54. Sūrat al-Qamar

٥٤۔ سُورَةُ القَمَر

54.4 People of Pharaoh were seized for disbelieving God's warning. The same warning has come to you, will you not take admonition?

٥٤۔٤ مقطع في سُورَةُ القَمَر

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).
quran:54:51

And We have already destroyed your kinds, so is there any who will remember?  

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!’).
القرآن:٥٤:٥١

وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِنْ مُدَّكِرٍ  

{ولقد أهلكنا أشياعكم} أشباهكم في الكفر من الأمم الماضية {فهل من مدكر} استفهام بمعنى الأمر، أي اذكروا واتعظوا.
quran:54:52

And everything they did is in written records.  

And everything they, that is, servants, have done is, recorded, in the scrolls, the books of the Guardian Angels (al-hafaza),
القرآن:٥٤:٥٢

وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ  

{وكل شيء فعلوه} أي العباد مكتوب {في الزبر} كتب الحفظة.
quran:54:53

And every small and great ˹thing˺ is inscribed.  

and every small and great, sin, or deed, is inscribed, is recorded in the Preserved Tablet (al-lawh al-mahfūz).
القرآن:٥٤:٥٣

وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُسْتَطَرٌ  

{وكل صغير وكبير} من الذنب أو العمل {مستطر} مكتوب في اللوح المحفوظ.
quran:54:54

Indeed, the righteous will be among gardens and rivers,  

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;
القرآن:٥٤:٥٤

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ  

{إن المتقين في جنات} بساتين {ونَهر} أريد به الجنس، وقرئ بضم النون والهاء جمعا كأسد وأسد، والمعنى أنهم يشربون من أنهار الماء واللبن والعسل والخمر.
quran:54:55

In a seat of honor near a Sovereign, Perfect in Ability.  

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 maqā‘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 (malīk: 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.
القرآن:٥٤:٥٥

فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ  

{في مقعد صدق} مجلس حق لا لغو فيه ولا تأثيم أريد به الجنس، وقرئ مقاعد، المعنى أنهم في مجالس من الجنات سالمة من اللغو والتأثيم بخلاف مجالس الدنيا فقلَّ أن تسلم من ذلك وأعرب هذا خبرا ثانيا وبدلا وهو صادق ببدل البعض وغيره {عند مليك} مثال مبالغة، أي عزيز الملك واسعه {مقتدر} قادر لا يعجزه شيء وهو الله تعالى وفيه إشارة إلى الرتبة والقربة من فضله تعالى.