🕋 تفسير سورة النجم
(An-Najm) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالنَّجْمِ إِذَا هَوَىٰ
📘 By the Star — the constellation Pleiades al-thurayya — when it sets when it disappears
فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ
📘 whereat He God exalted be He revealed to His servant Gabriel what he Gabriel revealed to the Prophet s; the thing being revealed is not mentioned explicitly in exaltation of its great status.
مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ
📘 The heart the heart of the Prophet did not deny read khadhaba or kadhdhaba what he saw with his own eyes of the image of Gabriel.
أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ
📘 Will you then dispute with him will you then argue with him and hope to overwhelm him concerning what he saw? — an address to the idolaters who denied the Prophet’s s vision of Gabriel.
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ
📘 And verily he saw him in his true image another time
عِنْدَ سِدْرَةِ الْمُنْتَهَىٰ
📘 by the Lote-tree of the Ultimate Boundary when he was carried on the night journey up through the heavens — this lote-tree is a nabk thorn-tree that lies to the right of the Throne ‘arsh the tree beyond which no angel or any other being pass;
عِنْدَهَا جَنَّةُ الْمَأْوَىٰ
📘 near which is the Garden of the Retreat to which the angels the spirits of martyrs and the pious retreat;
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ
📘 when there shrouded the Lote-tree that which shrouded it of flying creatures and other beings idh ‘when’ is operated by ra’āhu ‘he saw him’
مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ
📘 The eye did not swerve on the part of the Prophet s nor did it go beyond the bounds that is to say his gaze did not turn away from the object of vision designated for it nor did it go beyond that object on that night.
لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ
📘 Verily he saw in it some of the greatest signs of his Lord some of the most awesome of these signs. He thus saw from among the marvels of the Realm malakūt a green drape rafraf that obscured the entire horizon of the heaven and Gabriel with his six hundred wings.
أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ
📘 Have you considered al-Lāt and al-‘Uzzā
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
📘 your companion Muhammad (s) may God bless him and grant him peace has neither gone astray from the path of guidance nor has he erred nor has he engaged in error al-ghayy is ignorance that results from a false belief;
وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ
📘 and Manāt the third of the preceding two the other? al-ukhrā a derogatory qualification of the third one. These were stone idols which the idolaters worshipped and which they claimed interceded for them with God the first direct object of a-fa-ra’aytum ‘have you seen’ is al-Lāt and what has been supplemented thereto; the second direct object has been omitted. The meaning then is ‘Inform Me do these idols have the power over anything such that you worship them besides God Who has the power over all that has been mentioned?’ And because of their assertion also that the angels were God’s daughters despite their aversion to daughters the following was revealed
أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ
📘 Are you to have males and He females?
تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ
📘 That then would indeed be an unfair division! dīzān ‘unfair’ derives from dāzahu yadīzuhu to mean ‘he wronged him’ ‘he was unjust to him’.
إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنْفُسُ ۖ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَىٰ
📘 These that is the mentioned deities are nothing but names which you have named by which you have named you and your fathers idols that you worship. God has not revealed any warrant any proof or evidence for them that is to say for the worship of them. They follow nothing but conjecture in their worship of them and that which ignoble souls desire of that which Satan adorned for them that they may intercede for them before God exalted be He even though guidance has already come to them from their Lord by the tongue of the Prophet s with definitive proof; yet they do not desist from their ways.
أَمْ لِلْإِنْسَانِ مَا تَمَنَّىٰ
📘 Or shall man that is shall every human being among them have whatever he wishes for? such as their wish that the idols intercede for them. No! It is not so.
فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ
📘 Yet to God belong the Hereafter and the former life that is to say the life of the world and so nothing comes to pass in them except what He exalted wills.
۞ وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَىٰ
📘 And how many an angel that is to say many an angel there is in the heavens and how honoured they are in God’s sight but whose intercession cannot avail in any way except after God gives permission to them for this intercession for whomever He wills of His servants and with whom He is satisfied because of His saying and they do not intercede except for him with whom He is satisfied Q. 2128. It is also well-known that it intercession cannot be forthcoming from them except after permission for it has been granted who is there that shall intercede with Him save with His leave Q. 2255.
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنْثَىٰ
📘 Truly those who do not believe in the Hereafter give the angels the names of females for they say ‘They are God’s daughters’.
وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ ۖ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا
📘 But they do not have any knowledge thereof of this claim. They follow in this respect nothing but conjecture which they have conjured up and indeed conjecture can never substitute for the truth that is to say when it comes to acquiring knowledge of that which one is required to have knowledge of.
فَأَعْرِضْ عَنْ مَنْ تَوَلَّىٰ عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا
📘 So shun him who turns away from Our Remembrance that is from the Qur’ān and desires nothing but the life of this world — this was revealed before the command to struggle against the disbelievers.
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ
📘 nor does he in regard to what he brings you speak out of his own desire out of the whims of his soul.
ذَٰلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ
📘 That namely the desire of this world is the full extent of their knowledge that is the limit of their knowledge namely that they have preferred this life to that of the Hereafter. Truly your Lord knows best those who have strayed from His way and He knows best those who are rightly guided He has knowledge of both and will requite both.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
📘 And to God belongs whatever is in the heavens and whatever is in the earth that is He owns all of that among which also are the misguided one and the rightly guided one leading astray whomever He will and guiding whomever He will that He may requite those who do evil for what they have done by way of idolatry and otherwise and reward those who are virtuous by their affirmation of God’s Oneness and other acts of obedience with the best reward namely Paradise. He points out ‘the virtuous’ as being
الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنْفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ
📘 Those who avoid grave sins and abominations excepting lesser offences that is minor sins such as a look a kiss or a touch this constitutes a discontinuous exception in other words the meaning is but lesser offences are forgiven by the avoidance of grave sins. Truly your Lord is of vast forgiveness for such lesser sins and for accepting repentance. The following was revealed regarding those who used to say ‘What of our prayers our fasting and our pilgrimage!’. He knows you best from the time when He produced you from the earth that is to say when He created your father Adam from dust and when you were hidden fetuses ajinna is the plural of janīn in the bellies of your mothers. So do not claim purity for yourselves do not praise yourselves that is in admiration; but if it is done in recognition of God’s grace then that is fine. He knows best those who are God-fearing.
أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ
📘 Did you see him who turned away from faith — that is the one who recanted when he was derided for it. He said ‘But I fear the punishment of God!’. But when the one deriding him guaranteed him that he would bear God’s chastisement for him provided that he reverted to his former idolatry and he then gave him a stated sum money he reverted —
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ
📘 and gave a little of the stated sum of money and was then grudging? refrained from giving the remainder akdā derives from al-kudya earth that is hard as rock and which prevents the well-digger from digging through when he hits it.
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ
📘 Does he possess knowledge of the Unseen so that he sees? and therefore from among such knowledge he is able to know that another person may bear the chastisement of the Hereafter for him? No! This was al-Walīd b. al-Mughīra or someone else the sentence beginning with a-‘indahu ‘does he possess’ is the second object of the a-ra’ayta ‘have you seen’ which has the significance of ‘inform Me!’.
أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ
📘 Or am means bal has he not been informed of what is in the scrolls of Moses the books of the Torah or scrolls before it
وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ
📘 and the scrolls of Abraham who fulfilled his summons he who completed what he had been charged with as in And when his Lord tested Abraham with certain words and he fulfilled them Q. 2124 the explication of mā ‘what’ is the following
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
📘 that no burdened soul shall bear the burden of another an ‘that’ has been softened in place of the hardened form in other words no soul shall bear responsibility for the sins of another;
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
📘 and that wa-an to be understood as wa-annahu man shall have only what he himself strives for of good deeds and so he shall not have anything of the reward for good deeds striven for by another;
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
📘 It is but a revelation that is revealed to him
وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ
📘 and that his endeavour will be seen it will be inspected in the Hereafter
ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ
📘 then he will be rewarded for it with the fullest reward the most perfect reward one may say jazaytuhu sa‘yahu or jazaytuhu bi-sa‘yihi to mean the same thing
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَىٰ
📘 and that read wa-anna as a supplement; it is also read wa-inna as the beginning of a new sentence; and the same applies to what comes after it in which case according to this second reading these inna statements no longer form part of the content of all that is ‘in the scrolls’ the ultimate end the return and the destination after death is toward your Lord whereat He will requite them;
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ
📘 and that it is He Who makes to laugh whomever He will He makes joyous and makes to weep whomever He will He makes him sorrowful
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
📘 and that it is He Who brings death in this world and gives life for resurrection
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ
📘 and that He Himself creates the two spouses the two kinds the male and the female
مِنْ نُطْفَةٍ إِذَا تُمْنَىٰ
📘 from a drop of semen once it is emitted once it is poured forth into the womb
وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ
📘 and that with Him rests the second genesis read al-nashā’ata or al-nash’ata the other creation for the Resurrection after the first creation
وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ
📘 and that it is He Who enriches people by granting them sufficient wealth and grants possessions He Who gives that wealth that is enjoyed as property
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ
📘 and that it is He Who is the Lord of Sirius — this is a star lying beyond the constellation of Gemini which was worshipped in the time of pagandom jāhiliyya;
عَلَّمَهُ شَدِيدُ الْقُوَىٰ
📘 it is taught to him by an angel one of awesome power
وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ
📘 and that He destroyed former ‘Ād ‘Ādan al-ūlā a variant reading elides the nunation with the following lām sc. ‘Āda’l-ūlā; this former one refers to the people of ‘Ād while the second ‘Ād is that of the people of Sālih
وَثَمُودَ فَمَا أَبْقَىٰ
📘 and Thamūd wa-Thamūda may be declined as the name of their forefather or left as a diptote being the name of the tribe; it is a supplement to ‘Ādan sparing not a single one of them;
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ
📘 and the people of Noah before that that is to say before ‘Ād and Thamūd We also destroyed them; indeed they were more unjust and more insolent than ‘Ād and Thamūd because of the long time that Noah remained among them and he remained among them a thousand-less-fifty years Q. 2914 for they despite their disbelief in him would still harm him and assault him;
وَالْمُؤْتَفِكَةَ أَهْوَىٰ
📘 and the Deviant cities namely the cities of the people of Lot He overturned He hurled them down to the earth after lifting them up to the heaven upside down by commanding Gabriel to do this;
فَغَشَّاهَا مَا غَشَّىٰ
📘 so that there covered them of rocks afterwards that which covered them this is purposely left vague in order to inspire terror; in sūrat Hūd it is stated We made their uppermost the nethermost and We rained upon them stones of baked clay Q. 1182.
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ
📘 Then which of the bounties of your Lord which of His graces graces which indicate His Oneness and power do you dispute? do you have doubt about O man or deny?
هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ
📘 This Muhammad (s) is a warner in the tradition of the warners of old of their kind that is to say he is a messenger like messengers before him sent to you just as they were sent to their peoples.
أَزِفَتِ الْآزِفَةُ
📘 The Impending Hour is imminent the Resurrection is near at hand.
لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ
📘 None no soul besides God can disclose it that is to say only He can disclose it and manifest it as where He says He alone shall reveal it at its proper time Q. 7187.
أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ
📘 Do you then marvel in denial at this discourse the Qur’ān
ذُو مِرَّةٍ فَاسْتَوَىٰ
📘 possessed of vigour of strength and might or alternatively it dhū mirratin means possessed of a beautiful appearance namely Gabriel peace be upon him; and he stood upright he settled
وَتَضْحَكُونَ وَلَا تَبْكُونَ
📘 and laugh mockingly and not weep when you hear its Promise and Threat
وَأَنْتُمْ سَامِدُونَ
📘 while you remain oblivious? unmindful and heedless of what is required of you.
فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ۩
📘 So prostrate to God Who created you and worship Him! and do not prostrate to idols nor worship them.
وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ
📘 when he was on the highest horizon the horizon of the sun that is to say at the place from which it rises in the form in which he Gabriel was created so that the Prophet s saw him; he the Prophet had been at Mount Hirā’ where Gabriel had obscured the entire horizon to the west. The Prophet fell down swooning after he had asked him Gabriel to show himself to him in the form in which he was created. Thus Gabriel had made a tryst with him at Hirā’ where he came down to him in human form.
ثُمَّ دَنَا فَتَدَلَّىٰ
📘 Then he drew near he came close to him and drew closer still
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
📘 until he was from him the Prophet within the length of two bows away or even nearer than that until he the Prophet had regained consciousness and his fright had subsided
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