Surah An-Najm: Verse 17 - ما زاغ البصر وما طغى... - English

مَا زَاغَ الْبَصَرُ‌ وَمَا طَغَىٰ (The eye neither went wrong, nor did exceed the limit...53:17) The verb zagha is derived from the infinitive zaigh which denotes to become crooked or go astray. Tagha is derived from tughyan which means to transgress or exceed the limit. The two expressions purport to say that in whatever the Holy Prophet ﷺ saw, his eyes did not err or slip up. This verse allays the suspicion that sometimes human sight errs or slips up, especially when some wonderful or unusually marvelous thing is seen. In response to this suspicion the Qur'an uses two expressions because there are two ways in which human sight can go awry: [ 1] not looking at the object directly that one was supposed to see, and turning the eye to some other side. Ma zagha (neither went wrong) negates this situation. The Holy Prophet's ﷺ sight did not swerve or turn right or left, and thus did not miss the intended object. He saw exactly what was meant for him to see. [ 2] looking at the desired object, but at the same time looking at other objects also. In this situation too there is sometimes the fear of losing sight of the main object and causing confusion. Ma tagha (nor did it exceed the limit) in the verse is used to remove this doubt that the Holy Prophet ﷺ might have looked at other things in addition to what he was ordained to see.

Scholars who interpret the preceding verses as referring to the vision of Jibra'il (علیہ السلام) explain this verse to mean that the eye of the Holy Prophet ﷺ did not err in seeing him. This had to be clarified because Jibra'il (علیہ السلام) is the transmitting medium. If the Holy Prophet ﷺ did not see him clearly and recognize him, the revelation would not be beyond doubt.

Scholars who interpreted the preceding verses as speaking of Allah's Vision interpret this verse too in the same vein that the eyes of the Holy Prophet ﷺ did not err or slip up in the Vision of Allah. This verse further clarifies that the Vision was with the physical eyes, not only with the eyes of the heart.

Another Approach to Interpreting the Preceding Verses: A Useful Analysis

Our venerable mentor Maulana Sayyid Muhammad Anwar Shah Kashmiri (رح) was a typical example of the Traditionalists who preceded him. He no doubt was a symbol of Allah and His proof on earth. His grasp of knowledge and Islamic sciences was without a doubt an exact replica of the leading authorities on the sciences of Prophetic Tradition like Hafiz Ibn Hajar and Dhahabi. His Mushkilat-ul-Qur'an is an invaluable treasure trove of the profoundest study of Islamic knowledge and sciences. The noble Companions ؓ and their followers, and subsequently the scholars of Tafsir and Hadith have interpreted the verses of Surah An-Najm differently which gave rise to some scholarly questions. Mushkilat-ul-Qur'an interprets the verses in such a way that most of the different views have been reconciled.

Then when my another mentor Shaikh-ul-Islam Maulana Shabbir Ahmad ` Uthmani (رح) wrote his Fath-ul-Mulhim, the commentary of Sahih Muslim, he came across the description of the Holy Prophet's ﷺ nocturnal journey of Isra' and Mi` raj with reference to the verses of Surah An-Najm. In view of the complexity of the problem, he requested the venerable Allamah Anwar Shah (رح) ، to write the interpretation and made it a part of his Fath-ul-Mulhim, and adopted it in his fawa'id-ul-Qur'an. In this way this research is the unanimous outcome of the two of my most distinguished teachers and mentors. Before reading on, it is necessary to keep in mind a few principal points which are recognized by almost all the scholars and leading authorities: [ 1] the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) twice in his original shape. The vision on both the occasions is mentioned in this chapter. We were able to determine that the second vision took place on the seventh heaven near sidrat-ul-muntaha. Obviously, this happened on the Night of Mi` raj. In this way, we know the time and locale of the vision. The locale and time of the first vision cannot be determined by these verses, but they can be determined by the following narration of Jabir Ibn ` Abdullah as recorded in Sahih of Bukhari, chapter entitled: 'How the revelation started':

قَال و ھو یحدث عن فترۃ الوحی فقال فی حدیثہ بینا انا امشی اذ سمعت صوتاً من السمآء فرفعت بصری فاذا الملک الذی جاءنی بحراء جالس علی کرسی بین السماء والارض فرعبت منہ فرجعت فقلت زملونی فانزل اللہ تعالیٰ يَا أَيُّهَا الْمُدَّثِّرُ‌ ﴿1﴾ قُمْ فَأَنذِرْ‌ ﴿2﴾ وَرَ‌بَّكَ فَكَبِّرْ‌ ﴿3﴾ وَثِيَابَكَ فَطَهِّرْ‌ ﴿4﴾ وَالرُّ‌جْزَ فَاهْجُرْ‌ ﴿5﴾ فحمی الوحی وتتابع۔

Jabir Ibn ` Abdullah ؓ said, speaking of the temporary break in revelation, [ the Holy Prophet ﷺ ] said in his narrative: "Whilst I was walking along, I heard a voice from heaven and I raised up my eyes, and lo! The Angel that had appeared to me in [ the cave on Hira' was sitting on a chair [ suspended ] between heaven and earth, and I was struck with awe on account of him and I returned and said, 'Wrap me up, Wrap me up,' then Allah sent down [ 74: 1-5 يَا أَيُّهَا الْمُدَّثِّرُ‌ قُمْ فَأَنذِرْ‌ وَرَ‌بَّكَ فَكَبِّرْ‌ وَثِيَابَكَ فَطَهِّرْ‌ وَالرُّ‌جْزَ فَاهْجُرْ‌] '0 you, enveloped in a mantle, stand up and warn, and pronounce the greatness of your Lord, and purify your clothes, and keep away from filth, "Then revelation became copious and came in succession."

This narration indicates that the first occasion on which the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) in his original shape was in the course of temporary break in revelation in Makkah when he was walking along in the city of Makkah. This confirms that the first incident took place before Mi` raj on this earth in Makkah, and the second incident took place on the seventh heaven on the Night of Mi` raj.

Another point on which all concur is that the initial verses of Surah An-Najm, at least from verse [ 13] to verse [ 18], all relate to the incident of Mi` raj.

In view of the foregoing points, the venerable mentor, Maulana Sayyid Muhammad Anwar Shah Kashmiri (رح) has interpreted the initial verses of Surah An-Najm in the following way:

The Qur'an, according to its normal style, has mentioned two incidents in the initial verses of Surah An-Najm. One incident relates to seeing Jibra'il علیہ السلام in his original shape in Makkah when the Holy Prophet ﷺ was going somewhere when there was a temporary break in revelation. This incident took place before the incident of Isra' and Mi` raj. The second incident relates to the night of Mi` raj. Here it is mentioned that he saw Jibra'il (علیہ السلام) in his original shape together with some of the other greatest, wonderful, marvelous and glorious signs of Allah, and the possibility cannot be ruled out that these signs included the Vision of Allah Ta'ala Himself.

The main theme of the initial verses of Surah An-Najm is to confirm the prophethood of the Messenger of Allah ﷺ ، and to remove doubts about the authenticity of his revelation. Thus swearing an oath by the stars, Allah says that there are neither any voluntary nor involuntary errors in his instructions to the Ummah, nor does he say anything out of his own selfish desires. He only transmits to the people what he was commanded to convey, in its totality without additions or omissions. Jibra'il (علیہ السلام) was the transmitting agent, therefore his special characteristics and high position have been described in several verses. Another reason for giving a greater account of this Angel is probably because the pagans of Makkah were not aware of this Angel, though they were aware of the Angels Israfil and Mika'il (علیہما السلام) . At any event, having described the imposing and majestic qualities of Jibra'il (علیہ السلام) in full, attention is drawn to the main theme of revelation. فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ 'So He [ Allah ] revealed to His servant whatever He revealed.' (Verse 10). Up to this point there are ten verses, in the course of verifying the authenticity of revelation and messenger-ship, Jibra'il's (علیہ السلام) qualities have been portrayed. If we analyze Jibra'il's (علیہ السلام) qualities, it will be seen that they apply to the Angel directly and candidly. If we say that the qualities apply to Allah - as did some of the commentators - they can hardly apply to Him without a labored interpretation. For example, phrases like شَدِيدُ الْقُوَىٰ 'one of strong faculties', ذُو مِرَّ‌ةٍ 'one of vigour' ثُمَّ دَنَا 'Then he drew near, and came down, فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ so as he was at a distance between two bows, rather even nearer.' can, though, be applied to Allah, but not without labored interpretation. However, they do apply appropriately to Jibra'il (علیہ السلام) without any far-fetched interpretation. Therefore, with regard to the initial verses - in which there is reference to 'vision', 'closeness' and 'proximity'- it seems more appropriate to refer them to the 'vision' of Jibra'il (علیہ السلام) .

However, from verse [ 11] مَا كَذَبَ الْفُؤَادُ مَا رَ‌أَىٰ 'The heart did not err in what he saw' to verse [ 18] لَقَدْ رَ‌أَىٰ مِنْ آيَاتِ رَ‌بِّهِ الْكُبْرَ‌ىٰ 'He has indeed seen a part of the biggest signs of your Lord.' describes the incidents of Isra' and Mi` raj. Though in this passage to the vision of Jibra'il (علیہ السلام) is mentioned, yet it is a part of many great signs' The possibility cannot be ruled out that the phrase ‘greatest Signs' includes the 'ru'yat' (vision) of Allah' which is supported by authentic Traditions and the views of noble Companions and their followers, which cannot be overlooked or ignored. Verse [ 11] مَا كَذَبَ الْفُؤَادُ مَا رَ‌أَىٰ "The heart did not err in what he saw", means that what the Holy Prophet ﷺ saw with his eyes his blessed heart confirmed that he saw correctly, with no mistakes. 'Ma kadhaba' describes this situation and the particle 'Ma' [ whatever ] is general, referring to the vision of Jibra'il (علیہ السلام) and whatever else he saw on the Night of Mi` raj and above all the Vision of Allah Himself. This is supported by verse [ 12] أَفَتُمَارُ‌ونَهُ عَلَىٰ مَا يَرَ‌ىٰ 'Do you quarrel with him in what he sees?' This verse addresses pagans of Makkah that they should not dispute or be sceptical about what he saw [ in the past ] or will see in the future. Everything he saw was the veritable truth and whatever he will see in the future will be a veritable reality. This verse did not say قَد راٰیٰ [...qad ra'a ] '...he saw' [ using the past perfect tense ] but rather عَلَىٰ مَا يَرَ‌ىٰ ['ala ma yara ] which may be translated as '...will see' [ using the future tense ] which indicates that he will see him on the Night of Mi` raj. Thus verse [ 13]