Surah an-Najm (The Star ) 53 : 56
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
---|---|---|
Word | Arabic word | |
(53:56:1) |
||
(53:56:2) nadhīrun (is) a warner |
||
(53:56:3) |
||
(53:56:4) l-nudhuri the warners |
||
(53:56:5) l-ūlā the former |
Explanatory Note
This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: "None but God can remove it."
3. Surah Overview
According to a hadith related by Bukhari and Muslim on the authority of Abdullah bin Mas’ud, this is the first Surah in which a verse requiring the performance of a prostration (sajdah) was sent down. The parts of this hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu’awiyah from Ibn Mas’ud, indicate that this is the first Surah of the Qur’an, which the Prophet had publicly recited before an assembly of the Quraysh (and according to Ibn Marduyah, in the Ka’bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him. Even those chiefs of the polytheists who were in the forefront of the opposition to the Prophet could not resist falling down in prostration. Ibn Mas’ud says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas’ud relates, he saw this man being killed in the state of disbelief.
Another eye witness of this incident is Muttalib bin Abi Wada’ah, who had not yet become a Muslim. Nasai and Musnad Ahmad contain his own words to the effect: “When the Prophet recited the Surah An-Najm and performed the sajdah and the whole assembly fell down in prostration along with him, I did not perform the sajdah. Now to compensate for the same whenever I recite this Surah I make sure never to abandon its performance.”
Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Prophet had recited Surah 53: an-Najm (The Star) publicly in the assembly of the Quraysh and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah. Thus, it becomes almost certain that this Surah was revealed in the Ramadan of the 5th year of Prophethood.
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 56-62) mind which reflect on what God does and which see the blessing even when the event is one of calamity. The surah now delivers its final beat, one that is profound and powerful. It is an outcry alerting us to the great, looming danger: "This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it" (Verses 56-58) This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: "None but God can remove it." The danger is now very close to you, and the compassionate warner is calling on you to save yourselves, but you are deeply indulged, paying no attention, oblivious of what is about to engulf you: "Do you find this discourse strange? Do you laugh instead of weeping, and pay no heed?" (Verses 59-61) This discourse is great and serious, defining heavy responsibilities for people while also providing them with a complete code for living. Why should they find it strange? Why should they laugh when it is given in all seriousness? The responsibilities it outlines and the fact that people will have to give full accounts of what they do in life put them in a situation that should invite weeping rather than laughter. Now the surah ends with a loud command that strikes both their ears and hearts, telling them what they should do to save themselves from the abyss at the edge of which they perilously stand: "Prostrate yourselves before God and worship Him alone." (Verse 62) Coming after such a discourse creating immense influences, this command struck awe in their hearts and they prostrated themselves as commanded. These idolaters, who endlessly argued about the Qur'an and revelation, and about God and His message, prostrated themselves at this point. All the people listening to the Prophet reciting this Su rah felt its strong beat like a blacksmith's hammer. All of them, Muslims and unbelievers alike, saw the Prophet prostrating himself at its end and they did likewise They could not resist the power of the Qur'an or question its authority. When they came to, they were stunned as they realized what they had just done. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
Overview (Verses 56-62) mind which reflect on what God does and which see the blessing even when the event is one of calamity. The surah now delivers its final beat, one that is profound and powerful. It is an outcry alerting us to the great, looming danger: "This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it" (Verses 56-58) This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: "None but God can remove it." The danger is now very close to you, and the compassionate warner is calling on you to save yourselves, but you are deeply indulged, paying no attention, oblivious of what is about to engulf you: "Do you find this discourse strange? Do you laugh instead of weeping, and pay no heed?" (Verses 59-61) This discourse is great and serious, defining heavy responsibilities for people while also providing them with a complete code for living. Why should they find it strange? Why should they laugh when it is given in all seriousness? The responsibilities it outlines and the fact that people will have to give full accounts of what they do in life put them in a situation that should invite weeping rather than laughter. Now the surah ends with a loud command that strikes both their ears and hearts, telling them what they should do to save themselves from the abyss at the edge of which they perilously stand: "Prostrate yourselves before God and worship Him alone." (Verse 62) Coming after such a discourse creating immense influences, this command struck awe in their hearts and they prostrated themselves as commanded. These idolaters, who endlessly argued about the Qur'an and revelation, and about God and His message, prostrated themselves at this point. All the people listening to the Prophet reciting this Su rah felt its strong beat like a blacksmith's hammer. All of them, Muslims and unbelievers alike, saw the Prophet prostrating himself at its end and they did likewise They could not resist the power of the Qur'an or question its authority. When they came to, they were stunned as they realized what they had just done. |