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Al-Quran Surah 53. An-Najm - Yusuf Ali Translation

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In the name of Allah Most Gracious Most Merciful.
Scene of the 1st Revelation, brought by angel Gabriel to Prophet Muhammad and Allah gave him a tour of heavens, paradise and other great signs
1 By the Star when it goes down 5085
2 Your Companion is neither astray nor being misled 5086
3 Nor does he say (aught) of (his own) Desire.
4 It is no less than inspiration sent down to him:
5 He was taught by one mighty in Power 5087
6 Endued with Wisdom: For he appeared (in stately form)
7 While he was in the highest part of the horizon: 5088
8 Then he approached and came closer
9 And was at a distance of but two bow-lengths or (even) nearer; 5089
10 So did (Allah) convey the inspiration to His Servant (conveyed) what He (meant) to convey. 5090
11 The (Prophet's) (mind and) heart in no way falsified that which he saw. 5091
12 Will ye then dispute with him concerning what he saw?
13 For indeed he saw him at a second descent. 5092
14 Near the Lote-tree beyond which none may pass: 5093
15 Near it is the Garden of Abode. 5094
16 Behold the Lote-tree was shrouded (in mystery unspeakable!)
17 (His) sight never swerved nor did it go wrong!
18 For truly did he see of the Signs of his Lord the Greatest!
Lat, Uzza and Manat (goddesses of Arabs) are nothing but names invented by pagan Arabs
19 Have ye seen Lat an Uzza 5095
20 And another the third (goddess) Manat?
21 What! for you the male sex and for Him the female? 5096
22 Behold such would be indeed a division most unfair!
23 These are nothing but names which ye have devised ye and your fathers for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! Even though there has already come to them Guidance from their Lord! 5097 5098
24 Nay shall man have (just) anything he hankers after? 5099
25 But it is to Allah that the End and the Beginning (of all things) belong.
Angels have no share in divinity, nor they can intercede without permission and Do not claim piety for yourselves, Allah knows who is Godfearing and pious
26 How many so ever be the angels in the heavens their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him. 5100 5101
27 Those who believe not in the Hereafter name the angels with female names. 5102
28 But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth. 5103
29 Therefore shun those who turn away from Our Message and desire nothing but the life of this world.
30 That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His path and He knoweth best those who receive guidance. 5104
31 Yea to Allah belongs all that is in the heavens and on earth; so that He rewards those who do evil according to their deeds and He rewards those who do good with what is best. 5105
32 Those who avoid great sins and shameful deeds, Only (falling into) small faults--verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth and when ye are hidden in your mother's wombs therefore justify not yourselves. He knows best who it is that guards against evil. 5106 5107
No soul shall bear the burden of another, there shall be nothing for a person except what he strived for
33 Seest thou one who turns back. 5108
34 Gives a little then hardens (his heart)?
35 What! has he knowledge of the Unseen so that he can see? 5109
36 Nay is he not acquainted with what is in the books of Moses 5110
37 And of Abraham who fulfilled his engagements? 5111 5112
38 Namely that no bearer of burdens can bear the burden of another; 5113
39 That man can have nothing but what he strives for;
40 That (the fruit of) his striving will soon come in sight; 5114
41 Then will he be rewarded with a reward complete;
42 That to thy Lord is the final Goal; 5115
43 That it is He who Granteth Laughter and Tears;
44 That it is He who Granteth Death and Life;
45 That He did create in pairs male and female. 5116
46 From a seed when lodged (in its place);
47 That He hath promised a Second Creation (raising of the Dead) 5117
48 That it is He Who giveth wealth and satisfaction; 5118
49 That He is the Lord of Sirius (the Mighty Star); 5119
50 And that it is He Who destroyed the (powerful) ancient `Ad (people) 5120
51 And the Thamud nor gave them a lease of perpetual life.
52 And before them the people of Noah for that they were (all) Most unjust and most insolent transgressors.
53 And He destroyed the Overthrown Cities (of Sodom and Gomorrah) 5121
54 So that (ruins unknown) have covered them up.
55 Then which of the gifts of thy Lord (O man) wilt thou dispute about? 5122
56 This is a Warner of the (series of) Warners of old! 5123
57 The (Judgment) ever approaching draws nigh:
58 No (soul) but Allah can lay it bare.
59 Do ye then wonder at this recital? 5124
60 And will ye laugh and not weep 5125
61 Wasting your time in vanities?
62 But fall ye down in prostration to Allah and adore (Him)! 5126




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Quran Code

Note - 5085

An-Najm is interpreted in various ways. As most commonly accepted, it means either a Star generically, or the close cluster of seven stars known as the Pleiades in the Constellation Taurus, which the sun enters about the 21st of April every year. In mid-April, or a little later, the beautiful cluster would set just after the sun, after having gradually ascended the sky in the winter months. In late May, or a little later, it would rise just before the sun. In its western aspects, it might be considered a spring constellation. To open-air nations (including the Arabs) whose climate usually presents starry skies, this is an object of great interest, and many folklore tales gather round it. When so glorious a cluster is content to bow down in the horizon and merge its light in the greater light created by Allah, it becomes a symbol of humility in beauty and power before the Most High. Whose revelation discloses the summit of beauty, power, and wisdom. Hawa in the text may mean either "goes down (or sets)" or "rises". Whichever meaning we take, it makes no difference to the interpretation given above.
 YAT

Note - 5085

An-Najm is interpreted in various ways. As most commonly accepted, it means either a Star generically, or the close cluster of seven stars known as the Pleiades in the Constellation Taurus, which the sun enters about the 21st of April every year. In mid-April, or a little later, the beautiful cluster would set just after the sun, after having gradually ascended the sky in the winter months. In late May, or a little later, it would rise just before the sun. In its western aspects, it might be considered a spring constellation. To open-air nations (including the Arabs) whose climate usually presents starry skies, this is an object of great interest, and many folklore tales gather round it. When so glorious a cluster is content to bow down in the horizon and merge its light in the greater light created by Allah, it becomes a symbol of humility in beauty and power before the Most High. Whose revelation discloses the summit of beauty, power, and wisdom. Hawa in the text may mean either "goes down (or sets)" or "rises". Whichever meaning we take, it makes no difference to the interpretation given above.

Note - 5086

"Your Companion" is the holy Prophet Muhammad, who had lived among the Quraish. He is defended from three kinds of charges that the Unbelievers brought against him: (1) that he was going astray, either through defect of intelligence or through carelessness; (2) that he was being misled or deceived by evil spirits; and (3) that he spoke out of a whim or impulse, or from a selfish desire to impress his own personality. None of these charges were true. On the contrary he had direct inspiration from Allah.
 YAT

Note - 5086

"Your Companion" is the holy Prophet Muhammad, who had lived among the Quraish. He is defended from three kinds of charges that the Unbelievers brought against him: (1) that he was going astray, either through defect of intelligence or through carelessness; (2) that he was being misled or deceived by evil spirits; and (3) that he spoke out of a whim or impulse, or from a selfish desire to impress his own personality. None of these charges were true. On the contrary he had direct inspiration from Allah.

Note - 5087

This is referred by the Commentators to the angel Gabriel, through whom the inspiration came. Cf. lxxxi, 20.
 YAT

Note - 5087

This is referred by the Commentators to the angel Gabriel, through whom the inspiration came. Cf. lxxxi, 20.

Note - 5088

Gabriel appeared in stately form. Istawa in verse 61 translated "appeared", means literally "mounted" or "ascended", or "set himself to execute a design"; see n. 1386 to x. 3.
 YAT

Note - 5088

Gabriel appeared in stately form. Istawa in verse 61 translated "appeared", means literally "mounted" or "ascended", or "set himself to execute a design"; see n. 1386 to x. 3.

Note - 5089

Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a clearly visible distance.
 YAT

Note - 5089

Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a clearly visible distance.

Note - 5090

Gabriel would be just a messenger, to do no more than convey Allah's Message to Allah's Messenger.
 YAT

Note - 5090

Gabriel would be just a messenger, to do no more than convey Allah's Message to Allah's Messenger.

Note - 5091

"Heart" in Arabic includes the faculty of intelligence as well as the faculty of feeling. The impression conveyed was pure truth; there was no illusion in it.
 YAT

Note - 5091

"Heart" in Arabic includes the faculty of intelligence as well as the faculty of feeling. The impression conveyed was pure truth; there was no illusion in it.

Note - 5092

The first occasion when Gabriel appeared in a visible form was at the Mountain of Light, when he brought his first revelation beginning with Iqraa:. The second was at the Prophet's Miraj or Ascension: see Introduction to S. xvii.
 YAT

Note - 5092

The first occasion when Gabriel appeared in a visible form was at the Mountain of Light, when he brought his first revelation beginning with Iqraa:. The second was at the Prophet's Miraj or Ascension: see Introduction to S. xvii.

Note - 5093

For the Lote-tree in its literal meaning, see n. 3814 to xxxiv. 16. The wild Lote is thorny; under cultivation it yields good fruit and shade, and is symbolic of heavenly bliss, as here and in lvi. 28.
 YAT

Note - 5093

For the Lote-tree in its literal meaning, see n. 3814 to xxxiv. 16. The wild Lote is thorny; under cultivation it yields good fruit and shade, and is symbolic of heavenly bliss, as here and in lvi. 28.

Note - 5094

The "Garden of Abode" (Jannat al-Mawa) lies close to the Lote-Tree and, in the opinion of some authorities, is so called because the souls of believers will find their abode therein.
 YAT

Note - 5094

The "Garden of Abode" (Jannat al-Mawa) lies close to the Lote-Tree and, in the opinion of some authorities, is so called because the souls of believers will find their abode therein.

Note - 5095

From the heights of divine Glory, we come back again to this sorry earth, with its base idolatries. We are asked to "look at this picture, and at that!" The three principal idols of Pagan Arab Idolatry were the goddesses Lat, Uzza, and Manat. Opinions differ as to their exact forms: one version is that Lat was in human shape, Uzza had its origin in a sacred tree, and Manat in a white stone.
 YAT

Note - 5095

From the heights of divine Glory, we come back again to this sorry earth, with its base idolatries. We are asked to "look at this picture, and at that!" The three principal idols of Pagan Arab Idolatry were the goddesses Lat, Uzza, and Manat. Opinions differ as to their exact forms: one version is that Lat was in human shape, Uzza had its origin in a sacred tree, and Manat in a white stone.

Note - 5096

To show Allah in human shape, or imagine sons or daughters of Allah, as if Allah were flesh, was in any case a derogation from the supreme glory of Allah, high above all creatures, even if the human shapes were invested with great beauty and majesty as in the Greek Pantheon. But when we consider in what low opinion Pagan Arabia held the female sex, it was particularly degrading to show Allah, or so-called daughters of Allah, in female shapes. Cf. xvi. 57-59, and n. 2082; also lii. 39, and n. 5073.
 YAT

Note - 5096

To show Allah in human shape, or imagine sons or daughters of Allah, as if Allah were flesh, was in any case a derogation from the supreme glory of Allah, high above all creatures, even if the human shapes were invested with great beauty and majesty as in the Greek Pantheon. But when we consider in what low opinion Pagan Arabia held the female sex, it was particularly degrading to show Allah, or so-called daughters of Allah, in female shapes. Cf. xvi. 57-59, and n. 2082; also lii. 39, and n. 5073.

Note - 5097

Cf. vii. 71; xii. 40, n. 1693. The divine names which they give to stocks and stones, or to heroes living or dead, or even to prophets and men of God, are but the creations of their own fancy. Whatever they were, they were not gods.
 YAT

Note - 5097

Cf. vii. 71; xii. 40, n. 1693. The divine names which they give to stocks and stones, or to heroes living or dead, or even to prophets and men of God, are but the creations of their own fancy. Whatever they were, they were not gods.

Note - 5098

Cf. vi. 116. Conjecture is a dangerous thing in speaking of divine things. It follows lines which reflect the lusts of men's own hearts. Why not follow the divine guidance which comes through the prophets of Allah?
 YAT

Note - 5098

Cf. vi. 116. Conjecture is a dangerous thing in speaking of divine things. It follows lines which reflect the lusts of men's own hearts. Why not follow the divine guidance which comes through the prophets of Allah?

Note - 5099

The unpurified desires of men's hearts often lead to destruction, for they are dictated by Evil. The true source of guidance and light is Allah, just as He is also the goal to which all persons and things-all existence-retums.
 YAT

Note - 5099

The unpurified desires of men's hearts often lead to destruction, for they are dictated by Evil. The true source of guidance and light is Allah, just as He is also the goal to which all persons and things-all existence-retums.

Note - 5100

We are apt to imagine the angelic host of heaven as beings of immense power. But their power is all derived from Allah. Men, when they attain to the highest spiritual dignities, may have even more power and position than angels in the sight of Allah, as in typified by angels being hidden to bow down to Adam: ii. 34. The Quraish superstition about angels being intermediaries and intercessors for man with Allah is condemned.
 YAT

Note - 5100

We are apt to imagine the angelic host of heaven as beings of immense power. But their power is all derived from Allah. Men, when they attain to the highest spiritual dignities, may have even more power and position than angels in the sight of Allah, as in typified by angels being hidden to bow down to Adam: ii. 34. The Quraish superstition about angels being intermediaries and intercessors for man with Allah is condemned.

Note - 5101

Cf. xx. 109 and xxi. 28. No one can intercede except with the permission of Allah, and that permission will only be given for one who is acceptable to Allah. For a possible different shade of meaning. See n. 2643 to xx. 109.
 YAT

Note - 5101

Cf. xx. 109 and xxi. 28. No one can intercede except with the permission of Allah, and that permission will only be given for one who is acceptable to Allah. For a possible different shade of meaning. See n. 2643 to xx. 109.

Note - 5102

Cf. liii. 21, above, and n. 5096. The Pagan Quraish had no firm belief in the Hereafter. Their prayers for intercession to angels and deities was on account of their worldly affairs.
 YAT

Note - 5102

Cf. liii. 21, above, and n. 5096. The Pagan Quraish had no firm belief in the Hereafter. Their prayers for intercession to angels and deities was on account of their worldly affairs.

Note - 5103

Cf. liii. 23 above, and n. 5098.
 YAT

Note - 5103

Cf. liii. 23 above, and n. 5098.

Note - 5104

Men with a materialist tum of mind, whose desires are bounded by sex and material things, will not go beyond those things. Their knowledge will be limited to the narrow circle in which their thoughts move. The spiritual world is beyond their ken. While persons with a spiritual outlook, even though they may fail again and again in attaining their full ideals, are on the right Path. They are willing to receive guidance and Allah's Grace will find them out and help them.
 YAT

Note - 5104

Men with a materialist tum of mind, whose desires are bounded by sex and material things, will not go beyond those things. Their knowledge will be limited to the narrow circle in which their thoughts move. The spiritual world is beyond their ken. While persons with a spiritual outlook, even though they may fail again and again in attaining their full ideals, are on the right Path. They are willing to receive guidance and Allah's Grace will find them out and help them.

Note - 5105

All deeds have their consequences, good or ill. But this is not an iron law, as the Determinists in philosophy, or the preachers of bare Karma, would have us believe. Allah does not sit apart. He governs the world. And Mercy as well as Justice are His attributes. In His Justice every deed or word or thought of evil has its consequence for the doer or speaker or thinker. But there is always in this life room for repentance and amendment. As soon as this is forthcoming, Allah's Mercy comes into action. It can blot out our evil, and the "reward" which it gives is nearly always greater than our merits.
 YAT

Note - 5105

All deeds have their consequences, good or ill. But this is not an iron law, as the Determinists in philosophy, or the preachers of bare Karma, would have us believe. Allah does not sit apart. He governs the world. And Mercy as well as Justice are His attributes. In His Justice every deed or word or thought of evil has its consequence for the doer or speaker or thinker. But there is always in this life room for repentance and amendment. As soon as this is forthcoming, Allah's Mercy comes into action. It can blot out our evil, and the "reward" which it gives is nearly always greater than our merits.

Note - 5106

Allah's attributes of Mercy and Forgiveness are unlimited. They come into action without our asking, but on our bringing our wills as offerings to Him. Our asking or prayer helps us to bring our minds and wills as offering to Him. That is necessary to frame our own psychological preparedness. it informs Allah of nothing, for He knows all.
 YAT

Note - 5106

Allah's attributes of Mercy and Forgiveness are unlimited. They come into action without our asking, but on our bringing our wills as offerings to Him. Our asking or prayer helps us to bring our minds and wills as offering to Him. That is necessary to frame our own psychological preparedness. it informs Allah of nothing, for He knows all.

Note - 5107

As Allah knows our inmost being, it is absurd for us to justify ourselves either by pretending that we are better than we are or by finding excuses for our conduct. We must offer ourselves unreservedly such as we are: it is His Mercy and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, our striving is all that He asks for.
 YAT

Note - 5107

As Allah knows our inmost being, it is absurd for us to justify ourselves either by pretending that we are better than we are or by finding excuses for our conduct. We must offer ourselves unreservedly such as we are: it is His Mercy and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, our striving is all that He asks for.

Note - 5108

The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest. The general application that concerns us is threefold: (1) if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions; (2) we cannot play fast and loose with our promises and (3) no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.
 YAT

Note - 5108

The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest. The general application that concerns us is threefold: (1) if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions; (2) we cannot play fast and loose with our promises and (3) no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.

Note - 5109

'So that he can see what will happen in the Hereafter': for no bargains can be struck about matters unknown.
 YAT

Note - 5109

'So that he can see what will happen in the Hereafter': for no bargains can be struck about matters unknown.

Note - 5110

Books of Moses: apparently not the Pentateuch, in the Taurat, but some other book or books now lost. For example, the Book of the Wars of Jehovah is referred to in the Old Testament (Num. xxi. 14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.
 YAT

Note - 5110

Books of Moses: apparently not the Pentateuch, in the Taurat, but some other book or books now lost. For example, the Book of the Wars of Jehovah is referred to in the Old Testament (Num. xxi. 14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.

Note - 5111

No original Book of Abraham is now extant. But a book called "The Testament of Abraham" has come down to us, which seems to be a Greek translation of a Hebrew original. See n. 6094 to lxxxvii. 19, where the Books of Moses and Abraham are again mentioned together.
 YAT

Note - 5111

No original Book of Abraham is now extant. But a book called "The Testament of Abraham" has come down to us, which seems to be a Greek translation of a Hebrew original. See n. 6094 to lxxxvii. 19, where the Books of Moses and Abraham are again mentioned together.

Note - 5112

One of the titles of Abraham is Hanif, the True in Faith Cf. xvi. 120, 123.
 YAT

Note - 5112

One of the titles of Abraham is Hanif, the True in Faith Cf. xvi. 120, 123.

Note - 5113

Here follows a series of eleven aphorisms. The first is that a man's spiritual burden-the responsibility for his sin must be borne by himself and not by another: Cf. vi. 164. There can be no vicarious atonement.
 YAT

Note - 5113

Here follows a series of eleven aphorisms. The first is that a man's spiritual burden-the responsibility for his sin must be borne by himself and not by another: Cf. vi. 164. There can be no vicarious atonement.

Note - 5114

The second and third aphorisms are that man must strive, or he will gain nothing; and that if he strives, the result must soon appear in sight and he will find his reward in full measure.
 YAT

Note - 5114

The second and third aphorisms are that man must strive, or he will gain nothing; and that if he strives, the result must soon appear in sight and he will find his reward in full measure.

Note - 5115

The fourth, fifth, and sixth aphorisms are that all things return to Allah; that all our hope should be in Him; and we should fear none but Him: and that He alone can give Life and Death.
 YAT

Note - 5115

The fourth, fifth, and sixth aphorisms are that all things return to Allah; that all our hope should be in Him; and we should fear none but Him: and that He alone can give Life and Death.

Note - 5116

The seventh aphorism relates to sex: all things are created in pairs: each sex performs its proper function, and yet its wonderful working is part of the creative process of Allah: the living seed fructifies, but contains within itself all the factors disclosed in its later development and life.
 YAT

Note - 5116

The seventh aphorism relates to sex: all things are created in pairs: each sex performs its proper function, and yet its wonderful working is part of the creative process of Allah: the living seed fructifies, but contains within itself all the factors disclosed in its later development and life.

Note - 5117

No less wonderful is the promise He has made about the raising of the dead, and a new fife in the Hereafter, and this is the subject of the eighth aphorism.
 YAT

Note - 5117

No less wonderful is the promise He has made about the raising of the dead, and a new fife in the Hereafter, and this is the subject of the eighth aphorism.

Note - 5118

Wealth and material gain are sought by most men, in the hope that they will be a source of enjoyment and satisfaction. But this hope is not always fulfilled. There is a physical and spiritual side to it. But both the material and the spiritual side depend upon the working of Allah's Plan. This is referred to in the ninth aphorism.
 YAT

Note - 5118

Wealth and material gain are sought by most men, in the hope that they will be a source of enjoyment and satisfaction. But this hope is not always fulfilled. There is a physical and spiritual side to it. But both the material and the spiritual side depend upon the working of Allah's Plan. This is referred to in the ninth aphorism.

Note - 5119

The tenth aphorism refers to a mighty phenomenon of nature, the magnificent star Sirius, which is such a prominent object in the skies, in the early part of the solar year, say, from January to April. It is the brightest star in the firmament, and its bluish light causes wonder and terror in Pagan minds. The Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and Cherisher, of the most maginificent part of Creation, and worship is due to Him alone.
 YAT

Note - 5119

The tenth aphorism refers to a mighty phenomenon of nature, the magnificent star Sirius, which is such a prominent object in the skies, in the early part of the solar year, say, from January to April. It is the brightest star in the firmament, and its bluish light causes wonder and terror in Pagan minds. The Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and Cherisher, of the most maginificent part of Creation, and worship is due to Him alone.

Note - 5120

The eleventh and last aphorism refers to the punishment of the most powerful ancient peoples for their sins. For the 'Ad people, see n. 1040 to vii. 65, and for the Thamud, see n. 1043 to vii. 73. They were strong; and they were talented: but their strength and their talents did not save them from being destroyed for their sins. The same may be said about the earlier generation of Noah, who were destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people" (vii, 64); see also n. 1039 to vii. 59; and xi. 25-49. Ancient 'Ad (people): some Commentators construe, "First 'Ad people", distinguishing them from the later 'Ad people, a remnant that had their day and passed away.
 YAT

Note - 5120

The eleventh and last aphorism refers to the punishment of the most powerful ancient peoples for their sins. For the 'Ad people, see n. 1040 to vii. 65, and for the Thamud, see n. 1043 to vii. 73. They were strong; and they were talented: but their strength and their talents did not save them from being destroyed for their sins. The same may be said about the earlier generation of Noah, who were destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people" (vii, 64); see also n. 1039 to vii. 59; and xi. 25-49. Ancient 'Ad (people): some Commentators construe, "First 'Ad people", distinguishing them from the later 'Ad people, a remnant that had their day and passed away.

Note - 5121

Verses 53-60 may be construed as a commentary on the aphorisms. The story of the Overthrown Cities, to which Lot was sent for a warning, will be found in xi. 74-83 and the notes thereon. This story may well be treated as separate from the aphorisms as it refers to events that happened in the later life of Abraham.
 YAT

Note - 5121

Verses 53-60 may be construed as a commentary on the aphorisms. The story of the Overthrown Cities, to which Lot was sent for a warning, will be found in xi. 74-83 and the notes thereon. This story may well be treated as separate from the aphorisms as it refers to events that happened in the later life of Abraham.

Note - 5122

With a slight modification this forms the refrain of the next Sura but one, the highly artistic Sura of Rahman. In S. liv. 15, 17 etc., there is a similar refrain in different words. Every gift and benefit you have is from Allah, and to save you from the just punishment of your sins, Allah at all times sends revelations and Messengers to warn you. Why not accept Allah's Grace instead of disputing about it?
 YAT

Note - 5122

With a slight modification this forms the refrain of the next Sura but one, the highly artistic Sura of Rahman. In S. liv. 15, 17 etc., there is a similar refrain in different words. Every gift and benefit you have is from Allah, and to save you from the just punishment of your sins, Allah at all times sends revelations and Messengers to warn you. Why not accept Allah's Grace instead of disputing about it?

Note - 5123

The Prophet before the Quraish (and before us) continues the line of messengers of Allah who have come to teach mankind and lead men into unity and righteousness. Shall we not listen to his voice? Every day that passes, the Judgment approaches nearer and nearer. But Allah alone can say at what precise hour it will come to any of us. It is certain, and yet it is a mystery, which Allah alone can lay bare.
 YAT

Note - 5123

The Prophet before the Quraish (and before us) continues the line of messengers of Allah who have come to teach mankind and lead men into unity and righteousness. Shall we not listen to his voice? Every day that passes, the Judgment approaches nearer and nearer. But Allah alone can say at what precise hour it will come to any of us. It is certain, and yet it is a mystery, which Allah alone can lay bare.

Note - 5124

Mere wondering will not do, even if it is the wonder of admiration. Each soul must strive and act, and Allah's Mercy will take it under its wings.
 YAT

Note - 5124

Mere wondering will not do, even if it is the wonder of admiration. Each soul must strive and act, and Allah's Mercy will take it under its wings.

Note - 5125

The higher issues of Life and the Hereafter are serious, and therefore all that we do in this life is serious and important. We must shun inanities and frivolities. It is no laughing time. If we only realised our own shortcomings, we should weep. But weeping by itself will not help. We must try and understand Allah and adore Him. Thus shall we be able to understand ourselves and our fellow-men.
 YAT

Note - 5125

The higher issues of Life and the Hereafter are serious, and therefore all that we do in this life is serious and important. We must shun inanities and frivolities. It is no laughing time. If we only realised our own shortcomings, we should weep. But weeping by itself will not help. We must try and understand Allah and adore Him. Thus shall we be able to understand ourselves and our fellow-men.

Note - 5126

And so we are invited to prostrate ourselves and adore Him. For this is the true end of Revelation and the true attitude when we understand the world, Nature, History and the working of Allah's Plan.
 YAT

Note - 5126

And so we are invited to prostrate ourselves and adore Him. For this is the true end of Revelation and the true attitude when we understand the world, Nature, History and the working of Allah's Plan.
   
0 votes 0  dislikes 
5085
An-Najm is interpreted in various ways. As most commonly accepted, it means either a Star generically, or the close cluster of seven stars known as the Pleiades in the Constellation Taurus, which the sun enters about the 21st of April every year. In mid-April, or a little later, the beautiful cluster would set just after the sun, after having gradually ascended the sky in the winter months. In late May, or a little later, it would rise just before the sun. In its western aspects, it might be considered a spring constellation. To open-air nations (including the Arabs) whose climate usually presents starry skies, this is an object of great interest, and many folklore tales gather round it. When so glorious a cluster is content to bow down in the horizon and merge its light in the greater light created by Allah, it becomes a symbol of humility in beauty and power before the Most High. Whose revelation discloses the summit of beauty, power, and wisdom. Hawa in the text may mean either "goes down (or sets)" or "rises". Whichever meaning we take, it makes no difference to the interpretation given above.


   
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5086
"Your Companion" is the holy Prophet Muhammad, who had lived among the Quraish. He is defended from three kinds of charges that the Unbelievers brought against him: (1) that he was going astray, either through defect of intelligence or through carelessness; (2) that he was being misled or deceived by evil spirits; and (3) that he spoke out of a whim or impulse, or from a selfish desire to impress his own personality. None of these charges were true. On the contrary he had direct inspiration from Allah.


   
0 votes 0  dislikes 
5087
This is referred by the Commentators to the angel Gabriel, through whom the inspiration came. Cf. lxxxi, 20.


   
0 votes 0  dislikes 
5088
Gabriel appeared in stately form. Istawa in verse 61 translated "appeared", means literally "mounted" or "ascended", or "set himself to execute a design"; see n. 1386 to x. 3.


   
0 votes 0  dislikes 
5089
Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a clearly visible distance.


   
0 votes 0  dislikes 
5090
Gabriel would be just a messenger, to do no more than convey Allah's Message to Allah's Messenger.


   
0 votes 0  dislikes 
5091
"Heart" in Arabic includes the faculty of intelligence as well as the faculty of feeling. The impression conveyed was pure truth; there was no illusion in it.


   
0 votes 0  dislikes 
5092
The first occasion when Gabriel appeared in a visible form was at the Mountain of Light, when he brought his first revelation beginning with Iqraa:. The second was at the Prophet's Miraj or Ascension: see Introduction to S. xvii.


   
0 votes 0  dislikes 
5093
For the Lote-tree in its literal meaning, see n. 3814 to xxxiv. 16. The wild Lote is thorny; under cultivation it yields good fruit and shade, and is symbolic of heavenly bliss, as here and in lvi. 28.


   
0 votes 0  dislikes 
5094
The "Garden of Abode" (Jannat al-Mawa) lies close to the Lote-Tree and, in the opinion of some authorities, is so called because the souls of believers will find their abode therein.


   
0 votes 0  dislikes 
5095
From the heights of divine Glory, we come back again to this sorry earth, with its base idolatries. We are asked to "look at this picture, and at that!" The three principal idols of Pagan Arab Idolatry were the goddesses Lat, Uzza, and Manat. Opinions differ as to their exact forms: one version is that Lat was in human shape, Uzza had its origin in a sacred tree, and Manat in a white stone.


   
0 votes 0  dislikes 
5096
To show Allah in human shape, or imagine sons or daughters of Allah, as if Allah were flesh, was in any case a derogation from the supreme glory of Allah, high above all creatures, even if the human shapes were invested with great beauty and majesty as in the Greek Pantheon. But when we consider in what low opinion Pagan Arabia held the female sex, it was particularly degrading to show Allah, or so-called daughters of Allah, in female shapes. Cf. xvi. 57-59, and n. 2082; also lii. 39, and n. 5073.


   
0 votes 0  dislikes 
5097
Cf. vii. 71; xii. 40, n. 1693. The divine names which they give to stocks and stones, or to heroes living or dead, or even to prophets and men of God, are but the creations of their own fancy. Whatever they were, they were not gods.


   
0 votes 0  dislikes 
5098
Cf. vi. 116. Conjecture is a dangerous thing in speaking of divine things. It follows lines which reflect the lusts of men's own hearts. Why not follow the divine guidance which comes through the prophets of Allah?


   
0 votes 0  dislikes 
5099
The unpurified desires of men's hearts often lead to destruction, for they are dictated by Evil. The true source of guidance and light is Allah, just as He is also the goal to which all persons and things-all existence-retums.


   
0 votes 0  dislikes 
5100
We are apt to imagine the angelic host of heaven as beings of immense power. But their power is all derived from Allah. Men, when they attain to the highest spiritual dignities, may have even more power and position than angels in the sight of Allah, as in typified by angels being hidden to bow down to Adam: ii. 34. The Quraish superstition about angels being intermediaries and intercessors for man with Allah is condemned.


   
0 votes 0  dislikes 
5101
Cf. xx. 109 and xxi. 28. No one can intercede except with the permission of Allah, and that permission will only be given for one who is acceptable to Allah. For a possible different shade of meaning. See n. 2643 to xx. 109.


   
0 votes 0  dislikes 
5102
Cf. liii. 21, above, and n. 5096. The Pagan Quraish had no firm belief in the Hereafter. Their prayers for intercession to angels and deities was on account of their worldly affairs.


   
0 votes 0  dislikes 
5103
Cf. liii. 23 above, and n. 5098.


   
0 votes 0  dislikes 
5104
Men with a materialist tum of mind, whose desires are bounded by sex and material things, will not go beyond those things. Their knowledge will be limited to the narrow circle in which their thoughts move. The spiritual world is beyond their ken. While persons with a spiritual outlook, even though they may fail again and again in attaining their full ideals, are on the right Path. They are willing to receive guidance and Allah's Grace will find them out and help them.


   
0 votes 0  dislikes 
5105
All deeds have their consequences, good or ill. But this is not an iron law, as the Determinists in philosophy, or the preachers of bare Karma, would have us believe. Allah does not sit apart. He governs the world. And Mercy as well as Justice are His attributes. In His Justice every deed or word or thought of evil has its consequence for the doer or speaker or thinker. But there is always in this life room for repentance and amendment. As soon as this is forthcoming, Allah's Mercy comes into action. It can blot out our evil, and the "reward" which it gives is nearly always greater than our merits.


   
0 votes 0  dislikes 
5106
Allah's attributes of Mercy and Forgiveness are unlimited. They come into action without our asking, but on our bringing our wills as offerings to Him. Our asking or prayer helps us to bring our minds and wills as offering to Him. That is necessary to frame our own psychological preparedness. it informs Allah of nothing, for He knows all.


   
0 votes 0  dislikes 
5107
As Allah knows our inmost being, it is absurd for us to justify ourselves either by pretending that we are better than we are or by finding excuses for our conduct. We must offer ourselves unreservedly such as we are: it is His Mercy and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, our striving is all that He asks for.


   
0 votes 0  dislikes 
5108
The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest. The general application that concerns us is threefold: (1) if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions; (2) we cannot play fast and loose with our promises and (3) no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.


   
0 votes 0  dislikes 
5109
'So that he can see what will happen in the Hereafter': for no bargains can be struck about matters unknown.


   
0 votes 0  dislikes 
5110
Books of Moses: apparently not the Pentateuch, in the Taurat, but some other book or books now lost. For example, the Book of the Wars of Jehovah is referred to in the Old Testament (Num. xxi. 14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.


   
0 votes 0  dislikes 
5111
No original Book of Abraham is now extant. But a book called "The Testament of Abraham" has come down to us, which seems to be a Greek translation of a Hebrew original. See n. 6094 to lxxxvii. 19, where the Books of Moses and Abraham are again mentioned together.


   
0 votes 0  dislikes 
5112
One of the titles of Abraham is Hanif, the True in Faith Cf. xvi. 120, 123.


   
0 votes 0  dislikes 
5113
Here follows a series of eleven aphorisms. The first is that a man's spiritual burden-the responsibility for his sin must be borne by himself and not by another: Cf. vi. 164. There can be no vicarious atonement.


   
0 votes 0  dislikes 
5114
The second and third aphorisms are that man must strive, or he will gain nothing; and that if he strives, the result must soon appear in sight and he will find his reward in full measure.


   
0 votes 0  dislikes 
5115
The fourth, fifth, and sixth aphorisms are that all things return to Allah; that all our hope should be in Him; and we should fear none but Him: and that He alone can give Life and Death.


   
0 votes 0  dislikes 
5116
The seventh aphorism relates to sex: all things are created in pairs: each sex performs its proper function, and yet its wonderful working is part of the creative process of Allah: the living seed fructifies, but contains within itself all the factors disclosed in its later development and life.


   
0 votes 0  dislikes 
5117
No less wonderful is the promise He has made about the raising of the dead, and a new fife in the Hereafter, and this is the subject of the eighth aphorism.


   
0 votes 0  dislikes 
5118
Wealth and material gain are sought by most men, in the hope that they will be a source of enjoyment and satisfaction. But this hope is not always fulfilled. There is a physical and spiritual side to it. But both the material and the spiritual side depend upon the working of Allah's Plan. This is referred to in the ninth aphorism.


   
0 votes 0  dislikes 
5119
The tenth aphorism refers to a mighty phenomenon of nature, the magnificent star Sirius, which is such a prominent object in the skies, in the early part of the solar year, say, from January to April. It is the brightest star in the firmament, and its bluish light causes wonder and terror in Pagan minds. The Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and Cherisher, of the most maginificent part of Creation, and worship is due to Him alone.


   
0 votes 0  dislikes 
5120
The eleventh and last aphorism refers to the punishment of the most powerful ancient peoples for their sins. For the 'Ad people, see n. 1040 to vii. 65, and for the Thamud, see n. 1043 to vii. 73. They were strong; and they were talented: but their strength and their talents did not save them from being destroyed for their sins. The same may be said about the earlier generation of Noah, who were destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people" (vii, 64); see also n. 1039 to vii. 59; and xi. 25-49. Ancient 'Ad (people): some Commentators construe, "First 'Ad people", distinguishing them from the later 'Ad people, a remnant that had their day and passed away.


   
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5121
Verses 53-60 may be construed as a commentary on the aphorisms. The story of the Overthrown Cities, to which Lot was sent for a warning, will be found in xi. 74-83 and the notes thereon. This story may well be treated as separate from the aphorisms as it refers to events that happened in the later life of Abraham.


   
0 votes 0  dislikes 
5122
With a slight modification this forms the refrain of the next Sura but one, the highly artistic Sura of Rahman. In S. liv. 15, 17 etc., there is a similar refrain in different words. Every gift and benefit you have is from Allah, and to save you from the just punishment of your sins, Allah at all times sends revelations and Messengers to warn you. Why not accept Allah's Grace instead of disputing about it?


   
0 votes 0  dislikes 
5123
The Prophet before the Quraish (and before us) continues the line of messengers of Allah who have come to teach mankind and lead men into unity and righteousness. Shall we not listen to his voice? Every day that passes, the Judgment approaches nearer and nearer. But Allah alone can say at what precise hour it will come to any of us. It is certain, and yet it is a mystery, which Allah alone can lay bare.


   
0 votes 0  dislikes 
5124
Mere wondering will not do, even if it is the wonder of admiration. Each soul must strive and act, and Allah's Mercy will take it under its wings.


   
0 votes 0  dislikes 
5125
The higher issues of Life and the Hereafter are serious, and therefore all that we do in this life is serious and important. We must shun inanities and frivolities. It is no laughing time. If we only realised our own shortcomings, we should weep. But weeping by itself will not help. We must try and understand Allah and adore Him. Thus shall we be able to understand ourselves and our fellow-men.


   
0 votes 0  dislikes 
5126
And so we are invited to prostrate ourselves and adore Him. For this is the true end of Revelation and the true attitude when we understand the world, Nature, History and the working of Allah's Plan.


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