Overview - Surah 54: al-Qamar (The Moon )
The Surah talks about the approaching Day of Judgment. It describes some of the scenes of that Day. It also tells us that Allah's judgment may come here and now. There are references to the flood that came at the time of Prophet Noah, the punishment of the people of 'Ad, Thamud, People of Prophet Lot, the Pharaoh and his people. It ends with the good news for the Believers who will be near their Lord in the gardens of bliss.
Sections:
- The Day of Judgment is near. References to Prophet Noah, and to the tribe of 'Ad,
- References to the Thamud tribe, Prophet Lot and his people.
- Pharaoh and his arrogance. The opponents in Makkah are told whether they think they are better or more powerful than those nations. The wrong doers did suffer the consequences of their evil deeds.
This Surah takes its name from the first Ayat, اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour has come near, and the moon has split [in two]." (54:1). Surah al-Qamar is in the 27th Juzz and the word Qamar [moon] appears in the Qur'an 27 times. An interesting observation is that the Moon orbits the Earth every 27 days.
There are 55 Ayat in this Surah.
Overview
| Total Ayat | 55 |
| Total Words * | 342 |
| Root Words * | 145 |
| Makki / Madani | Makki |
| Chronological Order* | 37th (according to Ibn Abbas) |
| Year of Revelation* | 8th year of Prophethood |
| Events during/before this Surah*
Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Lut
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| Surah Index
‘Aad, Astronomy (celestial mechanics) (moon), Badr, Grave, Hell, Hud, Judgement (Day) , Judgement (Day) (moon split asunder), Locusts, Lot, Noah, Noah (ark) , Noah (flood) , Pharaoh, Qur’an, Record of personal deeds, Resurrection (Day) , Thamud, Thamud (she camel) , Thamud (she camel) (killing of), Thamud (she camel) (punishment for), Weather (wind)
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Theme 1: The Sunnah [practice] of Allah in dealing with those who belie and deny His Ayat [signs].
In this Surah the disbelievers of Makkah have been warned for their stubbornness which they had adopted against the invitation of the Prophet. The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Prophet was giving them the news, could take place and that it had approached near at hand. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that to the on-lookers one part had appeared on one side of the mountain and the other on the other side of it. Then, in an instant the two had rejoined. This was a manifest proof of the truth that the system of the Universe was neither eternal nor immortal, it could be disrupted. Huge stars and planets could split asunder, disintegrate, collide with each other, and everything that had been depicted in the Qur’an in connection with the description of the details of Resurrection, could happen. Not only this: it was also a portent that the disintegration of the system of the Universe had begun and the time was near when Resurrection would take place. The Prophet invited the people’s attention to this event only with this object in view and asked them to mark it and be a witness to it. But the disbelievers described it as a magical illusion and persisted in their denial. For this stubbornness they have been reproached in this Surah.
The Surah revolves around the Signs of Allah and those who belie and deny them from amongst the polytheists. The splitting of the Qamar [moon] is amongst the great signs shown by God to the people of Makkah which they still resulted on them continuing their disbelief.
- The Hour:
اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour has come near, and the moon has split [in two]." (54:1)
بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ " But the Hour is their appointment [for due punishment], and the Hour is more disastrous and more bitter." (54:46)
Manuscripts / Inscriptions
- The previous Surah an-Najm [The Star] and this Surah al-Qamar [The Moon] both are named after heavenly bodies.
- There are 55 Ayat in Surah al-Qamar. Surah ar-Rahman is Surah no. 55.
- Surah al-Qamar ends with mentioning that the Believers will be with the King. Surah ar-Rahman begins with who this King is - He is ar-Rahman [the Most Merciful]
فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ "In a seat of truth (i.e. Paradise), near the Omnipotent King (Allah, the All-Blessed, the Most High, the Owner of Majesty and Honour) (54:55)
الرَّحْمَـٰنُ "The Most Merciful." (55:1) - Both Surah al-Qamar and ar-Rahman end with the mention of Paradise.
- Allah Almighty repeats the following Ayat 4 times in this Surah, وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ "And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" (54:17) (54:22) (54:32) (54:40)
- Allah Almighty repeats these words 4 times in this Surah, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ "And how [severe] were My punishment and warning." (54:16) (54:18) (54:21) (54:30)
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
The incident of the ‘splitting of the moon’ (shaqq-al-Qamar) that has been mentioned in this Surah, determines its period of revelation precisely. The traditionists and commentators are agreed that this incident took place at Mina in Makkah about five years before the Prophet’s migration (Hijra) to Madīnah.
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حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ ضَمْرَةَ بْنِ سَعِيدٍ الْمَازِنِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، سَأَلَ أَبَا وَاقِدٍ اللَّيْثِيَّ مَا كَانَ يَقْرَأُ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي الأَضْحَى وَالْفِطْرِ فَقَالَ كَانَ يَقْرَأُ فِيهِمَا بِـ { ق وَالْقُرْآنِ الْمَجِيدِ} وَ { اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ}
'Abdullah b. 'Umar reported that (his father) 'Umar b. Khattab asked Abu Waqid al-Laithi what the Messenger of Allah (ﷺ) used to recite on 'Id-ul-Adha and 'Id-ul-Fitr. He said: He used to recite in them:" Qaf. By the Glorious Qur'an" (Surah Qaf)," The Hour drew near, and the moon was rent asunder" (Surah al-Qamar)" Sahih Muslim no. 1936
- The Day of Judgment is drawing near yet the unbelievers are not paying heed to the signs of Allah.
- We have made the Qur'an easy to understand the admonition, so is there any who would take the admonition?
- The story of Thamud and Lut who called their Prophet liars to show how terrible was Allah's scourge and how clear was His warning.
- Allah Almighty repeats the following Ayat 4 times in this Surah, وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ "And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" (54:17) (54:22) (54:32) (54:40)
- People of Fir'on were seized for disbelieving Allah's warning. The same warning has come to you, will you not take admonition?
- The dua is the greatest weapon in the possession of the Believer. As Prophet Nuh prayed, فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ "So he invoked his Lord, "Indeed, I am overpowered, so help." (54:10)
Tafsir Zone
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Overview (Verses 23 - 32) Aggressors Against God's Sign The people of Thamied also rejected [My] warnings. They said: Are we to follow one single mortal from among ourselves? In that case, we would surely be in error, lost in utter folly. Could a message have been sent to him alone out of all of us? No, he is indeed an insolent. Tomorrow they will know who is the insolent liar. We shall send them a she-camel as a test. So watch them and be patient. Tell them that the water is to be equitably shared between them: each should drink in turn. They called their friend, who took something and slew her. How grievous was My punishment and how true were My warnings. We sent against them a single blast, and they became like the dry twigs of the sheepfold builder. We have made the Qur'an easy to bear in mind: will anyone take heed? (Verses 23-32) The Thamud was the tribe that succeeded the 'Ad as the major power in Arabia. The `Ad lived in the south, while the Thamud were based in the north of the Peninsula. Despite the fact that the 'Ad's fate was well documented in the whole of Arabia, the Thamud took no heed and rejected God's warnings just like the 'Ad before them. "They said- Are we to follow one single mortal from among ourselves? In that case, we would surely be in error, lost in utter folly. Could a message have been sent to him alone out of all of us? No, he is indeed an insolent liar." (Verses 24-25) This reiterates the same old argument that troubled unbelievers one generation after another. Could this man have been chosen from among us all to receive a divine message? Again, their attitude smacks of a hollow arrogance that does not consider the message itself, but rather looks at the person advocating it: "Are we to follow one single mortal from among ourselves?" (Verse 24) The most peculiar thing is that they describe themselves to be in error if they were to follow divine guidance, and to be lost in folly if they accept faith. Hence, they point their fingers at the messenger God has chosen to lead them along the way of truth, accusing him of lying and of being greedy: "No, he is indeed an insolent liar." (Verse 25) The accusation of lying means that he did not receive a message from God, and the accusation of insolence means that he was after a position of honour for himself. The same accusations have been levelled at all advocates of divine faith. They are often accused of using the divine message as a cover to seek position and personal interest. Such false accusations are the product of twisted minds that cannot discern what motivates people. As the surah reports the story in narrative form, it suddenly changes course and continues as though it is happening at this very instance. It now speaks about what is going to happen, stating it in the form of a threat: "Tomorrow they will know who is the insolent liar." (Verse 26) This is one of the tools employed in Qur'anic narratives to give an air of actuality, transforming them from a mere tale to events taking place before spectators who are full of anticipation about their development. "Tomorrow they will know who is the insolent liar." (Verse 26) They will see the truth for themselves. They will not be immune to the consequences of this truth which heralds destruction for insolent liars: "We shall send them a she-camel as a test. So watch them and be patient. I Tell them that the water is to be equitably shared between them: each should drink in turn." (Verses 27-28) We stand watching with expectation to see what will happen when God sends them the she-camel as a test to prove their reality. Their messenger is also looking with expectation, carrying out the divine order that he should wait patiently until the test is completed. He has to deliver the instructions: the water the tribe has is to be shared equally, assigning one share to all the cattle and one to this she-camel alone. This must have been a she-camel with very special qualities, making her a miraculous sign. She takes the water one day, but does not disturb the other cattle on their day. She alternates with them in fairness. The surah then reverts to the narrative style, reporting what happened afterwards: "They called their friend, who took something and slew her." (Verse 29) This friend belonged to a group of evildoers in their city. The group itself is described in the Qur'an thus: "There were in the city nine men who did evil deeds in the land, and would not do any good." (27: 48) This one in particular is given an even apter description: "their most hapless wretch." (91: 12) It is reported that this man got himself so drunk that he did not hesitate to undertake the miserable deed of killing the she-camel God had sent them as a sign. Their messenger had warned them against harming her, as this would render them liable to God's punishment. "They called their friend, who took something and slew her." (Verse 29) Thus the test ended and the punishment was incurred: "How grievous was My punishment and how true were My warnings?" (Verse 30) It is a question meant to emphasize the seriousness of what happened before mentioning the punishment inflicted when the warnings were not heeded. "We sent against them a single blast, and they became like the thy twigs of the sheepfold builder." (Verse 31) The Qur'an does not give us any details here about this blast. However, it is described in Sarah 41 as a thunderbolt: "If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud." (41: 13) The thunderbolt may only be a description of the blast making it a 'thunderbolt blast', or it may be a true description of its nature making the blast and the thunderbolt one and the same thing. Alternatively, the blast may be the sound produced by the thunderbolt, or the thunderbolt may merely be an effect of the blast about which we know very little. Be that as it may, one blast was sent against those people, causing great havoc and leaving them like the dry twigs of one who needs such material to build a sheepfold, or used by a farmer as food for his cattle kept in a sheepfold. That blast reduced the people of Thamud to a state of dry twigs. It is a fearful image raised against their earlier arrogance. All that remains of them is utter humiliation. Now the surah draws its addressees' attention to the Qur'an so that they may reflect. The Qur'an provides an easy reminder: "We have made the Qur'an easy to bear in mind: will anyone take heed?" (Verse 32) The curtains are drawn, leaving a glimpse of dry twigs that irritate one's eyes and shudder one's mind, while the Qur'an steadfastly calls upon people to reflect and take heed. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 23 - 32) Aggressors Against God's Sign The people of Thamied also rejected [My] warnings. They said: Are we to follow one single mortal from among ourselves? In that case, we would surely be in error, lost in utter folly. Could a message have been sent to him alone out of all of us? No, he is indeed an insolent. Tomorrow they will know who is the insolent liar. We shall send them a she-camel as a test. So watch them and be patient. Tell them that the water is to be equitably shared between them: each should drink in turn. They called their friend, who took something and slew her. How grievous was My punishment and how true were My warnings. We sent against them a single blast, and they became like the dry twigs of the sheepfold builder. We have made the Qur'an easy to bear in mind: will anyone take heed? (Verses 23-32) The Thamud was the tribe that succeeded the 'Ad as the major power in Arabia. The `Ad lived in the south, while the Thamud were based in the north of the Peninsula. Despite the fact that the 'Ad's fate was well documented in the whole of Arabia, the Thamud took no heed and rejected God's warnings just like the 'Ad before them. "They said- Are we to follow one single mortal from among ourselves? In that case, we would surely be in error, lost in utter folly. Could a message have been sent to him alone out of all of us? No, he is indeed an insolent liar." (Verses 24-25) This reiterates the same old argument that troubled unbelievers one generation after another. Could this man have been chosen from among us all to receive a divine message? Again, their attitude smacks of a hollow arrogance that does not consider the message itself, but rather looks at the person advocating it: "Are we to follow one single mortal from among ourselves?" (Verse 24) The most peculiar thing is that they describe themselves to be in error if they were to follow divine guidance, and to be lost in folly if they accept faith. Hence, they point their fingers at the messenger God has chosen to lead them along the way of truth, accusing him of lying and of being greedy: "No, he is indeed an insolent liar." (Verse 25) The accusation of lying means that he did not receive a message from God, and the accusation of insolence means that he was after a position of honour for himself. The same accusations have been levelled at all advocates of divine faith. They are often accused of using the divine message as a cover to seek position and personal interest. Such false accusations are the product of twisted minds that cannot discern what motivates people. As the surah reports the story in narrative form, it suddenly changes course and continues as though it is happening at this very instance. It now speaks about what is going to happen, stating it in the form of a threat: "Tomorrow they will know who is the insolent liar." (Verse 26) This is one of the tools employed in Qur'anic narratives to give an air of actuality, transforming them from a mere tale to events taking place before spectators who are full of anticipation about their development. "Tomorrow they will know who is the insolent liar." (Verse 26) They will see the truth for themselves. They will not be immune to the consequences of this truth which heralds destruction for insolent liars: "We shall send them a she-camel as a test. So watch them and be patient. I Tell them that the water is to be equitably shared between them: each should drink in turn." (Verses 27-28) We stand watching with expectation to see what will happen when God sends them the she-camel as a test to prove their reality. Their messenger is also looking with expectation, carrying out the divine order that he should wait patiently until the test is completed. He has to deliver the instructions: the water the tribe has is to be shared equally, assigning one share to all the cattle and one to this she-camel alone. This must have been a she-camel with very special qualities, making her a miraculous sign. She takes the water one day, but does not disturb the other cattle on their day. She alternates with them in fairness. The surah then reverts to the narrative style, reporting what happened afterwards: "They called their friend, who took something and slew her." (Verse 29) This friend belonged to a group of evildoers in their city. The group itself is described in the Qur'an thus: "There were in the city nine men who did evil deeds in the land, and would not do any good." (27: 48) This one in particular is given an even apter description: "their most hapless wretch." (91: 12) It is reported that this man got himself so drunk that he did not hesitate to undertake the miserable deed of killing the she-camel God had sent them as a sign. Their messenger had warned them against harming her, as this would render them liable to God's punishment. "They called their friend, who took something and slew her." (Verse 29) Thus the test ended and the punishment was incurred: "How grievous was My punishment and how true were My warnings?" (Verse 30) It is a question meant to emphasize the seriousness of what happened before mentioning the punishment inflicted when the warnings were not heeded. "We sent against them a single blast, and they became like the thy twigs of the sheepfold builder." (Verse 31) The Qur'an does not give us any details here about this blast. However, it is described in Sarah 41 as a thunderbolt: "If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud." (41: 13) The thunderbolt may only be a description of the blast making it a 'thunderbolt blast', or it may be a true description of its nature making the blast and the thunderbolt one and the same thing. Alternatively, the blast may be the sound produced by the thunderbolt, or the thunderbolt may merely be an effect of the blast about which we know very little. Be that as it may, one blast was sent against those people, causing great havoc and leaving them like the dry twigs of one who needs such material to build a sheepfold, or used by a farmer as food for his cattle kept in a sheepfold. That blast reduced the people of Thamud to a state of dry twigs. It is a fearful image raised against their earlier arrogance. All that remains of them is utter humiliation. Now the surah draws its addressees' attention to the Qur'an so that they may reflect. The Qur'an provides an easy reminder: "We have made the Qur'an easy to bear in mind: will anyone take heed?" (Verse 32) The curtains are drawn, leaving a glimpse of dry twigs that irritate one's eyes and shudder one's mind, while the Qur'an steadfastly calls upon people to reflect and take heed. |
The Moon is the Earth’s only natural satellite. The average distance from the Moon to the Earth is 384403 kilometres (238857 miles). The Moon is in synchronous rotation with Earth, always showing the same face, with its near side marked by dark volcanic maria that fill the spaces between the bright ancient crustal highlands and the prominent impact craters. As seen from the Earth, it is the second-brightest regularly visible celestial object in Earth's sky, after the Sun. Its surface is actually dark, although compared to the night sky it appears very bright, with a reflectance just slightly higher than that of worn asphalt. Its gravitational influence produces the ocean tides, body tides, and the slight lengthening of the day.
The word Qamar [moon] appears in the Qur'an 27 times and the Moon orbits the Earth every 27 or so days.
- Surah 54. Al-Qamar - Saad al Ghamidi https://www.youtube.com/watch?v=-ye10chk9GY&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=54
- Surah 54. Al-Qamar Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=T6eiES0kLvg&index=54&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 54. Al-Qamar Muhammad Al Luhaydan https://www.youtube.com/watch?v=z46WSHuYRvs&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=54
- Idris Akbar Surah Al-Qamar https://www.youtube.com/watch?v=AsaFHsy4wgs
- Surah 54. Al-Qamar Muhammad Minshawi https://www.youtube.com/watch?v=uRyHP6_k-mg&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=54
