Al-Qamar
Quran |
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Al-Qamar
Summary
- 1-2 The moon shall be split as a sign of the Judgement Day
- 3-5 The disbelievers reject the Quran and warnings, instead choosing to follow their own desires.
- 6 This verse talked about the prophecy where the infidels shall surely be overtaken suddenly by the voice of judgment day (which spoken by Israfil, archangel who blow the trumpet of armageddon).[2]
- 7 Infidels were said to regret in that judgment day.
- 8 The infidels were gathered to Israfil.[3][Notes 1]
- 9-14 Noah was charged with imposture by his enemies, who were destroyed by the flood
- 15-18 Noah's Ark, like the Quran, a sign to unbelievers who will not be warned
- 19-22 The Ádites destroyed for calling their prophet an impostor
- 23-32 The Thamud destroyed for rejecting their prophet as an impostor
- 33-40 The Sodomites destroyed because they rejected Lot as an impostor
- 41-42 Pharaoh and his people destroyed for rejecting Moses as an impostor
- 43-44 The people of Mecca warned by these examples of coming judgment
- 45 The verse talks about divine intervention from God in the
- 46-48 The people of Mecca warned by these examples of coming judgment
- 49-51 God's decree certain and irresistible—illustrated by destruction of former nations
- 52-53 All actions recorded in the Divine records
- 54-55 The pious shall dwell in the gardens of Paradise.[11]
Significance of Al-Qamar
Al-Qamar, meaning "moon" in
Chronology
Surah 54 is wholly Meccan, as its verses “demonstrate complex reference and demanding grammatical connections to surrounding verses”.
Exegesis
This surah clearly directs its message toward the unbelievers in Mecca. Indeed, it covers themes of rejection, truth, and punishment, all of which are addressed in stories of previous peoples. The stories of the people of
18 “everything is recorded”
God, is all-knowing, as the surah both begins and ends with a warning that “everything is recorded”
9-42 previous instances where the word of God was not heeded
The middle section of this Quranic surah, which Ernst marks from verse 9 to 42, relates to prior Hebrew and
Something else to note about this middle section is how many times the Quran references itself. In fact, it does so four times in the same context, at the end of the first four “disbeliever” examples. Each of these four lines (54:17,22,32,40) reads: “We have made it easy to learn lessons from the Quran: will anyone take heed?”[21] Some versions interpret this line to say: “And certainly We have made the Quran easy to remember, but is there anyone who will mind?”[22] The difference here is important because of the connotation of the Arabic word dhikr, which can refer to lessons, the act of remembering, memorization, recalling, and many other meanings that come from the same root, which is used over 200 times in the Quran. This aya could be referring to the lessons of faith and morality and the ease with which they can be gleaned from the Quran, as a book. However, it could also be using the word Quran here to refer to its more literal Arabic meaning—which is “recitation”—rather than referring to the book itself. There is no doubt that this is an occasion where the Quran is self-referential, but it is interesting that in other sections of the Quran (12:2, 15:1), the word Quran, itself, seems to refer to the word of Allah as it is recited, which includes vowels (thus clarifying much of the meaning). (It is important to note that the Quran in its earliest written forms lacked most vowels and the written consonants served as a reminder for those reciting the Quran.) Thus, the verse could mean that the surahs are easily remembered because of their poetic and song-like form in their spoken versions: their rhyming schemes, cadences, and robust structure. According to the scripture, Allah then asks (rhetorically) who will take on the task of remembering or internalizing these words. The purpose of the middle section of this Surah, then, is to draw attention to examples from the past of unbelievers and their punishments, challenging the people of Muhammad's time to finally heed and recognize Allah's Prophet.
42 ...but they rejected all Our signs
It is narrated that Muhammad al-Baqir, when asked about verse [54:42]... but they rejected all Our signs..., replied that "signs refer to all the successors of the Prophets".[23]
43-55 evils that will befall the unbelievers
The final section of the surah (54:43-55) returns to an apocryphal tone, warning of the evils that will befall the unbelievers in the end time. Again, “the Hour” is used twice in these final ayaat to mention the Day of Judgment. At that time, those who are guilty are said to be dragged into the fires of Hell (saqar), as Allah knows that the fate every group of disbelievers is the same—their time is limited. The last section closes the “ring” by reverting the narrative back to the introductory section, wherein we read of visual images of the Day of Judgment. Plus, consistent with Ernst's notions, the surah ends with a “flourishing” couplet that details the rewards of the “dutiful” in the afterlife, seated with “a most powerful king.”[24]
The constant repetition in this surah is particularly relevant, as it contributes to the overall development of God's character. In his many rhetorical questions such as, “We have made it easy to learn lessons from the Quran: will anyone take heed?”[19] and the final question directed towards Muhammad, “Are your disbelievers any better than these?”[15] Firstly, the constant repetition of the Quranic lessons question establishes God as merciful and fair in his punishment, as He ensures that He gave the unbelievers full warning and clear direction; however, they chose not to follow His commands and are thus deserving of their respective punishments. As the surah ends, however, God asserts his ability to inflict punishment upon the disbelievers: “when We ordain something it happens at once, in the blink of an eye; We have destroyed the likes of you in the past. Will anyone take heed?”.[20] With this final rhetorical question, God instead establishes the breadth of His power, as He highlights the utter immediacy with which He could rid the earth of the unbelievers. However, He ensures that His omnipotence will benefit the righteous, as they will live “secure in the presence of an all-powerful Sovereign”.[20]
Appendix
Notes
- Abu Said Al-Khudri nentioned the blower of horn were in fact consisted of two angels, while he supported the opinion that Israfil were also one of the blower.[5]
- ^ According to Islamic belief in weak chain of Hadith, Raphael were acknowledged as angel who were tasked to blower of Armageddon trumpet, and one of archangels who bear the Throne of God on their back.[4]
- ^ This exegesis were found in Mustadrak al Sahihayn.[9] The complete narration from Al-Hakim al-Nishapuri were:... Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut'im told him, that he heard Ali - may God be pleased with him - addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God - may God bless him and grant him peace - and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God - may God bless him and his family and grant them peace - and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God - may God's prayers and peace be upon him and his family - and I was on the right side. When God Almighty defeated his enemies, the Messenger of God - may God's prayers and peace be upon him and his family - carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty... Ibn al Mulqin , Hadith scholar from Cordoba of 13-14 AD century, evaluate this hadith tha he found weaknesses in Musa ibn Yaqoub and Abu al Huwairith chain, so he deemed there is weakness about this hadith.[10] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supported the participation of Raphael in Badr[8]
References
- ^ a b Ibn Kathir. "Tafsir Ibn Kathir (English): Surah Al Qamar". Quran 4 U. Tafsir. Retrieved 15 March 2020.
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
- ^ a b Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (2)" [Does angel Raphael tasked to blow the trumpet of Armageddon in the day of judgment? (2)]. Muslim.or.id (in Indonesian). Muslim.or.id. Retrieved 14 December 2021.
Tafsir Al-Qurthubi, 7/20 (Maktabah Syamilah); At-Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah, 1/488 (Maktabah Syamilah).; Fathul Baari 11/368 (Maktabah Syamilah); see Al-Imaan bimaa Ba'dal Maut, p. 112. ; Syarh Al-Ibanah: Al-Imaan bin Nafkhi Ash-Shuur, 5/33.; Syarh Al-'Aqidah Al-Washithiyyah, 1/59-60 (Maktabah Asy-Syamilah). while in another book: وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور (Syarh Al-'Aqidah As-Safariyaniyyah, 1/467).
- ^ ISBN 9789795929512. Retrieved 6 February 2022.
Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
- ISBN 9789791294386. Retrieved 6 November 2021.
- ^ a b Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (1)". Muslim.or.id (in Indonesian). Muslim.or.id. Retrieved 14 December 2021.
[ يا آدم بر حجك ] " ما يروى عن آدم -عليه السلام- أنه لما حج قالت له الملائكة: «يا آدم بر حجك»: غير ثابت. " [من فوائد جلسة مع طلبة العلم /16/ذو الحجة/1432 ] __________________ " ... فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة، وبذلنا في العمل بها جهد المستطيع، وركبنا المخاطر في الدعوة إليها؛ هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة، ونوليهم منا ما تولوا ونبلعهم ريقهم، وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها؟ إنا إذن لمقصرون!..."
- ^ al-Nishapuri, al-Hakim. "Kitabu Ma'rifat Shahabatu Radhiyallahu Anhum: Gabriel, Michael and Israfil descend in the Battle of Badr.". al Mustadrak ala Sahihayn. Islamweb: Islamweb. Retrieved 13 December 2021.
4488 - Narrated Abu Abdullah Muhammad ibn Ya'kub, through Ibrahim bin Abdullah Al Saadi , on the authority of Muhammad bin Khalid bin Athmah, on the authority of Musa bin Yaqub , who reported Abu Huwayrith , that Muhammad bin Jabir bin Mut'im, told him
- ^ Abu Hafs Umar bin Ali bin Ahmad bin Muhammad bin Abdullah Al-Anshari Al-Wadi Asyi Al-Andalusi At-Tukuruwi Al-Mishri Asy-Syafi`i, Sirajuddin. "كتاب مختصر تلخيص الذهبي" [kitab mukhtasar talkhis aldhahabii]. Islamweb. Islamweb. Retrieved 14 December 2021.
- Sale's Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co. This article incorporates text from this source, which is in the public domain.
- ^ Haleem, M.A.S. Abdel. The Quran (New York: Oxford University Press, 2005) 350.
- ^ "Moon", in The Oxford Dictionary of Islam, edited by John L. Esposito. Oxford Islamic Studies Online, http://www.oxfordislamicstudies.com/article/opr/t125/e1545
- ^ Ernst, Carl W., How to Read the Quran: A New Guide with Select Translations (Chapel Hill: The University of North Carolina Press, 2011) 105
- ^ a b c Haleem, 351
- ^ Quran Chapters and their Chronological Sequence of Revelation - International Community of Submitters (ICS) https://web.archive.org/web/20110515070405/http://www.masjidtucson.org/quran/chapters_chronological_sequence.html
- ^ Ernst, 45
- ^ a b Ernst, 105
- ^ a b c Haleem, 350
- ^ a b c d Haleem, 352
- ^ Haleem, 54:17
- ^ The Holy Quran with English Translation and Commentary. Trans. Maulana Muhammad Ali. USA: Ahmadiyya Anjuman Isha'at Islam Lahore, Inc. 2002.
- ISBN 9780991430864.
- ^ Ali, 54:55