Microsoft Word Al Jalalain Eng with introduction docx

(Al-Qamar)
[54:1]
The Hour has drawn near, the Resurrection is close at hand, and the moon has split, it broke in two at 
[Mount] Ab
ū
Qubays and Qu‘ayqa‘
ā
n, as a sign for the Prophet (s), for it had been demanded of him, and 
[when it took place] he said, ‘Bear witness [now]!’ — as reported by the two Shaykhs [al-Bukh
ā
r
ī
and 
Muslim]. 
[54:2]
And if they, the disbelievers among Quraysh, see a sign, a miracle of the Prophet (s), they turn away and 
say, this is: ‘A powerful sorcery!’ (mustamirr, ‘powerful’, derives from al-mirra, meaning ‘strength’; or it 
[mustamirr] means ‘incessant’). 
[54:3]
And they denied, the Prophet (s), and followed their own desires, as regards [their] falsehood; and every 
matter, that is good or evil, will be settled, with that person [who is responsible for it], either [by his ending 
up] in Paradise or in the Fire. 
[54:4]
And verily there has come to them such tidings, stories about the destruction of communities which denied 
their messengers, as contain a deterrent, to them (muzdajar is a verbal noun, or a noun of place; the d
ā
l [of 
muzdajar] replaces the t
ā
’ of [the 8th form] ifta‘ala; one may say, izdajartuhu or zajartuhu, to mean ‘I 
forbade him sternly’; m
ā
, ‘such as’, either indicates a relative clause, or it is qualified by an adjective);

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630
[54:5]
wisdom (hikmatun is the predicate of an omitted subject, or a substitution for m
ā
, ‘such as’, or for muzdajar, 
‘deterrent’) [that is] far-reaching, complete; but warnings (nudhur is the plural of nadh
ī
r, functioning in the 
[agent] sense of mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; m
ā
is either for 
negation, or it is an interrogative of denial, in which case it stands as a preceding direct object) are of no 
avail, [warnings] are of no use with them. 
[54:6]
So turn away from them! (this is the import of the preceding statement and it completes what is being said). 
On the day when the Summoner, namely, Isr
ā
f
ī
l (yawma, ‘the day’, is rendered accusative by yakhruj
ū
na, 
‘they will emerge’, next [verse]), summons to an awful thing (read nukur or nukr, in the sense of munkar, 
‘disagreeable’), [a thing] which the souls will find awful, and this is the Reckoning; 
[54:7]
with their downcast (kh
ā
shi‘an: a variant reading has khushsha‘an), humiliated, looks (abs
ā
ruhum is a 
circumstantial qualifier referring to the subject of the verb [yakhruj
ū
na, ‘they will emerge’]) they, that is, 
mankind, will emerge from the graves as though they were scattered locusts, not knowing where to go, out 
of fear and perplexity (this sentence [ka’annahum jar
ā
dun muntashirun] is a circumstantial qualifier referring 
to the subject of [the verb] yakhruj
ū
na, ‘they will emerge’, and so is His saying [muhti‘
ī
na]), 
[54:8]
scrambling, hastening with their necks stretched out, toward the Summoner. The disbelievers, among them, 
will say: ‘This is a hard day!’, a difficult one for disbelievers — as is stated in [s
ū
rat] al-Muddaththir, a day of 
hardship for the disbelievers [Q. 74:9-10]. 
[54:9]
The people of Noah denied (kadhdhabat has feminine inflection on account of the import [referring to a 
feminine noun], qawm, ‘tribe’) before them, before Quraysh. Thus they denied Our servant, Noah, and said, 
‘A madman!’, and he was reviled: they repulsed him with insults and in other ways. 
[54:10]
And so he invoked his Lord, [saying,] ‘I have been (ann
ī
, to be understood as bi-ann
ī
) overcome, so help 
[me]!’ 
[54:11]
Then We opened (read fa-fatahn
ā
or fa-fattahn
ā
) the gates of the heaven with torrential waters, [waters] 
pouring down intensely, 
[54:12]
and We made the earth burst forth with springs, that flowed forth, and the waters, the waters of the heaven 
and the earth, met for a purpose, a circumstance, that was preordained, [a matter] which had been decreed 
since pre-eternity, namely, their destruction by drowning. 
[54:13]
And We bore him, that is, Noah, on one, a ship, [made] of planks and nails (dusur is what boards are 
fastened down with of nails and the like; the singular is dis
ā
r, similar [in pattern] to [kutub] kit
ā
b, ‘book’), 

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631
[54:14]
sailing before Our eyes, that is, in Our sights, in other words, [it was being] protected, as retaliation (jaz
ā
’an 
is in the accusative because of the implied verbal clause, that is to say, ‘they were drowned by way of 
revenge’) for [the sake of] him who was rejected, namely, Noah, peace be upon him (a variant reading [for 
passive kufira] has kafara, ‘him who disbelieved’, in other words, they were drowned as a punishment for 
them). 
[54:15]
And verily We left it, We preserved this [deed], as a sign, for whomever might be admonished by it, in other 
words, the news of this [deed] became widely-known and endured. So is there anyone who will remember?, 
[anyone who] will take heed from, or be admonished by, it? (muddakir is actually mudhtakir, but the t
ā
’ has 
been replaced with a d
ā
l, likewise the dh
ā
l, and it [the d
ā
l] has been assimilated with it [the other d
ā
l]). 
[54:16]
How [dreadful] then were My chastisement and My warnings? (this is an interrogative meant as an 
affirmative; kayfa, ‘how’, is the predicate of k
ā
na, ‘was’, and it is here being used to inquire about a ‘state’; 
the intention is to prompt those who are being addressed to affirm the fact that God’s chastisement of those 
who denied Noah was fully deserved). 
[54:17]
And verily We have made the Qur’
ā
n easy to remember, We have facilitated its memorisation and disposed 
it to serve as a [source of] remembrance. So is there anyone who remember?, [anyone who] will be 
admonished by it and memorise it? (the interrogative here is intended as an imperative: in other words, 
memorise it and be admonished by it; none of God’s scriptures is memorised by heart other than it [the 
Qur’
ā
n]). 
[54:18]
‘
Ā
d denied, their prophet H
ū
d and so they were chastised. How then were My chastisement and My 
warnings?, [how then was] My warning them of the chastisement before it was sent down? In other words, 
it was justified, and He explains this [chastisement] by saying: 
[54:19]
Indeed We unleashed upon them a clamorous wind, intensely noisy, on a day of prolonged ill fortune, 
(nahsin mustamirr means) either one of continuous ill fortune, or one of severe ill fortune — and this was 
the last Wednesday of the month — 
[54:20]
tearing people away, wrenching them from the holes in the ground in which they had been embedded and 
flinging them down [to the ground] head first, thereby crushing their necks and severing [their] heads from 
[their] bodies, as if they were, [while lying] in this mentioned state, trunks of uprooted palm-trees, severed 
and thrown on the ground — they are likened to palm-trees because of their tallness (nakhlun, ‘palm-trees’, 
is masculine here but feminine in [s
ū
rat] al-H
ā
qqa, nakhlun kh
ā
wiya, ‘fallen down [or hollow] palm-trees’, 
[Q. 69:7], in order to harmonise with the end-rhyme of the verses in both instances). 
[54:21]
How then were My chastisement and My warnings? 

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632
[54:22]
And verily We have made the Qur’
ā
n easy to remember. So is there anyone who will remember? 
[54:23]
Tham
ū
d denied the warnings (nudhur is the plural of nadh
ī
r, with the sense of mundhir), that is to say, 
[they denied] those matters which their prophet S
ā
lih warned them of if they refused to believe in him and 
to follow him,
[54:24]
and they said, ‘Is it a mortal (basharan is in the accusative because it is governed [by a succeeding verb]) 
alone among us (minn
ā
w
ā
hidan are both adjectives of basharan) that we are to follow? (nattabi‘uhu, this 
explains the verb which renders it [basharan, ‘mortal’] accusative; the interrogative is meant as a negative, 
in other words: why should we follow him when there are many of us and he is only one among us and not 
a king? That is to say, we will not follow him). Then indeed, if we were to follow him, we would be in error, 
a parting with reason, and insanity!
[54:25]
Has the Reminder, the revelation, been cast (read a-ulqiya pronouncing both hamzas, or by not pronouncing 
the second one but in both cases inserting an intervening alif, or leaving this [insertion] out) upon him 
[alone] from among us?, in other words, nothing has been revealed to him. Nay, but he is a conceited, an 
arrogant and insolent, liar, in his saying that the mentioned has been revealed to him. God, exalted be He, 
says: 
[54:26]
‘They will know tomorrow, in the Hereafter, who is the conceited liar, and it is them, for they will be 
chastised for having denied their prophet S
ā
lih. 
[54:27]
Lo! We are sending the She-camel, We will bring it forth out of the mountain, the rock, as they demanded, 
as a trial, a test, for them, that We may try them. So watch them, O S
ā
lih, await [to see] what they will do 
and what will be done with them, and remain patient (istabir: the t
ā
’ here has replaced the t
ā
’ of [the 8th 
form] ifta‘ala), in other words, endure their harm. 
[54:28]
And inform them that the water is to be divided between them, and the She-camel: one day for them and 
the next for it, every drinking, [every] portion of water, will be attended’, by the people [drawing water] on 
their [designated] day, and by the She-camel on its day. They adhered to this [regime] but eventually 
became impatient with it and decided to slaughter the She-camel. 
[54:29]
But they called their companion, Qud
ā
r, to slay it, so he took, he drew his sword, and he hamstrung, with it 
the She-camel, in other words, he slew her in compliance with their wish. 
[54:30]
How then were My chastisement and My warnings?, My warning them of chastisement before it was sent 
down? In other words, it was justified. He explains it [their chastisement] by saying: 

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633
[54:31]
Indeed We unleashed upon them a single Cry, and they became like the chaff of a corral builder (al-
muhtazir is one who makes a pen from dried tree-branches and thorns for his sheep, to protect them from 
wolves and beasts of prey; the fallen parts which they tread are called hash
ī
m). 
[54:32]
And verily We have made the Qur’
ā
n easy to remember. So is there anyone who will remember? 
[54:33]
The people of Lot denied the warnings, [they denied] those issues of which they were warned by his [Lot’s] 
tongue. 
[54:34]
Indeed We unleashed upon them a squall of pebbles, a wind hurling at them pebbles, namely, small stones, 
a single one [of these] being no larger than the palm of the hand, and they were destroyed; [all] except the 
family of Lot, namely, his two daughters, together with him, whom We delivered at dawn, from among the 
dawns, the morning time of an unspecified day (had a specific day been meant [for that mentioned dawn], it 
[sahar] would have been treated as a diptote [instead of the declined form saharin], being a definite noun 
derived from al-sahar, for with definite nouns one ought to use [the preceding definite article] al). So was 
the squall unleashed at first with the family of Lot [still there]? There are two opinions regarding this: in the 
case of the former [that it was unleashed upon them including the family of Lot] the exception is understood 
as a continuous one, while in the case of the latter [opinion that they were delivered before the squall] the 
exception is understood as a discontinuous one, even if it [‘the family of Lot’] is actually subsumed by the 
collective noun [‘the people of Lot’, and so they were delivered] as a kindness [from God]; 
[54:35]
as a grace (ni‘matan is a verbal noun, that is to say in‘
ā
man, ‘an act of grace’) from Us. So, like that requital, 
do We requite him who gives thanks, for Our graces and is a believer, or [it means] him who is a believer in 
God and His messenger and is obedient to both. 
[54:36]
And verily he had warned them, Lot had threatened them, of Our strike, Our seizing them with 
chastisement, but they disputed, they contested and denied, the warnings, his warning. 
[54:37]
And they had even solicited of him his guests, that he should let them have their own way with those who 
had come to him as guests, that they may do wicked things with them — and these [guests] were angels. 
So We blotted out their eyes, We blinded them and made them without slits [so that they were continuous 
folds of skin] like the rest of the face, by having Gabriel smack them with his wing. ‘So taste [now], so We 
said to them: taste, My chastisement and My warnings’, that is to say, [taste] the effects and the substance 
of My warning and My threat. 
[54:38]
And verily there greeted them in the early morning, the morning time of an unspecified day, an abiding 
chastisement, a permanent [chastisement], continuous with the chastisement of the Hereafter. 
[54:39]

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634
‘So taste [now] My chastisement and My warnings!’ 
[54:40]
And verily We have made the Qur’
ā
n easy to remember. So is there anyone who will remember? 
[54:41]
And verily there came to Pharaoh’s folk, his people, together with him, the warnings, the warning by the 
tongue of Moses and Aaron, but they did not believe.
[54:42]
Rather: They denied Our signs, all, nine, of them, which were given to Moses. So We seized them, by way of 
chastisement, with the seizing of One [Who is] Mighty, Strong, Omnipotent, Powerful, Whom nothing can 
thwart. 
[54:43]
Are your disbelievers, O Quraysh, better than those?, mentioned [beginning] from the people of Noah to 
those of Pharaoh, which is why they have not been chastised? Or have you, O disbelievers of Quraysh, 
[been granted] some immunity, from chastisement, in the Scriptures?, the Books? (the interrogative in both 
instances is meant as a denial, in other words: it is not so). 
[54:44]
Or do they, the disbelievers of Quraysh, say: ‘We are a host that will be helped to victory’?, against 
Muhammad (s)? When Ab
ū
Jahl, on the day of Badr, said: ‘We are a host that will be helped to victory’, the 
following was revealed: 
[54:45]
The host will [truly] be routed and turn its back [to flee], and so they were defeated at Badr and God’s 
Messenger (s) was granted victory over them. 
[54:46]
Nay, but the Hour is their tryst, for chastisement, and the Hour, that is, the chastisement thereat, will be 
more calamitous, greater in affliction, and more bitter, than the chastisement of this world. 
[54:47]
Indeed the guilty are in error, in the destruction of being killed in this world, and in a blazing fire, a fire that 
has been set ablaze (musa‘‘ara), that is, fiercely ignited in the Hereafter. 
[54:48]
The day when they are dragged into the Fire on their faces, in the Hereafter and it is said to them: ‘Taste 
[now] the touch of Saqar’, Hell’s affliction of you. 
[54:49]
Truly everything (read inna kulla shay’in is [in the accusative as a] dependent clause because of a verb 
governing it) have We created in a measure, by ordainment (bi-qadarin, ‘in a measure’, is a circumstantial 
qualifier referring to kulla, ‘every’, in other words, ‘[already] predetermined’; a variant reading [for kulla] has 
[nominative] kullu as the subject, the predicate of which is khalaqn
ā
hu, ‘We have created’). 

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635
[54:50]
And Our command, for a thing which We want to bring into existence, is but a single word, like the twinkling 
of an eye, in terms of speed, and this is the saying of kun, ‘Be’, whereat it comes into existence. His 
command, when He wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82]. 
[54:51]
And verily We have destroyed the likes of you, the likes of you in terms of disbelief, from among past 
communities. So is there anyone who will remember? (this is an interrogative meant as an imperative, that 
is to say, ‘Remember and be admonished!’). 
[54:52]
And everything they, that is, servants, have done is, recorded, in the scrolls, the books of the Guardian 
Angels (al-hafaza), 
[54:53]
and every small and great, sin, or deed, is inscribed, is recorded in the Preserved Tablet (al-lawh al-mahf
ū
z). 
[54:54]
Assuredly the God-fearing will be amid gardens, orchards, and rivers (the collective noun is meant here; a 
variant reading [for nahar] has the plural nuhur, similar [in form] to asad, ‘lion’, [plural] usud), the meaning 
being that they will drink from its rivers water milk, honey and wine; 
[54:55]
in an abode of truth, a place of truth, wherein there is no idle talk or cause for sin — (the collective noun 
[maq‘ad] is meant here; a variant reading has maq
ā
‘id, ‘abodes’), in other words, they are in congregations 
in Paradise that are free from idle talk and cause for sin, in contrast to the congregations of this world, 
which are rarely free from such things (syntactically, this statement is considered a second predicate and 
also a substitution; it [the ‘abode’] may be understood as being ‘one of truth’ regardless of whether one 
reads the substitution as being of the part [for the whole] or otherwise); before a King (mal
ī
k: this form is 
hyperbolic, that is to say, One of a mighty and vast kingdom) [Who is] Omnipotent, Powerful, Whom 
nothing can thwart, namely, God, exalted be He (‘inda indicates [glorious] rank and closeness to His bounty, 
exalted be He).
Meccan, except for verse 29, which is Medinese; it consists of 76 or 78 verses.