النص المفهرس

241
Surah Al-Qamar : 54 : 1 - 8
mu'jizah or a prophetic miracle is that it is an unusual event that is
abnormal and out of general habit, which cannot be performed by
common people. Any ordinary work which can be performed at any time
cannot be called mu'jizah or miracle.
The other criticism based on a layman's thinking is that if such a
wonderful event had taken place, its knowledge would have been
commonplace and would have found its mention in the books of history,
but they say that they have found no such thing recorded.
Such a thinking is too simplistic which lacks careful analysis. A
careful analysis shows that the event had occurred in Makkah at night.
At that particular moment, in many parts of the world it must have been
day time where and when the question of witnessing this event does not
even arise. In many other countries, it must have been middle of the
night, or last part of the night when the people normally sleep.
Furthermore, people who are awake also do not stare at the moon all the
time. Splitting of the moon would not make any difference on the
moonlight spread on the earth, so that it would attract people's attention.
The event took place suddenly and lasted for a short while. It is a daily
experience that in particular countries at different times lunar eclipse
takes place. Nowadays a forecast is made about its occurrence well in
advance, yet there are hundreds of thousands of people who are
absolutely unaware of it. Can this be the proof that the lunar eclipse did
not take place? Thus if the event is not recorded in world history books,
its occurrence cannot be denied or refuted.
Besides, the event is recorded in the famous and reliable history book
of India called 'Tarikh-e-Farishtah'. It has been mentioned in this book
that the Maharajah, a native ruler, of Malabar had witnessed this
phenomenon that night with his own eyes, and had it entered in his
diary. This incident was the cause of his embracing Islam. Earlier on the
narratives of Abu Dawud Tayalisi and Baihaqi were quoted about the
pagans of Makkah themselves who inquired from the people arriving
from the neighboring parts of the country and they confirmed and
verified that they had seen it. Allah, the Pure and the Exalted, knows
best!
And when these people see a sign, they) وَإِنْ يَّرَوْا آيَةً يُعْرِضُوا وَيَقُوُلُوا سِحْرٌ مُّسْتَمِرٌ

242
Surah Al-Qamar : 54 : 9 - 17
turn away and say, "[This is] a transient magic .... 54:2). The word
mustamirr, in the popular sense of the word, as used in Persian and
Urdu, means something lasting or enduring. However, in the Arabic
language it is sometimes used in the sense of passing away or coming to
an end, being derived from marra and istamarra. Leading authorities on
Tafsir, like Mujahid and Qatadah ¿le al Lago, have applied this sense of
the word in the present context. Thus the verse means that the Quraish
alleged that the sign of moon-splitting they saw was an illusion and false;
its effect will soon diminish and fade away. Another meaning of the word
mustamirr is strong and firm. Abul- Aliyah and Dahbak les al lager,
interpret the word in this sense, meaning that this is a very potent
sorcery.
Saint il js, ( ... while every matter has to be settled .... 54:3). The literal
meaning of the word istiqrar is to settle. The verse means that everything
must ultimately reach its end and the matter must become clear. If a veil
is fabricated and cast over the truth or reality, eventually [in its
designated time] the false veil will be removed and the truth and
falsehood will be clearly distinguished.
rushing quickly towards the caller .... 54:8). The word) مُهُطِعِيْنَ إِلَى الدَّاعِ
muhți'in literally denotes walking quickly with one's head raised above.
This, together with the two preceding verses, gives a graphic picture of
the Day of Gathering or Reckoning. The people will hasten hurriedly in
the direction of the voice of the Caller towards the mahshar (area of
Reckoning). The words: "With their eyes humbled,." in preceding verse (7)
are in no conflict with the present verse, because there will be many
different occasions in mahshar. On some of these occasions, the eyes of all
the people will be cast down.
Verses 9 - 17
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجُنُوُنٌ وَّازْدُجِرَ ﴿٩﴾
فَدَعَا رَبَّةٌ أَنِّى مَغُلُوبٌ فَانْتَصِرُ ﴿١٠﴾ فَفَتَحْنَا أَبْوَابَ السَّمَآءِ بِمَاءٍ
مُنْهَمِرٍ ﴿١١﴾ وَّفَجَّرْنَا الْأَرُضَ عُيُوْنًا فَالْتَقَى الْمَآءُ عَلَى أَمْرٍ قَدْ قُدِرَ
﴿١٢﴾ وَحَمَلْتُهُ عَلَى ذَاتِ الْوَاحِ وَّدُسُرٍ ﴿١٣) تَجْرِىُ بِاَعُيُنِنَاءَ جَزَآءٌ

243
Surah Al-Qamar : 54 : 9 - 17
لِّمَنُ كَانَ كُفِرَ ﴿١٤﴾ وَلَقَدْ تَّرَكْنُهَا آيَةً فَهَلُ مِنُ مُّدَّكِرٍ ﴿١٥)
فَكَيْفَ كَانَ عَذَابِىُ وَنُذُرٍ ﴿١٦﴾ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكُرِ فَهَلُ مِنْ
مُدَكِرِ ﴿١٧﴾
The people of Nuh denied (the truth) before them. So
they rejected Our slave, and said, "(He is) a madman",
and he was (also) threatened (by them). [9] So he prayed
to his Lord saying, "I am overpowered, so defend (me)."
[10] So We opened the gates of the sky with water
pouring forth profusely, [11] and We caused the earth to
gush forth as springs; so the water (of both kinds) met
together for a destined event. [12] And We caused him
(Nuh) to board that (ship) which had planks and nails,
[13] which sailed under Our Eyes, as a reward for the
one who was rejected (by the infidels). [14] And We left it
(the ship) as a sign. So, is there one to take lesson? [15]
How then was My torment and My warnings? [16] And
indeed We have made the Qur'an easy for seeking advice.
So, is there one to seek advice? [17]
The Story of the People of Nuh Med and the Lesson Learnt from it
... and said, "(He is) a madman", and he was threatened) مَجُنُونٌ وَّازْدُجِرَ
54:9). The word wazdujira literally denotes 'he was rebuked'. It refers to
the attitude of the people of Nuh duell who rebuked and threatened him to
stop him from preaching. On another occasion in the Qur'an, we read that
the people of Nuh & threatened and warned him that if he does not
stop propagating his message, he would be stoned to death.
'Abd Ibn Humaid reports from Mujahid that when some of his people
found him somewhere, they would choke him, as a result he would
become unconscious. But when he recovered, he would pray to Allah, 'O
Allah! Forgive my people, for they do not know the truth'. In this way, he
endured the persecution of his people patiently for nine hundred and fifty
years, prayed for their forgiveness and understanding of the truth.
Eventually, when the situation became intolerable, and he could no
longer resist his people, he invoked Allah to help him against them. As a
result, Allah opened the gates of the heaven with torrential rain, and the
entire nation was drowned which is mentioned in the forthcoming verse.
so the water [of both kinds] met together for a) فَالْتَقَى الْمَآءُ عَلَى أَمْرٍ قَدْ قُدِرَ

244
Surah Al-Qamar : 54 : 9 - 17
destined event .... 54:12). In other words, the rain water pouring down from
the skies in torrents and also bubbling water gushing forth from under
the ground, caused the Deluge [a huge flood] which engulfed the entire
land, and thus the Divine decree was fulfilled, destroying the people of
Nuh &Cel to the last man, and even the peaks of the mountains could not
give them any shelter.
.(54:13 ... to board that [ship] which had planks and nails) ذَاتِ اَلْوَاحٍ وَّدُسٍُ
The word alwah is the plural of lawh and it refers to a board or a plank.
The word dusur is the plural of disar and it stands for nail. It also means
a cord of fibres of the palm tree with which the planks of a ship are bound
together.
And indeed We have made the Qur'an) وَلَقَدُ يَسَّرُنَا الْقُرْآنَ لِلذِّكْرِ فَهَلُ مِنْ مُّدَّكِرٍ
easy for seeking advice. So, is there one to seek advice ?.... 54:17). The word
dhikr in the prepositional phrase 'lidh-dhikr' has several shades of
meaning: to remember or memorize or by-heart; and to take heed of
admonition and warnings. Both these meanings are equally applicable
here. Allah has made it easy to memorize the Holy Qur'an. The followers
of the previous scriptures were not privileged to memorize their entire
book, word by word - whether Torah, Injil or Zabur. It is one of the
privileges conferred on Muslims that He has made it easy, even for the
tender-aged children, to commit the entire Qur'an to memory, word for
word, without missing out a single letter. The Qur'an is preserved in the
hearts of hundreds of thousands of Huffaz for the past fourteen hundred
years in every age, people and their children of every level, in every
region or territory of the world.
The verse could also mean that Allah has made the Qur'an so simple
that just as an intellectual and knowledgeable person benefits from its
contents, so does a layman, having no expertise in relevant sciences. He
too can benefit from its admonition and warnings (at his own level).
Qur'an is Made Simple to Memorize and to Take Heed; Not for
Ijtihad or Istinbat
In this verse the verb u'". yassarna [We have made easy] is qualified
by the prepositional phrase sw lidh-dhikri [for seeking advice]. This
implies that the Qur'an has been made easy to the extent of memorizing it
and paying heed to its advice and warnings, from which all can benefit -

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Surah Al-Qamar : 54 : 18 - 42
whether a learned scholar or an unlearned person, whether young or old.
This does not necessarily imply that derivation or deduction of laws and
injunctions from the Qur'an is easy for everybody. Ijtihad or Istinbat
(deduction) of injunctions from the Qur'an is a science, having its own
complex rules. Scholars well-grounded in knowledge have spent years of
their life to attain to the position where they could exercise Ijtihad and
Istinbat. It is not a field where every ordinary person or layman can play
his role
This indicates the error of some of the deviant people who, on the
strength of this statement, wish to pose as mujtahid and derive laws and
injunctions with their own reasoning, without acquiring complete and
profound knowledge of the Qur'an, and without fully grasping its
methodological principles and rules. This is clear deviation!
Verses 18 - 42
كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ ﴿١٨﴾ إِنَّا أَرْسَلْنَا عَلَيْهِمُ رِيُحًا
صَرْصَرًا فِىُ يَوْمٍ نَحْسٍ مُسْتَمٍِّ ﴿١٤) تَنْزِعُ النَّاسَ ا كَنَّهُمُ اَعْجَازُ
نَخْلٍ مُّنْقَعِرٍ ﴿٢﴾ فَكَيْفَ كَانَ عَذَائِىُ وَنُذُرِ ﴿٢١﴾ وَلَقَدُ يَسَّرْنَا
الْقُرْآنَ لِلذِّكْرِ فَهَلُ مِنْ مُّدَّكِرٍ ﴿٢﴾ كَذَّبَتُ ثَمُوُدُ بِالنُّذُرِ ﴿٢٣﴾
فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا تَتَّبِعَةَ(إِنَّ إِذَا لَّفِىُ ضَللٍ وَّسُعُرٍ ﴿٢٤﴾ ءَ أُلْقِىَ
الذِّكُرُ عَلَيْهِ مِنُ بَيْنِنَا بَلُ هُوَ كَذَّابٌ اَشِرٌ ﴿٢٥﴾ سَيَعْلَمُوْنَ غَدًّا مَّنِ
الْكَذَّابُ الْأَشِرُ ﴿٢٦﴾ إِنَّا مُرْسِلُوا النَّاقَةِ فِتْنَةً لَّهُمْ فَارْتَقِبُهُمُ وَاصْطَِّرُ
﴿٢٧﴾ وَنَبِّتُهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمُ كُلُّ شِرُبٍ مُحْتَضَرٌ ﴿٢٨﴾
فَنَادَوْا صَاحِبَهُمْ فَتَعَاطِى فَعَقَرَ ﴿٢٩﴾ فَكَيْفَ كَانَ عَذَابِىُ وَنُذُرٍ
١﴾ إِنَّا أَرْسَلْنَا عَلَيْهِمُ صَيْحَةً وَّاحِدَةً فَكَانُوا كَهَشِيْمِ الْمُحْتَظِرِ
﴿٣١)﴾ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُّدَّكِرٍ ﴿٣٢﴾ كَذَّبَتُ قَوْمُ
لُوُطٍ بِالنُّذُرِ ﴿٢٣﴾ ◌ِنَّ أَرْسَلْنَا عَلَيْهِمُ حَاصِبًا إِلَّ الَ لُوْطٍ - نَجَّيْنُهُمُ

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Surah Al-Qamar : 54 : 18 - 42
بِسَحَرِ ﴿٣٤﴾ نِّعُمَةً مِّنُ عِنْدِنَا كَذلِكَ نَجُزِىُ مَنُ شَكَرَ ﴿٣٥﴾ وَلَقَدُ
أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ ﴿٣٦﴾ وَلَقَدْ رَاوَدُوُهُ عَنْ ضَيْفِهِ
فَطَمَسُنَآَ أَعْيُنَهُمْ فَذُوْقُوْا عَذَابِى وَنُذُرِ ﴿٣٧﴾ وَلَقَدُ صَبَّحَهُمُ بُكْرَةً
عَذَابٌ مُسْتَقِرّ ﴿٢٨﴾ فَذُوْقُوا عَذَابِىُ وَنُذُرٍ ﴿٣٩﴾ وَلَقَدٌ يَسَّرْنَا الْقُرْآنَ
لِلذِّكْرِ فَهَلُ مِنْ مُّدَّكِرٍ ﴿.﴾﴾ وَلَقَدُ جَاءَ الَ فِرُعَوْنَ النُّذُرُ
كَذَّبُوا بِيْتِنَا كُلِّهَا فَأَخَذُنُهُمْ آَخْذَ عَزِيٍُ مُّقْتَدِرٍ ﴿٤٢﴾
(The people of) 'Ad rejected (their prophet). How then
was My torment and My warnings? [18] We did send to
them a furious wind in a day of lasting bad luck, [19]
plucking people away, as if they were trunks of
uprooted palm-trees. [20] How then was My torment and
My warnings? [21] And indeed We have made the Qur'an
easy for seeking advice. So, is there one to seek advice?
[22] (The people of) Thamud rejected the warners. [23] So
they said, "Shall we follow a single human being from
among us? Then we will be in error and insanity. [24] Is
it that the advice has been cast upon him alone out of
all of us? No, but he is a bragging liar." [25] Tomorrow
they will know who is the bragging liar! [26] We are
going to send the She-camel as a trial for them; so
watch them (O Salih,) and keep patience, [27] and tell
them that water (of the well) is to be shared between
them (and the She-camel), so as the right of having
water shall be attended by each (alternatively). [28]
Then they called their man (to kill the She-camel,) so he
undertook (the task) and killed (the She-camel). [29] How
then was My torment and My warnings? [30] We sent
upon them a single Cry, and they were like crushed
leafs of a hedge-builder. [31] And indeed We have made
the Qur'an easy for seeking advice. So, is there one to
seek advice? [32] The people of Lut rejected the warners.
[33] We sent upon them a rain of stones, except the
family of Lut whom We saved in the last hours of night,
[34] as a grace from Us. This is how We reward the one
who offers gratitude. [35] And he (Lut) had certainly
warned them of Our grasp, but they disputed the
warnings. [36] And they had even tried to tempt him
against his guests (so that they may snatch them away
for bad purpose,) but We blinded their eyes: "Now taste

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Surah Al-Qamar : 54 : 18 - 42
My torment and My warnings!" [37] And on the next
morning, a lasting torment overtook them: [38] "Now
taste My torment and My warnings." [39] And indeed We
have made the Qur'an easy for seeking advice. So, is
there one to seek advice? [40] And the warners came to
the family of Fir'aun (Pharaoh). [41] (But) they rejected
all Our signs; so We seized them - a seizure by a Mighty,
a Powerful Being. [42]
Lexicological Analysis
The word ~ su'ur has appeared twice in this Surah. First it has
appeared in verse 24 in connection with the people of Thamud where it is
their own word, and means 'madness or insanity'. The second time, the
word appears in connection with the punishment of the sinners where it is
the word of Allah in the forthcoming verse [47] ◌ِفِيُ ضَللٍ وَّسُعُر Here the word
su'ur may also be taken in the sense of Hell-Fire. According to
lexicologists, the word su'ur is used in both these senses.
And they had even tried to tempt him against his) رَاوَدُوُهُ عَنْ ضَيْفِهِ
guests ... 54:37). The word murawadah signifies to entice someone to satisfy
one's lust. This verse refers to the night when the angels came to Prophet
Lut &el in the shape of handsome young men, as a test from Allah for
his people who were addicted to homosexuality. Prophet Lut &del hosted
his guests. The licentious people came to him from every direction, and
the Prophet Lut & had to shut the door to protect his guests. They came
during the night and tried to break the door down and scale the walls to
come in. The immoral behaviour of his people distressed Prophet Lut Sel
but when the guests revealed to him that they were angels and have
been sent by Allah to inflict destructive punishment on his people, he felt
comforted; they assured him that they will not be able to hurt them in
any way.
Surah Al-Qamar started on the note that Doomsday is fast
approaching, so that the infidels and pagans, who have lust and greed for
this world and are unaware of the Hereafter, come to their senses. First,
the punishment of the Hereafter is mentioned. Then the evil
consequences of their misdeeds in the present life are cited. Reference is
made to the conditions of world-famous nations, their opposition to their
respective prophets and its evil consequences. The people of Nuh el
were the first people who were destroyed by Divine punishment. Many
different kinds of devastating torments were inflicted on the people of
Nuh, the tribes of 'Ad, Thamud and Lut Sel and the people of Fir'aun in

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Surah Al-Qamar : 54 : 45 - 55
this world. Their stories and histories are recounted in detail on several
occasions in the Qur'an. Here they have been condensed.
All these five nations were the strongest and resourceful. It was not
possible for any of the subdued nations to overcome any of these
superpowers. The current set of verses show how the superpowers were
destroyed by Divine punishment. After describing the punishment of each
nation, the Qur'an repeats the following statement as a refrain: 36
How then was My torment and My warnings?). That is, when) عَذَابِىُ وَنُذُرِ
the Divine chastisement overtook these nations who were very powerful
in terms of might, wealth and number were killed like flies and
mosquitoes. In addition, the following verse is repeated to advise the
ـدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلُ مِنْ مُّدَّكِرِ :Muslims and the infidels in general
3
indeed We have made the Qur'an easy for seeking advice. So, is there one
to seek advice?) This is to indicate that the only way to avoid the terrible
chastisement is to take to the advice of the Qur'an. Allah has made the
Qur'an easy to the extent of paying heed to the admonition and
warnings. Only the most ill-fated person will not take advantage of the
warnings.
The forthcoming verses address the people of the time of the Prophet
Muhammad
that they are not more powerful in terms of wealth,
number and might than the people of Prophet Nuh Sell, the tribes of 'Ad
and Thamuu, Prophet Lut's Sal people and the people of Fir'aun. Then
how are they sitting in a careless manner?
Verses 43 - 55
أَكُفَّارُكُمْ خَيْرٌ مِنُ أُوْ لَئِكُمُ آَمْ لَكُمُ بَرَآءَةٌ فِى الزُّبُرِ ﴿٤٣﴾ آَمْ يَقُولُونَ
نَحْنُ جَمِيعٌ مُنْتَصِرٌ ﴿٤٤﴾ سَيُهُزَمُ الْجَمْعُ وَيُوَلُّوُنَ الدُّبُرَ ﴿٤٥﴾ بَلٍ
السَّاعَةُ مَوْعِدُ هُمْ وَالسَّاعَةُ اَدُهِى وَآَمَرُّ ﴿٤٦﴾ إِنَّ الْمُجْرِمِيْنَ فِىْ
ضَلْلٍ وَّسُعُرٍ ﴿٤٧﴾ يَوْمَ يُسْحَبُوْنَ فِى النَّارِ عَلى وُجُوُهِهِمْ ذُوْقُوْا
مَسَّ سَقَرَ ﴿٤٨) إِنَّا كُلَّ شَىْءٍ خَلَقْتُهُ بِقَدَرِ ﴿٤٩﴾ وَمَآ أَمُرُنَا إِلَّ
وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ ﴿٥٠﴾ وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلُ مِنْ
مُذَكِرٍ ﴿٥١﴾ وَكُلُّ شَىْءٍ فَعَلُوُهُ فِى الزُّبُرِ ﴿٥٢﴾ وَكُلُّ صَغِيْرٍ وَّكَبِيْرٍ

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Surah Al-Qamar : 54 : 45 - 55
مُّسْتَطَرٌ ﴿٥٣٠﴾ إِنَّ الْمُتَّقِيْنَ فِىُ جَنْتٍ وَّنَهَرٍ ﴿٠٤﴾ فِىُ مَقْعَدِ صِدْقٍ
عِنْدَ مَلِيْكٍ مُّقْتَدِرٍ ﴿٠٥﴾
(Now) are the disbelievers among you in a better
position than all of them (the aforesaid punished
people), or do you have immunity (recorded) in the
sacred books? [43] Or do they say,"We are a large group,
well-defended."? [44] Soon shall this 'large group' be
defeated, and all will turn their backs. [45] Rather the
Hour (of judgment) is their appointed time (for their
full recompense), and the Hour is more calamitous and
more bitter. [46] Surely the guilty ones are in error and
madness. [47] On the Day when they will be dragged into
the Fire on their faces, (it will be said to them,) "Taste
the touch of Hell." [48] Verily, We have created every
thing according to (Our) predestination. [49] And
(implementation of) Our command is no more than a
single act like the twinkling of an eye. [50] And We have
destroyed people like you; so, is there one to take
lesson? [51] And every thing they have done is recorded
in the books (of deeds). [52] And every thing, small and
big, is written down. [53] Of course, the God-fearing will
be in gardens and rivers, [54] in a seat of Truth, near to
the Omnipotent Sovereign. [55]
Lexicological analysis
The word Hj zubur (in verse 43) is the plural of zabur, which stands
for any written book. It specifically refers to the Scripture that was
revealed to Prophet Dawud el.
more calamitous and more bitter ... 54:46). The word adha ... ) أَدُهى وَأَمَرُّ
means more or most calamitous. The word amarr is derived from murr
which originally means 'bitter'. By extension anything 'difficult' or
'painful' is also referred to as amarr and murr. In the phrase fi
dalalin wa su'ur, dalal, as is known, means 'error' or 'deviation' and the
word su'ur in the present context means the 'Hell-Fire'."In the phrase
ashya'akum, (verse 51) ashya' is the plural of shi'ah, and it means a
'follower', that is, those who follow their pattern of life.
(1). This is according to one interpretation. The other meaning of the word is 'madness'
and the translation in the text is based on this meaning. (Muhammad Taqi
Usmani)

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Surah Al-Qamar : 54 : 45 - 55
In the phrase sie wu maq'adi-sidqin, the word maq'ad means 'seat'
and the word sidq means 'truth' and implies the 'seat of truth' where
there will be no idle and obscene talks.
Verily, We have created every thing according to) إِنَّا كُلَّ شَىْءٍ خَلَقْتُهُ بِقَدَرٍ
[Our] predestination ... 54:49). In the prepositional phrase bi-qadar, the
word qadar literally denotes to 'measure' and to create something with a
proper measure and proportion. It is possible for this literal sense of the
word to apply in the current verse: Allah is the Supreme Sage Who
created every species of the existent entity wisely with proper
measurement - whether big or small, and in different shapes and sizes.
Having created, He maintains the structure of every individual in a very
wise measurement: The fingers and toes are not equal in size; the lengths
are different; the length and breadth of hands and legs are wisely
structured; and their bones, muscles and skins are created flexible to
stretch and contract. When we analyze every single part of every single
limb and organ of [human] body, we discern the wondrous vistas of
Divine wisdom opening up.
As a theological term, qadar is used in the sense of taqdir [Divine
predetermination, predestination, preordainment, preordering or decree].
Most authorities on Tafsir , on account of some versions of hadith, take
the word qadar here in this sense. It is recorded in Musnad of Ahmad,
Şahih Muslim and Tirmidhi on the authority of Sayyidna Abu Hurairah
that once the pagans of Quraish came to the Holy Prophet
debating and arguing with him on the question of taqdir (Predestination).
On that occasion this verse was revealed. In the light of this tradition, the
verse purports to say that Allah has predetermined the total sum of
everything. He created everything with predestined limits before they
were created. He knew everything that will occur before it occurred, and
recorded everything [time and place, growth and decline] that will occur,
before they occurred. Everything that occurs in this world, occurs
according to the Divine Plan worked out in Pre-Eternity or
Eternity-without-Beginning.
The question of taqdir, according to Ahl-us-sunnah wal-jama'ah, is
one of the affirmed and standard articles of faith in Islam. Anyone who
denies it outright is an atheist or goes out of the pale Islam, and the sects
that deny it by convoluted or twisted interpretation are fasiqin [sinners or

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transgressors]. Imam Ahmad, Abu Dawud and Tabarani record a
Tradition on the authority of Sayyidna 'Abdullah Ibn 'Umar 4ee
that the
Holy Messenger
V
said: "Some members of every community are
Magians, and the Magians of my Ummah are those who deny tagdir. If
they fall ill, do not visit them; and if they die, do not attend their
funerals." (Ruh al-Ma'ani.) Allah, the Pure and Exalted, knows best!
Alhamdulillah
The Commentary on
Surah Al-Qamar
Ends here

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Surah Ar-Rahman : 55 : 1 - 25
Surah Ar-Rahman
(The All-Merciful)
This Surah is Madani, and it has 78 verses and 3 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 25
الرَّحُمِنُ ﴿٢﴾ عَلَّمَ الْقُرْآنَ ﴿٢﴾ خَلَقَ الْإِنْسَانَ ﴿ٌ﴾ عَلَّمَهُ الْبَيَانَ
الشَّمُسُ وَالْقَمَرُ بِحُسُبَانِ ﴿مٌ﴾ وَالنَّجُمُ وَالشِّجَرُ يَسُجُدن
، وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيْزَانَ ﴿٢﴾ الَّ تَطْغَوْا فِى الْمِيْزَانِ
وَأَقِيُمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيْزَانَ ﴿٩﴾ وَالْأَرْضَ
وَضَعَهَا لِلْأَنَامِ ﴿١٠﴾ فِيُهَا فَاكِهَةٌ ﴿ وَ النَّخْلُ ذَاتُ الْأَكُمَامِ ﴿١٣﴾
وَالْحَبُّ ذُوالْعَصُفٍ وَالرَّيْحَانُ ﴿٢﴾ فَبِيِّ الَآءِ رَبِّكُمَا تُكَذِّبْنِ
﴾ خَلَقَ الْإِنْسَانَ مِنُ صَلْصَالِ كَالْفَخَّارِ ﴿١٤﴾ وَخَلَقَ الْجَانَّ
مِنْ مَّارِجٍ مِّنُ نَّارٍ ﴿١٥﴾ فَبِآَيِّ الآءِ رَبِّكُمَا تُكَذِّبْنٍ ﴿١٦﴾ رَبُّ
الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ﴿١٧﴾ فَبِاَيِّ الَاءِ رَبِّكُمَا تُگذِبنِ ﴿١٨﴾
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيْنِ ﴿١٩) بَيْنَهُمَا بَرْزَخٌ لاَ يَبْغِيْنِ ﴿٢﴾﴾ فَبِآَيِّ آلّاءِ
رَبِّكُمَا تُكَذِّبْنِ ﴿٢١﴾ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ ﴿٢﴾ فَبِآَيِّ
الآءِ رَبِّكُمَا تُكَذِّبْنِ ﴿٢٣﴾ وَلَهُ الْجَوَارِ الْمُنْشَقْتُ فِى الْبَحْرِ

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Surah Ar-Rahman : 55 : 1 - 25
كَالاعلام ﴿٢٤﴾ فَباىّ الَاءِ رَبِّكُمَا تُگذِّبُنِ
The Rahman (The All-Merciful) [1] has taught the
Qur'an. [2] He has created man. [3] He has taught him
(how) to express himself. [4] The sun and the moon are
(bound) by a (fixed) calculation. [5] And the vine and the
tree both prostrate (to Allah). [6] And He raised the sky
high, and has placed the scale, [7] so that you should not
be wrongful in weighing. [8] And observe the correct
weight with fairness, and do not make weighing
deficient. [9] And the earth is placed by Him for
creatures, [10] in which there are fruits and the
date-palms having sheaths, [11] and the grain having
chaff, and fragrant flowers. [12] So, (O mankind and
Jinn,) which of the bounties of your Lord will you
deny? [13] He has created man from dry clay, ringing
like pottery, [14] and created Jann (father of the Jinn)
from a smokeless flame of fire. [15] So, (O mankind and
Jinn,) which of the bounties of your Lord will you
deny? [16] He is the Lord of both points of sunrise and
both points of sunset. [17] So, which of the bounties of
your Lord will you deny? [18] He has set forth the two
seas that meet together, [19] while between them there
is a barrier they do not transgress. [20] So, which of the
bounties of your Lord will you deny? [21] From both of
them come forth the pearl and the coral. [22] So, which
of the bounties of your Lord will you deny? [23] And His
are the sailing ships raised up in the sea like
mountains. [24] So, which of the bounties of your Lord
will you deny? [25]
Linkage of the Surah and the Wisdom of Repeating the words,
'Which of the bounties of your Lord will you deny?'
The preceding Surah Al-Qamar was mainly concerned with some of
the rebellious nations of antiquity who were punished for rejecting the
Divine Message. The description of every punishment was followed by the
sentence: ◌ِفَكَيُفَ كَانَ عَذَابِىٌ وَنُذُر (Then how was My torment and My warnings?
... 54:16). This sentence was repeated many times in order to warn people
against similar Divine punishment. Another verse that was repeated as a
refrain at telling intervals is ◌ُوَلَقَدُ يَسَّرُنَا الْقُرْآنَ لِلذِّكْرِ فَهَلُ مِنْ مُّدَّكِر "And indeed We
have made the Qur'an easy for seeking advice. So, is there one to seek
advice ?... 54:17). This verse urges people to accept the Qur'anic Message,
believe in it and follow its right guidance.

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Surah Ar-Rahman : 55 : 1 - 25
Surah Ar-Rahman, on the other hand, mainly describes the boons
and bounties of Allah, of this world as well as of the Hereafter. Thus
فَبِآَيِّ الْآءِ رَبِّكُمَا تُكَذِّبنٍ when a particular bounty of Allah is described, the verse
fa-bi-ayyi' ald'i Rabbikuma tukadhdhiban (So, which of the bounties of
your Lord will you deny?) is used deliberately as a refrain in order to
awaken the people and urge them to give thanks to Allah for His favours.
This verse is repeated thirty-one times in the Surah. According to the
rules of stylish usage, repetition of an expression serves the deliberate
purpose of 'emphasis'. Especially, the repetition in these two Surahs of the
Qur'an is repetition only in apparent form. In reality, the repeated
sentence is each time related to a new subject, and having its own
significance, cannot be taken as redundant. In Surah Al-Qamar, the .
Then how was My torment 54:16) has followed the description of) كَانَ عَذَابِىُ
each new torment. Likewise, in Surah Ar-Rahman, after the description
of every new bounty the verse ◌ِفَبِأَىِّ الّاءِ رَبِّكُمَا تُكَذِّبن (So, (O mankind and
Jinn,) which of the bounties of your Lord will you deny?) is repeated,
which being related to a new subject is not redundant. 'Allamah Suyuți
she will , terms this device of repetition as At-tardid. Arab masters of
eloquence, regard this device as aesthetically beautiful, polished, effective,
moving, forceful and persuasive use of language. The device is used both
in prose as well as in poetry. It is used not only in Arabic but [almost in all
the languages of the world, as for instance] the most accomplished and
consummate poets of Persian and Urdu have used them. This is no
occasion to collect samples of their compositions here. Tafsir
Ruh-ul-Ma'ani has collected its several examples on this occasion.
Was Surah Ar-Rahman Revealed in Makkah or Madinah?
On the basis of a few narratives Imam Qurtubi concluded that this
Surah was revealed in Makkah, and he prefers this view. Tirmidhi
records from Sayyidna Jabir 4
that the Messenger of Allah g recited
this Surah before some people who remained silent. The Holy Prophet
said:
"I recited this Surah to the Jinns, on the night of Jinn, and
their receptive response was better than yours! Whenever I
recited Allah's statement فَبِاَىّ الَاءِ رَبِّكُمَا تُكَذِّبن (So, (O mankind and
Jinn,) which of the bounties of your Lord will you deny? ) They
said: ◌ُلَا بِشَىْءٍ مِّنُ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد 'None of your bounties do
we deny, our Lord! All praise is due to You'".

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Surah Ar-Rahman : 55 : 1 - 25
This narrative indicates that this Surah was revealed in Makkah,
because 'the night of the Jinn' refers to the night when the Messenger of
Allah
met the Jinns to convey to them the Message of the Qur'an and
impart knowledge to them. This incident took place in Makkah. Likewise,
Imam Qurtubi refers to a few more narratives which indicate that this
Surah was revealed in Makkah .
The opening word of the first verse of the Surah is Ar-Rahman (The
All-Merciful). One of the reasons for beginning the Surah with this name
of Allah is presumably that the infidels of Makkah were unaware of this
name of Allah. They used to say, "" " "What is Ar-Rahman? " [as
mentioned in 25:60] This name has been selected here to let them know it.
The second reason could be to indicate that teaching the Qur'an,
which has been mentioned in the next verse as Allah's act, was a sheer
gift flowing from Allah's beneficence, and not because this or any other
act is obligatory on Allah for which He could be held responsible, nor
because He is in need of anyone.
In the entire Surah, Allah's bounties - worldly as well spiritual - are
continuously recounted. The greatest of all bounties is the knowledge of
the Holy Qur'an, because it is an all-comprehensive Book directing man
in temporal and spiritual matters and in matters relating to this world
and the next. Those who heeded the Holy Qur'an and fulfilled its right,
like the blessed Companions, Allah raised their status in the Hereafter
and blessed them with inconceivable bounties and favours. In this world
too they are promoted to such high stations as the greatest of kings were
not able to attain.
Grammatically speaking, the verb de 'allama [to teach] requires two
objects, the direct and the indirect: [1] that of which the knowledge is
imparted; and [2] he to whom the knowledge is imparted. Here the first
object [the Holy Qur'an] is explicitly stated, but the second object is not.
Some of the exegetes express the view that the second object is the
Messenger of Allah
who was taught the Qur'an directly by Allah, and
through him the entire creation. It is possible to look at it from another
point of view: The purpose of the Holy Qur'an is to give guidance to the
entire creation of Allah, and to teach them good morals and the righteous
deeds. Therefore, no particular object has been specified. The fact that the

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second object has not been explicitly specified indicates its generality, that
is, it refers to the totality of human beings.
He has created man. He has taught him [how] to) خَلَقَ الْإِنسَانَ عَلَّمَهُ الْبَيَانَ
express himself ... 55:4) Man's creation itself is a great boon of Allah and in
the natural order of things he is first and foremost, so much so that even
imparting the knowledge of the Qur'an, which is mentioned first, can only
take place after his creation. However, the bounty of Qur'anic knowledge
is mentioned first, and the creation of man later, because the
fundamental object of man's creation is to impart to him the knowledge of
the Holy Qur'an, and for him to follow its guidance as stated elsewhere in
the Qur'an: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون (And I did not create the Jinns and
the human beings except that they should worship Me.) [51:56] Surely,
worship without Divine guidance is not possible. The source of the Divine
guidance is the Holy Qur'an. Thus Qur'anic knowledge is mentioned
before man's creation.
Having created man, uncountable bounties are bestowed upon him.
Of them, imparting the knowledge of expression has been mentioned
especially, because the bounties necessary for man's growth and
development, and his existence and survival like his food and water, his
protection against cold and heat, his dwelling arrangements and so on are
bounties in which all creatures are equal partners. Among the bounties
that are peculiar to human beings Knowledge of the Qur'an has been
mentioned first, and it was followed by the knowledge of expressions,
because deriving benefit from the Qur'an, and imparting it to others, is
dependent on the knowledge of expression. The word bayan ('how to
express himself) comprehends all the means of communication created by
Allah, like speech, writing etc. There are various languages and dialects
of various nations in various regions of the world. All these are
constituent parts of linguistic knowledge which is the practical
interpretation or application of the verse عَلَّمَ ادَمَ الْأَسْمَاءَ كُلَّهَا (And He taught
فُتَبَرَكَ اللهُ أَحُسَنُ الْحَلِقِينَ [2:31] (Adam the names, all of them
Allah's Signs
[The sun and the moon are [bound] by a [fixed) الشَّمُسُ وَالْقَمَرُ بِحُسُبَانِ
calculation ... 55:5) This verse draws attention to two of the celestial bodies
from among the bounties of Allah. They are especially mentioned
presumably because the entire system of this world depends on the

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Surah Ar-Rahman : 55 : 1 - 25
movement of these bodies in their orbits in perfect succession, according to
precise calculation that is never delayed nor disturbed.
The word ou's husban with dammah [=u] on the first letter is,
according to some lexicologists, used in the sense of hisab, the infinitive,
meaning 'to calculate', like obie ghufran [to forgive], olus subhan [to
declare purity], ols Qur'an [to recite or read]. Other lexicologists feel that
husban is the plural of hisab. The meaning of the verse, according to the
former lexicologists, would be: The two bodies, on which depends man's
entire life, run on fixed courses. They are subject to certain laws and they
perform regularly, punctually and unerringly their allocated tasks -
alternation of night and day, change of seasons and determination of
years and months. If we go by the latter lexicologists' interpretation that
husban is the plural of hisab, then it will refer to the fact that each of the
sun and the moon has its own calculated orbits. The entire solar system is
proceeding on the basis of different calculations, and each one of them is
so firm and accurate that no deviation has ever occurred, since millions of
years, even for a second.
This age is regarded as an age of ascension for science. The marvelous
new inventions of the scientific age have caused wonders even for the
philosophers. However, there is a clear difference between human
inventions and Divine creation, which every discerning person can
observe. Human inventions are subject to a series of continuous
breakdown and damage, which require to be serviced, repaired,
overhauled or refurbished. A machine, no matter how strong or
sophisticated, needs to be repaired or at least serviced after a while. If this
is not done in time, it will remain useless. The huge Divine creation, on
the other hand, needs no repairs, no service nor refurbishing at any time.
Neither the solar system overtakes the lunar movement, nor does the
lunar movement outstrip the solar system. The sun and the moon and
other celestial bodies, each float and move in its own orbit.
And the vine and the tree both prostrate [to) وَالنَّجُمُ وَالشَّجَرُ يَسُجُدنِ
Allah] .... 55:6). The word najm refers to the 'plants having no stem' and
the word shajar refers to any 'tree' with stems or trunk, twigs and
branches. All of them prostrate to Allah. Sajdah or prostration is the
supreme symbol of humility, respect, surrender and unconditional love
and obedience of Allah. In this context, the verse means that Allah has

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assigned a specific task to every tree, plant, creeper, and their leaves and
fruits for the benefit of mankind and they are performing their tasks
without the slightest deviation from their assigned duties. The plants
without stems and the trees humbly submit themselves to Allah's will.
Verse [6], read along with the preceding verse [5], shows that everything,
from the largest celestial body to the smallest plant, is subject to His laws
manifest in nature. A little disturbance in or deviation from their set
course would bring down in pieces the whole universe, which has been
created for the service of man. It is inconceivable, therefore, that man for
whose service this vast and complicated but perfectly regulated universe
has been brought into being would have been created without a purpose.
The life of man surely has a grand Divine aim to which repeated
reference has been made in this entire Surah and in other parts of the
Qur'an. There are two types of obedience: [1] obedience that is carried out
by free will, as for instance, man and jinn are given free will to choose
between obeying Allah's laws or disobeying them; and [2] all other
creation of Allah are assigned specific tasks or duties to perform without
any choice. The latter is referred to as ita'ah takwiniyyah or jabriyyah
'compelled or coerced obedience'. In the current verse, the word sajdah
refers to this type of 'obedience to Allah's laws in nature' where the
natural objects have no choice.
And He raised the sky high, and has placed the) وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيْزَانَ
scale .... 55:7) The verbs rafa'a and wada'a are antonyms: rafa'a means 'to
raise up' and wada'a means 'to put down'. The verse first describes that
Allah has raised the heavens. This could have its obvious or outer
meaning referring to the physical height of the sky, and it could also have
it's metaphorical meaning, referring to the high status of the heaven: In
relation to the earth, the heaven occupies a higher position. Normally, the
earth is understood to be the opposite of the heaven. From this point of
view, the heaven and the earth are treated as opposites and mentioned
throughout the Holy Qur'an in that way. Having described the high
position of the heaven, the Qur'an goes on to describe that Allah has set
the balance, but 'placing the scale' vis-à-vis 'raising the heaven' does not
seem to form a suitable pair according to the linguistic norm. As a matter
of fact, a closer analysis of the context indicates that the verse is
describing the 'placing of the earth'. Three verses later, verse (10) reads

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Surah Ar-Rahman : 55 : 1 - 25
(55:10 ... And the earth is placed by Him for creatures) وَالْأَرُضَ وَضَعَهَا لِلْآَنَامِ
Thus the Qur'an is actually describing the heaven and the earth as
opposites. In between the two, a third factor [that of placing the scale] is
inserted for a sage reason. The wisdom in this seems to lie in the fact that
the verses that follow lay stress on observing justice and fairness. They do
not allow violation of rights and practice of injustice. Following the verses
referring to 'raising the heaven' and 'placing the earth' are verses that
describe the scale and enjoin the correct use of it. This implies that the
ultimate purpose of creating the heaven and the earth was to establish
justice, peace and harmony. Peace, safety, security and harmony cannot
prevail on earth without establishing justice. Without justice, chaos,
disorder, mischief and corruption will hold sway in the land. Allah, the
Pure and the Most High, knows best!
The word 36%, mizan has been interpreted variously. In the current
verse, scholars like Mujahid, Qatadah, Suddi and others interpret it in the
sense of 'justice', because that is the purpose of mizan [scale]. Other
scholars have taken the word in its obvious sense of a piece of equipment
used to determine the weights of people or things. This equipment could
be a pair of scales, consisting of a bar with a pan or a dish at each end or
it may be some modern equipment used for the purpose of measuring and
weighing. The ultimate sense of this interpretation in any case is
maintaining rights and establishing justice and fair play.
.(55:8 .... so that you should not be wrongful in weighing) الَّا تَطُغَوْا فِى الْمِيْزَانِ
The earlier verse stated the creation of the scale, and this verse states the
reason for its creation. The imperfect verb L'ha tatghaw is derived from
JEtughyan which stands for 'injustice'. Thus verses [7] and [8] put
together mean: '[The 'mizan or scale' has been created so that you may
not transgress the balance and thus practice injustice'.
.(55:9 .... ,And observe the correct weight with fairness) وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ
The word hus qist literally means 'justice'. The meaning is obvious: 'And
observe the weight with equity'.
and do not make weighing deficient ... 55:9). The word) وَلَا تُخُسِرُوا الْمِيْزَانَ
khusr means 'to skimp or make deficient'. The opening part of verse
[9] was the positive aspect of the injunction, and the concluding part is its
negative aspect, in that it is unlawful to fall short of measure or weight.

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Surah Ar-Rahman : 55 : 1 - 25
The two parts, positive and negative, put together the verse as a whole
means 'Do not cheat in weights and measures, but rather observe justice
and fairness'.
.(55:10 ... And the earth is placed by Him for creatures) وَالْأَرُضَ وَضَعَهَا لِلأَنَامِ
The word ,li 'anam with fatha [=a] on the first letter on the grammatical
measure of _ sahab, refers to all the creatures that are on the surface
of the earth. Baidawi translates the word as 'everything having a soul'.
Evidently, the word 'anam in the verse refers to mankind and the jinn,
because only these two species of Allah's creation are obligated to observe
the precepts of Shari ah. Furthermore, they are addressed throughout the
Surah. For instance in the refrain verse فَبِاَيِّ الْآءِ رَبِّكُمَا تُكَذِّبن (So, [O mankind
and Jinn,] which of the bounties of your Lord will you deny ?... 55:13) The
dual second person attached pronouns and the dual forms of the verbs
second person sustained throughout Surah Ar-Rahman are addressed to
Jinn and mankind.
fakihah فَاكِهَة in which there are fruits .... 55:11). The word) فِيُهَا فَاكِهَةٌ
refers to fruits that are normally eaten after food for pleasure.
and the date-palms having sheaths ... 55:11). The ... ) وَالنَّخْلُ ذَاتُ الْأَكْمَامِ
word (Le akmam is the plural of "> kimm, and refers to 'the cover that
surrounds and protects dates and other fruits in the beginning'.
حَبّ and the grain having chaff, .... 55:12). The word) وَالْحَبُّ ذُو الْعَصُفِ
habb means grain, as for instance 'wheat', 'gram', 'rice', 'a kind of vetch',
'lentil' and so on. The word 'asf is the outer cover of some type of grains,
like rice or wheat husk, which Allah creates with His power and
consummate wisdom. Man's attention is drawn to the fact that each grain
of the food he eats several times a day has been created by Allah, out of
His unbounded grace and beneficence, from soil and water in
inconceivable wonderful ways. He protected every grain against insects
with the outer cover until maturity, so that it was prepared as a morsel of
food. The current verse, thus, briefly points to all those natural things
that are so essential for the physical development of man. The mention of
'asf [husk] is to remind that it is the fodder for your animals. This is
another bounty of Allah because man needs the milk of the animals for
nourishment. Furthermore, animals are used as a means of
transportation to convey human beings from place to place as well as to