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Tafsīr al-Ṭabarī The Source Commentary · Early Mufaṣṣal Qāf to At-Taḥrīm
Lesson 53

Sūrah An-Najm The Star

سورة النجم

A Makkan sūrah of 62 verses. Al-Ṭabarī examines the vision at the Lote Tree, the debate over whether the Prophet saw Allah, the meaning of the sidrat al-muntahā, and the Gharānīq controversy.

Surah Overview

DetailInformationClassificationSignificance
SurahالنجمMakkī 62 versesProphetic vision, idols, foundational theological principles
Key DisagreementDid the Prophet see Allah or Jibrīl at the Lote Tree (53:10–18)?Vision debateAl-Ṭabarī: he saw Jibrīl in his true form strongest chains from ʿĀʾishah and Ibn Masʿūd; seeing Allah view has weaker chains
Competing OpinionsIs the Gharānīq incident authentic?Satanic verses controversyAl-Ṭabarī: presents chains for the incident then notes the dominant Companion position is that it did not happen the chains are problematic
MethodologyWeighing chains on the prophetic vision using multiple Companion witnessesMulti-witness chain analysisAl-Ṭabarī evaluates ʿĀʾishah, Ibn Masʿūd, and Ibn ʿAbbās chains all with different positions before stating his tarjīḥ

Key Themes from Al-Ṭabarī

The vision at the Lote Tree (53:4–18) generates al-Ṭabarī's most careful chain evaluation on a theological question: did the Prophet see Allah? He presents three positions: (1) Ibn ʿAbbās: yes, the Prophet saw Allah with his heart; (2) ʿĀʾishah: no she explicitly denied it, citing 42:51 that no human sees Allah directly; (3) Ibn Masʿūd: he saw Jibrīl. Al-Ṭabarī's tarjīḥ: the Prophet saw Jibrīl in his true form with 600 wings the ʿĀʾishah and Ibn Masʿūd chains are stronger and more consistent with Quranic principles.

The Gharānīq incident is presented by al-Ṭabarī as a story circulating in the tradition he lists the chains he found but then notes the problems: (1) the chains are mostly mursal (disconnected); (2) the content contradicts the Quranic principle that Allah protects His Prophet's recitation from Satanic interpolation (17:73–75); (3) no chain reaches a named Companion witness who was present. His conclusion: the incident cannot be authentically established and the chains are insufficient to affirm it.

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ Mā kadhaba l-fuʾādu mā raʾā "The heart did not lie about what it saw." (53:11) Al-Ṭabarī traces chains from Ibn ʿAbbās (saw with the heart) and ʿĀʾishah (the heart-seeing was of Jibrīl, not Allah) the verse is common ground; the disagreement is over its referent.
عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ ʿInda sidrati l-muntahā ʿindahā jannatu l-maʾwā "Near the Lote Tree of the Utmost Boundary, near it is the Garden of Refuge." (53:14–15) Al-Ṭabarī traces chains from Anas ibn Mālik on the Miʿrāj description: the Lote Tree is the uppermost boundary of created knowledge what lies beyond it, even Jibrīl cannot traverse.
  • Vision tarjīḥ: Al-Ṭabarī's preference for the Jibrīl-vision view reflects his consistent chain-quality evaluation method.
  • Gharānīq rejection: His presentation-then-refutation of the Gharānīq incident is a model of critical method he evaluates and explains the rejection.
  • ʿĀʾishah authority: Her chain on the vision is given significant weight she challenged any Companion claiming the Prophet saw Allah directly.
  • Sidrat al-muntahā: The Lote Tree as the boundary of created knowledge is treated as a physical reality, consistent with his literalist approach.
  • Idol critique: 53:19–23 on Lāt, ʿUzzā, and Manāt generates chains on the Arabian idol cult al-Ṭabarī documents their origins and the specific tribes that worshipped each.

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