warners?.
Allah Almighty says in the next two verses (31,32) "Indeed, We sent upon them one blast, and they became like dry twigs of a barn builder, and indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", that is, Allah sent upon the people of Thamud a single blast, and they became like dry twigs of a barn-builder, so they were utterly annihilated, leaving no survivors, they fell lifeless, just as withered crops and vegetation dry up. Ibn Zayd stated: The Arabs used to construct enclosures for their camels and livestock out of dry thorny brushwood. Aldahhak said that "Hasheemi al-muhtazir: dry twigs of a barn builder" refers to the thorny brushwood that the Arabs used to build enclosures around their livestock to protect them from predatory beasts. Ibn Abbas said: the barn builder: Al-muhtazir is a man who build an enclosure for his sheep using trees and thorns, and whatever falls from this barrier and is trampled by the sheep becomes Hasheem: withered broken brushwood.
And Allah says "And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", so We have made the Quran easy, clarifying and detailing it for the purpose of remembrance, and We made it accessible for anyone who wishes to reflect, take heed, and learn a lesson. Alsuddi said that it means We have made its recitation easy upon the tongue. Aldahhak reported from Ibn Abbas: Were it not for the fact that Allah made it easy for human tongues, no one among creation would have been able to speak the words of Allah, Almighty. Imam Ibn Katheer said: Among the ways in which Allah has made the recitation of the Quran easy for people is what was narrated from the Prophet (PBUH) that the Holy Quran was revealed in seven dialects (Sahih Muslim 821). And Allah says "so Is there any who will receive admonition?", so Is there anyone who will take heed through the Quran, the memorization of meaning of which Allah has made easy?.
Allah Almighty says in the next three verses (33-35) "The people of Lot denied the warnings, indeed, We sent upon them a rain of stones except the family of Lot, We saved them before Dawn, as a favor from us, thus do We reward he who is grateful", that is, the people of the Prophet Lot, peace be upon Him, denied Him and engaged in sodomy, an act of immorality that no one from the worlds had ever done before them as mentioned in Ayat (80-84) of Surat Ala'raf, so Allah sent upon them a rain of stones except the family of Lot, Allah saved them before Dawn from the punishment with which He afflicted His people, as they departed in the latter part of the night and were thus saved from the fate that befell their people. Imam Ibn Katheer stated: Not a single person from His people believed in Him, not even His wife, who suffered the same fate as her people, and the Prophet Lot departed from among them with His daughters, safe and unharmed. Allah affirms that the salvation of the Prophet Lot and His family occurred at Dawn as a blessing bestowed upon Lot and His family and an honor granted to them by Allah, and just as Allah rewarded the Prophet Lot and His family, bestowing His favor upon them and saving them from His punishment because of their obedience to Him, so too does Allah reward anyone among His creation who is grateful, obeys Him, follows His commands, and avoids His prohibitions.
Allah Almighty says in the next two verses (36,37) "And indeed, He had warned them of Our assault but they disputed the warnings, and they had demanded from Him His guests, but We obliterated their eyes, so Taste My punishment and warnings", that is, before the punishment befell the people of Lot, peace be upon Him, He had warned them of Allah's might and punishment, yet they paid no heed, and doubted what He had warned them of and did not believe in Him. The people of Lot had demanded from Him His guests from among the Angels, intending to commit sodomy with them, as they came to the Prophet Lot in the form of beautiful men when Allah intended to destroy His people, but Allah obliterated their eyes, rendering them like the rest of the face so that no opening remained visible; thus they could not see His guests. It is narrated that Gabriel, peace be upon Him, struck them with His wing, causing them to go blind, and it is said: rather Allah blinded them, despite their eyes remaining physically intact, so that they did not see the Angels. Allah says "So Taste My punishment and warnings", so Taste the punishment that has befallen you and the warnings I issued to other nations through the punishment with which I have punished you.
Allah Almighty says in the next three verses (38-40) "And there came upon them by morning an abiding punishment, so Taste My punishment and warnings, and indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", that is, the people of Lot were overtaken by the punishment in the early morning, and it is stated that this occurred at the break of Dawn, and their punishment was that Allah overturned the land upon them, making the highest of it its lowest, and rained upon them stones of layered hard clay as mentioned in Aya (82) of Surat Hud. And Allah says "An abiding punishment", meaning that this punishment remained upon them until the Day of Resurrection, when they would encounter Allah's greater punishment in Hellfire. Qatadah said: an abiding punishment came upon them early in the morning, a punishment that settled upon them, leading them to the Fire of Hell, and Imam Ibn Katheer said that it means a punishment from which there is no escape and no way out. And Allah says again "So Taste My punishment and warnings", so Taste My punishment that I inflicted upon you due to your disbelief in Allah and rejection of His Messenger, and the warnings I issued to nations other than you through the punishment I sent down upon you.
And Allah says "And indeed, We have made the Quran easy for remembrance, so Is there any who will receive admonition?", so We have made the Quran easy, clarifying and detailing it for the purpose of remembrance, and We made it accessible for anyone who wishes to reflect, take heed, and learn a lesson. Alsuddi said that it means We have made its recitation easy upon the tongue. Aldahhak reported from Ibn Abbas: Were it not for the fact that Allah made it easy for human tongues, no one among creation would have been able to speak the words of Allah, Almighty. Imam Ibn Katheer said: Among the ways in which Allah has made the recitation of the Quran easy for people is what was narrated from the Prophet (PBUH) that the Holy Quran was revealed in seven dialects (Sahih Muslim 821). And Allah says "so Is there any who will receive admonition?", so Is there anyone who will take heed through the Quran, the memorization of meaning of which Allah has made easy?.
Allah Almighty says in the next two verses (43,44) "Are your disbelievers better than those or Do you have immunity in the scripture?, or Do they say, we are an assembly, supporting?", that is, Allah addresses the disbelievers of Quraish asking Are your disbelievers, O people of Quraish better than those upon whom I inflicted My retribution: the people of Noah, Ad, Thamud, the people of Lot, and the people of Pharaoh?, so Do you hope to escape My punishment and My wrath for your disbelief in Me and your rejection of My Messenger?. Imam Al-Qurtubi said: This is a rhetorical question implying denial, effectively a negation, meaning that your disbelievers are not better than the disbelievers of the previous nations who were destroyed for their disbelief, and Imam Al-Tabari said that this implies: In your disbelief in Allah and your rejection of His Messenger, you are just like those nations whose stories have been recounted to you; and unless you repent and turn back, the same Divine punishment that befell them for their disbelief will befall you.
Allah addresses them again, asking "or Do you have immunity in the scripture?", so or Do you have immunity in the Books revealed to the Prophets, guaranteeing safety from punishment?, and Do you possess a guarantee from Allah that neither torment nor retribution shall befall you?. Ibn Abbas said that it means: Or Do you have, in the preserved Tablet: Al-Lawh Al-Mahfouz, an immunity against punishment?. Then Allah says "Or Do they say, we are an assembly, supporting?", meaning they believe that they support one another, and that their collective strength is sufficient to repel anyone who intends them harm or seeks to wage war against them and scatter their assembly, so they believe that they are a group that cannot be overcome due to their vast numbers and might.
Allah Almighty says in the next two verses (45,46) "The assembly will be defeated, and they will turn the backs, but the Hour is their appointment, and the Hour is more calamitous and more bitter", that is, Allah assures that the assembly of the disbelievers will be defeated and they will turn their backs in flight; this indeed came to pass on the day of Badr and other occasions. Imam Al-Qurtubi said: This is one of the miracles of the Prophet (PBUH) for He foretold an event of the unseen, and it occurred exactly as He said. Ibn Abbas reported: "While Allah's Messenger was in a tent on the day of the battle of Badr, He said: O Allah! I request You Your covenant and promise, If You wish that You will never be worshipped henceforth, on that, Abu Bakr held the Prophet by the hand and said that is enough O Allah's Messenger, You have appealed to Your Lord too pressingly. The Prophet (PBUH) was wearing His armor, and then went out reciting "Sa-yuhzamu al-jamu wa yuwalluna aldubur, bali alsa-atu mawiduhum wa alsa-atu ad-ha wa ammar: The assembly will be defeated, and they will turn the backs, but the Hour is their appointment , and the Hour is more calamitous and more bitter" (Sahih Albukhari 4877). Then Allah says "But the Hour is their appointment, and the Hour is more calamitous and more bitter", so the Day of Resurrection is their appointment, and it will be more grievous and more bitter for them than the defeat they suffered when they encountered the believers at Badr.
Allah Almighty says in the next two verses (47,48) "Indeed, the criminals are in error and madness, on the day when they will be dragged into the Fire on their faces, Taste the touch of Saqar", that is, Allah informs that the criminals are astray from the truth, and are in madness, arising from the doubts and conflicting opinions, Imam Ibn Katheer said: This applies to anyone who characterized by such traits, whether a disbeliever or an innovator from any sect. Imam Al-Tabari held the view that the Arabic term "Su-ur" signifies a state of burning resulting from the intense hardship and exhaustion of pursuing falsehood. Just as they were astray and immersed in doubts and uncertainty, led them to Hellfire, they will be dragged into the Fire on their faces, and it will be said to them, a way of reproach and rebuke "Taste the touch of Saqar", and Saqar is one of the names of Hellfire, and its touch refers to the pain they experience upon falling into it.
Allah Almighty says in the next two verses (49,50) "Indeed, all things We have created with predestination, and Our command is but one, like a glance of the eye", that is, Allah has created everything with destination as He ordained a specific destination for everything and guided all created beings to it. Abu Hurayrah reported: "The polytheists of Quraish came to have an argument with Allah's Messenger (PBUH) in regard to destiny, and then these verses were revealed: On the day when they will be dragged into the Fire on their faces, Taste the touch of Saqar, indeed, all things We have created with predestination" (Sahih Muslim 2657). Tawus reported: "I found some companions of Allah's Messenger (PBUH) as saying everything is by predestination, and he further said I heard Abdullah bin Umar as saying Allah's Messenger (PBUH) said everything is by predestination, even incapacity and capacity" (Sahih Muslin 2656).
Ibn Abbas said regarding this verse: Allah created all of creation according to predestination, and He created good and evil for them according to predestination; the best of good is felicity, and worst of evil is wretchedness, and wretchedness is a terrible evil. And Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Strive for what benefits you, Seek help from Allah, and Do not give up. And if something befalls you, Do not say If only I had done such-and-such, then such-and-such would have happened, but rather Say Allah has decreed it, and He does whatever He wills, for the word "If" open the door to the work of Satan" (Sahih Muslim 2664).
Imam Ibn Katheer said: The Imams of the Sunnah cite this noble verse to establish the doctrine of Allah's decree which encompasses His knowledge of all things before their existence and His recording of them before bringing them into being. Through this verse as well as similar verses and authentic Hadiths conveying the same meaning they refuted the Qadariyyah sect that emerged during the latter part of the era of the companions of Allah's Messenger (PBUH).
Imam Al-Qurtubi said: The position held by the people of the Sunnah is that Allah Almighty decreed all things, meaning He knew their measures, states, and timing prior to bringing them into existence, He then brought into being those things He had previously determined to create exactly as He had foreknown. Thus no event occurs in the upper or lower worlds except that it proceeds from the knowledge, power, and will of Allah, not from the created being themselves. Created beings possess nothing regarding these matters other than a form acquisition and endeavor, and all of this occurs only through facilitation, power, success, and inspiration granted by Allah, Glory to be Him, there is no god but He, and no creator other than Him. This is the doctrine affirmed by the Quran and the Sunnah, contrary to the claim of the Qadariyyah and other who assert: our actions originate with us, while our appointed times of death lie in the hand of another.
Then Allah declares the efficacy of His will over His creation, just as He declared the efficacy of His decree concerning them saying "And Our command is but one, like a glance of the eye", so We command a thing only once, We do not need to reiterate it with a second command, consequently, the thing We command comes into existence instantly like the glance of an aye without a moment of delay.
Allah Almighty says in the next three verses (51-53) "And indeed, We have destroyed your kinds, so Is there any who will receive admonition?, and everything they did is in written records, and every small and great is written down", that is, Allah addresses the polytheists of Quraish who denied His Messenger (PBUH) saying We have destroyed the like of you from among the previous nations, who held the same stance as you regarding disbelief in Allah and the denial of His Messengers, so Is there anyone who will take heed of the disgrace Allah brought upon them and be deterred by the punishment He inflicted upon them?, and Allah assures them that everything done by their predecessors is recorded against them in the books held by the Angels, peace be upon them. And every small and great of their deeds is recorded against them and inscribed in their records; nothing small or great is left out without being enumerated. Aisha reported: "Allah's Messenger (PBUH) said to me O Aisha! Beware of deeds that are regarded as insignificant, for they have a pursuer from Allah i.e. accountability" (Sunan Ibn Majah 4243).
Allah Almighty says in the last two verses (54,55) "Indeed, the righteous will be among gardens and rivers, in a seat of honor near a Sovereign, Most Perfect in Ability", that is, Allah confirms that the righteous will be among gardens and rivers on the Day of Resurrection, as they guarded against Allah's punishment by obeying Him, fulfilling His obligatory command, and avoiding acts of disobedience to Him. and they will be in the abode of honor, good pleasure, grace, benevolence, generosity, and kindness. Imam Al-Tabari and Imam Al-Qurtubi said this means that they will be in a gathering of truth, free from Idle talk or sin. And they will be near Allah, the Sovereign, the Creator and Ordainer of all things, who has full power and ability to bring about whatever they seek and desire.