فَلا أُقسِمُ بِمَواقِعِ النُّجومِ

وَإِنَّهُ لَقَسَمٌ لَو تَعلَمونَ عَظيمٌ

So I swear by the places where the stars set!

And indeed it is a great oath, should you know.

EXEGESIS

Lā uqsimu literally means ‘I do not swear’ but in the Quran it is used as an emphatic expression of ‘I swear’. This is specifically confirmed here by verse 76: And indeed it is a great oath. Lā uqsimu is used in eight places in the Holy Quran, and this verse is the first one (albeit a similar usage is found in verse 4:65). A clear question that comes up is that why do these verses use a negation (lā)? This is difficult to answer because there are no cases of uqsimu (‘I swear’) in the Quran with which to compare this.

Yet there are a few possible explanations for the usage of lā: 1. It is to emphasise the significance of that which is sworn by, because it implies that the object of the oath is far greater and more important than being sworn by easily.^{‎[1]Tahqiq, under q-s-m.} This explanation, however, is unlikely, because there are many verses in the Quran that swear by the holiest of beings – God, His Messenger, and the Holy Quran itself (10:53, 15:72, 15:92, 19:68, 36:2, 38:1, 50:1, and many verses with tal-lāhi) – without lā. If this explanation were true, it should have first and foremost applied to the names of God and His Messenger. 2. It is to emphasise the certainty and indisputability of what is being said. That is, what is being said is so clear and undeniable that there is no need to back it up or stress it with a vow.^{‎[2]Tahqiq, under q-s-m.} In this case, the light of the Quran is far brighter than the light of the stars,^{‎[3]Furqan, 28/99.} except that the eyes of the blind cannot see the former, and it is for them that this vow is made. This explanation is also unlikely because sometimes the same message is stressed by an explicit vow as well as lā uqsimu (see 81:15-18, 84:16-18 and 90:1-3, where lā uqsimu is not repeated, as opposed to 75:1-2 where it is repeated). 3. It is in accordance with the undesirability of habitually making oaths, especially by the name of God, which was a common practice among the Arabs when the Quran was revealed. Such a practice would easily discredit the person’s reputation, reduce the honour and sanctity of God’s names (or that by which one swears), and turn oaths into empty phrases without any value or significance. This meaning complies with certain verses (2:224-225) and many narrations that advise against resorting to oaths easily and frequently. Yet, it is an unlikely explanation because God has vowed in many places in the Quran, which makes the absolute undesirability of swearing questionable (oaths are also very common in the traditions); and the verses with lā uqsimu do not involve an oath by God’s name, but they involve an oath taken by one of His creatures. 4. The lā serves to introduce a new topic or statement. This is confirmed by most of the eight usages of lā uqsimu in the Quran as they involve a transition in the subject of discussion. The lā changes the subject and also serves as an alert to the audience to pay heed. This is a more plausible explanation than the previous ones. The only verses that may not confirm with this are 75:1-2 and 90:1 which are at the beginning of the chapter, especially verses 75:1-2, which both involve lā uqsimu. 5. The usage of lā concerns some negation and refutation that is being expressed. This is usually a refutation of the common beliefs or disbeliefs of the infidels concerning the Quran, the creation, the Prophet, or the hereafter. Thus, the lā harbingers a statement that is against the commonly held beliefs or practices of the people.^{‎[4]Taj, under q-s-m.} This lā is therefore somewhat parallel to kallā (nay, but, rather), which is used frequently in the Quran. This meaning is the most plausible explanation, and there are other verses that involve a similar usage of an extra lā (4:65, 57:29). Overall, the last two explanations may be jointly accepted.

Mawāqiʿ is the plural of mawqiʿ, meaning the place of occurrence and happening.^{‎[5]Ayn; Farhang, under w-q-ʿ.} Thus, mawāqiʿ al-nujūm means the positions of the stars. Other interpretations for the mawāqiʿ al-nujūm are: 1. Where the stars rise and set (upon sunset and sunrise),^{‎[6]Tabari, 27/117; Tibyan, 9/509, both reported from Mujāhid and Qatādah.} which would comply with the oaths in 74:33-34, 70:40, and 81:17-18, which are also concerning the Quran. These are momentous times in which God’s special mercy descends, and when worship and prayer are specifically recommended.^{‎[7]Zamakhshari, 4/468.} 2. The time, place, or process whereby a star is born or dies.^{‎[8]Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.} 3. The places where the stars will fall on the Day of Judgement, when there will be a massive and widespread upheaval in the entire universe (14:48, 21:104, 39:67, 53:1, 75:8-9, 77:8, 81:2).^{‎[9]Tabari, 27/117; Mizan, 19/136.} 4. The orbits of the stars in their motion.^{‎[10]Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.} 5. The places or aspects of stars by which the devils are repelled and fired at (15:16-18, 37:6-10, 67:5),^{‎[11]Mizan, 19/136.} confirmed by a narration from Imam al-Bāqir (a) and Imam al-Ṣādiq (a).^{‎[12]Alusi, 14/152.} This meaning is quite plausible given the overall message of these verses: to establish the purity of the source and means of revelation, and to deny the access and manipulation of impure beings to it (see the Exposition of verse 80).

Finally, Ibn Abbas said: ‘The Quran was sent down in its entirety from the highest heaven to the lowest heaven in a single descent on the Night of Ordainment (laylat al-qadr). Then it was differentiated throughout the years [and in terms of words]. Then it gradually descended from the lowest heaven to the earth.’ He then recited verse 75: So I swear by the places where the stars set.^{‎[13]Tabari, 27/265; Mustadrak.S, 2/477, 530; Suyuti, 6/161. The same or a similar interpretation has been reported from Mujāhid and ʿIkramah.} Many exegetes have interpreted stars as the Holy Quran. In that case, swearing to the Quran to prove the truth and nobility of the Quran would be a case of ‘The sun is the proof of the sun’.^{‎[14]Rūmī, Mathnawī, vol. 1, line 117.} In other words, the Quran is the best witness, proof, and guide to itself.^{‎[15]Furqan, 28/101.} Then mawāqiʿ al-nujūm would be the times when these precious and bright stars of the Quran gradually descended.^{‎[16]Zamakhshari, 4/469.}

Mawāqiʿ is also the plural of mīqaʿah, meaning hammer.^{‎[17]Nihayah; Lisan, under w-q-ʿ.} In this case, stars are likened to pins that are nailed in the firmaments. Of course, one need not limit oneself to only one of these interpretations.

EXPOSITION

These verses concern the status of the Holy Quran and they involve an apparent shift and digression from the trend of the chapter. However, the verses that follow link this topic back to the previous discussions. Thus, So I swear by the places where the stars set serves as a means of attracting the attention of the audience and emphasising what is about to be said. This emphasis is further stressed by explicitly saying: And indeed it is a great oath, should you know.

The previous set of verses demonstrated the weakness and destitution of mankind. Once a person realises his need and limitation, he sets to find a solution for his need. After awakening this feeling of pain and thirst in the reader, the Quran presents the quenching water that the person so desperately needs: This is indeed a noble Quran (verse 77). The previous verses prove the insecurity of mankind and the unreliability of his means. This is elegantly contrasted here with the places where the stars set, which suggests an aspect of fixedness and security.

This is the tafsīr of these verses. However, we can also ponder further and delve into the taʾwīl of these verses: God has sworn by many existential realities in the Quran, including By the star when it sets (53:1), but it is only here that the oath is identified as a great oath. This is further emphasised by should you know, implying that the magnificence of this oath is beyond your comprehension. This raises a question: what is it that makes this oath so great and special? What is the significance of the positions of the stars?

This may suggest that stars in verse 75 are immaterial stars and not physical heavenly bodies. What is meant by immaterial stars is pillars of guidance and salvation such as the prophets and their successors, which guide the people in their spiritual journey just as the stars guide them in their physical journeys on land and sea (6:97, 16:16). A very similar interpretation to this is offered in the narrations for verses 13:41 and 21:44, where the reduction of the extremities and edges of the earth is interpreted as the passing away of godly scholars.^{‎[18]Kafi, 1/38, h. 6; Faqih, 1/186, h. 560.}

Another meaning for immaterial stars is the existential realities that hold the contingent world in place and in order, just as the stars hold the celestial spheres firm and in place. These existential realities would be the names of God which serve as the means of diffusion of existential perfections to the lower planes of existence. The former meaning of immaterial stars concerns the domain of divine legislation (tashrīʿ), while the latter meaning concerns the domain of divine creation (takwīn). It could also be that the verse incorporates both material and immaterial stars.

INSIGHTS FROM HADITH

The Quran has been highly exalted throughout the Quran itself and widely in hadith. What is presented here, however, is a series of narrations that specifically pertain to these verses, leaving out the plethora of narrations that address the general idea of the Quran’s nobility and significance.

1. Concerning this vow, Imam al-Ṣādiq (a) said: ‘The people of the Age of Ignorance (jāhiliyyah) used to make this vow, but God, mighty and majestic is He, said: “I do not swear by the places where the stars set,” indicating the significance of this vow.’^{‎[19]Kafi, 7/450, h. 4.}

Note: Based on this narration, lā uqsimu means ‘I do not make this oath’ and it is intended to rectify a common derogatory view on the stars (which are a part of God’s creation). This would not make much difference in terms of what comes next and the overall message of these verses.

[1] Tahqiq, under q-s-m.
[2] Tahqiq, under q-s-m.
[3] Furqan, 28/99.
[4] Taj, under q-s-m.
[5] Ayn; Farhang, under w-q-ʿ.
[6] Tabari, 27/117; Tibyan, 9/509, both reported from Mujāhid and Qatādah.
[7] Zamakhshari, 4/468.
[8] Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.
[9] Tabari, 27/117; Mizan, 19/136.
[10] Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.
[11] Mizan, 19/136.
[12] Alusi, 14/152.
[13] Tabari, 27/265; Mustadrak.S, 2/477, 530; Suyuti, 6/161. The same or a similar interpretation has been reported from Mujāhid and ʿIkramah.
[14] Rūmī, Mathnawī, vol. 1, line 117.
[15] Furqan, 28/101.
[16] Zamakhshari, 4/469.
[17] Nihayah; Lisan, under w-q-ʿ.
[18] Kafi, 1/38, h. 6; Faqih, 1/186, h. 560.
[19] Kafi, 7/450, h. 4.