An-Najm

And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (By the Najm when it setteth): '(By the Najm when it setteth) He says: Allah swears by the Qur'an when Gabriel takes it down to Muhammad in instalments (nujuman): one, two, three or four verses at a time. There was a 20 years interval between the first and last verses. When this verse was revealed, 'Utbah Ibn Abi Lahab heard that the Prophet (pbuh) swore by the revelation of the Qur'an in instalment and so he said: �Tell Muhammad that I disbelieve in the instalments of the Qur'an�. When the Prophet (pbuh) was informed of this, he prayed: �O Allah! Set on him one of Your wild beasts�. Later, Allah set on him a lion near Harran that snatched him from among his friends and took him to a place nearby. It tore him apart from head to foot but did not eat him because of his impurity, just as the Prophet (pbuh) had prayed against him. It is also said here Allah swore by the stars when they set,

(Your comrade erreth not) this is the reason why Allah made the above oath: your Prophet Muhammad (pbuh) did not lie about what he said to you, (nor is deceived) he is not wrong nor did he err in what he said;

(Nor doth he speak of (his own) desire) he did not utter the Qur'an of his own desire.

(It is) i.e. the Qur'an (naught save an inspiration) from Allah (that is inspired) to him through Gabriel who comes and recites it to him,

(Which one of mighty powers hath taught him) Gabriel taught him,

(One vigorous) one strong; it is also said this means: one mighty, for his strength was such that he put his hand under the townships of Lot and pulled them out, raised them to the sky and threw them upside down to the ground. His strength was also such that he seized the sides of the gate of Antioch and cried one cry that killed all the living creatures in it. It is also said that his strength was such that he spread one of his feathers on a hill in Jerusalem and struck with it Iblis who was at the farthest corner of India; (and he grew clear to view) Gabriel appeared in the form in which Allah created it him; and it is also said: he appeared in a beautiful form.

(When he was on the uppermost horizon) at the setting place of the sun; and it is said: at the seventh heaven.

(Then he drew nigh) Gabriel drew near Muhammad (pbuh); and it is said: Muhammad (pbuh) drew near to his Lord (and came down) closer,

(Till he was (distant) two bows length) of the bows used by the Arabs (or even nearer) nearer by half a bow length,

(And He revealed unto His slave) Gabriel (that which He revealed) to His slave Muhammad (pbuh); and it is said this means: and He revealed to His slave Muhammad (pbuh) that which He revealed.

(The heart) of Muhammad (pbuh) (lied not (in seeing) what it saw) when he saw his Lord with his heart; it is also said that he saw his Lord with his eyes. This is why Allah made His oath.

When the Prophet (pbuh) informed them of what he saw, they disbelieved him. And so Allah said: (Will ye then dispute with him concerning) will you then disbelieve (what he seeth) what Muhammad (pbuh) saw?

(And verily he saw him) i.e. Muhammad (pbuh) saw Gabriel; and it is said he saw his Lord with his heart; and it is said he saw his Lord with his eyes, (yet another time) other than the time about which he informed you,

(By the lote tree of the utmost boundary) at which point every close angel and sent prophet stops; it is also said that this means: the knowledge of every close angel and sent prophet and firm-footed scholar stops at this point,

(Nigh unto which is the Garden of Abode) wherein the spirits of martyrs abide.

(When that which shroudeth did enshroud the lote tree) when the angels enshroud the lote tree; and it is said this means: when the light enshrouds the lote tree; and it is also said that this means: when a canopy of gold enshrouds the lote tree,

(The eye turned not aside) the sight of Muhammad (pbuh) did not turn right or left because of what he saw (nor yet was overbold) due to what he saw; he saw that Gabriel had 600 wings.

(Verily he) i.e. Muhammad (pbuh) (saw one of the greater revelations of his Lord) he saw one of the greatest marvels of his Lord.

(Have ye) O people of Mecca (thought upon al-Lat and al-'Uzza

And Manat, the third, the other) will benefit you in the Hereafter? It will not benefit them. It is also said that the verse means: do you deem that your worship of al-Lat, al-'Uzza and Manat in the life of the world will benefit you in the Hereafter. No, it will surely not benefit you. As for al-Lat it was an idol which was worshipped in Thaqif; al-'Uzza was a tree in Batn al-Nakhlah which Ghatafan worshipped; while Manat was an idol in Mecca which was worshipped beside Allah by Hudhayl and Khuza'ah.

(Are yours the males) O people of Mecca, whom you are pleased to have for yourselves (and His the females) despite the fact that you dislike them and will not be pleased to have them for yourselves?

(That indeed were an unfair division!

They are) i.e. al-Lat, al-'Uzza and Manat (but names) idols (which ye have named ye and your fathers) you have appointed them as deities; it is also said that this means: you and your forefathers have made them, (for which Allah hath revealed) regarding their worship or naming (no warrant) no Scripture wherein is found your proof. (They follow) they do not worship al-Lat, al-'Uzza and Manat or that which they call deities (but a guess) except through surmise and have no certainty about their worship (and that which (they) themselves desire) and they also worship them because they follow their own desires. (And now the guidance from their Lord) the explanation in the Qur'an that Allah has no son or partner (hath come unto them) to the people of Mecca.

(Or shall man) the people of Mecca (have what he coveteth) i.e. that the idols and angels will intercede for them?

(But Unto Allah belongeth the after (life)) through the bestowal of reward, honour and intercession, (and the former) by giving knowledge and success.

(And how many angels are in the heavens) whom you claim are Allah's daughters (whose intercession availeth naught) who intercede for no one (save after Allah giveth leave) except after Allah commands them to intercede (to whom He chooseth) to whoever deserves it from among the believers (and accepteth) them through the profession of Allah's divine Oneness!

(Lo! it is those who disbelieve in the Hereafter) in resurrection after death, i.e. the disbelievers of Mecca (who name the angels with the names of females) they make them Allah's daughters.

(And they have no knowledge thereof) they have no proof or elucidation about what they say. (They follow but a guess) they lie out of surmise and do not have any certainty, (and lo! a guess) and worship based on guess and claims based on guess (can never take the place of the Truth) cannot spare one from Allah's chastisement.

(Then withdraw) then turn your face, O Muhammad, (from him who fleeth) from him who turns away (from Our remembrance) from Our divine Oneness and Scripture (and desireth) of his works (but the life of the world) but that which is in the life of the world, i.e. Abu Jahl and his host.

(Such is their sum of knowledge) such is the extent at which their knowledge, intellect and opinion end, since they claimed that the angels are Allah's daughters and that there is no Hereafter. (Lo! thy Lord) O Muhammad (is best aware of him who strayeth) from His religion, in reference here to Abu Jahl, (and He is best aware of him who goeth right) to His religion, in reference here to Abu Bakr.

(And Unto Allah belongeth whatsoever is in the heavens) of creation (and whatsoever is in the earth) of created beings; they are all slaves of Allah, (that He may reward those who do evil) those ascribe partners to Allah (with that which they have done) in their state of idolatry, (and reward those who do good) those who believe in Allah's divine Oneness (with goodness) with the Garden.

Allah then showed their works in the life of the world, saying: (Those who avoid enormities of sin) i.e. idolatry and the major sins (and abominations) adultery and transgressions, (save the unwilled offences) except a furtive look, a taunt, a censure which they then blame themselves for committing and repent of doing; it is also said that this means: except marrying ((for them) lo! thy Lord is of vast mercy) towards he who repents of major and minor sins. (He is best aware of you) than your own selves (when He created you from the earth) He created you from Adam and Adam is from dust and dust is from the earth, (and when ye were) small (hidden in the bellies of your mothers) Allah knew in these circumstances what will ensue from you. (Therefore ascribe not purity unto yourselves) do not absolve yourselves from committing sins. (He is best aware of him who wardeth off (evil)) transgression and does good.

(Didst thou (O Muhammad) observe him who turned away) from spending and giving alms to the poor among the Companions of the Prophet (pbuh)

(And gave a little) for the sake of Allah, (then was grudging) then stopped his spending and almsgiving in the way of Allah?

(Hath he knowledge of the Unseen) the Guarded Tablet (so that he seeth) his doing in it that it is indeed as he did? This verse was revealed about 'Uthman Ibn 'Affan who was of the habit of spending a great deal on, and gives alms to, the Companions of the Prophet (pbuh) but then he met 'Abdullah Ibn Sa'd Ibn Abi Sarh. The latter said to him: " I see that you spend a great deal on these, and I fear that you may be left with nothing ". 'Uthman said to him: " I have faults and sins which I want to expiate and I also want to obtain Allah's good pleasure ". 'Abdullah said: " Give me the halter of your camel and I will bear your sins and faults in this life and in the Hereafter ". As a result, he gave him the halter of his camel and confided himself to spending on him. It is because of this that this verse was revealed.

(Or hath he not had news) has he not been informed in the Qur'an (of what is in the books of Moses) He says: in the Torah and the scrolls of Abraham.

(And Abraham who paid his debt) i.e. he conveyed the message of his Lord and acted upon that which Allah had commanded him; it is also said that this means: he did as he was told in his dream vision:

(That no laden one shall bear another's load) that no bearer shall bear the sins of another; it is also said that this means: no soul shall be tormented for the sins of another soul,

(And that man) on the Day of Judgement (hath only that for which he maketh effort) he has only that which he has earned of good or evil in the life of the world,

(And that his effort will be seen) and that his works will be seen,

(And afterward he will be repaid for it with fullest payment) good with good and evil with evil;

(And that thy Lord, He is the goal) to your Lord is the return of all created beings after they die and their destination will be to Him in the Hereafter;

(And that He it is Who maketh laugh) the people of the Garden when they see what pleases them in terms of the honour that is bestowed upon them, (and maketh weep) the people of the Fire when they see what grieves them in terms of humiliation,

(And that He it is Who giveth death) in the life of the world (and giveth life) for the resurrection; it is also said that this means: He gives death to fathers and life to sons;

(And that He createth the two spouses) a pair, (the male and the female,

From a drop (of seed) when it is poured forth) in the womb of the woman; it is also said that this means: when it is created;

(And that He hath ordained the second bringing forth) the other creation after the resurrection;

(And that He it is Who enricheth) He made Himself independent of the need for created beings (and contenteth) and He made His slaves needy for Him; it is also said that this means: He made some rich with gold and silver and others content with the possession of camels, bovines and sheep.

(And that He it is Who is the Lord of Sirius) which was worshipped by Khuza'ah;

(And that He destroyed the former (tribe of) 'Aad) the folk of Hud,

(And (the tribe of) Thamud) the folk of Salih (He spared not) a single one of them;

(And the folk of Noah) and He also destroyed the folk of Noah (aforetime) before the folk of Salih, (lo! They) i.e. the folk of Noah (were more unjust) more intense in their disbelief (and more rebellious) in their transgression and sinning;

(And al-Mu'tafikah He destroyed) and He destroyed the townships of the folk of Lot: Sodom, Sadum, Gomorrah and Sawa'im; al-Mu'tafikat means those that were swallowed up by the earth.

(So that there covered them that which did cover) i.e. stones covered them.

(Concerning which then, of the bounties of thy Lord) which of the blessings of your Lord, O man-this refers to all human beings except Muhammad (pbuh)-(canst thou dispute) can you deny that it is not from your Lord?

(This is a warner) i.e. Muhammad (pbuh) is a warning Messenger (of the warners of old) like the earlier messengers whom We sent to their folks; it is also said that this means: this is a messenger among the messengers of old whom it is written, in the Guarded Tablet, that We would sent to their folks.

(The threatened Hour is nigh) the advent of the Hour is close.

(None beside Allah can disclose it) none except Allah can reveal its advent and exact time.

(Marvel ye then at this statement) He says: are you mocking-and it is said: are you denying-this Qur'an which Muhammad (pbuh) recites to you, O people of Mecca,

(And laugh) at out of derision (and not weep) because of what it contains of rebuke, threats and warning,

(While ye amuse yourselves) while you are heedless of it and disbelieve in it?

(Rather prostrate yourselves before Allah) rather submit to Him through declaring His divine Oneness and also by repenting (and serve Him) and testify that there is only one God Who has no partner, solely for Allah's sake, for the Hour is nigh'.