53:1وَالنَّجْمِ إِذَا هَوَى
By the star when it sets:
Agha Ali Puya Commentary
Commentary on Quran 53:1
[Pooya/Ali Commentary 53:1]
It is reported by Ibn Abbas that one night, after praying the Isha salat, the Holy Prophet told his companions: "At dawn, tomorrow, a star will descend on the earth from the heaven. On whomsoever's house it will come upon will be my heir, my successor, and he is the divinely commissioned guide." The star descended on Ali's house. The hypocrites began to whisper that in love of Ali the Holy Prophet had gone astray. On this occasion these verses were revealed. The Holy Prophet is mentioned as sahib (companion) because he was living among the people addressed in this verse.
"He does not speak of his own will" has also been mentioned in Deuteronomy 18: 18-:
"Then the Lord said to me (Musa) :"I will raise up for them a prophet like you, one of their own race, and I will put my words into his mouth. He shall convey all my commands to them."
It is also mentioned in John 16: 18:
(Isa said): "However, when he comes who is the spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming."
The Holy Prophet was always in communion with Allah. Whatever he said was the word of Allah and
his actions were the fulfilment of the divine will, yet at the time of the treaty of Hudaybiya his close companion had doubts about his prophethood despite many verses of the Quran which assert that which has been said in verse 2 to 4, and his reputation as the most trustworthy and truthful among the people of Makka. (See commentary of Fat-h: 1).
53:2مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى
your companion has neither gone astray, nor amiss.
Agha Ali Puya Commentary
Commentary on Quran 53:2
[Pooya/Ali Commentary 53:2] (see commentary for verse 1)
53:3وَمَا يَنطِقُ عَنِ الْهَوَى
Nor does he speak out of [his own] desire:
Agha Ali Puya Commentary
Commentary on Quran 53:3
[Pooya/Ali Commentary 53:3] (see commentary for verse 1)
53:4إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى
it is just a revelation that is revealed [to him],
Agha Ali Puya Commentary
Commentary on Quran 53:4
[Pooya/Ali Commentary 53:4] (see commentary for verse 1)
53:5عَلَّمَهُ شَدِيدُ الْقُوَى
taught him by one of great powers,
Agha Ali Puya Commentary
Commentary on Quran 53:5
[Pooya/Ali Commentary 53:5]
To know who is the teacher of the Holy Prophet see commentary of verses 2 to 4 of Ar Rahman.
Shadidul Quwa, "the supreme in power", is Allah. To translate and interpret it as the angel Jibrail is to belie the verses 30 to 38 of Baqarah (see commentary) and verse 75 of Sad, because Jibrail was one of the angels who prostrated themselves before Adam when Adam taught them "the names" they did not know. As mentioned in the commentary of the verses of al Baqarah, on the authority of well known Muslim scholars. (Refer to Durr al Manthur, Kanzul Ammal, Yanabi al Mawaddat, Riaz al Nuzra and Arjah al Mutalib), "the names" were-Muhammad, Ali, Fatimah, Hasan, Husayn. Even if "the names" are interpreted as wisdom, then too Jibrail cannot be the teacher of the Holy Prophet, as the Holy Prophet is the superior most prophet among all the prophets of Allah in wisdom and all other attributes. In verse 75 of Sad Allah asks Shaytan: "Are you arrogant, or are you one of the alin (the high ones)?" It means there were some servants of Allah described as alin (plural of ali) who were superior to Adam, therefore, exempted from prostrating themselves before Adam on account of their superiority over him. So it is proved that it is Allah who taught the Holy Prophet and from no mortal created being he received any kind of knowledge as mentioned in the commentary of Baqarah: 78 and other verses in connection with the interpretation of the word "ummi".
53:6ذُو مِرَّةٍ فَاسْتَوَى
possessed of sound judgement. He settled,
Agha Ali Puya Commentary
Commentary on Quran 53:6
[Pooya/Ali Commentary 53:6]
Refer to the commentary of Bani Israil: 1 for mi-raj (ascension). The Holy Prophet held in view the entire universe from the highest position, where he found Jibrail. Then the Holy Prophet drew near to Allah "till a distance of two bows or still nearer." The nearness described by "still nearer" cannot be imagined by human mind. It is the nearest nearness possible between the finite and the infinite. Arabic idiom qaba qawsayn indicate extreme nearness. "The drawn bows, with their chords touching," make a circle of union, yet the Holy Prophet is not to be considered as totally absorbed into divinity. The nearness stands for the highest position of the Holy Prophet in the order of creation-the nearest to Allah. It was a custom among the Arabs that when two individuals joined their bows it implied that both of them were united or bound by an agreement to shoot their arrows simultaneously in one direction.
Fatadalla implies that the Holy Prophet brought himself low in utmost humility before the manifest glory of the Lord of the worlds to express his gratitude for the unique divine grace bestowed on him.
For all the details of ascension (mi-raj) see commentary of Bani Israil: 1.
The nature of communion with Allah at their nearest point is incommunicable and incomprehensible to any one who is not from the Holy Prophet.
Aqa Mahdi Puya says:
Verses I to 8 assert the infallibility of the Holy Prophet in his movement between the creator and the creation, similar to the movement of the star in its orbit. He neither deviates nor does or say anything other than what is revealed to him. The degree of his realisation and knowledge of all that which has been created is as perfect as the creator, save the finest span between the finite and the infinite.
The first degree of realisation he reached is the scene of istiwa in the highest part of the horizon which is the highest stage of the angelic force, at which appear the two arcs-the arc of creation and the arc of godhead-to meet each other. Here the Holy Prophet and Jibrail heard a voice (saying):
"Glory be to Me. I am the Lord of the angels and the spirits. My mercy subdues My wrath."
Then moving further beyond the dualistic view, he entered the state of awaiting or pending (not terminated) between the finite and the infinite, joining point of the two arcs, after which comes the phase of aw adna where all dualistic considerations concerning the two arcs disappear. The whole becomes a circle wherein the absolute infinite manifests overall encompassment and penetration. At this stage of total submission and absorption, the Holy Prophet comes into direct communion with the infinite absolute and receives most important message which is known to him and his Lord.
Imam Jafar bin Muhammad as Sadiq said:
"It was in this state the command relating to wilayah or imamah with finality was revealed to the Holy Prophet."
The Imam further said that "what he saw" has nothing to do with the ordinary sense of seeing but it refers to the realisation the cognitive self of the Holy Prophet achieved.
Hawa, in the sense of inclination, implies that the stars in their movement are inclined to either go up or down. As their movement is regular, it becomes a guidance for mankind. The Quran draws man's attention to the conduct of the Holy Prophet which is nothing but carrying out the commands of Allah in letter and spirit-a guidance to mankind to find the right path in the darkness of worldly wanderings and temptations.
The assertion made in verses 2 to 4 concerning his life in this world is not restricted to any particular event, aspect or period but applies to his entire life from the day he came in this world to the day he departed. Ali ibn abi Talib in the Nahj al Balagha describes the infallibility and the unique excellences of the Holy Prophet in the highest form of style and substance ever thought or said by any one till today
53:7وَهُوَ بِالْأُفُقِ الْأَعْلَى
while he was on the highest horizon.
Agha Ali Puya Commentary
Commentary on Quran 53:7
[Pooya/Ali Commentary 53:7] (see commentary for verse 6)
53:8ثُمَّ دَنَا فَتَدَلَّى
Then he drew nearer and nearer
Agha Ali Puya Commentary
Commentary on Quran 53:8
[Pooya/Ali Commentary 53:8] (see commentary for verse 6)
53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
until he was within two bows’ length or even nearer,
Agha Ali Puya Commentary
Commentary on Quran 53:9
[Pooya/Ali Commentary 53:9] (see commentary for verse 6)
53:10فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى
whereat He revealed to His servant whatever He revealed.
[Pooya/Ali Commentary 53:10] (see commentary for verse 6)
53:11مَا كَذَبَ الْفُؤَادُ مَا رَأَى
The heart did not deny what it saw.
[Pooya/Ali Commentary 53:11]
Eyes can see matter. Allah is the creator of matter. He Himself is not matter. No finite being can ever see the infinite. The Holy Prophet saw the manifestation of His glory and power in the heaven. The quality of glory the Holy Prophet saw there was different from any that is visible on the earth, so when he narrated what he saw to the dwellers of the earth, those among them who did not have the elementary knowledge of the spiritual existence disputed with him concerning what he saw during his ascension
53:12أَفَتُمَارُونَهُ عَلَى مَا يَرَى
Will you then dispute with him about what he saw?!
[Pooya/Ali Commentary 53:12] (see commentary for verse 11)
53:13وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى
Certainly he saw it yet another time,
[Pooya/Ali Commentary 53:13]
The Holy Prophet saw Jibrail at sidratil muntaha beyond which neither any angel nor any other created being could pass. Then Jibrail told him: "I shall not take another step from here." The Holy Prophet went ahead and that which happened there is mentioned in verses 8, 9 and 10.
53:14عِندَ سِدْرَةِ الْمُنتَهَى
by the Lote Tree of the Ultimate Boundary,
[Pooya/Ali Commentary 53:14] (see commentary for verse 13)
53:15عِندَهَا جَنَّةُ الْمَأْوَى
near which is the Garden of the Abode,
[Pooya/Ali Commentary 53:15]
In the region of bliss beyond sidratil muntaha the Holy Prophet saw the glory of the kingdom of Allah, and became fully aware of the wisdom governing it.
There were wonders both spiritual and sensible but the Holy Prophet, neither dazzled nor confounded, remained firm and self-possessed, engrossed in the unique experience of beholding the glory of the Lord. There was no visual delusion nor any intellectual or emotional disturbance.
The arsh or throne (the seat of divine authority) and Allah's presence are figuratively localised in the highest heaven because human knowledge and imagination are unable to understand the dimensionless existence and sway of the eternal Lord of the worlds with the theories of time and space. Verse 255 of al Baqarah: says: "His throne (presence, wisdom and authority) extends over the heavens and the earth (whole universe)". See commentary of Baqarah : 255. In the case of Musa it was but a prefigurament of the divine effulgence on this earth. See commentary of Ta Ha: 10 to 14; Qasas: 30; and also Exodus 3: 1 to 6 in the Old Testament. Through a fire in the bush Allah granted Musa a little manifestation of His glory on the mountain of Sinai. Refer to Araf: 143 for what took place when Musa saw the manifestation of divine glory. In case of the Holy Prophet it was divine glory in its full splendour in the highest heaven which he saw, understood and absorbed as verse 18 confirms.
53:16إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
when there covered the Lote Tree what covered it.
[Pooya/Ali Commentary 53:16] (see commentary for verse 15)
53:17مَا زَاغَ الْبَصَرُ وَمَا طَغَى
His gaze did not swerve, nor did it overstep the bounds.
[Pooya/Ali Commentary 53:17] (see commentary for verse 15)
53:18لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى
Certainly he saw some of the greatest signs of his Lord.
[Pooya/Ali Commentary 53:18] (see commentary for verse 15)
53:19أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى
Have you considered Lat and ‘Uzza?
[Pooya/Ali Commentary 53:19]
When the Holy Prophet was reciting verses one of the idolators recited: "There are the lofty idols, verily their intercession is sought." See commentary of Hajj: 52 and 53 on page 743 for full details.
53:20وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى
and Manat, the third one?
[Pooya/Ali Commentary 53:20] (see commentary for verse 19)
53:21أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَى
Are you to have males and He females?
[Pooya/Ali Commentary 53:21]
See commentary of Nahl: 57, 58, Zukhruf: 16, 17 and Tur: 39.
53:22تِلْكَ إِذًا قِسْمَةٌ ضِيزَى
That, then, will be an unfair division!
[Pooya/Ali Commentary 53:22] (see commentary for verse 21)
53:23إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَى
These are but names, which you have coined—you and your fathers—for which Allah has not sent down any authority. They follow nothing but conjectures and the desires of the [lower] soul, while there has already come to them the guidance from their Lord.
[Pooya/Ali Commentary 53:23]
Refer to Araf: 71 and Yusuf: 40.
The false gods the idolaters worship are nothing but names they give to sticks or stones, ideas or men living or dead.
53:24أَمْ لِلْإِنسَانِ مَا تَمَنَّى
Shall man have whatever he yearns for?
[Pooya/Ali Commentary 53:24]
Man's desires are dictated by his whims and fancies, so he worships false gods and ideas and generates evil and disorder. The true source of guidance and light is Allah. He is the ultimate goal to which all persons and things (all existence) return. Sovereignty, from beginnings to end, exclusively belongs to Allah.
53:25فَلِلَّهِ الْآخِرَةُ وَالْأُولَى
Yet to Allah belong this world and the Hereafter.
[Pooya/Ali Commentary 53:25] (see commentary for verse 24)
53:26وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَى
How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!
[Pooya/Ali Commentary 53:26]
There will be no intercession available to the disbelievers, but Allah has given permission to the Holy Prophet and his Ahl ul Bayt to intercede and advocate on behalf of the believers. Refer to the commentary of Baqarah: 48. There are several verses in the Quran in which it is clearly stated that Allah gives permission of intercession to whom He pleases. So the theory of "no intercession at all" is unquranic and contrary to the will of Allah.
53:27إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَى
Indeed those who do not believe in the Hereafter give female names to the angels.
[Pooya/Ali Commentary 53:27]
53:28وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا
They do not have any knowledge of that. They follow nothing but conjectures, and conjecture is no substitute for the truth.
[Pooya/Ali Commentary 53:28]
53:29فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا
So avoid those who turn away from Our remembrance and desire nothing but the life of the world.
[Pooya/Ali Commentary 53:29]
53:30ذَلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى
That is the ultimate reach of their knowledge. Indeed your Lord knows best those who stray from His way, and He knows best those who are [rightly] guided.
[Pooya/Ali Commentary 53:30]
53:31وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
To Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have done, and reward those who do good with the best [of rewards].
[Pooya/Ali Commentary 53:31]
53:32الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى
Those who avoid major sins and indecencies, apart from [minor and occasional] lapses. Indeed your Lord is expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth and since you were foetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are Godwary.
[Pooya/Ali Commentary 53:32]
Lamam stands for the intention (to sin) and the sins committed before coming into the fold of Islam, most likely to be forgiven after repentance and amended conduct. Allah's attributes of mercy and forgiveness are unlimited. They come into action without our asking if we surrender our wills to Him. Our prayer helps us to surrender our wills to Him.
As Allah knows our inmost being, it is absurd to justify ourselves, either by pretending that we are better than we are, or by finding excuses for our misconduct. If we try to safeguard ourselves against evil with full awareness of the laws made by Him He will appreciate our striving and may forgive us.
53:33أَفَرَأَيْتَ الَّذِي تَوَلَّى
Did you see him who turned away,
[Pooya/Ali Commentary 53:33]
"He who turns back" refers to those who forsake the faith like those who left the Holy Prophet in the midst of danger and ran away from the battles of Uhad and Hunayn.
According to Minhajul Sadiqin Uthman bargained with Abdullah bin Ubay for a camel load of merchandise if Abdullah would take upon himself the sins of Uthman. After giving the merchandise Uthman put a stop to alms giving relying upon Abdullah's undertaking. Then these verses were revealed. If we accept Islam, we must accept it whole-heartedly and not look back to pagan superstitions. No man can bargain about spiritual matters, for he cannot see what his end will be in the hereafter. It is the unchangeable law of Allah in every age that no bearer of burden can bear the burden of another. See commentary of Baqarah: 48, 123, 254; An-am: 165 ; Bani Israil: 15 ; Fatir: 18 and other such verses.
53:34وَأَعْطَى قَلِيلًا وَأَكْدَى
gave a little and held off?
[Pooya/Ali Commentary 53:34] (see commentary for verse 33)
53:35أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى
Does he have the knowledge of the Unseen so that he sees?
[Pooya/Ali Commentary 53:35] (see commentary for verse 33)
53:36أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى
Has he not been informed of what is in the scriptures of Moses,
[Pooya/Ali Commentary 53:36] (see commentary for verse 33)
53:37وَإِبْرَاهِيمَ الَّذِي وَفَّى
and of Abraham, who fulfilled [his summons]:
[Pooya/Ali Commentary 53:37] (see commentary for verse 33)
53:38أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
that no bearer shall bear another’s burden,
[Pooya/Ali Commentary 53:38] (see commentary for verse 33)
53:39وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى
that nothing belongs to man except what he strives for,
[Pooya/Ali Commentary 53:39] (see commentary for verse 33)
53:40وَأَنَّ سَعْيَهُ سَوْفَ يُرَى
and that he will soon be shown his endeavour,
[Pooya/Ali Commentary 53:40] (see commentary for verse 33)
53:41ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَى
then he will be rewarded for it with the fullest reward;
[Pooya/Ali Commentary 53:41] (see commentary for verse 33)
53:42وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى
that the terminus is toward your Lord,
[Pooya/Ali Commentary 53:42]
53:43وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى
that it is He who makes [men] laugh, and weep,
[Pooya/Ali Commentary 53:43]
53:44وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
that it is He who brings death and gives life,
[Pooya/Ali Commentary 53:44]
53:45وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى
that it is He who created the mates, the male and the female,
[Pooya/Ali Commentary 53:45]
53:46مِن نُّطْفَةٍ إِذَا تُمْنَى
from a drop of [seminal] fluid when emitted;
[Pooya/Ali Commentary 53:46]
53:47وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَى
that with Him lies the second genesis,
[Pooya/Ali Commentary 53:47]
53:48وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى
that it is He who enriches and grants possessions,
[Pooya/Ali Commentary 53:48]
53:49وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى
that it is He who is the Lord of Sirius;
[Pooya/Ali Commentary 53:49]
Aqa Mahdi Puya says:
In astronomy, Sirius is the highest star, also called day star, in the firmament. It was worshipped by the Egyptians, the Greeks, the Romans and the pagan Arabs. Allah is the creator, the Lord-nourisher of the most magnificent creation, therefore worship is due to Him alone.
53:50وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى
that it is He who destroyed the former ‘Ad,
[Pooya/Ali Commentary 53:50]
For the people of Ad see Araf: 65 to 72; for the people of Thamud see Araf: 73 to 79; and for the people of Nuh see Araf: 59 to 64.
53:51وَثَمُودَ فَمَا أَبْقَى
and Thamud, sparing none [of them];
[Pooya/Ali Commentary 53:51] (see commentary for verse 50)
53:52وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَى
and the people of Noah before that; indeed they were more unjust and rebellious;
[Pooya/Ali Commentary 53:52] (see commentary for verse 50)
53:53وَالْمُؤْتَفِكَةَ أَهْوَى
and He overthrew the town that was overturned,
[Pooya/Ali Commentary 53:53] (see commentary for verse 50)
53:54فَغَشَّاهَا مَا غَشَّى
covering it with what covered it.
[Pooya/Ali Commentary 53:54] (see commentary for verse 50)
53:55فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَى
Then which of the bounties of your Lord will you dispute?
[Pooya/Ali Commentary 53:55]
There is a similar query in surah ar Rahman. Every gift man has is from Allah and to save him from the just punishment of his sins, He sent messengers and prophets to warn him.
Aqa Mahdi Puya says:
The minutest functions in the universe are subject to Allah's sovereignty, so the whole universe is before him in a single view at every moment.
53:56هَذَا نَذِيرٌ مِّنَ النُّذُرِ الْأُولَى
This is a warner, [in the tradition] of the warners of old.
[Pooya/Ali Commentary 53:56]
53:57أَزِفَتِ الْآزِفَةُ
The Imminent [Hour] is near at hand.
[Pooya/Ali Commentary 53:57]
Aqa Mahdi Puya says:
According to Ibn Arabi it may refer to the advent of Imam Mahdi al Qa-im. See commentary of Bara-at: 32 and 33, Fat-h: 28 and Saff: 9.
53:58لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ
There is none who may unveil it besides Allah.
[Pooya/Ali Commentary 53:58]
53:59أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ
Will you then wonder at this discourse,
[Pooya/Ali Commentary 53:59]
53:60وَتَضْحَكُونَ وَلَا تَبْكُونَ
and laugh and not weep,
[Pooya/Ali Commentary 53:60]
53:61وَأَنتُمْ سَامِدُونَ
while you remain heedless?!
[Pooya/Ali Commentary 53:61]
53:62فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا
So prostrate yourselves to Allah and worship Him!
[Pooya/Ali Commentary 53:62]
Prostration is compulsory after reciting this verse.
