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Surah Najm Ayat 1-10


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#1 SayYaAli

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Posted 18 August 2010 - 08:05 AM

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[Shakir 53:1] I swear by the star when it goes down.
[Shakir 53:2] Your companion does not err, nor does he go astray;
[Shakir 53:3] Nor does he speak out of desire.
[Shakir 53:4] It is naught but revelation that is revealed,
[Shakir 53:5] The Lord of Mighty Power has taught him,
[Shakir 53:6] The Lord of Strength; so he attained completion,
[Shakir 53:7] And he is in the highest part of the horizon.
[Shakir 53:8] Then he drew near, then he bowed
[Shakir 53:9] So he was the measure of two bows or closer still.
[Shakir 53:10] And He revealed to His servant what He revealed.

The words "your companion" indicates that Allah ÓÈÍÇäå æÊÚÇáì is talking to the Muslims (since the Prophet s.a.w.w would not be called companion to the kuffar)

What is the revelation (or WAHY) which these Muslims disputed about with him? The revelation revealed to him s.a.w.w by Allah ÓÈÍÇäå æÊÚÇáì in Ayat 10?

And what is the star which goes down?

According to the tafsir of Ahlussunnah.

JazakAllah.

Edited by SayYaAli, 18 August 2010 - 08:29 AM.


#2 Basim Ali

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Posted 18 August 2010 - 09:09 AM

(salam),
Here's Tafsir Ibn Kathir of Surah Al-Najm:
http://www.tafsir.co...id=53&tid=50869

wa (salam)

#3 SayYaAli

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Posted 18 August 2010 - 12:50 PM

(salam),
Here's Tafsir Ibn Kathir of Surah Al-Najm:
http://www.tafsir.co...id=53&tid=50869

wa (salam)


Thanks. Interestingly they don't seem to think there is a need to know the nature of that revelation given to the Prophet (s.a.w.w) at that time. Which is strange: if the object of these verses was to reassure the Muslims that "IT" was a revelation it is not necessary- obviously Muslims believe in Allah, that Quran is the truth etc. There was something in particular these Muslims were not treating as part of revelation which Allah ÓÈÍÇäå æÊÚÇáì was telling them was truth.

#4 Shia Shahid

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Posted 18 August 2010 - 02:03 PM

Could this passage be in reference to changing the Qiblah from Jerusalem to Makkah?

Or could it possibly refer to the sahaba having doubts about Ali's (as) successorship having divine approval at Ghadir Khumm?

Aside from those two I can't think of too many situations where the early Muslims had doubts regarding the Prophet's (saw) decisions.

#5 Qa'im

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Posted 18 August 2010 - 05:50 PM

(salam)

The Sunni perspective is that these verses are in reference to the isra` and mi`raj. Some companions didn't believe the Prophet (pbuh) at first, and didn't believe he went to the heavens, and these verses (according to them) were brought down to confirm the Prophet's experience.

#6 Righteous

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Posted 19 August 2010 - 07:57 AM

(salam)

The Sunni perspective is that these verses are in reference to the isra` and mi`raj. Some companions didn't believe the Prophet (pbuh) at first, and didn't believe he went to the heavens, and these verses (according to them) were brought down to confirm the Prophet's experience.


HOw come the Sahabas doubted the prophet (pbuh) and yet they are all stars for guidance......amazing isnt it

#7 Qa'im

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Posted 19 August 2010 - 03:00 PM

(salam)

HOw come the Sahabas doubted the prophet (pbuh) and yet they are all stars for guidance......amazing isnt it


According to them it was some of the minor sahaba. Actually they say Abu Bakr was one of the few who believed him, and that's how he got the pseudonym "as-Siddiq"

#8 SayYaAli

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Posted 20 August 2010 - 02:21 AM

<br /><img src='http://www.shiachat....fault/salam.gif' class='bbc_emoticon' alt='(salam)' /><br /><br />The Sunni perspective is that these verses are in reference to the isra` and mi`raj. Some companions didn't believe the Prophet <img src='http://www.shiachat....efault/pbuh.gif' class='bbc_emoticon' alt='(pbuh)' /> at first, and didn't believe he went to the heavens, and these verses (according to them) were brought down to confirm the Prophet's experience.<br />

<br /><br /><br />

Okay. But miraj is not so much a revelation as it is an event or a journey. Also in Ayat 5 it is written that Allah ÓÈÍÇäå æÊÚÇáì "taught" (Úóáóøãóåõ) the Prophet (s.a.w.w) this revelation. I wonder how Sunnis explain that Miraj was something taught to the Prophet (s.a.w.w).

[Shakir 53:12] What! do you then dispute with him as to what he saw?
[Shakir 53:13] And certainly he saw him in another descent,
[Shakir 53:14] At the farthest lote-tree;
[Shakir 53:15] Near which is the garden, the place to be resorted to.
[Shakir 53:16] When that which covers covered the lote-tree;
[Shakir 53:17] The eye did not turn aside, nor did it exceed the limit.

"What he saw", that part could relate to Miraj. But being made to see something and being taught something are two different things.

@Shia Shahid: According to Aga Mehdi Pooya/M. A. Ali tafsir, it refers to Wilayah.

"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."




"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):

"Glory be to Me. I am the Lord of the angels and the spirits. My mercy subdues My wrath."

Then moving further beyond the dualistic view, he entered the state of awaiting or pending (not terminated) between the finite and the infinite, joining point of the two arcs, after which comes the phase of aw adna where all dualistic considerations concerning the two arcs disappear. The whole becomes a circle wherein the absolute infinite manifests overall encompassment and penetration. At this stage of total submission and absorption, the Holy Prophet comes into direct communion with the infinite absolute and receives most important message which is known to him and his Lord.

Imam Jafar bin Muhammad as Sadiq said:

"It was in this state the command relating to wilayah or imamah with finality was revealed to the Holy Prophet."

The Imam further said that "what he saw" has nothing to do with the ordinary sense of seeing but it refers to the realisation the cognitive self of the Holy Prophet achieved."

#9 Abd az Zahra

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Posted 21 August 2010 - 12:15 AM

No. 2958 - Narrated Aisha:
Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done.
Sahih Bukhari

:D

#10 Righteous

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Posted 21 August 2010 - 12:26 AM

(salam)



According to them it was some of the minor sahaba. Actually they say Abu Bakr was one of the few who believed him, and that's how he got the pseudonym "as-Siddiq"


I thought Prophet (pbuh) said the most truthful was Abu Dar Ghafari

#11 Qa'im

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Posted 21 August 2010 - 01:16 AM

I'm not a Sunni, I'm not defending their interpretation guys.

And Siddiq doesn't really mean "truthful".

#12 Righteous

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Posted 21 August 2010 - 05:35 AM

^ I know you are not a Sunni Brother. I always thought siddiq meant truthful.

#13 Gypsy

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Posted 21 August 2010 - 06:51 AM

(salam)

(salam)
According to them it was some of the minor sahaba. Actually they say Abu Bakr was one of the few who believed him, and that's how he got the pseudonym "as-Siddiq"

Evidence please?

As-Siddiq and Al-Furqan are titles granted to Imam Ali(as). Abu Bakr cannot be as-Siddiq. He lied about Prophet inheritance. He also cannot be as-Siddiq because he disbelieve the right of Imam Ali(as) as Prophet successor. He is also not a Siddiq because he oppressed Fatima(sa)

Also, Amir al Mu'mineen is another title of Imam Ali(as) that is solely for Ali(as). No one should use this title, not even Shia.

#14 Basim Ali

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Posted 21 August 2010 - 12:55 PM

(salam),

Thanks. Interestingly they don't seem to think there is a need to know the nature of that revelation given to the Prophet (s.a.w.w) at that time. Which is strange: if the object of these verses was to reassure the Muslims that "IT" was a revelation it is not necessary- obviously Muslims believe in Allah, that Quran is the truth etc. There was something in particular these Muslims were not treating as part of revelation which Allah ÓÈÍÇäå æÊÚÇáì was telling them was truth.

Actually, I would have to disagree with the following part of your previous post:

The words "your companion" indicates that Allah ÓÈÍÇäå æÊÚÇáì is talking to the Muslims (since the Prophet s.a.w.w would not be called companion to the kuffar)


The Qur'an repeatedly mentions the Prophet (pbuh) as 'a companion' to the Quraysh, and Makkans.
To individually prove this from Surah an-Najm alone, we can use verse 53:3-4 for this:
æóãóÇ íóäúØöÞõ Úóäö Çáúåóæóìٰ {3}
Nor does he speak out of desire.

Åöäú åõæó ÅöáóøÇ æóÍúíñ íõæÍóìٰ {4}
It is naught but revelation that is revealed,
(53:3-4)

So Allah is telling the same people who the Prophet (pbuh) is being called a companion of, that whatever the Prophet (pbuh) says is revelation to him and he does not speak from his desire. Belief in this, being a fundamental article of belief in the Prophethood of Prophet Muhammad (pbuh), one can predict that it's not the Muslims being addressed here. That leaves only two categories of people; the hypocrites and the non-Muslims (of Makkah). Also, the revelation of this Surah in Makkah (before Hijrah) makes this every so likely.

Þõáú ÅöäóøãóÇ ÃóÚöÙõßõã ÈöæóÇÍöÏóÉò Ãóä ÊóÞõæãõæÇ áöáóøåö ãóËúäóì æóÝõÑóÇÏóì Ëõãóø ÊóÊóÝóßóøÑõæÇ ãóÇ ÈöÕóÇÍöÈößõã ãöøä ÌöäóøÉò Åöäú åõæó ÅöáóøÇ äóÐöíÑñ áóøßõã Èóíúäó íóÏóíú ÚóÐóÇÈò ÔóÏöíÏò {46}
Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly, then ponder: there is no madness in your fellow-citizen; he is only a warner to you before a severe chastisement.
(34:46)

æóãóÇ ÕóÇÍöÈõßõã ÈöãóÌúäõæäò {22}
And your companion is not gone mad.
(81:22)

In the above two verses, the Prophet (pbuh) (as in 53:2) is again referred to as a companion (ÕóÇÍöÈõßõã), of the people who call him mad. Since this wouldn't be the Muslims, and neither the hypocrites, the verses are obviously addressing the Quraysh and the Makkans who used call the Prophet (pbuh) mad.
Therefore, it's not awkward that the Prophet (pbuh) is being called a companion of the Kafir Makkans, in Suran an-Najm (since we see a repeated pattern of this in the Qur'an). Hence, it's not necessarily the Muslims who are disputing that a particular revelation really is a revelation from Allah, but rather the Kuffar.

wa (salam)

#15 JimJam

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Posted 21 August 2010 - 01:58 PM

Some of the verses of Surah 53 and their meanings are mentioned in this hadith

Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan
ibn Yahya who said the following:

“Abu Qurrah (Musa ibn Tariq al-Yamani al-Zabudi (died
203A.H./818A.D.), a narrator of Hadith, asked me to take him to
abu al-Hassan al-Rida, recipient of divine supreme covenant. I
sought permission from the Imam, recipient of divine supreme
covenant, and an audience was granted. He asked the Imam
about what is lawful and unlawful and the rules in Islamic laws.
His questions came to Oneness of Allah. Abu Qurrah said, ‘We
(the narrators of Hadith) narrate that Allah the Almighty has
divided His being seen, al-Ru’ya, and His speech, al-Kalam,
between the two prophets. He gave Musa (Moses) the
opportunity to hear His speech. He granted to Prophet
Muhammad, recipient of divine supreme covenant, the
opportunity to see Him.’
“Imam abu al-Hassan, recipient of divine supreme covenant,
said, ‘If it is as you say then who was it that conveyed the
message from Allah to the two heavy communities, namely,
mankind and the Jinn in the following words of the Holy Quran:
“. . . the eyes cannot comprehend Him”, (6:103) “They cannot
limit Him through their knowledge,” (20:110) and “There is
nothing similar to Him.” (42:11) ‘Was it not Muhammad,
recipient of divine supreme covenant, who conveyed the above
verses,’ asked the Imam, recipient of divine supreme covenant?’
“Abu Qurrah then replied, ‘Yes, He was Prophet Muhammad,
recipient of divine supreme covenant.’ The Imam said, ‘How
can a person; who brought such messages to all creatures and
told them that he has brought such messages from Allah and
called them to Allah by His commands and said, “The eyes
cannot comprehend Him,” (6:103) “They cannot limit Him
through their knowledge” (20:110) and “There is nothing similar
to Him;” (42:11) say, “I saw Him with my own eyes? I did limit
Him in my knowledge and that He is similar to a man.” Should
you not be ashamed of yourselves? Even the atheist has not said
that the Prophet first brought one thing from Allah and then
announced from Him other things contrary to the first.’
“Abu Qurrah then said, ‘Does Allah Himself not say, “Indeed
he (the Prophet) saw him in another descent?”’ (53: 13)
Imam
abu al-Hassan, recipient of divine supreme covenant, said, ‘The
other verses point out what the Prophet actually saw. Allah has
said, “His heart did not lie about what he saw,” (53: 11) It means
that the heart of Muhammad did not belie what his eyes saw.
Therefore, Allah in the subsequent verse has said, “Indeed he
saw of the greatest signs of his Lord.” (53:18)
The signs of Allah
are different from Allah Himself. Allah has also said, “They
cannot limit Him in their knowledge.” (20:110) If the eyes could
see Him, then people might limit Him in their knowledge and He
could be fully defined.’
“Abu Qurrah asked, ‘Do you disregard Hadith?’ Imam abu al-
Hassan, recipient of divine supreme covenant, replied, ‘If
Ahadith are contrary to Holy Quran, I disregard them. Besides,
all Muslims believe that Allah cannot be limited by (anyone’s)
knowledge, that eyes cannot see Him and that nothing is similar
to Him.’”
Al Kafi-The Book on the Oneness of AllahH 255, Ch. 9, h2

#16 Qa'im

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Posted 21 August 2010 - 04:29 PM

(salam)

(salam)

Evidence please?


It's somewhere in one of the Sahih books in the ahadith about mi`raj.

^ I know you are not a Sunni Brother.


Thank you for your understanding. It just seems like everyone's trying to "refute me" in this thread, when I don't buy their position :squeez:

#17 aladdin

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Posted 22 August 2010 - 07:43 AM

Salam,

053.019 ÃóÝóÑóÃóíúÊõãõ ÇááÇÊó æóÇáúÚõÒóøì
053.019 Have ye seen Lat. and 'Uzza,

053.020 æóãóäóÇÉó ÇáËóøÇáöËóÉó ÇáÃÎúÑóì
053.020 And another, the third (goddess), Manat?

How do they tie to the above so called. "Satanic Verses"?



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