53 An-Najm (The Unfolding)

Mecca Period [23]

53:33 HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world],

(53:34) and gives so little [of himself for the good of his soul], and so grudgingly? 28

53:35 Does he [claim to) have knowledge of something that is beyond the reach of human

perception, so that he can see [it clearly]? 29

(53:36) Or has he never yet been told of what was [said) in the revelations of Moses,

Ali’s version and the Arabic text

أَفَرَأَيْتَ الَّذِي تَوَلَّى ﴿٣٣﴾

33.  Seest thou one who turns back.

C5108. The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest.

The general application that concerns us is threefold:

• if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions;

• we cannot play fast and loose with our promises and,

• no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.

وَأَعْطَى قَلِيلًا وَأَكْدَى ﴿٣٤﴾

34.  Gives a little, then hardens (his heart)?

أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى ﴿٣٥﴾

35.  What!

has he knowledge of the Unseen so that he can see?

C5109. 'So that he can see what will happen in the Hereafter': for no bargains can be struck about matters unknown.

أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى ﴿٣٦﴾

36.  Nay, is he not acquainted with what is in the books of Moses --

C5110. Books of Moses: apparently not the Pentateuch, in the Torah, but some other book or books now lost. For example, the Book of the Wars of Jehovah is referred to in the Old Testament (Num. 21:14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.

[[Asad’s note - 28 My rendering of the above two verses (together with the two interpolations between brackets) is based on Razi's convincing interpretation of this passage as a return to the theme touched upon in verses 29-30.

29 I.e., "How can he be so sure that there is no life in the hereafter, and no judgment?" 30 Cf. 2:124 and the corresponding note 100. It is obvious that the names of Abraham and Moses are cited here only by way of example, drawing attention to the fact that all through human history God has entrusted His elect, the prophets, with the task of conveying certain unchangeable ethical truths to man. ]]