Surah Al-Qamar 54:38
ﲏ ﲐ ﲑ ﲒ ﲓ
And there came upon them by morning an abiding punishment.
Tafsir of Al-Qamar 54:33-40
Tafsir
Al-Kashshaf
Verse range: 54:33-40
{ حاصبا } A wind that pelts them with stones, meaning: it throws at them.
{ بسحر } In the last sixth of the night. It is said: there are two *sahars* (dawns/pre-dawns); the upper *sahar* is before the breaking of the dawn, and the other is at its breaking. It is recited: "She passed by the upper *sahar* moving swiftly." It is diptote (non-triptote) because it is indefinite. It is said: "I met him *saharan*" (at dawn), meaning I met him in the dawn of his day.
{ نعمت } As a bestowal of favor, acting as the *maf'ul lahu* (reason for the action).
{ من شكر } The blessing of Allah through their faith and obedience.
{ ولقد أنذرهم } Lot, peace be upon him, warned them.
{ بطشتنا } Our seizing of them with punishment.
{ فتماروا } They denied, doubting the warnings.
{ فطمسنا أعينهم } We wiped them out, making them like the rest of the face, with no visible slit. It is narrated that when they tried to force the door of Lot, peace be upon him, to enter, the angels said: "Let them enter, for we are messengers of your Lord; they shall not reach you." Gabriel, peace be upon him, struck them with his wing, leaving them stumbling, unable to find the door until Lot led them out.
{ فذوقوا } I said to them: "Taste," through the tongues of the angels.
{ بكرة } At the beginning of the day, early in the morning, similar to His saying: "At sunrise" and "In the morning." Zayd ibn Ali (may Allah be pleased with them both) recited it as *bukrata*, non-triptote. You say: "I came to him *bukratan* and *ghudwatan*" with tanwin when you intend indefiniteness, and without it when you define it and intend the morning of your specific day.
{ عذاب مستقر } Fixed, established upon them until it leads them to the punishment of the Hereafter.
If you ask: What is the benefit of repeating the saying: { "So taste My punishment and My warnings. And We have certainly made the Quran easy for remembrance, so is there any who will remember?" }?
I say: Its benefit is that they should renew their remembrance and admonition upon hearing each of the accounts of the ancients; that they should initiate alertness and wakefulness whenever they hear the urging and incitement toward it; and that the staff should be struck for them repeatedly, and the dry skin rattled for them at intervals, so that forgetfulness does not overcome them and heedlessness does not take hold of them. This is the rule of repetition, like His saying: { "So which of the favors of your Lord would you deny?" } (Ar-Rahman: 13) after every blessing mentioned in Surah Ar-Rahman, and His saying: { "Woe, that Day, to the deniers" } (Al-Mursalat: 15) after every verse presented in Surah Al-Mursalat. Likewise, the repetition of accounts and stories themselves is so that those lessons remain present in the hearts, depicted in the minds, and remembered, not forgotten, at all times.