54. Sūrat al-Qamar (1/2)

٥٤۔ سُورَةُ القَمَر ص ١

The Moon (Meccan)

quran:54:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

The Hour has come near, and the moon has split ˹in two˺.  

The Hour has drawn near, the Resurrection is close at hand, and the moon has split, it broke in two at ˹Mount˺ Abū Qubays and Qu‘ayqa‘ān, 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-Bukhārī and Muslim˺.
القرآن:٥٤:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ  

{اقتربت الساعة} قربت القيامة {وانشق القمر} انفلق فلقتين على أبي قبيس وقيقعان آية له ﷺ وقد سئلها فقال (اشهدوا) رواه الشيخان.
quran:54:2

And if they see a miracle, they turn away and say, "Passing magic."  

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’).
القرآن:٥٤:٢

وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ  

{وإن يروْا} أي كفار قريش {آية} معجزة له ﷺ {يعرضوا ويقولوا} هذا {سحر مستمر} قوي من المرة: القوة أو دائم.
quran:54:3

And they denied and followed their inclinations. But for every matter is a ˹time of˺ settlement.  

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.
القرآن:٥٤:٣

وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ  

{وكذبوا} النبي ﷺ {واتبعوا أهواءهم} في الباطل {وكل أمر} من الخير والشر {مستقر} بأهله في الجنة أو النار.
quran:54:4

And there has already come to them of information that in which there is deterrence -  

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 dāl ˹of muzdajar˺ replaces the tā’ of ˹the 8th form˺ ifta‘ala; one may say, izdajartuhu or zajartuhu, to mean ‘I forbade him sternly’; mā, ‘such as’, either indicates a relative clause, or it is qualified by an adjective);
القرآن:٥٤:٤

وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ  

{ولقد جاءهم من الأنباء} أخبار إهلاك الأمم المكذبة رسلهم {ما فيه مزدجر} لهم اسم مكان والدال بدل من تاء الافتعال وازدجرته وزجرته: نهيته بغلظة وما موصولة أو موصوفة.
quran:54:5

Extensive wisdom - but warning does not avail ˹them˺.  

wisdom (hikmatun is the predicate of an omitted subject, or a substitution for mā, ‘such as’, or for muzdajar, ‘deterrent’) ˹that is˺ far-reaching, complete; but warnings (nudhur is the plural of nadhīr, functioning in the ˹agent˺ sense of mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; mā 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.
القرآن:٥٤:٥

حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ  

{حكمة} خبر مبتدأ محذوف أو بدل من ما أو من مزدجر {بالغة} تامة {فما تغن} تنفع فيهم {النذر} جمع نذير بمعنى منذر، أي الأمور المنذورة لهم وما للنفي أو للاستفهام الإنكاري وهي على الثاني مفعول مقدم.
quran:54:6

So leave them, ˹O Muhammad˺. The Day the Caller calls to something forbidding,  

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, Isrāfīl (yawma, ‘the day’, is rendered accusative by yakhrujūna, ‘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;
القرآن:٥٤:٦

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ  

{فتول عنهم} هو فائدة ما قبله وتم به الكلام {يوم يدع الداع} هو إسرافيل وناصب يوم يخرجون بعد {إلى شيءٍ نكُر} بضم الكاف وسكونها، أي منكر تنكره النفوس وهو الحساب.
quran:54:7

Their eyes humbled, they will emerge from the graves as if they were locusts spreading,  

with their downcast (khāshi‘an: a variant reading has khushsha‘an), humiliated, looks (absāruhum is a circumstantial qualifier referring to the subject of the verb ˹yakhrujūna, ‘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 jarādun muntashirun˺ is a circumstantial qualifier referring to the subject of ˹the verb˺ yakhrujūna, ‘they will emerge’, and so is His saying ˹muhti‘īna˺),
القرآن:٥٤:٧

خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ  

{خاشعا} أي ذليلا، وفي قراءة خُشَّعا بضم الخاء وفتح الشين مشددة {أبصارهم} حال من الفاعل {يخرجون} أي الناس {من الأجداث} القبور {كأنهم جراد منتشر} لا يدرون أين يذهبون من الخوف والحيرة، والجملة حال من فاعل يخرجون وكذا قوله.
quran:54:8

Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day."  

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 ˹sūrat˺ al-Muddaththir, a day of hardship for the disbelievers ˹Q. 74:9-10˺.
القرآن:٥٤:٨

مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ  

{مهطعين} مسرعين مادين أعناقهم {إلى الداعِ يقول الكافرون} منهم {هذا يوم عَسِرٌ} صعب على الكافرين كما في المدثر (يوم عسير على الكافرين).
quran:54:9

The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled.  

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.
القرآن:٥٤:٩

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ  

{كذَّبت قبلهم} قبل قريش {قوم نوح} تأنيث الفعل لمعنى قوم {فكذبوا عبدنا} نوحا {وقالوا مجنون وازدجر} انتهروه بالسب وغيره.
quran:54:10

So he invoked his Lord, "Indeed, I am overpowered, so help."  

And so he invoked his Lord, ˹saying,˺ ‘I have been (annī, to be understood as bi-annī) overcome, so help ˹me˺!’
القرآن:٥٤:١٠

فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ  

{فدعا ربه أني} بالفتح، أي بأني {مغلوب فانتصر}.
quran:54:11

Then We opened the gates of the heaven with rain pouring down  

Then We opened (read fa-fatahnā or fa-fattahnā) the gates of the heaven with torrential waters, ˹waters˺ pouring down intensely,
القرآن:٥٤:١١

فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ  

{ففتحنا} بالتخفيف والتشديد {أبواب السماء بماءٍ منهمر} منصب انصبابا شديدا.
quran:54:12

And caused the earth to burst with springs, and the waters met for a matter already predestined.  

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.
القرآن:٥٤:١٢

وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ  

{وفجرنا الأرض عيونا} تنبع {فالتقى الماء} ماء السماء والأرض {على أمر} حال {قد قُدِر} قضي به في الأزل وهو هلاكهم غرقا.
quran:54:13

And We carried him on a ˹construction of˺ planks and nails,  

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 disār, similar ˹in pattern˺ to ˹kutub˺ kitāb, ‘book’),
القرآن:٥٤:١٣

وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ  

{وحملناه} أي نوحا {على} سفينة {ذات ألواح ودُسر} وهو ما تشد به الألواح من المسامير وغيرها وأحدها دسار ككتاب.
quran:54:14

Sailing under Our observation as reward for he who had been denied.  

sailing before Our eyes, that is, in Our sights, in other words, ˹it was being˺ protected, as retaliation (jazā’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).
القرآن:٥٤:١٤

تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ  

{تجري بأعيننا} بمرأى منا، أي محفوظة {جزاءً} منصوب بفعل مقدر، أي أغرقوا انتصارا {لمن كان كفر} وهو نوح عليه السلام، وقرئ كفر بالبناء للفاعل، أي أغرقوا عقابا.
quran:54:15

And We left it as a sign, so is there any who will remember?  

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 tā’ has been replaced with a dāl, likewise the dhāl, and it ˹the dāl˺ has been assimilated with it ˹the other dāl˺).
القرآن:٥٤:١٥

وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد تركناها} أبقينا هذه الفعلة {آية} لمن يعتبر بها، أي شاع خبرها واستمر {فهل من مدَّكر} معتبر ومتعظ بها وأصله مذتكر أبدلت التاء دالا مهملة وكذا المعجمة وأدغمت فيها.
quran:54:16

And how ˹severe˺ were My punishment and warning.  

How ˹dreadful˺ then were My chastisement and My warnings? (this is an interrogative meant as an affirmative; kayfa, ‘how’, is the predicate of kāna, ‘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).
القرآن:٥٤:١٦

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ  

{فكيف كان عذابي ونُذُر} أي إنذاري استفهام تقرير، وكيف خبر كان وهي للسؤال عن الحال والمعنى حمل المخاطبين على الإقرار بوقوع عذابه تعالى بالمكذبين لنوح موقعه.
quran:54:17

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?  

And verily We have made the Qur’ān 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’ān˺).
القرآن:٥٤:١٧

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد يسرنا القرآن للذكر} سهلناه للحفظ وهيأناه للتذكر {فهل من مدكر} متعظ به وحافظ له والاستفهام بمعنى الأمر، أي احفظوا واتعظوا به وليس يحفظ من كتب الله عن ظهر القلب غيره.
quran:54:18

Aad denied; and how ˹severe˺ were My punishment and warning.  

‘Ād denied, their prophet Hūd 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:
القرآن:٥٤:١٨

كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ  

{كذبت عاد} نبيهم هودا فعذبوا {فكيف كان عذابي ونذر} إنذاري لهم بالعذاب قبل نزوله أي وقع موقعه وقد بينه بقوله.
quran:54:19

Indeed, We sent upon them a screaming wind on a day of continuous misfortune,  

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 —
القرآن:٥٤:١٩

إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ  

{إنا أرسلنا عليهم ريحا صرْصرا} أي شديدة الصوت {في يوم نحس} شؤم {مستمر} دائم الشؤم أو قويه وكان يوم الأربعاء آخر الشهر.
quran:54:20

Extracting the people as if they were trunks of palm trees uprooted.  

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 ˹sūrat˺ al-Hāqqa, nakhlun khāwiya, ‘fallen down ˹or hollow˺ palm-trees’, ˹Q. 69:7˺, in order to harmonise with the end-rhyme of the verses in both instances).
القرآن:٥٤:٢٠

تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ  

{تنزع الناس} تقلعهم من حفر الأرض المندسين فيها وتصرعهم على رءوسهم فتدق رقابهم فتبين الرأس عن الجسد {كأنهم} وحالهم ما ذكر {أعجاز} أصول {نخل منقعر} منقطع ساقط على الأرض وشبهوا بالنخل لطولهم وذكر هنا وأنث في الحاقة (نخل خاوية) مراعاة للفواصل في الموضعين.
quran:54:21

And how ˹severe˺ were My punishment and warning.  

How then were My chastisement and My warnings?
القرآن:٥٤:٢١

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ  

{فكيف كان عذابي ونذر}.
quran:54:22

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?  

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?
القرآن:٥٤:٢٢

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد يسرنا القرآن للذكر فهل من مدكر}.
quran:54:23

Thamud denied the warning  

Thamūd denied the warnings (nudhur is the plural of nadhīr, with the sense of mundhir), that is to say, ˹they denied˺ those matters which their prophet Sālih warned them of if they refused to believe in him and to follow him,
القرآن:٥٤:٢٣

كَذَّبَتْ ثَمُودُ بِالنُّذُرِ  

{كذبت ثمود بالنذر} جمع نذير بمعنى منذر، أي بالأمور التي أنذرهم بها نبيهم صالح إن لم يؤمنوا به ويتبعوه.
quran:54:24

And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness.  

and they said, ‘Is it a mortal (basharan is in the accusative because it is governed ˹by a succeeding verb˺) alone among us (minnā wāhidan 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!
القرآن:٥٤:٢٤

فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ  

{فقالوا أبشرا} منصوب على الاشتغال {منا واحدا} صفتان لـ بشرا {نتبعه} مفسر للفعل الناصب له والاستفهام بمعنى النفي المعنى كيف نتبعه ونحن جماعة كثيرة وهو واحد منا وليس بملك، أي لا نتبعه {إنا إذًا} إن اتبعناه {لفي ضلال} ذهاب عن الصواب {وسعر} جنون.
quran:54:25

Has the message been sent down upon him from among us? Rather, he is an insolent liar."  

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:
القرآن:٥٤:٢٥

أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ  

{أألقي} بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين وتركه {الذكر} الوحي {عليه من بيننا} أي لم يوح إليه {بل هو كذاب} في قوله إنه أوحي إليه ما ذكر {أشر} متكبر بطر، قال تعالى.
quran:54:26

They will know tomorrow who is the insolent liar.  

‘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 Sālih.
القرآن:٥٤:٢٦

سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ  

{سيعلمون غدا} في الآخرة {من الكذاب الأشر} وهو أو هم بأن يعذبوا على تكذيبهم نبيهم صالحا.
quran:54:27

Indeed, We are sending the she-camel as trial for them, so watch them and be patient.  

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 Sālih, await ˹to see˺ what they will do and what will be done with them, and remain patient (istabir: the tā’ here has replaced the tā’ of ˹the 8th form˺ ifta‘ala), in other words, endure their harm.
القرآن:٥٤:٢٧

إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ  

{إنا مرسلو الناقة} مخرجوها من الهضبة الصخرة كما سألوا {فتنة} محنة {لهم} لنخبرهم {فارتقبهم} يا صالح أي انتظر ما هم صانعون وما يصنع بهم {واصطبر} الطاء بدل من تاء الافتعال أي اصبر على أذاهم.
quran:54:28

And inform them that the water is shared between them, each ˹day of˺ drink attended ˹by turn˺.  

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.
القرآن:٥٤:٢٨

وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُحْتَضَرٌ  

{ونبئهم أن الماء قسمة} مقسوم {بينهم} وبين الناقة يوم لهم ويوم لها {كلُّ شرب} نصيب من الماء {محتضر} يحضره القوم يومهم والناقة يومها فتمادوا على ذلك ثم ملوه فهموا بقتل الناقة.
quran:54:29

But they called their companion, and he dared and hamstrung ˹her˺.  

But they called their companion, Qudār, 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.
القرآن:٥٤:٢٩

فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ  

{فنادوا صاحبهم} قدرا ليقتلها {فتعاطى} تناول السيف {فعقر} به الناقة، أي قتلها موافقة لهم.
quran:54:30

And how ˹severe˺ were My punishment and warning.  

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:
القرآن:٥٤:٣٠

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ  

{فكيف كان عذابي ونذر} إنذاري لهم بالعذاب قبل نزوله، أي وقع موقعه وبيَّنه بقوله.
quran:54:31

Indeed, We sent upon them one blast from the sky, and they became like the dry twig fragments of an ˹animal˺ pen.  

Indeed We unleashed upon them a single Cry, and they became like the chaff of a corral builder (almuhtazir 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 hashīm).
القرآن:٥٤:٣١

إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ  

{إنا أرسلنا عليهم صيحة واحدة فكانوا كهشيم المحتظر} هو الذي يجعل لغنمه حظيرة من يابس الشجر والشوك يحفظهن فيها من الذئاب والسباع وما سقط من ذلك فداسته هو الهشيم.
quran:54:32

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?  

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?
القرآن:٥٤:٣٢

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد يسرنا القرآن للذكر فهل من مدكر}.
quran:54:33

The people of Lot denied the warning.  

The people of Lot denied the warnings, ˹they denied˺ those issues of which they were warned by his ˹Lot’s˺ tongue.
القرآن:٥٤:٣٣

كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ  

{كذبت قوم لوط بالنذر} بالأمور المنذرة لهم على لسانه.
quran:54:34

Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn  

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˺;
القرآن:٥٤:٣٤

إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ  

{إنا أرسلنا عليهم حاصبا} ريحا ترميهم بالحصباء وهي صغار الحجارة الواحد دون ملء الكف فهلكوا {إلا آل لوط} وهم ابنتاه معه {نجيناهم بسحر} من الأسحار وقت الصبح من يوم غير معين ولو أريد من يوم معين لمنع من الصرف لأنه معرفة معدول عن السحر لأن حقه أن يستعمل في المعرفة بأل وهل أرسل الحاصب على آل لوط أولا؟ قولان وعبر عن الاستثناء على الأول بأنه متصل وعلى الثاني بأنه منقطع وإن كان من الجنس تسمحا.
quran:54:35

As favor from us. Thus do We reward he who is grateful.  

as a grace (ni‘matan is a verbal noun, that is to say in‘āman, ‘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.
القرآن:٥٤:٣٥

نِعْمَةً مِنْ عِنْدِنَا ۚ كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ  

{نعمة} مصدر، أي إنعاما {من عندنا كذلك} أي مثل ذلك الجزاء {نجزي من شكر} أنعمنا وهو مؤمن أو من آمن بالله ورسوله وأطاعهما.
quran:54:36

And he had already warned them of Our assault, but they disputed the warning.  

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.
القرآن:٥٤:٣٦

وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ  

{ولقد أنذرهم} خوفهم لوط {بطشتنا} أخذتنا إياهم بالعذاب {فتماروا} تجادلوا وكذبوا {بالنذر} بإنذاره.
quran:54:37

And they had demanded from him his guests, but We obliterated their eyes, ˹saying˺, "Taste My punishment and warning."  

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.
القرآن:٥٤:٣٧

وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ  

{ولقد راودوه عن ضيفه} أن يخلي بينهم وبين القوم الذين أتوه في صورة الأضياف ليخبثوا بهم وكانوا ملائكة {فطمسنا أعينهم} أعميناها وجعلناها بلا شق كباقي الوجه بأن صفقها جبريل بجناحه {فذوقوا} فقلنا لهم ذوقوا {عذابي ونذر} إنذاري وتخويفي، أي ثمرته وفائدته.
quran:54:38

And there came upon them by morning an abiding punishment.  

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.
القرآن:٥٤:٣٨

وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ  

{ولقد صبحهم بكرة} وقت الصبح من يوم غير معين {عذاب مستقر} دائم متصل بعذاب الآخرة.
quran:54:39

So taste My punishment and warning.  

‘So taste ˹now˺ My chastisement and My warnings!’
القرآن:٥٤:٣٩

فَذُوقُوا عَذَابِي وَنُذُرِ  

{فذوقوا عذابي ونذر}.
quran:54:40

And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?  

And verily We have made the Qur’ān easy to remember. So is there anyone who will remember?
القرآن:٥٤:٤٠

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد يسرنا القرآن للذكر فهل مدكر}.
quran:54:41

And there certainly came to the people of Pharaoh warning.  

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.
القرآن:٥٤:٤١

وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ  

{ولقد جاء آل فرعون} قومه معه {النذر} الإنذار على لسان موسى وهارون فلم يؤمنوا بل
quran:54:42

They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability.  

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.
القرآن:٥٤:٤٢

كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُقْتَدِرٍ  

{كذبوا بآياتنا كلها} التسع التي أوتيها موسى {فأخذناهم} بالعذاب {أخذ عزيز} قوي {مقتدر} قادر لا يعجزه شيء.
quran:54:43

Are your disbelievers better than those ˹former ones˺, or have you immunity in the scripture?  

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).
القرآن:٥٤:٤٣

أَكُفَّارُكُمْ خَيْرٌ مِنْ أُولَٰئِكُمْ أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ  

{أكفاركم} يا قريش {خير من أولئكم} المذكورين من قوم نوح إلى فرعون فلم يعذروا {أم لكم} يا كفار قريش {براءة} من العذاب {في الزبر} الكتب والاستفهام في الموضعين بمعنى النفي أي ليس الأمر كذلك.
quran:54:44

Or do they say, "We are an assembly supporting ˹each other˺"?  

Or do they, the disbelievers of Quraysh, say: ‘We are a host that will be helped to victory’?, against Muhammad (s)? When Abū Jahl, on the day of Badr, said: ‘We are a host that will be helped to victory’, the following was revealed:
القرآن:٥٤:٤٤

أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ  

{أم يقولون} أي كفار قريش {نحن جميع} جمع {منتصر} على محمد، ولما قال أبو جهل يوم بدر إنا جمع منتصر نزل.
quran:54:45

˹Their˺ assembly will be defeated, and they will turn their backs ˹in retreat˺.  

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.
القرآن:٥٤:٤٥

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ  

{سيهزم الجمع ويولون الدبر} فهزموا ببدر ونصر رسول الله ﷺ عليهم.
quran:54:46

But the Hour is their appointment ˹for due punishment˺, and the Hour is more disastrous and more bitter.  

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.
القرآن:٥٤:٤٦

بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ  

{بل الساعة موعدهم} بالعذاب {والساعة} أي عذابها {أدهى} أعظم بلية {وأمر} أشد مرارة عذاب الدنيا.
quran:54:47

Indeed, the criminals are in error and madness.  

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.
القرآن:٥٤:٤٧

إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ  

{إن المجرمين في ضلال} هلاك بالقتل في الدنيا {وسعر} نار مستعرة بالتشديد أي مهيجة في الآخرة.
quran:54:48

The Day they are dragged into the Fire on their faces ˹it will be said˺, "Taste the touch of Saqar."  

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.
القرآن:٥٤:٤٨

يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ  

{يوم يسحبون في النار على وجوههم} في الآخرة ويقال لهم {ذوقوا مس سقر} إصابة جهنم لكم.
quran:54:49

Indeed, all things We created with predestination.  

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 khalaqnāhu, ‘We have created’).
القرآن:٥٤:٤٩

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ  

{إنا كل شيء} منصوب بفعل يفسره {خلقناه بقدر} بتقدير حال من كل أي مقدرا وقرئ كل بالرفع مبتدأ خبره خلقناه.
quran:54:50

And Our command is but one, like a glance of the eye.  

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˺.
القرآن:٥٤:٥٠

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ  

{وما أمرنا} لشيء نريد وجوده {إلا} مرة {واحدة كلمح بالبصر} في السرعة وهي قول: كن فيوجد (إنما أمره إذا أراد شيئا أن يقول له كن فيكون).