ترجمة English الآية 11 سورة النجم - ما كذب الفؤاد ما رأى
سورة النجم الآية رقم 11 : ترجمة English
ترجمة الآية 11 من سورة An-Najm - English - سورة النجم : عدد الآيات 62 - - الصفحة 526 - الجزء 27.
﴿ مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ ﴾
[ النجم: 11]
﴿ ترجمة: ما كذب الفؤاد ما رأى ﴾
The (Prophet's) heart lied not (in seeing) what he (Muhammad SAW) saw.
English - Sahih International
The heart did not lie [about] what it saw.
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(53:11) His heart added no untruth to what he saw. *10
Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
*10) That is, "As the Holy Prophet Muhammad (upon whom be peace) observed all this in broad daylight in the waking condition, with open eyes, his heart did not deem it was a delusion, or that it was a jinn or a devil, who had appeared before him, or that it was an imaginary figure, or a vision that he was seeing while awake, but his heart fully confirmed what his eyes saw. He did not for a moment doubt that it was the Angel Gabriel and the Message he was conveying was indeed God's Revelation to him." Here, the question arises: How is it that the Holy Prophet (upon whom be peace) did not entertain any doubt at all concerning such a wonderful and extraordinary observation, and he confirmed with full faith that whatever his eyes saw was an actual fact and not an imaginary figure, nor a jinn or devil ? When we consider this question deeply we are led to five reasons for it:
First, that the external conditions in which this observation was made, testified to its truth and validity. The Holy Prophet did not observe this in darkness, or in a state of meditation, or in a vision, or in a sleep-like condition, but the day had dawned and he was fully awake, and he was seeing the whole scene in the broad daylight in the open with his own eyes precisely in the way as one sees the other things in the world. If doubt is cast on this, then whatever we see in the day time, e.g. rivers, mountains, men, houses, etc., also would become doubtful and illusory. Second, that the Holy Prophet's own internal condition also testified to its validity. He was in his full senses. He had no idea whatever in his mind that he should observe, or that he was going to observe, such a thing. His mind was absolutely free from such a thought and any longing for it, and in this state he met with this experience suddenly. There was no room for doubting that the eyes were seeing an actual scene, but that an imaginary thing had appeared before his eyes.
Third, that the being who had appeared before him in that condition was so marvelous and magnificent, so beautiful and bright, that neither had he ever had any concept of such a being before that he could take it for a product of his own imagination, nor could a jinn or a devil have such an appearance that he would have taken him for a being other than an angel. Hadrat 'Abdullah bin Mas'ud has reported that the Holy Prophet (upon whom be peace) said: 'I saw Gabriel in the shape that he had six hundred wings." (Musnad Ahmad), In another Tradition Ibn Mas`ud has further explained that each single wing of Gabriel (on whom be peace) was so extensive that it seemed to be covering the whole horizon (Musnad Ahmad), Allah Himself has described him as shadid al-quwa (one mighty in power) and dhu-mirra (one endowed with great wisdom).
Fourth, that the teaching that the being was imparting alsa testified to the validity of the observation. The Holy Prophet had no concept of the knowledge that he received suddenly through him, a knowledge that comprehended the realities and truths of the whole Universe. About it he could not have the doubt that it consisted of his own ideas which were being set and arranged by his own mind. Likewise, there was no ground for thinking either that it was Satan who was imparting that knowledge to him and thus deluding him, for it is not for Satan that he should teach, nor can he ever teach, the doctrine of Tauhid to man as against polytheism and idol-worship, that he should warn of the accountability of the Hereafter, that he should create contempt against ignorance and its practices, that he should invite people to moral excellences, and should exhort a person not only to accept that teaching himself but should also rise to ' eradicate polytheism, injustice, wickedness and sin from the world and replace these evils by the virtues of Tauhid, justice, equity and piety.
The fifth and by far the most important reason is that when Allah chooses a certain person for His Prophet hood, He cleanses his heart of doubts and suspicions and evil suggestions and fills it with faith and conviction. In this state no hesitation or vacillation is caused in his mind about the validity of whatever his eyes see and his ears hear. He accepts with complete satisfaction of the heart every truth that is revealed to him by his Lord, whether it is in the form of an observation that he is made to witness with the eyes, or in the form of knowledge which he is inspired with, or in the form of a Revelation that is recited to him literally. In all these cases the Prophet is fully aware that he is absolutely safe and secure against Satanic interference of every kind, and whatever he is receiving in any form is precisely and definitely from his Lord. Like all God-given feelings this sense and feeling of the Prophet also is a certainty which does not admit of any misunderstanding. Just as the fish has a God-given sense of being a swimmer, the bird of being a bird, and the man of being a man, and there can be no likelihood of any misunderstanding in this regard, so has the Prophet also a Godgiven sense of his being a Prophet. He does not even for a moment entertain the doubt that he has perhaps been involved in the misunderstanding of being a Prophet.
المصدر : English translation surah An-Najm Verse 11 Page 262