It is clear from the prophet Muhammad’s (saws) own words that He (saws) understood there is knowledge in everything which needs to be studied and discovered before it can be known, today for mankind science fulfils this role.
The Prophet – praise and peace be upon him – said, “Indeed, knowledge has a branch which resembles a hidden thing (it needs to be discovered); no one grasps it except those who know Allah.” Allah in the Quran speaks about all aspects of creation, but much of it was beyond the understanding of the desert Arabs living 1400 years ago, Allah says: “And we strike these similitudes for the people, but none understands them except those who know.” (29:42).
Regarding this the prophet (saws) said, “Indeed, there is an external meaning and an internal meaning to the Qur’an, a scope and a point.” Ali, pointing to his breast, said, “Indeed, herein lies abundant knowledge; would that there were some to (comprehend and) transmit it.”
It was because not every person was capable of understanding science that the prophet (saws) said, “We prophets were ordered to communicate with everyone according to his ability to understand.” This is because there was a danger in trying to teach people science they would not be able to prove for another 1400 years, so the prophet (saws) warned, “No one has ever recited a prophetic quotation to a people which their minds have failed to grasp without it being a temptation for them.”
The prophet taught the scientific meanings behind specific verses to the companions who could grasp them and they understood the dangers of trying to teach knowledge that could not be visibly proven. Allah said in the Quran, “It is Allah who has created the seven heavens and of (the) earth, their like (meaning the other planets); and between them the Command descends (the Laws of Physics governing space and every reaction in it)” (65:12). Ibn Abbas (r.a) said about this verse, “Were I to relate its interpretation you would stone me” or “you would have said, ‘He is an unbeliever’”.
Abu Hurrah similarly said, “I have received from the Prophet of Allah two things (types of knowledge), one of which I have made public. Were I to divulge the other, this throat would be cut.” The prophet (saws) said, “Abu-Bakr has excelled you not by excessive fasting and much prayer, but by a secret (knowledge) which rests in his chest.” His ability to understand science and everything the prophet (saws) taught him about the universe and Allah and so Allah generally valued those who could understand knowledge about this universe over those who couldn’t.
Allah said in the Quran “Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (39:9)
The tafsir to Isra wal Miraj based on surah al Najm (53) was written according to the themes of each verse which outlined the topics and scientific themes Allah was mentioning, this then made the bigger picture Allah was drawing for us very clear. Isra wal Miraj was a spiritual journey through the universe to it’s limit called “sidrat al muntaha”, spiritual here means the prophet (saws) saw the spiritual world with his heart and eyes, keeping in mind Allah taught the Quran through revelation which was revealed to mans heart, how man is able to see spiritually and receive revelation in scientific terms I have written about in detail elsewhere, but understanding the how makes the connection between each verse very clear and the larger picture more obvious to those who already have knowledge, “but none understands them except those who (already) know” (29:42).
At present this tafsir is the latest tafsir we have written and builds upon our previous work which can be read at our site http://ghayb.com/tafsir-al-quran/, this will help people gain greater insight into our words, one in particular which should be kept in mind is the tafsir to surah al Shams (91), it has great relevance here, you will also find other resources relevant to this work at the end, Jazak Allah Khair.
Isra Wal Miraj Is What Allowed Mankind To Discover Science As We Know It
It is the reason why Allah revealed the verse; “In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this [revelation] is indeed the truth.” [Qur’an 41:53]
The prophet (saws) was the first to be shown the entire universe, on this night He (saws) was taken to the end of the subatomic universe called sidrat al muntaha, the furthest limit, located at the Arsh of Allah, He (saws) was Honoured by going further beyond this limit to a place Allah called the station of two bows length, surah al Najm (53) mentions this event.
بسم الله الرحمن الرحيم
“By the stars when they set” 
There are three opinions regarding this verse, the first is that Allah took an oath by the stars when they set like the sun on the horizon, the second is that Allah swore by the constellation Pleiades (a seven star cluster) when it sets like the sun, and the third is that Allah swore by the Qur’an when Gabriel takes it down to Muhammad in instalments (nujuman), because the word star in arabic can also mean instalments or something given in parts so the verse would then read “by the instalments of the Quran”.
Once we consider why Allah is taking this oath, mentioned in the next verses, it becomes clear Allah is referring to both the stars when they set and the Quran coming down in instalments. Even if the Pleiades is meant, because Allah uses the general name of “stars” instead of it’s name directly, the constellation in its role to guide at night would represent all stars because Allah mentions the star sirius by name later in this surah rather then generally. In the verse Allah refers to the verses of the Quran being given to the prophet (saws) with the descriptive imagery of the stars as they are setting like the sun, He is tying the two pictures together, had Allah wanted He could have stated the Quran being sent down in more literal and clear terms but chose this specific phrasing instead.
“Ibn ‘Abbas said regarding the interpretation of Allah’s saying (By the Star when it setteth): ‘(By the Najm when it setteth) He says: Allah swears by the Qur’an when Gabriel takes it down to Muhammad in instalments (nujuman): one, two, three or four verses at a time. There was a 20 years interval between the first and last verses. When this verse was revealed, ‘Utbah Ibn Abi Lahab heard that the Prophet (pbuh) swore by the revelation of the Qur’an in instalment and so he said: “Tell Muhammad that I disbelieve in the instalments of the Qur’an”. When the Prophet (pbuh) was informed of this, he prayed: “O Allah! Set on him one of Your wild beasts”. Later, Allah set on him a lion near Harran that snatched him from among his friends and took him to a place nearby. It tore him apart from head to foot but did not eat him because of his impurity, just as the Prophet (pbuh) had prayed against him.” (Tanwir al Miqbas min Tafsir Ibn Abbas, 53:1)
Another fact that strengthens the understanding that the Quran was meant by al najm is the hadith in sahih Al-Bukhari who recorded that `Abdullah bin Mas`ud said, “Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.”
Had this surah simply been about the stars a prostration would not have been required but it’s inner meaning had to have related to Allah himself, because muslims only prostrate for him, as we will see the surah is about how Allah manifests Iman (the light of faith) in a person and brings him closer to Him (swt).
It may seem clear from the hadith above that the verse is referring to only the Quran yet of 47 translations of the Quran only two refer to the Quran in instalments, the rest mention the stars, which is the opinion of the mufasireen, the commentators of the Quran. We will see shortly that the opening verse means ‘when the world becomes completely dark and Allah has to send down revelation to guide man’, this is the meaning of the setting of the stars and revelation being sent down (nujuman), the night is dark and not even star light can be seen to guide a person in the dark.
Allah continues, “Your comrade erreth not, nor is deceived; Nor doth he speak of (his own) desire. It is naught save an inspiration that is inspired, Which one of mighty powers hath taught him” (53:2-5)
Allah takes an oath by the setting of the stars that the prophet (saws) did not make a mistake and wasn’t deceived by what he was receiving, so the topic here is inspiration and right judgment, Allah then stresses this subject with the next verse by saying the prophet doesn’t even speak from his own desire and emphasis it again by literally saying it is inspiration that is inspired in him by the Angel Gabriel.
So then how does this answer the question of why Allah took an oath by the setting of the stars, and the Quran coming down in instalments as a rebutal to the pagans. To understand all this we have to know how everything is connected. We will find the answer to these questions in understanding how man is inspired with revelation through his physiology, how he is able to receive knowledge from the ghayb (unseen) of the universe and then comprehend it, because the prophet (saws) was being challenged on this very thing.
One science in Islam explains what the stars have to do with inspiration, mans physiology and not speaking from our own desire and that is the Islamic science of the Lataif al sita (the six subtitles of the body), this is discussed in detail in Issue #5 of the Islamic journal. The body isn’t just the heart and brain there is an entire wiring network running through the body regulating every organ, and it is from this network that, what in the old world was termed mans spiritual side is created. Lataif means subtleties and like acupuncture points which use the nervous system, they refer to the subtle parts of mans body like the nervous system, the spiritual heart, soul and subatomic matter in us, every part of us connected to the ghayb (subatomic) of the universe, every cell in our body needs photons (light) to fuel the chemical reaction in the body, photons (light) are by defanition a subatomic particle.
Allah illustrates the relationship between the subatomic part of the universe (ghayb) and human body in surah al shams very clearly; Allah says: “BY the sun and its radiant brightness (it’s electromagnetic field), By the moon as it reflects the sun! (It reflects the suns solar activity at night) BY the day as it reveals the (sun to the) world, By the night as it veils it darkly! (The day and night cycle is the period of increased and decreased solar activity the human body experiences, shaping our psychology) BY the sky and its wondrous make (the atmosphere is created because of the earth’s magnetic field shielding it from the sun and space creating it’s own independent cycles that affect us), By the earth and all its expanse! (The expanse of the earth is affected by gravity, it creates the atmosphere and different weather patterns that exist around the world) BY the Soul (which is made from subatomic particles, as all things are), and how it is formed (from these particles) in accordance with what it is meant to be (it is subject to the Laws of physics and because it is subatomic…and Allah tied this subject to the previous verses…it is affected by the ecosystem and subatomic fields in space and on earth, the electric field, magnetic and gravity), And inspired it (through the subatomic universe, with the particles and forces that exist there, this is the context of this surah) with what is wrong for it and right for it. To a happy state shall indeed attain he who causes this [self] to grow in purity (human flourishing and creativity is part of this process), and truly lost is he who buries it [in darkness].
TO [THIS] TRUTH (that previous civilizations already knew about and constructed giant buildings marking the movment of the celestial bodies) gave the lie, in their overweening arrogance, [the tribe of] Thamud” (which Allah destroyed)(91:1-11). Stone Henge and the many Pyramids around the world are all examples of this knowledge, they are all built in careful alignment with the movment of the celestial bodies for religious purposes, beocuse they understood their spiritual impact on man through the cycles on earth.
Mans nervous system is the wiring of the body, it uses electrical impulses to work and electricity is one half of the electro-magnetic force that governs all space and ghayb, almost every kind of reaction in physics and chemistry relies on it, the science of the Lataif in Islam explains how man’s body receives inspiration from the subatomic part of the universe.
To sum up the matter man isn’t just a physical being he has the entire spectrum of matter in him from solid matter to liquids to gasses to subatomic particles all working together to keep him alive, Allah stresses this point in the Quran “He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?” (38:75). Imam ibn Arabi explained the Jinn were created from a limited spectrum of matter subatomic particles only (a pure fire), or one hand as Allah was stressing the superiority of mans creation to Iblis by contrast to him, while Adam was created with the complete spectrum which is why Allah emphasised two hands, it means a full and complete creation.
It is through the subatomic part of our body that the stars become relevant, in Surah al Rahman (55) Allah mentions the paths in space that the stars take and the laws of physics they obey in relation to teaching the Quran to man as well as how man was created, and how the balance He placed in the Universe (the firmament) is connected with both the balance He placed on earth and within man.
“(Allah) Most Gracious! (1) It is He Who has taught the Qur’an. (2) created man: (3) and taught him speech (and Intelligence) (4) The sun and the moon follow (defined) courses (in space); (5) And the Stars and the trees are in obedience (to His laws). (6) And the Firmament (space) He has (formed and) raised high, and set up its balance, (7) In order that ye may not transgress (due) balance (on earth). (8) So establish (on earth) measure with justice and fall not short in the balance. (55:1-9, we have written a detailed tafsir to this on our website).
Regarding the Lataif of Islam, the scholars after studying these subjects along with mans physiology said man has specific areas in the body that are sensitive to what is occurring in the subatomic part of our universe, Allah affirms this clearly in surah al shams (91) in which He mentions the cycles of day and night which are times of increased and decreased subatomic (solar) activity and how they are used to inspire man. Allah placed man on earth and subjected him to various cycles, not just day and night but seasonal and solar as well, all of which are times of different subatomic activity, increased or decreased, that everybody experiences shaping their lives and their psychology, the stars and their changing position in the sky are part of our nightly cycle.
The Lataif in the body receive energy from solar activity as Allah states in surah al shams (91), so they follow the cycles on earth and shape us. When the sun goes down night isn’t a time of complete darkness, man has the moon and stars to affect him, it may be tempting to think that the moon and stars are not as bright as the sun so then how can they influence man, but we should look at this like a man in the middle of a desert starved of everything except a small source of water, He becomes sensitive to even a single drop as if it was the most precious thing on earth. As the Lataif of Islam teach, at night the most sensitive part of our physiology and heart connects with the most distant sources of inspiration like the stars, while the least sensitive part of us, the Lataif points most active during the day take a break, essentially those points can’t sense that deep into ghayb or the subatomic part of the universe to rely on star light.
Allah begins the surah by taking an oath by the setting of the stars, the significance in mentioning their setting rather than just the stars is that they are no longer in the night sky, it is an allusion to the prophets capacity to penetrate into the deepest depths of ghayb and receive guidance when the night is even darker, a step above every other human, there isn’t even a drop of water (star light) to receive, in this way by Allah alluding to the instalments of the Quran through the setting of the stars, He is saying the prophet (saws) is capable of receiving revelation in even the most extreme conditions when there is no light such was the perfection of his character, our prophet (saws) received revelation during mans darkest moment when all previous revelations had been distorted and all prophets (guides) had been sent.
The absence of the stars is then sworn by that the prophet (saws) isn’t mistaken or deceived. Allah could have sworn by the moon or the sun but He swore by the deepest things in space that influence man because this depth is relevant to this verse, “Nor doth he speak of (his own) desire” a person can’t achieve this unless he has purified his heart to the deepest parts of his self, and these are his most subtle and deepest Lataif points, to receive revelation they must be connected to Allah with absolute clarity and no desire whatso ever.
So the reason why Allah chose the stars in his oath is the depth of the stars in space, it’s a reference to the depth of the prophets heart and it’s ability to receive inspiration with clarity because “he does not speak of (his own) desire”, had there been any desire He (saws) would not be able to physiologically receive revelation becouse it would have distorted His (saws) inner perception.
The reason for mentioning this depth to both space and the self becomes clear from the context of the next verses Allah mentions, it is essentially a reference to the deepest parts of subatomic space, a topic Allah is building towards in the surah because it is one of the prophets (saws) greatest achievements, becouse of it man was alowed to study the universe with the sciences we know today.
“In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this [revelation] is indeed the truth.” [Qur’an 41:53]
Every prophet (as) spiritualy achieved for mankind what they would be working towards after His time, this is why Allah makes no distinction between any of the prophets (as) each one began His mission on the back of the previous prophets (saws) work; “Say: We believe in Allah and what has been revealed to us, and what was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and what was given to Musa and Isa and to the prophets from their Lord; we do not make any distinction between any of them, and to Him do we submit.” (Qur’an 3: 84)
This was the case with Adam (as) the first of mankind who was given the names of everything so mankind could overtime learn about everything, Idris (as) who Allah gave knowledge of the cyles on earth and in space by witnessing them directly, from it man developed many other kinds of knowledge, Nuh (as) was the second farther of mankind who saved it so mankind worked towards salvation, Musa (as) spoke to Allah directly the first to achieve this nearness had He (as) not done this our prophet (saws) could not have benefited from His (as) work to reach the station of two bows length, and Isa (as) achieved the most spirituality meaning the most purity which is required to penetrate deep into the unseen to gain Allah’s knowledge, Had He not achieved this our prophet would have had to do this work himself for mankind first but rather He came and benefited from the prophets (as) work, our prophet (saws) benefited from the spiritual work of all previous prophets (as) and becouse it was His rank He (saws) could reach the station of two bows lentgh in closness to Allah.
This is the deeper meaning behind the verse “They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.”(61:8) Allah’s light is already perfect, the light in this verse is the prophets work and the muslims after Him who carry it, the comentators said perfect His light untill the day of resurection, Allah placed His light on earth with the prophet Adam (as).
Allah granted the prophet (saws) knowledge (science) of all creation and becouse of the work of previous prophets (as) His miracle was the Quran, meaning science itself, unlike previous prophets who raised the dead, parted the seas or where given control over the elements and spirits (Jinn).
“Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs (in the Universe) to them and instruct them in scripture (spiritual life) and wisdom (how to understand the world), and sanctify (purify) them (from what harms them in life): For Thou art the Exalted in Might, the Wise.”(2:192)
It was the prophets (saws) role to teach people about all aspects of creation including science, “A similar (favour have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs (how to understand the universe), and purifying you (taking you from an anamilistic state to a moral and intalectual one), and instructing you in Scripture (spiritual life) and Wisdom (how to understand the world), and in new knowledge.”(2:151)
The second instruction Allah revealed after the very first verse of revelation to “Iqra” (Read), was, read the signs in the name of your Lord who is the Creator, and the first sign Allah taught His messenger (saws) was regarding human Physiology, that man had been created from “allaq” (a clot or germ cell or something that clings, this is the Quran’s descriptive imagery).
Allah continues in surah al Najm (53), “Which one of mighty powers hath taught him (Gabriel), One vigorous; and he grew clear to view (allowed the prophet to see him in his true form). When he (the prophet) was on the uppermost horizon (in space on his night journey, this refers to the deepest parts of ghayb, or subatomic space). Then he (Allah) drew nigh and came down (removed the veils), Till he was (distant) two bows’ length or even nearer, And He (Allah) revealed unto His slave that which He revealed. The heart lied not (in seeing) what it saw.” (53:6-11)
After mentioning the prophet (saws) received revelation perfectly, He then defends the prophet (saws) by saying the one in charge of revelation, Gabriel, is mighty in power allowing the prophet to see him in his true form which no other prophet was shown becouse they didnt have the same capacity. Allah then mentions the extent to which the prophet’s (saws) heart was able to penetrate into the unseen world to receive inspiration by mentioning the night journey (Isra wal Miraj) He was taken on, and how close the
prophet (saws) came to Allah himself.
Anas bin Malik (ra) said: The Irresistible, the Lord of Honor and Majesty approached and came closer till He was about two bow lengths or (even) nearer (Sahih Bukhari Hadith # 7518, Sahih Muslim Hadith # 162)…and It is narrated by Abu Salama from Ibn Abbas (ra) that “He approached” refers to Allah coming near, this is adopted by Maqatil (rah) who said: Allah came near to Muhammad (Peace be upon him) on the night of Isra And was at a distance of but two bow-lengths or (even) nearer. Ibn Abbas also said it means that it was Muhammad (Peace be upon him) who went near Allah (physically).
There are at least two ways this verse was understood, hence, saying Allah came close means Allah was the one who removed the veils between Him and creation until there was only two bow lengths between Him and the Prophet (saws), when the prophet (saws) was above the Lote Tree of furthest limit (sidrat al muntaha). Therefor Allah coming down is an honorific for removing the veils between Him and creation and it has nothing to do with movement.
And saying the prophet (saws) came close means the prophet was the one who traveled to Allah above the Lote tree of furthest limit, it is the furthest limit of the created Universe and deepest part of subatomic space because He was in ghayb at the time, since Allah prepared the place of two bows length for Him (saws) we can say He (saws) traveled to see Allah even though Allah is not bound by anything in the universe, He isnt created He is eternal creating everything else.
Abu Dharr (ra) said: I asked the Messenger of Allah (Peace be upon him): Did you see your Lord? The Prophet (Peace be upon him) replied: He is Nur (نُورٌ) I Saw Him ( انى أَرَاهُ) (Sahih Muslim, Hadith # 351, Hadith number from Sharh Sahih Muslim).
He is light means Allah allowed light to represent Him, it doesn’t mean Allah is literal light because He created light, so the prophet (saws) saw Allah and Allah showed Him His light which He created the universe from.
Light is a subatomic particle, Allah in the Quran (24:35) calls all subatomic particles His light becouse everything is created from them, the prophet (saws) said “Allah hath Seventy Thousand Veils of Light and Darkness (the darkness of space): were He to withdraw their curtain (remove the forms these particels have taken), then would the splendours of His Aspect (light, beyond the Arsh) surely consume everyone who apprehended Him with his sight.” (Imam al Ghazali, Mishkat Al Anwar) (Some narrations read “seven hundred veils;” others, “seventy thousand.” In Arabic this can also be an analogy for a large number of veils and not specific.)
Ibn Abbas (ra) said that Muhammad (saws) saw his Lord, (Ikrama) asked: Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange that you have not understood, this is when Allah shows a glimpse of his own Nur (light), so the Prophet (Peace be upon him) indeed saw Allah twice. (Tirimdh, Tafsir of Surah al-Najm, Hadith No. 3201)
Imam at-Tabarani (rah) narrates in his (Al Awsat) with a strong chain from Ibn Abbas (ra) who said that the Prophet (Peace be upon him) saw his Lord twice, the reason for this saying is that Muhammad (Peace be upon him) saw his Lord with his eyesight (the first was with His (saws) heart past sidrat al muntaha and the second as the surah states later, with his eyes when He came back down).
Ibn Abbas (ra) narrates: Are you surprised at the friendship of Ibrahim (a.s) (with Allah),
The Speech of Musa (directly with Allah) and Sight of Muhammad (of Allah with his eyes)? (Sunnan Nasai’i, Imam al-Hakim (rah) after narrating it said, this Hadith is Sahih on the criteria of Bukhari)
We see then in Allah saying “The heart lied not (in seeing) what it saw”, Allah is further establishing the extent to which the prophet is able to see into the unseen world, this is in keeping with the context of the previous verses which established the capacity of the prophet (saws) to receive revelation perfectly, it is also an allusion to the first verse “By the setting of the stars” becouse sidrat al muntaha is a place beyond this universe, just like mankind needded someone to recieve revelation when the night was darkest and no stars (guidance) where in the sky, the prophet (saws) reached a place where there was nothing in creation to guide or help Him (saws) except His (saws) heart, this is the station of two bows length.
The prophet (saws) saw Allah himself, He reached the most subtle and deepest part of the heavens above the lote tree at the distance of two bows length, the lote tree is at the base of the Arsh (the throne) of Allah, were a persons subtlest lataif points in his body need to see clearly in order to perceive, and his heart did not make any mistakes in seeing the unseen. A person sees the unseen world with his heart and eyes at the same time, so mistakes are made if a persons heart wavers by being distracted and attracted to the wonders of that place, then the imagination shows a person delusions about these wonders rather than what is there.
The prophets (saws) heart did not waver and remained firm, a heart can only do that if it holds Allah dearer than everything else in Allah’s creation this was the hidden test in the prophets (saws) night journey, how far could He (saws) travel into Jannah and how close could He (saws) come to Allah.
After establishing the prophets (saws) capacity for his role as a prophet, Allah then demands of all people questioning Him “Will ye then dispute with him concerning what he seeth? (Of the unseen)” (53:12).
“In the 12th verse our Lord Almighty is challenging the whole world that “WILL YE THEN DISPUTE WITH HIM CONCERNING WHAT HE SAW”, had he been seeing Gabriel (as other opinions hold) then that would not have been a great challenge because previous Prophets like Musa Kaleem-Ullah (Peace be upon him) had the privilege to talk “DIRECTLY WITH ALLAH” and Ibrahim (alaih salam) was shown the kingdoms of Heaven which was a far superior thing than seeing Gabriel, hence from Nass (clear legal injunctions) of the Qur’an it now becomes established that vision of Allah was finally reserved for the Prophet Muhammad (among the prophets) as the Ahadith of Ibn Abbas (RA) and many others prove.”
Allah then again challenges people and stresses “And verily he (the prophet) saw him (Allah) yet another time, By the lote-tree of the utmost boundary (the first time was above this at a distance of two bows length), Nigh unto which is the Garden of Abode. When that which shroudeth did enshroud the lote-tree, The eye turned not aside nor yet was overbold (he did not waver, such was his character). Verily he saw one of the greater revelations of his Lord (and stayed firm).”(53:13-18)
All of this is used as proof to refute the accusation levelled against the prophet (saws) mentioned at the beginning of the Surah, about receiving false revelation, “Your comrade erreth not, nor is deceived (by what he is receiving); Nor doth he speak of (his own) desire (these are not his words). It is naught save an inspiration that is inspired”.
In summation Allah begins the surah by taking an oath by the setting of the stars, they are no longer in the night sky which is an allusion to the prophets capacity to penetrate into the deepest depths of ghayb and receive guidance when the night is even darker, there is nothing in creation to guide or help Him (saws).
Allah then alludes to the mechanisms of inspiration in man mentioning how straight his heart is, “Nor doth he speak of (his own) desire”, then mentions that the Angel responsible for revelation is mighty in power, so a heart needs to be mighty in it’s capacity to see Him in His true form, the prophet (saws) saw him clearer than any other prophet (as) had.
Allah then mentions the prophets night Journey and seeing Allah at a distance of two bows length, a place above the lote tree of furthest limit were no one before him reached not even the Angels, mentioning the heart did not lie in what it saw at this point. Then Allah emphasises that the prophet (saws) again saw Allah at the lote tree which is the boundary of the created universe, and this was in front of the Angels who witnessed it, which is partly why it is being emphasised, “The eye turned not aside nor yet was overbold.”(53:17).
The distinction here is that at the limit of the Universe that any created being could reach, He saw Allah with his eyes when most others could not even see Allah with their heart, which is always paying atention to the unseen, it is the vessel in man specificaly created to see the unseen part of our universe.
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
A point that may seem foreign to people is the science of the Lataif al sita, the six subtle points in the human body, in short this is the Islamic Equivalent to acupuncture which relies on the nervous system to cure the human body, the prophet (saws) said “seek knowledge even unto china”. Here are articles we have written about the Lataif of Islam;
If any are interested in the prophet’s (saws) knowledge of the universe and how He (saws) explained it was created from subatomic particles to His (saws) companions, then they should read the following work: http://ghayb.com/ibn-arabi-on-the-w…