Tafsir of Al-Qamar 54:44

Surah Al-Qamar (The Moon): Verse 44

Or do they say, "We are victorious"?

This verse serves to complete the enumeration and restriction of the means of salvation. Salvation is categorized as follows:

1. Due to Merit: A person is saved because they deserve it (e.g., a king spares someone from punishment if he finds they have treated him well).
2. Due to Mercy for the Saved: Salvation occurs because of a condition related to the person being saved (e.g., the king shows mercy to someone who has a small child or a weak mother, even if they don't deserve it).
3. Due to External Support (Denied Here): Salvation is not earned by merit or mercy, but because the person cannot be reached due to the multitude of their supporters or the zeal of their brethren (e.g., someone flees the king and takes refuge with an army that prevents the king from reaching him).

Just as the first two categories were affirmed, the third category—relying on helpers and the factionalism of brethren—is negated here.

Issue 1: The Excellence of the Arrangement (of Salvation Categories)

The arrangement of the categories of salvation is highly refined:

1. Deserving Salvation (Merit) is closer to true deliverance than Merciful Salvation.
   • The deserving person never possessed the cause for punishment.
   • The person receiving mercy did possess the cause for punishment, but a barrier prevented it.
   • That which has no cause does not come into existence at all.
   • That which has a barrier might still be overcome by the cause if the barrier is weak.

2. External Barriers (Supporters) are weaker than Internal Barriers (Mercy in the heart of the punisher).
   • Support from others does not cut off the punisher's intention; rather, the punisher might exert more effort and potentially overcome the support, leading to even harsher punishment.
   • Conversely, mercy in the punisher's heart prevents the increase of torment or imprisonment, even if it doesn't completely stop the initial action.

This sequence demonstrates a superior arrangement.

Issue 2: The Meaning of { جَمِيعٌ } (All/Collective)

The word jamīʿun (collective/all) carries two meanings:

1. Multitude/Great Number: It emphasizes their large numbers.
2. Agreement/Unity: It implies they are united.

It is as if they are saying: "We are numerous and united, therefore we will prevail, and no other word captures this sense of collective strength as well."

We state it has two meanings because the root (J-M-ʿ) and the form (faʿīl meaning mafʿūl) suggest they have gathered their tribal solidarity (ʿaṣabiyyah).

Alternatively, it could mean: "We are everyone, with no one outside of us [who matters]." This points to their dismissal of those who followed the Prophet (PBUH), similar to what Noah’s people said: {Shall we believe you when only the lowest among us follow you?} (Ash-Shuʿarā: 111) and {Shall we believe you when only the meanest among us follow you at first sight?} (Hud: 27). In this interpretation, the indefinite tanwīn in jamīʿun cuts off the iḍāfah (genitive construction), meaning: "We are the assembly of the people."

Issue 3: Why is the predicate { مُنْتَصِرٌ } (Victorious) singular when the subject { نَحْنُ } (We) is plural?

This requires two explanations based on the previous interpretations:

A. Based on the First Interpretation (Multitude/Assembly): This is straightforward. The predicate describes the other part of the subject, which is treated as a singular noun/concept (a collective noun). It is like saying, "You are a victorious species, and they are a conquering army." Jamīʿ (collective) is like a singular noun in form but implies multitude in meaning.

B. Based on the Second Interpretation (Exclusivity/All-Encompassing): The answer here has two facets:

1. Even if the meaning is that all people are included except the insignificant, once the word is made indefinite (tanwīn), it becomes like an indefinite noun in form. Therefore, it is permissible to describe it with an indefinite predicate, reverting to the first explanation.
2. It functions as a secondary predicate (khabar baʿda khabar). It is permissible for one predicate to be definite (implied by naḥnu) and the other indefinite. For example: {And He is the Forgiving, the Loving, Possessor of the Throne, the Glorious, Doer of whatever He wills} (Al-Burūj: 14-16). Following this, the singular form {مُنْتَصِرٌ} is used because it is adjacent to {جَمِيعٌ}.

C. Alternative Interpretation (Focus on the Individual): It could mean that jamīʿan means "each one of us." They are saying: "Every single one of us is victorious," similar to saying, "They are all strong" (meaning each one is strong). The singular form is chosen because the predicate returns to each individual. They were claiming that each one of them could overcome Muhammad (PBUH), as Abu Jahl al-Jumahi claimed.

This interpretation carries a subtle meaning: they claimed individual victory, but God refuted them all collectively by saying: