بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ وَإِن يَرَوْا۟ ءَايَةًۭ يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌۭ مُّسْتَمِرٌّۭ وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍۢ مُّسْتَقِرٌّۭ وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ حِكْمَةٌۢ بَـٰلِغَةٌۭ ۖ فَمَا تُغْنِ ٱلنُّذُرُ فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍۢ نُّكُرٍ خُشَّعًا أَبْصَـٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌۭ مُّنتَشِرٌۭ مُّهْطِعِينَ إِلَى ٱلدَّاعِ ۖ يَقُولُ ٱلْكَـٰفِرُونَ هَـٰذَا يَوْمٌ عَسِرٌۭ ۞ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌۭ وَٱزْدُجِرَ فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌۭ فَٱنتَصِرْ فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍۢ مُّنْهَمِرٍۢ وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًۭا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍۢ قَدْ قُدِرَ وَحَمَلْنَـٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍۢ وَدُسُرٍۢ تَجْرِى بِأَعْيُنِنَا جَزَآءًۭ لِّمَن كَانَ كُفِرَ وَلَقَد تَّرَكْنَـٰهَآ ءَايَةًۭ فَهَلْ مِن مُّدَّكِرٍۢ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍۢ كَذَّبَتْ عَادٌۭ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ إِنَّآ أَرْسَلْنَا عَلَيْهِمْ رِيحًۭا صَرْصَرًۭا فِى يَوْمِ نَحْسٍۢ مُّسْتَمِرٍّۢ تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍۢ مُّنقَعِرٍۢ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍۢ كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ فَقَالُوٓا۟ أَبَشَرًۭا مِّنَّا وَٰحِدًۭا نَّتَّبِعُهُۥٓ إِنَّآ إِذًۭا لَّفِى ضَلَـٰلٍۢ وَسُعُرٍ أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌۭ سَيَعْلَمُونَ غَدًۭا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةًۭ لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ ۖ كُلُّ شِرْبٍۢ مُّحْتَضَرٌۭ فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةًۭ وَٰحِدَةًۭ فَكَانُوا۟ كَهَشِيمِ ٱلْمُحْتَظِرِ وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍۢ كَذَّبَتْ قَوْمُ لُوطٍۭ بِٱلنُّذُرِ إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍۢ ۖ نَّجَّيْنَـٰهُم بِسَحَرٍۢ نِّعْمَةًۭ مِّنْ عِندِنَا ۚ كَذَٰلِكَ نَجْزِى مَن شَكَرَ وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌۭ مُّسْتَقِرٌّۭ فَذُوقُوا۟ عَذَابِى وَنُذُرِ وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍۢ وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ كَذَّبُوا۟ بِـَٔايَـٰتِنَا كُلِّهَا فَأَخَذْنَـٰهُمْ أَخْذَ عَزِيزٍۢ مُّقْتَدِرٍ أَكُفَّارُكُمْ خَيْرٌۭ مِّنْ أُو۟لَـٰٓئِكُمْ أَمْ لَكُم بَرَآءَةٌۭ فِى ٱلزُّبُرِ أَمْ يَقُولُونَ نَحْنُ جَمِيعٌۭ مُّنتَصِرٌۭ سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ بَلِ ٱلسَّاعَةُ مَوْعِدُهُمْ وَٱلسَّاعَةُ أَدْهَىٰ وَأَمَرُّ إِنَّ ٱلْمُجْرِمِينَ فِى ضَلَـٰلٍۢ وَسُعُرٍۢ يَوْمَ يُسْحَبُونَ فِى ٱلنَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا۟ مَسَّ سَقَرَ إِنَّا كُلَّ شَىْءٍ خَلَقْنَـٰهُ بِقَدَرٍۢ وَمَآ أَمْرُنَآ إِلَّا وَٰحِدَةٌۭ كَلَمْحٍۭ بِٱلْبَصَرِ وَلَقَدْ أَهْلَكْنَآ أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍۢ وَكُلُّ شَىْءٍۢ فَعَلُوهُ فِى ٱلزُّبُرِ وَكُلُّ صَغِيرٍۢ وَكَبِيرٍۢ مُّسْتَطَرٌ إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَنَهَرٍۢ فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍۢ مُّقْتَدِرٍۭ

English tafsir abridged from Tafsir Ibn Kathir (Hafiz Ibn Kathir), abridgement by Shaykh Safi-ur-Rahman al-Mubarakpuri (Darussalam), via Quran.com.

Tafsir Ibn KathirEnglish
An-Najm: 42–51

Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His Servants

Allah the Exalted said,

وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى

(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger ﷺ to you; know that the Return is to Allah, either to Paradise or the Fire."' Allah's statement,

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى

(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا

(And that it is He Who causes death and gives life.) In a similar statement, Allah said,

الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ

(Who has created death and life.)(67:2) Allah said,

وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - مِن نُّطْفَةٍ إِذَا تُمْنَى

(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:

أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said,

وَأَنَّ عَلَيْهِ النَّشْأَةَ الاٍّخْرَى

(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,

وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى

(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,

أَغْنَى

(Aghna) meaning: He gives wealth.

وَأَقْنَى

(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;

أَغْنَى

(Aghna) means: He granted; while,

وَأَقْنَى

(Aqna) means: He gave contentment.

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى

(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.

وَأَنَّهُ أَهْلَكَ عَاداً الاٍّولَى

(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ

(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land)(89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,

بِرِيحٍ صَرْصَرٍ عَاتِيَةٍسَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً

(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,

وَثَمُودَ فَمَآ أَبْقَى

(And Thamud. He spared none), declares that He destroyed them all and spared none of them,

وَقَوْمَ نُوحٍ مِّن قَبْلُ

(And the people of Nuh aforetime.) before `Ad and Thamud,

إِنَّهُمْ كَانُواْ هُمْ أَظْلَمَ وَأَطْغَى

(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,

وَالْمُؤْتَفِكَةَ أَهْوَى

(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,

وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ

(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,

فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى

(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,

فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى

(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!" However, the first ex- planation is better, and it is the meaning that Ibn Jarir preferred.

An-Najm: 56–62

A Warning and Exhortation, the Order to prostrate and to be humble

Allah said,

هَـذَا نَذِيرٌ

(This is a warner) in reference to Muhammad ﷺ ,

مِّنَ النُّذُرِ الاٍّوْلَى

(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,

قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ

(Say: "I am not a new thing among the Messengers.")(46:9) Allah said;

أَزِفَتِ الاٌّزِفَةُ

(The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,

لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

(None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;

إِنِّينَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ

(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:

«أَنَا النَّذِيرُ الْعُرْيَان»

(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the Ayah,

أَزِفَتِ الاٌّزِفَةُ

(the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:

اقْتَرَبَتِ السَّاعَةُ

(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa`d said that the Messenger of Allah ﷺ said,

«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتْى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذُ بِهَا صَاحِبُهَا، تُهْلِكُه»

(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,

تَعْجَبُونَ

(wonder) doubting that it is true.

وَتَضْحَكُونَ

(And you laugh) in jest and mock at it,

وَلاَ تَبْكُونَ

(and weep not,) just as those who believe in it weep,

وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

(And they fall down on their faces weeping and it increases their humility.)(17:109) Allah said;

وَأَنتُمْ سَـمِدُونَ

(While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn `Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us' means `Sing for us."' `Ikrimah said something similar. In another narration from Ibn `Abbas, he said that,

سَـمِدُونَ

(Samidun) means, "Turning away." Similar was reported from Mujahid and `Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,

فَاسْجُدُواْ لِلَّهِ وَاعْبُدُواْ

(So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma`mar said that `Abdul-Warith said that Ayyub said that `Ikrimah said that, Ibn `Abbas said, "The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him." Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada`ah said, "While in Makkah, the Messenger of Allah ﷺ once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa'i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.

﷽
سُورَةُ القَمَرِ
In the name of God, the Lord of Mercy, the Giver of Mercy.
Al-Qamar
Al-Qamar: 1–5

Which was revealed in Makkah

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa`ah (Al-Qamar, chapter 54), during (the `Id Prayers of) Al-Adha and Al-Fitr. The Prophet used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Hour draws near; the cleaving of the Moon

Allah informs about the approach of the Last Hour and the imminent end and demise of the world,

أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ

(The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1),

اقْتَرَبَ لِلنَّاسِ حِسَـبُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ

(Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1)

Hadiths about the Last Hour

There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying,

«وَالَّذِي نَفْسِي بِيَدِهِ مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هذَا فِيمَا مَضَى مِنْه»

(By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that `Abdullah bin `Umar said, "We were sitting with the Prophet while the sun was rising above Qu`ayqa`an, after `Asr. He said,

«مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَى إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَى»

(What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa`d said that he heard the Messenger of Allah ﷺ say,

«بُعِثْتُ أَنَا وَالسَّاعَةُ هكَذَا»

(I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said,

«بُعِثْتُ أَنَا وَالسَّاعَةُ كَهذِهِ مِنْ هذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي»

(I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A`mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza`i said that Isma`il bin `Ubaydullah said, "Anas bin Malik went to Al-Walid bin `Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, `I heard the Messenger of Allah ﷺ say,

«أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْن»

(You and the Last Hour are as close as these two (fingers).)"' Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement,

وَانشَقَّ الْقَمَرُ

(and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split

The Narration of Anas bin Malik

Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said,

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

(The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration.

The Narration of Jubayr bin Mut`im

Imam Ahmad recorded that Jubayr bin Mut`im said, "The moon was split into two pieces during the time of Allah's Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.' They then said, `If he was able to take us by magic, he will not be able to do so with all people."' Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il.

The Narration of `Abdullah bin `Abbas

Al-Bukhari recorded that Ibn `Abbas said, "The moon was split during the time of the Prophet ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah's saying:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْاْ ءَايَةً يُعْرِضُواْ وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ

(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts."

The Narration of `Abdullah bin `Umar Al-Hafiz Abu Bakr

Al-Bayhaqi recorded that `Abdullah bin `Umar commented on Allah's statement:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

(The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet said,

«اللْهُمَّ اشْهَد»

(O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih."

The Narration of `Abdullah bin Mas`ud

Imam Ahmad recorded that Ibn Mas`ud said, "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,

«اشْهَدُوا»

(Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that `Abdullah (Ibn Mas`ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that `Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts.

The Stubbornness of the idolators

Allah said,

وَإِن يَرَوْاْ ءَايَةً

(And if they see an Ayah), if they see proof, evidence and a sign,

يُعْرِضُواْ

(they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs,

وَيَقُولُواْ سِحْرٌ مُّسْتَمِرٌّ

(and say: "This is magic, Mustamir.") They say, `the sign that we saw was magic, which was cast on us.' Mustamir, means, `will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away,

وَكَذَّبُواْ وَاتَّبَعُواْ أَهْوَآءَهُمْ

(They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement,

وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

(And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of,

وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

(And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement,

وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ

(And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them,

مَا فِيهِ مُزْدَجَرٌ

(wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial,

حِكْمَةٌ بَـلِغَةٌ

(Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills,

فَمَا تُغْنِـى النُّذُرُ

(but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah This Ayah is similar to Allah's statements,

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ

(Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and,

وَمَا تُغْنِى الآيَـتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ

(But neither Ayat nor warners benefit those who believe not.)(10:101)

Al-Qamar: 6–8

The terrible End the Disbelievers will meet on the Day of Resurrection

Allah the Exalted says, `O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until,

يَوْمَ يَدْعُو الدَّاعِ إِلَى شَىْءٍ نُّكُرٍ

(The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth,

خُشَّعاً أَبْصَـرُهُمْ

(with humbled eyes), their eyes will be covered with disgrace,

يَخْرُجُونَ مِنَ الاٌّجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

(they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said,

مُهْطِعِينَ

(Hastening) meaing hurriedly,

إِلَى الدَّاعِ

(towards the caller.) without being able to hesitate or slow down,

يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ

(The disbelievers will say: "This is a hard Day."), meaing, `this is a hard, terrible, horrifying and distressful Day,'

فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ

(Truly, that Day will be a Hard Day -- far from easy for the dis- believers.) (74:9-10)

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