Request: Sura 53 Aya 1 to 62
[Shakir 53:1] I swear by the star when it goes down.
[Pooya/Ali Commentary 53:1]
It is reported by Ibn Abbas that one night, after praying the Isha salat, the Holy Prophet told his companions: "At dawn, tomorrow, a star will descend on the earth from the heaven. On whomsoever's house it will come upon will be my heir, my successor, and he is the divinely commissioned guide." The star descended on Ali's house. The hypocrites began to whisper that in love of Ali the Holy Prophet had gone astray. On this occasion these verses were revealed. The Holy Prophet is mentioned as sahib (companion) because he was living among the people addressed in this verse.
"He does not speak of his own will" has also been mentioned in Deuteronomy 18: 18-:
his actions were the fulfilment of the divine will, yet at the time of the treaty of Hudaybiya his close companion had doubts about his prophethood despite many verses of the Quran which assert that which has been said in verse 2 to 4, and his reputation as the most trustworthy and truthful among the people of Makka. (See commentary of Fat-h: 1).
[Shakir 53:2] Your companion does not err, nor does he go astray;
[Pooya/Ali Commentary 53:2] (see commentary for verse 1)
[Shakir 53:3] Nor does he speak out of desire.
[Pooya/Ali Commentary 53:3] (see commentary for verse 1)
[Shakir 53:4] It is naught but revelation that is revealed,
[Pooya/Ali Commentary 53:4] (see commentary for verse 1)
[Shakir 53:5] The Lord of Mighty Power has taught him,
[Pooya/Ali Commentary 53:5]
To know who is the teacher of the Holy Prophet see commentary of verses 2 to 4 of Ar Rahman.
Shadidul Quwa, "the supreme in power", is Allah. To translate and interpret it as the angel Jibrail is to belie the verses 30 to 38 of Baqarah (see commentary) and verse 75 of Sad, because Jibrail was one of the angels who prostrated themselves before Adam when Adam taught them "the names" they did not know. As mentioned in the commentary of the verses of al Baqarah, on the authority of well known Muslim scholars. (Refer to Durr al Manthur, Kanzul Ammal, Yanabi al Mawaddat, Riaz al Nuzra and Arjah al Mutalib), "the names" were-Muhammad, Ali, Fatimah, Hasan, Husayn. Even if "the names" are interpreted as wisdom, then too Jibrail cannot be the teacher of the Holy Prophet, as the Holy Prophet is the superior most prophet among all the prophets of Allah in wisdom and all other attributes. In verse 75 of Sad Allah asks Shaytan: "Are you arrogant, or are you one of the alin (the high ones)?" It means there were some servants of Allah described as alin (plural of ali) who were superior to Adam, therefore, exempted from prostrating themselves before Adam on account of their superiority over him. So it is proved that it is Allah who taught the Holy Prophet and from no mortal created being he received any kind of knowledge as mentioned in the commentary of Baqarah: 78 and other verses in connection with the interpretation of the word "ummi".
[Shakir 53:6] The Lord of Strength; so he attained completion,
[Pooya/Ali Commentary 53:6]
Refer to the commentary of Bani Israil: 1 for mi-raj (ascension). The Holy Prophet held in view the entire universe from the highest position, where he found Jibrail. Then the Holy Prophet drew near to Allah "till a distance of two bows or still nearer." The nearness described by "still nearer" cannot be imagined by human mind. It is the nearest nearness possible between the finite and the infinite. Arabic idiom qaba qawsayn indicate extreme nearness. "The drawn bows, with their chords touching," make a circle of union, yet the Holy Prophet is not to be considered as totally absorbed into divinity. The nearness stands for the highest position of the Holy Prophet in the order of creation-the nearest to Allah. It was a custom among the Arabs that when two individuals joined their bows it implied that both of them were united or bound by an agreement to shoot their arrows simultaneously in one direction.
Fatadalla implies that the Holy Prophet brought himself low in utmost humility before the manifest glory of the Lord of the worlds to express his gratitude for the unique divine grace bestowed on him.
For all the details of ascension (mi-raj) see commentary of Bani Israil: 1.
The nature of communion with Allah at their nearest point is incommunicable and incomprehensible to any one who is not from the Holy Prophet.
Aqa Mahdi Puya says:
Verses I to 8 assert the infallibility of the Holy Prophet in his movement between the creator and the creation, similar to the movement of the star in its orbit. He neither deviates nor does or say anything other than what is revealed to him. The degree of his realisation and knowledge of all that which has been created is as perfect as the creator, save the finest span between the finite and the infinite.
The first degree of realisation he reached is the scene of istiwa in the highest part of the horizon which is the highest stage of the angelic force, at which appear the two arcs-the arc of creation and the arc of godhead-to meet each other. Here the Holy Prophet and Jibrail heard a voice (saying):
Imam Jafar bin Muhammad as Sadiq said:
Hawa, in the sense of inclination, implies that the stars in their movement are inclined to either go up or down. As their movement is regular, it becomes a guidance for mankind. The Quran draws man's attention to the conduct of the Holy Prophet which is nothing but carrying out the commands of Allah in letter and spirit-a guidance to mankind to find the right path in the darkness of worldly wanderings and temptations.
The assertion made in verses 2 to 4 concerning his life in this world is not restricted to any particular event, aspect or period but applies to his entire life from the day he came in this world to the day he departed. Ali ibn abi Talib in the Nahj al Balagha describes the infallibility and the unique excellences of the Holy Prophet in the highest form of style and substance ever thought or said by any one till today
[Shakir 53:7] And he is in the highest part of the horizon.
[Pooya/Ali Commentary 53:7] (see commentary for verse 6)
[Shakir 53:8] Then he drew near, then he bowed
[Pooya/Ali Commentary 53:8] (see commentary for verse 6)
[Shakir 53:9] So he was the measure of two bows or closer still.
[Pooya/Ali Commentary 53:9] (see commentary for verse 6)
[Shakir 53:10] And He revealed to His servant what He revealed.
[Pooya/Ali Commentary 53:10] (see commentary for verse 6)
[Shakir 53:11] The heart was not untrue in (making him see) what he saw.
[Pooya/Ali Commentary 53:11]
Eyes can see matter. Allah is the creator of matter. He Himself is not matter. No finite being can ever see the infinite. The Holy Prophet saw the manifestation of His glory and power in the heaven. The quality of glory the Holy Prophet saw there was different from any that is visible on the earth, so when he narrated what he saw to the dwellers of the earth, those among them who did not have the elementary knowledge of the spiritual existence disputed with him concerning what he saw during his ascension
[Shakir 53:12] What! do you then dispute with him as to what he saw?
[Pooya/Ali Commentary 53:12] (see commentary for verse 11)
[Shakir 53:13] And certainly he saw him in another descent,
[Pooya/Ali Commentary 53:13]
The Holy Prophet saw Jibrail at sidratil muntaha beyond which neither any angel nor any other created being could pass. Then Jibrail told him: "I shall not take another step from here." The Holy Prophet went ahead and that which happened there is mentioned in verses 8, 9 and 10.
[Shakir 53:14] At the farthest lote-tree;
[Pooya/Ali Commentary 53:14] (see commentary for verse 13)
[Shakir 53:15] Near which is the garden, the place to be resorted to.
[Pooya/Ali Commentary 53:15]
In the region of bliss beyond sidratil muntaha the Holy Prophet saw the glory of the kingdom of Allah, and became fully aware of the wisdom governing it.
There were wonders both spiritual and sensible but the Holy Prophet, neither dazzled nor confounded, remained firm and self-possessed, engrossed in the unique experience of beholding the glory of the Lord. There was no visual delusion nor any intellectual or emotional disturbance.
The arsh or throne (the seat of divine authority) and Allah's presence are figuratively localised in the highest heaven because human knowledge and imagination are unable to understand the dimensionless existence and sway of the eternal Lord of the worlds with the theories of time and space. Verse 255 of al Baqarah: says: "His throne (presence, wisdom and authority) extends over the heavens and the earth (whole universe)". See commentary of Baqarah : 255. In the case of Musa it was but a prefigurament of the divine effulgence on this earth. See commentary of Ta Ha: 10 to 14; Qasas: 30; and also Exodus 3: 1 to 6 in the Old Testament. Through a fire in the bush Allah granted Musa a little manifestation of His glory on the mountain of Sinai. Refer to Araf: 143 for what took place when Musa saw the manifestation of divine glory. In case of the Holy Prophet it was divine glory in its full splendour in the highest heaven which he saw, understood and absorbed as verse 18 confirms.
[Shakir 53:16] When that which covers covered the lote-tree;
[Pooya/Ali Commentary 53:16] (see commentary for verse 15)
[Shakir 53:17] The eye did not turn aside, nor did it exceed the limit.
[Pooya/Ali Commentary 53:17] (see commentary for verse 15)
[Shakir 53:18] Certainly he saw of the greatest signs of his Lord.
[Pooya/Ali Commentary 53:18] (see commentary for verse 15)
[Shakir 53:19] Have you then considered the Lat and the Uzza,
[Pooya/Ali Commentary 53:19]
When the Holy Prophet was reciting verses one of the idolators recited: "There are the lofty idols, verily their intercession is sought." See commentary of Hajj: 52 and 53 on page 743 for full details.
[Shakir 53:20] And Manat, the third, the last?
[Pooya/Ali Commentary 53:20] (see commentary for verse 19)
[Shakir 53:21] What! for you the males and for Him the females!
[Pooya/Ali Commentary 53:21]
See commentary of Nahl: 57, 58, Zukhruf: 16, 17 and Tur: 39.
[Shakir 53:22] This indeed is an unjust division!
[Pooya/Ali Commentary 53:22] (see commentary for verse 21)
[Shakir 53:23] They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord.
[Pooya/Ali Commentary 53:23]
Refer to Araf: 71 and Yusuf: 40.
The false gods the idolaters worship are nothing but names they give to sticks or stones, ideas or men living or dead.
[Shakir 53:24] Or shall man have what he wishes?
[Pooya/Ali Commentary 53:24]
Man's desires are dictated by his whims and fancies, so he worships false gods and ideas and generates evil and disorder. The true source of guidance and light is Allah. He is the ultimate goal to which all persons and things (all existence) return. Sovereignty, from beginnings to end, exclusively belongs to Allah.
[Shakir 53:25] Nay! for Allah is the hereafter and the former (life).
[Pooya/Ali Commentary 53:25] (see commentary for verse 24)
[Shakir 53:26] And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses.
[Pooya/Ali Commentary 53:26]
There will be no intercession available to the disbelievers, but Allah has given permission to the Holy Prophet and his Ahl ul Bayt to intercede and advocate on behalf of the believers. Refer to the commentary of Baqarah: 48. There are several verses in the Quran in which it is clearly stated that Allah gives permission of intercession to whom He pleases. So the theory of "no intercession at all" is unquranic and contrary to the will of Allah.
[Shakir 53:27] Most surely they who do not believe in the hereafter name the angels with female names.
[Pooya/Ali Commentary 53:27]
[Shakir 53:28] And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.
[Pooya/Ali Commentary 53:28]
[Shakir 53:29] Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life.
[Pooya/Ali Commentary 53:29]
[Shakir 53:30] That is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction.
[Pooya/Ali Commentary 53:30]
[Shakir 53:31] And Allah's is what is in the heavens and what is in the earth, that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness.
[Pooya/Ali Commentary 53:31]
[Shakir 53:32] Those who keep aloof from the great sins and the indecencies but the passing idea; surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; therefore do not attribute purity to your souls; He knows him best who guards (against evil).
[Pooya/Ali Commentary 53:32]
Lamam stands for the intention (to sin) and the sins committed before coming into the fold of Islam, most likely to be forgiven after repentance and amended conduct. Allah's attributes of mercy and forgiveness are unlimited. They come into action without our asking if we surrender our wills to Him. Our prayer helps us to surrender our wills to Him.
As Allah knows our inmost being, it is absurd to justify ourselves, either by pretending that we are better than we are, or by finding excuses for our misconduct. If we try to safeguard ourselves against evil with full awareness of the laws made by Him He will appreciate our striving and may forgive us.
[Shakir 53:33] Have you then seen him who turns his back?
[Pooya/Ali Commentary 53:33]
"He who turns back" refers to those who forsake the faith like those who left the Holy Prophet in the midst of danger and ran away from the battles of Uhad and Hunayn.
According to Minhajul Sadiqin Uthman bargained with Abdullah bin Ubay for a camel load of merchandise if Abdullah would take upon himself the sins of Uthman. After giving the merchandise Uthman put a stop to alms giving relying upon Abdullah's undertaking. Then these verses were revealed. If we accept Islam, we must accept it whole-heartedly and not look back to pagan superstitions. No man can bargain about spiritual matters, for he cannot see what his end will be in the hereafter. It is the unchangeable law of Allah in every age that no bearer of burden can bear the burden of another. See commentary of Baqarah: 48, 123, 254; An-am: 165 ; Bani Israil: 15 ; Fatir: 18 and other such verses.
[Shakir 53:34] And gives a little and (then) withholds.
[Pooya/Ali Commentary 53:34] (see commentary for verse 33)
[Shakir 53:35] Has he the knowledge of the unseen so that he can see?
[Pooya/Ali Commentary 53:35] (see commentary for verse 33)
[Shakir 53:36] Or, has he not been informed of what is in the scriptures of Musa?
[Pooya/Ali Commentary 53:36] (see commentary for verse 33)
[Shakir 53:37] And (of) Ibrahim who fulfilled (the commandments):
[Pooya/Ali Commentary 53:37] (see commentary for verse 33)
[Shakir 53:38] That no bearer of burden shall bear the burden of another-
[Pooya/Ali Commentary 53:38] (see commentary for verse 33)
[Shakir 53:39] And that man shall have nothing but what he strives for-
[Pooya/Ali Commentary 53:39] (see commentary for verse 33)
[Shakir 53:40] And that his striving shall soon be seen-
[Pooya/Ali Commentary 53:40] (see commentary for verse 33)
[Shakir 53:41] Then shall he be rewarded for it with the fullest reward-
[Pooya/Ali Commentary 53:41] (see commentary for verse 33)
[Shakir 53:42] And that to your Lord is the goal-
[Pooya/Ali Commentary 53:42]
[Shakir 53:43] And that He it is Who makes (men) laugh and makes (them) weep;
[Pooya/Ali Commentary 53:43]
[Shakir 53:44] And that He it is Who causes death and gives life-
[Pooya/Ali Commentary 53:44]
[Shakir 53:45] And that He created pairs, the male and the female
[Pooya/Ali Commentary 53:45]
[Shakir 53:46] From the small seed when it is adapted
[Pooya/Ali Commentary 53:46]
[Shakir 53:47] And that on Him is the bringing forth a second time;
[Pooya/Ali Commentary 53:47]
[Shakir 53:48] And that He it is Who enriches and gives to hold;
[Pooya/Ali Commentary 53:48]
[Shakir 53:49] And that He is the Lord of the Sirius;
[Pooya/Ali Commentary 53:49]
Aqa Mahdi Puya says:
In astronomy, Sirius is the highest star, also called day star, in the firmament. It was worshipped by
the Egyptians, the Greeks, the Romans and the pagan Arabs. Allah is the creator, the Lord-nourisher of the most magnificent creation, therefore worship is due to Him alone.
[Shakir 53:50] And that He did destroy the Ad of old
[Pooya/Ali Commentary 53:50]
For the people of Ad see Araf: 65 to 72; for the people of Thamud see Araf: 73 to 79; and for the people of Nuh see Araf: 59 to 64.
[Shakir 53:51] And Samood, so He spared not
[Pooya/Ali Commentary 53:51] (see commentary for verse 50)
[Shakir 53:52] And the people of Nuh before; surely they were most unjust and inordinate;
[Pooya/Ali Commentary 53:52] (see commentary for verse 50)
[Shakir 53:53] And the overthrown cities did He overthrow,
[Pooya/Ali Commentary 53:53] (see commentary for verse 50)
[Shakir 53:54] So there covered them that which covered.
[Pooya/Ali Commentary 53:54] (see commentary for verse 50)
[Shakir 53:55] Which of your Lord's benefits will you then dispute about?
[Pooya/Ali Commentary 53:55]
There is a similar query in surah ar Rahman. Every gift man has is from Allah and to save him from the just punishment of his sins, He sent messengers and prophets to warn him.
Aqa Mahdi Puya says:
The minutest functions in the universe are subject to Allah's sovereignty, so the whole universe is
before him in a single view at every moment.
[Shakir 53:56] This is a warner of the warners of old.
[Pooya/Ali Commentary 53:56]
[Shakir 53:57] The near event draws nigh.
[Pooya/Ali Commentary 53:57]
Aqa Mahdi Puya says:
According to Ibn Arabi it may refer to the advent of Imam Mahdi al Qa-im. See commentary of Bara-at: 32 and 33, Fat-h: 28 and Saff: 9.
[Shakir 53:58] There shall be none besides Allah to remove it.
[Pooya/Ali Commentary 53:58]
[Shakir 53:59] Do you then wonder at this announcement?
[Pooya/Ali Commentary 53:59]
[Shakir 53:60] And will you laugh and not weep?
[Pooya/Ali Commentary 53:60]
[Shakir 53:61] While you are indulging in varieties.
[Pooya/Ali Commentary 53:61]
[Shakir 53:62] So make obeisance to Allah and serve (Him).
[Pooya/Ali Commentary 53:62]
Prostration is compulsory after reciting this verse.
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