Surah 53. An-Najm

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Verses [Section]: 1-25[1], 26-32 [2], 33-62 [3]

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Quran Text of Verse 1-2553. An-Najm Page 52653. An-Najmبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِوَ النَّجْمِBy the starاِذَاwhenهَوٰیۙit goes down مَاNotضَلَّhas strayedصَاحِبُكُمْyour companionوَ مَاand notغَوٰیۚhas he erred وَ مَاAnd notیَنْطِقُhe speaksعَنِfromالْهَوٰیؕthe desire اِنْNotهُوَitاِلَّا(is) exceptوَحْیٌa revelationیُّوْحٰیۙrevealed عَلَّمَهٗHas taught himشَدِیْدُthe (one) mightyالْقُوٰیۙ(in) power ذُوْPossessor of soundnessمِرَّةٍ ؕPossessor of soundnessفَاسْتَوٰیۙAnd he rose وَ هُوَWhile heبِالْاُفُقِ(was) in the horizonالْاَعْلٰیؕthe highest ثُمَّThenدَنَاhe approachedفَتَدَلّٰیۙand came down فَكَانَAnd wasقَابَ(at) a distanceقَوْسَیْنِ(of) two bow-(lengths)اَوْorاَدْنٰیۚnearer فَاَوْحٰۤیSo he revealedاِلٰیtoعَبْدِهٖHis slaveمَاۤwhatاَوْحٰیؕhe revealed مَاNotكَذَبَliedالْفُؤَادُthe heartمَاwhatرَاٰی it saw اَفَتُمٰرُوْنَهٗThen will you dispute with himعَلٰیaboutمَاwhatیَرٰی he saw وَ لَقَدْAnd certainlyرَاٰهُhe saw himنَزْلَةً(in) descentاُخْرٰیۙanother عِنْدَNearسِدْرَةِ(the) Lote Treeالْمُنْتَهٰی (of) the utmost boundary عِنْدَهَاNear itجَنَّةُ(is the) Gardenالْمَاْوٰیؕ(of) Abode اِذْWhenیَغْشَیcoveredالسِّدْرَةَthe Lote Treeمَاwhatیَغْشٰیۙcovers مَاNotزَاغَswervedالْبَصَرُthe sightوَ مَاand notطَغٰی it transgressed لَقَدْCertainlyرَاٰیhe sawمِنْofاٰیٰتِ(the) Signsرَبِّهِ(of) his Lordالْكُبْرٰی the Greatest اَفَرَءَیْتُمُSo have you seenاللّٰتَthe Latوَ الْعُزّٰیۙand the Uzza وَ مَنٰوةَAnd Manatالثَّالِثَةَthe thirdالْاُخْرٰی the other اَلَكُمُIs for youالذَّكَرُthe maleوَ لَهُand for Himالْاُنْثٰی the female تِلْكَThisاِذًاthenقِسْمَةٌ(is) a divisionضِیْزٰی unfair اِنْNotهِیَtheyاِلَّاۤ(are) exceptاَسْمَآءٌnamesسَمَّیْتُمُوْهَاۤyou have named themاَنْتُمْyouوَ اٰبَآؤُكُمْand your forefathersمَّاۤnotاَنْزَلَhas Allah sent downاللّٰهُhas Allah sent downبِهَاfor itمِنْanyسُلْطٰنٍ ؕauthorityاِنْNotیَّتَّبِعُوْنَthey followاِلَّاexceptالظَّنَّassumptionوَ مَاand whatتَهْوَیdesireالْاَنْفُسُ ۚthe(ir) soulsوَ لَقَدْAnd certainlyجَآءَهُمْhas come to themمِّنْfromرَّبِّهِمُtheir Lordالْهُدٰیؕthe guidance اَمْOrلِلْاِنْسَانِ(is) for manمَاwhatتَمَنّٰیؗۖhe wishes فَلِلّٰهِBut for Allahالْاٰخِرَةُ(is) the lastوَ الْاُوْلٰی۠and the first

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Translation of Verse 1-25In the Name of Allah, Most Gracious, Most Merciful.

1. By ¹ the star ² when it sets.³

2. Your companion has not gone astray nor is he misled.⁴

3. He does not speak of his own desire.

4. It is but a revelation being revealed to him.⁵

5. He has been taught by a mighty powerful (Angel). ⁶

6. Who is very vigorous.⁷ He stood straight. ⁸

7. While he was on the uppermost horizon. ⁹

8. Then he drew near and became suspended. ¹⁰ (between sky and earth)

9. Till there was a distance of two bows’ of length or even closer.¹¹

10. Then He revealed to HIS (Allah’s) slave whatsoever HE revealed. ¹²

11. His heart did not falsify what he saw.¹³

12. Do you then raise a dispute with him about which he observes. ¹⁴

13. And he has seen him descending at another time also.¹⁵

14. Near the Sidrat-ul-Muntaha (the farthest lote-tree).¹⁶

15. Near which is the Garden of Abode. ¹⁷

16. When that which covered did cover the lote-tree.¹⁸

17. The sight neither turned aside nor crossed, limit. ¹⁹

18. Assuredly he saw great signs of his Lord.²⁰

19. Have you then considered Laat and Uzza ?

20. And another Manat, tile third?²¹

21. Are for you sons and for Him daughters?

22. This, indeed, is a very unfair division!²²

23. These are mere names which you and your forefathers have named. Allah did not send down any authority for it,²³ They are only following their conjectures and desires of their souls²⁴ even though the Guidance from their Lord has come to them.²⁵

24. Shall man get whatever he desires?

25. Allah’s is the world and the Hereafter.²⁶

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Commentary

1. Here the oath (swearing) is in the meaning of witness. For explanation please see Surah Takweer, Note:14.

2. Here ‘Najm’ (star) indicates the species or category of star. Hence it means stars in general, not a particular star.

3. The scene of setting stars invites man to think. When they set, the well arranged assembly of the sky disburses. Thereby, on the one hand, it sets aside the idea of the stars being gods, or their influence on others’ fortune, and their intervention in worldly events and happening and, so, when they themselves are bound by a rule and a system of administration, how can they be gods and possessors of power. Hence there is no basis for star-worship. Neither there is any truth in those superstitions whereby some stars are being called having good omen and some bad and people are being waylaid through the business of astrology (jyotish). This cheating still continues. Accordingly they state future events through newspaper columns like ‘What Stars Foretell’ and thus falsehood is being spread on a large scale in the world. And, on the other hand, this sight of the setting of the stars presents an introduction of the Lord of the universe, showing us that this cosmos is in the control of such an Omnipotent Being before Whom all are worth nothing and that HE is administering the affairs of this universe with utmost wisdom. There is no existence of any other god or deity or a power worth worshipping except HIM THE ONLY ONE GOD, ALLAH.

4. Means the Holy Prophet is not a stranger in front of you, He has spent his whole life before your eyes. Therefore you know it very well that he is not a wrong-doer or a man who talks nonsense. You brand him as a wayward or misled only on the basis of his inviting you to monotheism and belief in the Hereafter and because he presents himself as a messenger of Allah, though the signs all around in the universe testify his statements, for example, the setting of the shining stars every night before your eyes.

It should be noted that to go astray (Dalaalat) is being mentioned as opposite of guidance (Hidaayat) and to be misled (Gavaayat) as opposite of wisdom (Rushd).

5.The subject under discussion is Quran. Therefore, it is said here regarding the Quran that it has not been invented by this man at his sweet will but it is entirely a revelation which comes down to him in the form of Quran. This automatically makes it clear that when the position of Muhammad (peace be upon him) is that of a Messenger, he cannot utter even a single word as per his own desire. It can only be on the basis of the knowledge which Allah has given him.

6. Means Archangel Jibrail (Gabriel) who is the commander of angels. (Please see Surah Takweer, Note:21 and 23).

7. Means Jibrail is very strong and robust in build-up and Allah Almighty has given him so much strength and ability that he can descend from heaven to earth in a split second and that the jinns and the satans cannot interfere in his affairs.

8. Jibrail had appeared before the Holy Prophet in such a pose that he (Jibrail) was standing upright, before the Messenger of Allah so that he could see the Archangel quite clearly.

9. He had appeared on the high horizon of the sky so that the Holy Messenger could observe him in a brighter open space.

10. Then Jibrail drew nearer to the Holy Prophet and became suspended. That is, he did not require to put his legs on the earth. He was an angel and hence he could stand hanging in the air.

11. “equal to two dowse or even closer” is an Arabic idiom. It means, though Jibrail had appeared on the horizon he came so much nearer to the Holy Prophet that the distance between the two might not have been more than the length of two bows. Thus the Holy Prophet could get an opportunity of observing the Archangel in his original shape fully and clearly leaving no doubt whatsoever regarding it.

It should be noted that in Arabic language ‘AV’ ( :or) is also used in the sense of ‘BAL :but). «Please see ‘Lisaanul Arab, Vol:14, P.54).Therefore, in this verse we have translated’ AV’ as ‘BAL’ (rather).

Jibrail had descended with Revelation for the first time in the Cave of Hira. Thereafter he came to the Holy Prophet on many occasions with Revelation. But the event which is being described here is that of seeing the Archangel in his original form (shape) with his. mighty flight power. So it is recorded in the Hadith that the Holy Messenger had seen that Jibrail had six hundred wings. (Muslim, Kitaab-ul- Imaan)

12. Means the revelation which was to be sent upon the Holy Prophet by Jibrail by coming so close to him. As is clear from the context, Abduhu’ (Slave of Allah) means Muhammad (peace be upon him) the slave of Allah. Here these words are best suited only to this meaning.

13. The heart of the Holy Prophet testified to what his eyes had observed. He became fully convinced that this angel was Jibrail whom he was seeing with open eyes. There was not even the slightest room for illusion.

14. An ordinary man neither sees an angel nor has he any experience of Divine revelation. But Allah Almighty makes His messenger see the angel and also sends down His revelation on him. The whole personality of the Messenger as well as the very Divine Words of the revelation show the truthfulness of Allah’s Messenger.

l5.The Holy Messenger now, saw for a second time, the Archangel Gabriel in his original shape. This testified the former observation. The other event had occurred at the time of Meraj (ascension to heavens).

16. Sidrah means a lote tree and Muntaha means at the end. Thus it means that lote-tree which is at the farthest end of this universe. It is in Hadith that the Holy Prophet had seen this tree on the seventh sky during Meraj journey. The lote-tree is both dense and shady and its leaves are sweet-smelling (fragrant). This give us a slight idea of this tree standing on the farthest border of this universe. Otherwise the things belonging to the upper universe are analogous for us. Neither our mind can fully comprehend their actuality nor is it proper for us to go after it.

17. ‘Jannat-ul- Mawaa’(Residential Garden) means that Paradise which will be a residence, that is, the abode of the People of the Faith. Hence it is in Surah Sajdah that:

“ As for those who believed and performed good acts —--for them are ‘Garden-House’, a reward for what they have done.” [As-Sajdah : 19]

This ayat of the Holy Quran explains that Jannat is situated in the heaven near the ‘Sidratul- Muntaha’. That ‘Jannat-ul- Mawaa’ is near ‘Sidrat-ul- Muntaha’ gives some idea that the limits of Jannah (Paradise) start from where the boundaries of this universe end. The Holy Prophet had reached up to this point during Meraj.

18. These were the Divine mysteries which had become manifest as is hinted later on in ayat 18. And the mention “that which covered did cover” indicates the magnificent existence by themselves of the Divine mysteries.

19. That is: The eyes of the Holy Prophet were stuck exactly only to those things which Allah Almighty made him see and he observed those things with the correctness of sight. Neither he had any illusion nor his eyesight wandered. He saw very attentively.

This clarifies that whatever the Holy Prophet observed during his Meraj was actually witnessed by his eyes. It was not a dream. It was a bodily ascension too, not merely a spiritual journey.

20. The Holy Prophet, in the upper universe, saw several wonders of the nature which includes his observation of Archangel Gabriel at the point of his highest flight at Sidrat-ul- Muntaha in the mighty angel’s original figure. The details of this Meraj event have been given in Hadith. In the Surah Bani, Israil the purpose of this event of Meraj (which took the Holy Prophet from Masjid-e- Haram to Masjid-e- Aqsaa within one night), is mentioned thus:

(So that WE might show him some of OUR Signs) (Bani Israil:1) And here it is mentioned:

(He saw Great Signs of his LORD.)

These signs were shown to the Holy Prophet so that, as he was the last Messenger of Allah. His argument may become so complete and final for people that there is not the slightest scope for doubt in whatever His Messenger says on the basis of Allah’s Revelation. They are based on sure and certain knowledge. The Messenger has witness the Upper Universe with his own eyes. Thus Almighty Allah is lifting the curtain from the secrets of the universe whereby the aspect of Tawheed (Monotheism) comes up in a brighter form and so also the evidences of the Hereafter. This man (Messenger)’s personality is such that he reached up to the seventh sky (Sidrat-ul-Muntaha). Therefore, you cannot compare his knowledge with your own knowledge. Hence to accept his guidance which he provides on the basis of his extraordinary knowledge is just like attaining your own destination.

There is no mention of the Holy Prophet’s seeing his Lord. But the observation of His Signs (ayah) is mentioned. Therefore, those who say that the Prophet (peace be upon him) saw Allah Almighty during Meraj are not correct. Had it been so, it would have been certainly mentioned in these ayah. How can this description be void of such an important thing? Ayesha (Radiyallahu Anhaa) has emphatically refuted this. According to Muslim.

“Ayesha (Radiyallahu Anhaa) told Masrooq that there are three such things that whosoever believes in them ascribes a great falsehood to Allah. Masrooq says he asked what were those things? She said (one of them is that) whoever thinks that Muhammad (Sallal Lahu Alaihi Wa Sallam) saw his LORD has ascribed a very big falsehood (a lie) to Allah.” (Muslim, Kitab-ul- Imaan)

21. These are the names of idols the polytheists used to worship. The Quran, while inviting people to ponder over these symbols of polytheism, named them so that their being worthless may become clear and their worshippers may become wise.

These three were big deities of Quraish and other tribes. They considered them female, that is, they were their Devis. It is in Surah Nisa that:

“They invoke in His stead the female gods.” (Nisa :117)

And, as it is clear from the following ayahs 21 and 26, they were the idols of angels whom the polytheists believed as God’s daughters. It is difficult to say anything authentically about these names. Yet it can be understood from their literal meaning that:

The word has been framed by dropping some letters from and by adding the letter ’Te’ (t) which indicates female. It is not correct to think about this word to be the female form of ‘Allah’ because this is a proper name which has no similitude and no word has ever been derived from it.

“Do you know anyone who is worthy of a name like His (is like Him)’?” (Maryam :65)

And in the belief of Arab Polytheists too the name ALLAH was specific for the being who is the creator of cosmos and Who is worshipped by the creation. They did not believe in any Devi in the Sense of His wife. Of course they used to term angels as His daughters.

Is the female of meaning having great honour and power. In their belief it was the goddess of help and victory. They had made her idol. In the war of Uhud, singing her praise. Abu Sufiyan had, cried:

(For us is the Uzza devi whereas you have no Uzza). And in reply, the holy prophet had retorted:

(Our Lord is ALLAH and you have no Lord). (Tafseer Ibne Katheer Jild 4. P.253).

‘Al Manaat’: This was an idol at Qadeed between Makka and Madina. The polytheists used to adorn Ihram from this place. (Bukhari, Kitabut Tafseer)

This was a third very big idol. By calling it ‘Ath-thalathah’ (the third one) the holy Quran has hinted toward the vicious belief of trinity, according to which the Nasaaras had made up three gods in the names of the Father, the Mother and the Holy Spirit. Likewise the Arab Idolaters had made up three Devis (female gods) by the names of ‘laat, Uzza and Manaat.

The Indian polytheists too do not lag behind in this affair. Rather they are drowned deeper in this corruption of vicious beliefs. Accordingly they have the idea of three special Devtaas namely Brahma, Vishnu and Shiv which has taken the shape of Trimoorti i.e., three idols.

The holy prophet had, after the conquest of Makkah, sent his companions to destroy the said three idols of Laat, Manaat and Uzza so thoroughly that there did not remain any trace of them. If they had in them the existence of three goddesses why did not they defend themselves?

22. Firstly, to term someone a partner of Alla h is a n unreal thing. Secondly, its absurdity is also evident when you associate something, which you yourself do not like, to God, You like to have sons for you. When anyone from you gets a daughter you think it something to be ashamed of. But you believe that angels are God’s daughters. You have made idols of them by the female names of Laat, Manaat and Uzza. Every sane person can feel the absurdity of this thing.

23. These are mere names and only names. There is none behind this denomination. These idols are no real Devis (goddesses). They do not possess any attribute of godhood. Where is the sense in worshipping them?

The idolaters (polytheists) of India also have manufactured many idols of Devs (gods) and Devis (goddesses) and they believe that they (manmade gods) become please through their worship and fulfill their (the idol worshippers’) needs. But the real truth is that it is merely the imaginary names that are being worshipped. There is neither any existence of any god or goddess in these idols nor have they any Divine attribute.

24. Those who deify idols do not have any supporting reason or authority for it. How did they come to know that the idols carved out by their own hands possess Divine attributes? How did they know that there is any existence of any dev or devta? The creator of mankind as well as the entire universe in ONLY ONE GOD. He did not send any authority! in favour of them. Nothing of such a kind can be pointed out in any Book or Scripture of Allah or in the teachings of any Divine messenger. Therefore, there is no scientific ground for idol-worship. But these are merely ima ginary and superstitious things and they are blindly following their desires.

In fact a belief must be based on some scientific ground. But the philosophy advanced by the polytheists is mere imaginary and superstitious guesswork. Since they have based their religion on it their desires have turned them into their devotees.

25. When clear cut guidance has come to them from their Lord in the form of the holy Quran, why do they love to remain stuck to idolatry?

26. If man wants to live merely in the world of desired dreams he should realise that nothing is in the control of anybody., except ONLY ONE GOD Who holds total power both in this and the other world. Hence expectations can be connected only with HIM. It is also necessary that such hopes be entertained only after accepting and following HIS Guidance.