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Surah 54. Al-Qamar

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54:36
وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ Walaqad an th arahum ba t shatan a fatam a raw bi al nnu th ur i
For he had truly warned them of Our punishing might; but they stubbornly cast doubt on these warnings,
  - Mohammad Asad
Lut did warn them of Our scourge but they doubted his warnings.
  - Muhammad Farooq-i-Azam Malik
He had already warned them of Our 'crushing' blow but they disputed the warnings.
  - Mustafa Khattab
And he indeed had warned them of Our blow, but they did doubt the warnings.
  - Marmaduke Pickthall
And (Lut) did warn them of Our Punishment but they disputed about the Warning. 5156
  - Abdullah Yusuf Ali

Cf. xi. 78-79.

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54:37
وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ Walaqad r a wadoohu AAan d ayfihi fa t amasn a aAAyunahum fa th ooqoo AAa tha bee wanu th ur i
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!"
  - Mohammad Asad

See {11:77-79} and the corresponding notes.

According to Ibn 'Abbes (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. 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.

They even sought to snatch away his guests from him but We blinded their eyes, and said: "Now taste My punishment and the result of disbelieving My warning."
  - Muhammad Farooq-i-Azam Malik
And they even demanded his angel-guests from him,1 so We blinded their eyes. 'And they were told,' 'Taste then My punishment and warnings!'
  - Mustafa Khattab

 Who came in the form of handsome men.

They even asked of him his guests for an ill purpose. Then We blinded their eyes (and said): Taste now My punishment after My warnings!
  - Marmaduke Pickthall
And they even sought to snatch away his guests from him but We blinded their eyes. (They heard:) "now taste ye My Wrath and My Warning." 5157
  - Abdullah Yusuf Ali

Lot had been preaching to them some time against their iniquities. The crisis of their fate came when the two angels came to Lot in the guise of handsome young men. The men of the whole City came in an uproar, assaulted his house, and tried to snatch away the two handsome men. Lot tried to prevent them, but was powerless. Darkness fell on their eyes, as the first stage in their punishment, and before next morning the wicked cities were buried under a shower of brimstone. Lot and his believing household were saved.

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54:38
وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ Walaqad s abba h ahum bukratan AAa tha bun mustaqirr un
And, indeed, abiding suffering did befall them early on the morrow:
  - Mohammad Asad
At daybreak they were overtaken by a lasting punishment
  - Muhammad Farooq-i-Azam Malik
And indeed, by the early morning they were overwhelmed by an unrelenting torment.
  - Mustafa Khattab
And in truth the punishment decreed befell them early in the morning.
  - Marmaduke Pickthall
Early on the morrow an abiding Punishment seized them:
  - Abdullah Yusuf Ali

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54:39
فَذُوقُوا۟ عَذَابِى وَنُذُرِ Fa th ooqoo AAa tha bee wanu th ur i
"Taste, then, the suffering which I inflict when My warnings are disregarded!"
  - Mohammad Asad
as if to say: "Now taste My punishment and the result of disbelieving My warning."
  - Muhammad Farooq-i-Azam Malik
'Again they were told,' 'Taste now My punishment and warnings!'
  - Mustafa Khattab
Now taste My punishment after My warnings!
  - Marmaduke Pickthall
"So taste ye My Wrath and My Warning."
  - Abdullah Yusuf Ali

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54:40
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ Walaqad yassarn a alqur a na li l thth ikri fahal min muddakir in
Hence, indeed, We made this Qur'an easy to bear in mind: who, then, is willing to take it to heart?
  - Mohammad Asad
We have indeed made the Qur'an very easy to understand the admonition, so is there any who would take admonition?
  - Muhammad Farooq-i-Azam Malik
And We have certainly made the Quran easy to remember. So is there anyone who will be mindful?
  - Mustafa Khattab
And in truth We have made the Qur'an easy to remember; but is there any that remembereth?
  - Marmaduke Pickthall
And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?
  - Abdullah Yusuf Ali

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54:41
وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ Walaqad j a a a la firAAawna a l nnu th ur u
Now surely, unto Pharaoh's folk [too] came such warnings;
  - Mohammad Asad
My warnings also came to the people of Fir'on (Pharaoh).
  - Muhammad Farooq-i-Azam Malik
And indeed, the warnings 'also' came to the people of Pharaoh.
  - Mustafa Khattab
And warnings came in truth unto the house of Pharaoh
  - Marmaduke Pickthall
To the people of Pharaoh too aforetime came Warners (from Allah). 5158
  - Abdullah Yusuf Ali

The Egyptian people of old are the last people mentioned in this Sura as an example of iniquity meeting with punishment. And the moral is driven home to the Pagan Quraish, to warn them of their fate if they persisted in their evil lives. The Egyptians had many Signs given them. They were a gifted people and had made much progress in the sciences and the arts. They could have learnt from history that when the highest virtues disappear, the nation must fall. Moses was brought up among them and commissioned to give Allah's Message to them. But they were arrogant; they were unjust to Allah's creatures; they followed debasing forms of worship; they mocked at Truth; and were at last punished with destruction in the Red Sea for their arrogant leaders and army. See x. 75-90 for a narrative.

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54:42
كَذَّبُوا۟ بِـَٔايَـٰتِنَا كُلِّهَا فَأَخَذْنَـٰهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ Ka thth aboo bi a y a tin a kullih a faakha th n a hum akh th a AAazeezin muqtadir in
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
  - Mohammad Asad

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.

They disbelieved all Our signs. Consequently, We seized them the way a mighty powerful competent would seize.
  - Muhammad Farooq-i-Azam Malik
'But' they rejected all of Our signs, so We seized them with the 'crushing' grip of the Almighty, Most Powerful.
  - Mustafa Khattab
Who denied Our revelations, every one. Therefore We grasped them with the grasp of the Mighty, the Powerful.
  - Marmaduke Pickthall
The (people) rejected all Our Signs; but We seized them with such Penalty (as comes) from One Exalted in Power able to carry out His Will.
  - Abdullah Yusuf Ali

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54:43
أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُو۟لَـٰٓئِكُمْ أَمْ لَكُم بَرَآءَةٌ فِى ٱلزُّبُرِ Akuff a rukum khayrun min ol a ikum am lakum bar a atun fee a l zzubur i
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
  - Mohammad Asad

Lit., "your deniers of the truth".

See surah {21}, note [101].

O Qureysh, are your unbelievers better than they were, or have you been granted an immunity in the Sacred Books?
  - Muhammad Farooq-i-Azam Malik
Now, are you 'Meccan' disbelievers superior to those 'destroyed peoples'? Or have you 'been granted' immunity 'from punishment' in divine Books?
  - Mustafa Khattab
Are your disbelievers better than those, or have ye some immunity in the Scriptures?
  - Marmaduke Pickthall
Are your Unbelievers (O Quraish) better than they? or have ye an immunity in the Sacred Books? 5159
  - Abdullah Yusuf Ali

If the Egyptians with all their power and science were unable to resist the punishment of their sins, the Pagan Quraish are asked: how will you fare when you come to a trial of strength against Allah's Truth? You are not specially favoured so as to be immune from Allah's Law. And if you rely on your numbers, they will be a broken reed when the trial comes, as indeed happened at the Battle of Badr.

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54:44
أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ Am yaqooloona na h nu jameeAAun munta s ir un
Or do they say, "We are a group united, [and therefore] bound to prevail"?25
  - Mohammad Asad

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.

Or, do they say: "Acting together, we can defend ourselves?"
  - Muhammad Farooq-i-Azam Malik
Or do they say, 'We are all 'a' united 'front', bound to prevail.'?
  - Mustafa Khattab
Or say they: We are a host victorious?
  - Marmaduke Pickthall
Or do they say: "We acting together can defend ourselves"?
  - Abdullah Yusuf Ali

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54:45
سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ Sayuhzamu aljamAAu wayuwalloona a l ddubur a
[Yet] the hosts [of those who deny the truth] shall be routed, and they shall turn their backs [in night]!26
  - Mohammad Asad

The fact that the Prophet recited this verse just before the battle of Badr (see Note [10] on 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.

Soon will their multitude be routed and put to flight.
  - Muhammad Farooq-i-Azam Malik
'Soon' their united front will be defeated and 'forced to' flee.1
  - Mustafa Khattab

 This was later fulfilled in the Battle of Badr.

The hosts will all be routed and will turn and flee.
  - Marmaduke Pickthall
Soon will their multitude be put to flight and they will show their backs.
  - Abdullah Yusuf Ali

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54:46
بَلِ ٱلسَّاعَةُ مَوْعِدُهُمْ وَٱلسَّاعَةُ أَدْهَىٰ وَأَمَرُّ Bali a l ss a AAatu mawAAiduhum wa al ss a AAatu adh a waamar ru
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:
  - Mohammad Asad

Lit., "the time appointed for them" (maw'iduhum).

Nay! The Hour of Judgment is the time promised to deal with them. That hour will be the most grievous and bitter.
  - Muhammad Farooq-i-Azam Malik
Better yet, the Hour is their appointed time- and the Hour will be most catastrophic and most bitter.
  - Mustafa Khattab
Nay, but the Hour (of doom) is their appointed tryst, and the Hour will be more wretched and more bitter (than their earthly failure).
  - Marmaduke Pickthall
Nay the Hour (of Judgment) is the time promised them (for their full recompense): And that Hour will be Most grievous and most bitter. 5160
  - Abdullah Yusuf Ali

The calculations of unjust men-on their science, their resources, their numbers, etc.-will in many cases be falsified even in this world, as stated in the last two verses, but their real Punishment will come with Judgment, i.e., when they find their real place in the next world at the restoration of true values. It will then be a most grievous and bitter experience for them, throwing into the shade any calamities they may suffer in this life.

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54:47
إِنَّ ٱلْمُجْرِمِينَ فِى ضَلَـٰلٍ وَسُعُرٍ Inna almujrimeena fee d al a lin wasuAAur in
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
  - Mohammad Asad

See verse {24} above.

Yet, surely the wicked people persist in error and madness.
  - Muhammad Farooq-i-Azam Malik
Indeed, the wicked are 'entrenched' in misguidance, and 'are bound for' blazes.
  - Mustafa Khattab
Lo! the guilty are in error and madness.
  - Marmaduke Pickthall
Truly those in sin are the ones straying in mind and mad. 5161
  - Abdullah Yusuf Ali

Cf. liv. 24 above. Note how the tables are turned in the argument by the repetition. The unjust think that the godly are wandering in mind and mad. They will find that it is really they who were wandering in mind, and mad, even when they were in the plenitude of their power and in the enjoyment of all the good things of this life. These minor echoes heighten the effect of the major refrain mentioned in the Introduction.

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54:48
يَوْمَ يُسْحَبُونَ فِى ٱلنَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا۟ مَسَّ سَقَرَ Yawma yus h aboona fee a l nn a ri AAal a wujoohihim th ooqoo massa saqar a
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!"
  - Mohammad Asad

See note [83] on 33:66 as well as note [30] on 25:34 .

On that Day when they will be dragged into the fire with their faces downwards, We shall say: "Feel the touch of hell!"
  - Muhammad Farooq-i-Azam Malik
On the Day they will be dragged into the Fire on their faces, 'they will be told,' 'Taste the touch of Hell!'1
  - Mustafa Khattab

 Saqar is one of the names of Hell.

On the day when they are dragged into the Fire upon their faces (it is said unto them): Feel the touch of hell.
  - Marmaduke Pickthall
The day they will be dragged through the Fire on their faces (they will hear:) "Taste ye the touch of Hell!" 5162
  - Abdullah Yusuf Ali

"On their faces": the Face is the symbol of Personality. Their whole Personality will be subverted and degraded-in the midst of the Fire.

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54:49
إِنَّا كُلَّ شَىْءٍ خَلَقْنَـٰهُ بِقَدَرٍ Inn a kulla shayin khalaqn a hu biqadar in
BEHOLD, everything have We created in due measure and proportion;
  - Mohammad Asad
Surely We have created everything in perfect estimation (destiny and purpose).
  - Muhammad Farooq-i-Azam Malik
Indeed, We have created everything, perfectly preordained.
  - Mustafa Khattab
Lo! We have created every thing by measure.
  - Marmaduke Pickthall
Verily all things have We created in proportion and measure. 5163
  - Abdullah Yusuf Ali

Allah's Creation is not haphazard. Everything goes by law, proportion, and measure. Everything has its appointed time, place, and occasion, as also its definite limitation. Nothing happens but according to His Plan, and every deed, word, and thought of man has its fullest consequences, except in so far as the Grace or Mercy of Allah intervenes, and that is according to law and plan.

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54:50
وَمَآ أَمْرُنَآ إِلَّا وَٰحِدَةٌ كَلَمْحٍۭ بِٱلْبَصَرِ Wam a amrun a ill a w ah idatun kalam h in bi a lba s ar i
and Our ordaining [a thing and its coming into being] is but one [act], like the twinkling of an eye.30
  - Mohammad Asad

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" ( 2:117 , 3:47 , 16:40 , 19:35 , 36:82 and 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.

We command but once and Our will is done in the twinkling of an eye.
  - Muhammad Farooq-i-Azam Malik
Our command1 is but a single word,2 done in the blink of an eye.
  - Mustafa Khattab

 To bring anything into being.

 “Be!” And it is!

And Our commandment is but one (commandment), as the twinkling of an eye.
  - Marmaduke Pickthall
And Our command is but a single (Act) like the twinkling of an eye. 5164
  - Abdullah Yusuf Ali

While in the life of created things there is "proportion and measure", and a lag of time or distance or circumstance, in Allah's Command, the Design, the Word, the Execution, and the Consequences are but a single Act. The simile given is that of the twinkling of an eye, which is the shortest time that a simple man can think of: the cause which occasions the twinkling, the movement of the muscles connected with it, the closing of the eyelids, and their reopening, are all almost like a simultaneous act. By way of contrast take an illustration like that of a man writing a book. He must form the design in his mind; he must prepare himself by research, collection of knowledge, or of personal experience; he must use or acquire the art of writing; he must collect the materials for writing, viz., paper, ink, pen, etc., and this will connect with a chain of manufacturing processes in which he is dependent upon other people's work and experience; then his book may have to be printed or lightographed or bound, and sold, or taken to a library, or presented to a friend, which will bring into play numerous other chains of processes, and dependence upon other people's work or skill; and the lag of Time, Space, and Circumstance will occur at numerous stages. In Allah's Command, the word "Be" (kun) includes everything, without the intervention, of or dependence upon any other being or thing whatever. And this is also another phase of the philosophy of Unity.

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