Surah Al-Qamar (54): Verses 47-48

Verse 47-48: Indeed, the criminals are in error and madness...

The First Issue: Regarding Whom the Verse Was Revealed

The majority of commentators agree that this verse was revealed concerning the Qadariyyah (those who deny divine preordainment).

Al-Wahidi narrated in his Tafsir that he heard Shaykh Radi al-Din al-Mu'ayyid al-Tusi in Nishapur say: I heard 'Abd al-Jabbar say: Al-Wahidi informed us, saying: Abu al-Qasim 'Abd al-Rahman ibn Muhammad al-Sarraj informed us, saying: Abu Muhammad 'Abd Allah al-Ka'bi informed us, saying: Hamdan ibn Salih al-Ashajj narrated to us, saying: 'Abd Allah ibn 'Abd al-'Aziz ibn Abi Dawud narrated to us, saying: Sufyan al-Thawri narrated to us from Ziyad ibn Isma'il al-Makhzumi from Muhammad ibn 'Abbad ibn Ja'far from Abu Hurayrah, who said: The polytheists of Quraysh came to dispute with the Messenger of Allah (peace and blessings be upon him) concerning Qadar (predestination). Then Allah revealed: {Indeed, the criminals are in error and madness} until His saying: {Indeed, We have created everything according to a measure} (Al-Qamar: 49).

Similarly, it is reported from the Prophet (PBUH) that this verse was revealed concerning the Qadariyyah. It is also narrated from 'A'ishah, from the Prophet (PBUH), that he said: "The Magians of this Ummah are the Qadariyyah." They are the criminals mentioned by Allah in the verse: {Indeed, the criminals are in error and madness}.

There are many Hadiths concerning the Qadariyyah, and they involve several discussions:

Discussion 1: The Meaning of Qadariyyah

We must determine which group the Prophet (PBUH) referred to when he said the verse was revealed concerning them.

1. The Jabriyyah (Determinists) say that the Qadariyyah are those who claim that acts of obedience and disobedience are not created by Allah's decree and preordainment. They are called Qadariyyah because they deny Qadar.
2. The Mu'tazilah say that the Qadariyyah are the Jabriyyah, those who, when committing adultery or theft, claim, "Allah decreed this for me." They are called Qadariyyah because they affirm Qadar (in a specific sense).

Both groups accuse the Ahl al-Sunnah (who affirm that Allah creates actions, though the servant earns them) of being Qadariyyah.

The truth is that the Qadariyyah referred to in the verse are those who deny divine preordainment and claim that all events are caused by the conjunctions and movements of the stars. This is supported by the context: the polytheists of Quraysh argued with the Prophet (PBUH) about Qadar, and their doctrine was precisely this astrological determinism. They did not hold the view of the Mu'tazilah, who say Allah created the physical faculties and intellect, enabling obedience and disobedience, and that Allah could have compelled them to obedience or disobedience, and that Allah could have fed the poor person whom they fed through Allah's grace. The polytheists said: {Shall we feed one whom, if Allah willed, He would have fed?} (Ya-Sin: 47), thereby denying Allah's power over provision.

Regarding the Hadith: "The Magians of this Ummah are the Qadariyyah," we say:

• If "this Ummah" refers to the community to whom Muhammad (PBUH) was sent (whether they believed or not), then the Qadariyyah of his time were the polytheists who denied Allah's power over events, and the Mu'tazilah are not included.
• If "this Ummah" refers to those who believed in him, then the meaning of "Magians of this Ummah" is those whose deviation from the mainstream resembles the deviation of the Magians from previous nations. Since most previous nations were disbelievers, and the Magians were a sect among them with weaker arguments and stronger opposition to reason, the Qadariyyah in this Ummah are a sect among them with weaker evidence. This does not necessitate that they are destined for Hellfire.

The truth is that the Qadariyyah is either:

1. He who denies Allah's power (if the attribution [to the Ummah] is based on negation).
2. He who affirms the power of entities other than Allah over events (if the attribution is based on affirmation).

In the latter case, it is certain that they are {in error and madness} and will taste the Fire of Hell.

The Second Discussion: Who falls under the category of Qadariyyah among those attributed to the Ummah of Muhammad (PBUH)?

1. If Qadariyyah are named so for denying Allah's power: He who says Allah has no power to cause the servant's movement for prayer or adultery—even though such actions are possible—is likely included among them.
2. However, he who says Allah has the power but does not compel the servant, leaving the choice to the servant for the purpose of trial and examination (like a father testing a child to carry something, not due to the father's inability, unlike a paralyzed person), is outwardly not included, even if he is mistaken.
3. If Qadariyyah are named so for affirming power over events for entities other than Allah (like the stars): The Jabriyyah who claim the person is like a falling wall, not accountable for anything because the action originates from something else (these are the Mubāhiyyah or libertines), undoubtedly fall under Qadariyyah, as they commit disbelief by denying accountability.
4. As for those who say: "Allah created and decreed the actions within us, yet He commanded us, and He is not questioned for what He does," they are not among them.

The Third Discussion: Which group deserves the title Qadariyyah more: the Mu'tazilah or the Ash'arites?

• The Mu'tazilah argue the title belongs to them because the attribution is based on affirmation, not negation. A materialist is called a materialist because he affirms time (Dahr). A libertine is called so because he affirms permissibility (Ibāḥah). A dualist is called so because they affirm two principles (light and darkness). Similarly, they affirm Qadar (human agency).
• The Ash'arites argue that the texts indicate the Qadariyyah are those who deny Allah's power. The polytheists of Quraysh were only called Qadariyyah because they affirmed power for others besides Allah. The Mu'tazilah claim the polytheists were called Qadariyyah because they argued: "If Allah has power over events, as you claim, O Muhammad, then if He willed, He would have guided us, or if He willed, He would have fed the poor." They believed that affirming Allah's power over events necessitates that Allah creates the guidance within them if He wills—this is the position of the Ash'arites.

The clear truth is that every Muslim adhering to either of these two doctrines is outside the definition of Qadariyyah. None of them becomes a Qadariyyah unless the one who negates (divine power) becomes one who denies power, and the one who affirms (human agency) becomes one who denies accountability.

The Second Issue: The Criminals (Al-Mujrimūn)

Here, the criminals refer to the polytheists, just as in the verses: {And if you could but see when the criminals, with downcast heads, will be made to hang their heads} (As-Sajdah: 12) and {The criminal would wish to ransom himself} (Al-Ma'arij: 11). Their crime is denying the Messengers and warnings through Shirk (polytheism), denying the Resurrection, and denying Allah's power over resurrection after death and over other contingent events.

The Third Issue: {In error and madness (Sa'ar)}

This phrase admits of three interpretations:

1. Combination in this world: They are in this world in error (misguidance) and madness (delusion/insanity), lacking comprehension and guidance. In this case, the phrase {they will be dragged} explains their state in that form, which is the closest interpretation.
2. Combination in the Hereafter: They are in the error and the Sa'ar (blazing fire) of the Hereafter. Their presence in the Fire is clear. As for the error, they will find no path to their goal or what would serve as a goal; they will be bewildered and lost.

If one argues that the third interpretation (below) is the only correct one because {The Day they will be dragged} is an adverbial phrase related to the command "Taste," we respond:

The phrase {The Day they will be dragged} can be in the accusative case (mansūb) due to a preceding or implied verb:

• Preceding Verb (Implied): Meaning "established" or "fixed," though this meaning has been forgotten.
• Following Verb (Explicit): It is related to {Taste}, meaning: "Taste the touch of Hellfire the day the criminals are dragged." In this case, the address is to those addressed in the preceding verses (e.g., "Are your disbelievers better than those...").
• Implied Verb (Most Common): It is understood as: "It will be said to them: Taste [the Fire] the day they are dragged."

The command {Taste} is a metaphor. Its wisdom lies in the fact that tasting is a comprehensive sense. When something touches the tongue, one perceives its heat, coldness, roughness, or smoothness, just as other sensory organs perceive it. However, the tongue uniquely perceives its taste. Therefore, the tongue's perception is the most complete. If one is harmed by fire, they are harmed by its heat and bitterness (if it is bitter), or only by its heat (if it is not bitter). Thus, tasting is a more complete perception of tangible things than other senses. Saying {Taste} indicates that their perception will be the most complete form of perception, combining the intensity and pain of the torment with its long duration and permanence. The one experiencing it will have no distraction, and the pain will be at the peak of perception, resulting in immense suffering.

We have mentioned that according to the majority view, the command "Taste" is addressed to them, or there is an implied addressee. We have also noted that no implication is needed if the address is to someone other than those described as {in error and madness}. In that case, it is as if it says: "Taste, O deniers of Muhammad (PBUH), the touch of Hellfire the day the aforementioned criminals are dragged into the Fire."

(The text transitions here to the next verse, which is the core of the discussion on Qadar.)