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Surah An-Najm

The Star

Chapter 53 of 114

Beautiful Quran Recitation

Surah An-Najm

Recited by Salaah Bukhaatir

Overview

About this Surah

The Surah takes its name from the word wal-lail with which it opens.

At a glance

Surah 53 of 114

Translation
English
Recitation
Salaah Bukhaatir

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Commentary

Tafsir

<h2>Name</h2>
<p>The Surah takes its name from the word <em>wal-lail</em> with which it opens.</p>
<h2>Period of Revelation</h2>
<p>Its subject matter so closely resembles that of Surah Ash-Shams that each Surah seems to be an explanation of the other. It is one and the same thing which has been explained in Surah Ash-Shams in one way and in this Surah in another. This indicates that both these Surahs were sent down in about the same period.</p>
<h2>Theme and Subject Matter</h2>
<p>Its theme is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter this Surah consists of two parts, the first part consisting of <a href=/92/1-11>vv. 1-11</a> and the second of <a href=/92/12-21>vv. 12-21</a>.</p>
<p>In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged in in the world, are, in respect of their moral nature, as divergent as the day is from the night, and the male from the female. After this, according to the general style of the brief Surahs of the Quran, three moral characteristics of one kind and three moral characteristics of the other kind have been presented as an illustration from among a vast collection of the strivings and activities of man, from which every man can judge which style of life is represented by one kind of the characteristics and which style of life by the other kind. Both these styles have been described in such brief, elegant. and pithy sentences that they move the heart and go down into memory as soon as one hears them. Characteristics of the first kind are that one should spend one's wealth, adopt God-consciousness and piety, and acknowledge the good as
good. The second kind of the characteristics are that one should be miserly, should least care for God's pleasure and His displeasure, and should repudiate what is good and right. Then it has been stated that these two modes of action which are clearly divergent, cannot be equal and alike in respect of their results. But, just as they are divergent in their nature, so they are divergent in their results. The person (or group of persons) who adopts the first mode of action, Allah will make easy for him the correct way of life, so much so that doing good will become easy for him and doing evil difficult. On the contrary, he who adopts the second mode of life, Allah will make easy for him the difficult and hard way of life, so much so that doing evil will become easy for him and doing good difficult. This passage has been concluded with a most effective and touching sentence, saying: "This worldly wealth for the sake of which man is even prepared to risk his life will not go down with
him into the grave; therefore, what will it avail him after death?"</p>
<p>In the second part also three truths have been stated equally briefly. First, that Allah has not left man uninformed in the examination hall of the world, but He has taken on Himself the responsibility to tell him which one is the straight and right way out of the different ways of life. Here, there was no need to point out that by sending His Messenger and His Book He has fulfilled His this responsibility, for both the Messenger and the Book were present to afford the guidance. Second, that the Master of both the world and the Hereafter is Allah alone. If you seek the world, it is He Who will give it, and if you seek the Hereafter, again it is He Who will give it. Now, it is for you to decide what you should seek from Him. The third truth that has been stated is that the wretched one who rejects the good, which is being presented through the Messenger and the Book, and turns away from it, will have a blazing fire ready for him. As for the God fearing person who spends his
wealth in a good cause, without any selfish motive, only for the sake of winning his Lord's good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him.</p>

Verse by verse

Surah An-Najm · The Star

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

  1. Ayah 1

    بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ وَالنَّجْمِ إِذَا هَوَىٰ

    By the Star when it goes down,-

  2. Ayah 2

    مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

    Your Companion is neither astray nor being misled.

  3. Ayah 3

    وَمَا يَنطِقُ عَنِ الْهَوَىٰ

    Nor does he say (aught) of (his own) Desire.

  4. Ayah 4

    إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

    It is no less than inspiration sent down to him:

  5. Ayah 5

    عَلَّمَهُ شَدِيدُ الْقُوَىٰ

    He was taught by one Mighty in Power,

  6. Ayah 6

    ذُو مِرَّةٍ فَاسْتَوَىٰ

    Endued with Wisdom: for he appeared (in stately form);

  7. Ayah 7

    وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ

    While he was in the highest part of the horizon:

  8. Ayah 8

    ثُمَّ دَنَا فَتَدَلَّىٰ

    Then he approached and came closer,

  9. Ayah 9

    فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

    And was at a distance of but two bow-lengths or (even) nearer;

  10. Ayah 10

    فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ

    So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.

  11. Ayah 11

    مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

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

  12. Ayah 12

    أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ

    Will ye then dispute with him concerning what he saw?

  13. Ayah 13

    وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ

    For indeed he saw him at a second descent,

  14. Ayah 14

    عِندَ سِدْرَةِ الْمُنتَهَىٰ

    Near the Lote-tree beyond which none may pass:

  15. Ayah 15

    عِندَهَا جَنَّةُ الْمَأْوَىٰ

    Near it is the Garden of Abode.

  16. Ayah 16

    إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ

    Behold, the Lote-tree was shrouded (in mystery unspeakable!)

  17. Ayah 17

    مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ

    (His) sight never swerved, nor did it go wrong!

  18. Ayah 18

    لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ

    For truly did he see, of the Signs of his Lord, the Greatest!

  19. Ayah 19

    أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ

    Have ye seen Lat. and 'Uzza,

  20. Ayah 20

    وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ

    And another, the third (goddess), Manat?

  21. Ayah 21

    أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ

    What! for you the male sex, and for Him, the female?

  22. Ayah 22

    تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ

    Behold, such would be indeed a division most unfair!

  23. Ayah 23

    إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ

    These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!

  24. Ayah 24

    أَمْ لِلْإِنسَانِ مَا تَمَنَّىٰ

    Nay, shall man have (just) anything he hankers after?

  25. Ayah 25

    فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ

    But it is to Allah that the End and the Beginning (of all things) belong.

  26. Ayah 26

    وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَىٰ

    How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.

  27. Ayah 27

    إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَىٰ

    Those who believe not in the Hereafter, name the angels with female names.

  28. Ayah 28

    وَمَا لَهُم بِهِ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا

    But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.

  29. Ayah 29

    فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا

    Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

  30. Ayah 30

    ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ

    That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.

  31. Ayah 31

    وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

    Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.

  32. Ayah 32

    الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ

    Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.

  33. Ayah 33

    أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ

    Seest thou one who turns back,

  34. Ayah 34

    وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ

    Gives a little, then hardens (his heart)?

  35. Ayah 35

    أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ

    What! Has he knowledge of the Unseen so that he can see?

  36. Ayah 36

    أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ

    Nay, is he not acquainted with what is in the Books of Moses-

  37. Ayah 37

    وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ

    And of Abraham who fulfilled his engagements?-

  38. Ayah 38

    أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

    Namely, that no bearer of burdens can bear the burden of another;

  39. Ayah 39

    وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ

    That man can have nothing but what he strives for;

  40. Ayah 40

    وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ

    That (the fruit of) his striving will soon come in sight:

  41. Ayah 41

    ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ

    Then will he be rewarded with a reward complete;

  42. Ayah 42

    وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ

    That to thy Lord is the final Goal;

  43. Ayah 43

    وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ

    That it is He Who granteth Laughter and Tears;

  44. Ayah 44

    وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا

    That it is He Who granteth Death and Life;

  45. Ayah 45

    وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ

    That He did create in pairs,- male and female,

  46. Ayah 46

    مِن نُّطْفَةٍ إِذَا تُمْنَىٰ

    From a seed when lodged (in its place);

  47. Ayah 47

    وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ

    That He hath promised a Second Creation (Raising of the Dead);

  48. Ayah 48

    وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ

    That it is He Who giveth wealth and satisfaction;

  49. Ayah 49

    وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ

    That He is the Lord of Sirius (the Mighty Star);

  50. Ayah 50

    وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ

    And that it is He Who destroyed the (powerful) ancient 'Ad (people),

  51. Ayah 51

    وَثَمُودَ فَمَا أَبْقَىٰ

    And the Thamud nor gave them a lease of perpetual life.

  52. Ayah 52

    وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ

    And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors,

  53. Ayah 53

    وَالْمُؤْتَفِكَةَ أَهْوَىٰ

    And He destroyed the Overthrown Cities (of Sodom and Gomorrah).

  54. Ayah 54

    فَغَشَّاهَا مَا غَشَّىٰ

    So that (ruins unknown) have covered them up.

  55. Ayah 55

    فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ

    Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?

  56. Ayah 56

    هَـٰذَا نَذِيرٌ مِّنَ النُّذُرِ الْأُولَىٰ

    This is a Warner, of the (series of) Warners of old!

  57. Ayah 57

    أَزِفَتِ الْآزِفَةُ

    The (Judgment) ever approaching draws nigh:

  58. Ayah 58

    لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

    No (soul) but Allah can lay it bare.

  59. Ayah 59

    أَفَمِنْ هَـٰذَا الْحَدِيثِ تَعْجَبُونَ

    Do ye then wonder at this recital?

  60. Ayah 60

    وَتَضْحَكُونَ وَلَا تَبْكُونَ

    And will ye laugh and not weep,-

  61. Ayah 61

    وَأَنتُمْ سَامِدُونَ

    Wasting your time in vanities?

  62. Ayah 62

    فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ۩

    But fall ye down in prostration to Allah, and adore (Him)!

About the Quran

The Quran

The Quran is the holy scripture of Islam. Muslims believe that it is the literal word of Allah (سُبْحَانَهُ وَتَعَالَى), revealed to the Prophet Muhammad (صلى الله عليه وسلم) over a period of 23 years. The Quran is composed of 114 Surahs (chapters) and contains 6,236 Ayat (verses). Muslim beliefs and practices are based on the Quran and the Sunnah, the teachings and example of the Prophet Muhammad (صلى الله عليه وسلم).

The Kaaba in Mecca
A mosque in South America

Meccan Surahs

The Meccan Surahs are the earliest revelations sent down to the Prophet Muhammad (صلى الله عليه وسلم). They were revealed in Mecca, hence their name. These revelations form the foundation of the Islamic faith and contain guidance for Muslims on how to live their lives. The Meccan Surahs are also notable for their poetic beauty and lyrical prose.

Medinan Surahs

The Medinan Surahs are the later Surahs that, according to Islamic tradition, were revealed in Medina after the Prophet Muhammad's (صلى الله عليه وسلم) hijra from Mecca. They were revealed by Allah (سبحانه و تعالى) when the Muslim community was larger and more developed, as opposed to their minority position in Mecca.

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