َ أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ ﴿۷۱﴾ أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ ﴿۷۲﴾ نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ ﴿۷۳﴾ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿۷۴﴾ فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ﴿۷۵﴾

﴾71﴿ Afara'aytumun naaral latee tooroon
﴾72﴿ 'A-antum anshaatum shajaratahaaa am nahnul munshi'oon
﴾73﴿ Nahnu ja'alnaahaa tazkira tanw wa mataa'al lilmuqween
﴾74﴿ Fasabbih bismi Rabbikal 'azeem
﴾75﴿ Falaa uqsimu bimaawaa qi'innujoom

﴾71﴿ Have you considered the fire that you kindle
﴾72﴿ Did you create its tree, or are We the Creator
﴾73﴿ We have made it a reminder (of the fire of Hell) and a benefit for the desert dwellers
﴾74﴿ So glorify the name of your Lord, the Most Great
﴾75﴿ No! I swear by the positions of the stars

[71] This is the fourth argument for proving monotheism and reminding of the Resurrection, and it refers to the third material element of nurturing. (Tūrūn)—fire is produced by rubbing the leaves and branches of certain trees, just as fire is produced by striking certain stones. Similarly, when a sulfur stick is struck against a sulfur strip, fire is also produced. This word (tūrūn) encompasses all of these methods.
[72] In this expression of helplessness, all of creation is mentioned—they cannot create the materials of fire, so why do they associate partners with Allah the Exalted? (Shajaratihā) refers to markh and ʿafār, trees from which the Arabs would produce fire by rubbing their leaves and twigs, or it may refer to any green tree. Reason confirms that Allah the Exalted has placed the substance of fire in every green tree. Thus, what is meant is any tree—whether green or dry—as both burn in fire and are used to kindle it.
[73] In this, two great benefits of fire are mentioned. (Lil-muqwīn) is derived from qawā, and it specifically refers to the desert—meaning those who live in the desert or those who are traveling through it. Such people are in great need of fire for various uses. Muqwīn also refers to those who benefit from fire, to those who produce smoke, and to those whose provisions have run out while traveling.
[74] This is an addition to the previous arguments regarding the matter of monotheism. (Bi-ismi rabbika)—every name of Allah the Exalted is unique and pure from any flaw, deficiency, or partner. Therefore, this is a refutation of the polytheists in matters of the Divine Names and Attributes (shirk fī al-asmāʾ wa al-ṣifāt).
[75] Since rational arguments for proving monotheism and the Resurrection have been mentioned, now encouragement toward the Qur’an is given—this is the argument of revelation.
It also indicates that along with physical nurturing, spiritual nurturing through the Noble Qur’an is essential.
(Fa-lā uqsimu)—regarding the word lā, there are four opinions:
1. It is extra, according to the custom of the Arabs, so the meaning is with an affirmed oath.
2. It is lā nāfiyah (negating), indicating the negation of an oath—but this interpretation is clearly weak, because right after that it says (innahu la-qasam)—“Indeed, it is surely an oath,” so the oath cannot have been negated.
3. It is lā nāfiyah, and in light of the denials of the rejecters, it becomes clear—(fa-lawlā tuṣaddiqūn, fa-lawlā tadhakkarūn, fa-lawlā tashkurūn)—meaning that these three actions (not affirming, not reflecting, not giving thanks) are inappropriate.
Rather, (la-qasam)—“Indeed, this is surely an oath.”
Ibn Ḥibbān reported this view from Saʿīd ibn Jubayr, though he did not declare it authentic.
4. Lā is originally lām of emphasis, and due to the prolongation of the vowel, an alif appears after the zabar—the meaning being “Indeed, I surely swear.”
Among these, the third view is preferred in this context.
(Bi-mawāqiʿ al-nujūm)—Ibn Kathīr reports from Ibn ʿAbbās (may Allah be pleased with them both) that the intended meaning of nujūm here is the Qur’an, because nujūm (stars) also means portions, and the Qur’an was revealed portion by portion.
So, the intended meaning of mawāqiʿ is the places of revelation of verses and sūrahs.
From Mujāhid, it is reported that nujūm refers to the stars in the sky, and mawāqiʿ refers to the places where they appear or to the places where they disappear.