Surah No. 53^{1, 2}

Surah No. 54

Merits of the Surah

1. From the beginning to the end, this Surah assaults the mind and heart of the reader. After the assault in the opening passage, each of the following subdivisions portrays a scene depicting the destruction of a past nation. And, at the end of every sub-divion it shakes the reader by chiding, “So, how were My chastisement and My warnings?” Then, after releasing him from the pressure it builds, it asks, “Indeed, We have made the Qur’an easy for admonition, so is there anyone to receive admonition?”

But the beauty is that after several such assaults, the Surah releases its pressure, and raises the depressed spirit by ending with words: “Surely, the righteous will be in gardens and springs; in a place of truth, near an All-powerful Sovereign” – to end on a brighter note, after having started, and continued with a threatening, depressing note (Sayyid, abridged).

2. Bukhari, Muslim and others have a narration on the authority of Sahl who said:

“Signaling with his middle and index finger, the Prophet said, ‘I have been raised in relations to the Hour, like this,’” (i.e., he and the Hour are that close).

Another report, as in Ahmad and the Sahihayn, has the Prophet saying,

“I have been sent with the Hour, like this,” – he closed together his middle and index figures.

A third hadith is from Muslim and Ahmad. It says,

Once `Utban b. Ghazwan delivered a sermon - sometimes saying, ‘the Prophet addressed us,’ - praising Allah and then saying, “Indeed, the world has announced its retreat and quick return. Not much has been left of it, except like the drops remaining in an emptied water-bottle, that its owner tries to squeeze (because of his thirst). Surely, you will be transported from here into a world that will not suffer any decline. Therefore, move out with the best of what you have; for, we have been told that a rock will be hurled into Jahannum that will keep falling for seventy years without reaching the bottom. However, it will be, by Allah, filled. Are you amazed? We have been told that the distance between the two posts of the gate to the Heaven will be of distance covered in forty years. Yet, a day will come on it when it will be jammed because of the heavy traffic” (Ibn Kathir).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (1)

(54:1) The Hour has drawn nigh²and the moon has split.³

3. There are several reports [of mutawatir status: Alusi, Sayyid] that confirm that the splitting of the moon took place at Makkah (some five years before hijrah: Alusi).

Yes, some of the narrators were too young to have witnessed the split, in fact, Ibn `Abbas was not yet born, but there were others who witnessed, like Ibn Mas`ud. As for those who were then not present, of course they were reporting those who were personal witnesses (Alusi).

Bukhari’s report tells us that Ibn Mas`ud said,

“Five signs have already been: the Smoke, Al-Lizam (destruction of the Quraysh), Romans, the Seizing (on the day of Badr) and the moon.”

According to another narrative in Muslim,

“The Makkans demanded that the Prophet show them a miracle. So he showed them the splitting of the moon, twice.”

(That is, although the splitting took place once, Ibn Mas`ud saw it twice: having taken off the eyes, and then returning his gaze. Ibn Mas`ud seemed to be simply emphasizing that it did happen: Ibn Hajr).

Another report has been preserved by Ahmad. It says,

“The moon split into two during the time of the Prophet. One half fell on this mountain, while the other on that mountain. They said, ‘Muhammad has cast a spell on us.’ But some others said, ‘Had he cast a spell on us, he could not have cast a spell on all people.’” (I.e., let us ask the country dwellers, travelers, and others whether they noticed any such thing: Au.).

Ibn `Abbas also reports this incident. He said, as in Bukhari,

“The moon split during the time of the Prophet.”

The incident has been reported in different words also, as in Bukhari:

Said ibn Mas`ud, “As we were sitting with the Prophet in Mina, the moon split into two. One went down behind the mountain, while the other on the other side. The Prophet said, ‘Be witnesses.’”

Bayhaqi and Abu Da’ud Tayalisi report through their chains the following, (herewith the version as in Ibn Hajr’s Fath: Au.),

Abu al-Dhuha reported, “The moon split during the time of the Prophet. Thereupon the Makkan Quraysh said, ‘This is no more than a spell cast by Ibn Abi Kabsha. So wait for your travelers. If they say they too saw what you have seen, then he has been truthful.’ Thereafter, none came in but informed them about it.”

Other than the above, several collections report several ahadith through a variety of narrators to confirm sighting of the moon when it split (Kashshaf [without sources], Qurtubi, Ibn Kathir). All the above, and more, are documented by Ibn Jarir, but we chose to present only those that Ibn Kathir presented, because he traced them to the source books.

Sayyid points to an aspect missed by others: The miracle was more to honor the Prophet than to convince the Makkan population. The Makkans were asking for a miracle - of some sort. In reply to their persistent demands however, the Qur’an always suggested that they look around their world to discover as many miracles as they wished. The world was full of miracles. On this particular occasion, perhaps it just happened that the Prophet, some of his followers, and perhaps a few Makkans, happened to be in Mina when the moon split (Reworded).

Some people have suggested that the verse is announcing a future event. That is, it is going to happen sometime in future; perhaps near the end of the world. But neither the verse itself, nor the next one allow for such an interpretation (Kashshaf, Razi, Qurtubi and others).

Some people doubt the event on grounds that had a split occurred people from all parts of the world would have reported it. One cannot be more imbecile than this. Can he not see that every `Eid Muslims differ over the sighting of the moon? A small number of people in a particular area assert that they saw the new moon, while others of another area, no more than 25km away, are pretty sure they saw no sign of it. This happens every year. (In fact, sometimes they sight the moon in Bahrain but not in Saudia at a distance of 20 km: Au.). Moreover, a miracle is a miracle. If Allah wills, he can blind the sights of whomsoever He will (Au.).

All said, Sayyid points out that the moon is by itself a great miracle and a sign of Allah - greater than its splitting. It is still there in the heavens, in all its glory, before any eye seeking a sign.

وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (2)

(54:2) Yet when they see a sign, they turn away and say, ‘A continuing magic.’⁴

4. Mujahid, Qatadah and others understood the textual “mustamirr” as meaning (not continuous but) “a passing” (event) – Ibn Jarir, Ibn Kathir. Yet others thought it means “a powerful (feat of magic)” – Ibn Jarir.

وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (3)

(54:3) They laid the lie and followed their caprices. But every affair has a place of settlement.⁵

5. That is, evil and virtue both have their final destinations: evil has its destination to which it will take its perpetrators, as virtue has its destination to which it will lead its practitioners. This is how Qatadah explained the verse (Ibn Jarir, Ibn Kathir).

Eventually, every affair has to end somewhere or the other, so, let the unbelievers wait and see how the affair of Muhammad ends. It is then that they will know whether it is the truth that he has brought or evil (Kashshaf, Alusi).

Asad quotes from Arabic commentaries: “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 complimentary – interpretations reflect the repeated Qur’anic statement that everything that exists or happens has a meaning and a purpose.. 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.’”

وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ (4)

(54:4) There have already come to them such tidings⁶ that contain a deterrent.

6. In the Qur’an (Alusi).

حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (5)

(54:5) A far-reaching wisdom,⁷ yet warnings avail not.

7. That is, apart from being a deterrent, the tiding contains a far-reaching wisdom also.

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ (6)

(54:6) Therefore, turn away from them⁸ (until) the day a caller calls to a thing repugnant.

8. That is, leave them alone and do not dispute with them anymore (Razi).

خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ (7)

(54:7) Their eyes humbled, coming out of their graves as if they were scattered locusts.

مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (8)

(54:8) Hastening towards the caller with eyes transfixed and necks outstretched.⁹ The unbelievers saying, ‘This is a difficult day.’

9. This is how “muhti`” should be interpreted, as explained by Qurtubi.

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (9)

(54:9) Laid the lie before them the folks of Nuh. They laid the lie against Our slave and said, ‘A man possessed.’ And he was driven out.

فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (10)

(54:10) So he invoked his Lord, ‘I am overcome. So, do help.’

فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (11)

(54:11) So We opened the gates of heaven for a torrential water.

وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ (12)

(54:12) And split the earth with fountains, and the waters met¹⁰ following a purpose already decreed.

10. That is, the waters of the earth and the waters of the heavens (Alusi), or perhaps, waters of the land and waters of the sea met. In addition, there could have been a Tsunami in the Gulf, or a large meteorite crashing into the waters (Au.).

وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (13)

(54:13) And We bore him on a (craft) of planks and nails.¹¹

11. “Dusur” has been explained in a few other ways also (Ibn Jarir, Ibn Kathir).

Other possible meanings are, “the front (bow, as against the stern, the rear) part of a ship which faces the waves as it advances” or, the caulking material that is used for filling joints (Qurtubi and others).

تَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَ (14)

(54:14) Floating under Our eyes: a recompense to him who was rejected.

وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍ (15)

(54:15) And We left it as a sign.¹² So is there anyone who will receive admonition?¹³

12. One possible meaning is that “it” refers to the boat in the generic sense (Ibn Kathir). That is, there being no boats earlier, this first one and those that followed became a sign of Allah’s power who sets them afloat by His will (Au.).

However, Bukhari has a comment by Qatadah (not a Companion) that Allah preserved the boat until the firsts of this Ummah had seen it (Ibn Kathir and others).

Ibn Hajr reports through other routes that it was found in Jazirah (Tigris and Euphrate’s basin in Iraq) on a Mount called Judiyy. Some Western explorers claim that the remnants of the boat are still there on Mount Judiyy in Turkey. But the photographs they have brought are far from convincing. In fact, there is no boat there, but a boat shaped area, sunk by perhaps 2-3 meters, visible from the air on the Mount (Au.).

13. This is how Ibn Zayd and Sufyan understood the word “muddakir” (Ibn Jarir).

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (16)

(54:16) So, how was My chastisement and My warnings?

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (17)

(54:17) Indeed, We have made the Qur’an easy for admonition. So is there anyone to receive admonition?¹⁴

14. Yet another possible connotation of the word “muddakir”, as suggested by Qatadah and Matar is, “someone who can be helped on.” That is, the Qur’an has been made easy, so is there anyone seeking the truth so that “he could be helped on” (Ibn Jarir). In other words, is there anyone putting an effort so that things could be made easy for him. This is how Bukhari understood it (Ibn Kathir).

Some people, especially those educated on Western lines, full of confidence that the modern man is the smartest of the human beings that ever appeared (which disqualifies them from a true understanding of the Qur’an), believe that the Qur’an can be understood by any one, implying, they have the right to interpret it. The Qur’an has been made easy, yes. But in what sense? It is in the sense of obtaining admonition. Or, as some of the Salaf have thought, “it has been made easy for memorization.” But, if someone wishes to understand it in the fullest sense, with the license to work out the Law, then there is no recourse but to gain mastery over a few related disciplines such as: Arabic language, the context of revelation, the Sunnah, interpretation of the Salaf, logic, objectivity, etc., coupled with a high degree of piety (Au.).

كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (18)

(54:18) Aad cried lies. So how was My chastisement and My warnings?

إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ (19)

(54:19) We sent upon them indeed, a furious cold wind,¹⁵ on a day relentlessly inauspicious.¹⁶

15. Ibn `Abbas, Dahhak and Sufyan said that “sarir” is for an extremely cold wind, while Ibn Zayd said it is for a stormy wind (Ibn Jarir).

16. The days remained ominous throughout the days of destruction. Further, if the days were inauspicious, it was from their point of view. It is they who believed in some days being – as many pagan cultures still believe – inauspicious and ominous. Otherwise, there could have been nothing inauspicious about any day since all the days of the week were involved: seven days and eight nights. (Alusi has a detailed discussion). The Prophet also drew omen, but good omen alone, entirely disregarding any evil omen (Au.).

تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (20)

(54:20) Sweeping the people (off their feet) as if they were uprooted stumps of palm-trees.¹⁷

17. The winds would lift a man high up into the air, and then bang him against the ground head on, so that the head would be severed off, his torso lying there headless, like a trunk of palm-tree (Ibn Jarir, Zamakhshari, Qurtubi, Ibn Kathir).

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (21)

(54:21) So, how was My chastisement and My warnings?

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (22)

(54:22) Indeed, We have made the Qur’an easy for admonition. So is there anyone to receive admonition?

كَذَّبَتْ ثَمُودُ بِالنُّذُرِ (23)

(54:23) Thamud denied the warnings.

فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (24)

(54:24) Saying, ‘Shall we follow a mortal, one out of ourselves? In that case we should be in an error, and hardships.¹⁸

18. This was roughly the understanding of “su`ur” by Qatadadh as in Ibn Jarir.

“Su`ur” (pl. of “sa`ir”) is for fires. So, one opinion is that Salih used to threaten them with the fire, so they used the word to return it in kind, meaning, if they followed him, then, far from receiving guidance, they will run into misguidance, and, in consequence land into the very fire he was promising. “Insanity” is another meaning assigned to the word (Alusi).

أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ (25)

(54:25) Has the admonition been sent down upon him alone out of us all? Rather, he is a big liar, most impudent.’

سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (26)

(54:26) Tomorrow they shall surely know who is the big liar, most impudent.

إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ (27)

(54:27) We are sending a she-camel as trial for them; so watch them and remain patient.

وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُحْتَضَرٌ (28)

(54:28) And inform them that the water is to be shared between them. Each drink will be attended.¹⁹

19. The main well of the town was divided between them: a day for the she-camel to drink, (when it emptied it), and another day for the people to draw from (Ibn Jarir).

The camel itself had emerged pregnant, miraculously from a rock. For other details see Surah al-Shams, note 10 and 11, as well as Surah al-A`raf note 110 & 114; Hud, note 73; and Shu`ara, 119.

فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (29)

(54:29) But they called their companion.²⁰ He took in hand²¹ and hamstrung (her).

20. That was a mischievous group – altogether nine. They had earlier threatened that they would kill Saleh if he did not give up preaching. They appointed a comrade of theirs who hamstrung the camel (Ibn Jarir).

21. “He undertook (to hamstrung)” could be another possible rendering (Au.).

It could also be said that he exchanged wine cups, got drunk and then hamstrung her (Sayyid). The word, “ta`ata” (roughly: exchanged), offers some support for this meaning, although no such report has come down to us from the scholars of the past (Au.).

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (30)

(54:30) So, how was My chastisement and My warnings?

إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (31)

(54:31) We sent upon them a single Cry, and they became like stubble of a pen-owner.²²

22. Another, out of several possible meanings of the word “muhtadir”, as thought by Ibn `Abbas and Qatadah, is “burnt out.” Yet another legitimate opinion is that “hashim” refers to the materials left after use, while “muhtadir” refers to the maker of animal pens” (Ibn Jarir, Qurtubi).

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (32)

(54:32) Indeed, We have made the Qur’an easy for admonition. So is there anyone to receive admonition?

كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ (33)

(54:33) Lut’s folks denied the warnings.

إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (34)

(54:34) We sent against them a storm of stones – except for Lut’s household; We delivered them by the morning.

نِعْمَةً مِنْ عِنْدِنَا ۚ كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ (35)

(54:35) A favor from Us. That is how We reward him who gives thanks.

وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ (36)

(54:36) He had already warned them of Our assault. But they disputed the warnings.

وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ (37)

(54:37) They even sought his guests from him. So We blinded their eyes.²³ Taste then, My chastisement and My warnings.

23. Informed by Lut’s wife of the arrival of guests unmatched by anyone in beauty, the leading rogues of the town rushed to Lut’s house demanding that they be handed over to them. They would almost break open the door to his house when Jibril emerged and with a single stroke of his wing blinded the pack. They fumbled about in the lanes, retreating and threatening Lut until struck by the chastisement meant for all (Ibn Jarir, Ibn Kathir).

وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (38)

(54:38) A pervasive chastisement visited them by early morning.

فَذُوقُوا عَذَابِي وَنُذُرِ (39)

(54:39) So, taste My chastisement and My warnings.

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (40)

(54:40) Indeed, We have made the Qur’an easy for admonition. So is there anyone to receive admonition?

وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ (41)

(54:41) Warnings came to the folks of Fir`awn also.

كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُقْتَدِرٍ (42)

(54:42) (But) they denied Our signs – all of them.²⁴ Therefore We seized them, the seizing of One Mighty, Omnipotent.

24. That is, all the nine signs. For details see Surah al-A`raf note 155 and 156.

أَكُفَّارُكُمْ خَيْرٌ مِنْ أُولَٰئِكُمْ أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (43)

(54:43) Are your unbelievers better than those (mentioned here)? Or have you immunity in the Scrolls?

أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (44)

(54:44) Or do they say, ‘We are a multitude²⁵ (capable of) overcoming.’²⁶

25. The word “jami`un” lends the sense both of largeness of a group as well as of the unity of its members (Razi).

26. There are several meanings that go with “muntasir” viz., victorious, those who can help themselves to victory, etc. (Zamakhshari and others).

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (45)

(54:45) The multitude will be routed and show their backs.²⁷

27. It is reported that `Umar used to wonder what multitude it is and what defeat it will be until, “I saw the Prophet on the day of Badr clad in a coat of mail (emerging from his tent) saying, ‘The multitude will be routed and show their backs.’ It was then that I realized what it meant“ (Zamakhshari, Qurtubi, Ibn Kathir).

بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (46)

(54:46) Nay, the Hour is their appointed time, and the Hour is most perilous and most bitter.²⁸

28. That is, the torments the unbelievers will go through as a result of their disbelief are much simpler than the perils and bitterness that are to follow in the Hereafter (Razi).

Bukhari preserved the following:

`A’isha says, “I was a little a girl in Makkah, playing, when this was revealed to Muhammad, peace be upon him, ‘Nay, the Hour is their appointed time, and the Hour is most perilous and most bitter’” (Qurtubi, Ibn Kathir).

إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (47)

(54:47) Surely, the criminals are in an error and hardships.²⁹

29. Ibn Kathir foreshadows modern style of interpretation when he says, “The allusion at this point by ‘su`ur’ – although meaning fires - is to the inner condition of doubts, skepticism, uncertainty and anxiety, that visit every unbeliever, and which finally lead him to the Fire in the next world.”

nother possible connotation of “su`ur” is madness (Razi and others).

يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ (48)

(54:48) The day they are dragged in the Fire on their faces: ‘Taste the touch of Saqar.’³⁰

30. “Saqar” is one of the names of Hell (Zamakhshari).

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (49)

(54:49) Surely We have created everything according to a predestined measure.³¹

31. “Qadr” has several connotations, two prominent ones being: (a) measure, and (b) divine decree (Razi).

Of course, a creation which results in an organized system, in addition to the balance obtained, necessarily leads to predestined decree; so, the two lead to one and the same meaning (Au.).

Muslim, as well as Ahmad have a hadith explaining the context of revelation:

The pagans went up to the Prophet arguing about pre-destination, so Allah revealed this verse.

Ibn Kathir (and partly Qurtubi) goes on to narrate a few more ahadith on this topic. One is in Ahmad (declared more or less trustworthy by Haythami: Au.),

Ibn `Abbas was told, “A man has appeared who denies predestination.” He said, “Lead me to him.” He was then blind. They said, “What will you do with him?” He answered, “By him in whose power is my life, if I manage to overpower him I will pluck out his nose. If I get hold of his throat, I will strangle him. I have heard the Prophet say, ‘As if I can see Banu Fihr’s women (of Khazraj) circumambulating, but idolatresses. This (denial of pre-destination) is the first of the acts of Association (paganism, while of the women described above being last: Au.). By Him in whose Hand is my life, either they will give up their evil opinions about Allah, or they will end up ruling out Allah as One who destined the good, just as they have ruled Him out as having destined the evil.”

The following is from Tafsir of Ibn Abi Hatim,

`Ata’ b. Rabah said, “I met Ibn `Abbas while he was drawing water from Zamzam well. The hem of his lower garment had become wet. I said, ‘They are talking about pre-destination.’ He said, ‘Are they doing it?’ I said, ‘Yes.’ He said, ‘By Allah, the ayah, “Taste then the Saqar, We have indeed created following a predestined a measure’ – was revealed in reference to these people. They are the most evil of this Ummah. So, do not visit their sick, do not Pray over their dead. If I were to see one of them I would pluck his eyes with these two fingers of mine.’”

The above is not a hadith and its authenticity-report could not be traced (Au.).

The following is from Abu Da’ud and Musnad Ahmad:,

It is said that Ibn `Umar had a friend in Syria with whom he used to exchange correspondence. Ibn `Umar wrote to him, “I have been told that you talk about pre-destination (i.e., deny it). Stop writing to me henceforth for I have heard the Prophet say, ‘There will be people in my Ummah who will deny pre-destination.’”

In this connection, the following report declared trustworthy by Tirmidhi is traceable to Ibn Majah and Ahmad (Au.).

Nafe` reports that a man came to Ibn `Umar and told him that so and so sends you his salam. He replied, “I have come to know that he has brought in some innovation. If it is true that he has brought in innovation, then do not give him my salam for I have heard the Prophet say, ‘There will be in this Ummah (or perhaps he said, ‘my Ummah’), earth-splitting, transformation, or pelting (of stones) upon those who deny pre-destination.’”

One more is from Muslim:

Ta’us said, “I met several Companions of the Prophet who used to say that everything is by predestination.” He also said, “I heard `Abdullah ibn `Umar report the Prophet as saying, ‘Everything is by predestination to the extent of dullness and smartness’ or (maybe he said), smartness and dullness.’”

There is another hadith in Muslim that pertains to this topic. It reports the Prophet as having said,

“Seek Allah’s help and do not sit back. Yet, if you are struck by something, do not say, ‘Had I done that, it would not have struck me in this way.’ Rather say, ‘By Allah’s decree. What Allah willed, He accomplished.’ For, “if” opens the way for Satan.”

One more on the topic is from Tirmidhi. A longer hadith that ends with the Prophet’s admonition to Ibn `Abbas in words,

“And know that if the people were to gather together to do you a good, they will not be able to benefit you except by as much as Allah has written it for you; and if they gather together to do you a harm, they will not be able to harm you except by as much as Allah has written for you. Pens have been lifted and the Scriptures have gone dry.”

Yet another report is from Ahmad but whose authenticity-status could not be traced:

`Ubadah’s son reports, “I entered upon `Ubadah. He was sick and I thought his sickness will probably end his life. I said, ‘Father, advice me and take the trouble for me.’ He said, ‘Make me sit up.’ Then he said, ‘My son. You will never taste the sweetness of faith nor ever reach the dept of knowledge of Allah until you believe in the divine decree, the good of it and the bad of it.’ I asked, ‘My father. How am I to know the good of the decree and its evil?’ He replied, ‘By knowing that what missed you could not have struck you, and what struck you could not have missed you. My son, I have heard the Prophet say that the first thing that Allah created was the Pen. And then said to it, “Write.” At that hour it wrote down all that was going to happen until the Day of Standing. My son. If you died but not on this faith, you will enter the Fire.’”

Another report in this context is also in Tirmidhi who declared it Hasan Sahih Ghareeb.

Abdullah b. `Amr said, “I heard the Prophet say, ‘Allah wrote down the decrees of the creations fifty thousand years before He created the heavens and the earth. His `Arsh was then on water.’”

Quotes from Ibn Kathir (and Qurtubi) end here.

Referring to the word “qadr” (meaning “measure, or balance”) Sayyid writes on the balance that the created world exhibits. It is being observed that there is perfect balance of forces in the things as they exist: galaxies, stars, planets and their satellites. The placement of each cosmic object, with its size, its mass and its gravitational power, at appointed places, in orbits suitable for maintenance of order, speaks of the measures.

The existence of life on this earth is possible because of various balances maintained between it and other cosmic bodies. Its placement in a particular zone around the sun, its exact distance from the sun, the sun’s size, mass, energy and gravitational pull, the earth’s tilt, its speed of rotation around its own axis as well as around the sun, the presence of moon causing tides in a certain measure: not to inundate the land altogether, nor leave the waters undisturbed altogether, all these are so finely balanced that any minor alteration can lead to a situation in which life cannot exist.

Come down to life. We have pointed out earlier how the balance of population is maintained on the earth. Large, flesh eating animals are few in numbers: lions, eagles, etc. If they were too many, they would eat off all the smaller animals and die out themselves. Flies, for instance, lay eggs in millions. But they do not live for more than 15 days. Their eggs are the diet of several large animals by means of which their population remains controlled, otherwise they would fill the earth. (The Grzimek’s Animal Life Encyclopedia states that if a pair of fruit flies are left to multiply, unhindered for one year, they will make a ball of flies of diameter between the earth and the sun: Au.). Or consider the microbes. There are millions upon millions of them. But they are infinitesimally small, and easily destroyed, otherwise, they multiply so fast that no other life-form would be possible if they are allowed to grow in numbers without check.

The balance, check and existence in well-decreed quantities, is visible in the construction and function of living bodies also. Consider a mother’s breast milk. There is hardly any before birth yielding a few milliliters immediately after birth. But in time, as the child grows, the yield increases to about a liter and a half per day. At the start the milk is low in fats and sugars, high in water content, thin and yellowish. It has such chemical elements as which kill off various diseases that attack the infant. Subsequent yield is higher in fat and sugars. Thus, day by day the milk is altered in contents to suit the child as it grows. This is by Allah’s decree (condensed and re-worded).

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (50)

(54:50) Our commandment is but one (word),³² like the twinkling of an eye.

32. Such as the word “kun” with which the things become in a twinkling of the eye (Razi). One quick example is that of a speck of dust called virus, or viroid, of which millions float around. But no sooner does one of these DNA packages enters into a cell’s machinery, it comes alive in the twinkling of an eye (Au.).

وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِنْ مُدَّكِرٍ (51)

(54:51) We have already destroyed the likes of you. So, is there anyone to receive admonition?

وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (52)

(54:52) Everything they did is in the Tablets.

وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُسْتَطَرٌ (53)

(54:53) And everything little and great is penned.³³

33. Hence one should heed the advice the Prophet gave to `A’isha. He said to her,

“`A’isha. Beware of the insignificant sins for there is someone from Allah demanding” (the consequences: Au.) – Ibn Kathir.

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (54)

(54:54) Surely, the righteous will be in gardens and springs.

فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ (55)

(54:55) In a place³⁴ of truth, near³⁵ a Sovereign, Omnipotent.

34. While the word “maq`ad” carries the meaning of place, it also carries the connotation of time (Razi).

35. But this closeness is not in the sense of measurable distance, but in the sense of status, honor and respect (Razi, Qurtubi).