SURAH (54) AL-QAMAR (AYA 1 to 20)
Sura (54) AL-QAMAR (The Moon) Aya 1 to 55 in 3 Sections
Revealed at Makka
SECTION 1
The Moon rent asunder
The approach of the Day of Judgment---The moon rent asunder---How those
in graves shall be raised, responding to the call for the Final Judgment---The
punishment given to the disbelievers in the past referred to Qur’an---Qur’an
has been rendered easy for the understanding of everyone and remembering it and
getting admonished.
اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ {54:1}
[Q54:1] Iqtarabatis saa’atu wsan shaqqal
qamar
[Q54:1] The hour drew nigh and the moon did rend asunder.
[Q54:1] The hour drew nigh and the moon did rend asunder.
The
miraculous event of the moon getting rent as mentioned in this verse has been
vouched by many reliable authorities from among the companions of the HOLY
PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) viz., Ibne –Mas’ood, Anas bin Malik,
Huzaifa-e-Yamani, Ibne Umar, Jabir bin Mat’am. THE
EVIDENCE VOUCHING THE INCIDENT IS STRONG AND SO ABUNDANT that even the Ahmadi commentator who habitually interprets every miracle
into a metaphorical expression has accepted the incident to have taken place.
The
question from the critics that if the incident has ever taken place, would it not have been
witnessed in the other part of the world? FIRSTLY, such a question would
be merely for the sake of questioning AND NOT to establish any fact against the
claim for the following reasons:
1.
The incident happened at night. It is not necessary that in all the
other parts of the world to be the same night time.
2.
People usually do not look up in the night
intentionally to watch the usual routine in the sky. The incident was of a very
short duration, just to answer the challenge of the disbelievers. It could not
necessarily be noted by others who could not be expected to have a watchful
gaze at the sky, when there is also the possibility of the sky been cloudy.
3.
The miraculous effect was caused to show to challenging disbelievers at
a certain place (Makka) and not for the whole world.
The heatherns of Makka, (according
to some, Abu-Jehl and some Jews)
came to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and
said: “O’ Muhammad, if thou in fact be an
apostle of ALLAH (SWT), cause the moon to get rent usunder.” The HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) prayed to the Lord and
with ALLAH (SWT)’s help, he pointed to the moon with his finger and the moon was
seen split into two parts, AND
Ibne-Mas’ood says that he saw the peak of the Mount Hira interposing between
the two parts. Then the people wanted the two parts to be joined together and
it was done. The Jews convinced of the great
miracle embraced Islam BUT Abu-Jehl
remained the same saying that it was a transient socery.
The
Christians in particular can never doubt such an incident as long as they have the 12th
and 13th verse in the Book 10, of Joshua:-
12 “Then
spake Joshua to the Lord in the day when the Lord delivered up the Amorites
before the children of Israel, and he said in the sight of Israel, sun, stand
thou still upon Gibeon, and thou, Moon, in the valley of Ajalon.
13 “And
the sun stood still, and the moon stayed, until the people had avenged
themselves upon their enemies. Is not this written in the book of Joshua? So
the sun stood still in the midst of heaven and hasted not to go down about a
whole day.” (Joshua
10:12-13)
IF the Sun and the Moon
could be made to halt at one place and then regain the distance later by
running faster than usual, HOW COULD THIS MIRACLE BE DOUBTED?
THE REFERENCE IS A FAMOUS MIRACLE OF THE HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), RECORDED IN SEVERAL
AUTHENTIC TRADITIONS OF THE COMPANIONS, PARTICULARLY OF THE AHLUL BAYT WHOSE
EVIDENCE IS ALWAYS TRUE, PERFORMED AT
THE INSISTENT DEMAND OF THE PAGANS AND THE JEWS.
Some commentators
think that the past tense is used here for the future --- the moon will be rent
asunder at the approach of the resurrection. FIRSTLY authentic
traditions relate the cleaving asunder of the moon, SECONDLY the observation "this is magic continuous" in verse 2 leaves no
room for the speculation of the enemies of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
Those who deny the miracle performed by the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) will be punished as the
people of Nuh were punished. Refer to verses 9 to 15 of this Surah.
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(54:1) The
Hour of Resurrection drew near and the moon split asunder. *1
*1 That
is, "The splitting of the Moon asunder is a portent that the Hour of
Resurrection of which you are being foretold, has drawn near at hand, and the
order of the Universe has begun to be disrupted. Moreover, the incident that a
great sphere like the Moon's has split into two distinct parts, is a specific
proof of the fact that Resurrection of which you are being forewarned can take
place. Obviously, when the Moon can split, the earth also can split, the orbits
of he stars and planets also can change and the whole system of the heavens
also can be disturbed. There is nothing eternal and everlasting and stable here
so that Resurrection may be improbable."
Some people have taken this sentence to mean: "The Moon will split." Although according to Arabic usage it is possible to take this meaning, the context clearly rejects it. In the first place, if this were the meaning, the first sentence would become meaningless. If the Moon had not actually split at the time when this Revelation was made, but it was going to split some time in the future, it would be absurd to say on the basis of this that the Hour of Resurrection had approached near at hand. After all, how can an incident that is to take place in the futute, be regarded as a sign of Resurrection's being near at hand, and how can such a testimony be put forward as a rational argument? Second, with this meaning in mind when we read the following verses, they appear to be altogether incoherent. The verses that follow clearly show that the people at that time had witnessed a sign that was a manifest portent of the possibility of Resurrection, but they rejected it as a magical illusion, and persisted in their belief that Resurrection was not possible. In this context, the words inshaqq-al-Qamar can be meaningful only if they are taken to mean: "The Moon split asunder." If they are taken to mean: "The Moon will split asunder," the whole following theme becomes disjointed. It will Took like this:
"The Hour of Resurrection has drawn near and the Moon will split asunder. Yet whatever sign these people may see they turn away and say: `This is current magic!' They have denied and followed only their own lusts." THEREFORE, THE TRUTH IS THAT THE INCIDENT OF THE SPLITTING OF THE MOON IS CONFIRMED EXPLICITLY BY THE WORDS OF THE QUR'AN AND IT IS NOT DEPENDENT UPON THE TRADITIONS OF THE HADITH. However, the traditions supply its details, and one comes to know when and how it had taken place. These traditions have been related by Bukhari, Muslim, Tirmidhi, Ahmad, Abu `Uwanah, Abu Da'ud Tayalisi, `Abdur Razzaq, Ibn Jarir, Baihaqi, Tabarani, Ibn Marduyah, and Abu Nu'aim Tsfahani with many chains of transmitters on the authority of Hadrat `Ali, Hadrat `Abdullah bin Mas'ud, Hadrat `Abdullah bin `Abbas, Hadrat' Abdullah bin `Umar, Hadrat Hudhaifah, Hadrat Anas bin Malik and Hadrat Jubair bin Mut`im. Three of these authorities, viz, Hadrat `Abdullah bin Mas'ud; Hadrat Hudhaifah, and Hadrat Jubair bin Mut`im, state that they were the eye-witnesses of this event; two of them cannot be its eye-witnesses, for this event took place before the birth of one (i.e. 'Abdullah bin `Abbas) and at a time when the other (i.e.. Anas bin Malik) was yet a child. But since both these scholars were Companions, obviously they must have reported this event after they had heard it from the aged Companions who had direct knowledge of it.
The information that one gathers from the various traditions is that this incident occurred about five years before the Hijrah. It was the 14th night of the lunar month; the Moon had just risen when it suddenly split and its two parts were seen on either side of the hill in front. Then after a moment or so they rejoined. The Holy Prophet (upon whom be peace) at that time was at Mina. He told the people to mark it and be witnesses to it. The disbelievers said that Muhammad (upon whom be Allah's peace and blessings) had worked magic on them; therefore, their eyes had been deceived. The other people said: "Muhammad could have worked magic on us but not on all the people. Let the people from other places come: we shall ask them if they also had witnessed this incident. "When the people from other places came, they bore evidence that they also had witnessed the same phenomenon.
Some traditions which have been related from Hadrat Anas give rise to the misunderstanding that the incident of the splitting of the Moon had happened twice. But, in the first place, no one else from among the Companions has stated this; second, in somc traditions of Hadrat Anas himself also the words are marratain (twice), and in sane firqatain and shaqqatain (two pieces); third, the Qur'an mentions only one incident of the Moon's splitting asunder. The correct view therefore is that this incident happened only once. As for the stories which are current among the people that the Holy Prophet (upon whom be peace) had matte a gesture towards the Moon and it split into two parts and that one part of the Moon entered the breast of the garment of the Holy Prophet and went out of the sleeve, have no basis whatever.
Here, the question arises: What was the real nature of this incident. Was it a miracle that the Holy Prophet (upon whom be peace) performed on the demand of the disbelievers of Makkah as a proof of his Prophethood? Or, was it only an accident that occurred on the Moon by the power of Allah and the Holy Prophet had only called the peoples attention to it and warned them to mark it as a Sign of the possibility and nearness of Resurrection? A large group of the Muslim scholars regards it as among the miracles of the Holy Prophet and holds the view that it had been shown on the demand of the disbelievers. But this view is based only on some of those traditions which have been related from Hadrat Anas. Apart from him no other Companion has stated this. According to Fath al Bari Ibn Hajar says: "Apart from the narration by Hadrat Anas, in no other narration of this story have I come across the theme that the incident of the splitting of the Moon had taken place on the demand of the polytheists. (Bab Inshiqaq al-Qamar). Abu Nu'aim Isfahani has related a tradition on this subject in Dale il an-Nubuwwat, on the authority of Hadrat 'Abdullah bin 'Abbas also, but it has a weak chain of transrmitters and none of the traditions that have been related with strong chains of tranamitters in the collections of Hadith on the authority of Hadrat 'Abdullah bin 'Abbas, contains any mention of this. Furthermore, neither Hadrat Anas nor Hadrat `Abdullah bin `Abbas was a contemporary of this incident. On the contrary, none of the Companions from among Hadrat `Abdullah bin Mas'ud, Hadrat Hudhaifah, Hadrat Jubair bin Mut`im, Hadrat 'Ali, Hadrat `Abdullah bin 'Umar, who were contemporaries of the incident, has stated that the pagans of Makkah had demanded a Sign of the Holy Prophet to testify to his Prophethood on which he might havc shown the miracle of the splitting of the Moon. Above all, the Qur'an itself also is presenting this event not as a Sign of the Prophethood but as a Sign of the nearness of Resurrection. However, this was indeed 3 conspicuous proof of the Holy Prophet's truthfulness because it testified to the news that he was giving to the people of the coming of Resurrection.
The critics raise two kinds of objections against it. In the first place, they say it is impossible that a great sphere like the Moon should split asunder into two distinct parts, which should get hundreds of miles apart and then rejoin. Secondly, they say if it had so happened, it would be a well-known event in the world and would have found mention in the books of History and Astronomy. But, in fact, both these objections are flimsy. As for the discussion of its possibility, it could perhaps find credibility in the ancient days but on the basis of what man has cane to know in the present day about the structure of the planets, it can be said that it is just possible that a sphere may burst because of its internal volcanic action and its two parts may be thrown far apart by the mighty eruption, and then may rejoin under the magnetic force of their centre. As for the second objection, it is flimsy because the event had taken place suddenly and lasted a short time only. It was not necessary that at that particular moment the world might be looking at the Moon. There was no explosion either that might have attracted the people's attention; there was no advance information of it that the people might be awaiting its occurrence and looking up at the sky. It could not also be seen everywhere on the earth but only in Arabia and the eastern (ands where the Moon had risen and was visible at that time. The taste and art of writing history also had not yet developed so that the people who might have witnessed it, should have made a record of it and then sane historian might have gathered the evidence and preserved it in some book of History. However, in the Histories of Malabar mention has been made of a native ruler who had witnessed this phenomenon that night. As for the books of Astronomy and Calendars, this event might havc been mentioned in them only if the event had affected the movement of the Moon, its orbit and the times of its rising and setting. As no such thing happened, it did not attract the ancient astronomers' attention. The observatories also were not so developed that they might havetaken notice of everything happening in the heavens and preserved a record of it.
Some people have taken this sentence to mean: "The Moon will split." Although according to Arabic usage it is possible to take this meaning, the context clearly rejects it. In the first place, if this were the meaning, the first sentence would become meaningless. If the Moon had not actually split at the time when this Revelation was made, but it was going to split some time in the future, it would be absurd to say on the basis of this that the Hour of Resurrection had approached near at hand. After all, how can an incident that is to take place in the futute, be regarded as a sign of Resurrection's being near at hand, and how can such a testimony be put forward as a rational argument? Second, with this meaning in mind when we read the following verses, they appear to be altogether incoherent. The verses that follow clearly show that the people at that time had witnessed a sign that was a manifest portent of the possibility of Resurrection, but they rejected it as a magical illusion, and persisted in their belief that Resurrection was not possible. In this context, the words inshaqq-al-Qamar can be meaningful only if they are taken to mean: "The Moon split asunder." If they are taken to mean: "The Moon will split asunder," the whole following theme becomes disjointed. It will Took like this:
"The Hour of Resurrection has drawn near and the Moon will split asunder. Yet whatever sign these people may see they turn away and say: `This is current magic!' They have denied and followed only their own lusts." THEREFORE, THE TRUTH IS THAT THE INCIDENT OF THE SPLITTING OF THE MOON IS CONFIRMED EXPLICITLY BY THE WORDS OF THE QUR'AN AND IT IS NOT DEPENDENT UPON THE TRADITIONS OF THE HADITH. However, the traditions supply its details, and one comes to know when and how it had taken place. These traditions have been related by Bukhari, Muslim, Tirmidhi, Ahmad, Abu `Uwanah, Abu Da'ud Tayalisi, `Abdur Razzaq, Ibn Jarir, Baihaqi, Tabarani, Ibn Marduyah, and Abu Nu'aim Tsfahani with many chains of transmitters on the authority of Hadrat `Ali, Hadrat `Abdullah bin Mas'ud, Hadrat `Abdullah bin `Abbas, Hadrat' Abdullah bin `Umar, Hadrat Hudhaifah, Hadrat Anas bin Malik and Hadrat Jubair bin Mut`im. Three of these authorities, viz, Hadrat `Abdullah bin Mas'ud; Hadrat Hudhaifah, and Hadrat Jubair bin Mut`im, state that they were the eye-witnesses of this event; two of them cannot be its eye-witnesses, for this event took place before the birth of one (i.e. 'Abdullah bin `Abbas) and at a time when the other (i.e.. Anas bin Malik) was yet a child. But since both these scholars were Companions, obviously they must have reported this event after they had heard it from the aged Companions who had direct knowledge of it.
The information that one gathers from the various traditions is that this incident occurred about five years before the Hijrah. It was the 14th night of the lunar month; the Moon had just risen when it suddenly split and its two parts were seen on either side of the hill in front. Then after a moment or so they rejoined. The Holy Prophet (upon whom be peace) at that time was at Mina. He told the people to mark it and be witnesses to it. The disbelievers said that Muhammad (upon whom be Allah's peace and blessings) had worked magic on them; therefore, their eyes had been deceived. The other people said: "Muhammad could have worked magic on us but not on all the people. Let the people from other places come: we shall ask them if they also had witnessed this incident. "When the people from other places came, they bore evidence that they also had witnessed the same phenomenon.
Some traditions which have been related from Hadrat Anas give rise to the misunderstanding that the incident of the splitting of the Moon had happened twice. But, in the first place, no one else from among the Companions has stated this; second, in somc traditions of Hadrat Anas himself also the words are marratain (twice), and in sane firqatain and shaqqatain (two pieces); third, the Qur'an mentions only one incident of the Moon's splitting asunder. The correct view therefore is that this incident happened only once. As for the stories which are current among the people that the Holy Prophet (upon whom be peace) had matte a gesture towards the Moon and it split into two parts and that one part of the Moon entered the breast of the garment of the Holy Prophet and went out of the sleeve, have no basis whatever.
Here, the question arises: What was the real nature of this incident. Was it a miracle that the Holy Prophet (upon whom be peace) performed on the demand of the disbelievers of Makkah as a proof of his Prophethood? Or, was it only an accident that occurred on the Moon by the power of Allah and the Holy Prophet had only called the peoples attention to it and warned them to mark it as a Sign of the possibility and nearness of Resurrection? A large group of the Muslim scholars regards it as among the miracles of the Holy Prophet and holds the view that it had been shown on the demand of the disbelievers. But this view is based only on some of those traditions which have been related from Hadrat Anas. Apart from him no other Companion has stated this. According to Fath al Bari Ibn Hajar says: "Apart from the narration by Hadrat Anas, in no other narration of this story have I come across the theme that the incident of the splitting of the Moon had taken place on the demand of the polytheists. (Bab Inshiqaq al-Qamar). Abu Nu'aim Isfahani has related a tradition on this subject in Dale il an-Nubuwwat, on the authority of Hadrat 'Abdullah bin 'Abbas also, but it has a weak chain of transrmitters and none of the traditions that have been related with strong chains of tranamitters in the collections of Hadith on the authority of Hadrat 'Abdullah bin 'Abbas, contains any mention of this. Furthermore, neither Hadrat Anas nor Hadrat `Abdullah bin `Abbas was a contemporary of this incident. On the contrary, none of the Companions from among Hadrat `Abdullah bin Mas'ud, Hadrat Hudhaifah, Hadrat Jubair bin Mut`im, Hadrat 'Ali, Hadrat `Abdullah bin 'Umar, who were contemporaries of the incident, has stated that the pagans of Makkah had demanded a Sign of the Holy Prophet to testify to his Prophethood on which he might havc shown the miracle of the splitting of the Moon. Above all, the Qur'an itself also is presenting this event not as a Sign of the Prophethood but as a Sign of the nearness of Resurrection. However, this was indeed 3 conspicuous proof of the Holy Prophet's truthfulness because it testified to the news that he was giving to the people of the coming of Resurrection.
The critics raise two kinds of objections against it. In the first place, they say it is impossible that a great sphere like the Moon should split asunder into two distinct parts, which should get hundreds of miles apart and then rejoin. Secondly, they say if it had so happened, it would be a well-known event in the world and would have found mention in the books of History and Astronomy. But, in fact, both these objections are flimsy. As for the discussion of its possibility, it could perhaps find credibility in the ancient days but on the basis of what man has cane to know in the present day about the structure of the planets, it can be said that it is just possible that a sphere may burst because of its internal volcanic action and its two parts may be thrown far apart by the mighty eruption, and then may rejoin under the magnetic force of their centre. As for the second objection, it is flimsy because the event had taken place suddenly and lasted a short time only. It was not necessary that at that particular moment the world might be looking at the Moon. There was no explosion either that might have attracted the people's attention; there was no advance information of it that the people might be awaiting its occurrence and looking up at the sky. It could not also be seen everywhere on the earth but only in Arabia and the eastern (ands where the Moon had risen and was visible at that time. The taste and art of writing history also had not yet developed so that the people who might have witnessed it, should have made a record of it and then sane historian might have gathered the evidence and preserved it in some book of History. However, in the Histories of Malabar mention has been made of a native ruler who had witnessed this phenomenon that night. As for the books of Astronomy and Calendars, this event might havc been mentioned in them only if the event had affected the movement of the Moon, its orbit and the times of its rising and setting. As no such thing happened, it did not attract the ancient astronomers' attention. The observatories also were not so developed that they might havetaken notice of everything happening in the heavens and preserved a record of it.
وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ
مُسْتَمِرٌّ {54:2}
[Q54:2] Wa
iny yaraw aayatany yu'ridoo wa yaqooloo sihrum mustamirr.
[Q54:2] And if they see a miracle they turn aside and say: Transient magic.
[Q54:2] And if they see a miracle they turn aside and say: Transient magic.
[Q54:2] Dan kalau mereka (kaum musyrik
Mekah) melihat sesuatu mukjizat, mereka berpaling ingkar sambil berkata: (Ini
ialah) sihir yang terus menerus berlaku.
(see commentary for verse 1)
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(54:2) (Regardless of any Signs these people see),
they turn away and say: “This is an ongoing sorcery.” *2
*2 The words sihr-um mustamirr of the Text can have several
meanings: (1) That, God
forbid, this magical illusion also is one of those magical performances that
Muhammad (upon whom be Allah's peace and blessings) has been performing day and
night; (2) that this
certainly is a work of magic which has been performed with great expertise; and
(3) that just as other works of magic
have passed, so will this also pass without leaving any lasting effect
behind.
وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ
أَمْرٍ مُسْتَقِرٌّ {54:3}
[Q54:3] Wa kazzabou wattaba’ouu
‘ahwaaa’ahum wa kullu ‘am-rim-mustaqirr
[Q54:3] And they call (it) a lie, and follow their low desires; and every affair has its appointed term.
[Q54:3] And they call (it) a lie, and follow their low desires; and every affair has its appointed term.
[Q54:3] Dan (telah menjadi adat) mereka
mendustakan (Nabi Muhammad dan mukjizat-mukjizat yang dibawanya) serta menurut
hawa nafsu mereka, sedang tiap-tiap perkara tetap (menurut keadaan yang
ditentukan oleh ALLAH (SwT)).
The
prevalence of evil and the persecution of the truthful may have their day, but there is an end when the evil shall be punished.
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(54:3) They also gave the lie to (the splitting
asunder of the moon) and only followed their desires. *3 Yet
everything is destined to reach an end. *4
*3 That
is, "They still persisted in the same decision that they had made of
denying the Hereafter and have not changed their mind even after having
witnessed this manifest Sign, mainly because it clashed with their desires of
the flesh."
*4 That is, "It cannot be so endlessly that Muhammad (upon whom be Allah's peace and blessings) should go on inviting you to the Truth while you persist in your falsehood stubbornly and his Truth and your falsehood should never be established. AII affairs ultimately have to reach an appointed end. Likewise, inevitably this conflict between you and Muhammad (upon whom be Allah's peace and blessings) has also to reach an end. A time will certainly come when it will be clearly established that he had been in the right and you in the wrong throughout. Likewise, the worshippers of the T ruth shall one day see the result of their worshipping the Truth and the worshippers of falsehood of their worshipping the falsehood."
*4 That is, "It cannot be so endlessly that Muhammad (upon whom be Allah's peace and blessings) should go on inviting you to the Truth while you persist in your falsehood stubbornly and his Truth and your falsehood should never be established. AII affairs ultimately have to reach an appointed end. Likewise, inevitably this conflict between you and Muhammad (upon whom be Allah's peace and blessings) has also to reach an end. A time will certainly come when it will be clearly established that he had been in the right and you in the wrong throughout. Likewise, the worshippers of the T ruth shall one day see the result of their worshipping the Truth and the worshippers of falsehood of their worshipping the falsehood."
وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ
مُزْدَجَرٌ {54:4}
[Q54:4] Wa laqad
jaaa'ahum minal ambaaa'i maa feehi muzdajar.
[Q54:4] And certainly some narratives have come to them wherein is prevention—
[Q54:4] And certainly some narratives have come to them wherein is prevention—
[Q54:4] Dan sesungguhnya! Telah sampai
kepada mereka (dengan perantaraan Al-Quran), sebahagian dari kisah-kisah dan
berita (umat-umat yang telah lalu), yang mengandungi perkara-perkara yang cukup
untuk mencegah mereka (dari perbuatan kufur itu).
THE RECOUNTING OF THE SINS OF PAST GENERATIONS,
HAVING BEEN PUNISHED WITH EXEMPLARY PUNISHMENTS, WHEN THEY BELIED THE MESSENGERS SENT TO THEM WITH THE MESSAGE OF ALLAH
(SWT), should open the eyes of the disbelievers and
check them in their obstinate belying and sinning. For a time godlessness seems to triumph, but this triumph is
short lived. There is inevitable reckoning on the Day of Judgment.
ä Refer
to Ta Ha
20:108 to 111 for the callers who
will summon all created beings on the Day of Reckoning and direct them to the
presence of the Lord of the worlds. It will be terrible day for the
disbelievers.
FIVE OF THE
STORIES OF THE SINS OF PAST GENERATIONS are referred to in the verses 9 to 42
of this surah.
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(54:4) Surely there came to them
narratives (of the ancient nations) that should suffice to deter (them from
transgression),
حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ {54:5}
[Q54:5] Hikmatum baalighatun famaa tugnin
nuzur
[Q54:5] Consummate wisdom-- but warnings do not avail;
[Q54:5] Consummate wisdom-- but warnings do not avail;
[Q54:5] (Yang demikian ialah)
pengajaran yang cukup sempurna; dalam pada itu, segala peringatan dan amaran
tidak akan mendatangkan faedah (kepada mereka yang ingkar).
(see commentary for verse 4)
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(54:5) narratives that are full of consummate wisdom.
But warnings do not avail them.
فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ
شَيْءٍ نُكُرٍ {54:6}
[Q54:6] Fatawalla
'anhum; yawma yad'ud daa'i ilaa shai 'in nukur.
[Q54:6] So turn (your) back on them (for) the day when the inviter shall invite them to a hard task,
[Q54:6] So turn (your) back on them (for) the day when the inviter shall invite them to a hard task,
[Q54:6] Oleh itu, berpalinglah dari
mereka (wahai Muhammad dan janganlah dihiraukan). (Ingatlah) masa (malaikat)
penyeru menyeru (mereka pada hari kiamat) kepada perkara yang tidak diingini
(oleh orang yang bersalah);
(see commentary for verse 4)
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(54:6) So turn away from them, (O Prophet). *5 On
the Day when a caller shall call them to a thing most terrible, *6
*5 In
other words, "Leave them to themselves. When every effort has been made to
make them understand the Truth in the most rational ways, when instances have
been cited from history to show them the evil results of the denial of the
Hereafter, when the dreadful fates suffered by the other nations in consequence
of their rejecting the Prophetic messages have been brought to their notice and
yet they are disinclined to give up their stubbornness, they should be left
alone to gloat over their follies. Now, they would believe only when after
death they arise from their graves to see with their own eyes that the
Resurrection of which they were being forewarned and exhorted to adopt the
truth, had actually Taken place "
*6 Another meaning can be "an unknown thing", a thing which they never could imagine, of which they never had any concept and no idea whatever that it also could occur.
*6 Another meaning can be "an unknown thing", a thing which they never could imagine, of which they never had any concept and no idea whatever that it also could occur.
خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ
الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ {54:7}
[Q54:7] khushsha'an
absaaruhum yakrujoona minal ajdaasi ka annahum jaraadum muntashir.
[Q54:7] Their eyes cast down, going forth from their graves as if they were scattered locusts,
[Q54:7] Their eyes cast down, going forth from their graves as if they were scattered locusts,
[Q54:7] (Pada saat itu) masing-masing dengan keadaan menundukkan pandangannya
kerana ketakutan keluar dari kubur seperti belalang yang terbang bertebaran.
(see commentary for verse 4)
____________________________________________________________________________________________________________________________________________________
(54:7) with down-cast eyes *8 they
shall go forth from their graves, *7 as though they were scattered
locusts.
*7 "Graves" do not signify
only those pits in the earth in which a person might have been properly buried,
but he would rise up from wherever he had died, or from wherever his dust lay,
on the call of the Caller to the plain of Resurrection.
*8 Literally: "Their looks will be downcast." This can have several meanings: (1) That they will appear tenor-stricken; (2) that they will be reflecting disgrace and humiliation, for as soon as they arise out of their graves they would realize that it was indeed the same second life which they had been denying, for which they had made no preparation, and in which they would have to present themselves before their God as culprits; and (3) that with awe-struck looks they would be watching the dreadful scenes before them, from which they would not be able to avert their eyes.
*8 Literally: "Their looks will be downcast." This can have several meanings: (1) That they will appear tenor-stricken; (2) that they will be reflecting disgrace and humiliation, for as soon as they arise out of their graves they would realize that it was indeed the same second life which they had been denying, for which they had made no preparation, and in which they would have to present themselves before their God as culprits; and (3) that with awe-struck looks they would be watching the dreadful scenes before them, from which they would not be able to avert their eyes.
مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ
هَٰذَا يَوْمٌ عَسِرٌ {54:8}
[Q54:8] Muhti'eena
ilad daa'i yaqoolul kafiroona haazaa yawmun 'asir.
[Q54:8] Hastening to the inviter. The unbelievers shall say: This is a hard day.
[Q54:8] Hastening to the inviter. The unbelievers shall say: This is a hard day.
[Q54:8] Masing-masing dengan cepatnya
menuju kepada penyeru itu. (Pada saat yang demikian), orang-orang yang kafir
berkata: Hari ini ialah hari yang amat sukar!
(see commentary for verse 4)
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(54:8) They shall be hurrying forth towards the
caller, and the unbelievers (who had once denied this Day), will say: “This is
a woeful Day.”
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا
عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ {54:9}
[Q54:9] Kazzabat
qablahum qawmu Noohin fakazzaboo 'abdanaa wa qaaloo majnoo nunw wazdujir.
[Q54:9] Before them the people of Nuh rejected, so they rejected Our servant and called (him) mad, and he was driven away.
[Q54:9] Before them the people of Nuh rejected, so they rejected Our servant and called (him) mad, and he was driven away.
[Q54:9] Sebelum mereka, kaum Nabi Nuh
juga telah mendustakan (Rasulnya); iaitu mereka mendustakan hamba Kami (Nabi
Nuh) serta mereka menuduhnya dengan berkata: Dia seorang gila dan dia telah
diancam (dan dihalang daripada menjalankan dakwah agama).
For the people of Nuh refer to Araf 7:59 to 64; Hud 11:25 to 48 and Shu-ara 42:
105 to 122.
____________________________________________________________________________________________________________________________________________________
(54:9) Before them Noah’s people also gave the lie (to
his Message). *9 They rejected Our servant as a liar, saying:
“He is a madman”; and he was rebuffed. *10
*9 That
is, `They denied that the Hereafter has to take place when man will have to
render an account of his deeds; they denied the Prophethood of the Prophet who
was making his people aware of this truth; and they denied the teaching of the
Prophet, which taught them what to believe and what creed and conduct they
should adopt in order to pass the reckoning of the Hereafter."
*10 That is, "The people not only belied the Prophet but also branded him as a madman; they uttered threats against him, showered him with curses and abuses; and did whatever possibly they could to stop him from preaching the truth, and thus made life extremely difficult for him.
*10 That is, "The people not only belied the Prophet but also branded him as a madman; they uttered threats against him, showered him with curses and abuses; and did whatever possibly they could to stop him from preaching the truth, and thus made life extremely difficult for him.
فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ {54:10}
[Q54:10] Fada'aa Rabbahooo annee maghloobun fantasir.
[Q54:10] Therefore he called upon his Lord: I am overcome, come Thou then to help.
[Q54:10] Therefore he called upon his Lord: I am overcome, come Thou then to help.
[Q54:10] Lalu dia berdoa merayu kepada
Tuhannya dengan berkata: Sesungguhnya aku ini dikalahkan (oleh kaumku yang
ingkar), oleh itu menangkanlah daku (terhadap mereka)!
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:10) Then he called upon His Lord: “Verily I am
vanquished; so come You to my aid.”
فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ
مُنْهَمِرٍ {54:11}
[Q54:11] Fafatahnaaa
abwaabas sa maaa'i bimaa'im munhamir.
[Q54:11] So We opened the gates of the cloud with water pouring
[Q54:11] So We opened the gates of the cloud with water pouring
(see commentary for verse 9)
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(54:11) Thereupon We opened the gates of the sky for
water to pour down,
وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ
عَلَىٰ أَمْرٍ قَدْ قُدِرَ {54:12}
[Q54:12] Wa
fajjamal arda 'uyoonan faltaqal maaa'u 'alaaa amrin qad qudir.
[Q54:12] And We made water to flow forth in the land in springs, so the water gathered together according to a measure already ordained.
[Q54:12] And We made water to flow forth in the land in springs, so the water gathered together according to a measure already ordained.
[Q54:12] Dan Kami jadikan bumi
memancarkan mata air-mata air (di sana sini), lalu bertemulah air (langit dan
bumi) itu untuk (melakukan) satu perkara yang telah ditetapkan.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:12) and We made the earth burst forth with
springs, *11 and all this water converged to fulfil that
which had been decreed.
*11 That is, the
earth so burst forth with springs at the Command of AIIah that it was no longer
earth but presented a scene of the springs aII around.
وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ {54:13}
[Q54:13] Wa
hamalnaahu 'alaa zaati alwaahinw wa dusur.
[Q54:13] And We bore him on that which was made of planks and nails
[Q54:13] And We bore him on that which was made of planks and nails
[Q54:13] Dan Kami bawa naik Nabi Nuh
(berserta pengikut-pengikutnya) di atas (bahtera yang dibina) dari
keping-keping papan dan paku;
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:13) And We bore Noah on the vessel built of planks
and nails, *12
*12 This
signifies the Ark which the Prophet Noah had built under Allah's care and
guidance even before the coming of the Flood.
تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ
كُفِرَ {54:14}
[Q54:14] Tajree
bi a'yuninaa jazaaa 'al liman kaana kufir.
[Q54:14] Sailing, before Our eyes, a reward for him who was denied.
[Q54:14] Sailing, before Our eyes, a reward for him who was denied.
[Q54:14] Yang belayar laju dengan
pemeliharaan dan pengawasan Kami; (Kami melakukan yang demikian dan menimpakan
taufan itu) sebagai balasan bagi orang-orang yang kufur ingkar!
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:14) which sailed on under Our supervision: a reward
for him who had been shown ingratitude. *13
*13 Literally:
"This was a vengeance for the sake of him whose kufr had been
committed." If kufr be taken in the sense of denial, it would mean:
"Whose message had been denied and rejected;" and if it is taken in
the meaning of ingratitude for a blessing, it would mean: 'Who was indeed a
blessing for the people, but had been ungratefully rejected.'
وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ
مُدَّكِرٍ {54:15}
[Q54:15] Wa laqad taraknaahaaa aayatan
fahal mim muddakir.
[Q54:15] And certainly We left it as a sign, but is there anyone who remember (it)
[Q54:15] And certainly We left it as a sign, but is there anyone who remember (it)
[Q54:15] Dan demi sesungguhnya! Kami
telah jadikan bahtera itu sebagai satu tanda yang menjadi pengajaran, maka
adakah orang yang mahu beringat dan insaf?
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:15) And We left the Ark as a Sign. *14 Is
there, then, any who will take heed?
*14 It may also
mean: `We left this dreadful punishment as a sign of warning," but in our
opinion the preferable meaning is that the Ark was left as a sign of warning.
It’s resting and existence on a high mountain continued to warn the later
generations of the wrath of God for thousand of years and kept on reminding
them how the people who had disobeyed God on this earth had met their down, and
how the believers had been rescued from it. Imam Bukhari, Ibn Abi Hatim, 'Abdur
Razzaq and Ibn Jarir have related traditions on the authority of Qatadah saying
that at the time the Muslims conquered 'Iraq and al-Jazirah, this Ark still
existed on Mount Judi (and according to a tradition, near the settlement of
Baqirda), and the early Muslims had seen it. In the modern times also some
people during their flights in the aeroplanes have sighted an Ark-like object
on a peak in this region, which is suspected to be the Ark of Noah, and on the
basis of the same expeditions have been sent from time to time to search it
out. (For further details, see E.N. 47 of AI-A'raf, E.N. 46 of Hud, and E.N. 25
of AI-Ankabut).
فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ {54:16}
[Q54:16] Fakaifa kaana ‘azaabee wa Nuzur
[Q54:16] How (great) was then My punishment and My warning!
[Q54:16] How (great) was then My punishment and My warning!
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(54:16) So how awesome were My chastisement and My
warnings!
وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ
مِنْ مُدَّكِرٍ {54:17}
[Q54:17] Wa laqad yassarnal Qur’aana liz
Zikri fahal mimmuddakir.
[Q54:17] And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?
[Q54:17] And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?
[Q54:17] Dan demi sesungguhnya! Kami
telah mudahkan Al-Quran untuk menjadi peringatan dan pengajaran, maka adakah
sesiapa yang mahu mengambil peringatan dan pelajaran (daripadanya)?
While the Qur’an contains profundities of thought and subtleties of
meaning; but so far a lessons of meekness, humility and willing
surrender to ALLAH (SWT) are to be deduced from it, there is no difficulty.
____________________________________________________________________________________________________________________________________________________
(54:17) We have made this Qur’an easy as a reminder. *15 Is
there, then, any who will take heed?
*15. Some people have misconstrued
the words Yassarnal-Qur an to mean that
the Qur'an is an easy Book; no knowledge is required to understand it so
much so that a person even without the knowledge of the Arabic language, can
write a commentary on it, and can deduce any injunctions he likes from its verses
independent of the Hadith and Islamic Law, whereas the context in which
these words occur, indicates that they are meant to make the people realize
this: "One means of the admonition
are the dreadful torments that descended upon the rebellious nations, and the
other means is this Qur'an, which guides you to the right path by argument and
instruction. Obviously, this means of admonition is by far the easier one;
then, why don't you take advantage of it and insist on meeting with the torment
instead? It is indeed Allah's bounty that He has sent this Book through His
Prophet and is warning you that the ways you are following lead only to destruction
and your well-being lies only in following this way. This method of admonition
has been adopted so that you are rescued even before you fall into the pit of
destntction. Now, who could be more foolish than the one who does not believe
in the admonition and realizes his error only after he has fallen into the
pit?"
كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي
وَنُذُرِ {54:18}
[Q54:18] Kazzabat
'Aadun fakaifa kaana 'azaabee wa nusur.
[Q54:18] Ad treated (the truth) as a lie, so how (great) was My punishment and My warning!
[Q54:18] Ad treated (the truth) as a lie, so how (great) was My punishment and My warning!
[Q54:18] (Demikian juga) kaum Aad telah
mendustakan Rasulnya (lalu mereka dibinasakan); maka perhatikanlah, bagaimana
buruknya azabku dan kesan amaran-amaranKu!
FOR THE PEOPLE OF AD see Araf 7:65 to 72; Hud 11:50 to 60; Ha Mim 41:15 and 16.
____________________________________________________________________________________________________________________________________________________
(54:18) ‘Ad also gave the lie (to Hud).
So how awesome were My chastisement and My warnings!
إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي
يَوْمِ نَحْسٍ مُسْتَمِرٍّ {54:19}
[Q54:19] Innaa
arsalnaa 'alaihim reehan sarsaran fee Yawmi nahsim mustamirr
[Q54:19] Surely We sent on them a tornado in a day of bitter ill-luck.
[Q54:19] Surely We sent on them a tornado in a day of bitter ill-luck.
[Q54:19] Sesungguhnya Kami telah
menghantarkan kepada mereka angin ribut yang kencang, pada hari nahas yang
berlanjutan; -
(see commentary for verse 18)
____________________________________________________________________________________________________________________________________________________
(54:19) We sent a tumultuous wind against them on a day
of unremitting misfortune, *16
*16 That is, on
a day the ill luck of which continued to rage for several days. In Surah Ha Mim
As-Sajdah: 16, the words are: fi ayyam in nahisat: "in a few iII-omened
days," and in Surah AI-Haqqah: 7, it has been said: "This wind storm
continued to rage for seven nights and eight days. "It is said that the day on which the
storm started was Wednesday. From this the idea spread that Wednesday was a day
of iII-luck, and no work should be started on this day. Some very weak
traditions also have been cited to support this view, which have further
strengthened the idea that this day is iII-omened. For example, there is Ibn
Marduyah and Khatib al-Baghdadi's tradition that the last Wednesday of the
month is iII-omened, the iII-omen of which is endless. Ibn Jauzi regards this
tradition as fabricated and Ibn Rajab as unauthentic Hafiz Sakhavi; says that
aII the methods through which this tradition has been reported, are weak.
Likewise, Tabarani's tradition ("Wednesday is a day of perpetual
iII-luck") also has been declared as weak by the scholars of Hadith. In
some other traditions one is also forbidden to start a journey, to do business
transactions, to pare the nails, or to visit the sick on a Wednesday. They also
say that leprosy starts on this day. But aII these traditions are weak and these
cannot be made the basis of any belief. The scholar Munawi says: 'To abandon
Wednesday taking it as ill-omened and to entertain the astrologer's whims in
this regard is forbidden, strictly forbidden, for aII days belong to AIIah; no
day is beneficial by itself nor harmful." 'Allama Alusi says: 'AII days
are equal; Wednesday has no peculiarity about it. There is no hour in the night
or day which might be good for one person and bad for another. It is AIIah Who
creates favourable conditions for some people and adverse for
others."
تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ
مُنْقَعِرٍ {54:20}
[Q54:20] Tanzi’un naasa ka’anna huma‘jaazu
nakhlim-munqa’ir
[Q54:20] Tearing men away as if they were the trunks of palm-trees torn up.
[Q54:20] Tearing men away as if they were the trunks of palm-trees torn up.
[Q54:20] Yang menumbangkan manusia gugur
bergelimpangan, seolah-olah mereka batang-batang pohon kurma yang terbongkar.
(see commentary for verse 18)
____________________________________________________________________________________________________________________________________________________
(54:20) which tore people away and hurled them as
though they were trunks of uprooted palm-trees.
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