Makkah [except for verse 32, which is Madinan] and its verses are 62, and it is said 61 verses [revealed after Al-Ikhlas]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

An-Najm: Al-Thurayya, and it is a common name for it. It was said:

When the star rises at night... the shepherd seeks clothing. [[This is what the Arabs say in winter, and they say in summer:

The star rises in the morning... and the shepherd seeks a vessel.

And the star:

is a common name for Al-Thurayya. It is said that it hides for forty days in the year, covered by the light of the sun, and it appears at the beginning of winter in the evening, and at the beginning of summer in the morning. And the clothing is a long garment. And the morning refers to the early part of the day. And the vessel:

is a diminutive form of a small village, as in winter he seeks clothing due to the cold, and in summer he seeks a vessel to drink from due to the heat. The first is a metaphor for the onset of cold, and the second is a metaphor for the onset of heat.]] Or a type of stars. It was said:

So it spent the night counting the stars... in a state of confusion [[For they knew that I fulfilled my duty to her Lord... and he went with another leading her.

The one who sought hospitality from Al-Kalabi... and your mother when she was led to us.

So it spent the night counting the stars in a state of confusion... swift in the hands of the eaters was its fat.

When we watered it with the milk, it filled... its stores and its vein flowed from it.

And when it finished from the vessel of milk... it sought from us a need we did not want.

For the shepherd Al-Nimri from Banu Qatn ibn Rabi'ah: guests from Banu Kilab came to him, and his camels had disappeared, so he slaughtered a she-camel from their mounts. When morning came, his camels approached him, so he gave the owner of the she-camel one like it, and he gave him a little extra. He was reproached by Khanzar ibn Arqam from Banu Badr ibn Rabi'ah for slaughtering it, so the shepherd responded with a poem, part of which is that. And Al-Anas: the strong she-camel. And your mother: is an addition to Al-Kalabi.

And it is said: it is built in the passive voice, meaning: it is driven with singing for it. And the coud - like Sabur - is the young she-camel, as the rider cannot sit on its back. And it is narrated: when it is led to you, instead of to us. And perhaps it is after the hospitality that comes or a distortion, so your mother spent the night counting the stars, meaning: she counts the shapes of the stars, or she counts the bubbles of the broth in the dish, so she borrowed the star in a figurative sense.

Or she counts Al-Thurayya, because the star is a common name for it, and it has seven stars: you see its shape in the winter nights. And it is said that the meaning of counting here is: to suppose, meaning she spent the night supposing in it. And the state of confusion: is the state of being filled with broth. And it is narrated: it is a state of being drawn because it draws people to eat from it, and the opposite: the broth mixed with milk. And it filled: it became full. And it is narrated: it praised itself, with a soft د, meaning: it expanded from fullness. And it is narrated with a heavy د, meaning: it shook and trembled. And the stores: are the places of reserves: and what is meant by it is the stomach and intestines. And it is narrated: its sides, meaning: its flanks. And it flowed: it dripped and trembled and quivered, and it is narrated:

And its vein increased in dripping. Meaning: it spent the night looking at the stars in a dish full of broth and fat, swift in the firmness of its fat in the hands of the eaters from the cold of winter, until when it filled its belly and its neck veins swelled and it finished the milk, meaning: a need from the owner of the vessel which is the broth and milk: it sought from us a need we did not want and did not accept, because it was excessive, and it was as if it wanted the meaning of supplication or inclination or relation, so it counted with إِلَى. And it is possible that it means from, as we clarified at the end of the letter باء.]]

It means the stars when they fall, when they set or scatter on the Day of Resurrection. Or the star that is stoned when it falls:

When it falls. Or the star from the stars of the Qur'an, and it was revealed in stages over twenty years, when it falls: when it was revealed.

Or the plant when it falls: when it drops to the ground. And from Urwah ibn al-Zubair that 'Utbah ibn Abi Lahab, who was married to the daughter of the Messenger of Allah, blessings and peace be upon him, intended to go to Sham. He said: I will go to Muhammad and harm him. So he came to him and said: O Muhammad, he is a disbeliever by the star when it falls, and by the One who drew near and descended. Then he spat in the face of the Messenger of Allah, blessings and peace be upon him, and he sent his daughter back and divorced her. The Messenger of Allah, blessings and peace be upon him, said: O Allah, unleash upon him a dog from Your dogs. Abu Talib was present and he was silent for her and said: How rich you are, O my nephew, from this supplication! 'Utbah returned to his father and informed him. Then they went out to Sham and settled in a place. A monk from the monastery looked down upon them and said to them: This is a land of beasts. Abu Lahab said to his companions: Help us, O Quraysh, this night, for I fear for my son from the supplication of Muhammad. So they gathered their camels and tied them around them and surrounded 'Utbah. Then a lion came, sniffing their faces, until it struck 'Utbah and killed him. It was narrated by Abu Na'im in the Delails through the path of Ibn Ishaq from 'Uthman ibn 'Urwah from his father, mentioning something similar. However, he said: The lion struck him with its tail a single blow and he died on the spot. Al-Bayhaqi narrated it in the Delails and al-Tabarani from the path of Said from Qatadah in a lengthy manner. But 'Anbasa said: Al-Hakim and al-Bayhaqi also narrated it in the Delails from the narration of Abu Nufail ibn Abi 'Aqrab from his father. He said: It was said that Lahab ibn Abi Lahab, and he mentioned it briefly. Al-Bayhaqi said: Thus said Abbas ibn al-Fadl al-Azraq. And it is not strong. And the people of Maghazi say it is 'Utbah or 'Utaibah. And Hissan said: Whoever returns this year to his family... then the lion does not return to one who has been eaten by it. The Most Merciful does not raise your slain... nor weaken the strength of the wrestler. And there was in it for you a lesson... the master followed and the follower. Whoever returns knowledge to its people... then the lion does not return to the one who has been eaten. Whoever returns to the like of what 'Utbah did, then the lion returns to him. And greater is he than a common report. This is from Hassan ibn Thabit. It was narrated from Urwah ibn al-Zubair that 'Utbah ibn Abi Lahab was married to the daughter of the Messenger of Allah, blessings and peace be upon him. He went to him and said: He is a disbeliever by the star when it falls and by the One who drew near and descended, then he spat in his face and divorced his daughter and went out to Sham. The Prophet, blessings and peace be upon him, said: O Allah, unleash upon him a dog from Your dogs. While they were guarding him one night during travel, a lion came and sniffed their faces until it struck 'Utbah and killed him. Hassan said that, and the two verbs are in the jussive mood without the supplication. And 'yu'wan' is with emphasis, and the meaning is the supplication against the slain and the supplication for the killer. The slain is the one who is thrown down. And the lesson is the consideration or what one considers with. And the follower is an addition to the master. Whoever returns this year to his family will not cause the return of another, because whoever has been eaten by the lion does not return, so his family should not wish for his return, due to its impossibility and the stillness of the lion in language. Then he said: Whoever returns to the like of what 'Utbah did, then the lion will return to him, and 'greater is he' is a form of astonishment, from 'report': a distinguishing phrase associated with 'who'. Common: widely known.

Your companion has not gone astray, meaning Muhammad, blessings and peace be upon him. The address is to Quraysh, and it is a response to the oath. Misguidance is the opposite of guidance, and deviation is the opposite of righteousness. That is, he is rightly guided and not as you claim regarding your attribution of him to misguidance and deviation. What he has brought you from the Qur'an is not a speech that arises from his desires and opinions, but rather it is revelation from Allah that is revealed to him. This verse is used by those who do not see ijtihad for the prophets. It is answered that if Allah, glorified and exalted is He, permitted them ijtihad, then the ijtihad and what it is based upon is all revelation, not speech arising from desires. Strong in power, a mighty angel, and the addition is not real, because it is the addition of the descriptive attribute to its doer, which is Gabriel, may peace be upon him. Among his strength is that he uprooted the villages of the people of Lot from the black water, carried them on his wing, raised them to the sky, then turned them upside down. He shouted at Thamud, and they became prostrate. His descent upon the prophets and his ascent is faster than the speed of revelation, which is speed that extends and shortens. It is also said: the she-camel blew, meaning it struck with its foot, and he blew with the sword, meaning he took it. And he saw Iblis speaking to Jesus, may peace be upon him, on some heights of the sacred land. He blew him with his wing a blow that cast him to the furthest mountain in India, a man of strength and sound judgment in his mind and opinion, and firmness in his religion. He stood upright, maintaining his true form without the form he used to take whenever he descended with revelation. He would descend in the form of Dihyah, because the Messenger of Allah, blessings and peace be upon him, loved to see him in the form he was created upon. He stood upright for him in the highest horizon, which is the horizon of the sun, and filled the horizon. It has not been found like this. In the two Sahihs from the narration of Masruq from Aisha, she said: I am the first to ask the Messenger of Allah, blessings and peace be upon him, saying: He is indeed Gabriel; I did not see him in the form I saw him in except for these two times: I saw him descending from the sky, filling the space between the sky and the earth with his great creation. And in the narrations of Tirmidhi and Ibn Hibban: But he saw Gabriel; he did not see him in his form except twice: once at the Lote Tree of the Utmost Boundary, and once in Ajyad, having six hundred wings, filling the horizon. It is said that no prophet saw him in his true form except Muhammad, blessings and peace be upon him, twice: once on earth and once in the sky. Then he drew near to the Messenger of Allah, blessings and peace be upon him, and descended, hanging in the air. From it: the fruit hung down. He said: It hung down upon it between a rope and a thread. It is narrated for Abu Dhuwaiyb instead of the second half: like a bare horse that stumbles. The rope, with a kasra, is the cord, the veil, the turban, and the thread is also the peg and similar to it in the language of Hudhayl. The one who fills the bucket from the bottom of the well is the one who fills it, describing the side of honey as hanging over the bees or honey, because it is also feminine, meaning it descended holding onto a tight rope in a peg, like the bucket of the active filler. The bare horse is one with little hair. The wet ground is the mat. The horse stumbled, meaning it fell on its face. The crow of the beast is on its back, meaning as if its crow is descending due to its swift pace. It is said: it is like the Qurli: if he sees good, he hangs down, and if he does not see it, he turns away. The distance of two bows is the measure of two Arabic bows: the qab and the qib, and the qad and the qid, and the qays: the measure. Zayd ibn Ali read: qad.

Measure and estimate. The estimation has come with the bow, the spear, the whip, the forearm, the span, the step, the handbreadth, the finger. From it is the saying, "There is no prayer until the sun rises the distance of two bows" [[Narrated by Al-Hakim from the hadith of Amr ibn Abasah in a long narration, and narrated by Ishaq and Al-Daraqutni from the hadith of Ka'b ibn Murrah similarly in a narration, and narrated by Al-Tabarani from the hadith of Abdur-Rahman ibn Awf in a shortened form.]]. In the hadith, "The distance of a bow of one of you from Paradise and the place of its grip is better than this world and all that is in it" [[Narrated by Al-Bukhari through the route of Hamid from Anas, more complete than this.]]. And the grip is the whip.

It is said: Between them are slight steps. And he said: "And you have made me from Hazimah a finger" [[So the preservation of the 'irawah was reached... and you have made me from Hazimah a finger.

For Al-Khalijah, which is a nickname for Abdullah ibn Hubayrah. It was said: Jareer ibn Hubayrah. It was said: Hubayrah ibn Abd Manaf. It was said: It is for Al-Aswad ibn Ya'far. It was said: For Ru'bah, and it is nothing. And the preservation is what the horse preserves of energy to expend it near reaching the goal.

And the 'irawah is like a locust. And it was said: with a kasrah, the name of his horse. And the 'dhala' - with a fathah - is a limp in the walk due to pain in the leg, meaning: the 'dhala' reached what the horse preserved, so it could not expend it, while it had made me close to the 'udwah of Hazimah with an open and then a broken letter:

A man who had raided the poet's camels and pursued him. And it was said: his tribe, and it is not that. It is narrated: So he reached the 'irqal of the 'irawah. And the 'irqal:

The hastening in walking, meaning: its limping nullified its hastening, and there must be an interpretation of the saying: you have made me a finger, meaning: you have made me of a distance of a finger. Or you have made my distance the measure of a finger.]]

If you say: How is the estimation of the saying, So he was the distance of two bows? I say: Its estimation is: So his distance of closeness was like the distance of two bows [[Mahamud said: "Its estimation is: So his distance of closeness was like the distance of two bows, and so on." Ahmad said: Some have said: It is a metaphor for the covenant to adhere to obedience, for the allies in the custom of the Arabs when they ally for loyalty and fidelity, they bring their bows close together." Ahmad said: And there is a leaning towards his saying, Or closer.]], so these additions were omitted as Abu Ali said in the saying:

And you have made me from Hazimah a finger.

Meaning: of a measure of the distance of a finger or closer, meaning: according to your estimation, like His saying, Or they will increase. To His servant

To Abdullah, even if His name, glorified and exalted is He, is not mentioned, because it does not wear, like His saying, On its back. What was revealed

A magnification of the revelation that was revealed [[Mahamud said: "This is a magnification of the revelation that Allah revealed to him." Ahmad said: The magnification is for what is in it of ambiguity, as if it is greater than can be encompassed by explanation, and it is like His saying: When it covered the lote tree what covered it, and His saying: So it covered them from the sea what covered them.]] to him: It was said: He revealed to him, "Indeed, Paradise is forbidden for the prophets until they enter it, and for the nations until your nation enters it." What the heart of Muhammad, blessings and peace be upon him, saw with his sight of the image of Gabriel, peace be upon him, meaning: What did his heart say when he saw him: I did not recognize you, and if he had said that, he would have been lying, because he recognized him, meaning: he saw him with his eye and recognized him with his heart, and he did not doubt that what he saw was true, and it was read: What he lied, meaning he believed him and did not doubt that he was Gabriel, peace be upon him, in his form. Do you dispute with him from the disputation and argumentation, and its derivation is from the dispute of the she-camel [[The saying "from the dispute of the she-camel" in the dictionaries: I disputed with the she-camel, if I wiped its udder to milk it. (A)]] as if each one of the disputants is disputing what is with his companion. And it was read: Do you dispute with him: Do you overcome him in disputation, from I disputed with him, so I overcame him, and because of its meaning of overcoming, it is transitive with 'ala, as you say: I overcame him in such and such: And it was said: Do you dispute with him: Do you deny him. And they recited:

If you have criticized a brother of truth and honor... you have indeed defeated a brother who does not defeat you. [He means by saying: If you have condemned a brother of truth and honor, meaning: yourself. It is said: 'marra' the she-camel, meaning: to milk it. From it comes 'mumarrah'. It is as if each of the disputants is extracting what is with his companion. Hence: 'I have defeated a brother of truth', meaning: I have overcome him in the argument and extracted what he has, because one who milks the she-camel leaves it with a dry udder, or you have denied his right as if you have taken it from him, or you have caused the extraction of what he has, so he condemns you as you have condemned him. 'What was he doing to you?' meaning: what was he doing to you like that.] They said: It is said 'maraytuhu haqqahu' if you denied it, and you have transgressed with 'ala' which is only correct according to the doctrine of inclusion. 'Nazlah' another time from the descent, I have made 'nazlah' an adverbial accusative which is 'once', because the action is the name for the time of the action, so it is in its ruling, meaning: Gabriel, peace be upon him, descended upon him another time in the form of himself, and he saw him in that form, and that was on the night of the Ascension. It was said about the Sidrat al-Muntaha: it is a lote tree in the seventh heaven to the right of the Throne: its fruits are like the clusters of Hajr, and its leaves are like the ears of elephants, from its root flow the rivers that Allah mentioned in His Book, a rider travels in its shade for seventy years without cutting through it.

And 'al-muntaha' means the place of ending, or the end, as if it is at the end of Paradise and its last part. It was said: no one has surpassed it, and to it ends the knowledge of the angels and others, and no one knows what is beyond it. It was said: to it the souls of the martyrs end. The Garden of Al-Ma'wa, the garden to which the righteous will go: according to Al-Hasan. It was said: the souls of the martyrs take refuge there.

And 'Ali, Ibn al-Zubayr, and a group read: 'the Garden of Al-Ma'wa', meaning: He covered it with His shadows and entered it. And from Aisha: she denied it and said: whoever reads it, may Allah protect him from what overshadows it, glorifying and increasing what overshadows it, for he has known by this phrase that what overshadows it from the creatures indicating the greatness and majesty of Allah: things that cannot be encompassed by description or surrounded by words. It has been said: it is overshadowed by a great multitude of angels who worship Allah there. And from the Messenger of Allah, blessings and peace be upon him: 'I saw on every leaf of its leaves an angel standing glorifying Allah.' [This was narrated by Al-Tabari through the route of Abdul Rahman ibn Zayd ibn Aslam. It was said to him: O Messenger of Allah, what did you see overshadowing that tree? He mentioned it and completed from it.' And Abdul Rahman is weak and this is interrupted.] And from him, peace be upon him: it is overshadowed by a canopy of green birds. [I did not find it.] And from Ibn Mas'ud and others: it is overshadowed by a covering of gold. [As for the narration of Ibn Mas'ud, it was narrated by Ishaq ibn Rahwayh through the route of Murrah from him with this and completed from it, and as for others, it was narrated [in whiteness in the original].] The sight of the Messenger of Allah, blessings and peace be upon him, did not deviate nor did it exceed, meaning: he affirmed what he saw with certainty and correctness, without his sight deviating from it or passing beyond it, or he did not turn away from seeing the wonders that he was commanded to see and was enabled to see, and 'nor did it exceed': nor did it go beyond what he was commanded to see. Certainly, he saw, and by Allah, he saw from the signs of his Lord the signs that are the greatest and most magnificent. [Mamdouh said: 'Its meaning is that he saw from the signs of his Lord the signs that... etc.' Ahmad said: It is possible that 'the greatest' is an attribute of the signs of his Lord, not an object of the action, and the seen is omitted to magnify the matter and exalt it, as if he said: he saw from the signs of his Lord the greatest matters that cannot be encompassed by description, and the omission in such a case is more eloquent and more terrifying, and this - and Allah knows best - is more appropriate than the first, because it magnifies the great signs of Allah, and that in it is what he saw and in it is what he did not see, and in the first way it would imply that he saw all the great signs in totality and generality, and there is distance, for the signs of Allah, the Exalted, no one encompasses knowledge of them in totality.

If he says: a general meaning intended by a specific one, he has returned to the point we mentioned, and Allah knows best.] Meaning: when he ascended to his Lord to the heavens and showed him the wonders of the kingdom.