Surah Al-Qamar (54): Read Online and Download - English Translation

This page contains all verses of surah Al-Qamar in addition to Interpretation of all verses by Maarif-ul-Quran (Mufti Muhammad Shafi). In the first part you can read surah القمر ordered in pages exactly as it is present in the Quran. To read an interpretation of a verse click on its number.

Information About Surah Al-Qamar

Surah Al-Qamar
سُورَةُ القَمَرِ
Page 528 (Verses from 1 to 6)

Listen to Surah Al-Qamar (Arabic and English translation)

Tafsir of Surah Al-Qamar (Maarif-ul-Quran: Mufti Muhammad Shafi)

English Translation

The Hour has come near, and the moon has split [in two].

English Transliteration

Iqtarabati alssaAAatu wainshaqqa alqamaru

Linkage between Surah An-Najm and Surah Al-Qamar

Whereas the preceding Surah An-Najm had ended on a note of warning to disbelievers in the words: اَزِفَۃِ الاٰزِفَۃ azifat-il-` azifah, i.e., the Hour of their doom has drawn near, the present Surah opens with a similar sentence, "The Hour (of doom) has drawn near" and this statement is followed by one of its proofs, that is, the appearance of the miracle of the moon being split asunder. There are many signs of the Day of Doom; one of them is the advent of the last of the Prophets Sayyidna Muhammad ﷺ itself, as reported in a hadith 'I was sent like this with the last Hour' and he pointed with his middle and index fingers. There are many other Traditions mentioning that the advent of the Holy Prophet ﷺ is close to the Day of doom. Likewise, a great sign of Doomsday is the miracle of the Prophet ﷺ when he split the moon into two pieces, then he rejoined them. Also, the miracle of 'moon-splitting' is significant from another point of view: Just as Allah's power split the moon into two, so will planets and stars be destroyed by Him by breaking them into very small pieces which is not impossible, as has been proved by the miracle of splitting the moon.

The Phenomenon of Moon-Splitting: A Miracle

The disbelievers of Makkah asked the Messenger of Allah ﷺ to produce a proof in support of his claim, and he, with the dispensation of Allah, split the moon into two parts. This miracle is verified by the concluding part of verse 1: 'and the moon has been split asunder.' The incident has been narrated successively in Traditions of reliable authority, and reported by such learned Companions as ` Abdullah Ibn Masud, ` Abdullah Ibn ` Umar, Jubair Ibn Mut` im, ` Abdullah Ibn ` Abbas, Anas Ibn Malik ؓ and others. ` Abdullah Ibn Masud ؓ reports that he himself was present and witnessed when the Messenger of Allah ﷺ performed this miracle. Imams Tahawi and Ibn Kathir have stated that the reports narrating the phenomenon of 'moon-splitting' are mutawatir (i.e. it has been reported successively and uninterruptedly by such a large number of authorities that their concurrence on falsehood is inconceivable.) Therefore, this Prophetic miracle has been proved by incontrovertible evidence.

It was mentioned earlier that a large number of Traditions report the incident of 'moon-splitting', which may be summarized as follows: Whilst the Messenger of Allah ﷺ was sitting at Mina in Makkah, the pagans demanded that the Messenger of Allah ﷺ should produce a proof substantiating his claim. Allah split the moon in two parts. A part of the moon was over one mountain on the eastern side, and another part was over another mountain on the western side. Thus there was a mountain between the two parts. This incident took place on a moonlit night. The Messenger of Allah ﷺ said to all who were present: 'Be witnesses'. When all the people saw the miracle clearly, the two pieces rejoined. It was not possible for any person with eyes to deny this clear miracle. However, the pagans said: 'Muhammad has ensorcelled us, but he cannot bewitch the whole world; so let us wait for people to come from the neighboring parts of the country and hear what they have to say'. (Baihaqi and Abu Dawud Tayalisi) Tayalisi records on the authority of ` Abdullah Ibn Masud ؓ that when travelers from the neighboring parts of the country arrived, they confirmed that they did see the moon in two parts. Some reports indicate that the miracle of 'moon-splitting' occurred twice, but more authentic reports confirm that the miracle occurred once only. (Bayan-ul-Quran) The following Traditions are worth noting, which have been taken from Ibn Kathir:

(1) Sayyidna Anas Ibn Malik ؓ narrates, as recorded in Sahib of Bukhari:

اِنَّ اَھلَ مَکَّۃَ سَاَلُوا رَسُولَ اللہِ ﷺ اَن ئُّرِیَھَمُ اٰیَۃً فَاَرَاھُمَ القَمَرَ شَقِّین حَّتّٰی رَاَوا حِرَاءَ بَینَھُمَا (بخاری و مسلم)

'The people of Makkah asked the Messenger of Allah ﷺ to show them a sign, and he split the moon into two parts until they saw the mount of Hira' between them'.

(2) Sayyidna ` Abdullah Ibn Masud ؓ narrates, as recorded in Sahihs of Bukhari and Muslim, and in Musnad of Ahmad,

اَنشَقَّ القَمَرُ عَلٰی عَھد رَسُولَ اللہِ ﷺ شِقَّینِ حَتّٰی نَظَرُوا اِلَیہِ فقَالَ رَسُولَ اللہِ ﷺ اَشھَدُوا۔

"The moon was split in two parts during the time of Allah's Messenger ﷺ ، and they saw its two parts. Allah's Messenger ﷺ said: 'Be witnesses'."

Ibn Jarir has cited this report with the following addition:

کُنَّا مَعَ رَسُولَ اللہِ ﷺ بِمِنٰی فَاشَقَّ القَمَرُ فَاَخَذَت فِرقَۃُ خَلفَ الجَبَلِ فقالَ رَسُولَ اللہِ ﷺ اَشھَدُوا اَشھَدُوا۔

"Sayyidna ` Abdullah Ibn Masud ؓ says: 'We were with Allah's Messenger ﷺ at Mina. Suddenly the moon split in two pieces, and one piece went away behind the mountain. Allah's Messenger ﷺ said: "Be witnesses; be witnesses.'

(3) The narration of Sayyidna ` Abdullah Ibn Masud ؓ is recorded by Baihaqi and Abu Dawud Tayalisi in the following words:

اَنشَقَّ القَمَرُ بِمَکَّۃَ حَتّٰی صارَ فِرقَتَینِ فَقَالَ کُفَّارُ قُرَیشِ اَھل مَکَّۃ ھٰذَا سِحرَکُم بَہٰ اِبنُ اَبِی کَبشَۃَ اَنظَرُوا السُّفَّرَ فَاِن کَانُوا رَأوا ما رَاَیتُم فقد صَدَقَ وَ اِن کَانُوا لَم یَرَوا مِثلَ مَا رَایتُم فَھُوَسِحرُ سَحرَکُم بَہٰ فَسُیِٔلَ السُّفَّارُ قَالَ وَ قَدِمُوا کُلِّ جِھَۃِ فَقَالُو رَاَیٔنَا۔ (ابن کثیر)

"In Makkah, the moon was split into two parts. The disbelieving Quraish claimed: 'This is sorcery. Ibn Abi Kabshah [ the Prophet ﷺ ] has ensorcelled you. Therefore, wait for the neighboring travelers to arrive. If they too have seen the two pieces of the moon, so he has spoken the truth. But if they have not seen the parts of the moon, then this is indeed a magical illusion which he has performed on you.' When the travelers arrived and were asked about it, they all confirmed that they did see the two parts of the moon.' :(Ibn Kathir)

Criticism against the Miracle of 'Moon-Splitting'

The critics have raised two types of criticism against the miracle: one is based on the assumptions of Greek philosophers, and the other is based on layman's thinking.

The deviant Greek philosophers assume that it is not possible for the heaven and other celestial bodies to split or crack, and rejoin. But this is merely an idea unsubstantiated by any solid or concrete proof. Whatever proof or evidence the philosophers have advanced is flimsy, shaky, inadequate and unsubstantial. The Islamic philosophers [ mutakallimin ] have broken down their arguments and have shown that they are baseless, false and absurd. They could not prove by any rational argument that 'moon-splitting' is impossible. Indeed, illiterate people regard every unusual thing as impossible. Obviously, the very meaning of mu’ jizah or a prophetic miracle is that it is an unusual event that is abnormal and out of general habit, which cannot be performed by common people. Any ordinary work which can be performed at any time cannot be called mu’ jizah or miracle.

The other criticism based on a layman's thinking is that if such a wonderful event had taken place, its knowledge would have been commonplace and would have found its mention in the books of history, but they say that they have found no such thing recorded.

Such a thinking is too simplistic which lacks careful analysis. A careful analysis shows that the event had occurred in Makkah at night. At that particular moment, in many parts of the world it must have been day time where and when the question of witnessing this event does not even arise. In many other countries, it must have been middle of the night, or last part of the night when the people normally sleep. Furthermore, people who are awake also do not stare at the moon all the time. Splitting of the moon would not make any difference on the moonlight spread on the earth, so that it would attract people's attention. The event took place suddenly and lasted for a short while. It is a daily experience that in particular countries at different times lunar eclipse takes place. Nowadays a forecast is made about its occurrence well in advance, yet there are hundreds of thousands of people who are absolutely unaware of it. Can this be the proof that the lunar eclipse did not take place? Thus if the event is not recorded in world history books, its occurrence cannot be denied or refuted.

Besides, the event is recorded in the famous and reliable history book of India called 'Tarikh-e-Farishtah'. It has been mentioned in this book that the Maharajah, a native ruler, of Malabar had witnessed this phenomenon that night with his own eyes, and had it entered in his diary. This incident was the cause of his embracing Islam. Earlier on the narratives of Abu Dawud Tayalisi and Baihaqi were quoted about the pagans of Makkah themselves who inquired from the people arriving from the neighboring parts of the country and they confirmed and verified that they had seen it. Allah, the Pure and the Exalted, knows best!

English Translation

And if they see a miracle, they turn away and say, "Passing magic."

English Transliteration

Wain yaraw ayatan yuAAridoo wayaqooloo sihrun mustamirrun

وَإِن يَرَ‌وْا آيَةً يُعْرِ‌ضُوا وَيَقُولُوا سِحْرٌ‌ مُّسْتَمِرٌّ‌ (And when these people see a sign, they turn away and say, "[ This is ] a transient magic.... 54:2). The word mustamirr, in the popular sense of the word, as used in Persian and Urdu, means something lasting or enduring. However, in the Arabic language it is sometimes used in the sense of passing away or coming to an end, being derived from marra and istamarra. Leading authorities on Tafsir, like Mujahid and Qatadah رحمۃ اللہ علیہما have applied this sense of the word in the present context. Thus the verse means that the Quraish alleged that the sign of moon-splitting they saw was an illusion and false; its effect will soon diminish and fade away. Another meaning of the word mustamirr is strong and firm. Abul-` Aliyah and Dahhak رحمۃ اللہ علیہما interpret the word in this sense, meaning that this is a very potent sorcery.

English Translation

And they denied and followed their inclinations. But for every matter is a [time of] settlement.

English Transliteration

Wakaththaboo waittabaAAoo ahwaahum wakullu amrin mustaqirrun

وَكُلُّ أَمْرٍ‌ مُّسْتَقِرٌّ‌ (...while every matter has to be settled....54:3). The literal meaning of the word istiqrar is to settle. The verse means that everything must ultimately reach its end and the matter must become clear. If a veil is fabricated and cast over the truth or reality, eventually [ in its designated time ] the false veil will be removed and the truth and falsehood will be clearly distinguished.

English Translation

And there has already come to them of information that in which there is deterrence -

English Transliteration

Walaqad jaahum mina alanbai ma feehi muzdajarun

English Translation

Extensive wisdom - but warning does not avail [them].

English Transliteration

Hikmatun balighatun fama tughnee alnnuthuru

English Translation

So leave them, [O Muhammad]. The Day the Caller calls to something forbidding,

English Transliteration

Fatawalla AAanhum yawma yadAAu alddaAAi ila shayin nukurin