Tafsir of An-Najm 53:30

Surah An-Najm (The Star): Verse 30

{ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ} That is the extent of their knowledge.

There are several interpretations for this phrase:

1. The most apparent meaning: It refers back to conjecture/assumption (al-ẓann). Meaning, the utmost limit they reach in their knowledge is relying on mere assumption (regarding the afterlife or divine matters).
2. Second interpretation: It refers to preferring the life of this world (ithār al-ḥayāh ad-dunyā). Meaning, this preference for the worldly life is the extent of the knowledge they have attained.
3. Third interpretation: It refers to the preceding statement: {فَأَعْرِضْ عَن مَّن تَوَلَّىٰ} (So turn away from him who turned away) [An-Najm: 29]. This turning away (i‘rāḍ) is the extent of their knowledge.
   • In this context, al-‘ilm (knowledge) means knowledge of the known reality, and the definite article (al-) signifies specificity.
   • The reasoning is that when the Qur'an was presented, some received it with acceptance and their hearts opened (reaching the highest degree). Some accepted it as a miracle and followed the Messenger (reaching the middle degree). Others remained hesitant, like Abu Talib (reaching the lowest degree). Others rejected and criticized it.
   • Therefore, one should not argue with the first group, but one must turn away from the last group. Their limit of knowledge is reached when further discussion is cut off by turning away from them.
   • A related question arises: God does not burden a soul beyond its capacity (Al-Baqarah: 286). The insane person has no knowledge, and the child is not commanded beyond their capacity, so how can God punish them?
   • The response: God mentioned previously that they turned away from the remembrance of God. Thus, their lack of knowledge is due to their refusal to accept knowledge. God ordained their turning away so that ignorance could be attributed to that refusal, thus justifying the punishment.

Al-Zamakhshari's View: He considered {ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ} an inserted parenthetical statement between two clauses. The connected statement is: {فَأَعْرِضْ عَمَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ} (So turn away from him who turned away from Our remembrance and desired only the worldly life. Indeed, your Lord is most knowing of who has strayed from His way). According to this view, the purpose is achieved: God essentially says, "Turn away from them, for that is their limit, and nothing beyond what they have shown exists." The phrase {الَّذِي تَوَلَّىٰ} (he who turned away) points to the cutting off of their excuse due to ignorance, as this ignorance stemmed from their turning away and preferring the immediate (worldly) gain.

{إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ} Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided.

1. First Relevance: Since God commanded the Prophet (PBUH) to turn away, and the Prophet (PBUH) was intensely desirous of his people's faith, perhaps thinking that admonition might still benefit some non-believers without fighting, God clarifies: {إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ}. God knows precisely who among the accountable will believe merely through preaching, and for whom the sword and fighting are necessary. Therefore, the Prophet should cease arguing and turn toward fighting. In this sense, {بِمَنِ اهْتَدَىٰ} means God knew from eternity who would stray and who would be guided, so the matter is not ambiguous. This removes despair regarding turning away and confirms that fighting is sometimes the necessary means.
2. Second Relevance: This relates to the saying: {وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ} (And indeed, we or you are either on guidance or in manifest error) [Saba: 24], and {يَحْكُمُ اللَّهُ بَيْنَنَا} (God will judge between us) [Al-A'raf: 87]. The disbelievers claimed they were guided and the Prophet was misguided. When the Prophet established the proof and it did not benefit them, God commanded him to turn away, stating that the reward/judgment belongs to God, as He knows who is guided and who is astray. When two debaters argue before an omnipotent King, their goal is for the truth to become clear to the King. If the opponent admits the truth, fine; otherwise, the correct party's position will be evident to the King. God is saying: You argued well, but God knows the truthful from the false.
3. Third Relevance: When God commanded the Prophet (PBUH) to turn away, the Prophet had endured great harm hoping they would believe. When they did not believe, it was as if his effort and endurance were in vain. God then confirms that He knows the state of the misguided and the guided: {وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىٰ} (To God belongs whatever is in the heavens and whatever is on earth, that He may recompense those who do evil with what they have done and recompense those who do good with the best [reward]).

Issue 1: The word {هُوَ} (He)

The word {هُوَ} is used as an emphasis (‘imād) and a separator (faṣl). The sentence would be complete without it: Inna Rabbaka a‘lamu... However, without this emphasis, the listener might pause, unsure if {أَعْلَمُ} (most knowing) is the predicate of Rabbuka or if it is connected to something else. For example, if one says: Inna Zayd-an a‘lamu min ‘Amrin, the predicate of Zayd is the clause following a‘lam. If one says: Inna Zayd-an huwa a‘lamu, this ambiguity is removed.

Issue 2: The meaning of {أَعْلَمُ} (Most Knowing)

The comparative form (af‘al) usually implies a comparison (e.g., Zayd is more knowing than Amr). But with God, it often means "the Knower, with none like Him."

• If there were another knower, it would be a comparison.
• If there is no other knower, then He is truly the Knower alone. This is common in God's attributes, like {اللَّهُ أَكْبَرُ} (God is Greater), where in reality, none is greater than Him. This is analogous to the supplication: Yā Akram al-Akrameen (O Most Generous of the generous), implying: "There is none as generous as You." Therefore, {أَعْلَمُ} here can mean "He is the Knower of the guided and the misguided," or it can mean "He is more knowing than any conceivable knower."

Issue 3: The use of Prepositions with Knowledge Verbs

The verbs related to knowledge (‘alimtu bihi and ‘alimtu-hu) are both used. God says in Al-An'am: {هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ} (He knows best who strays from His way).

The choice of preposition (or lack thereof) depends on the strength of the connection between the knowledge and the known object, due to:

1. Strength of the Knowledge: God's knowledge is perfect and encompassing.
   • Example: {إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ} (Indeed, your Lord knows that you stand [in prayer] almost two-thirds of the night) [Al-Muzzammil: 20]. God's knowledge is complete, so it connects directly to the state of the servant (taqūmu) without a preposition, as the servant is constantly under His sight.
   • Example: {أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَىٰ} (Does he not know that Allah sees?) [Al-'Alaq: 14]. Since God's sight is not a sensory perception for humans, the preposition bi is used when relating God's attribute to the object of knowledge.
2. Clarity of the Known Object:
   • Example: {أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ} (Have they not seen that Allah extends provision for whom He wills) [Az-Zumar: 52]. This is an obvious, manifest reality.
3. Emphasis on the Obligation to Know:
   • Example: {فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ} (So know that there is no deity except Allah) [Muhammad: 19]. This emphasizes the necessity of this knowledge.
4. Strength of the Action:
   • Example: {عَلِمَ أَن لَّن تُحْصُوهُ} (He knew that you would not be able to count it) [Al-Muzzammil: 20]. Since the verb used is an attribute of action (taqūmu), it connects directly to the object without a preposition.
   • However, in {إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن...}, since a‘lam is a noun indicating a weakened action (compared to a pure verb), it connects to the object with a preposition (bi).

Issue 4: Precedence of Mentioning the Misguided

In many places, including Al-An'am, Surah Nun (Qalam), and this Surah, mentioning {مَن ضَلَّ} (who strays) comes before {مَنِ اهْتَدَىٰ} (who is guided). This is because in all these contexts, the Prophet (PBUH) and the deniers are mentioned. Mentioning the deniers first serves as a warning to them and consolation for the Prophet's heart.

Issue 5: The difference between {مَن يَضِلُّ} and {بِمَن ضَلَّ}

In Al-An'am, it is {مَن يَضِلُّ} (who strays), while here and elsewhere it is {بِمَن ضَلَّ} (with who strayed).

My Answer: This is explained by both rational and textual arguments.

• Rational Argument: Eternal knowledge relates to the known object exactly as it is. If something happened yesterday, God knew it happened yesterday in the daytime. Unlike our knowledge, which might only grasp an event today, God's knowledge is immediate: {لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ} (Not even the weight of an atom escapes Him in the heavens or on earth).

• Textual Argument (Grammar): The active participle (ism al-fā‘il) functions like a verb for the future, but not for the past. You cannot say: "I am striking Zayd yesterday." If you use the active participle for the past, you must use the iḍāfah construction (e.g., ḍārib Zayd-in anā - I am the striker of Zayd). The reason is that an action that has already occurred has no immediacy or present existence to allow the active participle to operate on an object.

• Applying this: When God says {ضَلَّ} (strayed - past tense), His knowledge related to that past event when it occurred. Since {أَعْلَمُ} here means "Knower," saying {أَعْلَمُ مَن ضَلَّ} without bi would imply the active participle is operating on a past event, which is grammatically weak according to some grammarians.
  • However, when God says {يَضِلُّ} (straying - present/future), He is referring to the knowledge of the straying as it occurs or will occur. This future/present action allows the active participle to function like a verb, hence the lack of the preposition bi in Al-An'am: {هُوَ أَعْلَمُ مَن يَضِلُّ} (He knows best who strays).

• Conclusion for this verse: Here, {بِمَن ضَلَّ} is used because the straying is considered a past, confirmed event, especially since the Prophet (PBUH) had despaired of their faith and was commanded to turn away.
  • In Al-An'am, God had just said: {وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِهِ} (And if you should obey most of those upon the earth, they would lead you astray from His way) [Al-An'am: 116]. Since the straying was presented as a potential future event, the structure {مَن يَضِلُّ} (who will stray) was appropriate.

Issue 6: The phrase "Straying from His Way"

God mentions straying {عَن سَبِيلِهِ} (from His way). This is sufficient because straying only occurs from a path.

• After reaching the destination (guidance), there is no straying.
• Alternatively, one who strays from the path will not reach the goal, whether they take a path or not.
• It is also correct that one who strays onto a path other than His is misguided, but one who is guided to His path is only truly guided if they follow it. Certain guidance is absolute guidance. This is why He says {بِمَنِ اهْتَدَىٰ} (who is guided) and {بِالْمُهْتَدِينَ} (the guided ones) in Al-Qalam: 7.

{وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىٰ} And to God belongs whatever is in the heavens and whatever is on earth, that He may recompense those who do evil with what they have done and recompense those who do good with the best [reward].