The Tafsīr of Sūrat An-Najm (Chapter - 53)

Which was revealed in Makkah

The First Sūrah in which a Prostration is revealed Al-Bukhāri recorded that 'Abdullāh [bin Mas'ūd] said, "Sūrat An-Najm was the first Sūrah in which a prostration was revealed. The Prophet ﷺ (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf."^{1Fatḥ Al-Bāri 8 : 480.} Al-Bukhāri recorded this Ḥadīth in several places of his Ṣaḥīḥ, as did Muslim, Abu Dāwud and An-Nasā'ī, using various chains of narration through Abu Isḥāq from 'Abdullāh.^{2Fatḥ Al-Bāri 2:641 and 643, 7:202 and 348, Muslim 1:405, Abu Dāwud 2:122 and An-Nasā'ī 2:160.}

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 53:1–4وَٱلنَّجْمِ إِذَا هَوَىٰ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ

«1. By the star when it goes down.» «2. Your companion has neither gone astray nor has he erred.» «3. Nor does he speak of desire.» «4. It is only a revelation revealed.»

Allāh swears the Messenger is True and His Words are a Revelation from Him Ibn Abi Ḥātim recorded that Ash-Sha'bi and others stated that the Creator swears by whatever He wills among His creation, but the created only vow by the Creator. Allāh said,

Qur’an 53:1وَٱلنَّجْمِ إِذَا هَوَىٰ

«By the star when it goes down.» Ibn Abi Najīḥ reported that Mujāhid said, "The star refers to Pleiades when it sets at Fajr."^{1Aṭ-Ṭabari 22:495.} Aḍ-Ḍaḥḥāk said "When the Shayāṭīn are shot with it." And this Āyah is like Allāh's saying;

Qur’an 56:75–80فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ وَإِنَّهُۥ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ إِنَّهُۥ لَقُرْءَانٌ كَرِيمٌ فِى كِتَٰبٍ مَّكْنُونٍ لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

«So, I swear by the setting of the stars. And verily, that is indeed a great oath, if you but know. That is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of all that exists.»(56:75-80) Allāh said;

Qur’an 53:2مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

«Your companion has neither gone astray nor has erred.» This contains the subject of the oath. This part of the Āyah is the witness that the Messenger of Allāh ﷺ is sane and a follower of Truth. He is neither led astray, such as in the case of the ignorant who does not proceed on any path with knowledge, nor is he one who erred, such as in the case of the knowledgeable, who knows the Truth, yet deviates from it intentionally to something else. Therefore, Allāh exonerated His Messenger and his Message from being similar to the misguided ways of the Christians and the erroneous paths of the Jews, such as knowing the Truth and hiding it, while abiding by falsehood. Rather, he, may Allāh's peace and blessings be on him, and his glorious Message that Allāh has sent him with, are on the perfect straight path, following guidance and what is correct.

Muḥammad ﷺ was sent as a Mercy for all that exists; He does not speak of His Desire Allāh said,

Qur’an 53:3وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ

«Nor does he speak of desire», asserting that nothing the Prophet ﷺ utters is of his own desire or wish,

Qur’an 53:4إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ

«It is only a revelation revealed.», means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imām Aḥmad recorded that Abu Umāmah said that he heard the Messenger of Allāh ﷺ say,

Ḥadīthلَيَدْخُلَنَّ الْجَنَّةَ بِشَفَاعَةِ رَجُلٍ لَيْسَ بِنَبِيٍّ مِثْلُ الْحَيَّيْنِ - أَوْ مِثْلُ أَحَدِ الْحَيَّيْنِ - رَبِيعَةَ وَمُضَرَ

«Verily, numbers similar to the two tribes, or one of them, Rabī'ah and Muḍar, will enter Paradise on account of the intercession of one man, who is not a Prophet.» A man asked, "O Allāh's Messenger! Is not Rabī'ah a subtribe of Muḍar." The Prophet ﷺ said,

Ḥadīthإِنَّمَا أَقُولُ مَا أَقُولُ

«I said what I said.»^{2Aḥmad 5:257.}

Imām Aḥmad recorded that 'Abdullāh bin 'Amr said, "I used to record everything I heard from the Messenger of Allāh ﷺ so it would be preserved. The Quraysh discouraged me from this, saying, 'You record everything you hear from the Messenger of Allāh ﷺ, even though he is human and sometimes speaks when he is angry?' I stopped recording the Ḥadīths for a while, but later mentioned what they said to the Messenger of Allāh ﷺ, who said,

Ḥadīthاكْتُبْ، فَوَ الَّذِي نَفْسِي بِيَدِهِ! مَا خَرَجَ مِنِّي إِلَّا الْحَقُّ

«Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.»"^{3Aḥmad 2:162.} Abu Dāwud also collected this Ḥadīth.^{4Abu Dāwud 4:60.}

Qur’an 53:5–12عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ ذُو مِرَّةٍ فَٱسْتَوَىٰ وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ ثُمَّ دَنَا فَتَدَلَّىٰ فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا

Qur’an 53:12–18يَرَىٰ وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

«5. He has been taught by one mighty in power.» «6. Dhu Mirrah then he Istawā.» «7. While he was in the highest part of the horizon,» «8. Then he approached and came closer,» «9. And was at a distance of two bows' length or less.» «10. So (Allāh) revealed to His servant whatever He revealed.» «11. The heart lied not in what he saw.» «12. Will you then dispute with him about what he saw?» «13. And indeed he saw him at a second descent.» «14. Near Sidrat Al-Muntahā.»^{1Sidrat Al-Muntahā: A lote tree of the utmost boundary over the seventh heaven beyond which none can pass.} «15. Near it is the Paradise of Abode.» «16. When that covered the lote tree which did cover it!» «17. The sight turned not aside, nor it transgressed beyond the limit.» «18. Indeed he saw of the greatest Ssgns of his Lord.»

The Trustworthy Angel brought Allāh's Revelation to the Trustworthy Messenger ﷺ Allāh the Exalted states that the Message His servant and Messenger Muḥammad ﷺ brought to people was taught to him by,

Qur’an 53:5شَدِيدُ ٱلْقُوَىٰ

«mighty in power», he is Jibrīl, peace be upon him,

Qur’an 81:19–21إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍ مُّطَاعٍ ثَمَّ أَمِينٍ

«Verily, this is the Word a most honorable messenger, owner of power, with (Allāh) the Lord of the Throne, obeyed (by the angels) and trustworthy.»(81:19-21) Allāh said here,

Qur’an 53:6ذُو مِرَّةٍ

«Dhu Mirrah», meaning, he is mighty in power, according to Mujāhid, Al-Ḥasan and Ibn Zayd.^{2Aṭ-Ṭabari 22:499 and Al-Qurṭubi 17:85.} In an authentic Ḥadīth from 'Abdullāh bin 'Umar and Abu Hurayrah, the Prophet ﷺ said,

Ḥadīthلَا تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ وَلَا لِذِي مِرَّةٍ سَوِيٍّ

«Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.»^{3Abu Dāwud 2:286 and An-Nasā'ī, 5:99.} Allāh said;

Qur’an 53:6فَٱسْتَوَىٰ

«then he Istawā (rose).» this refers to the angel Jibrīl, according to Al-Ḥasan, Mujāhid, Qatādah and Ar-Rabī' bin Anas,^{4Aṭ-Ṭabari 22:501.}

Qur’an 53:7وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ

«While he was in the highest part of the horizon.» meaning, Jibrīl rose to the highest part of the horizon, according to 'Ikrimah and several others; 'Ikrimah said, "The highest horizon where the morning comes from." Mujāhid said, "It is (the place of) sunrise."^{5Al-Qurṭubi 17:88.} Qatādah said, "That from which the day comes."^{6Aṭ-Ṭabari 22:501, and Aḥmad 1:460.} Ibn Zayd and several others said similarly.

Imām Aḥmad recorded that ‘Abdullāh bin Mas'ūd said, "The Messenger of Allāh ﷺ saw Jibrīl in his original shape having six hundred wings, each wing filling the side of the horizon, with a colorful array, and pearls and rubies falling from each wing as much as only Allāh knows."^{7Aḥmad 1:395 and 412. Al-Bukhāri and Muslim recorded the same without the mention of pearls and rubies. See the narration recorded by Aḥmad 1:460, which is similar.} Only Imām Aḥmad collected this Ḥadīth.

Imām Aḥmad recorded that 'Abdullāh bin 'Abbās said, "The Prophet ﷺ asked Jibrīl to appear himself to him in his original shape and Jibrīl said to him, 'Invoke your Lord.' The Prophet ﷺ

invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet ﷺ saw Jibrīl in his original shape, he was knocked unconscious. Jibrīl came down and revived the Prophet ﷺ and wiped the saliva off of his cheeks."^{8Aḥmad 1:322. With Al-Bukhāri and Muslim there are narrations from 'Ā'ishah, may Allāh be pleased with her, that mention some of this information.} Only Aḥmad collected this Ḥadīth.

Meaning of "at a distance of two bows' length or less" Allāh's statement,

Qur’an 53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

«And was at a distance of two bows' length or less.» means, Jibrīl came closer to Muḥammad ﷺ when Jibrīl was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujāhid and Qatādah.^{9Aṭ-Ṭabari 22:503 and 'Abdur-Razzāq 3:250.} It was said that the meaning here is the distance between the bow's string and its wood center. Allāh's statement,

Qur’an 53:9أَوْ أَدْنَىٰ

«or less» indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur'ān, such as,

Qur’an 2:74ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

«Then, after that, your hearts were hardened and became as stones or even worse in hardness.»(2:74) The Āyah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Āyah,

Qur’an 4:77يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً

«fear men as they fear Allāh or even more.»(4:77), and Allāh's statement,

Qur’an 37:147وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ

«And We sent him to hundred thousand (people) or even more.»(37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allāh said,

Qur’an 53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

«And was at a distance of two bow lengths or less.» We stated before that it was Jibrīl who came down near the Prophet ﷺ, according to 'Ā'ishah, the Mother of the faithful, 'Abdullāh bin Mas'ūd, Abu Dharr and Abu Hurayrah.^{10Aṭ-Ṭabari 22:504.} We will mention their statements about this soon afterwards, Allāh willing. Ibn Jarīr recorded that 'Abdullāh bin Mas'ūd said about this Āyah,

Qur’an 53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

«And was at a distance of two bow lengths or less.» "Allāh's Messenger ﷺ said,

Ḥadīthرَأَيْتُ جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ

«I saw Jibrīl; he had six hundred wings.»"^{11Aṭ-Ṭabari 22:503.} Al-Bukhāri recorded that Ṭalq bin Ghannām said that Zā'idah said that Ash-Shaybāni said, "I asked Zirr about the Āyah,

Qur’an 53:9–10فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ

«And was at a distance of two bow lengths or less. So (Allāh) revealed to His servant whatever He revealed.» Zirr said, "Abdullāh narrated to us that Muḥammad ﷺ saw Jibrīl having six hundred wings."^{12Fatḥ Al-Bāri 8:476.} Allāh's statement,

Qur’an 53:10فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ

«So he revealed to His servant whatever He revealed.» means, Jibrīl conveyed to Allāh's servant Muḥammad ﷺ whatever he conveyed. Or, the meaning here could be: Allāh revealed to His servant Muḥammad ﷺ whatever He revealed through Jibrīl. Both meanings are correct. Sa'īd bin Jubayr said about Allāh's statement,

Qur’an 53:10فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ

«So He revealed to His servant whatever He revealed.» "Allāh revealed to him,

Qur’an 93:6أَلَمْ يَجِدْكَ يَتِيمًا

«Did He not find you an orphan.» (93:6), and,

Qur’an 94:4وَرَفَعْنَا لَكَ ذِكْرَكَ

«And have We not raised high your fame?» (94:4)"^{13Al-Qurṭubi 17:52.} Someone else said, "Allāh revealed to the Prophet ﷺ that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first."

Did the Prophet ﷺ see His Lord during the Night of Isrā'?

Allāh said next,

Qur’an 53:11–12مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ

«The heart lied not in what he saw. Will you then dispute with him about what he saw?»

Muslim recorded from Ibn 'Abbās about:

Qur’an 53:11مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ

«The heart lied not in what he saw», and,

Qur’an 53:13وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ

«And indeed he saw him at a second descent.»

"He saw Allāh twice in his heart."^{14Muslim 1:158.} Simāk reported a similar from 'Ikrimah from Ibn 'Abbās.^{15Aṭ-Ṭabari 22:507.} Abu Ṣāliḥ, As-Suddi and several others said similarly that the Prophet ﷺ saw Allāh twice in his heart.^{16Aṭ-Ṭabari 22:508.}

Masrūq said, "I went to 'Ā'ishah and asked her, 'Did Muḥammad ﷺ see his Lord?' She said, 'You said something that caused my hair to rise!' I said, 'Behold!' and recited this Āyah,

Qur’an 53:18لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

«Indeed he saw of the greatest signs of his Lord.»

She said, 'Where did your mind wander? It was Jibrīl. Whoever says to you that Muḥammad ﷺ saw his Lord, or hid any part of what he was commanded (i.e., Allāh's Message), or knew any of the five things which only Allāh knows,

Qur’an 31:34إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ

«Verily, Allāh, with Him is the knowledge of the Hour, He sends down the rain...»(31:34), Then he invents a great lie against Allāh! The Prophet ﷺ only saw Jibrīl twice, in his original shape, once near Sidrat Al-Muntahā and another time in Ajyād (in Makkah) while Jibrīl had six hundred wings that covered the horizon."^{17Tuḥfat Al-Aḥwadhi 9:167. The authentic narrations recorded by Muslim (and similarly with Al-Bukhāri), nos. 174, and 177 do not particularly mention seeing Jibrīl at the Sidrah, as is inferred by the Āyah, and Ibn Mas'ūd's narration from 'Āṣim which follows.} Muslim recorded that Abu Dharr said, "I asked the Messenger of Allāh ﷺ, 'Have you seen your Lord?' He said,

Ḥadīthنُورٌ أَنَّىٰ أَرَاهُ

«How can I see Him since there was a light?»" In another narration, the Prophet ﷺ said,

«رَأَيْتُ نُورًا»

«I only saw a light.»^{18Muslim 1:161.}

Allāh's statement,

Qur’an 53:13–15وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ

«And indeed he saw him at a second descent. Near Sidrat Al-Muntahā. Near it is the Paradise of Abode»,

This is the second time the Messenger of Allāh ﷺ saw Jibrīl in the shape that Allāh created him; it was during the Night of Isrā'. We mentioned the various Ḥadīths about the Night of Isrā' in the beginning of Sūrat Al-Isrā'. Therefore, there is no need to repeat them here.

Imām Aḥmad recorded that Ibn Mas'ūd commented:

Qur’an 53:13–14وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ

«And indeed he saw him at a second descent. Near Sidrat Al-Muntahā.»

"The Messenger of Allāh ﷺ said,

Ḥadīthرَأَيْتُ جِبْرِيلَ وَلَهُ سِتُّمِائَةِ جَنَاحٍ يَنْتَثِرُ مِنْ رِيشِهِ التَّهَاوِيلُ مِنَ الدُّرِّ وَالْيَاقُوتِ

«I saw Jibrīl while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.»"^{19Aḥmad 1:460.}

This Ḥadīth has a good, strong chain of narration. Aḥmad also recorded that 'Abdullāh [Ibn Mas'ūd] said, "The Messenger of Allāh ﷺ saw Jibrīl in his original shape while Jibrīl had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allāh has knowledge."^{20Aḥmad 1:355.} This Ḥadīth has a good chain of narration.

Imām Aḥmad recorded that 'Abdullāh bin Mas'ūd said, "The Messenger of Allāh ﷺ said,

Ḥadīthرَأَيْتُ جِبْرِيلَ عَلَىٰ سِدْرَةِ الْمُنْتَهَىٰ وَلَهُ سِتُّمِائَةِ جَنَاحٍ

«I saw Jibrīl over Sidrat Al-Muntahā while he had six hundred wings.»"

One of the subnarrators of the Ḥadīth asked 'Āṣim about Jibrīl's wings and 'Āṣim refused to elaborate. So some of his companions were asked and one of them said, "Each wing was covering what is between the east and the west."^{21Aḥmad 1:407.} This Ḥadīth has a good chain of narration.

Imām Aḥmad recorded that Ibn Mas'ūd said that Allāh's Messenger ﷺ said:

Ḥadīthأَتَانِي جِبْرِيلُ فِي خُضْرٍ مُعَلَّقٍ بِهِ الدُّرُّ

«Jibrīl came to me wearing green with pearls hanging down.»

This Ḥadīth has a good chain of narration.

Imām Aḥmad recorded that 'Āmir said that Masrūq asked 'Ā'ishah, "O Mother of the faithful, has Muḥammad ﷺ seen his Lord, the Exalted and Most Honored?" She said, "Glorious is Allāh! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muḥammad ﷺ has seen his Lord, will have lied." She then recited these two Āyāt,

Qur’an 6:103لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ

«No vision can grasp Him, but He grasps all vision.»(6:103), and,

Qur’an 42:51وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ

«It is not given to any human being that Allāh should speak to him unless (it be) by revelation, or from behind a veil.»(42:51) She went one, "And whoever tells you that Muḥammad ﷺ knew what the morrow will bring, will have uttered a lie." She then recited,

Qur’an 31:34إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ

«Verily, Allāh, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.»(31:34) ‘Ā’ishah said, "And whoever tells you that Muḥammad ﷺ has hidden any part of the Message will have lied," and she then recited this Āyah,

Qur’an 5:67يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ

«O Messenger proclaim which has been sent down to you from your Lord.»(5:67). She went one, "However, he saw Jibrīl twice in his original shape."^{22Aḥmad 6:49, similar recorded by Al-Bukhāri and Muslim, see below.}

Imām Aḥmad also recorded that Masrūq said, "I asked 'Ā'ishah, 'Did not Allāh say,

Qur’an 81:23وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ

«And indeed he saw him in the clear horizon.»(81:23), and,

Qur’an 53:13وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ

«And indeed he saw him at a second descent»?'

She said, 'I was the first among this Ummah to ask Allāh's Messenger ﷺ about it. He ﷺ said,

Ḥadīthإِنَّمَا ذَاكَ جِبْرِيلُ

«That was Jibrīl.» He only saw him twice in his actual and real figure. He saw Jibrīl descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.»"^{23Aḥmad 6:241.} This Ḥadīth is recorded in the Two Ṣaḥīḥs via Ash-Sha'bi.^{24Fatḥ Al-Bāri 8:472 and Muslim 1:359.}

Angels, Light and colors covered Sidrat Al-Muntahā

Allāh said,

Qur’an 53:16إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ

«When that covered the lote tree which did cover it!»

We mentioned before, in the Ḥadīths about Al-Isrā' that the angels, Allāh's Light, and spectacular colors covered the Sidrah. Imām Aḥmad recorded that 'Abdullāh bin Mas'ūd said, "When the Messenger of Allāh ﷺ was taken on the Isrā' journey, he ascended to Sidrat Al-Muntahā, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,

Qur’an 53:16إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ

«When that covered the lote tree which did cover it!» He said, "Golden butterflies. The Messenger of Allāh ﷺ was given three things: He was given the five prayers, he was given the concluding verses of Sūrat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allāh."^{25Aḥmad 1:422.} Muslim collected this Ḥadīth.^{26Muslim 1:157.}

Allāh's statement,

Qur’an 53:17مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ

«The sight turned not aside, nor it transgressed beyond the limit.» indicates that the Prophet's sight did not turn right or left, according to 'Ibn 'Abbās,^{27Aṭ-Ṭabari 22:521.}

Qur’an 53:17وَمَا طَغَىٰ

«nor it transgressed beyond the limit.» not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allāh, because he only did what was commanded and did ask beyond what he was given.

Allāh's statement,

Qur’an 53:18لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

«Indeed he saw of the greatest signs of his Lord.» is similar to another Āyah,

Qur’an 17:1لِنُرِيَهُۥ مِنْ ءَايَٰتِنَآ

«In order that We might show him of Our Āyāt.»(17:1), meaning, signs that testify to Allāh's might and greatness. Relying on these two Āyāt, some scholars of Ahl us-Sunnah said that the Prophet ﷺ did not see Allāh during the Isrā' journey, because Allāh said,

Qur’an 53:18لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ

«Indeed he saw of the greatest signs of his Lord.»

They said that, had the Prophet ﷺ seen his Lord, Allāh would have conveyed this news and the Prophet ﷺ would have

Qur’an 53:1–26وَٱلنَّجْمِ إِذَا هَوَىٰ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ ذُو مِرَّةٍ فَٱسْتَوَىٰ وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ ثُمَّ دَنَا فَتَدَلَّىٰ فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

narrated it to the people.

Qur’an 53:19–26أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

«19. Have you then considered Al-Lāt, and Al-'Uzzā.» «20. And Manāt, the other third?»

«21. Is it for you the males and for Him the females?»

«22. That indeed is a division most unfair!»

«23. They are but names which you have named - you and your fathers - for which Allāh has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!»

«24. Or shall man have what he wishes?»

«25. But to Allāh belongs the last (Hereafter) and the first (the world).»

«26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allāh has given leave for whom He wills and is pleased with.»

Refuting Idolatry, Al-Lāt and Al-'Uzzā

Allāh the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka'bah built by Prophet Ibrāhīm, Allāh's Khalīl.

Qur’an 53:19أَفَرَءَيْتُمُ ٱللَّٰتَ

«Have you then considered Al-Lāt,»

Al-Lāt was a white stone with inscriptions on. There was a house built around Al-Lāt in Aṭ-Ṭā'if with curtains, servants and a sacred courtyard around it. The people of Aṭ-Ṭā'if, the tribe of Thaqīf and their allies, worshipped Al-Lāt. They would boast to Arabs, except the Quraysh, that they had Al-Lāt. Ibn Jarīr said, "They derived Al-Lāt's name from Allāh's Name, and made it feminine. Allāh is far removed from what they ascribe to Him. It was reported that Al-Lāt is pronounced Al-Lāt because, according to 'Abdullāh bin 'Abbās, Mujāhid, and Ar-Rabī' bin Anas, Al-Lāt was a man who used to mix Sawīq (a kind of barley mash) with water for the pilgrims during the time of Jāhiliyyah. When he died, they remained next to his grave and worshipped him."^{1Aṭ-Ṭabari 22:523.} Al-Bukhāri recorded that Ibn 'Abbās said about Allāh's statement,

Qur’an 53:19ٱللَّٰتَ وَٱلْعُزَّىٰ

«Al-Lāt, and Al-'Uzzā.» "Al-Lāt was a man who used to mix Sawīq for the pilgrims."^{2Fatḥ Al-Bāri 8:478.} Ibn Jarīr said, "They also derived the name for their idol Al-'Uzzā from Allāh's Name Al-'Azīz. Al-'Uzzā was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and Aṭ-Ṭā'if. The Quraysh revered Al-'Uzzā."^{3Aṭ-Ṭabari 22:523.} During the battle of Uḥud, Abu Sufyān said, "We have Al-'Uzzā, but you do not have Al-'Uzzā." Allāh's Messenger ﷺ replied,

Ḥadīthقُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَىٰ لَكُمْ

«Say, "Allāh is Our Supporter, but you have no support."»^{4Fatḥ Al-Bāri 6:188.} Manāt was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madīnah. The tribes of Khuza'ah, Aws and Khazraj used to revere Manāt during the time of Jāhiliyyah. They used to announce Ḥajj to the Ka'bah from next to Manāt. Al-Bukhāri collected a statement from 'Ā'ishah with this meaning.^{5Fatḥ Al-Bāri 8:479.} There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Ka'bah, besides the three idols that Allāh mentioned in His Glorious Book. Allāh mentioned these three here because they were more famous than the others.

An-Nasā'ī recorded that Abu Aṭ-Ṭufayl said, "When the Messenger of Allāh ﷺ conquered Makkah, he sent Khālid bin Al-Walīd to the area of Nakhlah where the idol of Al-'Uzzā was erected on three trees of a forest. Khālid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet ﷺ and informed him of the story, the Prophet said to him,

Ḥadīthارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا

«Go back and finish your mission, for you have not finished it.»

Khālid went back and when the custodians who were also its servants of Al-'Uzzā saw him, they started invoking by calling Al-'Uzzā! When Khālid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khālid killed her with the sword and went back to the Messenger of Allāh ﷺ, who said to him,

«تِلْكَ الْعُزَّىٰ!»

«That was Al-'Uzzā!»"^{6An-Nasā'ī in Al-Kubrā 6:474, Abu Ya'lā no. 902. It is confirmed that Abu Aṭ-Ṭufayl saw the Prophet ﷺ, but not that he heard anything from him.}

Muḥammad bin Isḥāq narrated, "Al-Lāt belonged to the tribe of Thaqīf in the area of Aṭ-Ṭā'if. Banu Mu'attib were the custodians of Al-Lāt and its servants."^{7Ibn Hishām 1:87.}

I say that the Prophet ﷺ sent Al-Mughīrah bin Shu'bah and Abu Sufyān Sakhr bin Ḥarb to destroy Al-Lāt. They carried out the Prophet's command and built a Masjid in its place in the city of Aṭ-Ṭā'if.

Muḥammad bin Isḥāq said that Manāt used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madīnah). Manāt was near the coast, close to the area of Mushallal in Qudayd. The Prophet ﷺ sent Abu Sufyān Sakhr bin Ḥarb or 'Ali bin Abi Ṭālib to demolish it. Ibn Isḥāq said that Dhul-Khalaṣah was the idol of the tribes of Daws, Khath'am and Bajīlah, and the Arabs who resided in the area of Tabālah.^{8Ibn Hishām 1:87.} I say that Dhul-Khalaṣah was called the Southern Ka'bah, and the Ka'bah in Makkah was called the Northern Ka'bah. The Messenger of Allāh ﷺ sent Jarīr bin 'Abdullāh Al-Bajalī to Dhul-Khalaṣah and he destroyed it.

Ibn Isḥāq said that Fals was the idol of Ṭay' and the neighboring tribes in the Mount of Ṭay', such as Salmā and Ajjā. Ibn Hishām said that some scholars of knowledge told him that the Messenger of Allāh ﷺ sent 'Ali bin Abi Ṭālib to Fals and he destroyed it and found two swords in its treasure, which the Prophet ﷺ then gave to 'Ali as war spoils.

Muḥammad bin Isḥāq also said that the tribes of Ḥimyar, and Yemen in general, had a house of worship in Ṣan'ā' called Riyām. He mentioned that there was a black dog in it and that the religious men who went with Tubba' removed it, killed it and demolished the building. Ibn Isḥāq said that Ruḍā' was a structure of Bani Rabī'ah bin Ka'b bin Sa'd bin Zayd Manāt bin Tamīm,^{9Ibn Hishām 1:89.} which Al-Mustawghir bin Rabī'ah bin Ka'b bin Sa'd demolished after Islām. In Sindād there was Dhul-Ka'bāt, the idol of the tribes of Bakr and Taghlib, the sons of the Wā'il, and also the Iyad tribes.

Refuting the Idolators Who appoint Rivals to Allāh and claim that the Angels were Females

Allāh the Exalted said,

Qur’an 53:19–20أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ

«Have you then considered Al-Lāt, and Al-'Uzzā. And Manāt, the other third?»,

then Allāh said,

Qur’an 53:21أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ

«Is it for you the males and for Him the females?»

Allāh asked the idolators, 'do you choose female offspring for Allāh and give preference to yourselves with the males? If you made this division between yourselves and the created, it would be,

Qur’an 53:22قِسْمَةٌ ضِيزَىٰٓ

«a division most unfair!»' meaning, it would be an unfair and unjust division. 'How is it then that you make this division between you and Allāh, even though this would be foolish and unjust, if you made it between yourselves and others?' Allāh the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods,

Qur’an 53:23إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم

«They are but names which you have named - you and your fathers» of your own desire,

Qur’an 53:23مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ

«for which Allāh has sent down no authority.» meaning, proof,

Qur’an 53:23إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ

«They follow but a guess and that which they themselves desire,»

they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers,

Qur’an 53:23وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

«whereas there has surely come to them the guidance from their Lord!»,

meaning, Allāh has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets. Wishful Thinking does not earn One Righteousness

Allāh the Exalted said,

Qur’an 53:24أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ

«Or shall man have what he wishes?», asserting that not everyone gets the goodness that he wishes,

Qur’an 4:123لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَٰبِ

«It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.»(4:123) Allāh says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imām Aḥmad recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا تَمَنَّىٰ أَحَدُكُمْ فَلْيَنْظُرْ مَا يَتَمَنَّىٰ، فَإِنَّهُ لَا يَدْرِي مَا يُكْتَبُ لَهُ مِنْ أُمْنِيَّتِهِ

«When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.»^{10Aḥmad 2:357. There is a slight deficiency in its chain of narrators.}

Only Aḥmad collected this Ḥadīth. Allāh's statement,

Qur’an 53:25فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ

«But to Allāh belongs the last and the first.» meaning, all matters belong to Allāh and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.

No Interecession except with Allāh's Leave

Allāh said,

Qur’an 53:26وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ

«And there are many angels in the heavens, whose intercession will avail nothing except after Allāh has given leave for whom He wills and is pleased with.»

As He said;

Qur’an 53:27–44إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا

Qur’an 2:255مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ

«Who is he that can intercede with Him except with His permission? »(2:255) and,

Qur’an 34:23وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ

«Intercession with Him profits not except for him whom He permits.» (34:23) 'If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allāh to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them?' Rather, Allāh has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.

Qur’an 53:27–30إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ

«27. Verily, those who believe not in the Hereafter, name the angels with female names.»

«28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.»

«29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.»

«30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.»

Refuting the Claim of the Idolators that the Angels are Allāh's Daughters

Allāh the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allāh's daughters. Allāh is far removed from what they ascribe to Him. Allāh the Exalted said in another Āyah,

Qur’an 43:19وَجَعَلُوا۟ ٱلْمَلَٰٓئِكَةَ ٱلَّذِينَ هُمْ عِبَٰدُ ٱلرَّحْمَٰنِ إِنَٰثًا أَشَهِدُوا۟ خَلْقَهُمْ سَتُكْتَبُ شَهَٰدَتُهُمْ وَيُسْـَٔلُونَ

«And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!»(43:19) Allāh's statement here,

Qur’an 53:28وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ

«But they have no knowledge thereof.» meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism,

Qur’an 53:28إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا

«They follow but conjecture, and verily, conjecture is no substitute for the truth.»

meaning, conjecture is of no benefit and never takes the place of truth. In a Ḥadīth recorded in the Ṣaḥīḥ, the Messenger of Allāh ﷺ said,

Ḥadīthإِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ

«Beware of suspicion, for suspicion is the most lying speech.»^{1Fatḥ Al-Bāri 5:441.}

The Necessity of turning away from the People of Misguidance

Allāh's statement,

Qur’an 53:29فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا

«Therefore withdraw from him who turns away from Our Reminder»,

means, stay away from those who turn away from the Truth and shun them,

Qur’an 53:29وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا

«and desires nothing but the life of this world.» meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,

Qur’an 53:30ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ

«That is what they could reach of knowledge.» meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired.

There is also the reported supplication:

Ḥadīthاللَّهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا

«O Allāh! Make not this life the greatest of our concerns nor the best knowledge that we can attain.»^{2Tuḥfat Al-Aḥwadhi 9:476.}

Allāh's statement,

Qur’an 53:30إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ

«Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.»

meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allāh is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.

Qur’an 53:31–32وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ

Qur’an 53:32إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

«31. And to Allāh belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.»

«32. Those who avoid great sins and Al-Fawāḥish (immoral sins) except Al-Lamam - verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Ādam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best him who has Taqwā.»

Allāh knows Every Matter, whether Small or Big, and He rewards Each according to His or Her Deeds

Allāh asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,

Qur’an 53:31لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

«that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.»

He recompenses each according to his or her deeds, good for good and evil for evil.

Qualities of the Good-doers; Allāh forgives the Small Faults

Allāh stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allāh mentioned in another Āyah;

Qur’an 4:31إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

«If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.»(4:31) Allāh said here,

Qur’an 53:32ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ

«Those who avoid great sins and Al-Fawāḥish (immoral sins) except Al-Lamam»,

Al-Lamam means, small faults and minor errors. Imām Aḥmad recorded that Ibn 'Abbās said, "I have not seen anything that resembles Al-Lamam better than the Ḥadīth that Abu Hurayrah narrated from the Prophet ﷺ,

Ḥadīthإِنَّ اللَّهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ أَوْ يُكَذِّبُهُ

«Verily, Allāh the Exalted has decreed for the Son of Ādam his share of Zinā and he will certainly earn his share. The Zinā of the eye is by looking, the Zinā of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.»"^{1Aḥmad 2:276.}

This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 11:28 and Muslim 4:2046.} Ibn Jarīr recorded that Ibn Mas'ūd said, "The eyes commit Zinā by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zinā. Otherwise, it is Al-Lamam."^{3Aṭ-Ṭabari 22:537.} Masrūq^{4Aṭ-Ṭabari 22:537.} and Ash-Sha'bi also held the same view. 'Abdur-Raḥmān bin Nāfi', who is also known as Ibn Lubābah Aṭ-Ṭā'ifi, said, "I asked Abu Hurayrah about Allāh's statement,

Qur’an 53:32إِلَّا ٱللَّمَمَ

«except the Lamam», and he said, 'It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zinā.”^{5Aṭ-Ṭabari 22:537.}

Encouraging Repentance and forbidding Claims of Purity for Oneself

Allāh's statement,

Qur’an 53:32إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ

«verily, your Lord is of vast forgiveness.» asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,

Qur’an 39:53قُلْ يَٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

«Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allāh: verily, Allāh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful."» (39:53)

Allāh said,

Qur’an 53:32هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ

«He knows you well when He created you from the earth,»

Allāh says, 'He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father 'Ādam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'

Qur’an 53:32وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ

«and when you were fetuses in your mothers' wombs.»

when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy.

Allāh said,

Qur’an 53:32فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ

«So, ascribe not purity to yourselves.» forbidding one from ascribing purity and praising himself and thinking highly of his actions,

Qur’an 53:32هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

«He knows best him who has Taqwā.» Allāh said in another Āyah,

Qur’an 4:49أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا

«Have you not seen those who claim sanctity for themselves. Nay, but Allāh sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatīl.»^{6The thread in the long slit of the date stone.} (4:49) In his Ṣaḥīḥ, Muslim recorded that Muḥammad bin 'Amr bin 'Aṭā said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, 'The Messenger of Allāh ﷺ forbade using this name. I was originally called Barrah and he ﷺ said,

Ḥadīthلَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُمْ

«Do not ascribe purity to yourselves; Allāh knows best who the pious people among you are»' They said, 'What should we call her?' He said,

«سَمُّوهَا زَيْنَبَ»

«Call her Zaynab.»"^{7Muslim 3:1687.} Imām Aḥmad recorded a Ḥadīth from 'Abdur-Raḥmān bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet ﷺ. The Messenger of Allāh ﷺ said,

Ḥadīthوَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ - مِرَارًا - إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذَلِكَ

«Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allāh knows best about him and I will never purify anyone before Allāh," if he knows his friend to be as he is describing him.»"^{8Aḥmad 5:46 and 5:41.} Al-Bukhāri, Muslim, Abu Dāwud and Ibn Mājah collected this Ḥadīth.^{9Fatḥ Al-Bāri 5:324 and 10:491 and 567, Muslim 4:2296, Abu Dāwud 5:154 and Ibn Mājah 2:1232.} Imām Aḥmad recorded that Hammām bin Al-Ḥārith said, "A man came before 'Uthmān bin 'Affān and praised him. Al-Miqdād bin Al-Aswad started throwing sand in the face of that man, saying, 'The Messenger of Allāh ﷺ ordered us to throw sand in their faces when we see those who praise.”^{10Aḥmad 6:5.} Muslim and Abu Dāwud also collected this Ḥadīth.^{11Muslim 4 :2297 and Abu Dāwud 5:153.}

Qur’an 53:33–41أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ

«33. Did you observe him who turned away (from Islām).» «34. And gave a little, then stopped?» «35. Is with him the knowledge of the Unseen so that he sees?» «36. Or is he not informed with what is in the Ṣuḥuf of Mūsā,» «37. And of Ibrāhīm who fulfilled all that:» «38. That no burdened person (with sins) shall bear the burden (sins) of another.» «39. And that man can have nothing but what he does.» «40. And that his deeds will be seen.» «41. Then he will be recompensed with a full and the best recompense.»

Chastising Those Who disobey Allāh and stop giving Charity

Allāh the Exalted chastises those who turn away from His obedience,

Qur’an 75:31–32فَلَا صَدَّقَ وَلَا صَلَّىٰ وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ

«So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!»(75:31-32),

Qur’an 53:34وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ

«And gave a little, then stopped» Ibn 'Abbās said, "Gave a little, then stopped giving."^{1Aṭ-Ṭabari 22:541.} Similar was said by Mujāhid, Sa'īd bin Jubayr, 'Ikrimah, Qatādah and several others.^{2Aṭ-Ṭabari 22:542.} 'Ikrimah and Sa'īd said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from complet- ing their work. So they say, 'We are finished' and they abandon the work." Allāh's statement,

Qur’an 53:35أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ

«Is with him the knowledge of the Unseen so that he sees?» means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away? No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet ﷺ said in a Ḥadīth,

Ḥadīthأَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا

«O Bilāl, spend and fear not less provisions from the Owner of the Thone.»^{3Aṭ-Ṭabarāni 10:191.} Allāh the Exalted and Most honored said,

Qur’an 34:39وَمَآ أَنفَقْتُم مِّن شَىْءٍ فَهُوَ يُخْلِفُهُۥ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ

«And whatsoever you spend of anything (in Allāh's cause), He will replace it. And He is the Best of providers.»(34:39)

The Meaning of 'fulfilled'

Allāh the Exalted said,

Qur’an 53:36–37أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ

«Or is he not informed with what is in the Ṣuḥuf of Mūsā. And of Ibrāhīm who fulfilled»,

Sa'īd bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey."^{4Aṭ-Ṭabari 22:544.} Ibn 'Abbās said about:

Qur’an 53:37وَفَّىٰٓ

«fulfilled» "He delivered all that Allāh ordered him to deliver."^{5Aṭ-Ṭabari 22:543.} Sa'īd bin Jubayr said about:

Qur’an 53:37وَفَّىٰٓ

«fulfilled», "What he was ordered."^{6Aṭ-Ṭabari 22:544.} Qatādah said about:

Qur’an 53:37وَفَّىٰٓ

«fulfilled», "He obeyed Allāh and delivered His Message to His creatures." This is the view preferred by Ibn Jarīr because it includes the statement before it and supports it. Allāh said,

Qur’an 2:124وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَٰتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا

«And (remember) when the Lord of Ibrāhīm tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imām (a leader) for mankind."»(2:124) Therefore, Ibrāhīm fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allāh's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allāh the Exalted said,

Qur’an 16:123ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«Then, We have sent the revelation to you (saying): "Follow the religion of Ibrāhīm, a Ḥanīf, and he was not of the idolators."»(16:123)

None shall carry the Burden of Any Other on the Day of Resurrection

Allāh the Exalted explained what He has revealed in the Scripture of Ibrāhīm and Mūsā,

Qur’an 53:38أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

«That no burdened person shall bear the burden of another.» Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allāh states

Qur’an 35:18وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰٓ

«And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.»(35:18) Allāh said,

Qur’an 53:39وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

«And that man can have nothing but what he does.» So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Ḥadīth recorded by Muslim in the Ṣaḥīḥ, that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ

«When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allāh for him, or an ongoing charity after his death, or knowledge that people benefit from.»^{7Muslim 3:1255.} These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Ḥadīth states,

Ḥadīthإِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِهِ

«Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.»^{8An-Nasā'ī 7:241.} The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allāh the Exalted said,

Qur’an 36:12إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ

«Verily, We give life to the dead, and We record that which they send before (them) and their traces.»(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Ḥadīth collected in the Ṣaḥīḥ states,

Ḥadīthمَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا

«Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.»^{9Muslim 4:2060.} Allāh said,

Qur’an 53:40وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ

«And that his deeds will be seen.» meaning, on the Day of Resurrection,

Qur’an 9:105وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

«And say: "Do deeds! Allāh will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do."»(9:105),

Then Allāh will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allāh's statement here,

Qur’an 53:41ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ

«Then he will be recompensed with a full and the best recompense.»

Qur’an 53:42–55وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ مِن نُّطْفَةٍ إِذَا تُمْنَىٰ وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ وَثَمُودَا۟ فَمَآ أَبْقَىٰ وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ فَغَشَّىٰهَا مَا غَشَّىٰ فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ

«42. And that to your Lord is the End.» «43. And that it is He Who makes laugh, and makes weep.» «44. And that it is He Who causes death and gives life.» «45. And that He creates the pairs, male and female,» «46. From Nutfah when it is emitted.» «47. And that upon Him is another bringing forth (Resurrection).» «48. And that it is He Who Aghnā and Aqnā.» «49. And that He is the Lord of Ash-Shi'rā.» «50. And that it is He Who destroyed the former 'Ād,» «51. And Thamūd. He spared none of them.» «52. And the people of Nūḥ aforetime. Verily, they were more unjust and more rebellious and transgressing.» «53. And He destroyed the overthrown cities.» «54. So, there covered them that which did cover.» «55. Then which of the graces of your Lord will you doubt?»

Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His Servants

Allāh the Exalted said,

Qur’an 53:42وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ

«And that to your Lord is the End.» meaning, the return of everything on the Day of Resurrection. Ibn Abi Ḥātim recorded that 'Amr bin Maymūn Al-Awdi said, "Once, Mu'ādh bin Jabal stood up among us and said, 'O Children of Awd! I am the emissary of Allāh's Messenger ﷺ to you; know that the Return is to Allāh, either to Paradise or the Fire."^{1Al-Ḥākim 1:83.} Allāh's statement,

Qur’an 53:43وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ

«And that it is He Who makes you laugh, and makes you weep.» means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,

Qur’an 53:44وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا

«And that it is He Who causes death and gives life.» In a similar statement, Allāh said,

Qur’an 67:2ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ

«Who has created death and life.»(67:2) Allāh said,

Qur’an 53:45–46وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ مِن نُّطْفَةٍ إِذَا تُمْنَىٰ

«And that He creates the pairs, male and female. From Nutfah when it is emitted.» as He said:

Qur’an 75:36–40أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ

«Does man think that he will be left neglected? Was he not a Nutfah? Then he became an 'Alaqah (something that clings); then (Allāh) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allāh) able to give life to the dead?»(75:36-40) Allāh the Exalted said,

Qur’an 53:47وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ

«And that upon Him is another bringing forth.» meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,

Qur’an 53:48وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ

«And that it is He Who Aghnā (gives much) and Aqnā (a little).» It is Allāh Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsīr revolve around this meaning, such as those from Abu Ṣāliḥ, Ibn Jarīr and others.^{2Aṭ-Ṭabari 22:548-549.} Mujāhid said that,

Qur’an 53:48أَغْنَىٰ

«Aghnā» meaning: He gives wealth.

Qur’an 53:48وَأَقْنَىٰ

«Aqnā» meaning: He gives servants. Similar was said by Qatādah. Ibn 'Abbās and Mujāhid said;

Qur’an 53:48أَغْنَىٰ

«Aghnā» means: He granted; while,

Qur’an 53:48وَأَقْنَىٰ

«Aqnā» means: He gave contentment.

Qur’an 53:49وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ

«And that He is the Lord of Ash-Shi'rā.» Ibn 'Abbās, Mujāhid, Qatādah and Ibn Zayd said about Ash-Shi'rā that it is the bright star, named Mirzam Al-Jawzā' (Sirius), which a group of Arabs used to worship.^{3Aṭ-Ṭabari 22:551.}

Qur’an 53:50وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ

«And that it is He Who destroyed the former 'Ād» the people of Hūd. They are the descendants of 'Ād, son of Iram, son of Sām, son of Nūḥ. As Allāh the Exalted said,

Qur’an 89:6–8أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ ٱلْعِمَادِ ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ

«Saw you not how your Lord dealt with 'Ād. Of Iram, with the lofty pillars, the like of which were not created in the land?»(89:6-8) The people of 'Ād were among the strongest, fiercest people and the most rebellious against Allāh the Exalted and His Messenger. Allāh destroyed them,

Qur’an 69:6–7بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا

«By a furious violent wind! Which Allāh imposed in them for seven nights and eight days in succession.»(69:6-7) Allāh's statement,

Qur’an 53:51وَثَمُودَا۟ فَمَآ أَبْقَىٰ

«And Thamūd. He spared none», declares that He destroyed them all and spared none of them,

Qur’an 53:52وَقَوْمَ نُوحٍ مِّن قَبْلُ

«And the people of Nūḥ aforetime.» before 'Ād and Thamūd,

Qur’an 53:52إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ

«Verily, they were more unjust and more rebellious and transgressing.» more unjust in disobeying Allāh than those who came after them,

Qur’an 53:53وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ

«And He destroyed the overthrown cities.» meaning, the cities (of Sodom and Gomorrah) to which Prophet Lūṭ was sent. Allāh turned their cities upside down over them and sent on them stones of Sijjīl. Allāh's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjīl that He sent on them,

Qur’anوَأَمْطَرْنَا عَلَيْهِم مَّطَرًا فَسَآءَ مَطَرُ ٱلْمُنذَرِينَ

«And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!»(26:173) Allāh said,

Qur’an 53:55فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ

«Then which of the graces of your Lord will you doubt?» meaning, 'which of Allāh's favors for you, O man, do you doubt,' according to Qatādah.^{4Aṭ-Ṭabari 22:556.} Ibn Jurayj said that the Āyah,

Qur’an 53:55فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ

«Then which of the graces of your Lord will you doubt?», is directed towards the Prophet ﷺ saying: "O Muḥammad!"

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’anوَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ مِن نُّطْفَةٍ إِذَا تُمْنَىٰ وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ وَثَمُودَا۟ فَمَآ أَبْقَىٰ وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ فَغَشَّىٰهَا مَا غَشَّىٰ فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ أَزِفَتِ ٱلْـَٔازِفَةُ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَ وَأَنتُمْ سَٰمِدُونَ فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ وَإِن يَرَوْا۟ ءَايَةً يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌ مُّسْتَمِرٌّ وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ حِكْمَةٌۢ بَٰلِغَةٌ فَمَا تُغْنِ ٱلنُّذُرُ فَتَوَلَّ عَنْهُمْ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍ نُّكُرٍ

However, the first explanation is better, and it is the meaning that Ibn Jarīr preferred.

Qur’an 53:56–62هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ أَزِفَتِ ٱلْـَٔازِفَةُ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَ وَأَنتُمْ سَٰمِدُونَ فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟

«56. This is a warner from the warners of old.» «57. The Azifah draws near.» «58. None besides Allāh can avert it.» «59. Do you then wonder at this recitation?» «60. And you laugh at it and weep not,» «61. While you are Sāmidūn.» «62. So fall you down in prostration to Allāh and worship Him.»

A Warning and Exhortation, the Order to prostrate and to be humble

Allāh said,

Qur’an 53:56هَٰذَا نَذِيرٌ

«This is a warner» in reference to Muḥammad ﷺ,

Qur’an 53:56مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ

«from the warners of old.» means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allāh the Exalted said,

Qur’an 46:9قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ

«Say: "I am not a new thing among the Messengers."»(46:9) Allāh said;

Qur’an 53:57أَزِفَتِ ٱلْـَٔازِفَةُ

«The Azifah draws near.» that which is near, the Day of Resurrection, has drawn nearer,

Qur’an 53:58لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ

«None besides Allāh can avert it.» no one besides Allāh can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;

Qur’an 34:46إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ

«He is only a warner to you in face of a severe torment.» (34:46) And in the Ḥadīth:

Ḥadīthأَنَا النَّذِيرُ الْعُرْيَانُ

«I am the naked warner,»^{1Fatḥ Al-Bāri 11:323.} meaning, 'I was in such a hurry to warn against the evil I saw coming, that I did not wear anything.' In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the Āyah,

Qur’an 53:57أَزِفَتِ ٱلْـَٔازِفَةُ

«the Azifah draws near.», in reference to the nearing Day of Resurrection. Allāh said in the beginning of the Sūrah:

Qur’an 54:1ٱقْتَرَبَتِ ٱلسَّاعَةُ

«The Hour has drawn near.»(54:1) Imām Aḥmad recorded that Sahl bin Sa'd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتَّى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذْ بِهَا صَاحِبُهَا، تُهْلِكْهُ

«Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.»^{2Aḥmad 5:331.}

Allāh the Exalted admonishes the idolators because they hear the Qur'ān, yet they turn away from it in heedless play,

Qur’an 53:59تَعْجَبُونَ

«wonder» doubting that it is true.

Qur’an 53:60وَتَضْحَكُونَ

«And you laugh» in jest and mock at it,

Qur’an 53:60وَلَا تَبْكُونَ

«and weep not,» just as those who believe in it weep,

Qur’an 17:109وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

«And they fall down on their faces weeping and it increases their humility.»(17:109) Allāh said;

Qur’an 53:61وَأَنتُمْ سَٰمِدُونَ

«While you are Sāmidūn.» Sufyān Ath-Thawri reported that his father narrated that Ibn 'Abbās said about Sāmidūn, "Singing; in Yemenite dialect 'Ismid for us' means 'Sing for us.'" 'Ikrimah said something similar.^{3Aṭ-Ṭabari 22:559.} In another narration from Ibn 'Abbās, he said that,

Qur’an 53:61سَٰمِدُونَ

«Sāmidūn» means, "Turning away."^{4'Abdur-Razzāq 3:255.} Similar was reported from Mujāhid and 'Ikrimah. Allāh the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawḥīd and sincerity,

Qur’an 53:62فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟

«So fall you down in prostration to Allāh and worship Him.» meaning, with submission, sincerity, and Tawḥīd. Al-Bukhāri recorded that Abu Ma'mar said that 'Abdul-Wārith said that Ayyub said that 'Ikrimah said that, Ibn 'Abbās said, "The Prophet ﷺ prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him."^{5Fatḥ Al-Bāri 8:480.} Only Muslim collected this Ḥadīth. Imām Aḥmad recorded that Al-Muṭṭalib bin Abi Wadā'ah said, "While in Makkah, the Messenger of Allāh ﷺ once recited Sūrat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muṭṭalib had not embraced Islām yet, but ever since he became Muslim, he would never hear anyone recite this Sūrah until the end, without prostrating with whomever was prostrating after reciting it.^{6Aḥmad 6:399.} An-Nasā'ī also collected this Ḥadīth in the Book of Al-Bukhāri, excluding prayer in his Sunan.^{7An-Nasā'ī 2:160.} This is the end of the Tafsīr of Sūrat An-Najm. All praise and thanks are due to Allāh.