Surah Najm >> Currently viewing Surah Najm Ayat 11 (53:11)

Surah Najm Ayat 11 in Arabic Text

مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ
Maa kazabal fu’aadu maa ra aa

English Translation

Here you can read various translations of verse 11

Sahih International
The heart did not lie [about] what it saw.

Yusuf Ali
The (Prophet’s) (mind and) heart in no way falsified that which he saw.

Abul Ala Maududi
His heart added no untruth to what he saw.

Muhsin Khan
The (Prophet’s) heart lied not (in seeing) what he (Muhammad SAW) saw.

The heart lied not (in seeing) what it saw.

Dr. Ghali
In no way did the heart-sight lie (about) what it saw.

Abdel Haleem
[The Prophet’s] own heart did not distort what he saw.

Muhammad Junagarhi
دل نے جھوٹ نہیں کہا جسے (پیغمبر نے) دیکھا

Quran 53 Verse 11 Explanation

For those looking for commentary to help with the understanding of Surah Najm ayat 11, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(53:11) His heart added no untruth to what he saw.[10]

10. That is, as the Prophet Muhammad (peace be upon him) 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. His heart fully confirmed what his eyes saw 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 Prophet (peace be upon him) 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 a real face and not an imaginary figure, nor a jinn nor 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 Prophet (peace be upon him) 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 Prophet’s (peace be upon him) 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. Abdullah bin Masud has reported that the Prophet (peace be upon him) said: I saw Gabriel in the shape that he had six hundred wings. (Musnad Ahmad). In another tradition, Ibn Masud has further explained that each single wing of Gabriel 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 also testified to the validity of the observation. The Prophet (peace be upon him) 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 idolworship, 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 Prophethood, He cleanses his heart of doubts and suspicions and evil suggestions and fills it with faith and conviction. In that 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 God given 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.


The tafsir of Surah Tur verse 11 by Ibn Kathir is unavailable here.
Please refer to Surah Tur ayat 5 which provides the complete commentary from verse 5 through 18.

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