Overview

Prologue

As a whole, this surah comes across as a superb symphony. From start to finish, a fine tune runs through its verbal structure, as well as its rhyming verse endings. This is especially apparent and deliberate at certain points, where a word is added or preferred to maintain the beat or the rhyme, in addition to how it enhances the meaning. One example is found in the two verses saying: "Have you considered al-Lat and al¬‘Uzza, and Manat, the third other?" (Verses 19-20) Had the second verse said, 'and Maria, the third', the metre would have been broken and the beat would not have been maintained. On the other hand, had it said, 'and Manat, the other one,' the rhyme would not have been maintained. Each of the words used contributes to the meaning, but maintaining the metre and the rhyme is also deliberate. The same may be said where the word then is used in the verses: "Are you to have the male and He the female? That would then be an unfair division." (Verses 21-22) This word idhan, or then, is necessary to maintain the metre and the beat, but it also serves an artistic purpose.'
 
The beat in this Farah is of a special musical type in which we note an easy variation and flow, particularly in the first and the last sections. Such variation and flow are in harmony with the images, lively shades and connotations we note in the opening section, as also with the meanings and superb touches in the closing section.

The opening provides images from the world on high where the events to which the surah refers take place. Further connotations are added by reference to the free movement of the trustworthy Spirit, the Angel Gabriel, as he appeared before the Prophet. All these images, scenes, connotations, movements and spiritual atmosphere interact with the tune and the beat in perfect harmony, mutually strengthening their effects. This imparts a special atmosphere to the whole surah, leaving a marked effect on its succeeding sections, until it concludes on a profoundly powerful note, one that is felt by every part of our souls and every cell in our bodies.

The theme the surd) tackles is the one that pervades all surahs revealed in Makkah: faith and its major concepts consisting of revelation, God's oneness and the hereafter. The surah tackles this from a particular angle emphasizing the truth of revelation and the solid foundation of faith as compared with the fallacy of idolatry, which lacks foundation.

The first section illustrates the truth and nature of revelation. It describes two scenes that confirm its actual process. This documents the fact that the Prophet received revelation from Gabriel, the angel, whom he saw, as also from the greatest signs of his Lord.

In the second section, the surah speaks of the unbelievers' alleged deities, al-Lat, al- `Uzza and Manat. It also discusses their superstitions about the angels being God's daughters. It states that the unbelievers rely on nothing but conjecture, which is devoid of truth. By contrast, the Prophet calls on them to believe in his message, which is certain to be true, with solid evidence.

The surah tells the Prophet in its third section that he should ignore those who turn away from God's message, those who preoccupy themselves with this present world, knowing nothing beyond it. It also refers to the hereafter and what it provides of requital for people's actions. It mentions that God knows all beings, ever since He originated them from the earth and when they were still in their mothers' wombs. Indeed,
 
He knows them better than they know their own selves. Their requital will be based on this certain knowledge; it defines their destiny.

The fourth and final section speaks about the main themes of faith, which have remained the same since the earliest of the divine messages: namely, individual responsibility, accurate reckoning, just reward, and the return of all creatures to their Lord who determines what happens to them as He wills. Added to this is a quick reference to the fate suffered by earlier communities that denied the divine message. The surah then concludes with a strong beat commanding all mankind to prostrate themselves before God and worship Him alone. Thus, the opening and the end provide a harmony of images, connotations, effects and musical tones.

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.
 
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.

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)
 
This was, according to weightier reports, when the Prophet went on his night journey and ascended to heaven. Gabriel came close to the Prophet in the shape and form God gave him, and this was by the tote tree of the farthest limit.' The farthest limit may mean the point where everything ends, as it is close to the garden of abode. It may also mean the point at which the Prophet's journey taking him to heaven ended. Alternatively, it could mean where Gabriel's company ended, as he stood there when the Prophet ascended a further step taking him closer to his Lord's Throne. All this is known only to God, and He gave this knowledge to His chosen Messenger. This is the only information we have of it, and it is beyond our power to fathom. No human being can understand this except by God's will, the Creator of man and angel, who knows the capabilities of each.

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.