Audio discussion of the summary:

https://notebooklm.google.com/notebook/818b5668-7202-4cfe-b92d-012d7511dbd4/audio

فَلَاۤ اُقۡسِمُ بِالۡخُنَّسِۙ‏ ﴿81:15﴾ الۡجَوَارِ الۡكُنَّسِۙ‏ ﴿81:16﴾ وَالَّيۡلِ اِذَا عَسۡعَسَۙ‏ ﴿81:17﴾وَالصُّبۡحِ اِذَا تَنَفَّسَۙ‏ ﴿81:18﴾ اِنَّهٗ لَقَوۡلُ رَسُوۡلٍ كَرِيۡمٍۙ‏ ﴿81:19﴾ ذِىۡ قُوَّةٍ عِنۡدَ ذِى الۡعَرۡشِ مَكِيۡنٍۙ‏ ﴿81:20﴾ مُّطَاعٍ ثَمَّ اَمِيۡنٍؕ‏﴿81:21﴾ وَ مَا صَاحِبُكُمۡ بِمَجۡنُوۡنٍ​ۚ‏ ﴿81:22﴾وَلَقَدۡ رَاٰهُ بِالۡاُفُقِ الۡمُبِيۡنِ​ۚ‏ ﴿81:23﴾ وَمَا هُوَ عَلَى الۡغَيۡبِ بِضَنِيۡنٍ​ۚ‏ ﴿81:24﴾ وَمَا هُوَ بِقَوۡلِ شَيۡطٰنٍ رَّجِيۡمٍۙ‏ ﴿81:25﴾ فَاَيۡنَ تَذۡهَبُوۡنَؕ‏﴿81:26﴾ اِنۡ هُوَ اِلَّا ذِكۡرٌ لِّلۡعٰلَمِيۡنَۙ‏ ﴿81:27﴾لِمَنۡ شَآءَ مِنۡكُمۡ اَنۡ يَّسۡتَقِيۡمَؕ‏ ﴿81:28﴾ وَمَا تَشَآءُوۡنَ اِلَّاۤ اَنۡ يَّشَآءَ اللّٰهُ رَبُّ الۡعٰلَمِيۡنَ‏﴿81:29﴾

(81:15) No indeed;¹² I swear by the alternating stars (81:16) that hide, (81:17) and by the night as it recedes, (81:18) and the morn as it breathes.¹³ (81:19) Verily this is the word of a noble message-bearer;¹⁴ (81:20) one mighty¹⁵and held in honour with the Lord of the Throne;(81:21) there he is obeyed¹⁶ and held trustworthy.¹⁷ (81:22) (O people of Makkah), your companion¹⁸ is not mad; (81:23) he indeed saw the message-bearer on the clear horizon;¹⁹(81:24) nor does he grudge (conveying this knowledge about) the Unseen;²⁰ (81:25) nor is it a word of an accursed Satan.²¹ (81:26) Where to are you then heading? (81:27) It is nothing but Good Counsel for everyone in the world, (81:28) for everyone of you who wishes to follow the Straight Way;²² (81:29) but your wishing will not avail unless Allah, the Lord of the Universe, so wishes.²³

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Notes

12. That is, you are not correct that what is being presented in the Quran is the bragging of an insane person, or the evil suggestion of a devil. 

13. That for which the oath has been sworn, has been stated in the following verses. The oath means: Muhammad (peace be upon him) has not seen a vision in darkness, but when the stars had disappeared, the night had departed and the bright morning had appeared, he had seen the Angel of God in the open sky. Therefore, what he tells you is based on his own personal observation and on the experience that he had in full senses in the full light of day. 

14. A noble messenger: the Angel who brought down revelation, as becomes explicit from the following verses. The word of a noble messenger does not mean that the Quran is the word of the Angel himself, but, as the context shows, of Him Who appointed him a messenger. In (Surah Al-Haaqqah, Ayat 40), likewise, the Quran has been called the word of Muhammad (peace be upon him), and there too it does not mean that it is the Prophet’s (peace be upon him) own composition, but describing it as the word of an honorable messenger, it has been made clear that the Prophet (peace be upon him) is presenting it in his capacity as the Messenger of God and not as Muhammad bin Abdullah (peace be upon him). At both places, the word has been attributed to the Angel and to Muhammad (peace be upon him) on the ground that the message of Allah was being delivered to Muhammad (peace be upon him) by the Angel and to the people by Muhammad (peace be upon him). (For further explanation, see (E.N. 22 of Surah Al- Haaqqah). 

15. (Surah An-Najm, Ayat 45) deals with the same theme, thus “It is but a revelation which is sent down to him. One, mighty in power, has taught him.” As to what is implied by the mighty powers of the Angel Gabriel is ambiguous. In any case it at least shows that he is distinguished even among the angels because of his extraordinary powers. In Muslim (kitab-al-iman) Aishah has reported the Prophet’s (peace be upon him) saying to the effect: I have twice seen Gabriel in his real shape and form: his glorious being was encompassing the whole space between the earth and the heavens. According to the tradition reported from Abdullah bin Masud in Bukhari, Muslim, Tirmidhi and Musnad Ahmad, the Prophet (peace be upon him) had seen Gabriel with his six hundred wings. From this one can have an idea of his mighty powers. 

16. That is, he is the chief of the angels and all angels work under his command.

17. That is, he is not one who would tamper with divine revelation, but is so trustworthy that he conveys intact whatever he receives from God. 

18. Your Companion: the Messenger of Allah (peace be upon him). Here, making mention of the Prophet (peace be upon him) as the companion of the people of Makkah, they have been made to realize that the Prophet (peace be upon him) was no stranger for them. He was not an outsider but a man of their own clan and tribe; he had lived his whole life among them; even their children knew that he was a very wise man. They should not be so shameless as to call such a man a mad man. (For further explanation, see ( E.Ns 2, 3 of Surah An-Najm).

19. (In Surah An-Najm, Ayats 7-9), this observation of the Prophet (peace be upon him) has been described in greater detail, (For explanation, see (E.Ns 7. 8 of Surah An-Najm). 

20. That is, the Messenger (peace be upon him) of Allah does not conceal anything from you. Whatever of the unseen realities are made known to him by Allah, whether they relate to the essence and attributes of Allah, the angels, life-after death and Resurrection, or to the Hereafter, Heaven and Hell, he conveys everything to you without change. 

21. That is, you are wrong in thinking that some Satan comes and whispers these words into the ear of Muhammad (peace be upon him). It does not suit Satan that he should divert man from polytheism, idol worship, atheism and sin and turn him to God-worship and Tauhid, make man realize that he should live a life of responsibility and accountability to God instead of living an irresponsible, care-free life, should forbid man to adopt practices of ignorance, injustice, immorality and wickedness and lead him to a clean life of justice, piety and high morals. (For further explanation, see (Surah Ash-Shuara, Ayats 210-212 along with E.Ns 130 to 133), and (Ayats 221-223 along with E.Ns 140, 141). 

22. In other words, although this is an admonition for all mankind, only such a person can benefit by it, who is himself desirous of adopting piety and righteousness. Man’s being a seeker after truth and a lover of right is the foremost condition of his gaining any benefit from it. 

23. This theme has already occurred in (Surah Al- Muddaththir, Ayat 56) and (Surah Ad-Dahr, Ayat 20). For explanation, see( E.N. 41 of Surah Al-Muddaththir).