By, Spahic Omer
The main task for everyone in life is to differentiate between truth and falsehood, and ultimately choose truth while avoiding falsehood. This is humanity’s raison d’etre. Everything else is secondary and should be used to serve the purpose of embracing and living truth.
Islam is that truth. Thus, one of the main objectives of the Qur’an as the Word of God is to present, explain and guide towards the paths that lead to truth. Each and every surah or chapter of the Qur’an does so in its unique way. In this article, the distinctive case of the al-Najm chapter will be discussed.
The chapter is named al-Najm, which translates to “the Star,” and in the first verse, the Almighty Allah swears by the Star as it descends or goes down. This sets the tone for the main themes of the chapter.
In passing, Allah seldom swears in the Qur’an to affirm the prophethood of the final Prophet, Muhammad (peace and blessings be upon him and his family). This is because, as Fakhruddin al-Razi explained, the authenticity of Muhammad’s prophethood was self-evident. His exemplary behavior, the reasonableness and the results of his message were clear for all to see. And when Allah swears thus in this chapter, the importance of the chapter’s content becomes readily apparent.
Moreover, one of the interpretations of the word “najm” is “installment.” Some commentators suggest that in this context, the term refers to the Qur’an instead of a star. They argue that the Qur’an was revealed to the Prophet gradually, in installments. Therefore, unlike most English translators of the Qur’an who rendered the first verse of the chapter as “By the Star when it goes down (descends),” Muhammad Asad translated it as “Consider this unfolding of God’s message, as it comes down from on high!”
The phrase “coming down from on high” signifies the divine origin of the Qur’an, highlighting its infallible and permanent nature. Conversely, interpreting the first verse as the star descending or disappearing suggests that all false alternatives to truth, linked in some way to the sky and celestial bodies through conjecture and superstition, will inevitably be exposed and fade away, similar to how planetary bodies regularly disappear.
Ways to know truth
There are two ways to determine truth: by verifying its source(s) and assessing its effects. The al-Najm chapter aims to ascertain truth and expose falsehood, hence its emphasis on this dual aspect of truth is predictable.
Regarding the source, Allah emphasizes that the source of Islam, the ultimate truth, is Himself. The angel Jibril (Gabriel) has been entrusted with delivering it to the Prophet, along with Allah’s direct revelations to him. Therefore, Islam is about showcasing the best, represented by the truth of Islam as such, revealed through the best in heaven, Jibril, to the best on earth, Prophet Muhammad. This is why the essence of Islam is seen as trust (amanah), with Jibril known as al-amin (trustworthy), and Muhammad also referred to as al-amin (trustworthy).
The message thus conveyed is that Islam is not a befuddling and abstract philosophy, nor a belief created based on personal interests, fantasies or desires. Instead, Islam is a comprehensive and practical way of life, bestowed by the Creator of life, who continues to govern it according to the highest standards of meaning, virtue and consequentiality.
Accordingly, if man has been created in the image of the Almighty Allah (Sahih Muslim), then the righteousness of life on earth is simply a reflection of the righteousness in heaven. The axes between the physical and metaphysical levels of reality, as well as between this world and the afterlife, are as actual as the pressing needs necessitating them. The concept of prophethood, reaching its peak with Prophet Muhammad as the final prophet, is a clear demonstration of the significant influence these axes possess and how they can shape life on earth.
Due to these considerations, the al-Najm chapter makes it perfectly clear that the Prophet is neither astray nor being misled. His words and actions were inspired and not based on his own desires. The Qur’an is considered Allah’s sacred message revealed to the Prophet through Jibril, who is powerful, sound, wise, and taught the Prophet about it (al-Najm 2-6).
The Prophet, chosen and prepared by Allah, possessed similar qualities in the earthly realm, enabling him to be fully aware of what was going on. Mentally and spiritually, he was well-equipped for the responsibilities at hand.
The Prophet had the chance to see Jibril twice in his true form. The first encounter was during the initial revelation in the Cave Hira, and the second was during the Prophet’s ascension into heaven (mi’raj). These two events marked the closest connection between the earthly and spiritual realms, underscoring the profound link between them. The chapter emphasizes that in the Cave Hira, the Prophet’s perception remained true to what he saw (al-Najm 11), and during the mi’raj, his vision remained steadfast, beholding the greatest signs of his Lord (al-Najm 11, 17-18).
Moreover, during the Cave Hira episode, the Prophet mentioned that Jibril squeezed him so tightly a couple of times that he felt like he was about to die. This was to assure the Prophet that the events were real and weighty, not a mirage, dream, or product of his imagination. Surely, equally important and real are the jurisdictions of spirit and matter, working together harmoniously.
On the subject of the effects of truth, considering that Islam’s truth originated from Allah and Jibril as His messenger to the Prophet, the al-Najm chapter stresses that the credibility and purity of sources inevitably result in the credibility and purity of outcomes. The sources serve as the essential factor that directly influences outcomes, mirroring its strength and integrity.
Thus, the chapter in rather general terms calls attention to the verity that those who subscribe to truth are rightly guided, pious and do good, for which they will be rewarded with what is best. Their life paradigm is summed up in the words that, besides being personifications of good, they also avoid the major sins and immoralities, only falling into small faults, albeit not because they are evil or harbor evil intentions, but because they are humans and so, susceptible to errors. While striking a balance between their obligations to themselves, truth and others, they also distance themselves from those who reject Allah’s message and seek only worldly pleasures (al-Najm 29-32).
This way, consistent with the implications of embracing and living truth, the true believers become not just embodiments of good, but as well the sources of good to others. They are life’s assets, being at war at all times both with the adversaries of heavenly truth and the advocates of earthly detriments. Evidenced by their actions and results, the followers of truth are recognized for their fruits. They do not have to speak; their personal and collective legacies speak for them.
Ways to know falsehood
By the same token, the al-Najm chapter goes all-out to expose the ways by which falsehood and its people could be known. In this context, too, the focus is on the sources, performance and effects. Admittedly, though, the discourse about falsehood is much more comprehensive, the reason being the fact that while truth is plain and undeniable, the same is not the case with falsehood. Much of it in the spheres of conception and practice is shrouded in duplicity and fraud, keeping its true nature away from easy understanding and grasp. Indeed, there is nothing attractive or wholesome as regards falsehood, so to hoodwink people into embracing it, the method of masking the obvious and presenting the counterfeit must be resorted to.
Because the main issue with falsehood lies in the lack of credible sources and the reliance on illegitimate counterparts, the chapter emphasizes that the statements made by non-believers, who reject truth and promote fraudulent alternatives, are rooted in ignorance, speculation and personal biases.
Allah says: “They (non-believers’ false deities) are not but (mere) names you have named them – you and your forefathers – for which Allah has sent down no authority. They follow not except assumption and what (their) souls desire, and there has already come to them from their Lord guidance” (al-Najm 23).
Also: “And they have thereof no knowledge (about the metaphysical realm). They follow not except assumption, and indeed, assumption avails not against the truth at all” (al-Najm 28).
Having rejected the prospect of seeking truth and honoring the Creator, non-believers cut off all ties with the fundamental sources of existence and truth. Consequently, when faced with the compelling existence of the spiritual aspect of life, these individuals inevitably found themselves drowning in the turbulent waters of skepticism, speculation, relativism and self-centeredness.
Their level is low, scope of operation narrow and vision myopic. They rejected the Prophet because they could not bridge the gap between him and themselves. They spoke different languages and viewed the same things from different vantage points. While the Prophet’s case was universal and all-inclusive, theirs was one-dimensional and prejudiced. The Qur’an reminds non-believers that they were not on equal footing with the Prophet: “What! do you then dispute with him as to what he saw?” (al-Najm 12). Their entire case, in trying to rival the Prophet, was merely wishful thinking, whereas humanity can never have everything it wishes or hankers after (al-Najm 24).
Being thus without reliable sources and unsubstantiated, the followers of falsehood have nothing solid to rely on and inject their existential beliefs with real meaning and purpose. They levitate, so to speak. Their life path constantly shifts from one extreme to another. The lack of reliable sources results in poor performance and ultimately, poor outcomes.
And just like the followers of truth, the followers of falsehood can be recognized by their fruits, or lack thereof. Their words are unnecessary as their individual and collective legacies communicate on their behalf.
Their similarity is comparable to a bad tree lacking strong roots and useful fruits, making their existence insignificant and artificial according to the standards of the higher ontological order: “And the example of a bad word (falsehood) is like a bad tree, uprooted from the surface of the earth, not having any stability” (Ibrahim 26).
Whereas the instance of truth (a good word) is likened to a good tree: “Have you not considered how Allah presents an example, (making) a good word like a good tree, whose root is firmly fixed and its branches (high) in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded” (Ibrahim 24-25).
The paradoxical behavioral patterns of the followers of falsehood
The al-Najm chapter enumerates some of the paradoxical behavioral patterns of the followers of falsehood, issuing from the framework of their degenerate foundations. Those patterns cannot be associated with truth, which is grounded in rationality, common sense and propriety. They can only be associated with those who have lost all three of these qualities.
First, looking down on female children and favoring the male, non-believers ascribed to Allah the former and to themselves the latter. Allah reminded them: “That, then, is an unjust division” (al-Najm 21-22).
Second, they also held that the angels were female and considered them to be Allah’s daughters (al-Najm 27). They desired for Allah what they disliked for themselves.
Third, non-believers were unenlightened, materialistic, pleasure-seeking, selfish and greedy, lacking any internal moral compass to steer them away from such vices (al-Najm 28-35). On the contrary, their self-generated proclivity draws them ever closer to those transgressions, impacting not only themselves but also those around them. Their denial of the Day of Reckoning and their deficiency in moral direction – i.e., absence of authoritative ideological reference points – led to their inexplicably unaccountable behavior.
Fourth, non-believers fail to realize that the truth revealed to Prophet Muhammad was also revealed to earlier prophets. Muhammad was just one of the many warners throughout history (al-Najm 36-37, 56).
Fifth, impaired by their falsehood, non-believers spend their time in vanities, centering their entire civilizational efforts around them. It’s remarkable how limited their understanding is. They fail to recognize the consistent and logical patterns in history, nature and society, and how they fit into these patterns. They fail to realize that it is now their moment to either succeed or fail, and to build or destroy in the arena of civilization-making.
No matter what happens, everybody will be responsible exclusively for what they have done. No bearer of burdens will bear the burden of another; a person can have nothing but what he strives for; the fruit of every person’s striving will soon be seen for which he will be recompensed with the fullest recompense (al-Najm 38-42).
With regard to both truth and falsehood, to the Almighty Allah is the final goal, when all will be able to see with the eye of certainty. The belated realization and conviction of falsehood’s blind and ignorant followers while in this world will avail them nothing on the Day of Judgement save shameful self-reproach and bitter regrets.
“The Approaching Day (of Judgement) has approached. None besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Qur’an)? And you laugh at it and weep not” (al-Najm 57-60).
Last but not least, there are even reports of Jesus expressing a similar sentiment: “Beware of false prophets (all sorts of charlatans, impostors, dogmatists, delusionists and so-called influencers) who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them” (Matthew 7:15-20).***
(Dr. Spahic Omer is Associate Professor in the Department of History and Civilisation of the AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences at the International Islamic University Malaysia.)
- Navigating Prophetic Pedagogy: Reflections and Insights - October 11, 2024
- Muslims will never be loved for who they are - October 8, 2024
- USK Master of Management Program holds Sharia Marketing Workshop - October 8, 2024