Surah Qamar in Arabic with English Transliteration and Translation

54. Al-Qamar (The Moon) – القمر

Al-Qamar is the 54th surah (chapter) of Al-Qur’an. It consists of 55 ayat (verses) that were all revealed in Mecca.

AS RAZI points out, the first verse of this surah appears almost like a continuation of the last verses of the preceding one, especially An-Najm [53]: 57—”that [Last Hour] which is so near draws ever nearer”—: and so we may assume that both were revealed at approximately the same time, i.e., towards the end of the early part (perhaps the fourth year) of Muhammad’s prophethood.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Al-Qamar Ayat 1

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ

Iqtarabatis Saa’atu wan shaqqal qamar

1. THE LAST HOUR draws near, and the moon is split asunder!1

1 Most of the commentators see in this verse a reference to a phenomenon said to have been witnessed by several of the Prophet’s contemporaries. As described in a number of reports going back to some companions, the moon appeared one night as if split into two distinct parts. While there is no reason to doubt the subjective veracity of these reports, it is possible that what actually happened was an unusual kind of partial lunar eclipse, which produced anequally unusual optical illusion. But whatever the nature of
that phenomenon, it is practically certain that the above Qur’an-verse does not refer to it but, rather, to a future event: namely, to what will happen when the Last Hour approaches. (The Qur’an frequently employs the past tense to denote the future, and particularly so in passages which speak of the coming of the Last Hour and of Resurrection Day; this use of the past tense is meant to stress the certainty of the happening to which the verb relates.) Thus, Raghib regards it as fully justifiable to interpret the phrase inshaqqa ‘l-qamar (“the moon. is split asunder”) as bearing on the cosmic cataclysm—the end of the world as we know it—that will occur before the coming of Resurrection Day (see art. shaqq in the Mufradat). As mentioned by Zamakhshari, this interpretation has the support of some of the earlier commentators; and it is, to my mind, particularly convincing in view of the juxtaposition, in the above
Qur’an-verse, of the moon’s “splitting asunder” and the approach of the Last Hour. (In this connection
we must bear in mind the fact that none of the Qur’anic allusions to the “nearness” of the Last Hour and the Day of Resurrection is based on the human concept of “time”.)

Surah Al-Qamar Ayat 2

وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ

Wa iny yaraw aayatany yu’ridoo wa yaqooloo sihrun mustamirr

2. But if they [who reject all thought of the Last Hour] were to see a sign [of its approach], they would turn aside and say, “An ever-recurring delusion!”—

Surah Al-Qamar Ayat 3

وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ

Wa kazzaboo wattaba’ooo ahwaaa’ahum; wa kullu amrin mustaqirr

3. for they are bent on giving it the lie,2 being always wont to follow their own desires.

Yet everything reveals its truth in the end.3

2 Lit., “they have given [it] the lie”: an allusion to the prediction of the Last Hour and the Day of Resurrection. The use of the past tense indicates conscious intent or determination (cf. Surah Al-Baqarah [2], note 6). For my rendering of sihr as “delusion”, see Surah Al-Muddathir [74], note 12.

3 Lit., “everything is settled in its [own] being”: i.e., everything has an intrinsic reality (haqiqah) of its own, and is bound to reveal that reality either in this world or in the next (Baghawi, on the authority of al-Kalbi); hence, everything must have a purpose or “goal” of its own (Zamakhshari). These two—mutually complementary—interpretations reflect the repeated Qur’anic statement that everything that exists or happens has a meaning and a purpose: cf. Al ‘Imran [3]: 191, Yunus [10]: 5 and Sad [38]: 27 (particularly, see note 11 on Yunus [10]: 5). In the present context, the phrase relates both to the truth referred to in the preceding verses and to its rejection by those who are “wont to follow [but] their own desires”.

Surah Al-Qamar Ayat 4

وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ

Wa laqad jaaa’ahum minal anbaaa’i maa feehi muzdajar

4. And withal, there has come unto them many a tiding that should have restrained [their arrogance):4

4 Lit., “in which there was a restraint”: i.e., many an indication, in observable nature, of God’s creative and re-creative power, as well as many a tiding, through God-inspired prophets, of a continuation of life after bodily death and, therefore, of the fact that a person’s attitudes and doings in this world must have definite consequences in the life to come.

Surah Al-Qamar Ayat 5

حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ

Hikmatun baalighatun famaa tughnin nuzur

5. far-reaching wisdom [was held out to them]: but [since] all warnings have been of no avail,

Surah Al-Qamar Ayat 6

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ

Fatawalla ‘anhum; yawma yad’ud daa’i ilaa shai ‘in nukur

6. turn thou away from them.
On the Day when the Summoning Voice will summon [man] unto something that the mind cannot conceive,5

5 Lit., “something not known (nukur)” that is, “something that human beings cannot know [i.e., visualize]
because they have never met with anything like it” (Zamakhshari).

Surah Al-Qamar Ayat 7

خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ

Khushsha’an absaaruhum yakhrujoona minal ajdaasi ka annahum jaraadum muntashir

7. they will come forth from their graves, with their eyes downcast, [swarming about] like locusts scattered [by the wind],

Surah Al-Qamar Ayat 8

مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ

Muhti’eena ilad daa’i yaqoolul kaafiroona haazaa yawmun ‘asir

8. running in confusion towards the Summoning Voice; [and] those who [now] deny the truth will exclaim, “Calamitous is this Day!”

Surah Al-Qamar Ayat 9

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ

Kazzabat qablahum qawmu Noohin fakazzaboo ‘abdanaa wa qaaloo majnoonunw wazdujir

9. [LONG] BEFORE those [who now deny resurrection] did Noah’s people call it a lie; and they gave the lie to Our servant and said, “Mad is he!”—and he was repulsed.6

6 See Surah Hud [11]: 25-48, where the story of Noah and the Flood is given in greater detail.

Surah Al-Qamar Ayat 10

فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ

Fada’aa Rabbahooo annee maghloobun fantasir

10. Thereupon he called out to his Sustainer, “Verily, I am defeated; come Thou, then, to my succour!”

Surah Al-Qamar Ayat 11

فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ

Fafatahnaaa abwaabas samaaa’i bi maaa’in munhamir

11. And so We caused the gates of heaven to open with water pouring down in torrents,

Surah Al-Qamar Ayat 12

وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ

Wa fajjarnal arda ‘uyoonan faltaqal maaa’u ‘alaaa amrin qad qudir

12. and caused the earth to burst forth with springs, so that the waters met for a purpose pre-ordained:

Surah Al-Qamar Ayat 13

وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ

Wa hamalnaahu ‘alaa zaati alwaahinw wa dusur

13. but him We bore on that [vessel] made of [mere] planks and nails,

Surah Al-Qamar Ayat 14

تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ

Tajree bi a’yuninaa jazaaa’an liman kaana kufir

14. and it floated under Our eyes:7 a recompense for him who had been rejected with ingratitude.

7 I.e., “under Our protection”. The reference to Noah’s ark as “made of mere planks and nails” is meant
to stress the frailty of this—as well as any other—human contrivance.

Surah Al-Qamar Ayat 15

وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ

Wa laqat taraknaahaa aayatan fahal min muddakir

15. And, indeed, We have caused such [floating vessels] to remain forever a sign [of Our grace unto
man]:8 who, then, is willing to take it to heart?9

8 See YaSin [36]: 41-42 and the corresponding notes 22 and 23. Literally, the above phrase reads, “We have left them [or “such”] as a sign …, etc. According to Ibn Kathir, the pronoun ha in taraknaha relates to “ships in a generic sense” (jins as-sufun), and quotes in this connection the above-mentioned passage (YaSin [36]: 41-42); hence my interpolation, between brackets, of the words “floating vessels”. The “sign” spoken of here alludes to God’s having endowed man’s mind with inventiveness and, thus, with the ability to widen the scope of his life through conscious effort.

9 Lit., “And is there any that will …”, etc. The above sentence recurs several times, like a refrain, in this surah.

Surah Al-Qamar Ayat 16

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

Fakaifa kaana ‘azaabee wa nuzur

16. And how severe is the suffering which I inflict when My warnings are disregarded!10

10 Lit., “how was My [causing] suffering (‘adhabi) and My warnings”—i.e., after the warnings. Although
this sentence is phrased in the past tense, its purport is evidently timeless.

Surah Al-Qamar Ayat 17

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ

Wa laqad yassarnal Qur’aana liz zikri fahal min muddakir

17. Hence, indeed, We made this Qur’an easy to bear in mind:11 who, then, is willing to take it to heart?

11 The noun dhikr primarily denotes “remembrance”, or—as defined by Raghib—the “presence [of something] in the mind”. Conceptually, and as used in the above context as well as in verses 22, 32 and 40, this term comprises the twin notions of understanding and remembering, i.e., bearing something in

Surah Al-Qamar Ayat 18

كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

Kazzabat ‘Aadun fakaifa kaana ‘azaabee wa nuzur

18. TO THE TRUTH gave the lie [the tribe of] ‘Ad: and how severe was the suffering which I inflicted when My warnings were disregarded!

Surah Al-Qamar Ayat 19

إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ

Innaa arsalnaa ‘alaihim reehan sarsaran fee Yawmi nahsin mustamirr

19. Behold, We let loose upon them a raging stormwind on a day of bitter misfortune:

Surah Al-Qamar Ayat 20

تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ

Tanzi’un naasa ka annahum a’jaazu nakhlin munqa’ir

20. it swept the people away as though they were palm-trunks uprooted:12

12 As mentioned in Al-Haqqah [69]: 6-8, this wind—obviously an exceptionally violent sandstorm—raged without break for seven nights and eight days. For particulars of the tribe of ‘Ad, see second half of note 48 on Al-A’raf [7]: 65.

Surah Al-Qamar Ayat 21

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

Fakaifa kaana ‘azaabee wa nuzur

21. for, how severe is the suffering which I inflict when My warnings are disregarded!

Surah Al-Qamar Ayat 22

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ

Wa laqad yassarnal Qur’aana liz zikri fahal min muddakir

22. Hence, indeed,; We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

Surah Al-Qamar Ayat 23

كَذَّبَتْ ثَمُودُ بِالنُّذُرِ

Kazzabat Samoodu binnuzur

23. [AND the tribe of] Thamud gave the lie to all [Our] warnings;

Surah Al-Qamar Ayat 24

فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ

Faqaalooo a’ basharan minnaa waahidan nattabi’uhooo innaa izal lafee dalaalinw wa su’ur

24. and they said: “Are we to follow one single mortal, one from among ourselves?13 In that case, behold, we would certainly sink into error and folly!

13 For the general implication of this rhetorical question, see note 2 on Qaf [50]: 2. For the story of the tribe of Thamud, their prophet Salih, and the incident of the she-camel, see Al-A’raf [7]: 73-79, Hud [11]: 61-68, Ash-Shu’ara’ [26]: 141-158, and the corresponding notes.

Surah Al-Qamar Ayat 25

أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ

‘A ulqiyaz zikru ‘alaihi min baininaa bal huwa kazzaabun ashir

25. Why—on him alone from among all of us should a [divine] reminder have been bestowed? Nay, but he is a boastful liar!”

Surah Al-Qamar Ayat 26

سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ

Sa-ya’lamoona ghadan manil kazzaabul ashir

26. [And God said:] “On the morrow14 they will come to know who the boastful liar is!

14 I.e., soon. In classical Arabic, the term ghadan (“tomorrow”) often applies to a relatively near future, signifying “tomorrow” (in its literal sense) as well as “in time” or “soon”. Hence—as pointed out by all authorities—it may have been used in the above context with reference to the Last Hour, which in the first verse of this very surah is spoken of as having “drawn near”.

Surah Al-Qamar Ayat 27

إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ

Innaa mursilun naaqati fitnatan lahum fartaqibhum wastabir

27. Behold, [O Salih,] We are letting loose this she-camel as a test for them;13 and thou but watch them, and contain thyself in patience.

15 For this and other Qur’anic references to the she-camel that was to be “let loose as a test” for the Thamud, see Surah Al-A’raf [7], note 57. God’s “letting her loose” is in this context evidently synonymous
with “allowing her to become” a test.

Surah Al-Qamar Ayat 28

وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُحْتَضَرٌ

Wa nabbi’hum annal maaa’a qismatun bainahum kullu shirbin muhtadar

28. And let them know that the water [of their wells] is to be divided between them,16 with each share of water equitably apportioned.”

16 I.e., between their own herds and the ownerless she-camel: see Surah Ash-Shu’ara’ [26]: 155 and the corresponding note 67.

Surah Al-Qamar Ayat 29

فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ

Fa naadaw saahibahum fa ta’aataa fa ‘aqar

29. But they summoned their [boldest] companion, and he ventured [upon the evil deed], and cruelly slaughtered [the animal]:17

17 For the above rendering of ‘aqara, see note 61 on Surah Al-A’raf [7]: 77.

Surah Al-Qamar Ayat 30

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

Fakaifa kaana ‘azaabee wa nuzur

30. and how severe was the suffering which I inflicted when My warnings were disregarded!

Surah Al-Qamar Ayat 31

إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ

Innaaa arsalnaa ‘alaihim saihatanw waahidatan fakaanoo kahasheemil muhtazir

31. Behold, We let loose upon them one single blast [of Our punishment],18 and they became like the dried-up, crumbling twigs of a sheepfold.

18 See note 98 on Surah Hud [11]: 67.

Surah Al-Qamar Ayat 32

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ

Wa laqad yassarnal Qur’aana liz zikri fahal min muddakir

32. Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

Surah Al-Qamar Ayat 33

كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ

Kazzabat qawmu lootin binnuzur

33. LOT’S PEOPLE [too) gave the lie to all [Our] warnings:

Surah Al-Qamar Ayat 34

إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ

Innaa arsalnaa ‘alaihim haasiban illaaa aala Lootin najjainaahum bisahar

34. [and so,] behold, We let loose upon them a deadly tempest;19 and only Lot’s kinsfolk did We save at the break of dawn,

19 Sc., “of chastisement”: see Hud [11]: 82 and the corresponding note 114.

The story of Lot and the people among whom he dwelt is mentioned in several places, most extensively in Hud [11]: 69-83.

Surah Al-Qamar Ayat 35

نِعْمَةً مِنْ عِنْدِنَا ۚ كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ

Ni’matan min ‘indinaa; kazaalika najzee man shakar

35. as a blessing from Us: thus do We reward all who are grateful.

Surah Al-Qamar Ayat 36

وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ

Wa laqad anzarahum batshatanaa fatamaaraw binnuzur

36. For he had truly warned them of Our punishing might; but they stubbornly cast doubt on these warnings,

Surah Al-Qamar Ayat 37

وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ

Wa laqad raawadoohu ‘andaifeehee fatamasnaaa a’yunahum fazooqoo ‘azaabee wa nuzur

37. and even demanded that he give up his guests [to them]:20 whereupon We deprived them of their sight [and thus told them, as it were]:21 “Taste, then, the suffering which I inflict when My warnings are disregarded!”

20 See Surah Hud [11]: 77-79 and the corresponding notes.

21 According to Ibn ‘Abbas (as quoted by Razi), the expression tams al-‘ayn (“deprivation of sight”) denotes here a “veiling [of something] from “one’s consciousness” (hajb ‘an al-idrak). Hence, the phrase tamasna a’yunahum may be understood to mean that God deprived them, in consequence of their evil propensities, of all moral insight (cf. YaSin [36]: 66 and the corresponding notes), and thus made them liable—as the sequence shows—to undergo bitter suffering in this world and in the next.

Surah Al-Qamar Ayat 38

وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ

Wa laqad sabbahahum bukratan ‘azaabun mustaqirr

38. And, indeed, abiding suffering did befall them early on the morrow:

Surah Al-Qamar Ayat 39

فَذُوقُوا عَذَابِي وَنُذُرِ

Fazooqoo ‘azaabee wa nuzur

39. “Taste, then, the suffering which I inflict when My warnings are disregarded!”

Surah Al-Qamar Ayat 40

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ

Wa laqad yassarnal Qur’aana liz zikri fahal min muddakir

40. Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart?

Surah Al-Qamar Ayat 41

وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ

Wa laqad jaaa’a Aala Fir’awnan nuzur

41. Now surely, unto Pharaoh’s folk [too] came such warnings;

Surah Al-Qamar Ayat 42

كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُقْتَدِرٍ

Kazzaboo bi Aayaatinaa kullihaa fa akhaznaahum akhza ‘azeezim muqtadir

42. they, too, gave the lie to all Our messages: and thereupon We took them to task as only the Almighty, who determines all things, can take to task.22

22 Lit., “We gripped them with the grip of an almighty…”, etc. The special—and concluding—mention of “Pharaoh’s folk” is due to the fact that the Egyptians were the most highly developed and powerful nation in the antiquity to which this and the preceding passages refer.

Surah Al-Qamar Ayat 43

أَكُفَّارُكُمْ خَيْرٌ مِنْ أُولَٰئِكُمْ أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ

‘A kuffaarukum khairun min ulaaa’ikum am lakum baraaa’atun fiz Zubur

43. ARE, THEN, those of you who [now] deny the truth23 better than those others – or have you, perchance, [been promised] immunity in the [ancient] books of [divine] wisdom?24

23 Lit., “your deniers of the truth”.

24 See Surah Al-Anbiya’ [21], note 101.

Surah Al-Qamar Ayat 44

أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ

Am yaqooloona nahnu jamee’un muntasir

44. Or do they say, “We are a group united, [and therefore] bound to prevail”?25

25 The reasoning which underlies this thought may be summed up thus: “We who reject these so-called divine revelations represent a very large body of opinion; and because our views are held by so many, they are obviously right and, therefore, bound to triumph in the end.” In other words, the people characterized as “deniers of the truth” draw their assurance from the mere fact of their being representative of the “majority opinion”—a self-delusion based on a purely materialistic outlook on life.

Surah Al-Qamar Ayat 45

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ

Sa yuhzamul jam’u wa yuwalloonad dubur

45. [Yet] the hosts [of those who deny the truth] shall be routed, and they shall turn their backs [in flight]!26

26 The fact that the Prophet recited this verse just before the battle of Badr (see note 10 on Al-Anfal [8]: 10) has caused most of the commentators to assume that it had been revealed as a specific prophecy of the future victory of the Muslims over the pagan Quraysh. While this is possible, I believe, nevertheless, that the above passage has the much wider, timeless meaning explained in the preceding note. This view finds strong support in the subsequent verses, which speak of the evil otherworldly consequences of deliberate sinning, quite apart from the social and moral defeat, in this world, of the sinful community as a whole.

Surah Al-Qamar Ayat 46

بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ

Balis Saa’atu maw’iduhum was Saa’atu adhaa wa amarr

46. But nay—the Last Hour is the time when they shall truly meet their fate;27 and that Last Hour will be most calamitous, and most bitter:

27 Lit., “the time appointed for them” (maw’iduhum).

Surah Al-Qamar Ayat 47

إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ

Innal mujrimeena fee dalaalinw wa su’ur

47. for, behold, those who are lost in sin [will at that time come to know that it is they who] were sunk in error and folly!28

28 See verse 24 above.

Surah Al-Qamar Ayat 48

يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ

Yawma yus-haboona fin Naari ‘alaa wujoohihim zooqoo massa saqar

48. On the Day when they shall be dragged into the fire on their faces,29 [they will be told:] “Taste now the touch of hell-fire!”

29 See note 83 on Al-Ahzab [33]: 66 as well as note 30 on Al-Furqan [25]: 34.

Surah Al-Qamar Ayat 49

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ

Innaa kulla shai’in khalaqnaahu bi qadar

49. BEHOLD, everything have We created in due measure and proportion;

Surah Al-Qamar Ayat 50

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

Wa maaa amrunaaa illaa waahidatun ka lamhin bil basar

50. and Our ordaining [a thing and its coming into being] is but one [act], like the twinkling of an eye.30

30 I.e., there is no time lag and no conceptual difference between God’s “willing” the creation of a thing and His “creating” it, for “when He wills a thing to be, He but says unto it, ‘Be’—and it is” (Al-Baqarah [2]: 117, Al ‘Imran [3]: 47, An-Nahl [16]: 40, Maryam [19]: 35, YaSin [36]: 82 and Ghafir [40]: 68). The comparison with the “twinkling of an eye” is, of course, merely idiomatic, i.e., based on the human concept of something instantaneous. In the present context this is—as the sequence shows—an allusion to the rapidity with which God can, if He so wills, destroy a sinful community.

Surah Al-Qamar Ayat 51

وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِنْ مُدَّكِرٍ

Wa laqad ahlaknaaa ashyaa’akum fahal min muddakir

51. Thus, indeed, did We destroy people like you [in the past]: who, then, is willing to take it to heart?

Surah Al-Qamar Ayat 52

وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ

Wa kullu shai’in fa’aloohu fiz Zubur

52. [They were truly guilty] because all [the evil] that they ever did had been [revealed to them as such] in the [ancient] books of [divine] wisdom;31 

31 I.e., the ancient revealed scriptures (az-zubur) had made the meaning of good and evil absolutely clear to them, but they wilfully disregarded or even consciously rejected that teaching. The above verse implies, firstly, that the basic ethical teachings of all revealed religions are essentially identical, and, secondly, that God “would never destroy a community for [its] wrongdoing so long as its people are still unaware [of the meaning of right and wrong]” (see Al-An’am [6]: 131-132, Al-Hijr [15]: 4, Ash-Shu’ara’ [26]: 208-209, and the corresponding notes).

Surah Al-Qamar Ayat 53

وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُسْتَطَرٌ

Wa kullu sagheerinw wa kabeerin mustatar

53. and everthing [that man does], be it small or great, is recorded [with God].

Surah Al-Qamar Ayat 54

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ

Innal muttaqeena fee jannaatinw wa nahar

54. [Hence, too,] behold, the God-conscious will find themselves in [a paradise of] gardens and running waters,

Surah Al-Qamar Ayat 55

فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ

Fee maq’adi sidqin ‘inda Maleekin Muqtadir

55. in a seat of truth, in the presence of a Sovereign who determines all things….

Sesuai versi The Message of the Quran oleh Muhammad Asad