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.
[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 .'' 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). The Prophet is not
Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is
not Zanin over the Unseen) meaning Muhammad is not following false conjecture
about what Allah revealed. Others have recited this Ayah with the `Dad' in the
word Danin, which means that he is not stingy, but rather he conveys it to
everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning.
They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is
one who follows false supposition, and the Danin is one who is stingy.'' Qatadah
said, "The Qur'an was unseen and Allah revealed it to Muhammad , and he did not
withhold it from the people. Rather he announced it, conveyed it, and offered it
to everyone who wanted it.'' `Ikrimah, Ibn Zayd and others have made similar
statements. Ibn Jarir preferred the recitation Danin. I say that both of
recitations have been confirmed by numerous routes of transmission, and its
meaning is correct either way, as we have mentioned earlier.
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