Central Theme and Relationship with the Preceding Sūrah
This sūrah portrays the horrors of the Day of Judgement
mentioned in the previous two sūrahs – ‘Abas and Nāzi’āt – by the names tāmmah
and sākhkhah. The effects of this horror and fright on the heavens and the earth
and on the objects between them as well as on the world around man and that
within him are portrayed. Such is the potent manner of this portrayal that if a
person has a discerning mind he can see all that is today concealed from his
eyes but will one day be revealed to him.
The disbelievers of the Quraysh are then addressed and told
that they should pay heed to the warnings of the Qur’ān about this day and
prepare for it. The Qur’ān is from God and He has revealed it to His Prophet
through His most trustworthy and favoured angel. If they are rejecting it by
considering it to be the work of poets and soothsayers, then they should
remember that they will not be able to harm neither God nor His Prophet (sws);
this attitude will only lead them to their own doom. A messenger is only
responsible to remind people of this day. After this, it is up to people to
accept or reject it. They should also remember that only those people will be
blessed with the urge to profess faith in this Book who truly value and honour
the truth. This is an established practice of God and there can be no change in
it.
Analysis of the Sūrah
In the first six verses of the sūrah, the circumstances
which will arise before the dead are brought back to life are depicted.
Verses (1-3): What will befall the great and grand things
of this world like the sun, the moon and the mountains is portrayed.
Verses (4-6): The manner in which each and every thing on
this earth will only be concerned about its own self is briefly mentioned. The
most cherished and favourite of things will be abandoned. Fearing the
tempestuous seas, wild beasts from various forests and burrows will gather
together. The lion and the deer will be near one another but except for the
common calamity they would be encountering, their sense will register nothing
else.
After this, in the next eight verses circumstances which
will arise after the dead are brought back to life are portrayed.
Verses (7-14): People will be categorized on the basis of
their beliefs and deeds and the innocent and oppressed will be delivered
justice; the accounts of people will be unveiled; the heavens will turn red and
Hell will be ignited further; Paradise will be brought near those have become
entitled to it and each person will see what he has brought before His Lord.
Verses (15-18): Falling stars and the advent of dawn after
night bear witness that the Qur’ān is not of the genre of ludicrous chants of
the soothsayers. It has been brought down by a grand angel of God who is
regarded very powerful and honourable by Him; all angels obey him and he is very
trustworthy and dependable.
Verses (22-26): The rejecters of the Qur’ān are warned that
the person who is reciting it out to them is not a mad or frenzied person; he is
a messenger of God and a very sensible person; his claim of meeting an angel is
based on reality; he has seen that angel in the open horizon; he is not greedy
of the unseen; the revelations which come to him are involuntary and are from
God. Foolish are the people who regard these revelations to be the discourse of
the accursed Satan and are denying the warnings they give.
Verses (27-29): Another warning is sounded to the
disbelievers that if they continue with their stubborn behaviour, they will
neither be able to harm the Almighty nor His Prophet (sws) and will only call
for their own doom. The discourse which is being recited to them is a reminder;
it is up to them to benefit from it or not. Neither is it the responsibility of
God to force it upon them nor is it the practice of God to force them to accept
it. Only the hearts of those people will welcome this divine word who have the
courage to adopt the right path and this courage will only find roots in those
who according to the practice of God are worthy of it.
Text and Translation
بِسْمِ اللَّهِ الرَّحْمَاَن الرَحِيِم
إِذَا الشَّمْسُ كُوِّرَتْ (١)
وَإِذَا النُّجُومُ انكَدَرَتْ (٢)
وَإِذَا الْجِبَالُ سُيِّرَتْ (٣)
وَإِذَا الْعِشَارُ عُطِّلَتْ (٤)
وَإِذَا الْوُحُوشُ حُشِرَتْ (٥)
وَإِذَا الْبِحَارُ سُجِّرَتْ (٦)
وَإِذَا النُّفُوسُ زُوِّجَتْ (٧)
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (٨)
بِأَيِّ ذَنْبٍ قُتِلَتْ (٩)
وَإِذَا الصُّحُفُ نُشِرَتْ (١٠)
وَإِذَا السَّمَاءُ كُشِطَتْ (١١)
وَإِذَا الْجَحِيمُ سُعِّرَتْ (١٢)
وَإِذَا الْجَنَّةُ أُزْلِفَتْ (١٣)
عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ (١٤)
فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥)
الْجَوَارِي الْكُنَّسِ (١٦)
وَاللَّيْلِ إِذَا عَسْعَسَ (١٧)
وَالصُّبْحِ إِذَا تَنَفَّسَ (١٨)
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (١٩)
ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ (٢٠)
مُطَاعٍ ثَمَّ أَمِينٍ (٢١)
وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (٢٢)
وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (٢٣)
وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (٢٤)
وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (٢٥)
فَأَيْنَ تَذْهَبُونَ (٢٦)
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (٢٧)
لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (٢٨)
وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)
In the name of Allah, the most Gracious, the ever Merciful
When the sun is wrapped up and when the stars are bedimmed;
mountains are set in motion and when camels ten-month pregnant are left
untended; wild beasts come together and when the seas burst forth. (1-6)
When souls are grouped together and when the infant girl,
who was buried alive is asked for what sin was she slain; when the scrolls of
deeds are laid open and when the skies are stripped bare; when Hell is set
ablaze and when Paradise is brought near, then each soul will know what it has
brought forward. (7-14)
Therefore, No! I swear by the stars which recede, move
forward and then hide and by the night as it retreats and the dawn when it
breathes that this is the word brought by a noble messenger. He is endued with
great power and held in honour before the Lord of the Throne. He is obeyed and
is also very trustworthy. (15-21)
And this companion of yours is not one possessed, and he
saw him in the clear horizon and he is not avaricious for the Unseen, and this
is not the utterance of an accursed devil. (22-25)
Whither then are you going? This is nothing but a reminder
to the people of the world. For he among you who intends to remain on the right
path. And you will not intend unless the Lord of the Worlds intends. (26-29)
Explanation
إِذَا الشَّمْسُ كُوِّرَتْ (١)
(When the sun is wrapped up.)
The word تَكْوِيْرٌ means to “to
fold something” or “to tie it up in the form of a bundle.” The expressionكَوَّرَ
العَمَامَة عَلَى رَأْسِهِ means “he wrapped the turban around his head”.
This is a portrayal of what will happen to the sun – which
is the most prominent and majestic object of the skies and in fact of the whole
universe: It will cease to be. Obviously, when this happens, the whole world
which was lit up by it will become dark and murky. Although even now we
experience the sun being veiled from our eyes every day, however, the nature of
this concealment is absolutely different; this situation only occurs when we are
obstructed from receiving its light. At the advent of the Day of Judgement, on
the other hand, the sun will be totally extinguished. Who can imagine the extent
of darkness when the sun itself will become dark.
وَإِذَا النُّجُومُ انكَدَرَتْ (٢)
(And when the stars are bedimmed.)
The word إِنْكِدَارٌ means “to be
bedimmed” and “to lose shine”. It is obvious that when the sun will cease to
exist, all the bulbs and lanterns which are reliant on its light will
automatically lose their luster.
وَإِذَا الْجِبَالُ سُيِّرَتْ (٣)
(And when the mountains are set in motion.)
After the skies, the fate of the most majestic and grand
object of the earth – the mountain – is depicted. On the Day of Judgement, these
mountains which are deeply set on this earth and which are thought of as eternal
and enduring and immovable
will be set in motion. At other places in the Qur’ān, more details are given in
this regard: they will fly about like clouds.
وَإِذَا الْعِشَارُ عُطِّلَتْ (٤)
(And when camels ten-month pregnant are left untended.)
The word عِشَارٌ is a plural of
عَشَرَاء. It refers to a ten-month pregnant she camel.
After a mention of the transient nature of great
structures, here is a mention of the fleeting nature of a cherished thing. Such
will be the upheaval on that day that no one will be able to think of others and
the most favoured and cherished possessions will also have no importance in
their eyes.
This verse takes into consideration the taste of the Arabs,
who were its foremost addressees: camels were their most prized and valued
possessions – most of all, she-camels which were ten-month pregnant and were
about to give birth. The owners of such camels would take special care of them.
Many of their future desires would depend on them. By citing these much
treasured camels as example, the Qur’ān has reminded people who are infatuated
by the love of this world of the Hereafter: such will be horror of that day that
the awe of its first phase will make people unconcerned of their very prized
possessions: pregnant camels will be walking about unattended; so involved will
be their masters in their own selves that they will be oblivious of their most
cherished of possessions. At another place, this aspect is referred to in the
following words: يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ
عَمَّا أَرْضَعَتْ (٢:٢٢) (when that day comes, every suckling mother
shall forget her infant, (22:2)). The only difference is that here the horror of
that day is communicated through the insignificance of a prized possession and
in 22:2 through the demise of maternal love even though so potent is the force
of this love that the greatest calamity of this world cannot subdue it.
وَإِذَا الْوُحُوشُ حُشِرَتْ (٥)
(And when wild beasts come together.)
The implication is that even wild beasts will become so
concerned of their own fate that forgetting their natural enmities they will
gather together in places wherever they expect to find refuge. Such will be the
state of wild beasts what to speak of human beings. If a forest is engulfed with
fire or if flood water spreads all over, the animals of the forest often herd
together in fright on whatever hillock or mounds they can go to in order to
confront a common calamity. So horror-stricken are they that goats, lions and
wolves stand alongside one another but none of them realize that its enemy of
prey is right beside it. A similar situation will arise in its most dreadful
form at the advent of the Day of Judgement. The very next verse shows that seas
will cross their boundaries. This all-encompassing upheaval will make wild
beasts unconcerned about their surroundings.
وَإِذَا الْبِحَارُ سُجِّرَتْ (٦)
(And when the seas burst forth.)
The word تَسْجِيْرٌ refers to
enflaming a stove by putting in more fuel in it. From here, it broadened in
meaning and came to connote the tempestuousness of the seas. It is conventional
to refer to seas which get out of control and exceed their boundaries and spread
on the land by this word. Another word used to refer to this state of the seas
is تَفْجِيْرٌ . It is used in the succeeding sūrah, the
counterpart of this sūrah: فُجِّرَتْ الْبِحَارُ
وَإِذَا (٨٢:
٣) (and when the seas burst forth, (82:3)).
The implication is that today these seas are confined in
their shores but when the great upheaval of the Day of Judgement takes place,
they will burst out of their boundaries.
وَإِذَا النُّفُوسُ زُوِّجَتْ (٧)
(When souls are grouped together.)
The scenario depicted earlier relates to the advent of the
Day of Judgement. Now in this and the subsequent verses, the situation which
will arise after its advent is discussed.
By grouping of the souls is meant the categorization of
people on the basis of their faith and deeds. This refers to what is mentioned
in Sūrah Wāqi’ah from verse seven: وَكُنتُمْ أَزْوَاجًا
ثَلَاثَةً (٧:٥٦) ([at that time], you shall be divided into three groups,
(56:7)) to verse forty four. It is explained there that in this world both the
righteous and the wrong-doers live together but this situation will not remain
forever; a day will come when people will be grouped on the basis of their faith
and deeds. On that day, people whose good deeds will be able to tilt the balance
of justice will succeed and become worthy of an eternal kingdom and those who
remained indifferent to this in their lives will have to face eternal
humiliation and failure. After that, it is mentioned that people will be divided
into three broad categories: the sābiqūn and muqarrabūn, the ashāb al-yamīn and
the ashāb al-shimāl and an explanation of how the Almighty will deal with each
of these three. Here, in the verse under discussion, all this is referred to in
just a few words. The purpose of this mention is to inform people that this
world is a place of trial and test. Here both good and evil are given the
freedom to exist; however, after the advent of the Day of Judgement in the new
world, the evil-doers will be thrown into Hell and those who succeed in this
test will be blessed with eternal success.
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (٨) بِأَيِّ ذَنْبٍ قُتِلَتْ
(٩)
(And when the infant girl, who was buried alive is asked for
what sin was she slain.)
This is a mention of the justice which will take place on
that Day of justice. As an example of this justice the case of the buried alive
infant girl is referred to. It is evident from this mention that on that day
justice will be meted out to the blameless who were oppressed and tyrannized by
their very custodians even though they were absolutely innocent.
The word مَوْءُوْدَةٌ means “an
infant girl who is buried alive”.
In Arabia, in certain uncivilized tribes, a father would
burry alive his infant girl. In most cases, the reason for this was the fear of
poverty; however, in some cases, over-blown honour was also the reason. Since it
was the fathers, who had total authority over their children, who would
perpetrate this heinous crime, hence there was no possibility of anyone coming
to their rescue.
By mentioning the fact that justice will be done to the
innocent, the Qur’ān has thrown light on the nature of the Court of Justice set
up in the Hereafter: the innocent and the helpless shall be the foremost ones
who shall be redressed. They are the ones who could not even plead for mercy in
this world before anyone on the oppression they had to suffer from. They will be
the first to be called and asked of the sin for which they had been killed. In
other words, these callous fathers are severely reprimanded; they are told that
if innocent girls were not able to plead against them for this atrocious sin,
then they should not think that in the Hereafter too no one will hear their
pleadings. On that day, the Almighty Himself will be the claimant of their
killing. He will ask these innocent about the crime for which they were
murdered. Obviously, the purpose of this question could be that the case of
innocent killings which could not be presented in any court of this world will
be brought up by the Almighty Himself to His court. Later, He will give His
verdict.
وَإِذَا الصُّحُفُ نُشِرَتْ (١٠)
(And when the scrolls of deeds are laid open.)
The word صُحُفٌ refers to the
record of deeds of people and laying them open means that each and every deed
will be brought before them. A succeeding verse reads: (٨١:
١٤) عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ (then each soul will know what it has
brought forward (81:4)).
وَإِذَا السَّمَاءُ كُشِطَتْ (١١)
(And when the skies are stripped bare.)
The word كَشْطٌ means to take off
something from the top of a thing that is covering it. From here, it came to be
used for stripping the hide of an animal. This word is a common Arabic word for
stripping the hide of a camel. It is a common observation that after stripping
the hide of a slaughtered animal, its meat appears red; in other words, here the
implication is that the sky will look red. In Sūrah Rahmān, the words are:
فَكَانَتْ وَرْدَةً كَالدِّهَانِ (٣٧:٥٥) (it reddens
like a rose of stained leather, (55:37) while the next verse of this sūrah
mentions that Hell will be set ablaze which very clearly shows that the redness
of the skies will be because of the fact that Hell would be set afire.
وَإِذَا الْجَحِيمُ سُعِّرَتْ (١٢)
(And when Hell is set ablaze.)
The wordتَسْعِيْرٌ means “to set
ablaze” and “to enflame”. The implication is that though Hell has already been
prepared for the sinners, yet when the time comes to cast them into it, it will
be ignited further and when these sinners will be thrown into it, it will burn
even more since they are the most relished fuel for it.
وَإِذَا الْجَنَّةُ أُزْلِفَتْ (١٣)
(And when Paradise is brought near.)
The word إِزْلاَفٌ means “to
bring something near”. Paradise shall be brought near the virtuous who have
become worthy of it. It is evident from this that though Paradise too would be
ready for the virtuous beforehand, it shall be seen by its worthy companions
after people have been categorized on the basis of their deeds. In Sūrah Qāf, it
is explained that “bringing near Paradise” does not mean that it will be brought
near from a far-off place; it will not be far off; it will be at hand and in
spite of being at hand it would be brought even nearer so that it can be
presented before its companions to honour them. The words are:
وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (٣١:٥٠)
(and Paradise shall be brought close to the righteous even though it
would not be far from them, (50:31))
عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ (١٤)
(Then each soul will know what it has brought forward.)
This is a combined sequel of all the “whens” (إِذَا)
mentioned in the previous verses. The overall sense being that when all these
circumstances will befall, then each soul will come to know what it has brought
forward for its Lord. “Knowing” here obviously refers to knowing its fate. The
implication is that let them make fun of the Day of Judgement today; they should
however remember that that day will come accompanied by a great upheaval and on
that day each soul will see what had prepared for this day and what it did not
do even though it should have done it. In the next sūrah, which is the
counterpart of this sūrah, this aspect is elaborated upon in more detail. The
words are: عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ (٨٢:
٥)
(at that time every soul will come to know what it has sent forward and
what it has left behind, (82:5)).
فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥) الْجَوَارِي الْكُنَّسِ (١٦)
وَاللَّيْلِ إِذَا عَسْعَسَ (١٧) وَالصُّبْحِ إِذَا تَنَفَّسَ (١٨) إِنَّهُ
لَقَوْلُ رَسُولٍ كَرِيمٍ (١٩)
(Therefore, No! I swear by the stars which recede, move forward
and then hide and by the night as it retreats and the dawn when it breathes that
this is the word brought by a noble messenger.)
This is a refutation of the false notion about the
Messenger of God and His Book which the disbelievers had invented. It was on the
basis of this notion that they would try to mislead the commoners and would tell
them to not get influenced and over-awed by the Qur’ān by regarding it to be
from God. When they saw that people were getting influenced by the call of the
Prophet (sws) and by his warnings of the Hereafter, they got alarmed because
this could make them lose their following. So they tried to hoodwink people by
fabricating the notion that neither is this Qur’ān a revelation from God and nor
is Muhammad (sws) a Messenger of God. They concocted the notion that like many
other soothsayers of their society, he too was a soothsayer and just as these
soothsayers are in contact with the jinn who inspire them with secrets of the
unseen and unknown world, he too, God forbid, is in contact with some devil who
inspires him with such thoughts. He gives these inspirations the name of divine
revelation and claims that he is a messenger of God who has been sent to them so
that people may obey him; if they do not do so, then they will be punished in
this world and in the Hereafter they will have to face the grievous punishment
of Hell.
The Qur’ān has refuted this propaganda at various
instances. In particular, Sūrah Shu’arā and Sūrah Najm have refuted it in great
detail and I have discussed various aspects of it. Here too this propaganda is
refuted through a new angle. In order to grasp it, one should have a deep
understanding of the system of soothsaying and fortune-telling that was
prevalent in Arabia in those times.
This had its roots in two things:
Firstly, in their self-claimed astrology, they believed
that stars per se could effect happenings. They reckoned some stars to bring
good fortune and other bad fortune. Similarly, they had fabricated various
superstitions related to their rising and setting, traversing and hiding,
ascending and descending. On the basis of these superstitions they would try to
fool the masses by making good and evil predictions and in this manner try to
impose them with their knowledge of the future. For example, at times they would
spread the rumour that because of the opposite rotation of a particular star a
great danger is about to befall so that people should consult them to protect
themselves from it. The unfortunate who would be deceived by them in this manner
were totally befooled by them.
Secondly, they claimed that they had contacts with the jinn
from whom they could receive the news of the unknown and unseen world. I have
already explained in the tafsīr of Sūrah Shu’arā’ that when anyone would seek
help from them regarding such matters, they would put up a show of meditation
and then would present what they claimed to be divine revelation. The words
presented would be in the form of flowery rhymed prose which would often be
meaningless; however, they would attribute some wavered meanings to it and claim
that this revelation was inspired to them by a jinn who was aware of the secrets
of the unknown world.
The Qur’ān has severely criticized both these pillars of
soothsaying at various places. It has presented the rising and setting of the
sun and of the moon and the stars in such a manner that it becomes clear that
none of them has any authority per se to influence events and happenings and
that none of them is a sign of good or bad fortune; their rising and setting are
in the hands of the Almighty. It is He who makes them appear on the horizon
whenever He wants to and it is He who makes them disappear at His own will. Thus
these heavenly bodies by their very existence show that they are subservient to
the Almighty. They come and go at His bidding.
The readers may take a look at the gradual development of
the preaching of Abraham mentioned in 6:75-84. It would suffice to explain in
this regard the nature of Qur’ānic reasoning and its logical outcome.
Similarly, in order to uproot the second pillar of
soothsaying the Qur’ān has referred to shooting stars and explained that there
is absolutely no chance for the jinn to have access to the world beyond. If they
try to eavesdrop to hear information from this world, the Almighty has set up a
whole system to fend them off. As per this system, the shooting stars are pelted
from their turrets at these jinn. Though this subject is discussed at various
places in the Qur’ān, it would be worthwhile to take a look at the relevant
verses of Sūrah Najm and Sūrah Jinn in order to understand the oaths mentioned
in these verses.
After this introduction, let us now deliberate on the words
and the implied meanings of these oaths
It is explained at several instances in this tafsīr that
such oaths are meant to substantiate a claim and it is also explained that the
occurrence of the particle of negation lā before such oaths is not meant to
negate these oaths; it is, in fact, meant to negate the claim of the addressees
which is to be refuted by the oath itself.
The word خُنَّسٌis the plural of
خَانِسٌ. It refers to something which comes forward
and then draws away, something which appears and then disappears, something
which becomes evident and then hides. This word is used as an adjective for the
stars and so common is this usage that at times one does not need to mention the
stars, and a mere mention of this adjective is enough to point to the noun it
qualifies. Some lexicographers regard it to connote some specific stars;
however, this view is baseless. The adjectives which are mentioned here apply
equally to all types of stars whether they are stationery or moving and whether
they refer to some specific stars as Saturn or Mercury or some similar ones.
The expression الْجَوَارِي الْكُنَّسِ
refers to some more attributes of the stars. The fact that these attributes
occur here without any particle of conjunction shows that they all refer to the
same noun. It has been explained at various places in this tafsīr that when
adjectives are mentioned in such a manner, they refer to the same noun.
The word جَوَارِي means “one that
traverses” and the word كُنَّسٌ is the plural of
كَانِسٌ. The expression كَنَسَ
الظَّبْيُmeans: “the deer hid in its shelter” whileكَنَسَتِ
النُّجُوْم means: “the stars traversed their orbits and then hid in
their destinations”. The author of the famous Arabic lexicon, Aqrab al-Mawārid,
has explained that this adjective is common to all type of stars
This oath sworn by the stars is to refute soothsaying and
fortune-telling. I have already alluded to earlier that the knowledge boasted by
the soothsayers about the unknown and unseen world was based on two things: one,
the stars could per se influence events and two, on the baseless notion that
there are certain abodes in the heavens in which the jinn are able to hear what
is going to happen in future and then deliver this information to these
soothsayers. By mentioning these characteristics of the stars, the Qur’ān has
refuted both these unfounded views. The fact that they set after rising and
disappear after appearing and are so punctual at these instances is a clear
evidence to their subservience to some higher authority and to not have any
powers per se of effecting events that happen on the earth. Obviously, this
higher authority is the all-wise and all-powerful God and hence He is the real
Lord and Sanctuary for all and it is He who influences such events in a positive
or a negative manner.
In order to negate the second of these views, the Qur’ān
has revealed a secret of this universe: it is not that there are abodes of
eavesdropping in these stars where the devils sit and snoop around for news of
the unknown as is claimed by these foolish people; as a matter of fact, there
are turrets and observation posts in the heavens from where these devils are
pelted when they try to nose around for such news.
These attributes of the stars are mentioned in the form of
oaths and therefore in order to make the discourse very eloquent and effective,
there is great brevity in them. However, there are clues within the words which
are enough to guide a person who deliberates on them. For example, the attribute
خُنَّسٌ very clearly directs our attention to their
rising and setting. The purpose of mentioning this attribute is to point to the
fact that the foolish have only given importance to the rising of these heavenly
bodies and have made them their deities whereas they should also have witnessed
their setting which is a very clear evidence of their subservience to a superior
being.
Similarly, in the expression الْجَوَارِي
الْكُنَّسِ there is slight reference to the movement of stars as they
chase away the devils. When the latter try to eavesdrop, they are struck by
these stars; it is as if a burst of lightning emerges like an arrow and after
reaching its destination hides back in its bow.
وَاللَّيْلِ إِذَا عَسْعَسَ (١٧) وَالصُّبْحِ إِذَا تَنَفَّسَ
(١٨)
(By the night as it retreats and the dawn when it breathes.)
This is another oath which bears witness from another angle
to the premise mentioned.
The word عَسْعَسَ has two
meanings: “to turn dark” as well “to withdraw and to pass away”. Although the
verse can be interpreted in the light of both these meanings, I have given
preference to the second of these meanings. The reason is that this same oath is
mentioned in this same context with slight change of words in Sūrah Muddaththir
verses thus: (٧٤:
٣٣-٣٤) وَالصُّبْحِ إِذَا أَسْفَرَ وَاللَّيْلِ إِذْ
أَدْبَرَ(and the night bears witness when it turned its back and the
morning when it is unveiled (74:33-34). In these verses also, the certainty of
the Qur’ān’s warnings about the Hereafter is substantiated and in the verses
under discussion as well, as will be shown, it is this premise which has been
substantiated.
The word تَنَفَّسَ connotes the
appearance of dawn but there is a special subtlety in this usage which is not
hidden from the connoisseurs of the language. This word gives the impression
that the dawn is burdened with the weight of the night in such a manner as if it
is gasping for breath and it is the Almighty which lifts this heavy quilt from
it and it is able to breathe and lift its head.
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (١٩)
(That this is the word brought by a noble messenger.)
This verse is the muqsam ‘alayh or the premise which is
substantiated by the two afore-mentioned oaths. The word messenger here refers
to Gabriel. The attributes which are subsequently mentioned and which shall be
explained there shows that these attributes can only be for Gabriel.
What is stated in this verse is repeated in a negative
manner in verse twenty five ahead: وَمَا هُوَ بِقَوْلِ
شَيْطَانٍ رَجِيمٍ (and this is not the utterance of an accursed devil).
From this repetition also becomes evident the real stress of the word
كَرِيْم. The implication is that unfortunate are the
people who regard this Qur’ān to be a claptrap of the soothsayers and call the
Prophet of God a soothsayer. Whatever soothsayers present is from the devils and
there is no truth in it. They claim to have knowledge of the world beyond;
however, their devils are so accursed in the eyes of God that they are pelted
with shooting stars if they try to eavesdrop what to speak of having access to
that world. On the contrary, the Book which is being recited to them has been
brought by a Messenger of God who commands great respect in God’s presence and
is very honourable and favoured.
ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ (٢٠) مُطَاعٍ ثَمَّ
أَمِينٍ (٢١)
(He is endued with great power and held in honour before the
Lord of the Throne. He is obeyed and is also very trustworthy.)
More attributes of Gabriel are mentioned here so that it
becomes evident that the Qur’ān has been revealed in a very safe, secure and
pure manner and it also becomes evident in contrast the means through which the
soothsayers receive the knowledge they boast. The Almighty has blessed him with
such strong and sound characteristics that devilish forces cannot over-awe,
over-power or influence him. They cannot cause any hindrance in the duties
assigned to him or pinch something from him or deceive him. He implements the
directives of the Almighty with full diligence and authority because he is held
high and favoured in the presence of God. He has direct access to the Almighty.
No one else can come between him and God. In Sūrah Najm, this quality of Gabriel
is mentioned by the words شَدِيْد القُوَى (strong) and
ذُوْ مِِرَّة (power) and I have explained them there.
The word مُطَاعٍ refers to the
fact that the spirits and angels which are subservient to him obey him without
questioning him; they dare not deviate from his directives in the slightest
manner or take a step without his permission or make any changes in his
directives or connive with the devils.
A study of classical Arabic literature shows that there is
a great difference between the usage of ثُمَّة and
ثَمَّة. The word ثَمَّة is
used for specifically pointing towards something and is also used before an
attribute to emphasize it. For example in وَأَزْلَفْنَا ثَمَّ
الْآخَرِينَ (٦٤:٢٦) if the translation of this verse is done giving due
consideration to ثَمَّة then it should be: “At that
very place, We also brought others.” The implication being that the very path on
which the Almighty saved the Israelites, He brought the Pharaoh and his people
to that very path in order to drown them.
This word also occurs in Sūrah Dahr thus:
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
(٢٠:٧٦). A faithful translation of this verse would read: “Wherever you
look, you will see a great favour and a great kingdom.” Similarly, when this
word occurs before an attribute, it is meant to highlight the grandeur and
importance of that attribute. Here it has come right before the attribute
“trustworthy” and hence the purpose is to underscore this attribute of Gabriel.
In other words, besides the qualities mentioned in these verse, the attribute of
trustworthiness is meant to be specifically emphasized.
The reason that this attribute is mentioned with such
stress is that it is this attribute which ensures that whatever Gabriel brings
from God to the Prophet (sws) is absolutely free of any alteration and is
presented in its original form. On the other hand, the knowledge of the
soothsayers is based on the jinn which are thieves and muggers. In the first
place, they are not able to reach the world beyond and if they are able to pinch
something it is an absolute falsity to which they add more falsity and then
inspire it to their soothsayers. Moreover, these soothsayers are also great
liars. They too exaggerate and inflate trivialities. In other words, what is
implied by these verses is that this stagnated water from the soothsayers has no
relation to the pure fountain from which the messenger of God receive water.
وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (٢٢)
(And this companion of yours is not one possessed.)
After explaining the purity of the fountain from
which the Prophet (sws) receives knowledge, here in this verse the leaders of
the Quraysh are addressed that if their companion, Muhammad (sws), claims that
the Almighty has deputed him to warn them and whatever he is reciting them out
is the message of God which His most favoured angel has brought down to him,
then they should not regard this message to be something inspired by madness or
insanity; on the contrary, it is a truth from God.
Here the word صَاحِبُكُمْ (your
companion) carries great eloquence. The implication is that he is not an unknown
person to them; he was born and brought up among them and till now has lived
each and every phase of his life among them; each one of them is a witness to
his decency, sobriety, solemnity, chastity, veracity and trustworthiness. If his
urging and counsel is weighing down heavily upon them, they should
dispassionately reflect on what he is saying keeping in view his hitherto
character rather than regarding him to be a madman or a soothsayer.
وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (٢٣)
(And he saw him in the clear horizon.)
The verse highlights the fact that if the Prophet (sws)
claims that he has seen the angel who brings the revelations to him then this is
not a false claim or a delusion; it is an absolutely true claim. He, in fact,
has seen the angel in the clear and open horizon. The words
أَلْأُفُقِ الْمُبِينِ refer to the expansive space which is before one’s
eyes and which one can observe clearly with the naked eye. In Sūrah Najm, the
words الْأُفُقِ الْأَعْلَى (the uppermost horizon) has
been used for it:
عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ فَاسْتَوَى وَهُوَ
بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ
أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى مَا كَذَبَ الْفُؤَادُ مَا رَأَى
أَفَتُمَارُونَهُ عَلَى مَا يَرَى (٥٣:
٥-١٢)
He is taught by one who is strong and powerful. He stood
straight even though he was on the uppermost horizon; then drew near and came
down within two bows’ length or even closer. Then God revealed to His servant
that which He revealed. His own heart did not deny his vision. So do you people
fight with him on what he sees? (53:5-12)
The reader is advised to read the tafsīr of these verses.
Referred in them are the experiences the Prophet (sws) went through when divine
revelation began. When he mentioned these experiences before his people they got
after him and made up various tales to refute him. Some regarded these
experiences to be Satanic inspirations and others hallucinations. It is such
people who are addressed in this verse and told that if the Prophet (sws) claims
to have met the angel, then this is neither a hallucination nor an illusion; it
is an indubitable observation seen in the open horizon.
وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (٢٤)
(And he is not avaricious for the Unseen)
The implication of this verse is that like the soothsayers,
the Prophet (sws) of God has no greed for the unseen: he does not regard
whatever notion that springs in his heart to be the truth and thereby claim to
have access to the unseen. Like the soothsayers, he is not a source of
misleading people. The revelation he presents before the disbelievers comes to
him through an involuntary process. Their soothsayers indulge in all sorts of
ploys to gain access to the world beyond and it is on such activities that their
business flourishes and if they are not able to lay hands on the truth they sell
falsehood; on the other hand, these disbelievers know well that their companion
has never gone after such things. Whatever he is presenting to them is not a
display of fortune-telling or an excuse to extort money; on the contrary, his
whole effort is involuntary and unintentional.
Generally, the word ضَنِينٌ has
been translated as “stingy”; however, I have translated it as “avaricious”. As
both stinginess and avarice always co-exist, the difference in this translation
is very slight. My preference stems from the fact that when the word
ضَنٌّ means “stinginess” it comes with the preposition
ب. Here the prepositionعلى
used is which indicates that it encompasses the meaning of avarice.
وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (٢٥)
(And this is not the utterance of an accursed devil.)
What is stated in verse nineteen as:
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (that this is the word brought by a
noble messenger) is emphasized here negatively: it is not the utterance of an
accursed devil which is revealed to their soothsayers.
The word رَجِيم is used in
contrast to كَرِيم.The implication is that the angel
who comes to Muhammad (sws) is a noble angel and the devils who come to their
soothsayers are accursed. The word رَجِيم means “he
who is stoned.” I have already indicated earlier that devils who try to
eavesdrop to gain knowledge from the world beyond are pelted with stones through
shooting stars; for this reason these devils are mentioned with their permanent
attribute of رَجِيم.
فَأَيْنَ تَذْهَبُونَ (٢٦)
(Whither then are you going?)
This is an expression of amazement at the stubbornness and
poor choice of the disbelievers. What comparison does as lofty a discourse as
the Qur’ān have with the nonsensical concoctions of the soothsayers. Where is
their crazy obduracy leading them to that they are not able to distinguish a
pearl from a pebble.
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (٢٧) لِمَنْ شَاءَ
مِنْكُمْ أَنْ يَسْتَقِيمَ (٢٨)
(This is nothing but a reminder to the people of the world. For
he among you who intends to remain on the right path.)
Here, at the end of the sūrah, these verses sound a very
effective warning: the Qur’ān is the fore-warner to a day which is bound to come
and from which no one can escape. If the disbelievers follow the path outlined
by the Qur’ān they will only themselves stand to gain and it will be no favour
of theirs to others. They should also remember the fact that to accept or reject
it is their responsibility and not that of God and His Prophet (sws) to force it
upon them; therefore, he who wants to adopt the straight path should do so
otherwise he should get prepared to face the consequences in the Hereafter.
وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ
الْعَالَمِينَ (٢٩)
(And you will not intend unless the Almighty intends.)
Mentioned in this verse is the divine law of guidance: The
Almighty produces the will to seek guidance only in those who want to receive
guidance and use their abilities for this purpose. He lets people wander in
darkness who spend their lives turning blind and deaf to guidance. I have
explained this law at various places in this tafsīr. In the last verses of Sūrah
Muddaththir too this law has been explained. Those who want to study it in
detail may look it up.
With the grace of God, I come to the end of this sūrah’s
tafsīr. (Praise and gratitude be to God for His favour)
Rahmānābād,
17th July, 1979 AD
21st Shā’bān, 1399 AH
(Translated from
Tadabbur-i-Qur’ān by Shehzad Saleem)
|