Najjam is an astrologer, Shajar is a plant that has a saq, a trunk or stem.

Najjam is an astrologer, Shajar is a plant that has a saq, a trunk or stem. The plants themselves do sajda ( prostration). All of creation does sajda - those that have a visible body supporting them and those that are creeper-like; those that have the characteristic of uprightness and those that do not; those who do iqama, who stand up acknowledging their Creator, and those who crawl from one misery to another.

Whether an entity looks dependent and is striving upwards like the shajar (tree), or is afloat like the najm (star), appearing independent, it is in prostration. Sajada also means to adore. Entities adore, prostrate, and are under the control of the one Reality. It makes no difference whether they are celestial entities or terrestrial entities, they are all under the haymana of Allah (guardianship or control).

They are under the control of the one and only Controller - they have no option but to be in sujud (prostration). 7 And the heaven, He raised it high, and He set up the balance, As part of creation the heavens are uplifted. The cosmos is expanded and the balance of its destiny has been set by al-mizan (the balance). The entire cosmic creation is based on the balancing forces that hold it together, keeping it, as well as one's inner loftiness and spirit, in dynamic flux.

Imam Husayn, alayhi-s-salam, was asked about ar-Rahman in the first aya of this sura , He said, "The Giver of the ruh ( soul, spirit) will also give the raha (rest and comfort)." One will be given according to the extent to which he lifts him­ self up through the balance of shari`a and haqiqa, the outward path and the inner truth. Everything is in balance. Balance does not only mean justice, it also means that every aspect of this creation, heavenly or otherwise, affects its opposite.

Transgression is against both oneself and everyone else, because there is no otherness. If someone unjustly destroys another human being, he symbolically destroys the entire creation, which includes himself. Every human being contains the meaning of everything. To reestablish the balance, the killer himself has to be destroyed. From the point of view of haqiqa, killing one thing is killing everything.

As upholders of shari'a, men must act accordingly: the killer's punishment is the same as his crime. Because he has destroyed himself in the mean­ing sense, so too must he be destroyed in the physical sense.