Introduction and Summary

This is an early Makkan Surah, and is the fourth of the series of seven which were described in the introduction to Surah 50.

The particular theme of this Surah is that Revelation is not an illusion: the illusion is in the minds of those who doubt and have false ideas of Allah: Allah is the source and goal of all things.

In some Surahs the consecutive arrangement is shown or suggested by a cue-word. Here the cue-word is "star", corresponding to "star" in the last verse of the last Surah.

So in 46:2, the words; "Exalted in Power, Full of Wisdom": are carried forward from the last verse of Surah 45, and indeed the same words occur in the first verse of Surah 45.

So, again the words; "Most Merciful, Oft-Forgiving"; in 34:2, refer back to the words; "Oft-Forgiving, Most Merciful"; in the last line of Surah 33.

In Surah 54:1, the nearness of Judgement recalls the same idea at the end of the previous Surah (53:57).

Other examples will also be found.

Summary- The impression received by the Prophet in revelation is neither error on his part nor deception by others, nor does he speak from selfish motives: it comes clearly from Allah, Who is not what the vain imagination of men conceive: He is Al-in-All, First and Last, Lord of all. Ample in forgiveness (53:10-32, and C. 229).

Those who turn away are petty and ignorant, not knowing that Allah is the source and goal of all things---in men, in nature, and in the events of history; therefore serve ye Him (53:33-62, and C. 230).

C.229- The running Commentary, in Rhythmic Prose

(53:1-32)

True revelation is not a process

Either of error or deception, nor does

The Prophet speak from himself as he desires.

It is Allah's inspiration, true, without doubt.

It is reality--- the inner reality

Of heaven as far as knowledge can reach.

Not the false ideas and idols that men

Construct for themselves, names without truth

Behind them. The goal of all things is Allah,

As He is the One from Whom starts Reality.

No other can e'er intercede except

As He wills, He made us, and knows all

That we are. It is not for us to justify

Ourselves, but to offer ourselves as we are.

Ourselves, but to offer ourselves as we are.

In the name of Allah, Most Gracious, Most Merciful

C5085. 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.

C5087. This is referred by the Commentators to the angel Gabriel, through whom the inspiration came.

Cf. 81:20.

C5088. Gabriel appeared in stately form, perhaps towering above the Mountains of Light (see C. 31).

Istawa in verse 6 translated "appeared", means literally "mounted" or "ascended", or "set himself to execute a design";

see n. 1386 to 10:3.

C5089. Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a dearly visible distance. (R).

C5090. Gabriel would be just a messenger, to do no more than convey Allah's Message to Allah's Messenger.

C5091. "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.

C5092. The first occasion when Gabriel appeared in a visible form was at the Mountain of Light, when he brought his first revelation beginning with Iqra';

The second was at the Prophet's Miraj or Ascension: see Introduction to Surah 17.

These were the only two occasions when Gabriel appeared in visible form. (R).

C5093. For the Lote-tree in its literal meaning, see n. 3814 to 34:16.

The wild Lote is thorny; under cultivation it yields good fruit and shade, and is symbolic of heavenly bliss, as here and in 56:28.

C5094. 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. [Eds.].

C5095. 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. (R).

C5096. 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. 16:57-59, and n. 2082; also 52:39, and n. 5073.

C5097. Cf. 7:71; 12:40 , 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.

C5098. Cf. 6:116.

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?.

C5099. 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-returns.

Section II

C5100. 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: 2:34.

The Quraish superstition about angels being intermediaries and intercessors for man with Allah is condemned.

C5101. Cf. 20:109 and 21:28.

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. 2634 to 20:109.

C5102. Cf. 53:21, 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.

C5103. Cf. 53:23 above, and n. 5098.

C5104. Men with a materialist turn 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.

C5105. 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.

C5106. 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.

C5107. 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.

C.230 The running Commentary, in Rhythmic Prose

(53:33-62)

When once in Allah's Way, turn not away,

Nor check your generous impulse to give

Your all to Allah. The spiritual world

Unseen is above all worldly bargains.

Each soul must bear its own responsibility.

It must strive its utmost and attain its end.

The final Goal of all is Allah;

In His hands are Laughter and Tears, Life

And Death, the mystery of Birth and Creation,

And the Hereafter. He Controls our Bliss

And inner satisfaction. He is Lord

Of the highest and noblest in Nature. His hand

Traces the course of History, Learn,

Oh learn from His Revelation and

Adore the Lord of your inmost Soul!

Section III

C5108. 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:

- if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions;

- we cannot play fast and loose with our promises and,

- 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.

C5109. 'So that he can see what will happen in the Hereafter': for no bargains can be struck about matters unknown.

C5110. Books of Moses: apparently not the Pentateuch, in the Torah, 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. 21:14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.

C5111. 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 87:19, where the Books of Moses and Abraham are again mentioned together.

C5112. One of the titles of Abraham is Hanif, the True in Faith.

Cf. 16:120, 123.

C5113. Here follows a series of eleven aphorisms.

- There can be no vicarious atonement.

C5114. 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.

C5115. 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.

C5116. 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.

C5117.

- No less wonderful is the promise He has made about the raising of the dead, and a new life in the Hereafter,

and this is the subject of the eighth aphorism.

C5118.

- 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.

C5119. 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 magnificent part of Creation, and worship is due to Him alone.

C5120.

- 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 7:65, and for the Thamud, see n. 1043 to 7:73. 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" (7:64); see also n. 1039 to 7:59; and 11:25-49.

- 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.

C5121. Verses 53-60 may be construed as a commentary on the aphorisms.

The story of the Overthrown Cities, to which Lut was sent for a warning, will be found in 11:74-83 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.

C5122. With a slight modification this forms the refrain of the next Surah but one, the highly artistic Surah of Rahman.

In Surah 54:15, 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?

C5123. 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.

C5124. 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.

 C5125. 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 realized 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.

C5126. 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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