Surah An-Najm (The Star): (16) When that which covers the Sidrah covers it...

Issues Discussed:

There are two possibilities for the word governing the temporal clause introduced by إِذ (when): the preceding clause or the following clause.

If the preceding clause governs it:

1. The most apparent interpretation is that the operative word is رَآهُ (He saw him) [An-Najm: 13]. This means: He saw him at the time when the Sidrah was covered by what covers it.
2. Another possibility is that the operative word is the verb related to the descent (نَزْلَة - descent/station). The meaning would be: He saw him during another descent, that descent occurring at the time when the Sidrah was covered by what covers it. This implies that the Prophet's descent only occurred after the wonders appeared at the Sidrah and it was covered by what covered it, indicating that Muhammad did not return without benefit.

If the following clause governs it: The operative word is مَا زَاغَ الْبَصَرُ (The sight did not swerve) [An-Najm: 17]. The meaning is: His sight did not swerve at the time the Sidrah was covered by what covers it. This will be discussed when interpreting that verse.

It has been mentioned in some interpretations that Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary) refers to the utmost bewilderment (الحيرة القصوى). If this is the case, the phrase يَغْشَى السِّدْرَةَ (covers the Sidrah) seems to contradict this meaning. Can this interpretation be reconciled?

Yes, it can be argued that the meaning of ghashyan (covering) here is the covering of one state by another. That is, the state of vision and certainty (الرؤية واليقين) descended upon the state of bewilderment. The Prophet (PBUH) saw what he saw when, due to the grace and mercy of God Almighty, what occurred happened to that state of bewilderment.

However, the first interpretation (that it is a physical tree) is more correct, as the narration we previously mentioned—that the Sidrah is a lote tree whose fruit resembles the basins of Hajar—indicates that it is a tree.

There are several views on what covered the Sidrah:

1. Fringes or Locusts of Gold: This view is weak because such things require textual proof (a transmitted report). If a sound report exists, interpretation might be permissible; otherwise, there is no basis for it.
2. Angels covering it like birds: This is plausible because the location is one that the King (God) does not exceed. The angels ascend to it, honored by it, seeking blessing, and visiting, similar to how people visit the Kaaba and gather around it.
3. The Lights of God Almighty: This is apparent because when the Prophet (PBUH) reached it, his Lord manifested Himself to it, just as He manifested Himself to the mountain. Lights appeared. However, the Sidrah was stronger and more steadfast than the mountain. The mountain was turned to dust (دكّاً), but the tree did not move. Moses fell down unconscious (صعقاً), but Muhammad (PBUH) did not waver.
4. It is an ambiguous term used for magnification: Similar to when someone says, "I saw what I saw near the King," indicating revelation on one hand, and concealment on the other.

يَغْشَى can mean to cover/veil (يستر), from which comes al-Ghawāshī (veils). It can also mean to come/approach (الإتيان). One might say, "It does not come to me all the time" (فلا يغشاني كل وقت). Both meanings are possible. If we adopt the view that God "comes and goes" (in terms of manifestation), then the meaning of "approaching" is closer.

(17) مَا زَاغَ الْبَصَرُ وَمَا طَغَى (The sight did not swerve, nor did it transgress.)