(Revealed before Hijrah)

Date of Revelation and Context
According to overwhelming scholarly opinion the Surah was revealed in the 5th year of the Call, shortly after the first Emigration to Abyssinia which took place in the month of Rajab of that year. In the preceding Surah the truth of the Quranic revelation and that of the Divine claim of the Holy Prophet was sought to be established by a fleeting reference to biblical prophecies and natural phenomena. In this Surah the same subject has been dealt with in a very exquisite and forceful style. It is stated that the Holy Prophet is a Divine Messenger par excellence and that he has been commissioned by God as humanity's last and infallible guide and preceptor.

Subject-Matter
The Surah opens with citing the falling of al-Najm as an evidence in support of the Divine claim of the Holy Prophet. The Prophet, having been initiated into Divine mysteries, and having drunk deep at the fountain of Divine grace and knowledge and of Divine realization, attained to the highest peak of spiritual eminence to which a human being can conceivably rise. Then he became filled to the fullest extent with the milk of human kindness, love and sympathy, and having been thus spiritually equipped, was appointed to preach Divine Unity to a world given to the worship of gods, made of wood and stone.

The Surah then gives very strong, solid and sound arguments from human reason and history and from the insignificant beginnings of man, in support of the doctrine of the Oneness of God, and condemns idolatry in forceful terms. This foolish practice, it declares, is born of lack of true knowledge and rests on baseless conjecture which “avails naught against truth.” Next, it says that idolaters should have learnt from the life-stories of Abraham, Moses and other Prophets that idolatrous beliefs and practices have always landed the idolaters into moral and spiritual ruin. It further says that every man will have to bear his own cross and to render account of his actions to God Who is the Final Goal of all.

The Surah closes on a note of warning to disbelievers that if they persisted in rejectingthe Divine Message, they would meet with a sad fate as did the people of Noah and 'Ad and Thamiid tribes, and that it was inevitable that falsehood will perish and nothing could avert it.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
[53:1] In the name of Allah, the Gracious, the Merciful.

وَالنَّجْمِ إِذَا هَوَى
[53:2] By the stemless plant when it falls,

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى
[53:3] Your companion has neither erred, nor has he gone astray,[2869]

وَمَا يَنْطِقُ عَنْ الْهَوَى
[53:4] Nor does he speak out of his own desire.

إِنْ هُوَ إِلاَّ وَحْيٌ يُوحَى
[53:5] It is nothing but pure revelation that has been revealed by God[2870].

عَلَّمَهُ شَدِيدُ الْقُوَى
[53:6] The Lord of mighty powers has taught him[2871],

ذُو مِرَّةٍ فَاسْتَوَى
[53:7] The One Possessor of strength[2872]. So He manifested His ascendance[2873] over everything,

وَهُوَ بِالأُفُقِ الأَعْلَى
[53:8] And He revealed His Word when he was on the uppermost horizon[2874],

ثُمَّ دَنَا فَتَدَلَّى
[53:9] Then he drew nearer to God; then he came down to mankind,[2875]

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
[53:10] So that he became, as it were, one chord to two bows[2876] or closer still.

فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى
[53:11] Then He revealed to His servant that which He revealed[2877].

مَا كَذَبَ الْفُؤَادُ مَا رَأَى
[53:12] The heart of the Prophet was not untrue to that which he saw[2878].

أَفَتُمَارُونَهُ عَلَى مَا يَرَى
[53:13] Will you then dispute with him about what he saw?

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى
[53:14] And certainly, he saw Him a second time[2979] also,

عِنْدَ سِدْرَةِ الْمُنْتَهَى
[53:15] Near the farthest Lote-tree[2880],

عِنْدَهَا جَنَّةُ الْمَأْوَى
[53:16] Near which is the Garden of Eternal Abode.

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
[53:17] This was when that which covers[2881] covered the Lote-tree.

مَا زَاغَ الْبَصَرُ وَمَا طَغَى
[53:18] The eye deviated not, nor did it wander.

لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى
[53:19] Surely, he saw the greatest of the Signs of his Lord.

أَفَرَأَيْتُمُ اللاَّتَ وَالْعُزَّى
[53:20] Now tell me about Lat and ‘Uzza,

وَمَنَاةَ الثَّالِثَةَ الأُخْرَى
[53:21] And Manat, the third one[2882], another goddess!

أَلَكُمُ الذَّكَرُ وَلَهُ الأُنثَى
[53:22] ‘What! for you the males and for Him the females!’

تِلْكَ إِذًا قِسْمَةٌ ضِيزَى
[53:23] That indeed is an unfair division.

إِنْ هِيَ إِلاَّ أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنْ يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الأَنْفُسُ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَى

[53:24] ‘These are but names which you have named — you and your fathers — for which Allah has sent down no authority.’ They follow naught but conjecture[2883] and what their souls desire, while there has already come to them guidance from their Lord.

أَمْ لِلإِنسَانِ مَا تَمَنَّى
[53:25] Can man have whatever he desires?

فَلِلَّهِ الآخِرَةُ وَالأُولَى
[53:26] Nay, to Allah belong the Hereafter and this world.

وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لاَ تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلاَّ مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى

[53:27] And how many an angel is there in the heavens, but their intercession shall be of no avail, except after Allah has given permission to whomsoever He wills and pleases[2884].

إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ لَيُسَمُّونَ الْمَلاَئِكَةَ تَسْمِيَةَ الأُنْثَى
[53:28] Those who believe not in the Hereafter name the angels with names of females;

وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ إِنْ يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنَّ الظَّنَّ لاَ يُغْنِي مِنَ الْحَقِّ شَيْئًا
[53:29] But they have no knowledge thereof. They follow nothing but conjecture; and conjecture avails naught against truth.

فَأَعْرِضْ عَنْ مَنْ تَوَلَّى عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلاَّ الْحَيَاةَ الدُّنْيَا
[53:30] So turn aside from him who turns away from Our remembrance, and seeks nothing but the life of this world.

ذَلِكَ مَبْلَغُهُمْ مِنْ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنْ اهْتَدَى
[53:31] That is the utmost limit of their knowledge. Verily, thy Lord knows him best who strays from His way, and He knows him best who follows guidance.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

[53:32] And to Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have wrought, and that He may reward with what is best those who do good.

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاَّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِنَ الأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلاَ تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

[53:33] Those who shun the grave sins and immoral actions except minor faults[2885] — verily, thy Lord is very liberal in forgiving. He knows you full well from the time when He created you from the earth, and when you were embryos in the bellies of your mothers. So ascribe not purity to yourselves. He knows him best who is truly righteous.

أَفَرَأَيْتَ الَّذِي تَوَلَّى
[53:34] Dost thou see him who turns away,

وَأَعْطَى قَلِيلاً وَ أَكْدَى
[53:35] And gives a little, and does it grudgingly[2886]?

أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى
[53:36] Has he the knowledge of the unseen so that he can see?

أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى
[53:37] Has he not been informed of what is in the Scriptures of Moses

وَإِبْرَاهِيمَ الَّذِي وَفَّى
[53:38] And of Abraham who fulfilled the commandments? —

أَلاَّ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
[53:39] That no bearer of burden shall bear the burden of another[2887];

وَأَنْ لَيْسَ لِلإِنسَانِ إِلاَّ مَا سَعَى
[53:40] And that man will have nothing but what he strives for[2888];

وَأَنَّ سَعْيَهُ سَوْفَ يُرَى
[53:41] And that his striving shall soon be seen;

ثُمَّ يُجْزَاهُ الْجَزَاءَ الأَوْفَى
[53:42] Then will he be rewarded for it with the fullest reward;

وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى
[53:43] And that to thy Lord do all things ultimately go[2889];

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى
[53:44] And that it is He Who makes men laugh and makes them weep;

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
[53:45] And that it is He Who causes death and gives life;

وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالأُنْثَى
[53:46] And that He creates the pairs, male and female,

مِنْ نُطْفَةٍ إِذَا تُمْنَى
[53:47] From a sperm-drop when it is poured forth;

وَأَنَّ عَلَيْهِ النَّشْأَةَ الأُخْرَى
[53:48] And that it is for Him to bring forth the second creation;

وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى
[53:49] And that it is He Who enriches and grants wealth to one’s satisfaction[2889A];

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى
[53:50] And that He is the Lord of Sirius[2890];

وَأَنَّهُ أَهْلَكَ عَادًا الأُولَى
[53:51] And that He destroyed the first tribe of ‘Ad[2891],

وَثَمُودَ فَمَا أَبْقَى
[53:52] And the tribe of Thamud, and He spared not any of them,

وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَى
[53:53] And He destroyed the people of Noah before them — verily, they were most unjust and most rebellious —

وَالْمُؤْتَفِكَةَ أَهْوَى
[53:54] And He overthrew the subverted cities of the people of Lot,

فَغَشَّاهَا مَا غَشَّى
[53:55] So that there covered them that which was to cover[2892].

فَبِأَيِّ آلاَءِ رَبِّكَ تَتَمَارَى
[53:56] Which then, O man, of the bounties of thy Lord wilt thou dispute[2893]?

هَذَا نَذِيرٌ مِنْ النُّذُرِ الأُولَى
[53:57] This is a Warner from among the class of the Warners of old.

أَزِفَتِ الآزِفَةُ
[53:58] The Hour[2894] that was to come has come nigh,

لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ
[53:59] None but Allah can avert it.

أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ
[53:60] Do you then wonder at this announcement?

وَتَضْحَكُونَ وَلاَ تَبْكُونَ
[53:61] And do you laugh, and weep not?

وَأَنْتُمْ سَامِدُونَ
[53:62] And will you remain proudly heedless?

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا
[53:63] So prostrate yourselves before Allah, and worship[2895] Him.

2868. Al-Najm means. a star: or a stemless plant. But when used as proper noun it signifies "the Pleiades." The word is also taken by some scholars to signify the gradual revelation of the Qur'an in pieces. and by some other authorities it refers to the Holy Prophet himself. Its plural al-Nujum also means, chiefs of a people. or small states or principalities (Kashshaf, Taj & Gharai'b al-Qur'an). In view of its different meanings the word Al-Najm in the verse may be explained (1) by a well-known saying of the Holy Prophet which is to the effect: 'When spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name, and of the Qur'an but its letters, and faith will go up to heaven, a man of the Persian descent will bring it back to earth (Bukhari). (2) It may signify that the Quranic revelation bears witness to its own truth. (3) The tender plant of Islam. which now seems to be
going down before the strong and adverse winds of opposition which are fiercely blowing against it, will very shortly rise and develop into a mighty tree under whose cool shade great nations will take rest. (4) As the Arabs are used to determine the course and direction of, and are guided in, their travels by the movements of the stars in the sandy waste of Arabia (16: 17), so will they now be led to their spiritual goal by the star par excellence, i.e., the Holy Prophet. (5) The verse may also embody a prophecy about the fall of the ramshackle State of Arabia, a prophecy much more explicitly stated in 54:2.

2869. The ideals and principles presented by the Holy Prophet are not wrong (he has neither erred), nor has he in the least deviated from those principles (nor has he gone astray). Thus both as regards his great and noble ideals and the way he lives up to them he is a sure and safe guide. The argument is reinforced in the next few verses.

2870. Whereas the present verse speaks of the Divine source of the Holy Prophet's revelation, the preceding two verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one's own desires and the promptings of the Evil Spirit.

2871. The Qur'an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.

2872. Mirrah means, strength of make or intellect ; sound judgment ; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves.

2873. The expression, lstawa 'ala al-Shai'i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity.

2874. The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.

2875. Dalla al-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadallfi means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.

2876. Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini; i.e., between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna 'an Qausin Wahidin, i.e., they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab; the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God
till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows.'' The proverb reminds us of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one, and then they would shoot an arrow from that combined bow, thus indicating that they had become, as it were, one person, and that an attack on one would be an attack on the other. If the word, Tadalla; be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person. The expression possesses yet another very beautiful and subtle significance, viz., that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were; His very image, on the other, he came down to mankind and became so full of love, sympathy and solicitude for them that Divinity and Humanity became united in him; and he became the central point of the chord of the two
bows of Divinity and Humanity. The words, "or closer still," signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.

Verses 8-18 describe the Mi'raj or the Spiritual Ascension of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. It was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God's manifestation. The Mi'raj (Spiritual Ascension) has become confused in popular mind with Isra' (Spiritual Night Journey of the Holy Prophet to Jerusalem), from which it is quite distinct and separate. The Isra' took place in the eleventh or twelfth year of the Call (Zurqani); while the Holy Prophet had the experience of the Mi'raj (Spiritual Ascension to Heavens) in its 5th year, shortly after the first Emigration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a somewhat detailed exposition of the two incidents-the Mi'raj and the Isra'-being separate and distinct from each other see 1590.

2877. Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was!

2878. The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.

2879. The Holy Prophet's vision was a double spiritual experience.

2880. In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidra which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of
Hudaibiyah.

2881. The words, 'that which covers,' signify Divine manifestation.

2882. Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this SGrah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilka al-Gharaniq al-'ula wa inna shafi'atahunna laturtaja, i.e., these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi; that inveterate liar and fabricator of reports, and on Tabari, who is
generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol-worship, and whom blandishments; bribes cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony (18:7 ; 68:10). Moreover, the whole context belies this baseless assertion. Not only do the verses that follow but the entire Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet's critics and carpers. Historical data, too, lend no support whatever to this so-called "lapse." The story has
been rejected as completely unreliable by all the learned Commentators of the Qur'an; Ibn Kathir and Razi among them. The renowned leaders of Muslim religious thought, well-versed in the science of Hadith, such as 'Aini, Qadi 'Anad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in the Six Reliable Collections of Hadith. Imam Bukhari, whose collection, the Sahih Bukhari, is regarded by Muslim scholars as the most reliable book of Hadith and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it; nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalani and Zurqani and supported by some other eminent scholars; that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, recited these verses, some evil-minded person from among the disbelievers might have loudly interjected the above-mentioned words, as was the disbelievers' wont to create confusion by resorting to such low tactics when the Qur'an was being recited (41 :27). It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka'bah used to recite these words (Mu'jam al-Buldan; vol. 5; under 'Uzza). It is further alleged that the 53rd verse of Surah AI-Hajj was revealed in connection with this incident. The fact that the present Surah was revealed in the 5th year of the Call and Surah Al-Hajj in the 12th or 13th year, takes the bottom completely from under this baseless assertion. See also 1962.

2883. Whereas a true believer stands on the bedrock of certainty and sure knowledge (12: 109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v. 29; speak of the utter untenability of an idolater's position, who stands on a broken reed.

2884. Besides the meaning given in the text the expression means, 'except regarding one who conforms to Allah's will and with whom He is pleased.'

2885. Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).

2886. When used about a person Akda means, he gave niggardly or grudgingly; he did not succeed in getting what he wanted. When used about a mine it means, it refused to bring out diamonds and jewels; but when used about a digger it means; in the course of digging he came across a hard or stony piece of ground or clod and could dig no further (Aqrab).

2887. Every man shall have to carry his own cross and bear his own burden.

2888. It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one's quest. The verse also signifies that one should earn one's livelihood by the sweat of one's brow.

2889. The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.

2889A. Aqna Allah Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).

2890. The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.

2891. After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah; from this verse, introduces history to prove the same thesis.

2892. The particle ma has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.

2893. After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?

2894. Azifah means, the Hour of Judgment; the Resurrection ; the near event; death (Lane). The Surah was revealed very early in the Holy Prophet's ministry, in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam hung in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah and in much more forceful accents in the next (54:46).

2895. It seems that as the Holy Prophet finished reciting the Surah before the mixed gathering of Muslims and disbelievers, and along with his followers prostrated himself on the ground, the disbelievers too, being deeply impressed with the solemnity of the recitation of the Quranic words as well as with God's Majesty and Glory, might have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 20-22 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part.