Surah an-Najm (The Star ) 53 : 1
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
| Click word/image to view Qur'an Dictionary | ||
|---|---|---|
| Word | Arabic word | |
| (53:1:1) wal-najmi By the star |
|
|
| (53:1:2) idhā when |
|
|
| (53:1:3) hawā it es down |
|
|
Explanatory Note
As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophet's heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophet's heart as it looks on, with all curtains and covers removed. He receives revelation from on high, listens and looks, and he commits to memory what was revealed to him. These moments were a special experience given only to his purified heart, but God favours His servants by giving them an inspiring description that imparts to them a feeling of the message, its echoes and meanings.
He describes to them the journey that took his blessed heart to the heavens above, step by step, scene by scene and stage after stage, as if they too are witnessing it all.
This inspiring description starts with an oath made by God: "By the star as it sets." The brilliant shining of stars before they set on the horizon is similar to the image drawn of Gabriel, the object of the oath. He is first "on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed." (Verses 7-10) Thus starts the harmony between the scene, the movement, the connotations and the rhythm.
"By the star as it sets." Reports differ as to the star referred to in this oath. The closest that comes to mind is that of Sirius, which was worshipped by some people in the past. It is mentioned later in the surah, as it says of God: "He is the Lord of Sirius." (Verse 49) People in olden times paid special attention to this star. Ancient Egyptians used to link the flooding of the Nile to Sirius as it crossed the highest orbit. They watched it carefully to monitor the level of water in the Nile. It also has a special position in Persian and Arabian legends. It is probable, therefore, that the oath by the star at the beginning of the surah refers to it. That the image chosen here is that of the star's falling and setting is significant, as it suggests that no matter how great a star is in size and position, it falls down and changes place. It does not, then, deserve to be worshipped. What is worshipped should always be high and permanent.
3. Surah Overview
- The last Ayat of Surah at-Tur mentions 'an-Najm' [The Stars]. The following Ayat also mentions an-Najm [The Stars].
According to a hadith related by Bukhari and Muslim on the authority of Abdullah bin Mas’ud, this is the first Surah in which a verse requiring the performance of a prostration (sajdah) was sent down. The parts of this hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu’awiyah from Ibn Mas’ud, indicate that this is the first Surah of the Qur’an, which the Prophet had publicly recited before an assembly of the Quraysh (and according to Ibn Marduyah, in the Ka’bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him. Even those chiefs of the polytheists who were in the forefront of the opposition to the Prophet could not resist falling down in prostration. Ibn Mas’ud says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas’ud relates, he saw this man being killed in the state of disbelief.
Another eye witness of this incident is Muttalib bin Abi Wada’ah, who had not yet become a Muslim. Nasai and Musnad Ahmad contain his own words to the effect: “When the Prophet recited the Surah An-Najm and performed the sajdah and the whole assembly fell down in prostration along with him, I did not perform the sajdah. Now to compensate for the same whenever I recite this Surah I make sure never to abandon its performance.”
Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Prophet had recited Surah 53: an-Najm (The Star) publicly in the assembly of the Quraysh and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah. Thus, it becomes almost certain that this Surah was revealed in the Ramadan of the 5th year of Prophethood.
10. Wiki Forum
11. Tafsir Zone
|
Overview (Verses 1 - 18) As the Prophet Receives Revelation By the star when it sets. This fellow-man of yours has not gone astray nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him, something that a very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? Indeed, he saw him a second time by the tree of the farthest limit, near to the garden of abode, when the lute tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold he certainly saw some of the greatest signs of his Lord. (Verses 1-18) As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophet's heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophet's heart as it looks on, with all curtains and covers removed. He receives revelation from on high, listens and looks, and he commits to memory what was revealed to him. These moments were a special experience given only to his purified heart, but God favours His servants by giving them an inspiring description that imparts to them a feeling of the message, its echoes and meanings. He describes to them the journey that took his blessed heart to the heavens above, step by step, scene by scene and stage after stage, as if they too are witnessing it all. This inspiring description starts with an oath made by God: "By the star as it sets." (Verse 1) The brilliant shining of stars before they set on the horizon is similar to the image drawn of Gabriel, the object of the oath. He is first "on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed." (Verses 7-10) Thus starts the harmony between the scene, the movement, the connotations and the rhythm. "By the star as it sets." (Verse 1) Reports differ as to the star referred to in this oath. The closest that comes to mind is that of Sirius, which was worshipped by some people in the past. It is mentioned later in the surah, as it says of God: "He is the Lord of Sirius." (Verse 49) People in olden times paid special attention to this star. The main object of the oath is the Prophet and the revelation given to him: This fellow-man of yours has not gone antra; nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him. (Verses 2-4) This friend of yours is on the right course, well guided, sincere, gives you good advice, delivering the truth, free of error, illusions, fabrications and fancy. It is all a revelation bestowed on him from on high, and he delivers what is revealed to him in all honesty. The one who brings him this revelation is well known, following a well-charted course. The Prophet saw him with his own eyes and mind: A very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? (Verses 5-12) This mighty angel of surpassing power is Gabriel. It is he who has taught your friend, Muhammad. His journey is detailed here. It began on the highest horizon where the Prophet saw him at the start of revelation. He saw Gabriel as God created him, covering the horizon with his enormous body. He then drew near and came closer towards the Prophet until he was very near to him, or, as the surah says, two bow-lengths away, or even closer', which indicates very close proximity. He then revealed to him whatever he revealed, leaving the subject matter vague to indicate that it is momentous. Thus, it is a case of seeing someone very close up after he had initially appeared at a distance, and then there is revelation, teaching, looking closely and being certain. In such conditions there can be no lie in what is reported. This truth does not allow for argument or dispute: "[Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees?" (Verses 11-12) A heart's vision is more certain because it precludes any deception that might cloud a person's eyesight. He saw and made sure. His heart was then certain that he saw the angel bearing divine revelations. The angel is a messenger God sends to teach the Prophet and assign to him the task of delivering to mankind what he has learnt. There can be no more dispute or argument. This was not the only time the Prophet saw the Angel Gabriel in his original form. The surah itself identifies there was another time: Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord. (Verses 13-18) The surah mentions what affected the scene at the lote tree of the farthest end to further emphasize that it was all real: "when the lote tree was shrouded with whatever shrouded it." (Verse 16) We are given no details because the matter is too serious to think about anything further. All this was absolutely certain: "The eye did not waver, nor was it too bold." (Verse 17) Nothing affected his eyesight so as to blur his vision. It was indeed a clear, well-defined vision that admitted no doubt. He saw on that trip some of the greatest signs of his Lord, looking directly at these essential truths as they appeared before him free of any make up. Hence, the question of revelation is one based on clear vision, a well-defined scene, absolute certainty, direct contact, accurate knowledge, real company and an actual journey with its details outlined. It is on the basis of such certainty that your friend's mission is based, even though you continue to reject what he says, casting doubt about his claims. Yet you have known this friend for a very long time, testing his truthfulness and confirming it. His Lord confirms what he says and swears to its truth. He reports to you how he was given revelation and in what circumstances this was imparted. He tells you the circumstances when the revelation is given to him, and by whom: how he saw him and where. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
|
Overview (Verses 1 - 18) As the Prophet Receives Revelation By the star when it sets. This fellow-man of yours has not gone astray nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him, something that a very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? Indeed, he saw him a second time by the tree of the farthest limit, near to the garden of abode, when the lute tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold he certainly saw some of the greatest signs of his Lord. (Verses 1-18) As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophet's heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophet's heart as it looks on, with all curtains and covers removed. He receives revelation from on high, listens and looks, and he commits to memory what was revealed to him. These moments were a special experience given only to his purified heart, but God favours His servants by giving them an inspiring description that imparts to them a feeling of the message, its echoes and meanings. He describes to them the journey that took his blessed heart to the heavens above, step by step, scene by scene and stage after stage, as if they too are witnessing it all. This inspiring description starts with an oath made by God: "By the star as it sets." (Verse 1) The brilliant shining of stars before they set on the horizon is similar to the image drawn of Gabriel, the object of the oath. He is first "on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed." (Verses 7-10) Thus starts the harmony between the scene, the movement, the connotations and the rhythm. "By the star as it sets." (Verse 1) Reports differ as to the star referred to in this oath. The closest that comes to mind is that of Sirius, which was worshipped by some people in the past. It is mentioned later in the surah, as it says of God: "He is the Lord of Sirius." (Verse 49) People in olden times paid special attention to this star. The main object of the oath is the Prophet and the revelation given to him: This fellow-man of yours has not gone antra; nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him. (Verses 2-4) This friend of yours is on the right course, well guided, sincere, gives you good advice, delivering the truth, free of error, illusions, fabrications and fancy. It is all a revelation bestowed on him from on high, and he delivers what is revealed to him in all honesty. The one who brings him this revelation is well known, following a well-charted course. The Prophet saw him with his own eyes and mind: A very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? (Verses 5-12) This mighty angel of surpassing power is Gabriel. It is he who has taught your friend, Muhammad. His journey is detailed here. It began on the highest horizon where the Prophet saw him at the start of revelation. He saw Gabriel as God created him, covering the horizon with his enormous body. He then drew near and came closer towards the Prophet until he was very near to him, or, as the surah says, two bow-lengths away, or even closer', which indicates very close proximity. He then revealed to him whatever he revealed, leaving the subject matter vague to indicate that it is momentous. Thus, it is a case of seeing someone very close up after he had initially appeared at a distance, and then there is revelation, teaching, looking closely and being certain. In such conditions there can be no lie in what is reported. This truth does not allow for argument or dispute: "[Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees?" (Verses 11-12) A heart's vision is more certain because it precludes any deception that might cloud a person's eyesight. He saw and made sure. His heart was then certain that he saw the angel bearing divine revelations. The angel is a messenger God sends to teach the Prophet and assign to him the task of delivering to mankind what he has learnt. There can be no more dispute or argument. This was not the only time the Prophet saw the Angel Gabriel in his original form. The surah itself identifies there was another time: Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord. (Verses 13-18) The surah mentions what affected the scene at the lote tree of the farthest end to further emphasize that it was all real: "when the lote tree was shrouded with whatever shrouded it." (Verse 16) We are given no details because the matter is too serious to think about anything further. All this was absolutely certain: "The eye did not waver, nor was it too bold." (Verse 17) Nothing affected his eyesight so as to blur his vision. It was indeed a clear, well-defined vision that admitted no doubt. He saw on that trip some of the greatest signs of his Lord, looking directly at these essential truths as they appeared before him free of any make up. Hence, the question of revelation is one based on clear vision, a well-defined scene, absolute certainty, direct contact, accurate knowledge, real company and an actual journey with its details outlined. It is on the basis of such certainty that your friend's mission is based, even though you continue to reject what he says, casting doubt about his claims. Yet you have known this friend for a very long time, testing his truthfulness and confirming it. His Lord confirms what he says and swears to its truth. He reports to you how he was given revelation and in what circumstances this was imparted. He tells you the circumstances when the revelation is given to him, and by whom: how he saw him and where. |
