(لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ)
(Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.)
and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night.''[24]
Concerning Allah's statement,
[وَالَّيْلِ إِذَا عَسْعَسَ ]
(And by the night when it `As`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening.'' Sa`id bin Jubayr said, "When it begins.'' Al-Hasan Al-Basri said, "When it covers the people.''[25] This was also said by `Atiyah Al-`Awfi.[26] `Ali bin Abi Talhah and Al-`Awfi both reported from Ibn `Abbas:
[إِذَا عَسْعَسَ]
(when it `As`as) "This means when it goes away.''[27] Mujahid, Qatadah and Ad-Dahhak, all said the same.[28] Zayd bin Aslam and his son `Abdur-Rahman also made a similar statement, when they said,
[إِذَا عَسْعَسَ]
(when it `As`as) "This means when it leaves, and thus it turns away.''[29] I believe that the intent in Allah's saying,
[إِذَا عَسْعَسَ]
(when it `As`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says,
[وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى ]
(By the night as it envelops. By the day as it appears in brightness) (92:1-2)
and He also says,
[وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى ]
(By the forenoon. By the night when it darkens.) (93:1-2)
Allah also says,
[فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً]
(Cleaver of the daybreak. He has appointed night for resting.) (6:96)
And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word `As`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement,
[وَالصُّبْحِ إِذَا تَنَفَّسَ ]
(And by the day when it Tanaffas.)
Ad-Dahhak said, "When it rises.'' Qatadah said, "When it brightens and advances.''[30]
Jibril descended with the Qur'an and it is not the Result of Insanity Concerning
Allah's statement,
[إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ]
(Verily, this is the Word of a most honorable messenger.)
meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril.
Ibn `Abbas, Ash-Sha`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, Ad-Dahhak and others have said this.[31]
[ذِى قُوَّةٍ]
(Dhi Quwwah) This is similar to Allah's statement,
[عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ]
(He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6)
meaning, mighty in creation, mighty in strength and mighty in actions.
[عِندَ ذِى الْعَرْشِ مَكِينٍ]
(with the Lord of the Throne Makin,)
meaning, he has high status and lofty rank with Allah.
[مُّطَـعٍ ثَمَّ]
(Obeyed there,)
meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said,
[مُّطَـعٍ ثَمَّ]
(Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message.''
Allah then says,
[أَمِينٌ]
(trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad by His statement,
[وَمَا صَـحِبُكُمْ بِمَجْنُونٍ ]
(And your companion is not a madman.) Ash-Sha`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad .''[32] Allah said,
[وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ ]
(And indeed he saw him in the clear horizon.)
meaning, indeed Muhammad saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings.
[بِالاٍّفُقِ الْمُبِينِ]
(in the clear horizon. )
meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement,
[عَلَّمَهُ شَدِيدُ الْقُوَى - ذُو مِرَّةٍ فَاسْتَوَى - وَهُوَ بِالاٍّفُقِ الاٌّعْلَى - ثُمَّ دَنَا فَتَدَلَّى - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى ]
(He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10)
The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement,
[وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى ]
(And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16)
And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey).